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-Project Gutenberg's The Lenâpé and their Legends, by Daniel G. Brinton

-

-This eBook is for the use of anyone anywhere at no cost and with

-almost no restrictions whatsoever.  You may copy it, give it away or

-re-use it under the terms of the Project Gutenberg License included

-with this eBook or online at www.gutenberg.org

-

-

-Title: The Lenâpé and their Legends

-

-Author: Daniel G. Brinton

-

-Release Date: July 26, 2014 [EBook #46422]

-

-Language: English

-

-Character set encoding: UTF-8

-

-*** START OF THIS PROJECT GUTENBERG EBOOK THE LENÂPÉ AND THEIR LEGENDS ***

-

-

-

-

-Produced by Juliet Sutherland, Paul Marshall, illustrations

-from TIA: Canadian Libraries and the Online Distributed

-Proofreaders Team at http://www.pgdp.net. (This file was

-produced from images generously made available by the

-Canadian Institute for Historical Microreproductions

-(www.canadiana.org)).

-

-

-

-

-

-

-

-

-

-         LIBRARY

-           OF

-    ABORIGINAL AMERICAN

-       LITERATURE.

-

-         No. V.

-

-       EDITED BY

-   D. G. BRINTON, M.D.

-

-     PHILADELPHIA

-         1885

-

-

-

-

-               THE LENÂPÉ AND THEIR LEGENDS;

-

-            WITH THE COMPLETE TEXT AND SYMBOLS

-                   OF THE WALAM OLUM,

-

-  A NEW TRANSLATION, AND AN INQUIRY INTO ITS AUTHENTICITY.

-

-                            BY

-                 DANIEL G. BRINTON, A.M., M.D.,

-

-       PROFESSOR OF ETHNOLOGY AND ARCHÆOLOGY AT THE

-        ACADEMY OF NATURAL SCIENCES, PHILADELPHIA.

-

-    President of the Numismatic and Antiquarian; Society of

-   Philadelphia; Member of the American Philosophical Society,

-   the American Antiquarian Society, the Pennsylvania Historical

-   Society, etc.; Membre de la Société Royale des Antiquaires

-   du Nord; Délégné Général de l'Institution Ethnographique;

-   Vice-President du Congrés International des Americanistes;

-   Corresponding Member of the Anthropological Society of

-   Washington, etc.

-

-                      D. G. BRINTON.

-                      PHILADELPHIA.

-                          1885.

-

-    Entered according to Act of Congress, in the year 1885, by

-                      D. G. BRINTON,

-  In the Office of the Librarian of Congress. All rights reserved.

-

-

-Transcriber's Notes:

- Words or phrases with an underscore(_) before and after are italicized.

- Words or phrases with an equal sign(=) before and after are in bold.

- Obvious spelling and punctuation mistakes have been corrected.

- The use of the digit 8 to represent a 'whistled' letter w has been

-   retained as in the original.

-

-

-

-

-PREFACE.

-

-

-In the present volume I have grouped a series of ethnological studies

-of the Indians of Eastern Pennsylvania, New Jersey and Maryland, around

-what is asserted to be one of the most curious records of ancient

-American history.

-

-For a long time this record--the WALAM OLUM, or Red Score--was supposed

-to have been lost. Having obtained the original text complete about

-a year ago, I printed a few copies and sent them to several educated

-native Delawares with a request for aid in its translation and opinions

-on its authenticity. The results will be found in the following pages.

-

-The interest in the subject thus excited prompted me to a general

-review of our knowledge of the Lenape or Delawares, their history and

-traditions, their language and customs. This disclosed the existence

-of a number of MSS. not mentioned in bibliographies, some in the first

-rank of importance, especially in the field of linguistics. Of these I

-have made free use.

-

-In the course of these studies I have received suggestions and

-assistance from a number of obliging friends, among whom I would

-mention the native Delawares, the Rev. Albert Anthony, and the Rev.

-John Kilbuck; Mr. Horatio Hale and the Right Rev. E. de Schweinitz; Dr.

-J. Hammond Trambull, Prof. A. M. Elliott and Gen. John Mason Brown.

-

-Not without hesitation do I send forth this volume to the learned

-world. Regarded as an authentic memorial, the original text of the

-WALAM OLUM will require a more accurate rendering than I have been able

-to give it; while the possibility that a more searching criticism will

-demonstrate it to have been a fabrication may condemn as labor lost the

-pains that I have bestowed upon it. Yet even in the latter case my work

-will not have been in vain. There is, I trust, sufficient in the volume

-to justify its appearance, apart from the Red Score; and the latter,

-by means of this complete presentation, can now be assigned its true

-position in American archaeology, whatever that may be.

-

-

-

-

-                                CONTENTS.

-

-                                                                   PAGE

-  CHAPTER I.--§ 1. THE ALGONKIN STOCK                                9

-      Scheme of its Dialects.--Probable Primitive Location.

-              § 2. THE IROQUIS STOCK                                13

-      The Susquehannocks--The Hurons--The Cherokees.

-

-  CHAPTER II.--THE WAPANACHKI OR EASTERN ALGONKIN CONFEDERACY       19

-      The Confederated Tribes--The Mohegans--The Nanticokes.--The

-      Conoys.--The Shawnees.--The Saponies.--The Assiwikalees.

-

-  CHAPTER III.--THE LENAPE OR DELAWARES                             33

-      Derivation of the Name Lenape.--The Three Sub-Tribes:

-      the Minsi or Wolf, the Unami or Turtle, and the Unalachtgo

-      or Turkey Tribes.--Their Totems.--The New Jersey Tribes:

-      the Wapings, Sanhicans and Mantas.--Political Constitution

-      of the Lenape.--Vegetable Food Resources.--Domestic

-      Architecture.--Manufactures.--Paints and Dyes.--Dogs.--

-      Interments.--Computation of Time.--Picture Writing.--

-      Record Sticks.--Moral and Mental Character.--Religious

-      Belief.--Doctrine of the Soul.--The Native Priests.--

-      Religious Ceremonies.

-

-  CHAPTER IV.--THE LITERATURE AND LANGUAGE OF THE LENAPE            74

-      § 1. Literature of the Lenape Tongue.--

-             Campanius; Penn; Thomas; Zeisberger; Heckewelder;

-             Roth; Ettwem; Grube; Dencke; Luckenbach; Henry;

-             Vocabularies; a Native Letter.

-      § 2. General Remarks on the Lenape.

-      § 3. Dialects of the Lenape.

-      § 4. Special Structure of the Lenape.--The Root and the Theme;

-             Prefixes; Suffixes; Derivatives; Grammatical Notes.

-

-  CHAPTER V.--HISTORICAL SKETCHES OF THE LENAPE                    109

-      § 1. The Lenape as "Women."

-      § 2. Recent Migrations of the Lenape.

-      § 3. Missionary Efforts in the Provinces of Pennsylvania

-             and New Jersey.

-

-  CHAPTER VI.--MYTHS AND TRADITIONS OF THE LENAPE                  130

-

-      Cosmogonical and Culture Myths.--The Culture-hero,

-           Michabo.--Myths from Lindstrom, Ettwein, Jasper

-           Donkers, Zeisberger.--Native Symbolism--The Saturnian

-           Age.--Mohegan Cosmogony and Migration Myth.

-      National Traditions.--Beatty's Account.--The Number Seven.--

-           Heckewelder's Account.--Prehistoric Migrations.--Shawnee

-           Legend.--Lenape Legend of the Naked Bear.

-

-  CHAPTER VII.--THE WALAM OLUM:

-                 ITS ORIGIN, AUTHENTICITY AND CONTENTS             148

-

-      Biographical Sketch of Rafinesque.--Value of his Writings.--

-           His account of the WALUM OLUM.--Was it a Forgery?--

-           Rafinesque's Character.--The Text Pronounced Genuine

-           by Native Delawares.--Conclusion Reached.

-

-      Phonetic System of the WALUM OLUM.--Metrical Form.--

-           Pictographic System--Derivation and Precise Meaning

-           of WALUM OLUM.--The MS of the WALUM OLUM.--General

-           Synopsis of the WALUM OLUM--Synopsis of its Parts.

-

-  THE WALUM OLUM.--ORIGINAL TEXT AND TRANSLATION                   169

-

-  NOTES                                                            219

-  VOCABULARY                                                       233

-  APPENDIX                                                         255

-  INDEX                                                            257

-

-

-

-

-THE LENAPE AND THEIR LEGENDS.

-

-

-

-

-CHAPTER I.

-

-§ 1. THE ALGONKIN STOCK.

-

-Scheme of its Dialects--Probable Primitive Location

-

-§ 2. THE IROQUIS STOCK.

-

-The Susquehannocks--The Hurons--The Cherokees

-

-

-§ 1. _The Algonkin Stock_.

-

-About the period 1500-1600, those related tribes whom we now know by

-the name of Algonkins were at the height of their prosperity. They

-occupied the Atlantic coast from the Savannah river on the south to the

-strait of Belle Isle on the north. The whole of Newfoundland was in

-their possession; in Labrador they were neighbors to the Eskimos; their

-northernmost branch, the Crees, dwelt along the southern shores of

-Hudson Bay, and followed the streams which flow into it from the west,

-until they met the Chipeways, closely akin to themselves, who roamed

-over the water shed of Lake Superior. The Blackfeet carried a remote

-dialect of their tongue quite to the Rocky Mountains; while the fertile

-prairies of Illinois and Indiana were the homes of the Miamis. The area

-of Ohio and Kentucky was very thinly peopled by a few of their roving

-bands; but east of the Alleghanies, in the valleys of the Delaware,

-the Potomac and the Hudson, over the barren hills of New England and

-Nova Scotia, and throughout the swamps and forests of Virginia and the

-Carolinas, their osier cabins and palisadoed strongholds, their maize

-fields and workshops of stone implements, were numerously located.

-

-It is needless for my purpose to enumerate the many small tribes which

-made up this great group. The more prominent were the Micmacs of Nova

-Scotia, the Abnakis of Maine, the Pequots and Narragansets, in New

-England, the Mohegans of the Hudson, the Lenape on the Delaware, the

-Nanticokes around Chesapeake Bay, the Pascataway on the Potomac, and

-the Powhatans and Shawnees further south; while between the Great Lakes

-and the Ohio river were the Ottawas, the Illinois, the Pottawatomies,

-the Kikapoos, Piankishaws, etc.

-

-The dialects of all these were related, and evidently at some distant

-day had been derived from the same primitive tongue. Which of them had

-preserved the ancient forms most closely, it may be premature to decide

-positively, but the tendency of modern studies has been to assign that

-place to the Cree--the northernmost of all.

-

-We cannot erect a genealogical tree of these dialects. It is not

-probable that they branched off, one after another, from a common

-stock. The ancient tribes each took their several ways from a common

-centre, and formed nuclei for subsequent development. We may, however,

-group them in such a manner as roughly to indicate their relationship.

-This I do on the following page:--

-

-  Cree,

-  Old Algonkin,

-  Montagnais.

-              Chipeway,

-              Ottawa,

-              Pottawattomie,

-              Miami,

-              Peoria,

-              Pea,

-              Piankishaw,

-              Kaskaskia,

-              Menominee,

-              Sac,

-              Fox,

-              Kikapoo.

-                      Sheshatapoosh,

-                      Secoffee,

-                      Micmac,

-                      Melisceet,

-                      Etchemin,

-                      Abnaki.

-                               Mohegan,

-                               Massachusetts,

-                               Shawnee,

-                               Minsi,      }

-                               Unami,      }

-                               Unalachtigo,}

-                               Nanticoke,

-                               Powhatan,

-                               Pampticoke.

-                                            Blackfoot,

-                                            Gros Ventre,

-                                            Sheyenne.

-

-

-Granting, as we must, some common geographical centre for these many

-dialects, the question where this was located becomes an interesting

-one.

-

-More than one attempt to answer it has been made. Mr. Lewis H. Morgan

-thought there was evidence to show that the valley of the Columbia

-river, Oregon, "was the initial point from which the Algonkin stock

-emigrated to the great lake region and thence to the Atlantic

-coast."[1] This is in direct conflict with the evidence of language,

-as the Blackfoot or Satsika is the most corrupt and altered of the

-Algonkin dialects. Basing his argument on this evidence, Mr. Horatio

-Hale reaches a conclusion precisely the reverse of that of Morgan. "The

-course of migration of the Indian tribes," writes Mr. Hale, "has been

-from the Atlantic coast westward and southward. The traditions of the

-Algonkins seem to point to Hudson's Bay and the coast of Labrador."[2]

-This latter view is certainly that which accords best with the

-testimony of language and of history.

-

-We know that both Chipeways and Crees have been steadily pressing

-westward since their country was first explored, driving before them

-the Blackfeet and Dakotas.[3]

-

-The Cree language is built up on a few simple, unchangeable radicals

-and elementary words, denoting being, relation, energy, etc.; it

-has extreme regularity of construction, a single negative, is

-almost wholly verbal and markedly incorporative, has its grammatical

-elements better defined than its neighbors, and a more consistent

-phonetic system.[4] For these and similar reasons we are justified

-in considering it the nearest representative we possess of the

-pristine Algonkin tongue, and unless strong grounds to the contrary

-are advanced, it is proper to assume that the purest dialect is found

-nearest the primeval home of the stock.

-

-

-§2. _The Iroquois Stock_.

-

-Surrounded on all sides by the Algonkins were the _Iroquois_, once

-called the Five or Six Nations. When first discovered they were on the

-St. Lawrence, near Montreal, and in the Lake Region of Central New

-York. Various other, tribes, not in their confederacy, and generally

-at war with them, spoke dialects of the same language. Such were the

-Hurons or Wyandots, between the Georgian Bay and Lake Erie, the Neutral

-Nation on the Niagara river, the Eries on the southern shore of the

-lake of that name, the Nottoways in Virginia, and the Tuscaroras in

-North Carolina. The Cherokees, found by the whites in East Tennessee,

-but whose national legend, carefully preserved for generations, located

-them originally on the head waters of the Ohio, were a remote offshoot

-of this same stem.

-

-

-_The Susquehannocks_.

-

-The valley of the Susquehanna river was occupied by a tribe of Iroquois

-lineage and language, known as the _Susquehannocks, Conestogas_ and

-_Andastes_. The last name is Iroquois, from _andasta_, a cabin pole.

-By some, "Susquehannock" has also been explained as an Iroquois word,

-but its form is certainly Algonkin. The terminal _k_ is the place-sign,

-_hanna_ denotes a flowing stream, while the adjectival prefix has been

-identified by Heckewelder with _schachage_, straight, from the direct

-course of the river near its mouth, and by Mr. Guss with _woski_, new,

-which, he thinks, referred to fresh or spring water.

-

-Of these the former will appear the preferable, if we allow for the

-softening of the gutturals, which was a phonetic trait of the Unami

-dialect of the Lenape.

-

-The Susquehannocks were always at deadly feud with the Iroquois,

-and between wars, the smallpox and the whites, they were finally

-exterminated. The particulars of their short and sad history have

-been presented with his characteristic thoroughness by Dr. John G.

-Shea,[5] and later by Prof. N. L. Guss.[6] They were usually called

-by the Delawares _Mengwe_, which was the term they applied to all

-the Iroquois-speaking tribes.[7] The English corrupted it to Minqua

-and Mingo, and as the eastern trail of the Susquehannocks lay up the

-Conestoga Creek, and down the Christina, both those streams were called

-"Mingo Creek" by the early settlers.

-

-It is important for the ethnology of Pennsylvania, to understand that

-at the time of the first settlement the whole of the Susquehanna

-Valley, from the Chesapeake to the New York lakes, was owned and

-controlled by Iroquois-speaking tribes. A different and erroneous

-opinion was expressed by Heckewelder, and has been generally received.

-He speaks of the Lenape Minsi as occupying the head waters of the

-Susquehanna. This was not so in the historic period.

-

-The claims of the Susquehannocks extended down the Chesapeake Bay on

-the east shore, as far as the Choptank River, and on the west shore as

-far as the Patuxent. In 1654 they ceded to the government of Maryland

-their southern territory to these boundaries.[8] The first English

-explorers met them on the Potomac, about the Falls, and the Pascatoways

-were deserting their villages and fleeing before them, when, in 1634,

-Calvert founded his colony at St. Mary's.

-

-Their subjection to the Five Nations took place about 1680, and

-it was through the rights obtained by this conquest that, at the

-treaty of Lancaster, 1744, Canassatego, the Onondaga speaker for the

-Nation, claimed pay from the government of Maryland for the lands

-on the Potomac, or, as that river was called in his tongue, the

-_Cohongorontas_.

-

-

-_The Hurons._

-

-The Hurons, Wyandots, or Wendats, were another Iroquois people, who

-seem, at some remote epoch, to have come into contact with the Lenape.

-The latter called them _Delamattenos_[9] and claimed to have driven

-them out of a portion of their possessions. A Chipeway tradition also

-states that the Hurons were driven north from the lake shores by

-Algonkin tribes.[10] We know, from the early accounts of the Jesuits,

-that there was commercial intercourse between them and the tribes

-south of the lakes, the materials of trade being principally fish and

-corn.[11] The Jesuit _Relations_ of 1648 contain quite a full account

-of a Huron convert who, in that year, visited the Lenape on the

-Delaware River, and had an interview with the Swedish Governor, whom he

-took to task for neglecting the morals of his men.

-

-

-_The Cherokees._

-

-The Cherokees were called by the Delawares _Kittuwa_ (_Kuttoowauw_, in

-the spelling of the native Aupaumut). This word I suppose to be derived

-from the prefix, _kit_, great, and the root _tawa_ (Cree, _yette_,

-_tawa_), to open, whence tawatawik, an open, _i.e._, uninhabited place,

-a wilderness (Zeisberger).

-

-The designation is geographical. According to the tradition of the

-Cherokees, they once lived (probably about the fourteenth century)

-in the Ohio Valley, and claimed to have been the constructors of the

-Grave Creek and other earthworks there.[12] Some support is given to

-this claim by the recent linguistic investigations of Mr. Horatio

-Hale,[13] and the archaeological researches of Prof. Cyrus Thomas.[14]

-They were driven southward by their warlike neighbors, locating their

-council fire first near Monticello, Va., and the main body reaching

-East Tennessee about the close of the fifteenth century. As late as

-1730 some of them continued to live east of the Alleghanies, while, on

-the other hand, it is evident, from the proper names preserved by the

-chroniclers of De Soto's expedition (1542), that at that period others

-held the mountains of Northern Georgia. To the Delawares they remained

-_kit-tawa-wi_, inhabitants of the great wilderness of Southern Ohio and

-Kentucky.

-

-Delaware traditions distinctly recalled the period when portions of the

-Cherokees were on the Ohio, and recounted long wars with them.[15] When

-the Lenape assumed the office of peacemaker, this feud ceased, and

-was not renewed until the general turmoil of the French-Indian wars,

-1750-60. After this closed, in 1768, the Cherokees sought and effected

-a renewal of their peaceful relations with the Delawares, and in 1779

-they even sent a deputation of "condolence" to their "grandfather," the

-Lenape, on the death of the head chief, White Eyes.[16]

-

-FOOTNOTES:

-

-[1] Lewis H. Morgan, _Indian Migrations_, in Beach's _Indian Miscellany_,

-p. 218.

-

-[2] H. Hale, _Indian Migrations as Evidenced by Language_, p. 24.

-(Chicago, 1883.)

-

-[3] See the R. P. A. Lacombe _Dictionnaire de la Langue des Cris.

-Introd._, p. xi. (Montreal, 1874.)

-

-[4] See Joseph Howse, _A grammar of the Cree Language_, p. 13, et al.

-(London, 1842)

-

-[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.

-

-[6] _Early Indian History on the Susquehanna_, p. 31.

-(Harrisburg, 1883).

-

-[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_.

-

-[8] Bozman, _History of Maryland_, Vol. I, p. 167.

-

-[9] Heckewelder, _History of the Indian Nations_, p. 80.

-

-[10] Peter Jones, _History of the Ojibway Nation_, p. 32.

-

-[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.

-

-[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.

-

-[13] _Indian Migrations as Evidenced by Language_, p. 22.

-

-[14] Prof. Thomas has shown beyond reasonable doubt that the Cherokees

-were mound builders within the historic period.

-

-[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.

-

-[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.

-

-

-

-

-CHAPTER II.

-

-THE WAPANACHKI OR EASTERN ALGONKIN CONFEDERACY.

-

-The Confederated Tribes--The Mohegans--The Nanticokes--The Conoys--The

-Shawnees--The Saponies--The Assiwikalees

-

-

-_The Confederated Tribes._

-

-All the Algonkin nations who dwelt north of the Potomac, on the east

-shore of Chesapeake Bay, and in the basins of the Delaware and Hudson

-rivers, claimed near kinship and an identical origin, and were at times

-united into a loose, defensive confederacy.

-

-By the western and southern tribes they were collectively known as

-_Wapanachkik_--"those of the eastern region"--which in the form

-_Abnaki_ is now confined to the remnant of a tribe in Maine. The

-Delawares in the far West retain traditionally the ancient confederate

-name, and still speak of themselves as "Eastlanders"--_O-puh-narke_.

-(Morgan.)

-

-The members of the confederacy were the Mohegans (Mahicanni) of the

-Hudson, who occupied the valley of that river to the falls above the

-site of Albany, the various New Jersey tribes, the Delawares proper on

-the Delaware river and its branches, including the Minsi or Monseys,

-among the mountains, the Nanticokes, between Chesapeake Bay and the

-Atlantic, and the small tribe called Canai, Kanawhas or Ganawese, whose

-towns were on tributaries of the Potomac and Patuxent.

-

-That all these were united in some sort of an alliance, with the

-Delawares at its head, is not only proved by the traditions of this

-tribe itself, but by the distinct assertion of the Mohegans and

-others, and by events within historical times, as the reunion of the

-Nanticokes, New Jersey and Eastern Indians with the Delawares as with

-the parent stem.[17]

-

-

-_The Mohegans._

-

-The Mohegans, _Mo-hé-kun-ne-uk_, dwelt on the tide-waters of the

-Hudson, and from this their name was derived. Dr. Trumbull, indeed,

-following Schoolcraft, thinks that they "took their tribal name from

-_maingan_, a wolf, and _Moheganick_ = Chip. _maniganikan_, 'country

-of wolves.'"[18] They, themselves, however, translate it, "seaside

-people," or more fully, "people of the great waters which are

-constantly ebbing or flowing."[19] The compound is _machaak_, great,

-_hickan_, tide ("ebbing tide," Zeis; "tide of flood," Campanius) and

-_ik_, animate plural termination.

-

-The Mohegans on the Hudson are said to have been divided into three

-phratries, the Bear, the Wolf and the Turtle, of whom the Bear had

-the primacy.[20] Mr. Morgan, however, who examined, in 1860, the

-representatives of the nation in Kansas,[21] discovered that they had

-precisely the same phratries as the Delawares, that is the Wolf, the

-Turtle, and the Turkey, each subdivided into three or four gentes. He

-justly observes that this "proves their immediate connection with the

-Delawares and Munsees by descent," and thus renders their myths and

-traditions of the more import in the present study.

-

-Linguistically, the Mohegans were more closely allied to the tribes of

-New England than to those of the Delaware Valley. Evidently, most of

-the tribes of Massachusetts and Connecticut were comparatively recent

-offshoots of the parent stem on the Hudson, supposing the course of

-migration had been eastward.

-

-In some of his unpublished notes Mr. Heckewelder identifies the

-_Wampanos_, who lived in Connecticut, along the shore of Long Island

-Sound, and whose council fire was where New Haven now stands, as

-Mohegans, while the _Wapings_ or _Opings_ of the Northern Jersey shore

-were a mixed clan derived from intermarriages between Mohegans and

-Monseys.[22]

-

-

-_The Nanticokes_.

-

-The Nanticokes occupied the territory between Chesapeake Bay and the

-ocean, except its southern extremity, which appears to have been under

-the control of the Powhatan tribe of Virginia.

-

-The derivation of Nanticoke is from the Delaware _Unéchtgo_,

-"tide-water people," and is merely another form of _Unalachtgo_, the

-name of one of the Lenape sub-tribes. In both cases it is a mere

-geographical term, and not a national eponym.

-

-In the records of the treaty at Fort Johnston, 1757, the Nanticokes are

-also named _Tiawco_. This is their Mohegan name, _Otayãchgo_, which

-means "bridge people," or bridge makers, the reference being to the

-skill with which the Nanticokes could fasten floating logs together to

-construct a bridge across a stream. In the Delaware dialect this was

-_Tawachguáno_, from _taiachquoan_, a bridge. The latter enables us to

-identify the Tockwhoghs, whom Captain John Smith met on the Chesapeake,

-in 1608, with the Nanticokes. The _Kuscarawocks_, whom he also visited,

-have been conclusively shown by Mr. Bozman[23] to have been also

-Nanticokes.

-

-By ancient traditions, they looked up to the Lenape as their

-"grandfather," and considered the Mohegans their "brethren."[24] That

-is, they were, as occasion required, attached to the same confederacy.

-

-In manners and customs they differed little from their northern

-relatives. The only peculiarity in this respect which is noted of

-them was the extravagant consideration they bestowed on the bones of

-the dead. The corpse was buried for some months, then exhumed and the

-bones carefully cleaned and placed in an ossuary called _man-to-kump_

-(= _manito_, with the locative termination, place of the mystery or

-spirit).

-

-When they removed from one place to another these bones were carried

-with them. Even those who migrated to northern Pennsylvania, about

-the middle of the last century, piously brought along these venerable

-relics, and finally interred them near the present site of Towanda,

-whence its name, _Tawundeunk_, "where we bury our dead."[25]

-

-Their dialect varied considerably from the Delaware; of which it is

-clearly a deteriorated form. It is characterized by abbreviated words

-and strongly expirated accents, as _tah! quah! quak! su_, short; _quah!

-nah! qut_, long.

-

-Our knowledge of it is limited to a few vocabularies. The earliest

-was taken down by Captain John Smith, during his exploration of the

-Chesapeake. The most valuable is one obtained by Mr. William Vans

-Murray, in 1792, from the remnant in Maryland. It is in the library of

-the American Philosophical Society, and has never been correctly or

-completely printed.

-

-The Nanticokes broke up early. Between the steady encroachments of the

-whites and the attacks of the Iroquois they found themselves between

-the upper and the nether millstones.

-

-According to their own statement to Governor Evans, at a conference

-in 1707, they had at that time been tributary to the latter for

-twenty-seven years, _i.e._, since 1680. Their last head chief, or

-"crowned king," Winicaco, died about 1720. A few years after this

-occurrence bands of them began to remove to Pennsylvania, and at the

-middle of the century were living at the mouth of the Juniata, under

-the immediate control of the Iroquois. Thence they removed to Wyoming,

-and in 1753, "in a fleet of twenty-five canoes," to the Iroquois lands

-in western New York. Others of their nation were brought there by the

-Iroquois in 1767; but by the close of the century only five families

-survived in that region.[26]

-

-A small band called the _Wiwash_ remained on Goose creek, Dorchester

-county, Maryland, to the same date.

-

-

-_The Conoys._

-

-The fourth member of the Wapanachki was that nation variously called in

-the old records _Conoys_, _Ganawese_ or _Canaways_, the proper form of

-which Mr. Heckewelder states to be _Canai_.[27]

-

-Considerable obscurity has rested on the early location and affiliation

-of this people. Mr. Heckewelder vaguely places them "at a distance

-on the Potomac," and supposes them to have been the Kanawhas of West

-Virginia.[28] This is a loose guess. They were, in fact, none other

-than the Piscataways of Southern Maryland, who occupied the area

-between Chesapeake Bay and the lower Potomac, about St. Mary's, and

-along the Piscataway creek and Patuxent river.

-

-Proof of this is furnished by the speech of their venerable head chief,

-"Old Sack," at a conference in Philadelphia in 1743.[29] His words

-were: "Our forefathers came from Piscatua to an island in Potowmeck;

-and from thence down to Philadelphia, in old Proprietor Penn's time,

-to show their friendship to the Proprietor. After their return they

-brought down all their brothers from Potowmeck to Conejoholo, on the

-east side Sasquehannah, and built a town there."

-

-This interesting identification shows that they were the people whom

-Captain John Smith found (1608) in numerous villages along the Patuxent

-and the left bank of the lower Potomac. The local names show them to

-have been of Algonkin stock and akin to the Nanticokes.

-

-Conoy, Ganawese, Kanawha, are all various spellings of a derivative

-from an Algonkin root, meaning "it is long" (Del. _guneu_, long, Cree

-_kinowaw_, it is long,) and is found applied to various streams in

-Algonkin territory.[30]

-

-Piscataway, or Pascatoway, as it is spelled in the early narratives,

-also recurs as a local name in various parts of the Northern States.

-It is from, the root _pashk_, which means to separate, to divide. Many

-derivatives from it are in use in the Delaware tongue. In the Cree

-we have the impersonal form, _pakestikweyaw_, or the active animate

-_pasketiwa_, in the sense of "the division or branch of a river."[31]

-The site of Kittamaquindi (_kittamaque-ink_, Great Beaver Place,) the

-so-called "metropolis of Pascatoe,"[32] was where Tinker's creek and

-Piscataway creek branch off from their common estuary, about fifteen

-miles south of Washington city.

-

-The "emperor" Chitomachen, Strong Bear (_chitani_, strong, _macha_,

-bear), who bore the title _Tayac_ (Nanticoke, _tallak_, head chief)

-ruled over a dominion which extended about 130 miles from east to west.

-

-The district was thinly peopled. On the upper shores of the west side

-of the Chesapeake Captain John Smith and the other early explorers

-found scarcely any inhabitants. In 1631 Captain Henry Fleet estimated

-the total number of natives "in Potomack and places adjacent," at not

-over 5000 persons.[33] This included both sides of the river as high up

-as the Falls, and the shores of Chesapeake Bay.

-

-Chitomachen, with his family, was converted to the Catholic faith

-in 1640, by the exertions of the Jesuit missionary, Father Andrew

-White, but died the year after. When the English first settled at St.

-Mary's, the tribe was deserting its ancient seats, through fear of the

-Susquehannocks, and diminished rapidly after that date.

-

-Father White was among them from 1634 to 1642, and composed a grammar,

-dictionary and catechism of their tongue. Of these, the catechism is

-yet preserved in manuscript, in the library of the Domus Professa

-of the Jesuits, in Rome. It would be a great benefit to students

-of Algonkin dialects to have his linguistic works sought out and

-published. How far his knowledge of the language extended is uncertain.

-In a letter from one of the missionaries, dated 1642, who speaks

-of White, the writer adds: "The difficulty of the language is so

-great that none of us can yet converse with the Indians without an

-interpreter."[34]

-

-That it was an Algonkin dialect, closely akin to the Nanticoke, is

-clear from the words and proper names preserved in the early records

-and locally to this day. The only word which has created doubts has

-been the name of "a certain imaginary spirit called _Ochre_."[35]

-It has been supposed that this was the Huron _oki_. But it is pure

-Algonkin. It is the Cree _oki-sikow_ (_être du ciel_, _ange_, Lacombe),

-the Abnaki _ooskoo_ (_katini ooskoo_, Bon Esprit, _matsini ooskoo_,

-Mauvais Esprit, Rasles).

-

-It was nearly allied to that spoken in Virginia among Powhatan's

-subjects, as an English boy who had lived with that chieftain served as

-an interpreter between the settlers and the Patuxent and neighboring

-Indians.[36]

-

-The Conoys were removed, before 1743, from Conejoholo to Conoy town,

-further up the Susquehanna, and in 1744 they joined several other

-fragmentary bands at Shamokin (where Sunbury, Pa., now stands). Later,

-they became merged with the Nanticokes.[37]

-

-

-_The Shawnees_.

-

-The wanderings of the unstable and migratory Shawnees have occupied the

-attention of several writers, but it cannot be said that either their

-history or their affiliations have been satisfactorily worked out.[38]

-

-Their dialect is more akin to the Mohegan than to the Delaware, and

-when, in 1692, they first appeared in the area of the Eastern Algonkin

-Confederacy, they came as the friends and relatives of the former.[39]

-

-They were divided into four bands, as follows:--

-

-1. _Piqua_, properly _Pikoweu_, "he comes from the ashes."

-

-2. _Mequachake_, "a fat man filled," signifying completion or

-perfection. This band held the privilege of the hereditary priesthood.

-

-3. Kiscapocoke.

-

-4. Chilicothe.[40]

-

-Of these, that which settled in Pennsylvania was the _Pikoweu_,

-who occupied and gave their name to the Pequa valley in Lancaster

-county.[41]

-

-According to ancient Mohegan tradition, the New England _Pequods_ were

-members of this band. These moved eastwardly from the Hudson river,

-and extended their conquests over the greater part of the area of

-Connecticut. Dr. Trumbull, however,[42] assigns a different meaning to

-their name, and a more appropriate one--_Peguitóog_, the Destroyers.

-Some countenance is given to the tradition by the similarity of the

-Shawnee to the Mohegan, standing, as it does, more closely related to

-it than to the Unami Delaware.

-

-It has been argued that a band of the Shawnees lived in Southern New

-Jersey when that territory first came to the knowledge of the whites.

-On a Dutch map, drawn in 1614 or thereabouts, a tribe called _Saw

-wanew_ is located on the left bank of the Delaware river, near the

-Bay;[43] and DeLaet speaks of the _Sawanoos_ as living there.

-

-I am inclined to believe that, in both these cases, the term was used

-by the natives around New York Bay in its simple geographical sense of

-"south" or "southern," and not as a tribal designation. It frequently

-appears with this original meaning in the WALUAM OLUM.

-

-

-_The Sapoonees_.

-

-A tribe called the Sapoonees, or Saponies, is mentioned as living in

-Pennsylvania, attached to the Delawares, about the middle of the last

-century.[44]

-

-They are no doubt the Saponas who once dwelt on a branch of the Great

-Pedee river in North Carolina, and who moved north about the year

-1720.[45]

-

-They were said to have joined the Tuscaroras, but the Pennsylvania

-records class them with the Delawares. Others, impressed by the

-similarity of _Sa-po-nees_ to _Pa-nis_, have imagined they were the

-Pawnees, now of the west. There is not the slightest importance to be

-attached to this casual similarity of names.

-

-They were called, by the Iroquois, _Tadirighrones_, and were distinctly

-identified by them with the nation known to the English as the

-Catawbas.[46] For a long time the two nations carried on a bitter

-warfare.

-

-

-_The Assiwikales_.

-

-This band of about fifty families, or one hundred men (about three

-hundred souls), are stated to have come from South Carolina to the

-Potomac late in the seventeenth century, and in 1731 were settled

-partly on the Susquehanna and partly on the upper Ohio or Alleghany.

-Their chief was named Aqueioma, or Achequeloma.

-

-Their name appears to be a compound of _assin_, stone; and _wikwam_,

-house, and they were probably Algonkin neighbors of the Shawnees

-in their southern homes, and united with them in their northern

-migration.[47]

-

-FOOTNOTES:

-

-[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.

-

-[18] Trumbull, _Indian Names in Connecticut_, p. 31. Schoolcraft had

-already given the same derivation in his _History and Statistics of the

-Indian Tribes_.

-

-[19] Capt. Hendricks, in _Mass. Hist. Soc. Colls._, Vol. IX, p. 101.

-Lewis H. Morgan, _Systems of Consanguinity and Affinity_, p. 289.

-

-[20] Ruttenber, _History of the Indian Tribes of Hudson's River_, p. 50.

-

-[21] Morgan, _Ancient Society_, pp. 173-4.

-

-[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.

-

-[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.

-

-[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.

-

-[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.

-

-[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.

-

-[27] _History of the Indian Nations_, Introduction, p. xlii.

-

-[28] Ibid., pp. 90-122.

-

-[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.

-

-[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.

-

-[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.

-

-[32] _Relatio Itineris in Marylandiam_, p. 63. (Edition of the Md.

-Hist. Soc. 1874.)

-

-[33] See his _Journal_, published in Neill's _Founders of Maryland_

-(Albany, 1876). Fleet was a prisoner among the Pascatoways for five

-years, and served as an interpreter to Calvert's colony.

-

-[34] _Relatio Itineris in Marylandiam_, p. 84. The Rev. Mr. Kampman,

-at one time Moravian missionary among the Delawares, told me that

-even with the modern aids of grammars, dictionaries and educated

-native instructors, it is considered to require five years to obtain a

-sufficient knowledge of their language to preach in it. The slowness of

-the early Maryland priests to master its intricacies, therefore, need

-not surprise us.

-

-[35] "Omni vero ratione placare conantur phantasticum quemdam spiritum

-quem Ochre nominant, ut ne noceat." _Relatio Itineris in Marylandiam_,

-p. 40.

-

-[36] Bozman, _History of Maryland_, Vol. I, p. 166.

-

-[37] "The Nanticokes and Conoys are now one nation." _Minutes of the

-Provincial Council of Penna._, 1759, Vol. VIII, p. 176.

-

-[38] On this tribe see "The Shawnees and Their Migrations," by Dr. D. G.

-Brinton, in the _American Historical Magazine_, 1866; M. F. Force, _Some

-Early Notices of the Indians of Ohio_, Cincinnati, 1879.

-

-[39] See _Colonial History of New York_, Vol. IV. Index. Loskiel,

-_Geschichte der Mission_, etc., p. 25.

-

-[40] These names are as given by John Johnston, Indian agent, in 1819.

-_Archæologia Americana_, Vol. I, p. 275. Heckewelder says they had four

-divisions, but mentions only two, the _Pecuwési_ and _Woketamósi_.

-(MSS. in Lib. Am. Philos. Soc.)

-

-[41] "That branch of Shawanos which had settled part in Pennsylvania

-and part in New England were of the tribe of Shawanos then and ever

-since called _Pi'coweu_ or _Pe'koweu_, and after emigrating to the

-westward settled on and near the Scioto river, where, to this day, the

-extensive flats go under the name of 'Pickoway Plains.'" Heckewelder

-MSS. in Lib. Am. Phil. Soc.

-

-[42] In a note to Roger Williams, _Key into the Language of America_,

-p. 22. The tradition referred to is mentioned in the Heckewelder MSS.

-

-[43] Printed in the _Colonial History of New York_, Vol. I. Compare

-Force, _ubi suprá_, pp. 16, 17.

-

-[44] Rev. J. Morse, _Report on Indian Affairs_, p. 362.

-

-[45] See Gallatin, _Synopsis of the Indian Tribes_, pp. 85, 86.

-

-[46] See _New York Colonial Documents_, Vol. V, pp. 660, 673, etc.

-

-[47] _Pennsylvania Archives_, Vol. I, pp. 299, 300, 302. Gov. Gordon

-writes to the "Chiefs of ye Shawanese and Assekelaes," under date

-December, 1731, "I find by our Records that about 34 Years since some

-Numbers of your Nation came to Sasquehannah," etc. Ibid., p. 302.

-

-

-

-

-CHAPTER III

-

-THE LENAPE OR DELAWARES.

-

-Derivation of the Name Lenape.--The Three Sub-Tribes the Minsi

-or Wolf, the Unami or Turtle, and the Unalachtgo or Turkey

-Tribes--Their Totems--The New Jersey Tribes the Wapings, Sanhicans

-and Mantas--Political Constitution of the Lenape--Vegetable Food

-Resources--Domestic Architecture--Manufactures.--Paints and Dyes.--

-Dogs--Interments--Computation of Time--Picture Writing--Record Sticks--

-Moral and Mental Character--Religious Belief.--Doctrine of the Soul.--

-The Native Priests.--Religious Ceremonies.

-

-

-_Derivation of Lenni Lenape_.

-

-The proper name of the Delaware Indians was and is _Lenapé_, (a as in

-father, é as a in mate). Dr. J. Hammond Trumbull[48] is quite wide of

-the mark both in calling this a "misnomer," and in attributing its

-introduction to Mr. Heckewelder.

-

-Long before that worthy missionary was born, the name was in use in the

-official documents of the commonwealth of Pennsylvania as the synonym

-in the native tongue for the Delaware Indians,[49] and it is still

-retained by their remnant in Kansas as the proper term to designate

-their collective nation, embracing its sub-tribes.[50]

-

-The derivation of _Lenape_ has been discussed with no little learning,

-as well as the adjective _lenni_, which often precedes it (Lenni

-Lenape). Mr. Heckewelder stated that _lenni_ means "original, pure,"

-and that _Lenape_ signifies "people."[51] Dr. Trumbull, in the course

-of a long examination of the words for "man" in the Algonkin dialects,

-reaches the conclusion that "Len-âpé" denotes "a common adult male,"

-_i. e._, an Indian man; _lenno lenâpé_, an Indian of _our_ tribe or

-nation, and, consequently, _vir_, "a man of men."[52] He derives these

-two words from the roots _len_ (= _nen_), a pronominal possessive, and

-_ape_, an inseparable generic particle, "denoting an adult male."

-

-I differ, with hesitation, from such an eminent authority; but this

-explanation does not, to my mind, give the precise meaning of the term.

-No doubt, both _lenno_, which in Delaware means _man_, and _len_, in

-Lenape, are from the pronominal radicle of the first person _né_, I,

-we, mine, our. As the native considered his tribe the oldest, as well

-as the most important of created beings, "ours" with him came to be

-synonymous with what was esteemed ancient, indigenous, primeval, as

-well as human, man-like, _par excellence_. "We" and "men" were to

-him the same. The initial _l_ is but a slight modification of the _n_

-sound, and is given by Campanius as an _r_, "_rhenus_, homo."

-

-_Lenape_, therefore, does not mean "a common adult male," but rather "a

-male of our kind," or "our men."[53]

-

-The termination _apé_ is said by Heckewelder to convey the idea of

-"walking or being in an erect posture." A comparison of the various

-Algonkin dialects indicates that it was originally a locative,

-signifying staying in a place, abiding or sitting. Thus, in Cree,

-_apú_, he is there; in Chipeway, _abi_, he is at home; in Delaware,

-_n'dappin_, I am here. The transfer of this idea to the male sex is

-seen in the Cree, _ap_, to sit upon, to place oneself on top, _apa_, to

-cover (animate and active); Chipeway, _nabe_, the male of quadrupeds.

-Baraga says that for a Chipeway woman to call her husband _nin nabem_

-(lit. my coverer, comp. French, _femme couverte_), is coarse.

-

-

-_The Lenape Sub-Tribes._

-

-The Lenape were divided into three sub-tribes:--

-

-1. The Minsi, Monseys, Montheys, Munsees, or Minisinks.

-

-2. The Unami, or Wonameys.

-

-3. The Unalachtigo.

-

-No explanation of these designations will be found in Heckewelder or

-the older writers. From investigations among living Delawares, carried

-out at my request by Mr. Horatio Hale, it is evident that they are

-wholly geographical, and refer to the locations of these sub-tribes on

-the Delaware river.

-

-_Minsi_, properly _Minsiu_, and formerly _Minassiniu_, means "people of

-the stony country," or briefly, "mountaineers." It is a synthesis of

-_minthiu_, to be scattered, and _achsin_, stone, according to the best

-living native authorities.[54]

-

-_Unami_, or _W'nãmiu_, means "people down the river," from _naheu_,

-down-stream.

-

-_Unalachtigo_, properly _W'nalãchtko_, means "people who live near the

-ocean," from _wunalawat_, to go towards, and _t'kow_ or _t'kou_, wave.

-

-Historically, such were the positions of these sub-tribes when they

-first came to the knowledge of Europeans.

-

-The Minsi lived in the mountainous region at the head waters of the

-Delaware, above the Forks, or junction of the Lehigh river. One of

-their principal fires was on the Minisink plains, above the Water Gap,

-and another on the East Branch of the Delaware, which they called

-_Namaes Sipu_, Fish River. Their hunting grounds embraced lands now

-in the three colonies of Pennsylvania, New York and New Jersey. The

-last mentioned extinguished their title in 1758, by the payment of one

-thousand pounds.

-

-That, at any time, as Heckewelder asserts, their territory extended

-up the Hudson as far as tide-water, and westward "far beyond the

-Susquehannah," is surely incorrect. Only after the beginning of the

-eighteenth century, when they had been long subject to the Iroquois,

-have we any historic evidence that they had a settlement on the last

-named river.

-

-The Unamis' territory on the right bank of the Delaware river extended

-from the Lehigh valley southward. It was with them and their southern

-neighbors, the Unalachtigos, that Penn dealt for the land ceded him

-in the Indian Deed of 1682. The Minsis did not take part in the

-transaction, and it was not until 1737 that the Colonial authorities

-treated directly with the latter for the cession of their territory.[55]

-

-The Unalachtigo or Turkey totem had its principal seat on the affluents

-of the Delaware near where Wilmington now stands. About this point,

-Captain John Smith, on his map (1609,) locates the _Chikahokin_. In

-later writers this name is spelled _Chihohockies_, _Chiholacki_ and

-_Chikolacki_, and is stated by the historians Proud and Smith to be

-synonymous with Delawares.[56] The correct form is _Chikelaki_, from

-_chik'eno_, turkey, the modern form as given by Whipple,[57] and _aki_

-land. The _n_, _l_ and _r_ were alternating letters in this dialect.

-

-The population was, however, very sparse, owing to the predatory

-incursions of the Susquehannocks, whose trails, leading up the Octorara

-and Conestoga, and down the Christina and Brandywine Creeks, were

-followed by war parties annually, and desolated the west shores of the

-Bay and lower river. When, in 1634, Captain Thomas Young explored the

-river, the few natives he found on the west side told him (through the

-medium of his Algonkin Virginian interpreter) that the "Minquaos" had

-killed their people, burnt their villages, and destroyed their crops,

-so that "the Indians had wholly left that side of the river which was

-next their enemies, and had retired themselves on the other side farre

-up into the woods."[58]

-

-North of the Chikelaki, Smith's map locates the _Macovks_. This name

-does not appear in later authors, but near that site were the _Okahoki_

-band, who occupied the shores of Ridley and Crum creeks and the land

-between them. There they remained until 1703, when they were removed to

-a small reservation of 500 acres in what is now Willistown township,

-Chester county.[59]

-

-

-_The Totemic Animals._

-

-These three sub-tribes had each its totemic animal, from which it

-claimed a mystical descent. The Minsi had the Wolf, the Unami the

-Turtle, and the Unalachtigo the Turkey. The Unamis claimed and were

-conceded the precedence of the others, because their ancestor, the

-Turtle, was not the common animal, so-called, but the great original

-tortoise which bears the world on its back, and was the first of living

-beings, as I shall explain on a later page.

-

-In referring to the totemic animals the common names were not used, but

-metaphorical expressions. Thus the Wolf was referred to as _Ptuksit_,

-Round Foot (_ptuk_, round, _sit_, foot, from the shape of its paws;)

-the turtle was _Pakoango_, the Crawler; and the turkey was _Pullaeu_,

-he does not chew,[60] referring to the bird's manner of swallowing food.

-

-The signs of these animals were employed in their picture writing,

-painted on their houses or inscribed on rocks, to designate the

-respective sub-tribes. But only in the case of the Unamis was the whole

-animal represented. The Turkey tribe painted only one foot of their

-totemic bird, and the Minsi the extended foot of the wolf, though they

-sometimes added an outline of the rest of the animal.[61]

-

-These three divisions of the Lenape were neither "gentes" nor

-"phratries," though Mr. Morgan has endeavored to force them into his

-system by stating that they were "of the nature of phratries."[62]

-Each was divided into twelve families bearing female names, and hence

-probably referring to some unexplained matriarchal system. They were,

-as I have called them, sub-tribes. In their own orations they referred

-to each other as "playmates." (Heckewelder.)

-

-

-_The New Jersey Lenape._

-

-The native name of New Jersey is given as Shã'akbee (English

-orthography: ã as in fate); or as the German missionaries wrote it,

-_Sche'jachbi_. It is a compound of _bi_, water, _aki_, land, and

-the adjective prefix _schey_, which means something long and narrow

-(_scheyek_, a string of wampum; _schajelinquall_, the edge of the eyes,

-the eyelids, etc.) This would be equivalent to "long-land water," and,

-according to the rules of Delaware grammar, which place the noun used

-in the genitive sense before the noun which governs it, the term would

-be more suitable to some body of water, Delaware bay or the ocean, than

-to the main land.

-

-The Lenape distinctly claimed the whole of the present area of New

-Jersey. Their great chief, Tedyuscung, stated at the Conference at

-Easton (1757), that their lands reached eastward to the shore of the

-sea. The New Jersey tribes fully recognized their unity. As early as

-1694, at an interview with Governor Markham at Philadelphia, when the

-famous Tamany and other Lenape chieftains were present, Mohocksey, a

-chief of the Jersey Indians, said: "Though we live on the other side

-of the water (_i.e._, the Delaware river), yet we reckon ourselves all

-one, because," he added, giving a characteristically native reason,

-"because we drink one water."[63]

-

-The names, number and position of the Jersey tribes have not been very

-clearly made out. A pamphlet published in London, in 1648, states

-that there were twenty-three Indian kinglets in its area, with about

-2000 warriors in all. Of these, Master Robert Evelin, a surveyor, who

-spent several years in the Province about 1635, names nine on the left

-bank of the Delaware, between Cape May and the Falls. The names are

-extremely corrupt, but it may be worth while giving them.[64]

-

-1. Kechemeches, 500 men, five miles above Cape May.

-

-2. Manteses, 100 bowmen, twelve leagues above the former.

-

-3. Sikonesses.

-

-4. Asomoches, 100 men.

-

-5. Eriwoneck, 40 men.

-

-6. Ramcock, 100 men.

-

-7. Axion, 200 men.

-

-8. Calcefar, 150 men.

-

-9. Mosilian, 200 men, at the Falls.

-

-Of these, the Mantes lived on Salem creek; _Ramcock_ is Rancocas creek;

-the _Eriwoneck_ are evidently the _Ermomex_ of Van der Donck's map of

-1656; _Axion_ may be for Assiscunk creek, above Burlington, from Del.

-_assiscu_, mud; _assiscunk_, a muddy place. Lindstrom and Van der Donck

-name the most Southern tribe in New Jersey _Naraticons_. They were on

-and near Raccoon creek, which on Lindstrom's map is _Narraticon Sipu_,

-the Naraticon river. Probably the English name is simply a translation

-of the Del. _nachenum_, raccoon.

-

-In 1675 the number of sachems in Jersey of sufficient importance for

-the then Governor Andros to treat with were four. It is noted that when

-he had made them the presents customary on such occasions, "They return

-thanks and fall a kintacoying, singing _kenon, kenon_."[65] This was

-the Delaware _genan_ (_genama_, thank ye him. Zeis).

-

-The total number in New Jersey a few years before this (1671) were

-estimated by the authorities at "about a thousand persons, besides

-women and children."[66]

-

-The "_Wakings, Opings_ or _Pomptons_," as they are named in the old

-records, were the tribe which dwelt on the west shore of New York

-harbor and southwardly, or, more exactly, "from Roeloff Jansen's Kill

-to the sea."[67] They were of the Minsi totem, and were the earliest of

-the Lenape who saw white men, when, in 1524, the keel of Verrazano was

-the first to plough the waters of New York harbor.

-

-The name Waping or Oping is derived from _Wapan_, east, and was applied

-to them as the easternmost of the Lenape nation.[68] Their other name,

-Pompton, Mr Heckewelder identifies with _pihm-tom_, crooked-mouthed,

-though its applicability is not obvious.[69]

-

-In the middle of the eighteenth century the remains of the Pompton

-Indians resided on the Raritan river. The boundaries of their territory

-were defined in 1756, at the Treaty of Crosswicks.

-

-The _Sanhicans_ occupied the Delaware shore at the Falls, near where

-Trenton now stands, and extended eastward along the upper Indian path

-quite to New York bay. Heckewelder says that this name, _Sankhicani_,

-means a gun lock, and was applied by the Lenape to the Mohawks who

-were first furnished with muskets by the Europeans. This has led some

-writers to locate a band of Mohawks at the Falls.

-

-The Sanhicans were, however, undoubtedly Lenape. Campanius, who quotes

-the name of the place in 1642, classes them as such. In Van der

-Donck's map, of 1656, they are marked as possessing the land at the

-Falls and Manhattan Bay; and De Laet gives the numerals and a number of

-words from their dialect, which are all pure Delaware, as:--

-

-             _Sanhican._           _Delaware._

-  Deer,        atto,                 achtu.

-  Bear,        machquoyuo,           machquak.

-  Wolf,        metumnu,              metemmeu.

-  Turkey,      sickenum,             tschickenum.

-

-Their name has lost its first syllable. It should be _assanhican_.

-This means not merely and not originally a gun-flint, but any stone

-implement, from _achsin_, or, in the New Jersey dialect, _assun_,

-a stone, and _hican_, an instrument. They were distinctively "the

-stone-implement people."

-

-This is plainly with reference to their manufactures near Trenton.

-The great deposit of post-glacial gravels at this point abound with

-quartzite fragments suitable for working into stone implements, and to

-what extent they were utilized by the natives is shown by the enormous

-collection, numbering over thirty thousand specimens, which Dr. Charles

-C. Abbott, of Trenton, has made in that immediate vicinity. A horde of

-over 125 beautifully chipped lance heads of quartz and jasper, and the

-remains of a workshop of remarkable magnitude, were evidences of the

-extensive manufacture that once prevailed there.

-

-The left bank of the Delaware, from the vicinity of Burlington quite

-to and below Salem, was held by a warlike tribe known to the settlers

-as the _Mantas_, or _Mantos_, or _Mandes_, otherwise named the Frog

-Indians. They extended eastward along the main or southern Indian

-path, which led from the Delaware, below the mouth of Rancocas Creek,

-to the extensive Indian plantations or corn fields near Sandy Hook,

-mentioned by Campanius and Lindstrom.[70]

-

-Mr. Henry has derived their name from _mangi_, great,[71] and others

-have suggested _menatey_, an island; but I do not think either of these

-is tenable. I have no doubt that _mante_ is simply a mis-spelling of

-_monthee_, which is the form given by the East Jersey and Stockbridge

-Indians to the name of the Minsi or Monsey sub-tribe of the

-Delawares.[72] This is further indicated by the fact that toward the

-beginning of the eighteenth century they incorporated themselves wholly

-with the two other Lenape sub-tribes.[73] We thus find that the Minsis

-were not confined to the North and Northwest, as Heckewelder and others

-wrote, but had pressed southward in New Jersey, quite to the shores of

-Delaware Bay.

-

-The New Jersey Indians disappeared rapidly. As early as 1721 an

-official document states that they were "but few, and very innocent and

-friendly."[74] When, in 1745, the missionary Brainerd visited their

-settlement at Crosweeksung, Burlington county, he found some "who

-had lived with the white people under gospel light, had learned to

-read, were civil, etc."[75] Those with whom he labored at this place

-subsequently removed to New Stockbridge, Mass., and united with the

-Mohegans and others there.[76]

-

-The Swedish traveler, Peter Kalm, who spent about a year in New Jersey

-in 1749, observes that the disappearance of the native population

-was principally due to two agencies. Smallpox destroyed "incredible

-numbers", "but brandy has killed most of the Indians."[77]

-

-The dialect of the New Jersey Indians was soft and vocalic, avoiding

-the gutturals of their northern relatives, and without the frequent

-unpleasant forcible expirations of the Nanticoke. A vocabulary of

-it, obtained for Mr. Thomas Jefferson, in 1792, at the village of

-Edgpiihik, West New Jersey, is in MS. in the library of the American

-Philosophical Society.

-

-

-_Political Constitution_.

-

-Each totem of the Lenape recognized a chieftain, called sachem,

-_sakima_, a word found in most Algonkin dialects, with slight

-variations (Chip. _ogima_, Cree, _okimaw_, Pequot, _sachimma_), and

-derived from a root _ôki_, signifying above in space, and by a transfer

-frequent in all languages, above in power. Thus, in Cree,[78] we

-have _sâkamow_, "il projecte, il montre la tête," and in Delaware,

-_w'ochgitschi_, the part above, the upper part (Zeisberger), etc.

-

-It appears from Mr. Morgan's inquiries, that at present and of later

-years, "the office of sachem is hereditary in the gens, but elective

-among its members."[79] Loskiel, however, writing on the excellent

-authority of Zeisberger, states explicitly that the chief of each totem

-was selected and inaugurated by those of the remaining two.[80] By

-common and ancient consent, the chief selected from the Turtle totem

-was head chief of the whole Lenape nation.

-

-These chieftains were the "peace chiefs." They could neither go to war

-themselves, nor send nor receive the war belt--the ominous string of

-dark wampum, which indicated that the tempest of strife was to be let

-loose. Their proper badge was the wampum belt, with a diamond-shaped

-figure in the centre, worked in white beads, which was the symbol of

-the peaceful council fire, and was called by that name.

-

-War was declared by the people at the instigation of the "war

-captains," valorous braves of any birth or family who had distinguished

-themselves by personal prowess, and especially by good success in

-forays against the enemy.[81]

-

-Nor did the authority of the chiefs extend to any infringement on

-the traditional rights of the gens, as, for instance, that of blood

-revenge. The ignorance of this limitation of the central power led to

-various misunderstandings at the time, on the part of the colonial

-authorities, and since then, by later historians. Thus, in 1728, "the

-Delaware Indians on Brandywine" were summoned by the Governor to answer

-about a murder. Their chief, Civility, answered that it was committed

-by the Minisinks, "over whom they had no authority."[82] This did not

-mean but that in some matters authority could be exerted, but not in a

-question relating to a feud of blood.

-

-

-_Agriculture and Food Resources_.

-

-The Lenape did not depend solely on the chase for subsistence. They

-were largely agricultural, and raised a variety of edible plants.

-Indian corn was, as usual, the staple; but in addition to that, they

-had extensive fields of squashes, beans and sweet potatoes.[83] The

-hardy variety of tobacco was also freely cultivated.

-

-The value of Indian corn, the _Zea mais_, must have been known to

-the Algonkin tribes while they still formed one nation, as the same

-name is applied to it by tribes geographically the widest apart.

-Thus the Micmacs of Nova Scotia call it _pe-ãs'kumun-ul_ whose

-theme _ãs'ku-mun_ reappears in the _wuskannem_ (Elliott) and the

-_scannemeneash_ (Roger Williams) of New England, in the Delaware

-_jesquem_ (Campanius), and _chasquem_ (Zeis.), and even in the Piegan

-Blackfoot _esko-tope_.

-

-The first radical _ask_, Chip. _ashk_, Del. _aski_, means "green." The

-application is to the green waving plant, so conspicuous in the fields

-during the summer months. The second _mün_ or _min_ is a generic suffix

-applied to all sorts of small edible fruits. In the Blackfoot its place

-is supplied by another, and in the Unami Delaware it is abbreviated to

-the letter _m_.

-

-On the other hand, in the Chipeway word for corn, _mandamin_, Ottawa

-_mindamin_, Cree _mattamin_, the second radical is retained in full,

-while for the first is substituted an abbreviation of _manito_, divine

-("it is divine, supernatural, or mysterious"); if we may accept the

-opinion of Mr. Schoolcraft, and I know of no more plausible etymology.

-

-Tobacco was called by the Delawares _kscha-tey_, Zeis., _seka-ta_,

-Camp., or in the English orthography _shuate_ (Vocab. N. J. Inds.),

-and _koshãhtahe_ (Cummmings). I am inclined to think that these are but

-dialectic variations and different orthographies of the root _'ta_

-or _'dam_ (_a_ nasal) found in the New England _wuttãm-anog_, Micmac

-_tùmawa_, Abnaki _wh'dãman_ (Rasle), Cree _tchistémaw_, Chip. _assema_

-(= _asté-maw_), Blackfoot _pi-stã-kan_; a root which Dr. J. H. Trumbull

-has satisfactorily identified as meaning "to drink," the smoke being

-swallowed and likened to water. "To drink tobacco" was the usual old

-English expression for "to smoke."

-

-If this etymology is correct, it leads to the inference that tobacco

-also was known to the ancient Algonkins before they split up into the

-many nations which we now know, and furthermore that they must have

-lived in a region where these two semi-tropical or wholly tropical

-plants, Indian corn and tobacco, had been already introduced and

-cultivated by some more ancient race. To conclude that they themselves

-brought them from a tropical land, would be too hazardous.

-

-The pipes in which the tobacco was smoked were called _appooke_ (modern

-Delaware _o'pahokun'_, Cumings' Vocab.) They were of earthenware and

-of stone; sometimes, it is said, of copper. According to Kalm, the

-ceremonial pipes were of a red stone, possibly the western pipe stone,

-and were very highly prized.[84]

-

-Of wild fruits and plants they consumed the esculent and nutritious

-tubers on the roots of the Wild Bean, _Apios tuberosa_, the large,

-oval, fleshy roots of the arrow-leaved _Sagittaria_, the former

-of which the Indians called _hobbenis_, and the latter _katniss_,

-names which they subsequently applied to the European turnip. They

-also roasted and ate the acrid cormus of the Indian turnip, _Arum

-triphyllum_, in Delaware _taw-ho_, _taw-hin_ or _tuck-ah_, and

-collected for food the seeds of the Golden Club, _Orontium aquaticum_,

-common in the pools along the creeks and rivers. Its native name was

-_taw-kee_.[85]

-

-

-_House Building._

-

-In their domestic architecture they differed noticeably from the

-Iroquois and even the Mohegans. Their houses were not communal, but

-each family had its separate residence, a wattled hut, with rounded

-top, thatched with mats woven of the long leaves of the Indian corn

-or the stalks of the sweet flag (_Acorus calamus_,) or of the bark of

-trees (_anacon_, a mat, Z.) These were built in groups and surrounded

-with a palisade to protect the inhabitants from sudden inroads.[86]

-

-In the centre was sometimes erected a mound of earth, both as a place

-of observation and as a location to place the children and women. The

-remains of these circular ramparts enclosing a central mound were seen

-by the early settlers at the Falls of the Delaware and up the Lehigh

-valley.

-

-

-_Manufactures_.

-

-The art of the potter was known and extensively practiced, but did not

-indicate any unusual proficiency, either in the process of manufacture

-or in the methods of decoration, although the late Mr. F. Peale thought

-that, in the latter respect, the Delaware pottery had some claims to a

-high rank.[87] The representation of animal forms was quite unusual,

-only some few and inferior examples having been found.

-

-Their skill in manufacturing bead work and feather mantles, and in

-dressing deer skins, excited the admiration of the early voyagers.

-Although their weapons and utensils were mostly of stone, there was a

-considerable supply of native copper among them, in use as ornaments,

-for arrow heads and pipes. Some specimens of it have been found by

-Dr. Abbott near Trenton, and by other collectors in Pennsylvania,[88]

-and its scarcity in modern collections is to be attributed to its

-being bought up and melted by the whites rather than to its limited

-employment.

-

-Soap stone was hollowed out with considerable skill, to form bowls, and

-the wood of the sassafras tree was highly esteemed for the same purpose

-(Kalm).

-

-The maize was broken up in wooden or stone mortars with a stone pestle,

-the native name of which was _pocohaac_, a word signifying also the

-virile member.

-

-Their arms were the war club or tomahawk, _tomhickan_, the bow,

-_hattape_, and arrow, _alluns_, the spear, _tanganaoun_, and for

-defence Bishop Ettwein states they carried a round shield of thick,

-dried hide.

-

-The spear was also used for spearing fish, which they, moreover, knew

-how to catch with "brush nets," and with fish hooks made of bone and

-the dried claws of birds (Kalm).[89]

-

-

-_Paints and Dyes_.

-

-The paints and dyes used by the Lenape and neighboring Indians were

-derived both from the vegetable and mineral realms. From the former

-they obtained red, white and blue clays, which were in such extensive

-demand that the vicinity of those streams in New Castle county,

-Delaware, which are now called White Clay Creek and Red Clay Creek, was

-widely known to the natives as _Walamink_, the Place of Paint.

-

-The vegetable world supplied a variety of dyes in the colored juices of

-plants. These were mixed with the acid juice of the wild, sweet-scented

-crab apple (_Pyrus coronaria_; in Lenape, _tombic'anall_), to fix the

-dye.

-

-A red was yielded by the root of the _Sanguinaria Canadensis_, still

-called "Indian paint root;" an orange by the root of _Phytolacca

-decandra_, the poke or pocoon; a yellow by the root of _Hydrastis

-Canadensis_; a black by a mixture of sumac and white walnut bark,

-etc.[90]

-

-

-_Dogs_.

-

-The only domestic animal they possessed was a small species of dogs

-with pointed ears. These were called _allum_, and were preserved less

-for protection or for use in hunting than for food, and especially for

-ceremonial purposes.[91]

-

-

-_Interments_.

-

-The custom of common ossuaries for each gens appears to have prevailed

-among the Lenape. Gabriel Thomas states that: "If a person of Note dies

-very far away from his place of residence, they will convey his Bones

-home some considerable Time after, to be buried there."[92] Bishop

-Ettwein speaks of mounds for common burial, though he appears to limit

-their use to times of war.[93]

-

-One of these communal graveyards of the Minsis covers an area of

-six acres on the Neversink creek,[94] while, according to tradition,

-another of great antiquity and extent was located on the islands in the

-Delaware river, above the Water-Gap.[95]

-

-

-_Computation of Time._

-

-The accuracy with which the natives computed time becomes a subject of

-prime consideration in a study of their annals. It would appear that

-the Eastern Algonkins were not deficient in astronomical knowledge.

-Roger Williams remarks, "they much observe the Starres, and their very

-children can give names to many of them;"[96] and the same testimony is

-borne by Wassenaer. The latter, speaking of the tribes around New York

-Harbor, in 1630, says that their year began with the first moon after

-the February moon; and that the time for planting was calculated by the

-rising of the constellation Taurus in a certain quarter. They named

-this constellation the horned head of some great fictitious animal.[97]

-

-Zeisberger observes that, in his day, the Lenape did not have a fixed

-beginning to their year, but reckoned from one seeding time to another,

-or from when the corn was ripe, etc.[98] Nevertheless, they had a word

-for year, _gachtin_, and counted their ages and the sequence of events

-by yearly periods. The Chipeways count by winters (_pipun-agak_, in

-which the first word means winter, and the second is a plural form

-similar to the Del. _gachtin_); but the Lenape did not apparently

-follow them in this. They recognized only twelve moons in the year

-and not thirteen, as did the New England nations; at least, the names

-of but twelve months have been preserved.[99] The day periods were

-reckoned usually by nights, but it was not improper to count by "suns"

-or days.

-

-

-_Pictographic Signs_.

-

-The picture writing of the Delawares has been quite fully described

-by Zeisberger, Loskiel and Heckewelder. It was scratched upon stone

-(Loskiel), or more frequently cut in or painted upon the bark of trees

-or pieces of wood. The colors were chiefly black and red. The system

-was highly conventionalized, so that it could readily be understood by

-all their tribes, and also by others with whom they came in contact,

-the Shawnees, Wyandots, Chipeways, etc.

-

-The subjects had reference not merely to matters of present interest,

-but to the former history of their nation, and were directed "to the

-preservation of the memory of famous men, and to the recollection

-of events and actions of note." Therefore, their Agamemnons felt no

-anxiety for the absence of a Homer, but "confidently reckoned that

-their noble deeds would be held in memory long after their bodies had

-perished."[100]

-

-The material on which the drawings were made was generally so

-perishable that few examples have been left to us. One, a stone about

-seven inches long, found in central New Jersey, has been described and

-figured by Dr. Abbott.[101] It represents an arrow crossing certain

-straight lines. Several "gorgets" (smooth stone tablets pierced with

-holes for suspension, and probably used for ceremonial purposes),

-stone knives and pebbles, showing inscribed marks and lines, and rude

-figures, are engraved in Dr. Abbott's book; others similar have been

-seen in Bucks and Berks counties, Pa.

-

-There was a remarkable series of hieroglyphics, some eighty in

-number, on a rock at Safe Harbor, on the Susquehanna. They have been

-photographed and described by Prof. T. C. Porter, of Lancaster, but

-have yet to be carefully analyzed.[102] From its location, it was

-probably the work of the Susquehannocks, and did not belong to the

-general system of Algonkin pictography.

-

-If the rude drawings appended to the early treatises as signatures

-of native sachems be taken as a guide, little or no uniformity

-prevailed in the personal signs. The same chieftain would, on various

-occasions, employ symbols differing so widely that they have no visible

-relation.[103]

-

-An interesting incident is recorded by Friend John Richardson when

-on a visit to William Penn, at his manor of Pennsburg, in 1701. Penn

-asked the Indian interpreter to give him some idea of what the native

-notion of God was. The interpreter, at a loss for words, had recourse

-to picture writing, and describing a number of circles, one inside the

-other, he pointed to the centre of the innermost and smallest one,

-and there, "placed, as he said, by way of representation, the Great

-Man."[104] The explanation was striking and suggestive, and hints at

-the meaning of the not infrequent symbol of the concentric circles.

-

-An alleged piece of Delaware pictography is copied by Schoolcraft[105]

-from the London _Archæologia_, Vol. IV. It purports to be an inscription

-found on the Muskingum river in 1780, and the interpretation is said to

-have been supplied by the celebrated Delaware chief, Captain White Eyes

-(Coquethagechton). As interpreted, it relates to massacres of the whites

-by the Delaware chief, Wingenund, in the border war of 1763.

-

-There is a tissue of errors here. The pictograph, "drawn with charcoal

-and oil on a tree," must have been quite recent, and is not likely

-to have referred to events seventeen years antecedent. There is no

-evidence that Wingenund took part in Pontiac's conspiracy, and he was

-the consistent friend of the whites.[106] Several of the characters

-are not like Indian pictographs. And finally, White Eyes, the alleged

-interpreter in 1780, had died at Tuscarawas, two years before, Nov.

-10th, 1778![107]

-

-

-_Record Sticks_.

-

-The Algonkin nations very generally preserved their myths, their

-chronicles, and the memory of events, speeches, etc., by means of

-marked sticks. As early as 1646, the Jesuit missionaries in Canada made

-use of these to teach their converts the prayers of the Church and

-their sermons.[108]

-

-The name applied to these record or tally-sticks was, among the Crees

-and Chipeways, _massinahigan_, which is the common word now for book,

-but which originally meant "a piece of wood marked with fire," from

-the verb _masinákisan_, I imprint a mark upon it with fire, I burn

-a mark upon it,[109] thus indicating the rude beginning of a system

-of mnemonic aids. The Lenape words for book, _malackhickan_, Camp.,

-_mamalekhican_ Zeis., were probably from the same root.

-

-In later days, instead of burning the marks upon the sticks, they were

-painted, the colors as well as the figures having certain conventional

-meanings.[110]

-

-These sticks are described as about six inches in length, slender,

-though varying in shape, and tied up in bundles.[111] Such bundles are

-mentioned by the interpreter Conrad Weiser, as in use in 1748 when he

-was on his embassy in the Indian country.[112] The expression, "we tied

-up in bundles," is translated by Mr. Heckewelder, _olumapisid_, and a

-head chief of the Lenape, usually called _Olomipees_, was thus named,

-apparently as preserver of such records.[113] I shall return on a later

-page to the precise meaning of this term.

-

-The word signifying to paint was _walamén_, which does not appear

-in western dialects, but is found precisely the same in the Abnaki,

-where it is given by Rasles, _8ramann_[114], which, transliterated

-into Delaware (where the _l_ is substituted for the _r_), would be

-_w'lam'an_. From this word came _Wallamünk_, the name applied by the

-natives to a tract in New Castle county, Delaware, since at that

-locality they procured supplies of colored earth, which they employed

-in painting. It means "the place of paint."[115]

-

-Roger Williams, describing the New England Indians, speaks of

-"_Wunnam_, their red painting, which they most delight in, and is both

-the Barke of the Fine, as also a red Earth."[116]

-

-The word is derived from Narr. _wunne_, Del. _wulit_, Chip. _gwanatsch_

-= beautiful, handsome, good, pretty, etc.

-

-The Indian who had artistically bedaubed his skin with red, ochreous

-clay, was esteemed In full dress, and delightful to look upon. Hence

-the term _wulit_, fine, pretty, came to be applied to the paint itself.

-

-The custom of using such sticks, painted or notched, was by no means

-peculiar to the Delawares. They were familiar to the Iroquois, and the

-early travelers found them in common employment among the southern

-tribes.[117]

-

-As the art advanced, in place of simple sticks, painted or notched,

-wooden tablets came into use, on which the symbols were scratched or

-engraved with a sharp flint or knife. Such are those still in use among

-the Chipeway, described by Dr. James as "rude pictures carved on a flat

-piece of wood;"[118] by the native Copway, as "board plates;"[119]

-and more precisely by Mr. Schoolcraft, as "a tabular piece of wood,

-covered on both sides with a series of devices cut between parallel

-lines."[120]

-

-The Chipeway terms applied to these devices or symbols are, according

-to Mr. Schoolcraft, _kekeewin_, for those in ordinary and common use,

-and _kekeenowin_, for those connected with the mysteries, the "meda

-worship" and the "great medicine." Both words are evidently from a

-radical signifying a mark or sign, appearing in the words given in

-Baraga's "Otchipwe Dictionary," _kikinawadjiton_, I mark it, I put a

-certain mark on it, and _kikinoamawa_, I teach, instruct him.

-

-

-_Moral and Mental Character._

-

-The character of the Delawares was estimated very differently, even by

-those who had the best opportunities of judging. The missionaries are

-severe upon them. Brainerd described them as "unspeakably indolent and

-slothful. They have little or no ambition or resolution; not one in a

-thousand of them that has the spirit of a man."[121] No more favorable

-was the opinion of Zeisberger. He speaks of their alleged bravery

-with the utmost contempt, and morally he puts them down as "the most

-ordinary and the vilest of savages."[122]

-

-Perhaps these worthy missionaries measured them by the standard of the

-Christian ideal, by which, alas, we all fall wofully short.

-

-Certainly, other competent observers report much more cheerfully. One

-of the first explorers of the Delaware, Captain Thomas Young (1634),

-describes them as "very well proportioned, well featured, gentle,

-tractable and docile."[123]

-

-Of their domestic affections, Mr. Heckewelder writes: "I do not believe

-that there are any people on earth who are more attached to their

-relatives and offspring than these Indians are."[124]

-

-Their action toward the Society of Friends in Pennsylvania indicates

-a sense of honor and a respect for pledges which we might not

-expect. They had learned and well understood that the Friends were

-non-combatants, and as such they never forgot to spare them, even in

-the bloody scenes of border warfare.

-

-"Amidst all the devastating incursions of the Indians in North America,

-it is a remarkable fact that no Friend who stood faithful to his

-principles in the disuse of all weapons of war, the cause of which

-was generally well understood by the Indians, ever suffered personal

-molestation from them."[125]

-

-The fact that for more than forty years after the founding of Penn's

-colony there was not a single murder committed on a settler by an

-Indian, itself speaks volumes for their self-control and moral

-character. So far from seeking quarrels with the whites they extended

-them friendly aid and comfort.[126]

-

-Even after they had become embittered and corrupted by the gross

-knavery of the whites (for example, the notorious "long walk,") and

-the debasing influence of alcohol, such an authority as Gen. Wm. H.

-Harrison could write these words about the Delawares: "A long and

-intimate knowledge of them, in peace and war, as enemies and friends,

-has left upon my mind the most favorable impression of their character

-for bravery, generosity and fidelity to their engagements."[127] More

-than this, and from a higher source, could scarcely be asked.

-

-That intellectually they were by no means deficient is acknowledged by

-Brainerd himself. "The children," he writes, "learn with surprising

-readiness; their master tells me he never had an English school that

-learned, in general, so fast."[128]

-

-

-_Religious Beliefs_.

-

-With the hints given us in various authors, it is not difficult to

-reconstruct the primitive religious notions of the Delawares. They

-resembled closely those of the other Algonkin nations, and were founded

-on those general mythical principles which, in my "Myths of the New

-World," I have shown existed widely throughout America. These are, the

-worship of Light, especially in its concrete manifestations of fire and

-the sun; of the Four Winds, as typical of the cardinal points, and as

-the rain bringers; and of the Totemic Animal.

-

-As the embodiment of Light, some spoke of the sun as a deity,[129]

-while their fifth and greatest festival was held in honor of Fire,

-which they personified, and called the Grandfather of all Indian

-nations. They assigned to it twelve divine assistants, who were

-represented by so many actors in the ceremony, with evident reference

-to the twelve moons or months of the year, the fire being a type of the

-heavenly blaze, the sun.[130]

-

-But both Sun and Fire were only material emblems of the mystery of

-Light. This was the "body or fountain of deity," which Brainerd said

-they described to him in terms that he could not clearly understand;

-something "all light;" a being "_in_ whom the earth, and all things

-in it, may be seen;" a "great man, clothed with the day, yea, with

-the brightest day, a day of many years, yea, a day of everlasting

-continuance." From him proceeded, in him were, to him returned, all

-things and the souls of all things.

-

-Such was the extraordinary doctrine which a converted priest of the

-native religion informed Brainerd was the teaching of the medicine

-men.[131]

-

-The familiar Algonkin myth of the "Great Hare," which I have elsewhere

-shown to be distinctively a myth of Light,[132] was also well known to

-the Delawares, and they applied to this animal, also, the appellation

-of the "Grandfather of the Indians."[133] Like the fire, the hare was

-considered their ancestor, and in both instances the Light was meant,

-fire being its symbol, and the word for hare being identical with that

-of brightness and light.

-

-As in Mexico and elsewhere, this light or bright ancestor was the

-culture hero of their mythology, their pristine instructor in the

-arts, and figured in some of their legends as a white man, who, in

-some remote time, visited them from the east, and brought them their

-civilization.[134]

-

-I desire to lay especial stress on these proofs of Light worship among

-the Delawares, for it has an immediate bearing on several points in the

-WALAM OLUM. There are no compounds more frequent in that document than

-those with the root signifying "light," "brightness," etc., and this is

-one of the evidences of its authenticity.

-

-Next in order, or rather, parallel with and a part of the worship of

-Light, was that of the Four Cardinal Points, always identified with

-the Four Winds, the bringers of rain and sunshine, the rulers of the

-weather.

-

-"After the strictest inquiry respecting their notions of the Deity,"

-says David Brainerd, "I find that in ancient times, before the coming

-of the white people, some supposed there were four invisible powers,

-who presided over the four corners of the earth."[135]

-

-The Montauk Indians of Long Island, a branch of the Mohegans, also

-worshiped these four deities, as we are informed by the Rev Sampson

-Occum;[136] and Captain Argoll found them again in 1616 among the

-accolents of the Potomac, close relatives of the Delawares. Their chief

-told him: "We have five gods in all, our chief god appears often unto

-us in the form of a mighty great hare, the other four have no visible

-shape, but are indeed the four winds, which keep the four corners of

-the earth."[137]

-

-These are the fundamental doctrines, the universal _credo_, of not only

-all the Algonkin faiths, but of all or nearly all primitive American

-religions.

-

-This is very far from the popular conception of Indian religion, with

-its "Good Spirit" and "Bad Spirit." Such ideas were not familiar to

-the native mind. Heckewelder, Brainerd and Loskiel all assure us in

-positive terms that the notion of a bad spirit, a "Devil," was wholly

-unknown to the aborigines, and entirely borrowed from the whites.

-Nor was the Divinity of Light looked upon as a beneficent father, or

-anything of that kind. The Indian did not appeal to him for assistance,

-as to his _totemic and personal gods_.

-

-These were conceived to be in the form of animals, and various acts

-of propitiation to them were performed. Such acts were not a worship

-of the animals themselves. Brainerd explains this very correctly when

-he says: "They do not suppose a divine power essential to or inhering

-in these creatures, but that some invisible beings, not distinguished

-from each other by certain names, but only notionally, communicate to

-these animals a great power, and so make these creatures the immediate

-authors of good to certain persons. Hence such a creature becomes

-_sacred_ to the person to whom he is supposed to be the immediate

-author of good, and through him they must worship the invisible powers,

-though to others he is no more than another creature."[138]

-

-They rarely attempted to set forth the divinity in image. The rude

-representation of a human head, cut in wood, small enough to be carried

-on the person, or life size on a post, was their only idol. This was

-called _wsinkhoalican_. They also drew and perhaps carved emblems of

-their totemic guardian. Mr. Beatty describes the head chief's home as a

-long building of wood: "Over the door a turtle is drawn, which is the

-ensign of this particular tribe. On each door post was cut the face of

-a grave old man."[139]

-

-Occasionally, rude representations of the human head, chipped out of

-stone, are exhumed in those parts of Pennsylvania and New Jersey once

-inhabited by the Lenape.[140] These are doubtless the _wsinkhoalican_

-above mentioned.

-

-

-_Doctrine of the Soul_.

-

-There was a general belief in a soul, spirit or immaterial part of

-man. For this the native words were _tschipey_ and _tschitschank_ (in

-Brainerd, _chichuny_). The former is derived from a root signifying to

-be separate or apart, while the latter means "the shadow."[141]

-

-Their doctrine was that after death the soul went _south_, where it

-would enjoy a happy life for a certain term, and then could return and

-be born again into the world. In moments of spiritual illumination it

-was deemed possible to recall past existences, and even to remember

-the happy epoch passed in the realm of bliss.[142]

-

-The path to this abode of the blessed was by the Milky Way, wherein the

-opinion of the Delawares coincided with that of various other American

-nations, as the Eskimos, on the north, and the Guaranis of Paraguay, on

-the south.

-

-The ordinary euphemism to inform a person that his death was at hand

-was: "You are about to visit your ancestors;"[143] but most observers

-agree that they were a timorous people, with none of that contempt of

-death sometimes assigned them.[144]

-

-

-_The Native Priests._

-

-An important class among the Lenape were those called by the whites

-doctors, conjurers, or medicine men, who were really the native

-priests. They appear to have been of two schools, the one devoting

-themselves mainly to divination, the other to healing.

-

-According to Brainerd, the title of the former among the Delawares,

-as among the New England Indians, was _powwow_, a word meaning "a

-dreamer;" Chip., _bawadjagan_, a dream; _nind apawe_, I dream; Cree,

-_pawa-miwin_, a dream. They were the interpreters of the dreams of

-others, and themselves claimed the power of dreaming truthfully of the

-future and the absent.[145] In their visions their guardian spirit

-visited them; they became, in their own words, "all light," and they

-"could see through men, and knew the thoughts of their hearts."[146]

-At such times they were also instructed at what spot the hunters could

-successfully seek game.

-

-The other school of the priestly class was called, as we are informed

-by Mr. Heckewelder, _medeu_.[147] This is the same term which we

-find in Chipeway as _mide_ (_medaween_, Schoolcraft), and in Cree as

-_mitew_, meaning a conjurer, a member of the Great Medicine Lodge.[148]

-I suspect the word is from _m'iteh_, heart (Chip. _k'ide_, thy heart),

-as this organ was considered the source and centre of life and the

-emotions, and is constantly spoken of in a figurative sense in Indian

-conversation and oratory.

-

-Among the natives around New York Bay there was a body of conjurers who

-professed great austerity of life. They had no fixed homes, pretended

-to absolute continence, and both exorcised sickness and officiated

-at the funeral rites. Their name, as reported by the Dutch, was

-_kitzinacka_, which is evidently Great Snake (_gitschi_, _achkook_).

-The interesting fact is added, that at certain periodical festivals a

-sacrifice was prepared, which it was believed was carried off by a

-huge serpent.[149]

-

-When the missionaries came among the Indians, the shrewd and able

-natives who had been accustomed to practice on the credulity of their

-fellows recognized that the new faith would destroy their power, and

-therefore they attacked it vigorously. Preachers arose among them, and

-claimed to have had communications from the Great Spirit about all the

-matters which the Christian teachers talked of. These native exhorters

-fabricated visions and revelations, and displayed symbolic drawings on

-deerskins, showing the journey of the soul after death, the path to

-heaven, the twelve emetics and purges which would clean a man of sin,

-etc.

-

-Such were the famed prophets Papunhank and Wangomen, who set up as

-rivals in opposition to David Zeisberger; and such those who so

-constantly frustrated the efforts of the pious Brainerd. Often do both

-of these self-sacrificing apostles to the Indians complain of the evil

-influence which such false teachers exerted among the Delawares.[150]

-

-The existence of this class of impostors is significant for the

-appreciation of such a document as the WALAM OLUM. They were partially

-acquainted with the Bible history of creation; some had learned to

-read and write in the mission schools; they were eager to imitate

-the wisdom of the whites, while at the same time they were intent on

-claiming authentic antiquity and originality for all their sayings.

-

-

-_Religious Ceremonies._

-

-The principal sacred ceremony was the dance and accompanying song.

-This was called _kanti kanti_, from a verbal found in most Algonkin

-dialects with the primary meaning to sing (Abnaki, _skan_, je danse et

-chante en même temps, Rasles; Cree, _nikam_; Chip., _nigam_, I sing).

-From this noisy rite, which seems to have formed a part of all the

-native celebrations, the settlers coined the word _cantico_, which has

-survived and become incorporated into the English tongue.

-

-Zeisberger describes other festivals, some five in number. The most

-interesting is that called _Machtoga_, which he translates "to sweat."

-This was held in honor of "their Grandfather, the Fire." The number

-twelve appears in it frequently as regulating the actions and numbers

-of the performers. This had evident reference to the twelve months of

-the year, but his description is too vague to allow a satisfactory

-analysis of the rite.

-

-FOOTNOTES:

-

-[48] See his remarks in the Transactions of the _American Philological

-Association_, 1872, p. 157.

-

-[49] For instance, in Governor Patrick Gordon's Letter to the Friends,

-1728, where he speaks of "Our Lenappys or Delaware Indians," in

-_Penna. Archives_, Vol. I, p. 230. At the treaty of Easton, 1756,

-Tedyuscung, head chief of the Delawares, is stated to have represented

-the "Lenopi" Indians (_Minutes of the Council_, Phila., 1757), and in

-the "Conference of Eleven Nations living West of Allegheny," held at

-Philadelphia, 1759, the Delawares are included under the tribal name

-"Leonopy." See _Minutes of the Provincial Council of Penna._, Vol.

-VIII, p. 418.

-

-[50] So Mr. Lewis H. Morgan says, and he obtained the facts on the

-spot. "Len-ã'-pe was their former name, and is still used." _Systems of

-Consanguinity and Affinity_, p. 289 (Washington, 1871).

-

-[51] _History of the Indian Nations_, p. 401.

-

-[52] _Transactions of the American Philological Association_, 1871, p.

-144.

-

-[53] Zeisberger's translation of Lenni Lenape as "people of the same

-nation," would be more literal if it were put "men of our nation."

-

-President Stiles, in his _Itinerary_, makes the statement: "The

-Delaware tribe is called _Poh-he-gan_ or _Mo-hee-gan_ by themselves,

-and _Auquitsaukon_." I have not been able to reach a satisfactory

-solution of the first and third of these names.

-

-That the Delawares did use the term Lenape as their own designation, is

-shown by the refrain of one of their chants, preserved by Heckewelder.

-

-It was--"_Husca n'lenape-win_," Truly I--a Lenape--am.

-

-Or: "I am a true man of our people." _Trans. Amer. Philos. Soc._, Vol.

-IV, N. Ser., p. 381.

-

-[54] Mr. Eager, in his _History of Orange County_, quotes the old

-surveyor, Nicolas Scull (1730), in favor of translating _minisink_ "the

-water is gone," and Ruttenber, in his _History of the Native Tribes

-of the Hudson River_, supposes that it is derived from _menatey_, an

-island. Neither of these commends itself to modern Delawares.

-

-[55] See _Penna. Archives_, Vol. I, pp. 540-1.

-

-[56] Proud, _History of Penna_, Vol. II, p. 297, S Smith, _Hist of New

-Jersey_, p. 456; Henry, _Dict. of the Delaware Lang._, MS., p. 539.

-

-[57] Delaware Vocabulary in Whipple, Ewbank & Turner's _Report_, 1855.

-The German form is _tsickenum_.

-

-[58] _A Brief Relation of the Voyage of Captayne Thomas Yong_, in

-_Mass. Hist. Soc. Colls._, 4th series, Vol. IX, p. 119.

-

-[59] See the original Warrant of Survey and Minutes relating thereto,

-in Dr. George Smith's _History of Delaware County, Pa._, pp. 209, 210

-(Phila., 1862). The derivation is uncertain. Captain John Smith gives

-_mahcawq_ for pumpkin, and this appears to be the word in the native

-name of Chester Creek, _Macopanackhan_, which is also seen in _Marcus_

-Hook. (See Smith's _Hist. Del. Co._, pp. 145, 381.) I am inclined to

-identify the _Macocks_ with the _M'okahoka_ as "the people of the

-pumpkin place," or where those vegetables were cultivated.

-

-[60] The Shawnee word is the same, _pellewaa_, whence their name for

-the Ohio River, _Pellewaa seepee_, Turkey River. (Rev. David Jones,

-_Journal of Two Visits Made to Some Nations of Indians on the West

-Side of the River Ohio in 1772 and 1773_, p. 20.) From this is derived

-the shortened form _Plaen_, seen in _Playwickey_, or _Planwikit_, the

-town of those of the Turkey Tribe, in Berks county, Pa. (Heckewelder,

-_Indian Names_, p, 355.)

-

-[61] Heckewelder, _Hist. Indian Nations_, pp. 253-4.

-

-[62] Lewis H. Morgan, _Ancient Society_, pp. 171-2.

-

-[63] _Minutes of the Provincial Council of Pennsylvania_, July 6th,

-1694.

-

-[64] Master Evelin's Letter is printed in Smith's _History of New

-Jersey_, 2d ed. Some doubt has been cast on his letter, because of

-its connection with the mythical "New Albion," but his personality

-and presence on the river have been vindicated. See _The American

-Historical Magazine_, Vol. I, 2d series, pp. 75, 76.

-

-[65] _New Jersey Archives_, Vol. I, p. 183.

-

-[66] Ibid, Vol. I, p. 73.

-

-[67] Ruttenber, _Hist. of the Indian Tribes of Hudson River_, s. v.

-

-[68] Heckewelder, in his unpublished MSS, asserts that both these names

-mean "Opossum". It is true that the name of this animal in Lenape is

-_woapink_, in the New Jersey dialect _opiing_, and in the Nanticoke of

-Smith _oposon_, but all these are derived from the root _wab_, which

-originally meant "white," and was applied to the East as the place of

-the dawn and the light. The reference is to the light gray, or whitish,

-color of the animal's hair. Compare the Cree, _wapiskowes_, cendré, il

-a le poil blafard Lacombe, _Dictionnaire de la Langue des Cris_ s v.

-

-[69] _On Indian Names_, p. 375, in _Trans American Philosophical

-Society_, Vol. III, n. ser.

-

-[70] Proud, _History of Pennsylvania_, Vol. I, 144, II, p. 295.

-Heckewelder, _Tran. Am. Philo. Soc._, Vol. IV, p. 376.

-

-[71] Matthew G. Henry, _Delaware Indian Dictionary_, p. 709. (MS in the

-Library of the Am. Phil. Soc.)

-

-[72] "The Monthees who we called Wemintheuw," etc. _Journal of Hendrick

-Aupaumut_, _Mems. Hist. Soc. Pa._, Vol. II, p. 77.

-

-[73] Heckewelder, _ubi supra_.

-

-[74] _New Jersey Archives_, Vol. V, p. 22.

-

-[75] _The Rise and Progress of a Remarkable Work of Grace Among the

-Indians_. By David Brainerd, in _Works_, p. 304.

-

-[76] E de Schweimtz, _Life of Zeisberger_, p. 660, note.

-

-[77] _Travels into North America_, Vol. II, pp. 93-94 (London, 1771).

-

-[78] Lacombe, _Dictionnaire de la Langue des Cris_, p. 711. Dr.

-Trumbull, however, maintains that it is derived from _sohkau-au_, he

-prevails over (note to Roger Williams' _Key_, p. 162). If there is a

-genetic connection, the latter is the derivative. The word _sakima_ is

-not known among the Minsi. In place of it they say _K'htai_, the great

-one, from _kehtan_, great. From this comes the corrupted forms _tayach_

-or _tallach_ of the Nanticokes, and the _tayac_ of the Pascatoways.

-

-[79] Lewis H. Morgan, _Ancient Society_, p. 172.

-

-[80] Loskiel, _Geschichte der Mission_, p. 168.

-

-[81] For these particulars see Ettwein, _Traditions and Language of the

-Indians_, in _Bulletin of the Pa. Hist. Soc._, Vol. I; Charles Beatty,

-_Journal of a Tour, etc._, p. 51.

-

-[82] C. Thompson, _Inquiry into the Causes of the Alienation of the

-Delaware and Shawnee Indians_, p. 16.

-

-[83] I assign them the sweet potato on the excellent authority of Dr.

-C. Thompson, _Essay on Indian Affairs_, in _Colls. of the Hist. Soc. of

-Penna._, Vol. I, p. 81.

-

-[84] Peter Kalm, _Travels in North America_, Vol. II, p. 42.

-

-[85] See Peter Kalm, _Travels in North America_, Vol. II, pp. 110-115;

-William Darlington, _Flora Cestrica_. (West Chester, Pa., 1837.)

-

-[86] For these facts, see Bishop Ettwem's article on the Traditions

-and Languages of the Indians, _Bulletin of the Pa. Hist. Soc._, 1848,

-p. 32. Van der Donck (1656) describes these palisaded strongholds, and

-Campanius (1642-48) gives a picture of one. See also E. de Schweimtz,

-_Life of Zeisberger_, p. 83. The Mohegan houses were sometimes 180 feet

-long, by about 20 feet wide, and occupied by numerous families. Van der

-Donck, _Descrip. of the New Netherlands_, pp. 196-7. _Coll. N. Y. Hist.

-Soc._, Ser. II, Vol. I.

-

-The native name of these wooden forts was _menachk_, derived from

-_manachen_, to cut wood (Cree, _manikka_, to cut with a hatchet). Roger

-Williams calls them _aumansk_, a form of the same word.

-

-[87] See the communication on "Pottery on the Delaware," by him, in

-the Proceedings of the _Am. Phil. Soc._, 1868. The whole subject of

-the archæology of the Delaware valley and New Jersey has been treated

-in the most satisfactory manner by the distinguished antiquary, Dr.

-Charles C. Abbott, in his work, _Primitive Industry_ (Salem, Mass.,

-1881), and his _Stone Age in New Jersey_ (1877).

-

-[88] Four specimens are reported from Berks Co., Pa., by Prof. D. P.

-Brunner, in his volume, _The Indians of Berks Co., Pa._, pp. 94, 95

-(Reading, 1881). These were an axe, a chisel, a knife and a gouge. The

-metal was probably in part obtained in New Jersey, in part imported

-from the Lake Superior region. See further, Abbott, _Primitive

-Industry_, chap. xxviii. Peter Kalm, the Swedish naturalist, who

-visited New Jersey in 1748, says that when the copper mines "upon the

-second river between Elizabeth Town and New York" were discovered, old

-mining holes were found and tools which the Indians had made use of.

-_Travels in North America_, Vol. I, p. 384.

-

-[89] Some antiquaries appear to have doubted whether the spear was in

-use as a weapon of war among the Pennsylvania Indians. (See Abbott,

-_Primitive Industry_, p. 248.) But the Susquehannocks are distinctly

-reported as employing as a weapon "a strong and light spear of locust

-wood." _Relatio Itineris in Marylandiam_, p. 85.

-

-[90] For further information on this subject, an article may be

-consulted in the _Transactions of the American Philosophical Society_,

-1st Ser., Vol. III, pp. 222, et seq., by Mr. Hugh Martin, entitled "An

-Account of the Principal Dies employed by the American Indians."

-

-[91] The Delawares had three words for dog. One was _allum_, which

-recurs in many Algonkin dialects, and is derived by Mr. Trumbull from

-a root signifying "to lay hold of," or "to hold fast." The second was

-_lennochum_ or _lenchum_, which means "the quadruped belonging to man;"

-_lenno_, man; _chum_, a four-footed beast. The third was _moekaneu_, a

-name derived from a general Algonkin root, in Cree, _mokku_, meaning

-"to tear in pieces," from which the Delaware word for bear, _machque_,

-has its origin, and also, significantly enough, the verb "to eat" in

-some dialects.

-

-[92] _History of West New Jersey_, p. 3 (London, 1698).

-

-[93] _Bulletin Hist. Soc. of Penna._, 1848, p. 32.

-

-[94] E. M. Ruttenber, _History of the Indian Tribes of Hudson River_,

-p. 96, note.

-

-[95] Maximilian, Prince of Wied, _Travels in America_, p. 35.

-

-[96] _A Key into the Language of America_, p. 105.

-

-[97] _Documentary History of New York_, Vol. III, pp. 29, 32.

-

-[98] _Grammar of the Language of the Lenni Lenape_, pp 108-109.

-

-[99] They are given, with translations, in Zeisberger's _Grammar_, p.

-109.

-

-[100] See Loskiel, _Geschichte der Mission_, etc., pp. 32, 33;

-Heckewelder, _History of the Indian Nations_, chap. X.

-

-[101] Dr. Charles C. Abbott, _Primitive Industry_, pp. 71, 207, 347,

-379, 384, 390, 391. Dr. Abbott's suggestion that the bird's head seen

-on several specimens might represent the totem of the Turkey gens of

-the Lenape cannot be well founded, if Heckewelder is correct in saying

-that their totemic mark was only the foot of the fowl. _Ind. Nations_,

-p. 253.

-

-[102] See _Proceedings Amer. Philos. Soc._, Vol. X.

-

-[103] The subject is discussed, and comparative drawings of the native

-signatures reproduced, by Prof. D. B. Brunner, in his useful work, _The

-Indians of Berks County, Pa._, p. 68 (Reading, 1881).

-

-[104] John Richardson's Diary, quoted in _An Account of the Conduct of

-the Society of Friends toward the Indian Tribes_, pp. 61, 62 (London,

-1844).

-

-[105] _History and Statistics of the Indian Tribes_, Vol. I, plate 47,

-B, and pages 353, 354.

-

-[106] "Amiable and benevolent," says Heckewelder, whose life he aided

-in saving on one occasion. _Indian Nations_, p. 285.

-

-[107] E. de Schweinitz, _Life of Zeisberger_, p. 469.

-

-[108] _Relation des Jesuites_, 1646, p. 33.

-

-[109] Baraga, _A Dictionary of the Otchipwe Language_, s. v.

-

-[110] For an example, see de Schweinitz, _Life of Zeisberger_, p. 342.

-

-[111] _Documentary History of New York_, Vol. IV, p. 437.

-

-[112] _Journal of Conrad Weiser_; in _Early History of Western Penna._,

-p. 16.

-

-[113] _Tran. Am. Phil. Soc._, Vol. IV, p. 384.

-

-[114] _A Dictionary of the Abnaki Language_, s. v. _Peinture_.

-

-[115] See anté p. 53. Mr. Francis Vincent, in his _History of the State

-of Delaware_, p. 36 (Phila., 1870), says of the colored earth of that

-locality, that it is "a highly argillaceous loam, interspersed with

-large and frequent masses of yellow, ochrey clay, some of which are

-remarkable for fineness of texture, not unlike lithomarge, and consists

-of white, yellow, red and dark blue clay in detached spots."

-

-The Shawnees applied the same word to Paint Creek, which falls into the

-Scioto, close to Chilicothe. They named it _Alamonee sepee_, of which

-Paint Creek is a literal rendering. Rev. David Jones, _A Journal of Two

-Visits to the West Side of the Ohio in 1772 and 1773_, p. 50.

-

-[116] _Key into the Language of America_, p. 206.

-

-[117] Lawson, in his _New Account of Carolina_, p. 180, says that the

-natives there bore in mind their traditions by means of a "Parcel of

-Reeds of different Lengths, with several distinct Marks, known to none

-but themselves." James Adair writes of the Southern Indians "They count

-certain very remarkable things by notched square sticks, which are

-distributed among the head warriors and other chieftains of different

-towns." _History of the Indians_, p. 75.

-

-[118] Dr Edwin James, _Narrative of John Tanner_, p. 341.

-

-[119] George Copway, _Traditional History of the Ojibway Nation_, pp

-130, 131.

-

-[120] Schoolcraft, _Indian Tribes_, Vol. I, p. 339.

-

-[121] Brainerd, _Life and Journal_, p. 410.

-

-[122] E. de Schweinitz, _Life and Times of Zeisberger_, p. 92.

-

-[123] _Mass. Hist. Soc. Colls_., 4th series, Vol. IX, where Captain

-Young's journal is printed.

-

-[124] _Heckewelder MSS_. in Amer Phil. Soc. Lib.

-

-[125] _An Account of the Conduct of the Society of Friends toward the

-Indian Tribes_, p. 72 (London, 1844).

-

-[126] The records of my own family furnish an example of this. My

-ancestor, William Brinton, arrived in the fall of 1684, and, with

-his wife and children, immediately took possession of a grant in the

-unbroken wilderness, about twenty miles from Philadelphia. A severe

-winter set in; their food supply was exhausted, and they would probably

-have perished but for the assistance of some neighboring lodges of

-Lenape, who provided them with food and shelter. It is, therefore, a

-debt of gratitude which I owe to this nation to gather its legends, its

-language, and its memories, so that they,

-

-      "in books recorded.

-    May, like hoarded

-    Household words, no more depart!"

-

-[127] _A Discourse on the Aborigines of the Valley of the Ohio_,

-p. 25 (Cinn., 1838). I add the further testimony of John Brickell,

-who was a captive among them from 1791 to 1796. He speaks of them

-as fairly virtuous and temperate, and adds: "Honesty, bravery and

-hospitality are cardinal virtues among them." _Narrative of Captivity

-among the Delaware Indians_, in the _American Pioneer_, Vol. I, p. 48

-(Cincinnati, 1844).

-

-[128] Life and Journal, p. 381.

-

-[129] "Others imagined the Sun to be the only deity, and that all

-things were made by him." David Brainerd, _Life and Journal_, p. 395.

-

-[130] Loskiel, _Geschichte der Mission_, p. 55.

-

-[131] David Brainerd, _Life and Journal_, pp. 395, 399.

-

-[132] D. G. Brinton, _The Myths of the New World_, chap. vi; _American

-Hero Myths_, chap ii.

-

-[133] Loskiel, _Geschichte der Mission_, p. 53.

-

-[134] He is thus spoken of in Campanius, _Account of New Sweden_, Book

-III, chap. xi. Compare my _Myths of the New World_, p. 190.

-

-[135] Brainerd, _Life and Journal_, p. 395.

-

-[136] His statements are in the _Calls of the Mass Hist Soc_, Vol. X

-(1st Series), p. 108.

-

-[137] Wm Strachey, _Historie of Travaile into Virginia_, p. 98.

-

-[138] Brainerd, _Life and Travels_, p. 394.

-

-[139] Charles Beatty, _Journal_, p. 44.

-

-[140] One, about five inches in height, of a tough, argillaceous

-stone, is figured and described by Dr. C. C. Abbott, in the _American

-Naturalist_, October, 1882. It was found in New Jersey.

-

-[141] From the same root, _tschip_, are derived the Lenape

-_tschipilek_, something strange or wonderful; _tschepsit_, a stranger

-or foreigner; and _tschapiet_, the invocation of spirits. Among the

-rules agreed upon by Zeisberger's converted Indians was this: "We will

-use no _tschapiet_, or witchcraft, when hunting." (De Schweinitz, _Life

-of Zeisberger_, p. 379.)

-

-The root _tschitsch_ indicates repetition, and applied to the shadow or

-spint of man means as much as his double or counterpart.

-

-A third word for soul was the verbal form _w'tellenapewoagan_,

-"man--his substance;" but this looks as if it had been manufactured by

-the missionaries.

-

-[142] Compare Loskiel, _Geschichte_, pp. 48, 49; Brainerd, _Life and

-Journal_, pp. 314, 396, 399, 400.

-

-[143] Schweinitz, _Life of Zeisberger_, p. 472.

-

-[144] Heckewelder, MSS., says that he has often heard the lamentable

-cry, _matta wingi angeln_, "I do not want to die."

-

-[145] "As for the Powaws," says the native Mohegan, the Rev. Sampson

-Occum, in his account of the Montauk Indians of Long Island, "they say

-they get their art from dreams." _Mass. Hist. Soc. Colls_., Vol. X, p.

-109. Dr. Trumbull's suggested affinity of powaw with Cree _tàp-wayoo_,

-he speaks the truth; Nar, _taupowauog_, wise speakers, is, I think,

-correct, but the latter are secondary senses. They were wise, and

-gave true counsel, who could correctly interpret dreams. Compare the

-Iroquois _katetsens_, to dream; _katetsiens_, to practice medicine,

-Indian fashion. Cuoq, _Lexique de la Langue Iroquoise_.

-

-[146] David Brainerd, _Life and Journal_, pp. 400, 401.

-

-[147] _Hist. Ind. Nations_, p. 280.

-

-[148] _Hist. and Statistics of the Indian Tribes_, Vol. I, p. 358, seq.

-

-[149] Wassenaer's _Description of the New Netherlands_ (1631), in _Doc.

-Hist of New York_, Vol. III, pp 28, 40. Other signs of serpent worship

-were common among the Lenape. Loskiel states that their cast-off skins

-were treasured as possessing wonderful curative powers (_Geschichte_,

-p. 147), and Brainerd saw an Indian offering supplications to one

-(_Life and Journal_, p. 395).

-

-[150] See Brainerd, _Life and Journal_, pp. 310, 312, 364, 398, 425,

-etc., and E. de Schweinitz, _Life of Zeisberger_, pp. 265, 332, etc.

-

-

-

-

-CHAPTER IV.

-

-

-THE LITERATURE AND LANGUAGE OF THE LENAPE.

-

-§ 1. Literature of the Lenape Tongue--Campanius; Penn; Thomas,

-Zeisberger; Heckeweider, Roth, Ettwein; Grube, Dencke; Luckenbach;

-Henry; Vocabularies, a native letter.

-

-§ 2. General Remarks on the Lenape.

-

-§ 3. Dialects of the Lenape.

-

-§ 4. Special Structure of the Lenape.--The Root and the Theme;

-Prefixes; Suffixes; Derivatives, Grammatical Notes.

-

-

-§ 1. _Literature of the Lenape Tongue._

-

-The first study of the Delaware language was undertaken by the Rev.

-Thomas Campanius (Holm), who was chaplain to the Swedish settlements,

-1642-1649. He collected a vocabulary, wrote out a number of dialogues

-in Delaware and Swedish, and even completed a translation of the

-Lutheran catechism into the tongue. The last mentioned was published

-in Stockholm, in 1696, through the efforts of his grandson, under the

-title, LUTHERI CATECHISMUS, _Ofwersatt pä American-Virginiske Spräket_,

-1 vol., sm. 8vo, pp. 160. On pages 133-154 it has a _Vocabularium

-Barbaro-Virgineorum_, and on pages 155-160, _Vocabula Mahakuassica_.

-The first is the Delaware as then current on the lower river, the

-second the dialect of the Susquehannocks or Minquas, who frequently

-visited the Swedish settlements.

-

-Although he managed to render all the Catechism into something which

-looks like Delaware, Campanius' knowledge of the tongue was exceedingly

-superficial. Dr. Trumbull says of his work: "The translator had not

-learned even so much of the grammar as to distinguish the plural of a

-noun or verb from the singular, and knew nothing of the "transitions"

-by which the pronouns of the subject and object are blended with the

-verb."[151]

-

-At the close of his "History of New Sweden," Campanius adds further

-linguistic material, including an imaginary conversation in Lenape, and

-the oration of a sachem. It is of the same character as that found in

-the Catechism.

-

-After the English occupation very little attention was given to the

-tongue beyond what was indispensable to trading. William Penn, indeed,

-professed to have acquired a mastery of it. He writes: "I have made it

-my business to understand it, that I might not want an interpreter on

-any occasion."[152] But it is evident, from the specimens he gives,

-that all he studied was the trader's jargon, which scorned etymology,

-syntax and prosody, and was about as near pure Lenape as pigeon English

-is to the periods of Macaulay.

-

-An ample specimen of this jargon is furnished us by Gabriel Thomas, in

-his "Historical and Geographical Account of the Province and Country

-of Pensilvania; and of West-New-Jersey in America," London, 1698,

-dedicated to Penn. Thomas tells us that he lived in the country fifteen

-years, and supplies, for the convenience of those who propose visiting

-the province, some forms of conversation, Indian and English. I subjoin

-a short specimen, with a brief commentary:--

-

-  1. _Hitah takoman?_                 Friend, from whence com'st?

-  2. _Andogowa nee weekin._           Yonder.

-  3. _Tony andogowa kee weekin?_      Where Yonder?

-  4. _Arwaymouse._                    At Arwaymouse.

-  5. _Keco kee hatah weekin?_         What hast got in thy house?

-  6. _Nee hatah huska weesyouse og_   I have very fat venison and

-     _huska chetena chase og huska_   good strong skins, with very

-     _orit chekenip._                 good turkeys.

-  7. _Chingo kee beto nee chasa ag_   When wilt thou bring me skins

-     _yousa elka chekenip?_           and venison, with turkeys?

-  8. _Haiapa etka nisha kishquicka._  To morrow, or two days hence.

-

-1. _Hitah_ for _n'ischu_ (Mohegan, _nitap_), my friend; _takoman_,

-   Zeis. _takomun_, from _ta_, where, _k_, 2d pers. sing.

-

-2. _Andogowa_, similar to _undachwe_, he comes, Heck.; _nee_, pron.

-   possess. 1st person; _weekin_ = _wikwam_, or wigwam. "I come from

-   my house."

-

-3. _Tony_, = Zeis. _tani_, where? _kee_, pron. possess. 2d person.

-

-4. _Arwaymouse_ was the name of an Indian village,

-   near Burlington, N.J.

-

-5. _Keco_, Zeis. _koecu_, what? _hatah_, Zeis. _hattin_, to have.

-

-6. _Huska_, Zeis. _husca_, "very, truly;" _wees_, Zeis. _wisu_,

-   fatty flesh, _youse_, R. W. _jous_, deer meat; _og_, Camp. _ock_,

-   Zeis. _woak_ and; _chetena_, Zeis. _tschitani_, strong; _chase_, Z.

-   _chessak_, deerskin; _orit_, Zeis. _wulit_, good; _chekenip_, Z.

-   _tschekenum_, turkey.

-

-7. _Chingo_, Zeis. _tschingatsch_, when; _beto_, Z. _peten_, to bring;

-   _etka_, R. W., _ka_, and.

-

-8. _Halapa_, Z. _alappa_, to-morrow; _nisha_, two; _kishquicka_,

-   Z. _gischgu_, day, _gischguik_, by day.

-

-The principal authority on the Delaware language is the Rev. David

-Zeisberger, the eminent Moravian missionary, whose long and devoted

-labors may be accepted as fixing the standard of the tongue.

-

-Before him, no one had seriously set to work to master the structure

-of the language, and reduce it to a uniform orthography. With him, it

-was almost a lifelong study, as for more than sixty years it engaged

-his attention. To his devotion to the cause in which he was engaged, he

-added considerable natural talent for languages, and learned to speak,

-with almost equal fluency, English, German, Delaware and the Onondaga

-and Mohawk dialects of the Iroquois.

-

-The first work he gave to the press was a "Delaware Indian and

-English Spelling Book for the Schools of the Mission of the United

-Brethren," printed in Philadelphia, 1776. As he did not himself see the

-proofs, he complained that both in its arrangement and typographical

-accuracy it was disappointing. Shortly before his death, in 1806, the

-second edition appeared, amended in these respects. A "Hymn Book,"

-in Delaware, which he finished in 1802, was printed the following

-year, and the last work of his life, a translation into Delaware of

-Lieberkuhn's "History of Christ," was published at New York in 1821.

-

-These, however, formed but a small part of the manuscript materials he

-had prepared on and in the language. The most important of these were

-his Delaware Grammar, and his Dictionary in four languages, English,

-German, Onondaga and Delaware.

-

-The MS. of the Grammar was deposited in the Archives of the Moravian

-Society at Bethlehem, Pa. A translation of it was prepared by Mr. Peter

-Stephen Duponceau, and published in the "Transactions of the American

-Philosophical Society," in 1827.

-

-The quadrilingual dictionary has never been printed. The MS. was

-presented, along with others, in 1850, to the library of Harvard

-College, where it now is. The volume is an oblong octavo of 362 pages,

-containing about 9000 words in the English and German columns, but not

-more than half that number in the Delaware.

-

-A number of other MSS. of Zeisberger are also in that library, received

-from the same source. Among these are a German-Delaware Glossary,

-containing 51 pages and about 600 words; a Delaware-German Phrase

-Book of about 200 pages; Sermons in Delaware, etc., mostly incomplete

-studies, but of considerable value to the student of the tongue.[153]

-

-Associated with Zeisberger for many years was the genial Rev. John

-Heckewelder, so well known for his pleasant "History of the Indian

-Nations of Pennsylvania," his interpretations of the Indian names of

-the State, and his correspondence with Mr. Duponceau. He certainly had

-a fluent, practical knowledge of the Delaware, but it has repeatedly

-been shown that he lacked analytical power in it, and that many of his

-etymologies as well as some of his grammatical statements are erroneous.

-

-Another competent Lenapist was the Rev. Johannes Roth. He was born in

-Prussia in 1726, and educated a Catholic. Joining the Moravians in

-1748, he emigrated to America in 1756, and in 1759 took charge of the

-missionary station called Schechschiquanuk, on the west bank of the

-Susquehanna, opposite and a little below Shesequin, in Bradford county,

-Pennsylvania. There he remained until 1772, when, with his flock,

-fifty-three in number, he proceeded to the new Gnadenhütten, in Ohio.

-There a son was born to him, the first white child in the area of the

-present State of Ohio. In 1774 he returned to Pennsylvania, and after

-occupying various pastorates, he died at York, July 22d, 1791.

-

-Roth has left us a most important work, and one hitherto entirely

-unknown to bibliographers. He made an especial study of the _Unami

-dialect_ of the Lenape, and composed in it an extensive religious work,

-of which only the fifth part remains. It is now in the possession of

-the American Philosophical Society, and bears the title:--

-

-                     EIN VERSUCH!

-              der Geschichte unsers Herrn u. Heylandes

-                     JESU CHRISTI

-           in dass Delawarische übersetzt der _Unami_

-                 _von der Marter Woche an_

-                             bis zur

-                    Himmelfahrt unsers Herrn

-                              im

-            Yahr 1770 u. 72 zu Tschechschequanüng

-                              an

-                        der Susquehanna.

-    Wuntschi mesettschawi tipatta lammowewoagan sekauchsianup.

-    Wulapensuhalinen, Woehowaolan Nihillalijeng mPatamauwoss.

-

-The next page begins, "Der fünfte Theil," and § 86, and proceeds to §

-139. It forms a quarto volume, of title, 9 pages of contents in German

-and English, and 268 pages of text in Unami, written in a clear hand,

-with many corrections and interlineations.

-

-This is the only work known to me as composed distinctively in the

-Unami, and its value is proportionately great as providing the means

-of studying this, the acknowledged most cultivated and admired of the

-Lenape dialects.

-

-It will be the task of some future Lenape scholar to edit its text and

-analyze its grammatical forms. But I believe that Algonkin students

-will be glad to see at this time an extract from its pages.

-

-I select § 96, which is the parable of the marriage feast of the king's

-son, as given in Matthew xxii, 1-14.

-

-  1. Woak  Jesus   wtabptonalawoll     woak   lapi   nuwuntschi

-      And  Jesus  he-spoke-with-them   and    again   he-began

-

-   Enendhackewoagannall   nelih    woak      wtellawoll.

-          parables       them-to    and    he-said-to-them.

-

-  2.  Ne   Wusakimawoagan   Patamauwoss      wtellgigui}

-                                              mallaschi}

-     The     his-kingdom         God         it-is-like

-

-    mejauchsid   Sakima,  na Quisall    mall'mtauwan

-       certain     king,     his-son    be-made-for-him

-

-    Witachpungewiwuladtpoàgan.

-        marriage.

-

-  3. Woak  wtellallocàlan  wtallocacannall,   wentschitsch  nek

-      And   he-sent-out      his-servants     the-bidding   the

-

-    Elendpannik   lih Witachpungewiwuladtpoàgannung

-    those-bidden   to             marriage

-

-    wentschimcussowoak;

-     those-who-were-bidden,

-

-    tschuk    necamawa   schingipawak.

-       but     they     they-were-unwilling.

-

-  4. Woak   lapi   wtellallocàlan   pih   wtallocacannall   woak

-      And   again    he-sent-out   other      servants       and

-

-   wtella {panni}    Mauwnoh nen   Elendpanmk,  {penna }

-          {wolli};                              {schita}

-   he-said-to-them         those  the-bidden

-

-   Nolachtuppoágan  'nkischachtuppui,    nihillalachkik   Wisuhengpannik

-  The-feast    I-have-made-the-feast, they-are-killed they-fattened-them

-

-   auwessissak  nemætschi   nhillapannick   woak  weemi

-     beasts     the-whole   I-killed-them   and    all

-

-  ktakocku 'ngischachtuppui, peeltik  lih

-      I-have-finished         come     to

-

-   Witachpungkewiwuladtpoàgannung.

-           marriage.

-

-  5. Tschuk   necamawa  mattelemawoawollnenni,  woak  ewak

-      But       they    they-esteemed-it-not    and   went

-

-    ika,  mejauchsid enda       wtakihàcannung,     napilli nihillatschi

-    away   certain   thither  to-his-plantation-place      other

-

-   {M'hallamawachtowoagannung}

-   {   Nundauchsowoagannung  }.

-       to-merchandise-place

-

-  6. Tschuk  allende    wtahunnawoawoll   neca     allocacannall

-      But     some     they-seized-them   those     servants

-

-    { quochkikimawoawoll }

-    {popochpoalimawoawoll}     woak  wumhillawoawoll   necamawa.

-         they-beat-them         and  they-killed-them    they.

-

-  7. Elinenni  na   Sakima  pentanke,   nannen       lachxu,

-       When    the   king    heard     therefore    he-was-angry,

-

-    woak    wtellallokalan   Ndopaluwinuwak,  woak   wumhillawunga

-     and     he-sent-them        warriors      and      he-slew

-

-    jok    Nehhillowetschik,  woak    wulusumen     Wtutèn'nejuwaowoll.

-   these       murderers,      and   he-destroyed      their-cities.

-

-                     {woll }

-  8. Nannen   wtella {panni}    nelih   wtallocacannall:   Ne

-     Then     he-said-to-them     to      his-servants     The

-

-    Witachpungkewiwuladtpoagan   khella    nkischachtuppui,    tschuk

-           marriage               truly   I-have-prepared-it     but

-

-                           {attacu uchtàpsiwunewo       }

-     nek    Elendpannick   {       wtopielgique juwunewo}.

-     the    those-bidden     are-not-to-sit-down-worthy.

-

-  9. Nowentschi   allmussin    ikali    mengichungi    Ansijall,  woak

-     Therefore    go-ye-away  thither  to-some-places   roads      and

-

-    winawammoh    lih    Witachpungkewiwuladtpoagan;   na natta

-    ask-ye-them    to           marriage                 those

-

-    aween    _kiluwa_    mechkaweek (oh).

-     whom         ye             find.

-

-  10. Woak   nek   Allocacannak     iwak       ikali    menggichüngi

-      And    the     servants     they-went   thither  to-some-places

-

-    Aneijall,   woak       mawehawoawoll peschuwoawak   na  natta

-      roads     and        they-brought-them-together     those

-

-    aween   machkawoachtid, Memannungsitschik  woak  Wewulilossitschik,

-     whom   they-found-them     the-bad-ones    and     the good-ones

-

-    woak   nel   Ehendachpuingkill   weemi   tæphikkawachtinewo.

-     and   the      at-the-tables      all       they-seated.

-

-  11. Nannen   mattemikæùh    na   Sakima,   nek   Elendpannik

-       Then   he-entered-in   the   king     the   those-bidden

-

-    mauwi   pennawoawoll,   woak   wunewoawoll   uchtenda   mejauchsid

-            he-saw-them     and    he-saw-him    there       certain

-

-    Lenno,   na   matta   uchtellachquiwon   witachpungkewi

-      man    the   not        wearing          a marriage

-

-    Schakhokquiwan.

-        coat.

-

-  12. Woak     wtellawoll     neli,   Elanggomêllen,   ktelgiquiki

-      And    he-said-to-him   to-him       Friend         like

-

-    matte   attemikēn    jun   (_or_ tá   elinàquo   wentschi    jun

-     not     ashamed     here        not    like    therefore   here

-

-    k'mattîmikeen,);   woak   {müngachsa}   mattacu   witachpungkewi

-   thou-art-ashamed    and    {  ilik   }     not        marriage

-

-   Schakhokquiwan   ktellachquiwon?   Necama   tschuk    k'pettúneù.

-       coat          thou wearest      He       but     He-mouth-shuts.

-

-  13. Nannen    w'tellawoll      na   Sakima   nelih    Wtallocacannüng;

-      Then    he-said-to-them   the    king    to-them     his-servants

-

-    Kachpiluh nan/woan   Wunachkall   woak    W'sittall,   woak

-      Fasten-ye-him       his-hands    and     his-feet    and

-

-    lannéhewik quatschemung  enda       achwipegnunk,     nitschlenda

-          throw-him          where    in pitch-darkness    even-some

-

-    Lipackcuwoagan   woak      Tschætschak koalochinen.

-        weeping       and          teeth-gnashing

-

-  14. Ntitechquoh   macheli     moetschi     wentschimcussuwak,

-        Because      many                      they-are-called

-

-       tschuk      tatthiluwak      achnaeknuksitschik.

-         but       they-are-few         the-chosen

-

-The asterisk occurs in the original apparently to indicate that a word

-is superfluous or doubtful. The interlined translation I have supplied

-from the materials in the mission-Delaware dialect, but my resources

-have not been sufficient to analyze each word; and this, indeed, is not

-necessary for my purpose, which is merely to present an example of the

-true Unami dialect.

-

-The Moravian Bishop, John Ettwein, was another of their fraternity

-who applied himself to the study of the Delaware. Born in Europe in

-1712, he came to the New World in 1754, and died at the great age of

-ninety years in 1802. He prepared a small dictionary and phrase book,

-especially rich in verbal forms. It is an octavo MS. of 88 pages,

-without title, and comprises about 1300 entries. This manuscript exists

-in one copy only, in the Moravian Archives at Bethlehem.

-

-Bishop Ettwein also prepared for General Washington, in 1788, an

-account of the traditions and language of the natives, including a

-vocabulary. This was found among the Washington papers by Mr. Jared

-Sparks, and was published in the "Bulletin of the Pennsylvania

-Historical Society," 1848.

-

-One of the most laborious of the Moravian missionaries was the Rev.

-Adam Grube. His life spanned nearly a century, from 1715, when he was

-born in Germany, until 1808, when he died in Bethlehem, Pa. Many years

-of this were spent among the Delawares in Pennsylvania and Ohio. He

-was familiar with their language, but the only evidence of his study

-of it that has come to my knowledge is a MS. in the Harvard College

-Library, entitled, "Einige Delawarische Redensarten und Worte." It has

-seventy-five useful leaves, the entries without alphabetic arrangement,

-some of the verbs accompanied by partial inflections. The only date

-it bears is "Oct. 10, 1800," when he presented it to the Rev. Mr.

-Luckenbach, soon to be mentioned.

-

-After the War of 1812 the Moravian brother, Rev. C. F. Dencke, who,

-ten years before had attempted to teach the Gospel to the Chipeways,

-gathered together the scattered converts among the Delawares at New

-Fairfield, Canada West. In 1818 he completed and forwarded to the

-Publication Board of the American Bible Society a translation of the

-Epistles of John, which was published the same year.

-

-He also stated to the Board that at that time he had finished a

-translation of John's Gospel and commenced that of Matthew, both of

-which he expected to send to the Board in that year. A donation of

-one hundred dollars was made to him to encourage him in his work, but

-for some reason the prosecution of his labors was suspended, and the

-translation of the Gospels never appeared (contrary to the statements

-in some bibliographies).

-

-It is probable that Mr. Dencke was the compiler of the Delaware

-Dictionary which is preserved in the Moravian Archives at Bethlehem.

-The MS. is an oblong octavo, in a fine, but beautifully clear hand,

-and comprises about 3700 words. The handwriting is that of the late

-Rev. Mr. Kampman, from 1840 to 1842 missionary to the Delawares on the

-Canada Reservation. On inquiring the circumstances connected with this

-MS., he stated to me that it was written at the period named, and was a

-copy of some older work, probably by Mr. Dencke, but of this he was not

-certain.

-

-While the greater part of this dictionary is identical in words and

-rendering with the second edition of Zeisberger's "Spelling Book" (with

-which I have carefully compared it), it also includes a number of other

-words, and the whole is arranged in accurate alphabetical order.

-

-Mr. Dencke also prepared a grammar of the Delaware, as I am informed

-by his old personal friend, Rev. F. R. Holland, of Hope, Indiana; but

-the most persistent inquiry through residents at Salem, N. C., where

-he died in 1839, and at the Missionary Archives at Bethlehem, Pa.,

-and Moraviantown, Canada, have failed to furnish me a clue to its

-whereabouts. I fear that this precious document was "sold as paper

-stock," as I am informed were most of the MSS. which he left at his

-decease! A sad instance of the total absence of intelligent interest in

-such subjects in our country.

-

-The Rev. Abraham Luckenbach may be called the last of the Moravian

-Lenapists. With him, in 1854, died out the traditions of native

-philology. Born in 1777, in Lehigh county, Pennsylvania, he became

-a missionary among the Indians in 1800, and until his retirement,

-forty-three years later, was a zealous pastor to his flock on the White

-river, Indiana, and later, on the Canada Reservation. His published

-work is entitled "Forty-six Select Scripture Narratives from the Old

-Testament, embellished with Engravings, for the Use of Indian Youth.

-Translated into Delaware Indian, by A. Luckenbach. New York. Printed

-by Daniel Fanshaw, 1838." 8vo, pp. xvi, 304.

-

-After his retirement in Bethlehem, he edited, in 1847, the second

-edition of Zeisberger's "Collection of Hymns," the first of which has

-already been mentioned.

-

-A short MS. vocabulary, in German and Delaware, is in the possession of

-his family, in Bethlehem, and some loose papers in the language.

-

-One of the most recent students of the Delaware was Mr. Matthew G.

-Henry, of Philadelphia. In 1859 and 1860 he compiled, with no little

-labor, a "Delaware Indian Dictionary," the MS. of which, in the library

-of the American Philosophical Society, forms a thick quarto volume of

-843 pages, with a number of maps. It is in three parts; 1, English and

-Delaware; 2, Delaware and English; 3, Delaware Proper Names and their

-Translations.

-

-It includes, without analysis or correction, the words in Zeisberger's

-"Spelling Book," Roger William's "Key," Companius' Vocabulary, those in

-Smith's and Strachey's "Virginia" and various Nanticoke, Mohegan, Minsi

-and other vocabularies. The derivations of the proper names are chiefly

-from Heckewelder, and in other cases are venturesome. The compilation,

-therefore, while often useful, lacks the salutary check of a critical,

-grammatical erudition, and in its present form is of limited value.

-

-Some of the later vocabularies collected by various travelers offer

-points for comparison, and may be mentioned here.

-

-In 1786 Major Denny[154] at Fort McIntosh, Ohio, collected a number of

-Delaware words, principally from Shawnee Indians. A comparison shows

-many of them to be in a corrupt form, owing either to the ignorance of

-the Shawnee authority, or to the inaccuracy of Major Denny in catching

-the sounds.

-

-While engaged on the Pacific Railroad survey, in 1853, Lieut.

-Whipple[155] collected a vocabulary of a little over 200 words from

-a Delaware chief, named Black Beaver, in the Indian Territory, which

-was edited, in 1856, by Prof. Turner. It is evidently a pure specimen,

-and, as the editor observes, "agrees remarkably" with earlier authentic

-vocabularies.

-

-In the second volume of Schoolcraft's large work[156] is a vocabulary

-of about 350 words, obtained by Mr. Cummings, U. S. Indian Agent. The

-precise source, date and locality are not given, but it is evidently

-from some trustworthy native, and is quite correct.

-

-Some small works for the schools of the Baptist missions among the

-Delawares in Kansas were prepared by the Rev. J. Meeker. They appear to

-be entirely elementary in character.

-

-It will be observed that in this list not a single native writer is

-named. So far as I have ascertained, though many learned to write their

-native tongue, not one attempted any composition in it beyond the needs

-of daily life.

-

-To make some amends for this, and as I wished to obtain an example of

-the Lenape of to-day, I asked Chief Gottlieb Tobias, an educated native

-on the Moravian Reservation in Canada, to give me in writing his

-opinion of the Delaware text of the WALUM OLUM, which I had sent him.

-This he obligingly did, and added a translation of his letter. The two

-are as follows, without alteration:--

-

-                              MORAVIANTOWN, Sept. 26, 1884.

-

-   I, GOTTLIEB TOBIAS,

-

-    Nanne ni ngutschi nachguttemin, jun awen eet ma elekhigetup.

-   Woak alende nenostamen woak alende taku eli wtallichsin

-   elewondasik wiwonalatokowo pachsi wonamii lichsu woak pachsi

-   pilli lichsoagan. Taku ni nenostamowin. Lamoe nemochomsinga

-   achpami eet newinachke woak chash tichi kachtin nbibindameneb

-   nin lichsoagan. Mauchso lenno woak mauchso chauchshissis woak

-   juque mauchso chauchshissis achpo pomauchsu igabtshi lue

-   wiwonallatokowo won bambil alachshe. Woak lue lamoe ni enda.

-   Mimensiane ntelsitam alowi ayachichson won elhagewit woak ehelop

-   ne likhiqui. Gichgi wonami lichso shuk tatcamse woak gichgi

-   minsiwi lichso.

-

-   TRANSLATION.

-

-    Then I will try to answer this (which) some one at some time

-   wrote. And some I understand, and some not, because his language

-   is called Wonalatoko, half Unami and half another language. I

-   do not understand it. Long ago my grandfather about 48 years

-   ago I heard it that language. One man and one old woman and

-   now another old woman here lives yet who uses this Wonalatoko

-   language just like this book and she said, I of old time when

-   I was a child heard more difficult dialect than the present,

-   and many at that time partly Unami he speak, but sometimes also

-   partly Minsi he speak.

-

-The drift of Chief Tobias' letter is highly important to this

-present work, though his expressions are not couched in the most

-perfect English. It will be noted that he recognizes the text of the

-WALUM OLUM to be a native production composed in one of the ancient

-southern dialects of the tongue, the Unami (Wonami) or the Unalachtgo

-(Wonalatoko). I shall recur to this when discussing the authenticity of

-that document on a later page.

-

-

-§ 2. _General Remarks on the Lenape._

-

-The Lenape language is a well-defined and quite pure member of the

-great Algonkin stock, revealing markedly the linguistic traits of this

-group, and standing philologically, as well as geographically, between

-the Micmac of the extreme east and the Chipeway of the far West.

-

-These linguistic traits, common to the whole stock, I may briefly

-enumerate as follows:--

-

-1. All words are derived from simple, monosyllabic roots, by means of

-affixes and suffixes.

-

-2. The words do not come within the grammatical categories of the Aryan

-language, as nouns, adjectives, verbs and other "parts of speech,"

-but are "indifferent themes," which may be used at will as one or the

-other. To this there appear to be a few exceptions.

-

-3. Expressions of being (_i.e._, nominal themes) undergo modifications

-depending on the ontological conception as to whether the thing spoken

-of is a living or a lifeless object. This forms the "animate and

-inanimate," or the "noble and ignoble" declensions and conjugations.

-The distinction is not strictly logical, but largely grammatical, many

-lifeless objects being considered living, and the reverse. This is

-the only modification of the kind known, true grammatical gender not

-appearing in any of these tongues.

-

-4. Expressions of action (_i. e._, verbal themes) undergo modifications

-depending on the abstract assumption as to whether the action is real

-or conjectural. If the latter, it is indicated by a change in the vowel

-of the root. This leads to a fundamental division of verbal modes into

-_positive_ and _suppositive_ modes.

-

-5. The expression of action is subordinate to that of being, so that

-the verbal elements of a proposition are secondary to the nominal or

-pronominal elements, and the subjective relation becomes closely akin

-to, or identical with, that of possession.[157]

-

-6. The conception of number is feebly developed in its application

-to inanimate objects, which often have no grammatical plurals. The

-inclusive and exclusive plurals are used in the first person.

-

-7. The genius of the language is _holophrastic_--that is, its effort is

-to express the relationship of several ideas by combining them in one

-word. This is displayed: 1, in nominal themes, by _polysynthesis_, by

-which several such themes are welded into one, according to fixed laws

-of elision and euphony; and 2, by _incorporation_, where the object (or

-a pronoun representing it) and the subject are united with the verb,

-forming the so-called "transitions," or "objective conjugations."

-

-8. There is no relative pronoun, so that the relation of minor to major

-clauses is left to be indicated either by position or the offices of a

-simple connective.

-

-9. The language of both sexes is identical, those differences of speech

-between the males and females, so frequently observed in other American

-tongues, finding no place in the Algonkin.

-

-10. No independent verb-substantive is found, and, as might be

-anticipated, no means of predicating existence apart from quality and

-attribute.

-

-

-§ 3. _Dialects of the Lenape._

-

-Two slightly different dialects prevailed among the Delawares

-themselves, the one spoken by the Unami and Unalachtgo, the other by

-the Minsi. The former is stated by the Moravian missionaries to have

-had an uncommonly soft and pleasant sound to the ear[158], and William

-Penn made the same remark. It was also considered to be the purer and

-more elegant dialect, and was preferred by the missionaries as the

-vehicle for their translations.

-

-The Minsi was harsher and more difficult to learn, but would seem to

-have been the more archaic branch, as it is stated to be a key to the

-other, and to preserve many words in their integrity and original form,

-which in the Unami were abbreviated or altogether dropped. The Minsi

-dialect was closely akin to the Mohegan.

-

-How far the separation of the Delaware dialects had extended may be

-judged from the subjoined list of words. They are selected, as showing

-the greatest variation, from a list of over one hundred, prepared by

-Mr. Heckewelder for the American Philosophical Society, and preserved

-in MS. in its library.

-

-The comparison proves that the differences are far from extensive, and

-chiefly result from a greater use of gutturals.

-

-  COMPARISON OF THE UNAMI AND MINSI DIALECTS.

-

-               _Unami_.        _Minsi_.

-   God         Patamawos       Pachtamawos

-   Earth       hacki           achgi

-   Valley      pasaeck         pachsajech

-   Beard       wuttoney        wuchtoney

-   Tooth       wipit           wichpit

-   Blood       mocum           mochcum

-   Night       ipocu           ipochcu

-   Pretty      schiki          pschickki

-   Small       tangeto         tschankschisu

-   Stone       assinn          achsun

-   The Sea     kithanne        gichthanne

-   Light       woacheu         woashe´jeek

-   Black       süksit          neesachgissit

-   Chief       saki´ma         wajauwe

-   Green       asgask          asgasku

-   No, not     matta           machta

-

-

-What differences there were have been retained and perhaps accentuated

-in modern times, if we may judge from the names of consanguinity

-obtained by Mr. Lewis H. Morgan on the Kansas Reservation in 1860.

-These are given in part in the annexed table, and the Mohegan is added

-for the sake of extending the comparison.

-

-                       _Delaware._      _Minsi._         _Mohegan._

-

-  My grandfather       no mohómus       na māhomis´      nuh māhome´

-  My grandmother       noo home´        na nóhome        no ome´

-  My father            noh´h            na no´uh         noh

-  My mother            ugā´hase         nain guk´        n'guk

-  My son               n'kweese´        nain gwase´      n'diome´

-  My daughter          n´dānuss         nain dāness´     ne chune´

-  My grandchild        noh whese´       nain no whasé    nā hise´

-  My elder brother     nah hāns         nain n´hans      n tā kun´

-  My elder sister      na mese´         nain nawesé      nā mees

-  My younger brother   nah eese umiss   nain hisesamus´  nhisum

-

-A noteworthy difference in the Northern and Southern Lenape dialects

-was that the latter possessed the three phonetic elements _n_, _l_ and

-_r_, while the former could not pronounce the _r_, and their neighbors,

-the Mohegans, neither the _l_ nor the _r_.

-

-The dialect studied by Campanius and Penn, and that in southern New

-Jersey presented the _r_ sound where the Upper Unami and Minsi had the

-_l_. Thus Campanius gives _rhenus_, for _lenno_, man; and Penn _oret_,

-for the Unami _wulit_, good.

-

-The dialectic substitution of one of these elements for another is a

-widespread characteristic of Algonkin phonology. Roger Williams early

-called attention to it among the tribes of New England.[159]

-

-Tracing it to its origin, it clearly arises from the use of

-"alternating consonants," so extensive in American languages. In very

-many of them it is optional with the speaker to employ any one of

-several sounds of the same class. This is the case with these letters

-in Cree, which, for various reasons, may be considered the most archaic

-of all the Algonkin dialects. In its phonetics, the _th_, _y_, _l_, _n_

-and _r_ are "permuting" or "alternating" letters.[160]

-

-Often, too, the sound falls between these letters, so that the foreign

-ear is left in doubt which to write.

-

-That this is the case with the Delaware is evident from some of the

-more recent vocabularies where the _r_ is not infrequent. The following

-words, from the vocabulary in Major Denny's _Memoir_, illustrate this:--

-

-  Stone      _seegriana_

-  Buffalo    _serelea_

-  Beaver     _thomagru_

-  Above      _hoqrunog_, etc.

-

-Even Mr. Lewis A. Morgan, who had considerable practice in writing the

-sounds of the Indian languages, inserts the _r_ in a number of pure

-Delaware words he collected in Kansas.[161]

-

-Another difficulty presents itself in the sibilants. They are not

-always distinguished.

-

-Mr. Horatio Hale writes me on this point: "In Minsi, and perhaps in all

-the Lenape dialects, the sound written _s_ is intermediate between _s_

-and _th_ (the Greek _Θ_). This element is pronounced by placing the

-tongue and teeth in the position of the theta, and then endeavoring to

-utter _s_".

-

-The guttural, represented in the Moravian vocabularies by _ch_, was

-softened by the English likewise to the _s_ sound, as it appears also

-to have been by the New Jersey tribes.[162]

-

-In connection with dialectic variation, the interesting question arises

-as to the rapidity of change in language. With regard to the Lenape

-we are enabled to compare this for a period covering more than two

-centuries. To test it, I have arranged the subjoined table of words

-culled from three writers at about equidistant points in this period.

-Each wrote in the orthography of his own tongue, and this I have not

-altered. The words from Campanius are from the southern dialect, which

-preferred the _r_ to the _l_, and this substitution should be allowed

-for in a fair comparison.

-

-  COMPARISON OF THE DELAWARE AT INTERVALS DURING 210 YEARS.

-

-          _Campanius._      _Zeisberger_      _Whipple._

-             1645.             1778.            1855.

-            Swedish           German          English

-          Orthography.     Orthography.     Orthography.

-

-  Man        rhenus          lenno            lenno

-  Woman      âquaeo          ochque           h'que'i

-  Father     nωk             nooch (my)       nuuh

-  Mother     kahaess         gahowes          gaiez

-  Head       kwijl           wil              wil

-  Hair       mijrack         milach           milakh

-  Ear        hittaock        w'hittawak (pl.) howitow

-  Eye        schinck         w'ushgink        tukque´ling

-  Nose       wiküwan         w'ikiwan         ouiki´o

-  Mouth      tωn             w'doon           ouitun

-  Tongue     hijrano         w'ilano          ouilano

-  Tooth      wippit          w'epit           ouipita

-  Hand       alænskan        w'anach          puck-alenge

-  Foot       zijt            sit              zit

-  Heart      chitto, kitte   ktee (thy)       huté

-  House      wickωmen        wiquoam          ouigwam

-  Pipe       hopockan        hopenican        haboca

-  Sun        chisogh         gischuch         kishu'h

-  Star       aranck          alank            alanq'

-  Fire       taenda          tindey           tundaih

-  Water      bij             mbi              bih

-  Snow       kuun            guhn             ku´no

-

-              COMPARISON OF DELAWARE NUMERALS.

-

-    _Campanius._   _Thomas._  _Zeisberger._  _Whipple._

-        1645.        1695.        1750.         1855.

-

-   1  Ciútte       Kooty        Ngutti        Co´te

-   2  Nissa        Nisha        Nischa        Ni´sha

-   3  Náha         Natcha       Nacha         Naha´

-   4  Nævvo        Neo          Newo          Ne´ewah

-   5  Pareenach    Pelenach     Palenach      Pahle´nah'k

-   6  Ciuttas      Kootash      Guttasch      Cot´tasch

-   7  Nissas       Nishash      Nischasch     Ni´shasch

-   8  Haas         Choesh       Chasch        Hasch

-   9  Paeschum     Peshonk      Peschkonk     Pes´co

-  10  Thæren       Telen        Tellen        Te´len

-

-

-I have no doubt that if a Swede, a German and an Englishman were

-to-day to take down these words from the mouth of a Delaware Indian,

-each writing them in the orthography of his own tongue, the variations

-would be as numerous as in the above list, except, perhaps, the ancient

-and now disused _r_ sound. The comparison goes to show that there has

-probably been but a very slight change in the Delaware, in spite of the

-many migrations and disturbances they have undergone. They speak the

-language of their forefathers as closely as do the English, although

-no written documents have aided them in keeping it alive. This is but

-another proof added to an already long list, showing that the belief

-that American languages undergo rapid changes is an error.

-

-The dialect which the Moravian missionaries learned, and in which

-they composed their works, was that of the Lehigh Valley. That it

-was not an impure Minsi mixed with Mohegan, as Dr. Trumbull seems to

-think[163], is evident from the direct statements of the missionaries

-themselves, as well as from Heckewelder's Minsi vocabularies, which

-show many points of divergence from the printed books. Moreover, among

-the first converts from the Delaware nation were members of the Unami

-or Turtle tribe, and Zeisberger was brought into immediate contact with

-them[164]. We may fairly consider it to have been the upper or inland

-Unami, which, as I have said, was recognized by the nation as the

-purest, or at least the most polished dialect of their tongue. It stood

-midway between the Unalachtgo and Southern Unami and the true Minsi.

-

-

-

-

-FOOTNOTES:

-

-[151] _Transactions of the American Philological Association_, 1872, p.

-158.

-

-[152] Penn, Letter to the Free Society of Traders, 1683, Sec. xii.

-

-[153] On the literary works of Zeisberger, see Rev. E. de Schweinitz,

-_Life of Zeisberger_, chap, xlviii, who gives a full account of all the

-printed works, but does not describe the MSS.

-

-[154] Major Ebenezer Denny's "Journal" in _Memoirs of the Hist. Soc. of

-Penna_., Vol. VII, pp. 481-86.

-

-[155] _Report upon the Indian Tribes_, by Whipple, Ewbank and Turner,

-p. 56 (Washington, 1855).

-

-[156] _History and Statistics of the Indian Tribes_, Vol. II, p. 470.

-

-[157] I am aware that in this proposition I am following the German

-and French linguists, Steinthal, F. Müller, Adam, Henry, etc., and

-not our own distinguished authority on Algonkin grammar, Dr J Hammond

-Trumbull, who, in his essay "On the Algonkin Verb," has learnedly

-maintained another opinion (_Transactions of the American Philological

-Association_, 1876, p. 146). I have not been able, however, to convince

-myself that his position is correct. The formative elements of the

-Algonkin paradigms appear to me simply attached particles, and not true

-inflections Their real character is obscured by phonetic laws, just as

-in the Finnish when compared with the Hungarian.

-

-[158] "Ungemein wohlkhngend." Loskiel, _Geschichte der Mission_, p.

-24. An early traveler of English nationality pronounced it "sweet, of

-noble sound and accent." Gabriel Thomas, _Hist. and Geog. Account of

-Pensilvania and West New Jersey_, p. 47 (London, 1698).

-

-[159] _Key into the Language of North America_, p. 129. See, also, Mr.

-Bickering's remarks on the same subject, in his Appendix to Rasles'

-_Dictionary of the Abnaki_.

-

-[160] Howse, _Grammar of the Cree Language_, p. 316.

-

-[161] See his _Ancient Society_, pp. 172-73.

-

-[162] The native name of William Penn offers an instance of this

-phonetic alteration. It is given as _Onas_. The proper form is

-_Wonach_. It literally means the tip or extremity of anything; as

-_wonach-sitall_, the tips of the toes; _wonach-gulinschall_, the tips

-of the fingers. The inanimate plural form _wolanniall_, means the

-tail feathers of a bird. To explain the name _Penn_ to the Indians a

-feather was shown them, probably a quill pen, and hence they gave the

-translation _Wonach_, corrupted into _Onas_.

-

-[163] _Trans. Am. Philol. Assoc._, 1872, p. 157.

-

-[164] De Schweinitz, _Life of Zeisberger_, p. 131.

-

-

-§ 4. _Special Structure of the Lenape._

-

-_The Root and the Formation of the Theme._--As they appear in the

-language of to-day, the Lenape radicals are chiefly monosyllables,

-which undergo more or less modifications in composition. They

-cannot be used alone, the tongue having long since passed from that

-interjectional condition where each of these roots conveyed a whole

-sentence in itself.

-

-Whether they can be resolved back into a few elementary sounds,

-primitive elements of speech, I shall not discuss. This has been done

-for the Cree roots by Mr. Joseph Howse[165], and most of the radicals

-of that tongue are identical with those of the Lenape. Some of his

-conclusions appear to me hazardous and hypothetical; and certainly many

-of his supposed analogies drawn from European tongues are extravagant.

-

-As in other idioms, so in Lenape, two or more radicals may be

-compounded to form a combination, which, in turn, performs the offices

-of a radical in the construction of themes.

-

-This combination is formed either by prefixes or suffixes. The prefixes

-are generally adjectival in signification, while the suffixes are

-usually classificatory. A number of these are secondary roots, which

-are themselves capable of further analysis.

-

-As so much of the strength of the languages depends on this plan of

-word building, I have drawn off a list of a few of the more frequent

-affixes of the Lenape, with their signification:--

-

-              _Lenape Prefixes._

-

-  _awoss-_,     beyond, the other side of.

-  _eluwi-_,     most, a superlative form.

-  _gisch-_,     see page 102.

-  _kit-_,       great, large.

-  _lappi-_,     again, indicates repetition.

-  _lenno-_,     male, man.

-  _lippoe-_,    wise, shrewd; as _lippoeweno_, a shrewd man.

-  _mach-_,      evil, bad, hurt.

-  _matt-_,      negative and depreciatory;

-                           as _mattaptonen_, to speak uncivilly.

-  _ni-_,        see page 101.

-  _ochque-_,    she, female.

-  _pach-_,      division, separation; _pachican_, a knife;

-                                           _pachat_, to split.

-  _pal-_,       negative, as dis- or in-,

-                           from _palli_ otherwheres.

-  _tach-_,      pairs or doubles.

-  _tschitsch-_, indicates repetition.

-  _wit-_,       with or in common.

-  _wul-_,

-    or _wel-_,  see page 104.

-

-Many of these are abbreviated to the extent that a single significant

-letter is all that remains, as _min_ in _msim_, hickory nut; _pakihm_,

-cranberry; and so _acki_ to _k_, _hanne_ to _an_, as _kitanink_

-(Kittanning), from _gitschi_, great; _hanne_, flowing river; _ink_,

-locative, "at the place of the great river."

-

-                         _Lenape Suffixes._

-

-  _-ak_,        wood, from _tachan_;

-                                _kuwenchak_, pine wood.

-  _-aki_,       place, land.

-  _-ammen_,     acceptance, adoption; _wulistamen_,

-                       I accept it as good, I believe it. See page 104.

-  _-ape_,       male, man. From a root _ap_, to cover

-                    (carnally). In Chipeway applied only to

-                    lower animals.

-  _-atton_,

-   or _hatton_, to have, to put somewhere. The radical is

-                     _ãt_.  Also a prefix, as, _hattape_,

-                                 the bow; lit., what the man has.

-  _-bi_,        tree; _machtschibi_, papaw tree.

-  _-chum_,      a quadruped.

-  _-elendam_,   a verbal termination, signifying a disposition

-                          of mind. The root is _en, ne, ni_,

-                          I; "it is to me so."

-  _-goot_,      a snake; from _achgook_, a serpent.

-  _-hanna_,     properly _hannek_, a river; from the root,

-                        which appears in Cree as _anask_, to

-                        stretch out along the ground; _mechhannek_,

-                        a large stream.

-

-   Heckewelder derives this from _amkamme_, a river. The terminal

-   _k_ is, however, part of the root, and not the locative

-   termination. The word is allied to Del. _quenek_, long.

-

-  _-hikan_,     tidal water; _kittahikan_, the ocean;

-                                  _shajahikan_, the sea shore.

-  _-hilleu_,    it is so, it is true; impersonal form from _lissin_.

-  _-hittuck_,   river, water in motion.

-  _-igan_,      instrumental; also _shican_ and _can_.

-                            A participial termination used with

-                            inanimate objects.

-  _-in_

-    or _ini_,   of the kind; like; predicative form of the

-                                        demonstrative pronoun.

-  _-ink_

-    or _unk_,   place where.

-  _-is_

-    or _-it_,   diminutive termination.

-  _-leu_,       it is so, it is true.

-  _-meek_,      a fish; _maschilamek_, a trout.

-  _-min_,       a fruit.

-  _-peek_,      a body of still water; _menuppek_, a lake.

-  _-sacunk_,    an outlet of a stream into another;

-                                    also _saquik_.

-  _-sipu_,      stream; lit., stretched, extended.

-  _-tin_,       with, or in common.

-  _-tit_,       diminutive termination; _amentit_, a babe.

-  _-wagan_,     abstract verbal termination; _machelemuxowagan_,

-                                                   the being honored.

-  _-wehelleu_,  a bird.

-  _-wi_,        the verb-substantive termination, predicating

-                           being; _tehek_, cold; _tehekwi_,

-                           he or it is cold.

-  _-wi_,        negative termination in certain verbal forms.

-  _-xit_,       indicates the passive recipient of the action;

-                          _machelemuxit_, the one who is honored.

-

-The analysis of a series of derivatives from the same root offers a

-most instructive subject for investigation in the Lenape. Not only

-does it reveal the linguistic processes adapted, but it discloses the

-psychology of the native mind, and teaches us the associations of its

-ideas, and the range of its imaginative powers. By no other avenue can

-we gain access to the intimate thought-life of this people. Here it is

-unfolded to us by evidence which is irrefragable.

-

-These considerations lead me to present a few examples of the

-derivatives from roots of different classes.

-

-          EXAMPLES OF LENAPE DERIVATIVES.

-

-  _Subjective Root_ NI, _I, mine_.

-

-   1. In a good sense.

-     _Nihilleu_, it is I, _or_, mine.

-     _Nihillatschi_, self, oneself.

-     _Nihillapewi_, free (_ape_, man = I am my own man).

-     _Nihillapewit_, a freeman.

-     _Nihillasowagan_, freedom, liberty.

-     _Nihillapeuhen_, to make free, to redeem.

-     _Nihillapeuhoalid_, the Redeemer, the Saviour.

-

-   2. In a bad sense.

-     _Ni´hillan_, he is mine to beat, I beat him.

-     _Nihil´lan_, I beat him to death, I kill him.

-     _Nihillowen_, I put him to death, I murder him.

-     _Nihillowet_, a murderer.

-     _Nihillowewi_, murderous.

-

-   3. In a demonstrative sense.

-     _Ne_, pl. _nek_, or _nell_, this, that, the.

-     _Nall, nan, nanne, nanni_, this one, that one.

-     _Nill_, these.

-     _Naninga_, those gone, with reference to the dead.

-

-   4. In a possessive sense.

-     _Nitaton_, in-my-having, I can, I am able, I know how.

-     _Nitaus_, of-my-family, sister-in-law.

-     _Nitis_, of-mine, a friend, a companion.

-     _Nitsch!_ my child! exclamation of fondness.

-

-The strangely conflicting ideas evolved from this root already

-attracted the attention of Mr. Duponceau[166]. That the notions for

-freedom and servitude, murderer and Saviour, should be expressed

-by modifications of the same radical is indeed striking! But the

-psychological process through which it came about is evident on

-studying the above arrangement.

-

-_Objective-intensive root_ GISCH _or_ KICH (_Cree_, KIS or KIK).

-

-    Signification--successful action.

-

-  1. Applied to persons.

-

-    A. Initial successful action.

-      _Gischigin_, to begin life, to be born.

-      _Gischihan_, to form, to make with the hands.

-      _Gischiton_, to make ready, to prepare.

-      _Gischeleman_, to create with the mind, to fancy.

-      _Gischelendam_, to meditate a plan, to lie.

-

-    B. Continuous successful action.

-      _Gischikenamen_, to increase, to produce fruit.

-      _Giken_, to grow better in health.

-      _Gikeowagan_, life, health.

-      _Gikey_, long-living, old, aged,

-

-    C. Final successful action.

-      _Gischatten_, finished, ready, done, cooked.

-      _Gischiton_, to make ready, to finish.

-      _Gischpuen_, to have eaten enough.

-      _Gischileu_, it has proved true.

-      _Gischatschimolsin_, to have resolved, to have decreed.

-      _Gischachpoanhe_, baked, cooked (the bread is).

-

-  2. Applied to things.

-

-    A. Initial successful action.

-      _Gischuch_, sun, moon, day, month. The idea appears

-             to be the beginning of a period of time with the

-             collateral notion of prosperous activity. The

-             correctness of the derivation is shown by the next word.

-      _Gischapan_, day-break, beginning day-light.

-                        From _wapan_, the east, or light.

-      _Gischuchwipall_, the rays of the sun.

-      _Gischcu_, or _Gisckquik_, day.

-

-    B. Continuous successful action.

-      _Gischten_, clear, light, shining.

-      _Gischachsummen_, to shine, to enlighten.

-      _Gischuten_, warm, tepid.

-

-Numerous other derivatives could be added, but the above are sufficient

-to show the direction of thoughts flowing from this root. Howse

-considers it identical with the root _kitch_, great, large[167]. This

-would greatly increase its derivatives. They certainly appear allied.

-In Cree, Lacombe gives _kitchi_, great, and _kije_, finished, perfect,

-both being terms applied to divinity[168].

-

-                            {L}

-  _General Algonkin root_ 8 {N} I. _Abnaki_, 8RI; _Micmac_, 8E´LI,

-                            {R}

-

-    _Chippeway_, GWAN-; _Del., two forms_, WUL _and_ WIN.

-       _It conveys the idea of pleasurable sensation._

-

-    A. First form, _wul_.

-      _Wulit_, well, good, handsome, fine.

-      _Wullihilleu_, it is good, etc.

-      _Wuliken_, it grows well.

-      _Wulamoe_, he truth-speaks.

-      _Wulamoewagan_, truth.

-      _Wulistamen_, to believe, to accept as truth.

-      _Wulenensin_, to be fine in appearance, to dress.

-      _Wulenensen_, to be fine to oneself, to be proud.

-

-    B. Second form, _won_ or _win_.

-      _Winu_, ripe, good to eat.

-      _Wonita_, he is ripe for it, he can, he is able.

-      _Wingan_, sweet, savory.

-      _Winktek_, done, boiled, fit to eat.

-      _Winak_, sassafras. From its sweet leaves.

-      _Wingi_, gladly, willingly.

-      _Winginamen_, to delight in.

-

-The figure 8 in the above represents the "whistled _w_," like the _wh_

-in "which," when strongly pronounced.

-

-From this root, as I have already said, is derived also the word WALAM,

-red paint, from the sense "to be fine in appearance, to dress," as the

-Indian accomplished that object by painting himself.

-

-

-_Grammatical Structure of the Lenape._

-

-It would not be worth while for me to enter into the intricacies of

-Lenape grammar, particularly as I can add little to what is already

-known.

-

-The Delaware Grammar of Zeisberger remains our only authority, and

-in spite of its manifest shortcomings and state of incompletion, the

-unprejudiced student must acknowledge, with Albert Gallatin[169], that

-it is "most honestly done," and showed the Delaware as it actually was

-spoken, though perhaps not as scientific linguists think it ought to

-have been spoken.

-

-A few general observations will be sufficient.

-

-As in other languages of the class, the theme is indifferently nominal,

-verbal or adjectival; that is, it performs the functions of either of

-these grammatical categories, according to its connection.

-

-Nominal themes are either animate or inanimate. The characteristic of

-all animate plurals is _k_ (_ak_, _ik_, _ek_). Inanimate plurals are

-in _al_, _wall_ or _a_. As usual, the distinction between animate and

-inanimate nouns is partly logical, partly grammatical, various objects

-being conceived as animate which are in fact not so.

-

-The possessive relation is generally indicated by placement alone, the

-possessor preceding the thing possessed, as _lenno quisall_, the man's

-son; but one could also say _lenno w'quisall_, the man his son.

-

-Adjectives precede nouns, and when used attributively assume a verbal

-form by adding the termination _wi_, which indicates objective

-existence (like the Chip. _-win_). Thus, _scattek_, burning; _scattewi

-w'dehin_, a burning-heart--literally, it-is-a-burning-thing his-heart.

-

-The degrees of comparison are formed by prefixing _allowiwi_, more,

-and _eluwi_, most. Both of these are from the same radical _ala_

-which may perhaps come from the _admirationis particula_, _ala'_

-(Abnaki, _ara'_) found in the northern dialects as expressive of

-astonishment[170].

-

-There being no relative pronoun in Delaware, dependent clauses are

-either included in the verbal of the major clause, or include it as a

-secondary.

-

-The scheme of the simple sentence is usually subject-verb-object; but

-emphasis allows departures from this, as in the following sentence from

-Bishop Ettwein's MSS.:--

-

-  _Jesus  wemi amemensall   w'taholawak._

-

-     Jesus  all   children     he-loved-them.

-

-Of the formal affixes, the inseparable pronouns are the most prominent.

-They are the same for nouns and verbs, and are--

-

-  1st. _n_, I, my, we, our.

-  2d.  _k_, thou, thy, you, your.

-  3d.  _w_ or _o_, he, she, it, his, their.

-

-

-Past time is indicated by the terminal _p_, with a connective vowel,

-and future time by _tsch_, which may be either a prefix or suffix, as--

-

-    _N'dellsin_,     I am thus.

-    _N'dellsineep_,  I was thus.

-    _N'dellsintschi_,   }

-  or                    }  I shall be thus.

-    _Nantsch n'dellsin_,}

-

-The change or "flattening" of the vowel of the root in suppositive

-propositions, was recognized as a fact of speech, but not grammatically

-analyzed by Zeisberger.

-

-Its effect on verbal forms may be seen from the following examples from

-his _Grammar_:--

-

-           _Examples of Vowel Change in Lenape._

-

-  _N'dappin_, I am there.           _Achpiya_, if I am there.

-                                         _Epia_, where I am.

-  _N'dellsin_, I am so.             _Lissiye_, if I am so.

-  _N'gauwi_, I sleep.               _Gewi_, he who sleeps.

-  _N'pommauchsi_, I walk or live.   _Pemauchsit_, living.

-  _N'da_, I go.                     _Eyaya_, when I go.

-                                         _Eyat_, going.

-

-Another omission in his Grammar is that of the "obviative" and

-"super-obviative" forms of nouns. These are used in the Algonkin

-dialects to define the relations of third persons. They prevent such

-obscurity as appears in the following English sentence: "John's brother

-called at Robert's, to see his wife." Whose wife is referred to is left

-ambiguous; but in Algonkin these third persons would have different

-forms, and there would be no room for ambiguity. In his writings in

-Lenape, Zeisberger makes use of obviatives, with the terminations _al_

-and _l_, but does not treat of them in his Grammar.

-

-As a question in philosophical grammar, it may be doubted whether the

-Lenape has any true passive voice. Cardinal Mezzofanti was accustomed

-to deny the presence of any real passives in American languages; and he

-had studied the Delaware among others.

-

-The sign of the Delaware passive is the suffix _gussu_ or _cusso_. In

-the Cree dialect, which, as I have already said, preserves the ancient

-forms most closely, this is _k-ussu_, and is a particle expressing

-likeness or similarity in animate objects[171]. Hence, probably, the

-original sense of the Lenape word translated, "I am loved," is "I am

-like the object of the action of loving."

-

-FOOTNOTES:

-

-[165] _A Grammar of the Cree Language, with which is combined an

-Analysis of the Chippeway Dialect_, by Joseph Howse, Esq. (London,

-1844).

-

-[166] In a note to Zeisberger's _Grammar of the Delaware_, p. 141.

-

-[167] _A Grammar of the Cree Language_, p. 175.

-

-[168] _Dictionnaire de la Langue des Cris_, sub voce.

-

-[169] In _Trans. Amer. Antiq. Society_, Vol. II, p. 223. Zeisberger's

-statements were criticised by Joseph Howse, _Grammar of the Cree

-Language_, pp. 109, 310, 313. His strictures and those of the Abbé

-Cuoq, in his _Etudes Philologiques sur Quelques Langues Sauvages_,

-Chap. I, were collected and extended by Dr. J. Hammond Trumbull, in his

-paper on "Some Mistaken Notions of Algonquin Grammar," _Trans. of the

-American Philological Association_, 1874. There is a needless degree of

-severity in both these last named productions.

-

-[170] Rasles, _Dictionary of the Abnaki_, p. 550. Dr. Trumbull

-compares the Mass. _anue_, more than. _Trans. American Philological

-Association_, 1872, p. 168.

-

-[171] J. Howse: _Grammar of the Cree Language_, p. 111.

-

-

-

-

-CHAPTER V.

-

-HISTORICAL SKETCHES OF THE LENAPE.

-

-§ 1. The Lenape as "Women"

-

-§ 2. Recent Migrations of the Lenape

-

-§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.

-

-

-§ 1. _The Lenape as "Women."_

-

-A unique peculiarity of the political condition of the Lenape was

-that for a certain time they occupied a recognized position as

-non-combatants--as "women," as they were called by the Iroquois.

-

-Indian customs and phraseology attached a two-fold significance to this

-term.

-

-The more honorable was that of peace-makers. Among the Five Nations and

-Susquehannocks, certain grave matrons of the tribe had the right to sit

-in the councils, and, among other privileges, had that of proposing

-a cessation of hostilities in time of war. A proposition from them

-to drop the war club could be entertained without compromising the

-reputation of the tribe for bravery. There was an official orator and

-messenger, whose appointed duty it was to convey such a pacific message

-from the matrons, and to negotiate for peace[172].

-

-Another and less honorable sense of the term arose from a custom

-prevalent throughout America, and known also among the ancient

-Scythians. Its precise purpose remains obscure, although it has

-been made the subject of a careful study by one of our most eminent

-surgeons, who had facilities of observation among the Western

-tribes[173]. Certain young men of the tribe, apparently vigorous and of

-normal development, were deprived of the accoutrements of the male sex,

-clothed like women, and assigned women's work to do. They neither went

-out to hunt nor on the war-path, and were treated as inferiors by their

-male associates. Whether this degradation arose from superstitious

-rites or sodomitic practices, it certainly carried to its victims the

-contempt of both sexes.

-

-In their account of the transaction the Delawares claimed that they

-were appointed as peace-makers in an honorable manner, although the

-Iroquois deceived them as to their object.

-

-The Lenape account is as follows:--

-

-"The Iroquois sent messengers to the Delawares with the following

-speech:--

-

-"'It is not well that all nations should war; for that will finally

-bring about the destruction of the Indians. We have thought of a means

-to prevent this before it is too late. Let one nation be The Woman. We

-will place her in the middle, and the war nations shall be the Men and

-dwell around the Woman. No one shall harm the Woman; and if one does,

-we shall speak to him and say, 'Why strikest thou the Woman?' Then all

-the Men shall attack him who has struck the Woman. The Woman shall

-not go to war, but shall do her best to keep the peace. When the Men

-around her fight one another, and the strife waxes hot, the Woman shall

-have power to say: 'Ye Men! what do ye that ye thus strike one another?

-Remember that your wives and children must perish, if ye do not cease.

-Will ye perish from the face of the earth?' Then the Men shall listen

-to the Woman and obey her.'

-

-"The Delawares did not at once perceive the aim of the Iroquois, and

-were pleased to take this position of the Woman.

-

-"Then the Iroquois made a great feast, and invited the Delawares, and

-spoke to their envoys an address in three parts.

-

-"First, they declared the Delaware nation to be the Woman in these

-words:--

-

-"'We place upon you the long gown of a woman, and adorn you with

-earrings.'

-

-"This was as much as to say that thenceforward they were not to bear

-arms.

-

-"The second sentence was in these words:--

-

-"'We hang on your arm a calabash of oil and medicine. With the oil you

-shall cleanse the ears of other nations that they listen to good and

-not to evil. The medicine you shall use for those nations who have been

-foolish, that they may return to their senses, and turn their hearts to

-peace.'

-

-"The third sentence intimated that the Delawares should make

-agriculture their chief occupation. It was:--

-

-"'We give herewith into your hands a corn pestle and a hoe.'

-

-"Each sentence was accompanied with a belt of wampum. These belts have

-ever since been carefully preserved and their meanings from time to

-time recalled."[174]

-

-Opinions of historians about this tradition have been various. It has

-generally been considered a fabrication of the Delawares, to explain

-their subjection in a manner consoling to their national vanity.

-Gen. Harrison dismisses it as impossible;[175] Albert Gallatin says,

-"it is too incredible to require serious discussion;"[176] Mr. Hale

-characterizes it as "preposterous;"[177] and Bishop de Schweinitz as

-"fabulous and absurd"[178].

-

-On the other hand, it is vouched for by Zeisberger, who furnished the

-account to Loskiel, and who would not have said that the wampum belts

-with their meaning were still preserved unless he knew it to be a

-fact. It is repeated emphatically by Heckewelder, who adds that his

-informants were not only Delawares but Mohegans as well, who could not

-have shared the motive suggested above[179].

-

-There can be no question but that the neutral position of the Delawares

-was something different from that of a conquered nation, and that

-it meant a great deal more. They undoubtedly were the acknowledged

-peace-makers over a wide area, and this in consequence of some formal

-ancient treaty. This is distinctly stated by the Stockbridge Indian,

-Hendrick Aupaumut, in his curious Narrative:--[180]

-

-"The Delawares, who we called _Wenaumeen_, are our Grandfathers,

-according to the ancient covenant of their and our ancestors, to which

-we adhere without any deviation in these near 200 years, to which

-nation the 5 nations and British have commit the whole business. For

-this nation has the greatest influence with the southern, western and

-northern nations."

-

-Hence Aupaumut undertook his embassy directly to them, so as to secure

-their influence for peace in 1791.

-

-To the fact that they exerted this influence during the Revolutionary

-War, may very plausibly be attributed the success of the Federal cause

-in the dark days of 1777 and 1778; for, as David Zeisberger wrote: "If

-the Delawares had taken part against the Americans in the present war,

-America would have had terrible experiences; for the neutrality of

-the Delawares kept all the many nations that are their grandchildren

-neutral also, except the Shawanese, who are no longer in close union

-with their grandfathers."[181]

-

-When at the close of the French War, in 1758, the treaty of Easton

-put a stop to the bloody feuds of the border, "the _peace-belt_ was

-sent to our brethren, the Delawares, that they might send it to all the

-nations living toward the setting sun,"[182] and they carried it as the

-recognized pacific envoys.

-

-The Iroquois, however, assumed a most arrogant and contemptuous tone

-toward the Delawares, about the middle of the eighteenth century. In

-1756 they sent a belt to them, with a most insulting message:[183] "You

-will remember that you are our women; our forefathers made you so, and

-put a petticoat on you, and charged you to be true to us, and lie with

-no other man; but now you have become a common bawd," etc.

-

-Two years later, the Cayuga chief, John Hudson, said, at a council at

-Burlington,[184] "The Munseys are women, and cannot make treaties for

-themselves."

-

-These were but repetitions of the famous diatribe of the Onondaga

-chieftain, Canassatego, at a council at Philadelphia, in 1742. Turning

-to the representatives of the Lenape, he broke out upon them with the

-words:--

-

-"How came you to take upon you to sell land? We conquered you. We made

-women of you. You know you are women, and can no more sell land than

-women. * * * We charge you to remove instantly. We don't give you the

-liberty to think about it. We assign you two places to go to, either

-Wyoming or Shamokin. Don't deliberate, but remove away; and take this

-belt of wampum."

-

-And as he handed the belt to the Lenape head chief he seized him by his

-long hair and pushed him out of the door of the council room!

-

-It was notorious at the time, however, that this was a scene arranged

-between the Governor of the Province, Mr. George Thomas, and the

-Iroquois deputation. The Lenape had been grossly cheated out of their

-lands by the trick of the so-called "Long Walk," in 1735, and they

-refused to vacate their hunting grounds. The Governor sent secret

-messengers to the powerful and dreaded Six Nations to exert their

-pretended rights, and paid them well for it.[185]

-

-What could the Lenape do? They were feeble, and undoubtedly had been

-brought under the authority of their warlike northern neighbors. They

-found themselves in the position of the Persian chieftain Harmosar,

-as he stood before the caliph Omar, and heard the latter revile the

-patriot cause:

-

-  "In deinen Händen ist die Macht,

-  Wer einem Sieger widerspricht, der widerspricht mit Unbedacht."

-                                    --_Van Platen-Hallermunde_.

-

-Such were the respective claims of the Lenape and Iroquois. Instead

-of discussing the antecedent probability of one or the other being

-true, I shall endeavor to ascertain from the early records the precise

-facts about this curious transaction. It is certain that toward

-the close of the sixteenth century the unending wars between the

-Delaware confederacy and the Iroquois had reduced the latter almost

-to destruction. The Jesuit missionaries tell us this.[186] The turning

-point in their affairs was the settlement of the Dutch on the Hudson.

-Quick to appreciate the value of firearms, they bought guns and powder

-at any price, and soon had rendered themselves formidable to all their

-neighbors.[187] About 1670 they attacked successfully that family of

-the Minsi called the _Minisink_.

-

-This was probably the victory to which the Five Nations referred at a

-treaty at Philadelphia, in 1727, when they stated that their conquest

-of the Delawares was about the time William Penn first landed, and

-that he sent congratulations to them on their success--an obvious

-falsehood.[188]

-

-They were certainly at that period pressing hard on the Susquehannocks

-and destroying their remnant in the valley of that river. Mr. William

-P. Foulke is quite correct in his conclusion that, "Upon the whole we

-may conclude that the Lancaster lands fell into the power of the Five

-Nations at some time between 1677 and 1684."[189]

-

-Yet their conquest of the Minsi was not complete. The latter had the

-mind and the will to renew the combat. In 1692 they appealed to the

-government of Pennsylvania to aid them in an attack on the Senecas,

-but the Quakers declined the foray. The next year the Minsi asked

-Governor Benjamin Fletcher at least to protect them against these

-Senecas, adding that with assistance they were ready to attack them,

-for "although wee are a small number of Indians, wee are Men, and know

-fighting."[190]

-

-Evidently there was neither subjection nor womanhood with the Minsi at

-that date.

-

-There is also positive evidence that the Five Nations at that time

-regarded the Delawares as a combatant nation, and worthy of an

-invitation to join a war. On July 6th, 1694, Governor Wm. Markham met

-in conference the famous chief Tamany and others; and the Delaware

-orator, Hithquoquean, laid down a belt of wampum, and said:--[191]

-

-"This belt is sent us by the Onondagas and Senecas, who say: 'You

-Delaware Indians do nothing but stay at home and boil your pots, and

-are like women; while we, Onondagas and Senecas, go abroad and fight

-the enemy.'"

-

-"The Senecas would have us Delaware Indians to be partners with them,

-and fight against the French, but we, having always been a peaceful

-people, and resolving to live so; and being but weak and verie few in

-number, cannot assist them, and having resolved among ourselves not to

-go, doe intend to send back, this their Belt of Wampum."

-

-The Lenape, therefore, did not, at that date, occupy any degrading

-position, although they were under the general domination of the

-Iroquois League.

-

-Both these points are proved yet more conclusively by the proceedings

-at a conference at White Marsh, May 19th, 1712, between Governor C.

-Gookin and the Delaware chiefs. Gollitchy, orator of the latter,

-exhibited thirty-two belts of wampum, which they were on their way to

-deliver to the Five Nations, adding "that many years ago they had been

-made tributaries to the Mingoes." He also shewed "a long Indian pipe,

-with a stone head, a wooden shaft, and feathers fixt to it like wings.

-This pipe, they said, upon making their submission to the Five Nations,

-who had subdued them, and obliged them to be their tributaries, those

-Nations had given to these Indians, to be kept by them." All the

-tribute belts, however, were sent by the women and children, as the

-speaker explained at length, "as the Indian reckons the paying of

-tribute becomes none but women and children."[192]

-

-Fortunately, however, we are able to fix the exact date and

-circumstances of the political transformation of the Delawares into

-women. It is by no means so remote as Mr. Heckewelder thought, who

-located the occurrence at Norman's Kill, on the Hudson, between 1609

-and 1620;[193] and it was long after 1670, which is the date assigned

-by Mr. Ruttenber,[194] from a study of the New York records.

-

-It was in the year 1725, and was in consequence of the Delawares

-refusing to join the Iroquois in an attack on the English settlements.

-

-These data come to light in a message of the Shawnee chiefs, in 1732,

-to Governor Gordon, who had inquired their reasons for migrating to the

-Ohio Valley.

-

-Their reply was as follows:--

-

-"About nine years agoe the 5 nations told us att Shallyschohking, wee

-Did nott Do well to Setle there, for there was a Greatt noise In the

-Greatt house and thatt in three years time, all Should know whatt they

-had to Say, as far as there was any Setlements or the Sun Sett."

-

-"About ye Expiration of 3 years affore S^{d}, the 5 nations Came and

-Said our Land is goeing to bee taken from us, Come brothers assistt us

-Lett us fall upon and fightt with the English. Wee answered them no,

-wee Came here for peace and have Leave to Setle here, and wee are In

-League with them and Canott break itt."

-

-"Aboutt a year after they, ye 5 nations, Told the Delawares and us,

-Since you have nott hearkened to us, nor Regarded whatt we have said,

-now wee will pettycoatts on you, and Look upon you as women for the

-future, and nott as men. Therefore, you Shawanese Look back toward

-Ohioh, The place from whence you Came, and Return thitherward, for now

-wee Shall Take pitty on the English and Lett them have all this Land."

-

-"And further Said now Since you are Become women, He Take

-Peahohquelloman, and putt itt on Meheahoaming and He Take Meheahoaming

-and putt itt on Ohioh, and Ohioh He putt on Woabach, and thatt shall

-bee the warriours Road for the future." (_Penna Archives_, Vol. I.)

-

-The circumstances attending the ceremony were probably pretty much as

-Loskiel relates.

-

-The correctness of this account is borne out by an examination of law

-titles.

-

-That the river tribes at the time of Penn's treaties (1680-1700)

-could not sell their lands without the permission of the Iroquois

-has never been established. Mr. Gallatin states that William Penn

-"always purchased the right of possession from the Delawares, and that

-of sovereignty from the Five Nations."[195] This may have been the

-case in some later treaties of the colony, but certainly there is no

-intimation of it in the celebrated "First Indian Deed" to Penn, July

-15th, 1682.[196] Furthermore, in the Release which the Iroquois did

-give of their Pennsylvania lands in 1736, the boundaries are defined

-as "Westward to the Setting of the Sun, and Eastward to the furthest

-springs of the Waters running into the said River," _i. e._, the

-Susquehannah;[197] and to do away with any doubt that the tract thus

-defined included all the land in this part to which they had a claim,

-the Release goes on to recite that "our true intent and meaning was

-and is to release all our Right, Claim and Pretensions whatsoever to

-all and every the Lands lying within the Bounds and Limits of the

-Government of Pennsylvania, Beginning Eastward on the River Delaware,

-as far Northward as the s^{d} Ridge or Chain of Endless Mountains." In

-other words, although the Six Nations advanced no claim to land east

-of the Susquehanna watershed, the Proprietors chose to include the

-Delaware watershed so as to avoid any future complication. It seems

-to me this Release does away with any "right of sovereignty" of the

-Iroquois over the Delaware Valley south of the mountains, and brands

-Canassatego's remarks above quoted as braggart falsehoods.

-

-As for land east of the Delaware river, Mr. Ruttenber correctly

-observes: "The Iroquois never questioned the sales made by the Lenapes

-or Minsis east of that river. * * The findings of Gallatin in this

-particular are confirmed by all the title deeds in New York and New

-Jersey."[198]

-

-It was only to the Susquehannock lands, purchased by Penn in 1699, that

-the confirmation of the Iroquois was required.[199]

-

-The close of this condition of subjection was in 1756. In that year

-Sir William Johnson formally "took off the petticoat" from the Lenape,

-and "handed them the war belt."[200] The year subsequent they made the

-public declaration that "they would not acknowledge but the Senecas as

-their superiors."[201]

-

-Even their supremacy was soon rejected. At the Treaty of Fort Pitt,

-October, 1778, Captain White Eyes, when reminded by the Senecas that

-the petticoats were still on his people, scornfully repudiated the

-imputation, and made good his words by leading a war party against them

-the following year.

-

-The Iroquois, however, released their hold unwillingly, and it was

-not until 1794, shortly before the Treaty of Greenville, that their

-delegates came forward and "officially declared that the Lenape were no

-longer women, but _men_," and the famous chief, Joseph Brant, placed in

-their hands the war club.[202]

-

-

-§ 2. _Historic Migrations of the Lenape_.

-

-It does not form part of my plan to detail the later history of the

-Lenape. But some account of their number and migrations will aid in the

-examination of the origin and claims of the WALUM OLUM.

-

-The first estimate of the whole number of native inhabitants of the

-province was by William Penn. He stated that there were ten different

-nations, with a total population of about 6000 souls.[203]

-

-This was in 1683. Very soon after this they began to diminish by

-disease and migration. As early as 1690, a band of the Minsi left for

-the far West, to unite with the Ottawas.[204] In 1721 the Frenchman

-Durant speaks of them as "exceedingly decreased."[205] Already they had

-yielded to the pressure of the whites, and were seeking homes on the

-head-waters of the Ohio, in Western Pennsylvania. Their first cabins

-are said to have been built there in 1724.[206]

-

-All that remained in the Delaware valley were ordered by the Iroquois,

-at the treaty of Lancaster, 1744, to leave the waters of their river,

-and remove to Shamokin (now Sunbury) and Wyoming, on the Susquehanna,

-and most of them obeyed. The former was their chief town, and the

-residence of their "king," Allemœbi.

-

-When the interpreter, Conrad Weiser, visited their Ohio settlements, in

-1748, he reported their warriors there at 165, which was probably about

-one-fourth of the nation.

-

-In the "French War," 1755, the Delawares united with the French against

-the Iroquois and English, and suffered considerable losses. At its

-close they were estimated to have, both on the Susquehanna and in Ohio,

-a total of 600 available fighting men.[207]

-

-After this date they steadily migrated from the Susquehannah to the

-streams in central and eastern Ohio, establishing their chief fire

-on the Tuscarawas river, at Gekelemukpechunk, and hunting on the

-Muskingum, the Licking, etc.[208]

-

-When the war of the Revolution broke out, Zeisberger used all his

-efforts to have them remain neutral, and at least prevented them from

-joining in a general attack on the settlements. Their distinguished

-war-chief, Koquethagachton, known to the settlers as "Captain White

-Eyes," declared, in 1775, in favor of the Federal cause, and renounced

-for himself and his people all dependence on the Iroquois. These

-friendly relations were confirmed at the treaty of Fort Pitt (1778),

-and the next year a number of Delawares accompanied Col. Brodhead in an

-expedition against the Senecas.

-

-The massacre of the unoffending Christian natives of Gnadenhütten, in

-1788, was but one event in the murderous war between the races that

-continued in Ohio from 1782 to the treaty of peace at Greenville, in

-1795.

-

-To escape its direful scenes, a part of the Delawares removed south,

-to upper Louisiana, in 1789, where they received official permission

-from Governor Carondelet, in 1793, to locate permanent homes.[209]

-Zeisberger also, in 1791, conducted his colony of Christian Indians

-to Canada, and founded the town of Fairfield, on the Retrenche river.

-Thus, in both directions the Delawares were driven off the soil of the

-United States. Yet those that remained in Ohio, if we may accept the

-account of John Brickell, who was a captive among them from 1791 to

-1796, attempted to live a peaceable and agricultural life.[210]

-

-Peace restored, the Delawares made their next remove to the valley

-of White Water river, Indiana, where they attempted to rekindle the

-national council fire, under the head chief Tedpachxit. They founded

-six towns, the largest of which was _Woapikamikunk_ or _Wapeminskink_,

-"Place of Chestnut Trees." This tract was guaranteed them "in

-perpetuity" by the treaty of Vincennes, 1808.[211] Nevertheless, just

-ten years later, at the treaty of St. Mary's, they released the whole

-of their land, "without reserve," to the United States, the government

-agreeing to remove them west of the Mississippi, and grant them land

-there.

-

-At this time they numbered about 1000 souls, of whom 800 were

-Delawares, the others being Mohegans and Nanticokes.[212] Their head

-chief was Thahutoowelent, of the Turkey tribe, Tedpachxit having been

-assassinated, at the instigation of Tecumseh.

-

-They are described as "having a peculiar aversion to white people,"

-and "more opposed to the Gospel and the whites than any other

-Indians,"[213] which is small matter of wonder, when they had seen the

-peaceful Christian converts of their nation massacred three times, in

-cold blood, once at Gnadenhütten, in Pennsylvania (1756); again at

-Gnadenhütten, in Ohio (1788), and finally at Fairfield, Canada (1813).

-

-The Rev. Isaac McCoy, who visited them on the White Water, in the

-winter of 1818-19, states that they lived in log huts and bark

-shanties, and were fearfully deteriorated by whisky drinking.[214]

-

-The last band of the Delawares that appeared in Ohio was in 1822.[215]

-

-The location assigned to the Delawares was near the mouth of the

-Kansas river, Kansas. They were reported, in 1850, as possessing there

-375,000 acres and numbering about 1500 souls. Four years later they

-"ceded" this land, and were moved to various reservations in the Indian

-Territory.

-

-There still remain about sixty natives at New Westfield, near Ottawa,

-Kansas, under the charge of the Moravian Church. The same denomination

-has about 300 of the tribe on the reservation at Moraviantown, in the

-province of Ontario, Canada. A second reservation in Canada is under

-the charge of the Anglican Church. The majority of the tribe are

-scattered in different agencies in the Indian Territory.

-

-

-§ 3. _Missionary Efforts in the Provinces of New Jersey and

-Pennsylvania_.

-

-None of the American colonies enjoyed a more favorable opportunity to

-introduce the Christian religion to the natives than that located on

-the Delaware river. What use was made of it?

-

-The Rev. Thomas Campanius, of Stockholm, a Lutheran clergyman, attached

-to the Swedish settlement from 1642 to 1649, made a creditable effort

-to acquire the native tongue and preach Christianity to the savages

-about him. He translated the Catechism into the traders' dialect of

-Lenape, but we have no record that he succeeded in his attempts at

-conversion.

-

-One might suppose that so very religious a body as the early Friends

-would have taken some positive steps in this direction. Such was not

-the case. I have not found the record of any one of them who set

-seriously to work to learn the native tongue, without which all effort

-would have been fruitless.

-

-William Penn was not wholly unmindful of the spiritual condition of

-his native wards. In 1699 he offered to provide the Friends' Meeting

-at Philadelphia with interpreters to convey religious instruction

-to the Indians. But the Meeting took no steps in this direction. He

-himself, when in the colony in 1701, made some attempts to address

-them on religious subjects, as did also Friend John Richardson, who

-was with him, availing themselves of interpreters. The latter reports

-a satisfactory response to his words, but not being followed up, their

-effect was ephemeral.[216]

-

-Nothing further was done for nearly half a century, and when the

-enthusiastic young David Brainerd began his mission in 1742, he

-distinctly states that there was not another missionary in either

-province.[217] His labors extended over four years, and were productive

-of some permanent good results among the New Jersey Indians, and this

-in spite of the suspicions, opposition and evil example of the whites

-around him. The little society of Christian Indians which he gathered

-in Burlington County, New Jersey, was even reported as a congregation

-of rioters and enemies of the State![218]

-

-Nor was the province of Penn inclined to greater favors toward

-Christianized natives. When the Indians were cheated out of their lands

-by the "Long Walk," a few who had been converted, among others the

-chief Moses Tatemy, petitioned the Council to remain on their lands,

-some of which were direct personal gifts from the Proprietaries. Their

-request was refused, and Moses Tatemy, who did remain, was shot down

-like a dog, in the road, by a white man.[219]

-

-Unknown to Brainerd, however, the seeds of a Christian harvest had

-already been sown, in 1742, in the wilderness of Pennsylvania, by the

-ardent Moravian leader, Count Nicholas Lewis Zinzendorf; already, in

-1744, the fervent Zeisberger, prescient of his long and marvelous

-service in the church militant, had registered himself as _destinirter

-Heidenbote_--"appointed messenger to the heathen"--in the corner-stone

-of the Brethren's House, at Bethlehem; already the pious Rauch had

-collected a small but earnest congregation of Mohegans at Shekomeko,

-who soon removed to the Lehigh valley, and pitched the first of those

-five _Gnadenhütten_, "Tents of Grace," destined successively to

-mark the unwearied efforts of the Moravian missionaries, and their

-frustration through the treachery of the conquering whites.[220]

-

-It is not my purpose to tell the story of this long struggle. Its

-thrilling events are recounted, with all desirable fullness, in the

-vivid narrative of Bishop Edmund de Schweinitz, grouped around the

-marked individuality of the devoted Zeisberger--pages which none can

-read without amazement at the undaunted courage of these Christian

-heroes, without sorrow at the sparse harvest gleaned from such

-devotion.[221]

-

-When, after sixty-two years of missionary labors, the venerable

-Zeisberger closed his eyes in death (1808), the huts of barely a score

-of converted Indians clustered around his little chapel. His aspiration

-that the Lenape would form a native Christian State, their ancient

-supremacy revived and applied to the dissemination of peace, piety and

-civilization among their fellow-tribes--this cherished hope of his life

-had forever disappeared. He had lived to see the Lenape, a mere broken

-remnant, "steeped in all the abominations of heathenism, eke out their

-existence far away from their former council fires."

-

-FOOTNOTES:

-

-[172] H R Schoolcraft, _Notes on the Iroquois_, pp. 135-36.

-

-[173] _The Disease of the Scythians (Morbus Feminarum) and Certain

-Analogous Conditions._ By William A. Hammond, M. D. (New York, 1882).

-Dr. Hammond found that the _hombre mujerado_ of the Pueblo Indians "is

-the chief passive agent in the pederastic ceremonies which form so

-important a part in their religious performances," p. 9.

-

-[174] Loskiel, _Geschichte der Mission, etc._, s. 161-2.

-

-[175] Wm. Henry Harrison, _A Discourse on the Aborigines of the Valley

-of the Ohio_, pp. 24, 25 (Cincinnati, 1838).

-

-[176] Gallatin, _Trans. Amer. Antiq. Soc._, Vol. II, p. 46.

-

-[177] Horatio Hale, _The Iroquois Book of Rites_, p. 92.

-

-[178] Edmund de Schweinitz, _Life and Times of David Zeisberger_, p. 46.

-

-[179] Heckewelder, _Indian Nations_, pp. xxxii and 60.

-

-[180] _Narrative of Hendrick Aupaumut, Mems. Hist. Soc. Pa._, Vol. II,

-pp. 76-77. Wenaumeen for Unami, the Mohegan form of the name. This

-seems to limit the peace making power to that gens. He may mean, "Those

-of the Delawares who are called the Unamis are our Grandfathers," etc.

-

-The Chipeways, Ottawas, Shawnees, Pottawattomies, Sacs, Foxes and

-Kikapoos, all called the Delawares "Grandfather", J. Morse, _Report

-on Indian Affairs_, pp. 122, 123, 142. The term was not intended in a

-genealogical, but solely in a political, sense. Its origin and precise

-meaning are alike obscure.

-

-[181] _History of the Indians_, MS., quoted by Bishop Schweinitz, _Life

-of Zeisberger_, p. 444, note.

-

-[182] The words are those of George Croghan, Esq., at the treaty of

-Pittsburgh, 1759, with the Six Nations and Wyandots. _History of

-Western Penna._, App. p. 135.

-

-[183] _Records of the Council at Easton_, 1756, in Lib. Amer. Philos.

-Soc.

-

-[184] Smith, _History of New Jersey_, p. 451 (2d ed.)

-

-[185] See the _Narrative of the Long Walk_, by John Watson, father

-and son, in Hazard's _Register of Penna_, 1830, reprinted in Beach's

-_Indian Miscellany_, pp 90-94; also the able discussion of the question

-in Dr. Charles Thompson's _Inquiry into the Causes of the Alienation of

-the Delaware and Shawnee Indians_, pp. 30-34 and 42-46. (London, 1759.)

-

-[186] _Relations des Jesuites_, 1660, p. 6. Some confusion has arisen

-in this matter, from confounding the Susquehannocks with the Iroquois,

-both of whom were called "Mengwe" by the Delawares, corrupted into

-"Mingoes." Thus, a writer in the first half of the 17th century says of

-the "Mingoes" that the river tribes "are afraid of them, so that they

-dare not stir, much less go to war against them." Thomas Campanius,

-_Description of the Province of New Sweden_, p. 158.

-

-[187] See Mr. E. M. Ruttenber's able discussion of the subject in his

-_History of the Indian Tribes of Hudson's River_, p. 66 (Albany, 1872).

-

-[188] Dr. Charles Thompson, _An Inquiry into the Causes of the

-Alienation of the Delaware and Shawnee Indians_, pp. 11, 12. (London,

-1759.)

-

-[189] See his "Notes Respecting the Indians of Lancaster County,

-Penna.," in the _Collections of the Historical Society of Penna._, Vol.

-IV, Part p. 198.

-

-[190] _Minutes of the Provincial Council of Pennsylvania_, Vol. I, p.

-333.

-

-[191] Ibid, Vol. I, p. 410-11.

-

-[192] _Minutes of the Provincial Council_, Vol. II, pp 572-73.

-

-[193] _History of the Indian Nations_, p. xxix.

-

-[194] _The Indian Tribes of Hudson's River_, p. 69.

-

-[195] _Trans. Am. Antiq. Soc._, Vol. II, p. 46.

-

-[196] _Pennsylvania Archives_, Vol. II, p. 47.

-

-[197] _Pennsylvania Archives_, Vol. I, p. 498.

-

-[198] _The Indian Tribes of Hudson's River_, p. 69.

-

-[199] See _Penna. Archives_, Vol. I, p. 144, and Du Ponceau, _Memoir on

-the Treaty at Shackamaxon, Collections of the Penna. Hist. Soc._, Vol.

-III, Part II, p. 73.

-

-[200] _New York Colonial Documents_, Vol. VII, p. 119.

-

-[201] Thompson, _Inquiry into the Causes of the Alienation of the

-Delaware and Shawnee Indians_, p. 107.

-

-[202] Heckewelder, _Indian Nations_, p. 70; E. de Schweinitz, _Life of

-Zeisberger_, pp. 430, 641.

-

-[203] Janney, _Life of Penn_, p. 247.

-

-[204] Ruttenber, _Indians of the Hudson River_, p. 177.

-

-[205] Durant's _Memorial_, in _New York Colonial Documents_, Vol. V, p.

-623.

-

-[206] _Early History of Western Pennsylvania_, p. 31 (Pittsburgh, 1846);

-and see _Penna. Archives_, Vol. I, pp. 322, 330.

-

-[207] Loskiel, _Geschichte der Mission_, p. 54. The treaty of

-Lancaster, 1762, was the last treaty held with the Indians in eastern

-Pennsylvania.

-

-[208] Schweinitz, _Life of Zeisberger_, p. 90.

-

-[209] _New York Colonial Documents_, Vol. VII, p. 583.

-

-[210] On the locations of the Delawares in Ohio, and the boundaries of

-their tract, see Ed. de Schweinitz, _Life of Zeisberger_, p. 374, and

-an article by the Rev. Stephen D. Peet, entitled "The Delaware Indians

-in Ohio," in the _American Antiquarian_, Vol. II.

-

-[211] The position of the Delawares in Indiana is roughly shown on

-Hough's Map of the Tribal Districts of Indiana, in the _Report on the

-Geology and Natural History of Indiana_, 1882.

-

-[212] J. Morse, _Report on the Indian Tribes_, p. 110.

-

-[213] Mr. John Johnston, Indian Agent, in _Trans. of the Amer.

-Antiquarian Society_, Vol. I, p. 271.

-

-[214] _History of the Baptist Indian Missions_, p. 53, etc.

-

-[215] _Captivity of Christian Fast_, in Beach, _Indian Miscellany_, p.

-63.

-

-[216] See the work entitled, _Account of the Conduct of the Society of

-Friends toward the Indian Tribes_, pp. 55 seq. (London, 1844.)

-

-[217] "I have likewise been wholly alone in my work, there being no

-other missionary among the Indians, in either of these Provinces." He

-wrote this in 1746. _Life of David Brainerd_, p. 409.

-

-[218] See "A State of Facts about the Riots," in _New Jersey Archives_,

-Vol. VI, pp. 406-7, where the writer speaks with great suspicion of

-"the cause pretended for such a number of Indians coming to live

-there is that they are to be taught the Christian religion by one

-Mr. _Braniard_." Well he might! Any such occurrence was totally

-unprecedented in the annals of the colony.

-

-[219] See _Minutes of the Provincial Council of Penna._, Nov., 1742,

-Vol. IV, 624-5, Further, on Tatemy who had been converted by Brainerd

-and served him as interpreter, see Heckewelder, _Indian Nations_,

-second edition, p. 302, note of the editor.

-

-[220] The Heckewelder MSS., in the library of the Am. Philos Society,

-give the results of the first twenty years, 1741-61, of the labors of

-the Moravian brethren. In that period 525 Indians were converted and

-baptized. Of these--163 were Connecticut Wampanos; 111 were Mahicanni

-proper; 251 were Lenape. Some of the latter were of the New Jersey

-Wapings.

-

-[221] _The Life and Times of David Zeisberger, the Western Pioneer and

-Apostle of the Indians_. By Edmund de Schweinitz, Philadelphia, 1871.

-

-

-

-

-CHAPTER VI.

-

-MYTHS AND TRADITIONS OF THE LENAPE.

-

-   Cosmogonical and Culture Myths.--The Culture-hero,

-   Michabo.--Myths from Lindstrom, Ettwein, Jasper Donkers,

-   Zeisberger.--Native Symbolism.--The Saturnian Age.--Mohegan

-   Cosmogony and Migration Myth. National Traditions.--Beatty's

-   Account.--The Number Seven.--Heckewelder's Account.--Prehistoric

-   Migrations.--Shawnee Legend.--Lenape Legend of the Naked Bear.

-

-

-_Cosmogonical and Culture Myths._

-

-The Algonkins, as a stock, had a well developed creation-myth and

-a culture legend, found in more or less completeness in all their

-branches.

-

-Their culture hero, their ancestor and creator, he who made the earth

-and stocked it with animals, who taught them the arts of war and the

-chase, and gave them the Indian corn, beans and squashes, was generally

-called _Michabo_, The Great Light, but was also known among the

-Narragansetts of New England as _Wetucks_, The Common Father; among the

-Cree as _Wisakketjâk_, the Trickster; by the Chippeways as Nanabozho

-(_Nenâboj_), the Cheat; by the Black Feet as _Natose_, Our Father, or

-_Napiw_; and by the Micmacs and Penobscots as _Glus-Kap_, the Liar.

-

-I have given the details of this myth and analyzed them in previous

-works;[222] here it is sufficient to say that it is a Light-myth, and

-one of noble proportion and circumstance, quite worthy of comparison

-with those of the Oriental world.

-

-Traces of it are reported among the Lenape, and I doubt not that had

-we their ancient stories in their completeness, we should find that

-they had preserved it as wholly as the Chipeways. These related of

-their Nanabozho that he was the son of a maiden who had descended from

-heaven. She conceived without knowledge of man, and having given birth

-to twins, she disappeared. One of these twins was Nanabozho. Having

-formed the earth by his miraculous powers, and done many wonderful

-things, he disappeared toward the east, where he still dwells beyond

-the sunrise.

-

-It was undoubtedly a fragment of this legend that the Swedish engineer,

-Lindstrom heard among the Lenape, on the Delaware, about 1650. They

-told him, or rather he understood them, as follows:--

-

-"Once, one of your women (_i.e._, a white woman) came among us, and

-she became pregnant, in consequence of drinking out of a creek; an

-Indian had connection with her, and she became pregnant, and brought

-forth a son, who, when he came to a certain size, was so sensible and

-clever, that there never was one who could be compared to him, so much

-and so well he spoke, which excited great wonder; he also performed

-many miracles. When he was quite grown up, he left us, and went up to

-heaven, and promised to come again, but has never returned."[223]

-

-This is but a mistranslation of the general Algonkin legend, in which

-the virgin mother bears a white and dark twin, the former of whom

-becomes the tribal culture hero and demiurgic deity.

-

-Its interpretation is, that the virgin is the Dawn, who brings forth

-the Day, which assures safety and knowledge, and the Night, which

-departs with her. The Day leaves us, and in its personified form

-returns no more, though ever expected.

-

-That such were the original form and significance of the myth, we have

-the testimony of Bishop Ettwein,[224] himself a Delaware scholar, and

-who drew his information from the natives as well as the missionaries.

-He tells us that their legend ran, that in the beginning the first

-woman fell from heaven and bore twins; that it was toward the east that

-they directed their children to turn their faces when they prayed to

-the spirits; and that their old men had said that it was an ancient

-belief that from that quarter some one would come to them to benefit

-them. Therefore, said they, when our ancestors saw the first white men,

-they looked upon them as divine, and adored them.

-

-The Dutch travelers, Jasper Donkers and Peter Sluyter, relate a part

-of this myth as they heard it from New Jersey Indians in 1679. These

-informed them that all things came from a tortoise. It had brought

-forth the world, and from the middle of its back had sprung up a tree,

-upon whose branches men had grown.

-

-This tortoise "had a power and a nature to produce all things, such as

-earth, trees and the like." But it was not the _primum mobile_, not the

-ultimate energy of the universe. "The first and great beginning of all

-things was _Kickeron_ or _Kickerom_, who is the original of all, who

-has not only once produced or made all things, but produces every day."

-The tortoise brought forth what this primal divinity "wished through it

-to produce."[225]

-

-This is a very interesting statement. It reveals a depth of thought

-on the part of the native philosophers for which we were scarcely

-prepared. The worthy Dutch travelers do not pretend to explain the

-myth. But its sense can be clearly interpreted.

-

-The turtle or tortoise is everywhere in Algonkin pictography the symbol

-of the earth.[226] From the earth, from the soil, all organic life, the

-whole realm of animate existence--ever sharply defined in Algonkin

-grammar and thought from inanimate existence--proceeds, directly

-as vegetable life, or indirectly as animal life. The earth is the

-All-Mother, ever-producing, inexhaustible.

-

-As for _Kikeron_, the eternally active, hidden spirit of the universe,

-I have but to refer the reader to the list of ideas associated around

-this root _kik_, which I have given on a previous page (p. 102) to

-reveal the significance of this word. We may, with equal correctness,

-translate it Life, Light, Action or Energy. It is the abstract

-conception back of all these.

-

-The distinction was the same as that established by the scholastic

-philosophers between the _mundus_ and the _anima mundi_; between the

-_essentia_ and the _existentia;_ between _natura naturans_ and _natura

-naturata_. But who expected to find it among the Lenape?

-

-This creation myth of the Delawares is also given in brief by

-Zeisberger. It dated back to that marvelous overflow which is heard

-of in many mythologies. The whole earth was submerged, and but a few

-persons survived. They had taken refuge on the back of a turtle, who

-had reached so great an age that his shell was mossy, like the bank of

-a rivulet. In this forlorn condition a loon flew that way, which they

-asked to dive and bring up land. He complied, but found no bottom. Then

-he flew far away, and returned with a small quantity of earth in his

-bill. Guided by him, the turtle swam to the place, where a spot of dry

-land was found. There the survivors settled and repeopled the land.[227]

-

-This is more a tale of reconstruction than a creation myth. It is that

-which has generally been supposed to refer to the Deluge. But, as I

-have explained in my "Myths of the New World," all these so-called

-Deluge Myths are but developments of crude cosmogonical theories.

-

-To understand the significance of this myth we must examine the Indian

-notion of the earth. This is the more germane to my theme, as the

-meaning of the original text which is printed in this volume can only

-be grasped by one acquainted with this notion.

-

-The Indians almost universally believed the dry land they knew to be

-a part of a great island, everywhere surrounded by wide waters whose

-limits were unknown.[228] Many tribes had vague myths of a journey

-from beyond this sea; many placed beyond it the home of the Sun and

-of Light, and the happy hunting grounds of the departed souls. The

-Delawares believed that the whole was supported by a fabled turtle,

-whose movements caused earthquakes and who had been their first

-preserver.[229] As above mentioned, the turtle in its amphibious

-character and rounded back represented the earth or the land itself,

-as distinguished from water. Like the turtle, the land lies at times

-under the water and at times above it. The spirit of the earth was the

-practical and visible developmental energy of nature.

-

-The medicine men, or conjurers, who professed to be in personal

-relations with this power, made their "medicine rattle" of a turtle

-shell (Loskiel), and when they died, such a shell was suspended from

-their tomb posts (Zeisberger).

-

-The Delawares also shared the belief, common to so many nations the

-world over, that the pristine age was one of unalloyed prosperity,

-peace and happiness, an Age of Gold, a Saturnian Reign. Their legends

-asseverated that at that time "the killing of a man was unknown,

-neither had there been instances of their dying before they had

-attained to that age which causes the hair to become white, the eyes

-dim, and the teeth to be worn away."

-

-This happy time was brought to a close by the advent of certain evil

-beings who taught men how to kill each other by sorcery.[230]

-

-Their kinsmen, the Mohegans, varied this cosmogonical tradition, though

-retaining some of its main features. They taught that in the beginning

-there was nought but water and sky. At length from the sky a woman

-descended, our common mother. As she approached the boundless ocean,

-a small point of land rose above the watery surface, and supplied her

-with firm footing. She was pregnant by some mysterious power, and she

-brought forth on this island animal triplets--a bear, a deer and a

-wolf. From these all men and animals are descended. The island grew to

-a main land, and the mother of all, her mission accomplished, returned

-to her home in the sky.[231]

-

-This creation-myth, obtained from the Indians around New York harbor in

-the first generation after the advent of the whites, has every mark of

-a genuine native production, and coincides closely with that generally

-believed by the early Algonkins.

-

-It is followed by a migration myth, which ran to the effect that their

-early forefathers came out of the northwest, forsaking a tide-water

-country, and crossing over a great watery tract, called _ukhkok-pek_,

-"snake water, or water where snakes are abundant," (_âkhgook_, snake,

-and _pek_, standing water, probably from _n'pey_, water, _akek_, place

-or country). They crossed many streams, but none in which the water

-ebbed and flowed, until they reached the Hudson. "Then they said,

-one to another, 'This is like the Muhheakunnuck (tidal ocean) of our

-nativity.' Therefore they agreed to kindle a fire there and hang a

-kettle, whereof they and their children after them might dip out their

-daily refreshment." Hence came their name, the Tide-water People (see

-ante, p. 20).

-

-

-_National Traditions._

-

-Many early writers attest the passionate fondness of the Delawares for

-their ancestral traditions and the memory of their ancient heroes.

-The missionary, David Brainerd, mentions this as one of the leading

-difficulties in the way of "evangelizing the Indians." "They are

-likewise much attached," he writes, "to the traditions and fabulous

-notions of their fathers, which they firmly believe, and thence look

-upon their ancestors to have been the best of men."[232]

-

-To the same effect, Loskiel informs us that the Delawares "love to

-relate what great warriors their ancestors had been, and how many

-heroic deeds they had performed. It is a pleasure to them to rehearse

-their genealogies. They are so skilled at it that they can repeat the

-chief and collateral lines with the utmost readiness. At the same time,

-they characterize their ancestors, by describing this one as a wise or

-skillful man, as a great chieftain, a renowned warrior, a rich man,

-and the like. This they teach to their children, and _embody it in

-pictures, so as to make it more readily remembered."_[233]

-

-The earliest writer who gives us any detailed description of what these

-traditions were, is the Rev. Charles Beatty, who visited the Delaware

-settlements in Ohio in 1767. On his way there, he met a white man,

-Benjamin Button, who for years had been a captive among the natives. He

-related to Beatty the following tradition, which he had heard recited

-by some old men among the Delawares:--

-

-"That of old time their people were divided by a river, nine parts

-of ten passing over the river, and one part remaining behind; that

-they knew not, for certainty, how they came to this continent; but

-account thus for their first coming into these parts where they are now

-settled; that a king of their nation, where they formerly lived, far to

-the west, left his kingdom to his two sons; that the one son making war

-upon the other, the latter thereupon determined to depart and seek some

-new habitation; that accordingly he sat out, accompanied by a number

-of his people, and that, after wandering to and fro for the space of

-forty years, they at length came to Delaware river, where they settled

-370 years ago. The way, he says, they keep an account of this is by

-putting on a black bead of wampum every year on a belt they keep for

-that purpose."[234]

-

-From another source Mr. Beatty obtained the traditions of the

-Nanticokes, which is apparently a version of that of their relatives,

-the Delawares. It ran to this effect: At some remote age, while on

-their way to their present homes, "They came to a great water. One of

-the Indians that went before them tried the depth of it by a long pole

-or reed, which he had in his hand, and found it too deep for them to

-wade. Upon their being non-plussed, and not knowing how to get over

-it, their God made a bridge over the water in one night, and the next

-morning, after they were all over, God took away the bridge."[235]

-

-A curious addition to this story is mentioned by Loskiel.[236] The

-number of the mythical ancestors of their race who thus were left on

-the shore of the great water was _seven_. This at once recalls the

-seven caves (_Chicomoztoc_) or primitive stirpes of the Mexican tribes,

-the seven clans (_vuk amag_) of the Cakchiquels, the seven ancestors

-of the Qquechuas, etc., and strongly intimates that there must be some

-common natural occurrence to give rise to this widespread legend.[237]

-

-Some peculiar sacredness must have attached to this number among the

-Delawares also, as we are informed that the period of isolation of

-their women at the catamenial period was seven days.[238]

-

-The lunar month of 28 days, if divided and assigned equally to

-each of the four cardinal points, would give a week of seven days

-to each. Something of this kind seems to have been done by another

-Algonkin tribe, the Ottawas, who declared that the winds are caused

-(alternately?) by seven genii or gods who dwelt in the air.[239]

-

-The seven day period is also a natural, physical one, whose influence

-is felt widely by vertebrate and invertebrate animals, as Darwin has

-pointed out,[240] and hence its appearance among these people, who

-lived entirely subject to the operation of their physical surroundings,

-is not so surprising.

-

-The most complete account of the Delaware tradition is that preserved

-by Heckewelder. In his pages it appears, not as a reminiscence of

-tribal history, but as the tradition of the whole eastern Algonkin

-race, and it claims for the three Delaware tribes an antiquity of

-organization surpassing that of any of their neighbors.

-

-It holds such an important place that I quote all the essential

-passages:--

-

-"The Lenni Lenape (according to the traditions handed down to them

-by their ancestors) resided many hundred years ago in a very distant

-country in the western part of the American continent. For some reason,

-which I do not find accounted for, they determined on migrating to the

-eastward, and accordingly set out together in a body. After a very

-long journey, and many nights' encampments by the way, they at length

-arrived on the _Namoesi Sipu_, where they fell in with the Mengwe, who

-had likewise emigrated from a distant country, and had struck upon this

-river somewhat higher up. Their object was the same with that of the

-Delawares; they were proceeding on to the eastward, until they should

-find a country that pleased them. The spies which the Lenape had sent

-forward for the purpose of reconnoitring, had long before their arrival

-discovered that the country east of the Mississippi was inhabited by

-a very powerful nation, who had many large towns built on the great

-rivers flowing through their land. Those people (as I was told) called

-themselves Talligeu or Talligewi. Colonel John Gibson, however, a

-gentleman who has a thorough knowledge of the Indians, and speaks

-several of their languages, is of opinion that they were not called

-Talligewi, but Alligewi. * * *

-

-"Many wonderful things are told of this famous people. They are said

-to have been remarkably tall, and stout, and there is a tradition that

-there were giants among them, people of a much larger size than the

-tallest of the Lenape. It is related that they had built to themselves

-regular fortifications or entrenchments, from whence they would sally

-out, but were generally repulsed. * * *

-

-"When the Lenape arrived on the banks of the Mississippi, they sent a

-message to the Alligewi to request permission to settle themselves in

-their neighbourhood. This was refused them, but they obtained leave

-to pass through the country and seek a settlement farther to the

-eastward. They accordingly began to cross the Namaesi Sipu, when the

-Alligewi, seeing that their numbers were so very great, and in fact

-they consisted of many thousands, made a furious attack on those who

-had crossed, threatening them all with destruction, if they dared to

-persist in coming over to their side of the river. * * *

-

-"Having united their forces, the Lenape and Mengwe declared war against

-the Alligewi, and great battles were fought, in which many warriors

-fell on both sides. The enemy fortified their large towns and erected

-fortifications, especially on large rivers and near lakes, where they

-were successively attacked and sometimes stormed by the allies. An

-engagement took place in which hundreds fell, who were afterwards

-buried in holes or laid together in heaps and covered over with earth.

-No quarter was given, so that the Alligewi, at last, finding that

-their destruction was inevitable if they persisted in their obstinacy,

-abandoned the country to the conquerors, and fled down the Mississippi

-river, from whence they never returned. * * *

-

-"In the end the conquerors divided the country between themselves; the

-Mengwe made choice of the lands in the vicinity of the great lakes

-and on their tributary streams, and the Lenape took possession of

-the country to the south. For a long period of time--some say many

-hundred years--the two nations resided peaceably in this country, and

-increased very fast; some of their most enterprising huntsmen and

-warriors crossed the great swamps, and falling on streams running to

-the eastward, followed them down to the great Bay river, thence into

-the Bay itself, which we call Chesapeak. As they pursued their travels,

-partly by land and partly by water, sometimes near and at other times

-on the great Salt-water Lake, as they call the sea, they discovered

-the great river, which we call the Delaware; and thence exploring still

-eastward, the _Scheyichbi_ country, now named New Jersey, they arrived

-at another great stream, that which we call the Hudson or

-North river. * * *

-

-"At last they settled on the four great rivers (which we call Delaware,

-Hudson, Susquehannah, Potomack), making the Delaware, to which they

-gave the name of _'Lenape-wihittuck'_ (the river or stream of the

-Lenape), the centre of their possessions.

-

-"They say, however, that the whole of their nation did not reach this

-country; that many remained behind, in order to aid and assist that

-great body of their people which had not crossed the Namaesi Sipu, but

-had retreated into the interior of the country on the other

-side. * * *

-

-"Their nation finally became divided into three separate bodies; the

-larger body, which they suppose to have been one-half the whole, was

-settled on the Atlantic, and the other half was again divided into two

-parts, one of which, the strongest, as they suppose, remained beyond

-the Mississippi, and the remainder where they left them, on this side

-of that river.

-

-"Those of the Delawares who fixed their abodes on the shores of

-the Atlantic divided themselves into three tribes. Two of them,

-distinguished by the names of the _Turtle_ and the _Turkey_, the

-former calling themselves _Unâmi_, and the other _Unalâchtgo_, chose

-those grounds to settle on which lay nearest to the sea, between the

-coast and the high mountains. As they multiplied, their settlements

-extended from the _Mohicanittuck_ (river of the Mohicans, which we

-call the North or Hudson river) to the Potomack." * * * "The third

-tribe, the _Wolf_, commonly called the _Minsi_, which we have corrupted

-into _Monseys_, had chosen to live back of the other two." * * * They

-extended their settlements from the Minisink, a place named after them,

-where they had their council seat and fire, quite up to the Hudson, on

-the east; and to the west or southward far beyond the Susquehannah.

-

-"From the above three tribes, the _Unami, Unalachtgo_ and the _Minsi_,

-had, in the course of time, sprung many others, * * * the Mahicanni,

-or Mohicans, who spread themselves over all that country which now

-composes the Eastern States, * * * and the _Nanticokes_, who proceeded

-far to the south, in Maryland and Virginia."

-

-On their conquests during the period of their western migrations, the

-Delawares based a claim for hunting grounds in the Ohio valley. It

-is stated that when they had decided to remove to the valley of the

-Muskingum, their chief, Netawatwes, presented this claim to the Hurons

-and Miamis, and had it allowed.[241] They also claimed lands on White

-River, Indiana, and their settlement in that region at the close of the

-last century was regarded as a return to their ancient seats.

-

-Nevertheless, in the earliest historic times, when the whites first

-came in contact with the Lenape tribes, none of them dwelt west of the

-mountains, nor, apparently, had they any towns in the valley of the

-west branch of the Susquehanna or of its main stream.

-

-Although the above mentioned facts point to a migration in prehistoric

-times from the West toward the East, there are indications of a yet

-older movement from the northeast westward and southward to the upper

-Mississippi valley. A legend common to the western Algonkin tribes,

-the Kikapoos, Sacs, Foxes, Ottawas and Pottawatomies, located their

-original home north of the St. Lawrence river, near or below where

-Montreal now stands. In that distant land their ancestors were created

-by the Great Spirit, and they dwelt there, "all of one nation." Only

-when they removed or were driven west did they separate into tribes

-speaking different dialects.[242]

-

-The Shawnees, who at various times were in close relation with the

-Delawares, also possessed a vague migration myth, according to which,

-at some indefinitely remote past, they had arrived at the main land

-after crossing a wide water. Their ancestors succeeded in this by their

-great control of magic arts, their occult power enabling them to walk

-over the water as if it had been land. Until within the present century

-this legend was repeated annually, and a yearly sacrifice offered up in

-memory of their safe arrival.[243] It is evidently a version of that

-which appears in the third part of the WALAM OLUM.

-

-One of the curious legends of the Lenape was that of the Great

-Naked or Hairless Bear. It is told by the Rev. John Heckewelder, in

-a letter to Dr. B. S. Barton.[244] The missionary had heard it both

-among the Delawares and the Mohicans. By the former, it was spoken

-of as _amangachktiátmachque_, and in the dialect of the latter,

-_ahamagachktiât mechqua_.[245]

-

-The story told of it was that it was immense in size and the most

-ferocious of animals. Its skin was bare, except a tuft of white hair on

-its back. It attacked and ate the natives, and the only means of escape

-from it was to take to the water. Its sense of smell was remarkably

-keen, but its sight was defective. As its heart was very small, it

-could not be easily killed. The surest plan was to break its back-bone;

-but so dangerous was an encounter with it, that those hunters who went

-in pursuit of it bade their families and friends farewell, as if they

-never expected to return.

-

-Fortunately, there were few of these beasts. The last one known was to

-the east, somewhere beyond the left bank of the Mahicanni Sipu (the

-Hudson river). When its presence was learned a number of bold hunters

-went there, and mounted a rock with precipitous sides. They then made

-a noise, and attracted the bear's attention, who rushed to the attack

-with great fury. As he could not climb the rock, he tore at it with

-his teeth, while the hunters above shot him with arrows and threw upon

-him great stones, and thus killed him.

-

-Though this was the last of the species, the Indian mothers still used

-his name to frighten their children into obedience, threatening them

-with the words, "The Naked Bear will eat you."

-

-

-FOOTNOTES:

-

-[222] D. G. Brinton, _Myths of the New World_, Chap. VI. (N.Y., 1876),

-and _American Hero Myths_, Chap. II (Phila., 1882). The seeming

-incongruity of applying such terms as Trickster, Cheat and Liar to

-the highest divinity I have explained in a paper in the _American

-Antiquarian_ for the current year (1885) and will recur to later.

-

-[223] Thomas Campanius, _Account of New Sweden_, Book III, cap. xi.

-

-[224] _Traditions and Language of the Indians_, in _Bulletin Hist. Soc.

-Pa._, Vol. I, pp. 30-31.

-

-[225] _Journal of a Voyage to New York in 1679-80_. By Jasper Donkers

-and Peter Sluyter, p. 268. Translation in Vol. I of the _Transactions

-of the Long Island Historical Society_ (Brooklyn, 1867).

-

-[226] Schoolcraft says of the Chipeway pictographic symbols: "The

-turtle is believed to be, in all instances, a symbol of the earth, and

-is addressed as mother." _History and Statistics of the Indian Tribes_,

-Vol. I, p. 390.

-

-[227] Zeisberger, MSS, in E. de Schweinitz, _Life and Times of

-Zeisberger_, pp. 218, 219; Heckewelder, _Indian Nations_, p. 253.

-

-[228] "The Indians call the American continent an island, believing

-it to be entirely surrounded by water." Heckewelder, _Hist. Indian

-Nations_, p. 250.

-

-[229] Ibid, p. 308.

-

-[230] Heckewelder, MSS in the Library of the American Philosophical

-Society. It is one of the points in favor of the authenticity of the

-WALAM OLUM that this halcyon epoch is mentioned in its lines, though no

-reference to it is contained in printed books relating to the Lenape

-legends.

-

-[231] Van der Donck, _Description of the New Netherlands_, _Coll. N. Y.

-Hist. Soc._, Ser. II, Vol. I, pp. 217-18.

-

-[232] _Life and Journal of the Rev. David Brainerd_, pp. 397, 425

-(Edinburgh, 1826).

-

-[233] So we may understand Loskiel to mean when he says, "Das bringen

-sie ihren Kindern ebenfalls bey, und kleiden es in Bllder ein, um es

-noch eindrücklicher zu machen." _Geschichte der Mission_, etc., s. 32.

-I think Zeisberger, who was Loskiel's authority, meant _Bilder_ in its

-literal, not rhetorical, sense.

-

-[234] Charles Beatty, _Journal of a Two Months' Tour: with a View of

-Promoting Religion among the Frontier Inhabitants of Pennsylvania, and

-of Introducing Christianity among the Indians to the Westward of the

-Alleghgeny Mountains_, p. 27 (London, 1768).

-

-[235] Ibid, p. 91.

-

-[236] _Geschichte der Mission_, etc., p. 31.

-

-[237] The Mohegans seem also to have at one time had a sevenfold

-division. At least a writer speaks of the "seven tribes" into which

-those in Connecticut were divided. _Mass. Hist. Soc. Colls._, Vol. IX

-(I ser.), p. 90.

-

-[238] Charles Beatty, _Journal_, etc., p. 84.

-

-[239] _Relation des Jesuites_, 1648, p. 77.

-

-[240] _The Descent of Man_, p. 165, note.

-

-[241] Heckewelder, _Tran. Amer. Philos. Soc._, Vol. III, p. 388.

-

-[242] This legend was told by the Sac Chief Masco, to Major Marston,

-about 1819. See J. Morse, _Report on Indian Affairs_, p. 138.

-

-[243] This myth was obtained in 1812, from the Shawnees in Missouri

-(Schoolcraft, _Indian Tribes_, Vol. IV, p. 254), and independently in

-1819, from those in Ohio (Mr. John Johnston, in _Trans. of the Amer.

-Antiq. Soc._, Vol. I, p. 273). Those of the tribe who now live on

-the Quapaw Reservation, Indian Territory, repeat every year a long,

-probably mythical and historical, chant, the words of which I have

-tried, in vain, to obtain. They say that to repeat it to a white man

-would bring disasters on their nation. I mention it as a piece of

-aboriginal composition most desirable to secure.

-

-[244] Published in the _Transactions of the American Philosophical

-Society_, 1st ser., Vol. IV, pp. 260, sqq.

-

-[245] From _amangi_, great or big (in composition _amangach_), with

-the accessory notion of terrible, or frightful; Cree, _amansis_, to

-frighten; _tiât_, an abbreviated form of _tawa_, naked, whence the name

-_Tawatawas_, or Twightees, applied to the Miami Indians in the old

-records. (See _Minutes of the Provincial Council of Penna._, Vol. VIII,

-p. 418).

-

-

-

-

-CHAPTER VII.

-

-THE WALAM OLUM: ITS ORIGIN, AUTHENTICITY AND CONTENTS.

-

-      Biographical Sketch of Rafinesque--Value of his Writings--His

-           Account of the WALAM OLUM.--Was it a Forgery?--Rafinesque's

-           Character--The Text pronounced Genuine by Native

-           Delawares--Conclusion Reached

-

-      Phonetic System of the WALAM OLUM--Metrical Form--Pictographic

-           System--Derivation and Precise Meaning of WALAM OLUM.--The

-           MS of the WALAM OLUM--General Synopsis of the WALAM

-           OLUM--Synopsis of its Parts.

-

-

-_Rafinesque and his Writings._

-

-Constantine Samuel Rafinesque-Schmaltz, to whom we owe the preservation

-and first translation of the WALAM OLUM, was born in Galata, a

-suburb of Constantinople, Oct. 22d, 1783, and died in Philadelphia, of

-cancer of the stomach, Sept. 18th, 1840.

-

-His first visit to this country was in 1802. He remained until 1804,

-when he went to Sicily, where he commenced business. As the French

-were unpopular there, he added "Schmaltz" to his name, for "prudent

-considerations," that being the surname of his mother's family.

-

-In 1815 he returned to America, but had the misfortune to be

-shipwrecked on the coast, losing his manuscripts and much of his

-property. On his arrival, he supported himself by teaching, occupying

-his leisure time in scientific pursuits and travel. In 1819 he

-was appointed "Professor of Historical and Natural Sciences," in

-Transylvania University, Kentucky. This position he was obliged

-to resign, for technical reasons, in 1826, when he returned to

-Philadelphia, which city he made his home during the rest of his life.

-

-From his early youth he was an indefatigable student, collector

-and writer in various branches of knowledge, especially in natural

-history. On the title-page of the last work that he published, "The

-Good Book and Amenities of Nature" (Philadelphia, 1840), he claims to

-be the author of "220 books, pamphlets, essays and tracts." Including

-his contributions to periodicals, there is no reason to doubt the

-correctness of this estimate. They began when he was nineteen, and were

-composed in English, French, Italian and Latin, all of which he wrote

-with facility.

-

-His earlier essays were principally on botanical subjects; later, he

-included zoölogy and conchology; and during the last fifteen years of

-his life the history and antiquities of America appear to have occupied

-his most earnest attention.

-

-The value of his writings in these various branches has been canvassed

-by several eminent critics in their respective lines.

-

-First in point of time was Prof. Asa Gray, who in the year following

-Rafinesque's death published in the "American Journal of Science and

-Arts," Vol. XI, an analysis of his botanical writings. He awards him

-considerable credit for his earlier investigations, but much less for

-his later ones. To quote Dr. Gray's words: "A gradual deterioration

-will be observed in Rafinesque's botanical writings from 1819 to 1830,

-when the passion for establishing new genera and species appears to

-have become a complete _monomania_."[246] But modern believers in

-the doctrine of the evolution of plant forms and the development of

-botanical species will incline to think that there was a method in

-this madness, when they read the passage from Rafinesque's writings,

-about 1836, which Dr. Gray quotes as conclusively proving that, in

-things botanical, Rafinesque had lost his wits. It is this: "But

-it is needless to dispute about new genera, species and varieties.

-Every variety is a deviation, which becomes a species as soon as it

-is permanent by reproduction. Deviations in essential organs may

-thus gradually become new genera." This is really an anticipation of

-Darwinianism in botany.

-

-The next year, in the same journal, appeared a "Notice of the

-Zoölogical Writings of the late C. S. Rafinesque," by Prof. S. S.

-Haldeman. It is, on the whole, depreciatory, and convicts Rafinesque

-of errors of observation as well as of inference; at the same time,

-not denying his enthusiasm and his occasional quickness to appreciate

-zoölogical facts.

-

-In 1864 the conchological writings of Rafinesque were collected and

-published, in Philadelphia, by A. G. Binney and Geo. W. Tryon, Jr.,

-without comments. One of the editors informs me that they have positive

-merit, although the author was too credulous and too desirous of

-novelties.

-

-The antiquarian productions of Rafinesque, which interest us most in

-this connection, were reviewed with caustic severity by Dr. S. F.

-Haven,[247] especially the "Ancient Annals of Kentucky", which was

-printed as an introduction to Marshall's History of that State, in

-1824. It is, indeed, an absurd production, a reconstruction of alleged

-history on the flimsiest foundations; but, alas! not a whit more absurd

-than the laborious card houses of many a subsequent antiquary of

-renown.

-

-His principal work in this branch appeared in Philadelphia in 1836,

-entitled: "The American Nations; or, Outlines of a National History;

-of the Ancient and Modern Nations of North and South America." It was

-printed for the author, and is in two parts. Others were announced but

-never appeared, nor did the maps and illustrations which the title page

-promised. Its pages are filled with extravagant theories and baseless

-analogies. In the first part he prints with notes his translation of

-the THE WALAM OLUM, and his explanation of its significance.

-

-

-_History of the Walam Olum._

-

-Rafinesque's account of the origin of the THE WALAM OLUM may be

-introduced by a passage in the last work he published, "The Good Book."

-In that erratic volume he tells us that he had long been collecting the

-signs and pictographs current among the North American Indians, and

-adds:--

-

-"Of these I have now 60 used by the Southern or Floridian Tribes of

-Louisiana to Florida, based upon their language of Signs--40 used by

-the Osages and Arkanzas, based on the same--74 used by the Lenàpian

-(Delaware and akin) tribes in their THE WALAMOLUM or Records--besides

-30 simple signs that can be traced out of the NEOBAGUN or Delineation

-of the Chipwas or Ninniwas, a branch of the last."[248]

-

-In these lines Rafinesque makes an important statement, which has been

-amply verified by the investigations of Col. Garrick Mallery, Dr. W.

-J. Hoffman and Capt. W. P. Clark, within the last decade, and that is,

-that the Indian pictographic system was based on their gesture speech.

-

-So far as I remember, he was the first to perceive this suggestive

-fact; and he had announced it some time before 1840. Already, in "The

-American Nations" (1836), he wrote, "the Graphic Signs correspond to

-these Manual Signs."[249]

-

-Here he anticipates a leading result of the latest archaeological

-research; and I give his words the greater prominence, because they

-seem to have been overlooked by all the recent writers on Indian

-Gesture-speech and Sign-language.

-

-The _Neobagun_, the Chipeway medicine song to which he alludes, is

-likewise spoken of in "The American Nations," where he says: "The

-Ninniwas or Chipiwas * * have such painted tales or annals, called

-Neobagun (male tool) by the former."[250] I suspect he derived his

-knowledge of this from the Shawnee "Song for Medicine Hunting," called

-"Nah-o-bah-e-gun-num," or, The Four Sticks, the words and figures of

-which were appended by Dr. James to Tanner's _Narrative_, published in

-1830.[251]

-

-

-

-

-_Discovery of the Walam Olum._

-

-As for the Lenape records, he gives this not very clear account of his

-acquisition of them:--

-

-"Having obtained, through the late Dr. Ward, of Indiana, some of the

-original Wallam-Olum (painted record) of the Linàpi Tribe of Wapihani

-or White River, the translation will be given of the songs annexed to

-each."[252]

-

-On a later page he wrote:--[253]

-

-"_Olum_ implies _a record, a notched stick_, an engraved piece of wood

-or bark. It comes from _ol_, hollow or graved record. * * * These

-actual _olum_ were at first obtained in 1820, as a reward for a medical

-cure, deemed a curiosity; and were unexplicable. In 1822 were obtained

-from another individual the songs annexed thereto in the original

-language; but no one could be found by me able to translate them. I

-had therefore to learn the language since, by the help of Zeisberger,

-Heckewelder and a manuscript dictionary, on purpose to translate them,

-which I only accomplished in 1833. The contents were totally unknown to

-me in 1824, when I published my 'Annals of Kentucky.'"

-

-I have attempted to identify this "Dr. Ward, of Indiana;" but no such

-person is known in the early medical annals of that State. There is,

-however, an old and well-known Kentucky family of that name, who, about

-1820, resided, and still do reside, in the neighborhood of Cynthiana.

-One of these, in 1824-25, was a friend of Rafinesque, invited him

-to his house, and shared his archaeological tastes, as Rafinesque

-mentions in his autobiography.[254] It was there, no doubt, that he

-copied the signs and the original text of the Walam Olum. My efforts

-to learn further about the originals from living members of the family

-have been unsuccessful. From a note in Rafinesque's handwriting, on the

-title page of his MS. of 1833, it would appear that he had at least

-seen the wooden tablets. This note reads:--

-

-"This Mpt & the wooden original was (_sic_) procured in 1822 in

-Kentucky--but was inexplicable till a deep study of the Linapi enabled

-me to translate them with explanations. (Dr. Ward.)"

-

-The name of Dr. Ward added in brackets is, I judge, merely a note, and

-is not intended to imply that the sentence is a quotation.

-

-

-_Was it a Forgery?_

-

-The crucial question arises: Was the WALAM OLUM a forgery by Rafinesque?

-

-It is necessary to ask and to answer this question, though it seems, at

-first sight, an insult to the memory of the man to do so. No one has

-ever felt it requisite to propound such an inquiry about the pieces of

-the celebrated Mexican collection of the Chevalier Boturini, who, as an

-antiquary, was scarcely less visionary than Rafinesque.

-

-But, unquestionably, an air of distrust and doubt shadowed Rafinesque's

-scientific reputation during his life, and he was not admitted on a

-favorable footing to the learned circles of the city where he spent

-the last fifteen years of his life. His articles were declined a

-hearing in its societies; and the learned linguist, Mr. Peter Stephen

-Duponceau, whose specialty was the Delaware language, wholly and

-deliberately ignored everything by the author of "The American Nations."

-

-Why was this?

-

-Rafinesque was poor, eccentric, negligent of his person, full of

-impractical schemes and extravagant theories, and manufactured and sold

-in a small way a secret nostrum which he called "pulmel," for the cure

-of consumption. All these were traits calculated to lower him in the

-respect of the citizens of Philadelphia, and the consequence was, that

-although a member of some scientific societies, he seems to have taken

-no part in their proceedings, and was looked upon as an undesirable

-acquaintance, and as a sort of scientific outcast.

-

-As early as 1819 Prof. Benjamin Silliman declined to publish

-contributions from him in the "American Journal of Science,"[255] and

-returned him his MSS. Dr. Gray strongly intimates that Rafinesque's

-assertions on scientific matters were at times intentionally false, as

-when he said that he had seen Robin's collection of Louisiana plants in

-France, whereas that botanist never prepared dried specimens; and the

-like.

-

-I felt early in this investigation that Rafinesque's assertions were,

-therefore, an insufficient warranty for the authenticity of this

-document.

-

-As I failed in my efforts to substantiate them by local researches in

-Kentucky and Indiana, I saw that the evidence must come from the text

-itself. Nor would it be sufficient to prove that the words of the text

-were in the Lenape dialect. With Zeisberger and Heckewelder at hand,

-both of whose works had been years in print, it were easy to string

-together Lenape words.

-

-But what Rafinesque certainly had not the ability to do, was to write

-a sentence in Lenape, to compose lines which an educated native

-would recognize as in the syntax of his own speech, though perhaps

-dialectically different.

-

-This was the test that I determined to apply. I therefore communicated

-my doubts to my friend, the distinguished linguist, Mr. Horatio Hale,

-and asked him to state them to the Rev. Albert Anthony, a well educated

-native Delaware, equally conversant with his own tongue and with

-English.

-

-Mr. Anthony considered the subject fully, and concluded by expressing

-the positive opinion that the text as given was a genuine _oral_

-composition of a Delaware Indian. In many lines the etymology and

-syntax are correct; in others there are grammatical defects, which

-consist chiefly in the omission of terminal inflections.

-

-The suggestion he offered to explain these defects is extremely

-natural. The person who wrote down this oral explanation of the signs,

-or, to speak more accurately, these chants which the signs were

-intended to keep in memory, was imperfectly acquainted with the native

-tongue, and did not always catch terminal sounds. The speaker also may

-have used here and there parts of that clipped language, or "white

-man's Indian," which I have before referred to as serving for the

-trading tongue between the two races.

-

-This was also the opinion of the Moravian natives who examined the

-text. They all agreed that it impressed them as being of aboriginal

-origin, though the difference of the forms of words left them often in

-the dark as to the meaning.

-

-This very obscurity is in fact a proof that Rafinesque did not

-manufacture it. Had he done so, he would have used the "Mission

-Delaware" words which he found in Zeisberger. But the text has quite a

-number not in that dialect, nor in any of the mission dictionaries.

-

-Moreover, had he taken the words from such sources, he would in his

-translation have given their correct meanings; but in many instances he

-is absurdly far from their sense. Thus he writes: "The word for angels,

-_angelatawiwak_, is not borrowed, but real Linapi, and is the same as

-the Greek word _angelos_;"[256] whereas it is a verbal with a future

-sense from the very common Delaware verb _angeln_, to die. Many such

-examples will be noted in the vocabulary on a later page.

-

-In several cases the figures or symbols appear to me to bear out the

-corrected translations which I have given of the lines, and not that of

-Rafinesque. This, it will be observed, is an evidence, not merely that

-he must have received this text from other hands, but the figures also,

-and weighs heavily in favor of the authentic character of both.

-

-That it is a copy is also evident from some manifest mistakes in

-transcription, which Rafinesque preserves in his printed version, and

-endeavored to translate, not perceiving their erroneous form. Thus,

-in the fourth line of the first chant, he wrote _owak_, translating

-it "much air or clouds," when it is clearly a mere transposition for

-_woak_, the Unami form of the conjunction "and," as the sense requires.

-No such blunder would appear if he had forged the document. It is

-true that a goodly share of the words in the earlier chants occur in

-Zeisberger. Thus it seems, at first sight, suspicious to find the

-three or four superlatives in III, 5, all given under examples of the

-superlatives, in Zeisberger's _Grammar_, p. 105. It looks as if they

-had been bodily transferred into the song. So I thought; but afterwards

-I found these same superlatives in Heckewelder, who added specifically

-that "the Delawares had formed them to address or designate the Supreme

-being."[257]

-

-If we assume that this song is genuine, then Zeisberger was undoubtedly

-familiar with some version of it; had learned it probably, and placed

-most of its words in his vocabulary.

-

-Some other collateral evidences of authenticity I have referred to on

-previous pages (pp. 67, 89, 136).

-

-From these considerations, and from a study of the text, the opinion I

-have formed of the WALAM OLUM is as follows:--

-

-It is a genuine native production, which was repeated orally to some

-one indifferently conversant with the Delaware language, who wrote

-it down to the best of his ability. In its present form it can, as a

-whole, lay no claim either to antiquity, or to purity of linguistic

-form. Yet, as an authentic modern version, slightly colored by

-European teachings, of the ancient tribal traditions, it is well worth

-preservation, and will repay more study in the future than is given it

-in this volume. The narrator was probably one of the native chiefs or

-priests, who had spent his life in the Ohio and Indiana towns of the

-Lenape, and who, though with some knowledge of Christian instruction,

-preferred the pagan rites, legends and myths of his ancestors. Probably

-certain lines and passages were repeated in the archaic form in which

-they had been handed down for generations.

-

-

-_Phonetic System._

-

-The phonetic system adopted by the writer, whoever he was, is not that

-of the Moravian brethren. They employed the German alphabet, which does

-not obtain in the present text. On this point Rafinesque says: "The

-orthography of the Linapi names is reduced to the Spanish or French

-pronunciation, except _sh_, as in English; _u_, as in French; _w_, as

-in _how_."[258] A comparison of the words with their equivalents in

-Zeisberger's spelling shows that this is generally true.

-

-It is obvious that the gutturals are few and soft, and that the process

-of synthesis is carried further than in the Minsi dialect. For this

-reason, from the introduction of peculiar words, and from the loss of

-certain grammatical terminations, the Minsi Delawares of to-day, to

-whom I have submitted it, are of the opinion that it belongs to one of

-the southern dialects of their nation; perhaps to the Unalachtgo, as

-suggested by Chief Gabriel Tobias, in his letter printed on a preceding

-page (p. 88).

-

-

-_Metrical Form._

-

-Even to an ear not acquainted with the language, the chants of the

-WALAM OLUM are obviously in metrical arrangement. The rhythm is

-syllabic and accentual, with frequent effort to select homophones

-(to which the correct form of the words is occasionally sacrificed),

-and sometimes alliteration. Iteration is also called in aid, and the

-metrical scheme is varied in the different chants.

-

-All these rhythmical devices appear in the native American songs of

-many tribes, though I cannot point to any other strictly aboriginal

-production in Algonkin, where a tendency toward rhyme is as prominent

-as in the WALAM OLUM. It is well to remember, however, that our

-material for comparison is exceedingly scanty, and also that for

-nearly three fourths of a century before this song was obtained, the

-music-loving Moravian missionaries had made the Delawares familiar with

-numerous hymns in their own tongue, correctly framed and rhymed.

-

-

-_Pictographic System_

-

-The pictographic system which the WALAM OLUM presents is clearly that

-of the Western Algonkins, most familiar to us through examples from the

-Chipeways and Shawnees. It is quite likely, indeed, that it was the work

-of a Shawnee, as we know that they supplied such songs, with symbols,

-to the Chipeways, and were intimately associated with the Delawares.

-

-At the time Rafinesque wrote, Tanner's _Narrative_ had been in print

-several years, and the numerous examples of Algonkin pictography it

-contains were before him. Yet it must be said that the pictographs of

-the WALAM OLUM have less resemblance to these than to those published

-by the Chipeway chief, George Copway, in 1850, and by Schoolcraft, in

-his "History and Statistics of the Indian Tribes." There is generally

-a distinct, obvious connection between the symbol and the sense of

-the text, sufficient to recall the latter to one who has made himself

-once thoroughly familiar with it. I have not undertaken a study of

-the symbols; but have confined myself to a careful reproduction of

-them, and the suggestion of their more obvious meanings, and their

-correspondences with the pictographs furnished by later writers. I

-shall leave it for others to determine to what extent they should be

-accepted as a pure specimen of Algonkin pictographic writing.

-

-

-_Derivation of Walam Olum._

-

-The derivation of the name WALAM OLUM has been largely anticipated on

-previous pages. I have shown that _wâlâm_ (in modern Minsi, _wâlumin_)

-means "painted," especially "painted _red_." This is a secondary

-meaning, as the root wuli conveys the idea of something pleasant, in

-this connection, pleasant to the eye, fine, pretty. (See ante p. 104.)

-

-_Olum_ was the name of the scores, marks, or figures in use on the

-tally-sticks or record-boards. The native Delaware missionary, Mr.

-Albert Anthony says that the knowledge of these ancient signs has been

-lost, but that the word _olum_ is still preserved by the Delaware boys

-in their games when they keep the score by notches on a stick. These

-notches--not the sticks--are called to this day _olum_--an interesting

-example of the preservation of an archaic form in the language of

-children.

-

-The name _Wâlâm Olum_ is therefore a highly appropriate one for the

-record, and may be translated "RED SCORE."

-

-

-_The MS. of the_ WALAM OLUM.

-

-The MS. from which I have printed the WALAM OLUM is a small quarto of

-forty unnumbered leaves, in the handwriting of Rafinesque. It is in two

-parts with separate titles. The first reads:--

-

-             WALAMOLUM

-

-  First Part of the painted-engraved ║ traditions of the Linni

-  linapi,&c ║ containing ║ the 3 original traditional poems ║ 1 on the

-  Creation and Ontogony, 24 verses ║ 2 on the Deluge, &c. 16 v ║ 3 on

-  the passage to America, 20 v ║ Signs and Verses, 60 ║ with the

-  original glyphs or signs ║ for each verse of the poems or songs

-  ║ translated word for word ║ by C S Rafinesque ║ 1833

-

-The title of the second part is:--

-

-             WALAM-OLUM

-

-  First and Second Parts of the ║ Painted and engraved

-  traditions ║ of the Linni linapi

-

-                  II Part

-

-Historical Chronicles or Annals ║ in two Chronicles

-

-1 From arrival in America to settlement in Ohio, &c 4 chapters each of

-16 verses, each of 4 words, 64 signs

-

-2d From Ohio to Atlantic States and back to Missouri, a mere succession

-of names in 3 chapters of 20 verses--60 signs

-

-Translated word for word by means of Zeisberger and Linapi Dictionary.

-With explanations, &c.

-

-By C S Rafinesque 1833

-

-

-When Rafinesque died, his MSS. were scattered and passed into various

-hands. Prof. Haldeman, in his notice above referred to (p. 150), stated

-that he and "Mr. Poulson of Philadelphia" had a large part of them.

-

-This particular one, and also others descriptive of Rafinesque's

-archaeological explorations in the southwest, his surveys of the

-earthworks of Kentucky and the neighboring states, and the draft of a

-work on "The Ancient Monuments of North and South America," came into

-the possession of the Hon. Brantz Mayer, of Baltimore, distinguished as

-an able public man and writer on American subjects, from whose family

-I obtained them.

-

-He loaned them all to Mr. E. G. Squier, who made extensive use of

-Rafinesque's surveys, in the "Ancient Monuments of the Mississippi

-Valley," giving due credit.

-

-In June, 1848, Mr. Squier read before the New York Historical Society

-a paper entitled, "Historical and Mythological Traditions of the

-Algonquins; with a translation of the 'Walum-Olum,' or Bark Record

-of the Linni-Lenape." This was published in the "American Review,"

-February, 1849, and has been reprinted by Mr. W. W. Beach, in his

-"Indian Miscellany" (Albany, 1877), and in the fifteenth edition of Mr.

-S. G. Drake's "Aboriginal Races of North America."

-

-This paper gave the symbols, original text and Rafinesque's translation

-of the first two songs, and a free translation only, of the remainder.

-The text was carelessly copied, whole words being omitted, and no

-attempt was made to examine the accuracy of the translation; the

-symbols were also imperfect, several being reversed. Hence, as material

-for a critical study of the document, Squier's essay is of little value.

-

-At the close of the second part of the MS. there are four pages,

-closely written, with the title:--

-

-"Fragment on the History of the Linapis since abt 1600 when the

-_Wallamolum_ closes translated from the Linapi by John Burns."

-

-This was printed by Rafinesque and Squier, but as it has no original

-text, as nothing is known of "John Burns," and as the document itself,

-even if reasonably authentic, has no historic value, I omit it.

-

-

-_General Synopsis of the Walam Olum._

-

-The myths embodied in the earlier portion of the WALAM OLUM are

-perfectly familiar to one acquainted with Algonkin mythology. They are

-not of foreign origin, but are wholly within the cycle of the most

-ancient legends of that stock. Although they are not found elsewhere

-in the precise form here presented, all the figures and all the

-leading incidents recur in the native tales picked up by the Jesuit

-missionaries in the seventeenth century, and by Schoolcraft, McKinney,

-Tanner and others in later days.

-

-In an earlier chapter I have collected the imperfect fragments of these

-which we hear of among the Delawares, and these are sufficient to

-show that they had substantially the same mythology as their western

-relatives.

-

-The cosmogony describes the formation of the world by the Great Manito,

-and its subsequent despoliation by the spirit of the waters, under the

-form of a serpent. The happy days are depicted, when men lived without

-wars or sickness, and food was at all times abundant. Evil beings, of

-mysterious power, introduced cold and war and sickness and premature

-death. Then began strife and long wanderings.

-

-However similar this general outline may be to European and Oriental

-myths, it is neither derived originally from them, nor was it acquired

-later by missionary influence. This similarity is due wholly to the

-identity of psychological action, the same ideas and fancies arising

-from similar impressions in New as well as Old World tribes. No sound

-ethnologist, no thorough student in comparative mythology, would seek

-to maintain a genealogical relation of cultures on the strength of

-such identities. They are proofs of the oneness of the human mind, and

-nothing more.

-

-As to the historical portion of the document, it must be judged by

-such corroborative evidence as we can glean from other sources. I have

-quoted, in an earlier chapter, sufficient testimony to show that the

-Lenape had traditions similar to these, extending back for centuries,

-or at least believed by their narrators to reach that far. What trust

-can be reposed in them is for the archaeologist to judge.

-

-Authentic history tells us nothing about the migrations of the Lenape

-before we find them in the valley of the Delaware. There is no positive

-evidence that they arrived there from the west; still less concerning

-their earlier wanderings.

-

-Were I to reconstruct their ancient history from the WALAM OLUM, as I

-understand it, the result would read as follows:--

-

-At some remote period their ancestors dwelt far to the northeast, on

-tide-water, probably at Labrador (Compare ante, p. 145). They journeyed

-south and west, till they reached a broad water, full of islands and

-abounding in fish, perhaps the St. Lawrence about the Thousand Isles.

-They crossed and dwelt for some generations in the pine and hemlock

-regions of New York, fighting more or less with the Snake people, and

-the Talega, agricultural nations, living in stationary villages to the

-southeast of them, in the area of Ohio and Indiana. They drove out the

-former, but the latter remained on the upper Ohio and its branches.

-The Lenape, now settled on the streams in Indiana, wished to remove

-to the East to join the Mohegans and other of their kin who had moved

-there directly from northern New York. They, therefore, united with the

-Hurons (Talamatans) to drive out the Talega (Tsalaki, Cherokees) from

-the upper Ohio. This they only succeeded in accomplishing finally in

-the historic period (see ante p. 17). But they did clear the road and

-reached the Delaware valley, though neither forgetting nor giving up

-their claims to their western territories (see ante p. 144).

-

-In the sixteenth century the Iroquois tribes seized and occupied the

-whole of the Susquehanna valley, thus cutting off the eastern from the

-western Algonkins, and ended by driving many of the Lenape from the

-west to the east bank of the Delaware (ante p. 38,).

-

-

-_Synopsis of the separate parts._

-

-  I.

-

-The formation of the universe by the Great Manito is described. In the

-primal fog and watery waste he formed land and sky, and the heavens

-cleared. He then created men and animals. These lived in peace and joy

-until a certain evil manito came, and sowed discord and misery.

-

-This canto is a version of the Delaware tradition mentioned in the

-Heckewelder MSS. which I have given previously, p. 135. The notion

-of the earth rising from the primal waters is strictly a part of

-the earliest Algonkin mythology, as I have amply shown in previous

-discussions of the subject. See my _Myths of the New World_, p. 213,

-and _American Hero Myths_, Chap. II.

-

-  II.

-

-The Evil Manito, who now appears under the guise of a gigantic serpent,

-determines to destroy the human race, and for that purpose brings upon

-them a flood of water. Many perish, but a certain number escape to the

-turtle, that is, to solid land, and are there protected by Nanabush

-(Manibozho or Michabo). They pray to him for assistance, and he caused

-the water to disappear, and the great serpent to depart.

-

-This canto is a brief reference to the conflict between the Algonkin

-hero god and the serpent of the waters, originally, doubtless, a

-meteorological myth. It is an ancient and authentic aboriginal legend,

-shared both by Iroquois and Algonkins, under slightly different forms.

-In one aspect, it is the Flood or Deluge Myth. For the general form

-of this myth, see my _Myths of the New World_, pp. 119, 143, 182, and

-_American Hero Myths_, p. 50, and authorities there quoted; also, E. G.

-Squier, "Manabozho and the Great Serpent; an Algonquin Tradition," in

-the _American Review_, Vol. II, Oct., 1848.

-

-  III.

-

-The waters having disappeared, the home of the tribe is described as in

-a cold northern clime. This they concluded to leave in search of warmer

-lands. Having divided their people into a warrior and a peaceful class,

-they journeyed southward, toward what is called the "Snake land." They

-approached this land in winter, over a frozen river. Their number was

-large, but all had not joined in the expedition with equal willingness,

-their members at the west preferring their ancient seats in the north

-to the uncertainty of southern conquests. They, however, finally united

-with the other bands, and they all moved south to the land of spruce

-pines.

-

-  IV.

-

-The first sixteen verses record the gradual conquest of most of the

-Snake land. It seems to have required the successive efforts of six or

-seven head chiefs, one after another, to bring this about, probably

-but a small portion at a time yielding to the attacks of these enemies.

-Its position is described as being to the southwest, and in the

-interior of the country. Here they first learned to cultivate maize.

-

-The remainder of the canto is taken up with a long list of chiefs,

-and with the removal of the tribe, in separate bands and at different

-times, to the east. In this journey from the Snake land to the east,

-they encountered and had long wars with the Talega. These lived in

-strong towns, but by the aid of the Hurons (Talamatans), they overcame

-them and drove them to the south.

-

-  V.

-

-Having conquered the Talegas, the Lenape possessed their land and

-that of the Snake people, and for a certain time enjoyed peace

-and abundance. Then occurred a division of their people, some, as

-Nanticokes and Shawnees, going to the south, others to the west, and

-later, the majority toward the east, arriving finally at the Salt

-sea, the Atlantic ocean. Thence a portion turned north and east, and

-encountered the Iroquois. Still later, the three sub-tribes of the

-Lenape settled themselves definitely along the Delaware river, and

-received the geographical names by which they were known, as Minsi,

-Unami and Unalachtgo (see ante, p. 36). They were often at war with

-the Iroquois, generally successfully. Rumors of the whites had reached

-them, and finally these strangers approached the river, both from the

-north (New York bay) and the south. Here the song closes.

-

-FOOTNOTES:

-

-[246] _American Journal of Science_, Vol. XL, p. 237.

-

-[247] Samuel F. Haven, _Archaeology of the United States_, p. 40.

-

-[248] _The Good Book; or the Amenities of Nature. Printed for the

-Eleutherium of Knowledge_. Philadelphia, 1840, pp. 77, 78. This

-"Eleutherium," so far as I can learn, consisted of nobody but Monsieur

-Rafinesque himself. Among his manifold projects was a "Divitial

-System", by which all interested could soon become large capitalists.

-He published a book on it (of course), which might be worth the

-attention of a financial economist. The solid men of Philadelphia,

-however, like its scholars, turned a deaf ear to the words of the

-eccentric foreigner.

-

-[249] _The American Nations_, etc., p. 78.

-

-[250] Ibid, p. 123.

-

-[251] Tanner's _Narrative_, p. 359.

-

-[252] _American Nations_, p. 122.

-

-[253] Ibid, p. 151.

-

-[254] "My friend, Mr. Ward, took me to Cynthiana in a gig, where I

-surveyed other ancient monuments." Rafinesque, _A Life of Travels and

-Researches_, p. 74. (Phila., 1836.)

-

-[255] _American Journal of Science_, Vol. XL, p. 237, note.

-

-[256] The American Nations, p. 151.

-

-[257] _Correspondence between the Rev. John Heckewelder and Peter S

-Duponceau, Esq._, p. 410.

-

-[258] _The American Nations_, p. 125.

-

-

-

-

-  THE WALUM OLUM

-        or

-    RED SCORE,

-      of the

-      LENÂPÉ.

-

-

-  I.

-

-[Illustration: 1. Sayewi talli wemiguma wokgetaki,

-

-2. Hackung kwelik owanaku wak yutali Kitanitowit-essop.

-

-3. Sayewis hallemiwis nolemiwi elemamik Kitanitowit-es-sop.

-

-4. Sohalawak kwelik hakik owak[259] awasagamak.

-

-5. Sohalawak gishuk nipahum alankwak.

-

-6. Wemi-sohalawak yulik yuchaan.

-

-7. Wich-owagan kshakan moshakwat[260] kwelik kshipe-helep.

-

-8. Opeleken mani-menak delsin-epit.]

-

-

-1. At first, in that place, at all times, above the earth,

-

-2. On the earth, [was] an extended fog, and there the great Manito was.

-

-3. At first, forever, lost in space, everywhere, the great Manito was.

-

-4. He made the extended land and the sky.

-

-5. He made the sun, the moon, the stars.

-

-6. He made them all to move evenly.

-

-7. Then the wind blew violently, and it cleared, and the water flowed

-off far and strong.

-

-8. And groups of islands grew newly, and there remained

-

-

-[Illustration: 9. Lappinup Kitanitowit manito manitoak.

-

-10. Owiniwak angelatawiwak chichankwak wemiwak.

-

-11. Wtenk manito jinwis lennowak mukom.

-

-12. Milap netami gaho owini gaho.

-

-13. Namesik milap, tulpewik milap, awesik milap, cholensak milap.

-

-14. Makimani shak sohalawak makowini nakowak amangamek.]

-

-

-9. Anew spoke the great Manito, a manito to manitos,

-

-10. To beings, mortals, souls and all,

-

-11. And ever after he was a manito to men, and their grandfather.

-

-12. He gave the first mother, the mother of beings.

-

-13. He gave the fish, he gave the turtles, he gave the beasts,

-he gave the birds.

-

-14. But an evil Manito made evil beings only, monsters,

-

-

-[Illustration: 15. Sohalawak uchewak, sohala-wak pungusak.

-

-16. Nitisak wemi owini w delsinewuap.

-

-17. Kiwis, wunand wishimanitoak essopak

-

-18. Nijini netami lennowak, ni goha netami okwewi nan tinewak.

-

-19. Gattamin netami mitzi nijini nantine.

-

-20. Wemi wingi-namenep, wemi ksin-elendamep, wemi wullatemanuwi.

-

-21. Shukand eli-kimi mekenikink wakon powako init'ako.]

-

-

-15. He made the flies, he made the gnats.

-

-16. All beings were then friendly.

-

-17. Truly the manitos were active and kindly

-

-18. To those very first men, and to those first mothers;

-fetched them wives,

-

-19. And fetched them food, when first they desired it.

-

-20. All had cheerful knowledge, all had leisure,

-all thought in gladness.

-

-21. But very secretly an evil being, a mighty magician, came on earth,

-

-

-[Illustration: 22. Mattalogas pallalogas maktaton owagan

-payat-chik yutali.

-

-23. Maktapan payat, wihillan payat, mboagan payat.

-

-24. Won wemi wiwunch kamik atak kitahikan netamaki epit.]

-

-

-  II.

-

-[Illustration: 1. Wulamo maskanako anup lennowak makowini essopak.

-

-2. Maskanako shingalusit nijini essopak shawelendamep eken shingalan.

-

-3. Nishawi palliton, nishawi machiton, nishawi matta lungundowin.

-

-4. Mattapewi wiki nihanlowit mekwazoan.]

-

-

-22. And with him brought badness, quarreling, unhappiness,

-

-23. Brought bad weather, brought sickness, brought death.

-

-24. All this took place of old on the earth, beyond the great

-tide-water, at the first.

-

-

-1. Long ago there was a mighty snake and beings evil to men.

-

-2. This mighty snake hated those who were there (and) greatly

-disquieted those whom he hated.

-

-3. They both did harm, they both injured each other, both were not in

-peace.

-

-4. Driven from their homes they fought with this murderer.

-

-

-[Illustration: 5. Maskanako gishi penauwelendamep lennowak owini

-palliton.

-

-6. Nakowa petonep, amangam petonep, akopehella petonep.

-

-7. Pehella pehella, pohoka pohoka, eshohok eshohok, palliton palliton.

-

-8. Tulapit menapit Nanaboush maskaboush owinimokom linowimokom.

-

-9. Gishikin-pommixin tulagis-hatten-lohxin.

-

-10. Owini linowi wemoltin, Pehella gahani pommixin,

-Nahiwi tatalli tulapin.]

-

-

-5. The mighty snake firmly resolved to harm the men.

-

-6. He brought three persons, he brought a monster,

-he brought a rushing water.

-

-7. Between the hills the water rushed and rushed, dashing through

-and through, destroying much.

-

-8. Nanabush, the Strong White One, grandfather of beings, grandfather

-of men, was on the Turtle Island.

-

-9. There he was walking and creating, as he passed by and created the

-turtle.

-

-10. Beings and men all go forth, they walk in the floods and shallow

-waters, down stream thither to the Turtle Island.

-

-

-[Illustration: 11. Amanganek makdopannek alendyuwek metzipannek.

-

-12. Manito-dasin mokol-wichemap, Palpal payat payat wemichemap.

-

-13. Nanaboush Nanaboush wemimokom, Winimokom linnimokom tulamokom.

-

-14. Linapi-ma tulapi-ma tulapewi tapitawi.

-

-15. Wishanem tulpewi pataman tulpewi poniton wuliton.

-

-16. Kshipehelen penkwihilen, Kwamipokho sitwalikho,

-Maskan wagan palliwi palliwi.]

-

-

-  III.

-

-[Illustration: 1. Pehella wtenk lennapewi tulapewini psakwiken

-woliwikgun wittank talli.

-

-2. Topan-akpinep, wineu-akpinep, kshakan-akpinep,

-thupin akpinep.]

-

-

-11. There were many monster fishes, which ate some of them.

-

-12. The Manito daughter, coming, helped with her canoe, helped all, as

-they came and came.

-

-13. [And also] Nanabush, Nanabush, the grandfather of all, the

-grandfather of beings, the grandfather of men, the grandfather of the

-turtle.

-

-14. The men then were together on the turtle, like to turtles.

-

-15. Frightened on the turtle, they prayed on the turtle that what was

-spoiled should be restored.

-

-16. The water ran off, the earth dried, the lakes were at rest, all was

-silent, and the mighty snake departed.

-

-

-1. After the rushing waters (had subsided) the Lenape of the turtle

-were close together, in hollow houses, living together there.

-

-2. It freezes where they abode, it snows where they abode, it storms

-where they abode, it is cold where they abode.

-

-

-[Illustration: 3. Lowankwamink wulaton wtakan tihill kelik meshautang

-sili ewak.

-

-4. Chintanes-sin powalessin peyachik wikhichik pokwihil.

-

-5. Eluwi-chitanesit eluwi takau wesit, elowi chiksit,

-elowichik delsinewo.

-

-6. Lowaniwi, wapaniwi shawaniwi, wunkeniwi, elowichik apakachik.

-

-7. Lumowaki, lowanaki tulpenaki elowaki tulapiwi lina-piwi.

-

-8. Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam.

-

-9. Akhokink wapaneu wemoltin palliaal kitelendam aptelendam.]

-

-

-3. At this northern place they speak favorably of mild, cool (lands),

-with many deer and buffaloes.

-

-4. As they journeyed, some being strong, some rich, they separated into

-house-builders and hunters;

-

-5. The strongest, the most united, the purest, were the hunters.

-

-6. The hunters showed themselves at the north, at the east, at the

-south, at the west.

-

-7. In that ancient country, in that northern country, in that turtle

-country, the best of the Lenape were the Turtle men.

-

-8. All the cabin fires of that land were disquieted, and all said to

-their priest, "Let us go".

-

-9. To the Snake land to the east they went forth, going away, earnestly

-grieving.

-

-

-[Illustration: 10. Pechimuin shakowen[261] nungihillan lusasaki pikihil

-pokwihil akomenaki.

-

-11. Nihillapewin komelendam lowaniwi wemiten chihillen winiaken.

-

-12. Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi

-ouken.

-

-13. Amokolon nallahemen agunouken pawasinep wapasinep akomenep.[262]

-

-14. Wihlamokkicholenluchundi, Wematam akomen luchundi.

-

-15. Witehen wemiluen wemaken nihillen.

-

-16. Nguttichin lowaniwi,

-    Nguttichin wapaniwi,

-    Agamunk topanpek

-    Wulliton epannek.

-

-17. Wulelemil w'shakuppek,

-    Wemopannek hakhsinipek,

-    Kitahikan pokhakhopek.]

-

-

-10. Split asunder, weak, trembling, their land burned, they went, torn

-and broken, to the Snake Island.

-

-11. Those from the north being free, without care, went forth from the

-land of snow, in different directions.

-

-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.

-

-

-[Illustration:

-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.]

-

-

-  IV.

-

-[Illustration: 1. Wulamo linapioken manup shinaking.

-

-2. Wapallanewa sittamaganat yukepechi wemima,

-

-3. Akhomenis michihaki wellaki kundokanup.]

-

-

-    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.

-

-

-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.

-

-

-[Illustration: 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,

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.]

-

-

-  V.

-

-[Illustration: 1. Wemilangundo wulamo talli talegaking.

-

-2. Tamaganend sakimanep wapalaneng.

-

-3. Wapushuwi sakimanep kelitgeman.]

-

-

-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.

-

-

-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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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.

-

-

-[Illustration: 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?

-

-

-FOOTNOTES:

-

-[259] Read, _woak_.

-

-[260] Var _moshalguat_.

-

-[261] Var. _showoken_.

-

-[262] Var. _menakinep_.

-

-[263] Var _wapanahan_.

-

-[264] Var _mixtisipi_.

-

-

-

-

-NOTES

-

-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:--

-

-  _Pilikin_          _ameni-menayen_        _epit_,

-  Grew-clean         groups of islands     where they are,

-

-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:--

-

-  _Aweniwak_    _angelatawawak_    _wtschitsch'wankwak_    _wemiwak_,

-     Beings       mortals              souls               and all

-

-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.

-

-19. _Gattamin_ cannot mean "fat fruit," as Raf. translates it. He has

-evidently mistaken the explanation given by Heckewelder, of Catawissa,

-_Gattawisu_, becoming fat, and thought that _gatta_, was fat, whereas

-_wisu_ is "fat." (Zeis. _Gram._, p. 229.) _Wakon_ is understood by

-Rafinesque as the proper name of the evil spirit, connecting it with

-the Dakota _wakan_, divine, supernatural.

-

-20. The dream of "the good old times," the happy epoch of yore, when

-men dwelt in peace and prosperity, was, as I have shown, page 135, a

-myth of the Delawares, and George Copway tells us that the Chipeway

-legends also recalled it with delight. (_Traditional History of the

-Ojibway Nation_, pp. 98 and 169-175.)

-

-21. The symbol is the same as that of the "bad spirit under the earth,"

-given by Copway, p. 135.

-

-A similar figure is given by Copway to signify "bad," p. 135. I do not

-understand its allusion.

-

-22. _Mattalogas_; the prefix is the negative _matta_, no, not, and

-generally conveys a bad sense, as _matteleman_, to despise one,

-_mattelendam_, to be uneasy. Zeis.

-

-_Pallalogasin_, to sin, from _palli_, elsewhere, other than, hence

-_pallhiken_, to shoot amiss, to miss the mark, to go wrong.

-

-_Maktaton_, unhappiness. There is a relation in Lenape between the

-negative _matta_, in Minsi, _machta_, and the words for bad, ugly, evil,

-and the like; _machtisisu_, here it is bad, or ugly. _Zeisb._ It would

-seem to be an intuitive recognition of the profound philosophical maxim

-that evil is ever a negation; that Mephistopheles is, as he says in

-Faust--

-

-          "Der Geist der stets vernemt"

-

-23. The symbol is apparently trees on hills, bent by a storm, and

-beneath a death's head.

-

-24. The picture seems to be two countries connected by a bridge.

-

-_Atak kitahican_, = _attach_, beyond, above; _kitahican_, the ocean,

-literally "the great tidal sea." It is possible this has reference

-to the deluge, which is described in the next section; but usually

-_kitahican_ meant the ocean.

-

-

-  II.

-

-1. _Maskanako_; the Lenape words would be _mechek_, great, _achgook_,

-snake; but _maska_ is more allied to the Cree _maskaw_, strong,

-hard, solid. Raf. translates the close of the line "when men had

-become bad."

-

-2. _Schingalan_, to hate; from the adjective _schingi_,

-disliking, unwilling. This is the contrary of _wingi_, liking, willing.

-Both are from the subjective radical _n_ or _ni_, I, _Ego_, the latter

-with the prefix _wĕl_, signifying pleasurable sensation (see page 104).

-

-_Shawelendamep_, preterite form, strengthened by the prefix _ksch_,

-of the verb _acquiwelendam_, Zeis., to disquiet, to trouble; it has

-not the passive sense given in Rafinesque's translation. All verbs

-terminating in _elendam_ signify a disposition of mind, the root being

-again the subjective _n_, ego. Raf. translates: "This strong snake

-had become the foe of the Jins, and they became troubled, hating each

-other."

-

-3. _Palliton_, from _palli_, elsewhere (from what was intended), hence

-"to spoil something, to do it wrong," and later "to fall out, to fight."

-

-_Lungundowin_, from _langan_, easy, light to do, Chipeway, _nin

-nangan_, I find it light, of no trouble; hence, "_peace_" as being

-a time free from trouble; and by a third application of the idea,

-_elangomellan_, friends, those who are at peace with us.

-

-4. Raf. translates this line: "Less men with dead-keeper fighting,"

-which is a total misunderstanding of the words. On the derivation of

-_nihanlowit_ see _ante_, page 102.

-

-6. On _nakowa_, see I, line 14. Here I consider it a derivative from

-_nacha_, three, and both the sense of the line and the symbol, with

-three marks to the right of the figure, indicate this meaning. The

-three antagonists are the monster, the waters, and the Great Snake

-himself.

-

-7. The repetition of the words is to add force to the phrase.

-

-8. This is an important line, as indicating the origin of the Walam

-Olum. _Nanaboush_ is not the Delaware form of the name of the Algonkin

-hero-god, so far as known, but the Chipeway _Nanabooshoo_, Tanner,

-_Nanibajou_, McKinney, properly _Nānâboj_, the Trickster, the Cheater,

-allied to Chip. _nin nanabanis_, I am cheated. This term, like the

-Cree _Wisakketjâk_, which has the same meaning (_fourbe_, _trompeur_,

-Lacombe), was applied to the hero-god of these nations on account of

-his exhaustless ingenuity in devising tricks, ruses, disguises and

-transformations, to overcome the various other divine powers with

-whom he came in conflict. This seemingly depreciatory term arose from

-the same admiration of versatility of powers which has imparted such

-universal popularity to the story of the wily (πολυτροπος) Ulysses,

-and the trickery of Master Reynard.

-

-The appearance of this form of the name indicates that the version of

-the legend here given has been influenced by Chipeway associations, as,

-indeed, we might expect, since it was obtained in Indiana, where the

-Delawares were in constant intercourse with their Chipeway neighbors.

-

-_Tulapit menapit = tulpe epit, menatey epit_, "it was then at the

-turtle, it was then at the island." The form _Tula_ has given rise

-to the strangest theorizing about this line, as, of course, the

-antiquaries could not resist the temptation to see in it a reference to

-the Tula or Tollan of Aztec mythology, the capital city of the Toltecs

-and the home of Quetzalcoatl.

-

-The similarity of the words is purely fortuitous. The Lenape word

-_tulpe_ means turtle or tortoise, especially, says Zeisberger, a water

-or sea turtle. In their mythology, as I have already shown (ante, p.

-134) the earth was supposed to be floating on a boundless ocean, as a

-turtle floats on the surface of a pond. Hence, symbolically, the turtle

-represents the dry land.

-

-_Maskaboush_ = Chip. _mashka_, strong, _wabos_, usually translated hare

-or rabbit, but really "White One." I have fully explained this mistaken

-sense of the word in _American Hero Myths_, pp. 41, 42, and elsewhere.

-

-9. The Algonkin myth relates that Michabo or Nanaboj after having

-formed the earth on the primal ocean, walked round and round it, and by

-this act increased it constantly in size.

-

-Rafinesque's translation is:--"Being born creeping, he is ready to move

-and dwell at _Tula_;" and in his note to the line he adds, "_Tula_

-is the ancient seat of the Toltecas and Mexican nations in Asia; the

-_Tulan_ or _Turan_ of Central Tartary."

-

-The entire absence of connected meaning in this and other lines of

-Rafinesque's translation is strong evidence that he did not fabricate

-the text; otherwise he would certainly have assigned it some coherent

-sense.

-

-The turtle is, as usual, the symbol of the land or earth (see page 133).

-

-12. _Manito-dasin_, the Divine Maiden, or the Daughter of the Gods, as

-it might be freely translated. The reference is to the Virgin who at

-the beginning of things descended from heaven, and alighting on the

-back of the turtle became the mother of Nanaboj and his brothers. She

-was well known in Eastern Algonkin mythology, as I have already shown.

-(See above, p. 131.)

-

-13. This and the three following verses form, observes Rafinesque, a

-rhymed hymn to Nanabush.

-

-14. In this line the men are referred to as _Linapi_, not _lennowak_ as

-before. Here then begins the particular history of the Lenape tribe,

-whose chief sub-tribe was the Turtle clan.

-

-The meaning of the line is very obscure. It seems to refer to the

-origin of the Unami, or Turtle sub-tribe of the Delawares.

-

-16. _Kwamipokho_, translated by Raf. "plain and mountain," does

-not appear to me to bear any such rendering. I take it as a form

-of _champeecheneu_, Z. "it is still or stagnant water," the

-appropriateness of which to the context is evident.

-

-_Sitwalikho_, Raf. renders "path of cave," deriving it obviously from

-_tsit_, foot, and _woalheu_, a hole. It has no sort of meaning in

-this rendering, and I assume, therefore, that it is a derivative from

-_tschitqui_, silent.

-

-_Maskan wagan_, probably an error for _maskanakon_, as in v. I.

-

-_Palliwi, palliwi_, "is elsewhere, is elsewhere," or, "is foiled, is

-overcome."

-

-

-  III.

-

-1. _Wittank talli_: in the MS. these words are first translated

-"dwelling town there," but the last two words are erased and "of Talli"

-substituted. This is one of a number of instances where Rafinesque

-altered his first translations, which is further evidence that he did

-not manufacture the text. In this instance, as frequently, he altered

-it for the worse. _Wittank_ is from _witen_, to go with or be with,

-Zeis., and _talli_ is the adverb "there."

-

-3. _Meshautang_, "many deer" (see Vocabulary), translated by

-Rafinesque, "game."

-

-_Siliewak_, rendered by Rafinesque _sili_, cattle, _ewak_, they go. The

-_wak_ is the terminal "and" (see notes to I. v. 10). The word _sisile_,

-in modern Delaware _sizil'ia_ (Whipple's Vocabulary), means "buffalo."

-Its older form is seen in the MS. vocab. of the New Jersey Indians,

-1792, where it is _sisiliamuus_. This is a compound of the generic

-termination _muus_, Cree, _mustus_ (whence our word "moose"), meaning

-any large quadruped, and probably the prefix _tschilani_ strong

-powerful with an intensive reduplication

-

-4. _Powalessin_ from the same root as _powwow_ (see page 70). The course

-of thought was that the dreamer (_powwow_) became wise beyond his

-followers and hence obtained power and riches though not of a martial

-character.

-

-_Elowichil_ hunters _allowin_ to hunt, doubtless connected with

-_alluns_ an arrow.

-

-5, 6. A note in the MS states that the symbols of these two verses were

-united together in the original drawings.

-

-7. In this verse the pre-eminence of the Turtle sub-tribe the Unami is

-asserted to have obtained from the most ancient times.

-

-8. The verses 8, 9, 10 are referred in Rafinesque's free translation to

-the Snake people. They seem to me to be descriptive of the grief of the

-Lenape on leaving their ancient home.

-

-12. _Pokhapokhapek_, Gaping Sea, Raf. Both this and the preceding word

-are descriptive of the sea referred to as offering means of subsistence

-_namaes_ fish _pocqueu_ muscles or clams being the two main food

-products of the water for the Indians.

-

-The location of this productive spot I leave for future investigators

-to determine. The Detroit River and the Thousand Isles in the St.

-Lawrence are the most appropriate localities to my mind.

-

-13. The last word of the line is given in the MS. both as _menakinep_

-and _akomenep_ the latter a later interlineation. I prefer the former.

-

-_Wapasinep_, may mean 'at the East' as well as 'in the light.' The

-latter is a metaphor, common in the native tongues for prosperity.

-

-Verses 13 to 20 inclusive were printed by Rafinesque in the original and

-called by him, the poem on the passage to America, as he understood

-this narrative to refer to the period when the ancestors of the Lenape

-crossed Behring straits from Asia to America on the ice.

-

-17. _Kitahican_, This is the term given by Zeisberger to the Ocean.

-The prefix _Kit_ is "great" and the termination _hican_ appears to

-have been confined to tidal waters (see above p. 21). Elsewhere this

-termination signifies an instrument. Probably it was applicable to all

-large bodies of water. On _pokhakhopek_, doubtless a carelessness for

-_pokhapokhapek_, line 12, see note to the latter.

-

-18. Squier does not give the numerals, but says simply "in vast

-numbers." No doubt this is the intention of the expression.

-

-20. _Shiwaking_, "the place of spruce firs" (see Vocab). They crossed

-in mid-winter a broad stream, rich in fish and shell-fish, and arrived

-at a land covered with forests of spruce. For a long time this appears

-to have remained their home.

-

-

-  IV.

-

-2. _Sittamaganat_, Raf. translates "Path Leader." The word _tamaganat_

-appears in other verses, as _w'tamaganat_, IV, 37; _tamaganat_, IV,

-55; _tamaganend_, V, 2. I derive it from the root _tam_, literally

-to drink, but generally, to smoke tobacco, as in Roger Williams' Key

-_wut-tammagon_, a pipe (see above, page 49). Hence I take _tamagamat_

-to be the pipe-bearer, he who had charge of the Sacred Calumet. If it

-is objected that this puts the use of tobacco by the Lenape too remote,

-I reply that we do not know when they began to use it, and moreover,

-this may be an anachronism of tradition.

-

-13, 14. The lands toward the four cardinal points are described from a

-centre where the tribe was then located. Neither Rafinesque nor Squier

-understood this, and their renderings do not mention the territories

-North and West. From the description, I should place the then location

-of the tribe in Western New York and Northern Ohio.

-

-16. The four names seem to be appellatives of different tribes.

-One of the extinct tribes remembered in Chipeway tradition was the

-_Assigunaik_, Stone People (Schoolcraft, _History and Statistics of the

-Ind. Tribes_, Vol. I, p. 305).

-

-25. The legend here relates that the cultivation of maize began after

-they had reached a low latitude, presumably Southern Indiana or Ohio.

-The legend of the New England Indians was that a crow flew down from

-the great God Kitantowit, bringing in one ear a grain of corn, in the

-other a bean, and taught them the cultivation of these plants. (Roger

-Williams, _Key into the Language of America_, p. 114.) See further,

-ante, p. 48.

-

-34. _Wisawana_, the Yellow River. There is a small river, so-called,

-in the State of Indiana, a branch of the Kankakee, called on Hough's

-"Map of the Indian Names of Indiana" _We-tho-gan_, a corruption of

-_wisawanna_. (See Hough's map, in _Twelfth Annual Report of the Geology

-and Natural History of Indiana_, 1883.) When the Minsi made their first

-migration west, about 1690, they directed their course to this spot,

-where they were found by Charlevoix in 1721.

-

-36. _Tamenend_, the name of the celebrated chief now better known to us

-as Tammany, who dealt with William Penn. Heckewelder translates it as

-"Affable." This is the first of the name. A second is mentioned, V, 32.

-The friend of Penn was the third.

-

-46. _Towakon pallitonep_, Raf. translates "father snake, he was mad!"

-

-48. Perhaps this line should be translated: "They speak well of the

-east; many go to the east."

-

-49. _Nemassipi_, Fish River. In the MS. this name was first written

-_mixtu sipi_. The name "Fish River" was applied to various streams by

-the Delawares, but never, so far as I know, to the Mississippi. In the

-present connection it seems to refer either to the St. Lawrence, about

-the Thousand Isles, or else its upper stream, the Detroit River, both

-of which were famous fishing spots.

-

-50. _Talligewi_. No name in the Lenape legends has given rise to more

-extensive discussion than this. It is usually connected with _Alligewi_

-and this again with _Alleghany_. This seems supported by Loskiel, who,

-writing on the authority of Zeisberger, says, "Nun nennen die Delawaren

-die ganze Gegend, so weit die Gewässer reichen, die in dem Ohio fallen,

-Alligewinengk, welches so viel bedeutet, als das Land, in welches

-sie sich aus weit entfernten Orten begeben haben." (_Geschichte der

-Mission_, etc., p. 164.)

-

-The meaning here assigned to Alligewinengk, "land where they arrived

-from distant places," is evidently based on the resolution of the

-compound into _talli_, there, _icku_, to that place, _ewak_, they go,

-with a locative final. The initial _t_ is often omitted in adverbial

-compounds of _talli_ (itself a compound of _ta_, locative particle, and

-_li_, to), as _allamunk_, in there.

-

-Bishop Ettwein gives to the word a different meaning. He writes: "The

-Delawares call the western country _Alligewenork_, which signifies a

-War-Path; the river itself they call _Alligewi Sipo_." (_Legends and

-Traditions_, etc., in _Bull. of the Pa. Hist. Soc._ p. 34.) Here the

-derivation would be from _palliton_, to fight, _ewak_, they go, and a

-locative, "they go there to fight." The omission of the initial _p_

-was not uncommon, as Campanius gives _ayuta = alliton_, to make war.

-(_Catechismus_, p. 141.)

-

-Basing his opinion on an expression in the Journal of C. F. Post,

-to the effect that Alleghany means "fine or fair river," Dr. J. H.

-Trumbull analyzes it into _wulik, hanne, sipu_, which he translates

-"best, rapid-stream, long-river" (_Connect. Hist. Soc. Colls._ Vol. II).

-

-Rafinesque, in the MS. of the Walum Olum, gives Talligewi the

-translation "there found," from _talli_, there, and I know not what

-word for "found."

-

-There have not been wanting those who would derive the name Alleghany

-from Iroquois roots, as the Seneca _De-o-na-ga-no_, "cold water"

-(_Amer. Hist. Mag._ Vol. IV, p. 184). But there is no probability that

-the word is Iroquois.

-

-Whatever its origin, the name was not confined to the Alleghany river,

-but included the whole of the Upper Ohio, as the interpreter Post

-distinctly says.

-

-The Rev. Mr. Heckewelder was of opinion that _Talligewi_ was a word

-foreign to the Algonkin, a _nomen gentile_ of another tribe, adopted

-by the Delawares, just as they adopted _Mengwe_ for the Iroquois from

-the Onondaga _Yenkwe_, men (see above, page 14). It is not necessarily

-connected with Alleghany, which may be pure Algonkin. He says, "Those

-people called themselves _Talligeu_ or _Talligewi_." (_Indian Nations_

-p. 48.) The accent, as he gives it, _Tallige'wi_, shows that the

-word is, _Talliké_, with the substantive verb termination, so that

-_Talligewi_ means, "He is a _Talliké_" or, "It is of (belongs to) the

-Talliké."

-

-This appears to me the most probable supposition of any I have quoted,

-and it reduces our quest to that of a nation who called themselves

-by a name which, to Lenape ears, would sound like _Talliké_. Such a

-nation presents itself at once in the Cherokees, who call themselves

-_Tsa'laki_. Moreover, they fill the requirements in other particulars.

-Their ancient traditions assign them a residence precisely where the

-Delaware legends locate the Tallike, to wit, on the upper waters of

-the Ohio (see above, page 17). Fragments of them continued there until

-within the historic period, and the persistent hostility between them

-and the Delawares points to some ancient and important contest.

-

-Name, location and legends, therefore, combine to identify the

-Cherokees or Tsalaki with the Tallike, and this is as much evidence

-as we can expect to produce in such researches. I can see no reason

-whatever for Dr. Shea's opinion that the Lenape "in their progress

-eastward drove out of Ohio the Quappas, called by the Algonkins,

-Alkanzas or Alligewi, who retreated down the Ohio and Mississippi."

-(Shea, Notes to Alsop's _Maryland_, p. 118.)

-

-The question remains, whether the Tallike were the "Mound Builders."

-It is not so stated in the WALUM OLUM. The inference rather is that

-the "Snake people," _Akowini_ or _Akonapi_, dwelt in the river valleys

-north of the Ohio river, in the area of Western Ohio and Indiana, where

-the most important earthworks are found--and singularly enough none

-more remarkable than the immense effigy of the serpent in Adams County,

-Ohio, which winds its gigantic coils over 700 feet in length on the

-summit of a bold bluff overlooking Brush Creek.

-

-According to the RED SCORE, the Snake people were conquered by the

-Algonkins long before the contest with the Tallike began. These latter

-lay between the position then occupied by the Lenape and the eastern

-territory where they were found by the whites. In other words, the

-Tallike were on the Upper Ohio and its tributaries, and they had to be

-driven south before the path across the mountains was open. For this

-reason they are called _wapawullaton_, "possessing the East," that is,

-with reference to the then position of the Lenape in southwestern Ohio.

-

-54. _Talamatan_. This was the Lenape name of the Huron-Iroquois or

-Wyandots. It is found in the form _Telamatinos_ in a "List of 11

-Nations living West of Allegheny" present by deputy at a Conference in

-Philadelphia, 1759 (_Minutes of the Prov Council of Penna._, Vol. VIII,

-p. 418). Heckewelder gives _Delamattenos_ (_Ind. Nations_, p. 80).

-

-Rafinesque translates the name in one place by "not Talas," and in

-another by "not of us," from Len. _matta_, not, Latin _nos_, us. That

-the Lenape did not speak Latin made no difference in his linguistic

-theory, as he held all languages to be at core the same! On the Hurons,

-see above, p. 16.

-

-

-  V.

-

-2. _Wapalaneng_, apparently the White River, Indiana, or else the

-Wabash.

-

-16. In this line the three tribes are mentioned which were previously

-named in IV, 44, 45, 46, and the difference in the spelling shows that

-the chant was written down by one unacquainted with the forms of the

-language. The correspondent names are:--

-

-     IV.              V.

-  Akowini,          Sinako.

-  Towakon,          Towako.

-  Lowanuski,        Lowako.

-

-The termination _ako_, uniformly rendered by Rafinesque _snake_,

-appears to be either the animate plural in _ak_, or the locative _aki_,

-place or land.

-

-The _Towako_ are probably the Ot-tawa called by the Delaware _Taway_;

-or the Twightees, called by them _Tawatatwee_ (see "List of 11

-Nations," etc., in _Minutes of the Prov. Council of Pa._, Vol. VIII, p.

-418).

-

-There is difficulty in reconciling _Akowini_ and _Sinako_. In the

-former, the prefix _ako_ may be from _achgook_, snake, as Rafinesque

-and Squier rendered it.

-

-The word _Lowanuski_ appears again in v. 18, where Raf. inserts the

-note, "Lowushkis are Esquimaux." It means simply "winter land," or

-"Northern people," and is not likely to have any reference to the

-Eskimo.

-

-22. "Without snakes," _i. e._, free from enemies.

-

-24. On the derivation of Susquehannah, see page 14.

-

-25. _Winakaking_, Sassafras Land, the native name of eastern

-Pennsylvania.

-

-29. The Wapings and the Minsi seem to be referred to.

-

-33, 36. The omission of the numbers 34 and 35 is in the original MS.

-

-50. _Ganshowenik_; Raf. translates this "the noisy place, or Niagara."

-It is a derivative from the root _kan_. See Vocab.

-

-60. _Ewenikiktit_, may be translated "whites" or "Europeans." See

-Vocabulary.

-

-

-

-

-VOCABULARY.

-

-In the following Vocabulary the meaning placed immediately after the

-word is that assigned to it in Rafinesque's original MS, the probable

-composition of it is then added, with its correct rendering. The

-standard of the language adopted is that of the Moravian missionaries

-(see above, p. 97). The initials referring to authorities are Z.,

-for Zeisberger, K., for Kampman, H., for Heckewelder, R. W., Roger

-Williams, C. or Camp., Campamus, etc.

-

-Aan. I, 6. To move; to go; Z. conjugated, _Gram._, p. 142. Chip _am_,

-he goes; _aunj-eh_, he moves. Cf. _Payat._

-

-Agamunk. III, 16. Over water. _Acawenuck_, over the water. R. W.

-_Acawmenoakit_, land on the other side of the water, _i. e._ England.

-R. W. The proper names Accomac, Algonkin, etc., are from the same roots.

-

-Agunouken. III, 13. Always our fathers. _Nooch_, my father, Z. in which

-_n_ is the possessive _our_ or _my_.

-

-Akhokink. III, 9. Snake land at. Derivatives beginning with _akho_, and

-some with _ako_ appear to be compounds of _achgook_, Mohegan _ukkok_,

-the generic name for snake.

-

-Akhomenis. IV, 3. Snake Island. _Menatey_, island, and _achgook_, snake.

-

-Akhonapi. IV, 16. Snaking man. _Achgook_, and _ape_, man, a _nomen

-gentile_.

-

-Akhopayat. IV, 6. Snake coming. _Achgook_, snake; _payat_, he comes.

-

-Akhopokho. IV, 6. Snake hill. _Achgook_, snake. _Pockhepokink_, a river

-between hills. Heck.

-

-Akhowemi. IV, 7. Snake all. _Achgook_, snake, and _wemi_, all.

-

-Ako. II, 1, 2. Snake. _Achgook_, snake. See _Akhokink_.

-

-Akolaki. IV, 13, and Akolaking. IV, 18. At beautiful land. _Achgook_,

-snake; _aki_, land. A form of _Akhokink_, q. v.

-

-Akomen. III, 14, 18. Island snake. _Achgook_, snake; _menatey_, island.

-

-Akomenaki. III, 10. Snake fortified island. _Akomen_, q. v., and _aki_,

-land.

-

-Akomenep. III, 13. Snake island was. _Akomen_, with the preterit

-termination.

-

-Akopehella. II, 6. Snake water rushing. _Kschippehellan_, strong stream

-in a river. Z. See _Pehella_.

-

-Akowetako. V, 43. Coweta snakes. _Weta_,

-a house, H., and _aki_, land; the Coweta land.

-

-Akowini. IV, 44. Snake beings _or_ like. The Snake people; a _nomen

-gentile_.

-

-Akpinep. III, 2. Was there. _Achpil_, to stay, abide; _achpiney_, a

-sleeping place.

-

-Alankwak. I, 5. Stars. _Alank_, star.

-

-Alkosohit. IV, 26. Keeper and preserver. _Allouchsit_, strong and

-mighty. K.

-

-Allendyachick. IV, 32. Some going. _Alende_, some.

-

-Allendhilla. IV, 52. Some kill. _Alende_, some, and _nihillan_, to kill.

-

-Allendyumek. II, 11. Some of them.

-

-Allowelendam. III, 20. Preferring above all. _Allowelendamen_, to

-esteem highly. Z.

-

-Allumapi. III, 19. With dogs of man. _Allum_, dog; _ape_, man; men

-having dogs.

-

-Alokuwi. IV, 46. Lean he. _Alocuwoagan_, leanness. Z.

-

-Amangaki. V, 21. Large land. _Amangi_, great, large. See p. 146, note.

-

-Amangam. II, 6. Monster. _Amangi_. See p. 146, note.

-

-Amangamek. I, 14. Manitos or large reptiles. II, 11. Waters of sea.

-_Amangemek_, a large fish.

-

-Amokolen. III, 13. Boating. _Amochol_, canoe or boat.

-

-Amigaki. V, 21. Long land. _Amangi_, great; _aki_, land.

-

-Angelotawiwak. I, 10. Angels also. From _angeln_, to die. See note to

-the passage.

-

-Angomelchik. IV, 4. The friends _or_ friendly souls. _Melechitschant_,

-soul. Z.; _melih_, corruption, Z., and _angeln_, to die; "the souls

-departed."

-

-Anup. II, 1. When. _Aanup_, when _or_ if I went. Zeis. _Gram._, p. 143.

-Doubtful.

-

-Apakachik. III, 6. Spreaders. _Apach tschiechton_, to display, to

-attach oneself to or upon. K.

-

-Apakchikton. IV, 11. Spreading. See _Apakachik_.

-

-Apendawi. IV, 26. Useful he. _Apendamen_, to make use of; _apensuwi_,

-useful, enjoyable.

-

-Aptèlendam. III, 9. Grieving. To grieve to death. Zeis.

-

-Askipalliton. V, 43. Must make war. _Aski_, must, obliged, and

-_palliton_.

-

-Askiwaal. IV. They must go. _Aski_, must, and _aan_ or _aal_, to go.

-

-Assinapi. IV, 16. Stone man. _Assin_, a stone; _ape_, a man; a _nomen

-gentile._

-

-Atak. I, 24. Beyond. _Attach_, beyond, above. Zeis.

-

-Atam. III, 8. Let us go. _Atam_, let us go. Z. _Gram._

-

-Attagatta. IV, 31. Unwilling. _Atta_, or _matta_, negative prefix;

-_gatta_, to want, or wish.

-

-Attalchinitis. IV, 62. Not always friend. _Atta_, neg. prefix; _nitap_,

-friend, or our friend.

-

-Attaminin. IV, 28. No corn. _Atta_, neg. prefix; _min_, berry or corn.

-

-Attasokelan. IV, 28. No raining. _Atta_, neg. prefix; _sokelan_, rain.

-

-Awasagamek. I, 4. Much heaven. _Awosegame_, heaven. Z.

-

-Awesik. I, 13. Beasts. _Awessis_, a beast.

-

-Awolagan. V, 12. Heavenly. _Awullakenim_, to praise. K.

-

-Ayamak. IV, 15, 17. The great warrior. _Ajummen_, to buy, purchase. K.;

-from _aji_, take it! hence "the Buyer," or "the Seizer".

-

-Chanelendam. III, 20. Doubting. _Tschannelendam_, to consider, to be in

-doubt. K.

-

-Chichankwak. I, 10. Souls also. _Tschitschank_, soul.

-

-Chihillen. III, 11. Separating. _Tschitschpihieleu_, to split asunder;

-cf. _chipeu_, it separates.

-

-Chikimini. V, 52. Turkey tribe. See above, p. 37.

-

-Chikonapi. IV, 16. Robbing man, _Cheche_, to rob, R. W., _Key_, p. 102.

-

-Chiksit. III, 5. Holy. _Kschiechek_, clean; _kschiechanchsopannik_,

-holy. Z.

-

-Chilili. IV, 10, 12, 15. Snow-bird. _Chilili_, snow-bird, Heck. _Ind.

-Names_, p. 363.

-

-Chingalsuwi. IV, 30. Stiffened he. _Tschingalsu_, stiff.

-

-Chintanes. III, 4. Strong. _Tschintamen_, strong. Z.

-

-Chitanesit. III, 5. Strong. _Tschitani_, strong. K.

-

-Chitanitis. IV, 51. Strong friend. _Tschitani_, strong; _nitis_, friend.

-

-Chitanwulit. IV, 45. Strong and good. _Tschitani_, strong; _wulit_,

-good.

-

-Cholensak. I, 13. Birds. _Tscholens_, bird.

-

-Dasin. II, 12. Daughter. _N'danūss_, my daughter.

-

-Danisapi. III, 19. Daughters of man. _N'danūss_, my daughter; _ape_,

-man.

-

-Delsin. I, 8. Is there. _W'dellsin_, he is _or_ does so. Zeis. _Gram._,

-p. 117.

-

-Delsinewo. III, 5. They are. _W'dellsinewo_, they are or do so. Zeis.

-_Gram._, p. 117.

-

-Eken. II, 2. Together. Probably an error for _nekama_, those.

-

-Elangomel. V, 38. Friendly to all. _Elangomellan_, my friend. Z.

-

-Elemamik. I, 3. Everywhere, _Elemamek_, everywhere. Z.

-

-Elendamep. I, 20. Thinking. On _elendam_, see above, p. 100.

-

-Eli. I, 21. While. _Eli_, because, then, so, that. K. Also a

-superlative prefix, as _eli kimi_ very privately.

-

-Elmusichik. IV, 4. The goers. _Elemussit_, he who goes away. Z.

-

-Elowaki. III, 17. Hunting country. _Eluwak_, most powerful. Z. In this

-word and in _elowapi_, Rafinesque mistook the meaning of the prefix.

-Compare _elowichik_.

-

-Elowapi. III, 19. Hunting manly. _Eli_, intensive, best or most, and

-_ape_, man, or perhaps _wapi_, knowing.

-

-Elowichik. III, 4, 5, 6. Hunters. From _allauwin_, to hunt. Z.;

-_allauwitaa_, let us go hunting. H.

-

-Eluwi. III, 5. Most. The superlative form _eli_, with the substantive

-verb suffix, _wi_.

-

-Eluwiwulit. IV, 36. The best. From _eluwi_, and _wulit_, good.

-

-Enolowin. IV, 9. Things who. Doubtful, perhaps, _nanne_, those;

-_owini_, beings, people.

-

-Epallahchund. V, 53. Failer, who fails. _Pallikiken_, to shoot amiss;

-_palliaan_, to go away.

-

-Epit. I, 8. Being there. I, 24. At. This is a suppositive form

-from _achpin_, called the "adverbial" by Zeis., _Gram._, p. 115,

-who translates it "where he is." It may also be translated by the

-preposition "at." See Heckewelder, _Correspondence with Duponceau_,

-Letter XXI.

-

-Eshohok. II, 7. Much penetrate. _Eschoochwen_, to go through. Z.

-

-Essop. I, 2, 3. He was.

-

-Essopak. I, 17. Were. II, i, 2. Had become. A form from _lissin_, to be

-_or_ do so.

-

-Ewak. III, 3. They go. _Ewak_, they go. Z.; from _aan_, to go.

-

-Ewenikiktit. V, 60. Who are they? _Auwenik_, who are they? Z. _Gram._,

-116. The term _Awanuts_ was that applied to the whites in general by

-the New England Indians. The Abbé Maurault derives it from _a8eni_,

-who, _uji_, whence; = whence come they? _Histoire des Abénakis_, p. 10.

-

-

-Gahani. II, 10. Shallow water. _Gahan_, shallow. K.

-

-Gaho. I, 12. Mother. See _Nigoha_.

-

-Gandhaton. IV, 7. Concealing or hiding themselves. _Gandhatton_, to

-hide, to conceal. K.

-

-Ganshowenik. V, 50. Noisy place (Niagara). _Ganschewen_, to roar, to

-make a great noise, Z.; or from _kanti_. See above, p. 73.

-

-Gattamin. 1, 19. Fat fruits. _N'gattamen_, I wish, desire. Z. See note

-to passage.

-

-Gattawisi. V, 25. Becoming fat. _Gatta_, do you want? Z.; _gattawisi_,

-becoming fat, proper form of Catawissa. Heck., _Ind. Names_, p. 360.

-See note.

-

-Gentikalanep. IV, 39. Festivals he made. _Kanti_, to sing

-and dance. See p. 73.

-

-Gichi. II, 5. Ready. See the root _kich_, p. 102.

-

-Gikenopalat. V, 23. Great warrior. _Gischigin_, to be born;

-_netopalisak_ = warrior. Z.

-

-Gishelendam. IV, 62. Conspiring. _Gischelendam_, to hatch or meditate

-something good or bad. See p. 103.

-

-Gishikin. II, 9. Being born. _Gischigin_, to be born. See pp. 102-3.

-

-Gishikshawipek. V, 26. Sun salt sea. _Gischihan_, to make; _schejek_,

-wampum.

-

-Gishuk. I, 5. Sun. See p. 103.

-

-Gotatamen. IV, 51. He desires. _N'gattamen_, I want, _or_ wish. Z.

-

-Gunehunga. IV, 33. They tarry. _Guneúnga_, they stay long. Heck., _Ind.

-Names_, p. 365.

-

-Gunehungtit. IV, 61. They settle. _Gunehunga_, they stay.

-

-Guneunga. III, 12, 20. They tarry. See _Gunehunga_.

-

-Gunitakan. IV, 62. Long-and-mild. _Guneu_, long.

-

-Gunokim. IV, 22. Long while fatherly. _Guno_, snow. Z. _Ooch_, father.

-

-Gutikuni. III, 18. Single night. _Gutti_, one; _nuktogunak_, one night.

-R. W.

-

-Hackung. I, 2. Above. _Hacki_, the earth. Z. _Hackunk_, on or at the

-earth. Raf. translates it as _hockung_, the place above, the sky,

-heaven. Camp.

-

-Hakhsinipek. III, 17. On hard, stony sea. _Achsin_, a stone; _pek_,

-a sea. It may mean "stony sea;" but in the connection I think it is

-metaphorical "stone-hard," _i. e._, frozen sea.

-

-Hakik. I, 4. Much land. _Hacki_, the earth. Z.

-

-Hallemiwis. I, 3. Eternal being. _Hallemiwi_, eternally. Z.

-

-Hanaholend. V, 24. River loving. _Amhanne_, river. H. _Ahoala_, to love.

-

-Hattanwulaton. IV, 60. He-has-possession. _Hattan_, to have; _wulaton_

-to own, to possess.

-

-Huminiend. IV, 25. Corn eater. _Pach-hamineu_, parched and beaten corn,

-R. W., whence our word _hominy_.

-

-Ikalawit. V, 55. Yonder between. _Ikali_, thither.

-

-Init'ako. I, 21. Worship snake. _Aan_, to come; _aki_, earth. Raf.

-derives the suffix from _achgook_, snake.

-

-Italissipek. IV, 28. Far from the sea. _Ikalissi_, further, more;

-_pek_, standing water, or sea.

-

-Janotowi. IV, 9. True-maker. _W'nutikowi_, he keeps watch. Z. Doubtful.

-

-Jinwis. I, 11. Man-being. See note to passage.

-

-Kamik. I, 24. Age or foretime. "_Kamig_, at the end of words, alludes

-to the ground." Baraga, _Otch. Dic. Gamunk_, on the other side of the

-water. Z.

-

-Kelik. III, 3. Much. Comp. _Kwelik._ An intensive prefix.

-

-Kelitgeman. V, 3. Much planting corn. Comp. _kelik_; _min_, corn or

-berry.

-

-Kichipek. V, 26. Big sea. _Kitschi_, great; _pek_, a body of still

-water. See p. 100.

-

-Kichitamak. V, 11, 36. Big Beaver. _Kitschi_, great; _tamaque_, beaver.

-

-Kicholen. III, 14. Big bird. _Kitchi_, great; _tscholens_, bird.

-

-Kihillalend. IV, 6. Thou killest some. _Nihillan_, to kill, _k'_, thou.

-

-Kimi. I, 21. Secretly. _Kimi_, privately. Z.

-

-Kiminikwi. IV, 32. Secretly far off. _Kimi_, privately.

-

-Kinchepend. IV, 55. Sharp he was. _Kineu_, sharp.

-

-Kipemapekan. V, 47. Big Lake going. _Kitschi_, great; _pek_, lake;

-_aan_, to go.

-

-Kitahikan. I, 21. Great ocean. III, 17. Of great ocean. _Kitahican_,

-the sea, ocean. Z.

-

-Kitanitowit. I, 2, 3, 9. God-Creator. See p. 218.

-

-Kitelendam. III, 9. Earnestly. To be in earnest. Z.

-

-Kitohatewa. V, 60. Big ships or birds. _Kito_, great; _haten_, he has.

-

-Kitshinaki. IV, 13. Big firland. _Kitschi_, great, and _shinaki_.

-

-Kiwis. I, 17. Thou being. _Kitschiwi_, truly, verily. Z.

-

-Kiwikhotan. V, 48. Visiting. _Kiwiken_, to visit.

-

-Kolachusien. V, 6. Pretty bluebird. _Kola_ = _wulit_, pretty. Doubtful.

-

-Kolakwaming. IV, 29. Fine plain at. _Wulit_, fine, beautiful. The sense

-is doubtful.

-

-Kolawil. Beautiful head. IV, 5, 8. _Wulit_, fine; _wil_, head.

-

-Komelendam. III, 11. Having no trouble. To be free from trouble or

-care. K.

-

-Kowiyey-tulpaking. III, 20. Old turtle land at. _Kikey_, old. K.

-_Tulpe_, turtle. Doubtful.

-

-Kshakan. I, 7. It blows hard. III, 2. It storms. _Kschachan_, the wind

-blows hard. K.

-

-Kshipehelen. II, 16. Water running off. _Kschippehellan_, the water

-flows rapidly, a strong current. Z. Z. also uses _higih hilleu_, the

-waterfalls. _Spelling Book_, p. 122.

-

-Kshipehelep. I, 7. It ran off. _K'schippehelleup_, the water ran off.

-Zeis. _Gram._, p. 224.

-

-Ksin. I, 20. Easy. _Ksinachpo_, he is at leisure.

-

-Kundokanup. IV, 3. Searching when. _N'doniken_, I seek, or, _n'donam_.

-Z.

-

-Kwamipokho. II, 16. Plain and mountain. _Klampeecheneu_, it is still or

-stagnant water. Z.

-

-Kwelik. I, 2, 4. Much water. I, 7. Deep water. _Quenek_ = _kwelek_,

-long, extended. Z. Compare _kelik_.

-

-Kwitikwond. IV, 31. Reprover. _Quittel_, to reprove. Z.

-

-Lakka welendam. III, 8. Troubled _or_ afraid. _Lachan welendam_, to be

-troubled in mind. K.

-

-Lamatanitis. V, 44. _Lamatan_ (Huron), friends. See above, p. 16.

-

-Lanewapi. III, 19. Eagle manly. _Woapalanne_, bald eagle. Z.

-

-Langomuwak. V, 60. Friendly they. _Langamu winaxu_. he looks friendly.

-Z.

-

-Langomuwi. V, 54. Friendly he. _Langundo_, peaceful, Z. From _langan_,

-light, easy.

-

-Langundit. V, 32. Made peace. _Langundo_, peaceful.

-

-Langundo. V, 1. Peaceful. _Langundo_, peaceful. Z.

-

-Langundowi. IV, 18. Peaceful he. See above.

-

-Lapawin. IV, 40. Whitened. _Lappi_, again; _pawa_, rich.

-

-Lappimahuk. IV, 41. Again there is war. _Lappi_, again; _machtagewak_,

-they are at war. Z.

-

-Lappinup. I, 9. Again when. Mr. Anthony translates this "again he

-spoke;" _aptonen_, to speak. Zeis.

-

-Lapihaneng. V, 27. Tide water at. _Lappi_, again; _amhanne_, flowing

-water. H.

-

-Lekhihitin. V, 5. Writer writing. _Lekhiket_, writer; _lekhiken_, to

-write. K.

-

-Leksahowen. IV, 23. Writing who. _Lekhasik_, written. K.

-

-Lennowak. I, 11, 18. Men. II, 1, 5. Men also. _Lenno_, man.

-

-Lessin. III, 4. To be. _Lissin_, to be _or_ do so.

-

-Linapi-ma. II, 14. Men there. _Lenape_, with suffix _ma_, there.

-

-Linapioken. IV, 1. Men fathers. Qy. "The fathers of the Linapi."

-

-Linkwekinuk. V, 19. Looking well about. _Linquechin_, to look, behold;

-_linquechinock_ Look here, behold! Z.

-

-Linnapewi. III, 1. True manly. III, 7. True men. "They are Lenape."

-

-Linni wulamen. IV, 63. Man of truth. _Lenno_, man; _wulamen_. See p.

-104.

-

-Linowi. II, 10. Men. _Lenno-wi_, he is a man.

-

-Linowimokom. II, 8, 13. Of men grandfather. _Lenno_, man; _mohomus_,

-grandfather.

-

-Lissilma. IV, 5. Be thou there. _Lissil_, imperative of _lissin_. Zeis.

-_Gram._, p. 118.

-

-Lohxin. II, 9. To move and dwell. _Lowin_, to pass by. K. _Lauchsin_,

-to walk, to live. Zeis. _Gram._, p. 132.

-

-Lokwelend. V, 15. Walker. _Lauchsin_, to live, to walk.

-

-Lowako. V, 16. North snake. _Lowan_, winter; _aki_, land.

-

-Lowaniwi. III, 6, II, 16. Northerlings _Lowan_, winter; _lowaneu_,

-north. Z.

-

-Lowanaki. III, 7. North country _Lowan_, winter; _aki_, land.

-

-Lowanapi. III, 19. Northern manly. _Lowan_, winter; _ape_, man, a _nomen

-gentile_.

-

-Lowanipekis. IV, 61. North of the lakes _Lowan_, winter; _pek_, lake;

-or _lowan, ape_, man; _aki_, land, "the land of the Northern men."

-

-Lowankwamink. III, 3. In northerly plain. _Lowan_, winter or north;

-_wemenque_, as we came from. Z; with the locative suffix _nk_.

-

-Lowanuski. IV, 45. Northern foes. _Lowan_, north or winter.

-

-Lowaponskan. V, 50. North walker. _Lowan_, winter; north; _pomsin_, to

-walk. Z.

-

-Lowashawa. IV, 41; V, 59. North and south, _Lowan_, north; _shawano_,

-south.

-

-Lowushkaking. V, 18. North land going. _Lowan_, north; _aki_, land.

-Doubtful.

-

-Luchundi. III, 14. They saying. _Luchundi_, they say, or, it is said. Z.

-_Gram_, p. 175.

-

-Lumowaki. III, 7. White country. _Loamoe_, long ago, ancient; _aki_,

-land.

-

-Lungundowin. II, 3. Peaceful or keeping peace. _Langundowi_, peaceful.

-

-Lusasaki. III, 10. Burned land. _Lussin_, to burn; _lusasu_, burnt. Z.

-

-Machelinik. IV, 58. Many places or towns. _Macheh_, much. K.

-

-Machigoklos. IV, 38. Big owl. _Macheu_, great; _goklos_, owl.

-

-Machiton. II, 3. Spoiling. _Matschihilleu_, spoiled. K. _Matschiton_,

-to spoil something, to make mischief. Z _Gram._, p. 222.

-

-Machitonanep. IV, 17. Much warfare then. Made mischief. See _Ante._

-

-Madawasim. IV, 34. Great meadow. _Matta_, no, not; _assin_, stone.

-

-Mahiliniki. V, 46. There was Hilinis. Perhaps "Illini," the Chipeways

-or Illinois.

-

-Mahongwi. V, 31. There Hong (Mengui) _or_ lickings. Mengwe? See p. 14.

-

-Mahongwipallat. V, 53. Mengwi was. See last word.

-

-Mahongwichamen. V, 54. Mengwi frightened.

-

-Makatapi. IV, 16. Blacking man. _Machit_, bad, evil; _ape_, man.

-

-Makdopannik. V, 4, and Makdupannek, II, 11. They were many. _Macheh_,

-many.

-

-Makeleyachick. V, 9. Many going. See above.

-

-Makelohok. IV, 48. They are many. See above.

-

-Makeliming. V, 6. Much fruits at. _Machelemuwi_, honorable, precious K.

-Or _macheli_, much; _min_, fruits.

-

-Makelining. V, 8. Much river at. _Machelensin_, to be proud or

-high-minded. K. Or, _macheli_, much or many; _amhanne_, rivers, "the

-place of many streams."

-

-Makelima. IV, 56. Much there is. _Macheli_, much or many.

-

-Makelinik. V, 7. Many towns. _Macheli_, many; _wik_, houses.

-

-Makeliwulit. V, 38. Much good done. _Macheli_, much; _wulit_, good.

-

-Makelomush. V, 41. Much honored. _Machelemuxit_, he that is honored. Z.

-

-Makhiawip. V, 27. Red arrow. _Machke_, red.

-

-Makimani. I, 14. Bad spirit. _Machi manito_, the bad manito.

-

-Makonowiki. V, 46. There was Konowis. Qy. _Achgunnan_, he is clothed.

-Z. _Mach_, = red; _mecaneu_, dog.

-

-Makowini. I, 14; II, 1. Bad beings. _Mach_, from _machtit_, bad;

-_owini_, q. v.

-

-Makpalliton. V, 15. Much warfare. _Macheli_, much, and _palliton_, q. v.

-

-Maktapan. I, 23. Bad weather. _Machtapan_, stormy weather. K.

-

-Maktaton. I, 22. Unhappiness. _Machtatemamoagan_, unhappiness. K.

-

-Mangipitak. IV, 22. Big teeth. _Amangi_, big, great; _wipit_, his teeth.

-

-Mani. I, 8. Made. _Maniton_, to make.

-

-Manito. I, 9, 10. He made. II, 12. Spirit. See notes.

-

-Manitoak. I, 9, 17. The spirits or makers.

-

-Manup. IV, 1. There were then. Doubtful. Comp. _anup_.

-

-Mapawaki. V, 22. There is rich land. _Pawa_, rich; _aki_, land.

-Doubtful.

-

-Mashawoniki. V, 46. There was Shawonis. _Meshe_, great, in comp.

-

-Mashkipokhing. IV, 7. Bear hills at. _Machk_, bear; but probably

-from _maskiek_, Chip. _mashkig_, swamp or marsh, and _pachkink_, the

-division or valley between the mountains.

-

-Maskaboush. II, 8. Strong hare. _Maskan_ and _wabos_, hare. See anté,

-p. 130.

-

-Maskan. II, 1, 2, 5, 16. Powerful or dire. _Meckek_, great, large;

-_mangain_, Nant. _mashka_, Chip. strong. _Màskane_, strong, rapid.

-Heck., _Ind. Names_, p. 355.

-

-Maskanako. II, 1, 2, 5. Strong snake. _Maskan_, large or strong;

-_achgook_, snake.

-

-Maskansisil. IV, 37. Strong buffalo. _Maskan_, and _sisil_.

-

-Maskansini. IV, 43. Strong stone. _Maskan_, and _assin_, a stone.

-

-Maskekitong. V, 28. Strong falls at (Trenton). _Maskan_, and

-_kithanne_, main stream. See Heck. _Ind. Names_, p. 355, where this

-word is given and analyzed.

-

-Matemik. IV, 20. Builder of towns. _Matta_, not; _mequik_, blood. Z.

-

-Matta. II, 3. Not. _Matta_, no, not.

-

-Mattakohaki. V, 22. Without snake land. _Matta_, not; _achgook_, snake;

-_aki_, land.

-

-Mattalogas. I, 22. Wickedness. _Machtit_, bad, evil;

-_mattalogasowagon_, a sinful act. Zeis _Gram_, p. 103.

-

-Mattapewi. II, 4. Less man. _Mattapeu_, he is not at home. Z.

-

-Matemenend. IV, 36 There _or_ now Tamenend.

-

-Mawuhtenal. V, 22 There is good thing. _Wuht_, good.

-

-Mayoksuwi. IV, 53. Of one mind. _Mawat_, one, only one. K.

-

-Mboagan. I, 23. Death. _M'boagan_, death. Z.

-

-Mekemkink. I, 21. On earth. _Mach_, prefix indicating evil or

-misfortune, from _machtit_.

-

-Mekwazoan. II, 4. Fighting. _Mechtagan_, to fight. K.

-

-Menak. I, 8 Islands. _Menatey_, an island.

-

-Menalting. IV, 4, 42 In assembly met. Menachtin, to drink together. K,

-_Menaltink_, the place where we drank H _Ind. Names_, p. 371.

-

-Menapit. II, 8. At that island. _Menatey_, island, _epit_, at.

-

-Meshautang. III, 3. Game. _Mechtit_, much, _achtu_, deer Z. In the N.

-J. dialect, deer is _aatu_; hence the meaning is "many deer."

-

-Messisuwi. IV, 44. Whole he. _Metschi schawi_, very, ready Z.

-

-Metzipannek. II, 11. They did eat. _Mitzopannik_, they have eaten.

-Zeis. _Gram_, p. 124.

-

-Michihaki. IV, 3. Big land. _Mechti_, much, _aki_, land.

-

-Michimini. IV, 34. Much corn. _Mechtil_, much, _min_, edible fruit.

-

-Milap. I, 12, 13 He gave him. _Mil_ or _miltin_, to give. The terminal

-_p_ marks the pretent.

-

-Minigeman. IV, 25. Corn planting. _Min_, edible fruit; for corn, see p.

-48.

-

-Minihaking. IV, 24 Corn land at. _Min_, edible fruit; _aki_, land.

-

-Minsimini. V, 52. Wolf tribe. See p. 36.

-

-Mitzi. I, 19. Food. _Mitzin_, to eat.

-

-Mokol. II, 12 Boat. _Amochol_, a boat Zeis. _Gram_, p. 101

-

-Mokolakolin. V, 17. In boats he snaking. See above. _Aki_, land.

-

-Mokom. V, 17. Grandfather. _Muchomsena_, our grandfather Z.

-

-Mokolmokom. V, 17. Boats grandfather. _Amochol_, boat; _muchom_,

-ancestor.

-

-Moshakwat. I, 7. It clears up. _Moschkakquat_, clear weather. K.

-

-Mukum. I, 11. Ancestor. _Muchomes_, grandfather. K.

-

-Nahiwi. II, 10. Above water or afloat. _Nahiwi_, down the water, down

-stream. K.

-

-Nakhagattamen. V, 52. 3 desiring. _Nacha_, three; _gattamen_, to wish.

-

-Nakkalisin. V, 52. 3 to be. _Nacha_, three; _lissin_, to be _or_ do so.

-

-Nakopowa. III, 8. The snake priest. _Pawa_, priest. See above, p. 70.

-The prefix doubtful.

-

-Nakowa. II, 6. Black snake. _Nachoak_, three persons. Z.

-

-Nakowak. I, 14. Black snakes. _Nachohaneu_, he is alone. Z.

-_Sukachgook_, black snake. Z. Doubtful.

-

-Nallahemen. III, 13. Navigating. _Nallahemen_, to boat up the stream. K.

-

-Nallimetzin. IV, 29. At last to eat. _Nall_, that, at last; _mitzin_,

-to eat.

-

-Namenep. I, 20. Pleased. _Namen_, to know, understand.

-

-Namesaki. IV, 14. Fish land; _Namaes_, fish; _aki_, land.

-

-Namesik. I, 13. Fishes. _Namessall_, fishes. Zeis. _Gram._, p. 101.

-

-Namesuagipek. III, 12. Fish resort sea. _Namaes_, fish; _pek_, lake.

-

-Nanaboush. II, 8, 13. Nana-hare. See p. 130.

-

-Nantiné. I, 19. The fairies. _Naten_, to fetch. Z.

-

-Nantinewak. I, 18. Fairies also. Pl. form from _naten_, to fetch.

-

-Nekama. IV, 9, 10, 19. Him. Him, them.

-

-Nekohatami. IV, 35. Alone the first. _Netami_, the first.

-

-Nemassipi. IV, 49. Fish river. _Namaes_, fish; _sipi_, river.

-

-Nenachihat. V, 58. Watcher. _Nenachgistawachtin_, to listen to one

-another, to hear one. K. Hence _hearer_.

-

-Nentegowi. V, 16. The Nentegos. _Nentégo_ is the proper name of the

-Nanticokes, who inhabited the eastern shore of Maryland. See p. 22.

-

-Netamaki. I, 24. First land. _Netami_, first; _aki_, land.

-

-Netami. I, 12, 18, 19. The first. _Netami_, the first. Z. _Gram._, p.

-108.

-

-Nguttichin. III, 16. All agreed. _'Nguttitehen_, to be of one heart and

-mind. Z.

-

-Nigoha. I, 18. Mother. _Ngahomes_, my mother. See Zeis. _Gram._, p. 100.

-

-Nihantowit. II, 4. Dead keeper. _'Nihillowet_, murderer

-(_nihillanowet_). See p. 102.

-

-Nihillanep. IV, 43. He killed. See p. 102.

-

-Nihillapewin. III, 11. Being free. _Nihillapewi_, free. Z. See p. 101.

-

-Nihillen. III, 15. To kill _or_ annihilate. _Nihilla_, I kill. Z. See

-p. 101.

-

-Nijini. I, 10, 19; II, 2. The Jins. _Nik_, these, those. K. _Nigani_,

-the first, the foremost. Z. See notes.

-

-Nillawi. III, 18. By night or in the dark. _Nipahwi_, by night. Z.

-

-Nipahum. I, 5. Moon. _Nipahump_, moon, _Min_.

-

-Nishawi. II, 3. Both, _Nischa_, two.

-

-Nitaton. IV, 11. To be able. To know how to do it. Z.

-

-Nitatonep. IV, 43. He was able. See above. Preterit.

-

-Nitisak. I, 16. Friends. _Nitis_, confidential friend. (Heck, p. 438.)

-

-Nitilowan. IV, 54. Friends of north. _Nitis_, and _lowan_, north.

-

-Nolandowak. IV, 49. Lazy they. _Nolhand_, lazy. K.

-

-Nolemiwi. I, 3. Invisible. Invisible. Z.

-

-Nungihillan. III, 10. By trembling. _Nungihillan_, to tremble. K.

-

-Nungiwi. IV, 64. Trembling he. See above.

-

-Okwewi. I, 18. Wives. _Ochquewak_, women. Z.

-

-Okwisapi. III, 19 With wives or women of man. _Ochque_, woman; _ape_,

-man.

-

-Oligonunk. IV, 29. Hollow mountain over. _Wahlo_, a cavern _or_ a

-hollow between hills. _Oley_, in Berks county, Pa., the name of a

-Moravian settlement, is from this root.

-

-Olini. III, 18. The men _or_ people. From root _ni_, p. 101.

-

-Olumapi. IV, 23. Bundler of written sticks. See p. 161.

-

-Onowutok. V, 12. Prophet. _Owoatan_, to know. K.

-

-Opannek. III, 16. They went. From _aan_, to go, and perhaps with prefix

-_wab_ or _op_, east.

-

-Opekasit. IV, 47. Easterly looking. _Waopink_ or _opūnk_, opossum. From

-the root _wab_, white. See p. 43.

-

-Opeleken. I, 8. It looks bright. Root _wab_ or _op_. See last word.

-

-Otaliwako. V, 43. There snake _or_ Otalis (Cherokis).

-

-Otaliwi. V, 56. Cherokees of Mts.

-

-Ouken. III, 12. Fathers. _Ochwall_, his father. Zeis. _Gram_, p. 100.

-

-Owagan. I, 22, or Owagon, I, 7. Deeds, action. A verbal suffix. See p.

-101.

-

-Owak. I, 4. Much air or clouds. An error for _woak_, and. Comp. Zeis.

-_Spelling Book_, p. 122.

-

-Owanaku. I, 2. Foggy. _Awonn_. Z. _Auan_, N. J., fog.

-

-Owini. I, 12. First beings I, 16; II, 5, 9. Beings. Rafinesque says

-of this word, that it "may be analyzed _o-wi-ni_, 'such they men' or

-beings." It would seem to be a form of the substantive verb termination

-_wi_.

-

-Owinkwak. I, 10. First beings also. _Owini_, and _wak_, and.

-

-Paganchihilla. IV, 59. Great fulfiller. _Pachgihillan_, to break, break

-asunder. K.

-

-Pakimitzin. V, 49. Cranberry eating. _Pakihm_, cranberries; _mitzin_,

-to eat.

-

-Pallalogas. I, 22. Crime. _Pallalogosawagan_, crime, evil deed. Zeis.

-_Gram._, p. 103.

-

-Palliaal. III, 9. Go away. The same. Zeis. _Gram._, p. 243. An

-imperative; but not so used in the text.

-

-Pailihilla. IV, 56. Spoil and killing. From _pallilissin_, to do wrong.

-Zeis. _Gram._, p. 243.

-

-Palliton. II, 3. Fighting. II, 5. To destroy or spoil. II, 7. Much

-spoiling or destroying. _Palliton_, to do ill, to spoil. Zeis. _Gram._,

-p. 222.

-

-Pallitonep. IV, 44, 46. He war made. It is the imperfect of _palliton_,

-to despoil, fight.

-

-Pallitonepit. IV, 47. At the warfare. Preterit of the above.

-

-Palliwi. II, 16. Elsewhere. Ibid. Z.

-

-Palpal. II, 12. Come, come. _Palite_, when he comes. Z.

-

-Paniton. II, 15. Let it be. _Paliton_, to spoil, injure. Z.

-

-Pataman. II, 15. Praying. _Pataman_, to pray. K.

-

-Pawanami. V, 14. Rich water turtle. _Pawalessin_, to be rich.

-

-Pawasinep. III, 13. Rich was. _Pawa_, rich.

-

-Payat. I, 23. Coming. _Paan_, to come. Conjugated in Zeis. _Gram._, p.

-148. _Payat_, he who comes _or_ is coming. From the root _an_, to move.

-Cf. _Aan_.

-

-Payat-chik. I, 22. Coming them. See above.

-

-Payaking. III, 20. Coming at. See above.

-

-Payat payat. II, 12. Coming, coming. See above.

-

-Pechimin. III, 10. Thus escaping. _Pach-_, to separate, divide, to

-split asunder.

-

-Pehella. II, 7. Much water rushing. II, 10. Flood. See

-_Kschippehellen_.

-

-Peklinkwekin. V, 59. Sea looking. _Pek_, still water, lake, sea.

-

-Pekochilowan. V, 23. Near north. _Lowan_, north.

-

-Pemaholend. IV, 20. Constantly beloved. _Ahoala_, to love.

-

-Pemapaki. IV, 14. Lake land. Apparently for _menuppekink_, at the lake.

-

-Pematalli. V, 17. Constant those. _Talli_, there.

-

-Penauwelendamep. II, 5. Resolved. _Penauwelendam_, to consider about

-something. Z.

-

-Penkwihilen. II, 16. It is drying. _Penquihillen_, dried. K.

-

-Pepomahemen. V, 8. Navigator up. Doubtful.

-

-Petonep. II, 6. He brought. _Peton_, to bring. Z.

-

-Peyachik. III, 4. Comers. See _Payat_.

-

-Pikihil. III, 10. Is torn. _Pikihillen_, torn, rent in pieces. K.

-

-Pilwhalin. IV, 21. Holy goer. _Pilhik_, clean, pure.

-

-Pimikhasuwi. IV, 57. Stirring about he.

-

-Piskwilowan. V, 31. Against north. _Tipisqui_, against. Z. _Lowan_,

-north.

-

-Pitenumen. V, 39. Mistaken. _Pitenummen_, to make a mistake. Z.

-

-Pohoka. II, 7. Much go to hills. _Pokawachne_, creek between two hills.

-The word does not refer to hills, but to the division, cleft or valley

-between hills.

-

-Pokhapokhapek. III, 12. Gaping sea, _Pocqueu_, a muscle, clam. Z. An

-important article of food to the natives; _pek_, a lake or sea.

-

-Pokhakhopak. III, 17. At gap snake sea. See above.

-

-Pokwihil. III, 4. Divided or broken. III, 10. Is broken. _Poquihilleu_

-or _poquiecheu_, broken. K. The root is _pach_, to split, divide.

-

-Pomisinep. IV, 52. Went _or_ passed. _Pomsin_, to walk. K.

-

-Pommixin. II, 9, 10. Creeping. _Pommisgen_, to begin to walk;

-_pommixin_, to creep. K.

-

-Ponskan. III, 18. Much walking. _Pommauchsin_, to walk.

-

-Powa. III, 4. Rich, for _Pawa_, rich, etc. See p. 70. See words under

-_pawa_.

-

-Powako. I, 21. Priest snake. See above.

-

-Powatanep. IV, 39. Pontiff was. See above.

-

-Powatapi. III, 19. Priest manly. See above.

-

-Psakwiken. III, 1. Close together. _Psakquiechen_, close together. K.

-

-Pungelika. V, 31. Lynx well like (Eries). _Pongus_, sand fly. K.

-Doubtful.

-

-Pungusak. I, 15. Gnats. _Pongus_, sand fly, K.

-

-Sakelendam. IV, 47. Being sad. _Sakquelendam_, to be sad. K.

-

-Sakima. IV, 5. King. See p. 46.

-

-Sakimachik. IV, 26. See above.

-

-Sakimak. IV, 17. Kings. See above.

-

-Sakimakichwon. V, 33. With this great king. See above.

-

-Sakimalanop. IV, 33. King was made. See above.

-

-Sakimanep. IV, 8, 9, 15, 18. King was. See above. Preterite form.

-

-Saskwihanang. V, 24. Susquehanah (branchy R.) at. See p. 14.

-

-Sayewis. I, 3. First being. _Schawi_, immediately, directly. Z.

-

-Shabigaki. IV, 13. Shore land. This seems a more correct form than

-Heckewelder's _scheyichbi_. See p. 40.

-

-Shak. I, 14. But. _Schuk_, but.

-

-Shakagapewi. IV, 64. Just and upright he. _Schachachgapewi_, he is

-honest, righteous. K.

-

-Shakagapip. IV, 19. A just man he was. _Schachach_, straight; here used

-in a metaphorical sense for just.

-

-Shawaniwaen. IV, 12, 24. South he goes. _Shawano_, south.

-

-Shawanaki. IV, 13. South land. _Shawano_, south; _aki_, land. Zeis.

-gives _schawenneu_ for south.

-

-Shawanaking. V, 10. South land at. See above.

-

-Shawanapi. III, 19. Southern manly. _Shawano_, and _ape_, man.

-

-Shawaniluen. IV, 10. South he saying. _Shawano_, and _luen_, to say.

-

-Shawaniwak. IV, 59. South they go. _Shawano_, and _ewak_.

-

-Shawanipalat. V, 42. South warrior. _Shawano_, and _itapalat_.

-

-Shawanipekis. IV, 60. South of the lakes. _Shawano_, and _pek_, lake.

-

-Shawaniwi. III, 6. Southerlings. _Shawano_, with suffix _wi_.

-

-Shawanowi. V, 10. The Shawani. See above.

-

-Shawapama. IV, 17. South and east there. _Shawano_, _wapan_, east, and

-_ma_, there.

-

-Shawelendamep. II, 2. Become troubled. _Acquiwelendam_, to disquiet. Z.

-With intensive prefix _ksch_.

-

-Shawoken. III, 10. So far going. _Schewak_, weak?

-

-Shayabinitis. V, 57. Shore friend. See next words. _Nitis_, friend.

-

-Shayabian. V, 37. Shore (or Jersey) going. _Schejek_, a string of

-wampum. Z.

-

-Sheyabing. V, 51. At New Jersey _or_ shore. _Scheyichbi_, Indian name

-of New Jersey. (Heck., p. 51.) See p. 40.

-

-Shinaking. III, 20; IV, 1, 5. At fir-land. Chip. _jin-goh_, spruce fir.

-Bar. _Schind_, spruce. Z. _Aki_, land; _nk_, locative termination, "the

-place of spruce firs."

-

-Shingalan. II, 2. Hating. _Schingalan_, to hate somebody. K.

-

-Shingalusit. II, 2; V, 56. Foe, foes. _Schingalusit_, enemy, adversary.

-K.

-

-Shiwapi. IV, 27. Salt man. _Schwewak_, salt meat; _sikey_, salt.

-

-Showihilla. IV, 7. Weak. _Schawek_, weak.

-

-Shukand. I, 20. But then. _Schukund_, only, but then.

-

-Sili. III, 3. Cattle. _Sisili_, a buffalo. See note to verse.

-

-Sin. III, 4. To be. _Lissin_, to be _or_ do so.

-

-Sinako. V, 16. Strong snake. _Assin_, stone; _aki_, land.

-

-Sipakgamen. IV, 55. River over against. _Sipi_, river. See _Agamunk_.

-

-Sisilaki. IV, 14. Cattle land. _Sisiliamuus_, a buffalo, N. J.

-

-Sisilaking. IV, 29. Cattle land at. _Sisili_, buffalo; _aki_, land.

-

-Sittamaganat. V, 2. Path leader. Pipe-bearer. See note to IV, 2.

-

-Sitwahikho. II, 16. Path of cave. _Tschitqui_, silent;

-_tschitquihillewak_, they are silent. Z.

-

-Slangelendam. IV, 31. Disliking. _Skattelendam_, to loathe, to hate.

-

-Sohalawak. I, 4, 5, 6, 14, 15; IV, 23. He causes them. See note.

-

-Sohalgol. IV, 25. He causes it. See last word.

-

-Taquachi. IV, 24. Shiverer with cold. _Tachquatten_, frozen. K.

-

-Takauwesit. III, 5. The best. _Tach_, together, to tie, etc. Hence

-united, harmonious.

-

-Talamatan. IV, 54, 61, 63, 64. Hurons. See p. 16.

-

-Talamatanitis. IV, 61. Huron friends. See _Lamatanitis_.

-

-Talegachukang. V, 19. Allegheny Mts going. Doubtful.

-

-Talegaking. V, 1. Talega land at. See p. 230.

-

-Taleganah. V, 14. Talega R, at. See p. 230.

-

-Talegawik. IV, 56. Talega they. See p. 230.

-

-Talegawil. IV, 52. Talega head _or_ emperor. See p. 230. _Wil_, head.

-

-Talegawunkik. V, 45. Talegas west visitor. See p. 230. _Wunken_, west;

-_kiwiken_, to visit.

-

-Talligewi. IV, 50. Talegas _or_ there found. See p. 229.

-

-Tamaganat. IV, 55. Leader. _Gelelemend_ = the leader. Heck. _Ind.

-Names_, p. 392. See note to IV, 2.

-

-Tamaganena. V, 2. Chieftain such _or_ Beaver leader. Pipe-bearer. See

-note to IV, 2.

-

-Tamakwapi. III, 19. Beaver manly. _Tamaque_. Camp. _Ktemaque_. Zeis. A

-beaver. Mohegan, _amuchke_, Schmick.

-

-Tamakwi. IV, 12. Beaver he. See last word.

-

-Tamenend. IV, 35; Tamanend, V, 32. Affable (beaver like). _Temenend_,

-affable. Heck.

-

-Tankawun. V, 9. Little cloud. _Tangelensuwi_, modest, humble;

-_tangitti_, small.

-

-Tapitawi. II, 14. Altogether. _Tachguiwi_, together. Z.

-

-Tashawinso. V, 51. At leisure gatherer.

-

-Tasukamend. IV, 19. Never black _or_ bad. _Ta_, not, _suckeu_, black. Z.

-

-Tatalli. II, 10. Which way _or_ shall there. _Tatalli_, whitherwards. K.

-

-Tawanitip. V, 49. Ottawas made friends; _nitis_, friend.

-

-Tellen. IV, 17. Ten.

-

-Tellenchen kittapakki. III, 18. 10,000.

-

-Tenche kentit. IV, 58. Opening path. _Tenk_, _titit_, little. K.

-Doubtful.

-

-Tendki. III, 8. Being there. _Tindey_, fire. Z. _Tenden_, _Min_.;

-_yawagan tendki_, the cabin-fires.

-

-Tenk wonwi. IV, 27, 30. Dry-he. _Teng_- or _tenk_- = little. K.

-

-Thupin. III, 2. It is cold. _Teu_, it is cold. K.

-

-Tihill. III, 3. Coolness. _Tillihan_, it is cool. K.

-

-Topan. III, 2. It freezes. _Tepan_, white frost.

-

-Topanpek. III, 16. Frozen sea. _Tepan_, and; _pek_, lake.

-

-Towakon. IV, 46. Towako. V, 16. Father snake. _Tawa_ and _aki_, the

-Ottawas or Twightees. See note to V, 16.

-

-Tsehepicken. IV, 49. Separated. _Tschetschpiechen_, to separate. K.

-

-Tulagishatten. II, 9. At Tula he is ready. _Tulpe_, turtle;

-_gischatten_, it is ready, done, finished.

-

-Tulamokom. II, 13. A turtle's grandfather. _Tulpe_, turtle. See _Mokom_.

-

-Tulapewi. II, 14. Turtle there. _Tulpe_, a water turtle. K.

-

-Tulapewini. III, 1. Turtle being. See above.

-

-Tulapima. II, 14. Turtle there. _Tulpe_, and _ma_, there.

-

-Tulapin. II, 10. Turtle-back. _Tulpe_, turtle.

-

-Tulapit. II, 8. At Tula or turtle land. _Tulpe_, and _epit_, q. v.

-

-Tulapiwi. III, 7. The turtling. _Tulpe_, and suffix _wi_.

-

-Tulpenaki. III, 7. Turtle country. _Tulpe_, and _aki_, land.

-

-Tulpewi. II, 15. Turtle he. See above. _Tulapewi_.

-

-Tulpewik. I, 13. Turtles. See above.

-

-Tumaskan. IV, 42. Wolf strong. _Temmeu_, wolf, Z.

-

-Tumewand. V, 29. The wolfers (mohican). _Temmeu_, wolf, _anit_ = the

-wolf god, or magician.

-

-Tumewapi. III, 19. Wolf manly. _Temmeu_, and _ape_ man; a _nomen

-gentile_.

-

-Uchewak. I, 15. Flies. _Utschewak_, flies. Z.

-

-Unamini. V, 52. Turtle tribe. See p. 36.

-

-Unchihillen. V, 39. Coming from somewhere. _Untschihilleu_ it comes

-from somewhere rapidly, to flow out.

-

-Wagan. II, 16. Action. See _Owagan_.

-

-Wak. I, 2. And. Id.

-

-Wakaholend. IV, 33. Loving, beloved. _Ahoalan_, to love. _Woakaholend_.

-Heck. _Ind. Names_, p. 395.

-

-Wakon. I, 21. Snake god. _Wachunk_, high (Min.) Perhaps a form of

-_akiuk_, earthward.

-

-Wallama. IV, 40. Painted. See p. 161.

-

-Wallamolumin. V, 5. Painted-booking. See p. 161.

-

-Wangomend. V, 55. Saluted. Id. Heck. _Ind. Names_, p. 395.

-

-Wapachikis. V. 57. White crab. _Woapeu_, white. Z. The root _wab, wap_,

-or _op_, white, light, the east, etc., occurs in numerous words.

-

-Wapagumoshki. V, 44. White otter. See above.

-

-Wapagishik. IV, 48. East sun or sunrise. _Wap_, and _gischuch_.

-

-Wapagokhos. IV, 8. White owl. _Wap_, and _gokhos_, owl. Z.

-

-Wapahacki. V, 37. White body. _Wap_, and _hackey_, body.

-

-Wapahoning. V, 11. White Lick at. _Wap_, and _mahoning_. Z. At the deer

-lick.

-

-Wapakisinep. V, 21. East land was. _Wap_, and _aki_, land, with

-preterit suffix.

-

-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).

-

-

-

-

-INDEX OF AUTHORS

-

-(_The principal references are in full-faced type._)

-

-  Abbott, C. C., 44, 52, 57, 69.

-  Adair, J., 61.

-  Alsop, G., 14.

-  Anthony, A., 156, 161, 219.

-  Aupaumut, H., 18, 20, 23, 45, 113.

-

-  Baraga, J., 35, 59, 62.

-  Barton, B. S., 146.

-  Beach, W. W., 115, 125.

-  Beatty, C., 23, 47, 69, 138.

-  Bozman, J., 15, 23, 29.

-  Brainerd, D., 46, 62, 65, 127, 137.

-  Brickell, J., 64.

-  Brunner, D. F., 52, 57.

-

-  Campanius, T., 66, =75=, 96, 116, 126, 131.

-  Clark, W. P., 152.

-  Copway, G., 61, 160, 219.

-  Cummings, A., 87.

-  Cuoq, F. H., 71, 105.

-

-  Darlington, W., 50.

-  Darwin, C., 140.

-  De Laet, 31.

-  Dencke, C. F., 84.

-  Denny, E., 86, 94.

-  Donkers, J., 132.

-  Drake, S. G., 163.

-  Duponceau, P. S., 77, 102,  121, 155.

-  Durant, M., 122.

-

-  Eager, 36.

-  Ettwein, J., 14, 18, 47, 51, =83=, 132, 229, etc.

-  Evelin, R., 41.

-

-  Fast, C., 125.

-  Fleet, H., 27.

-  Force, M. J., 29, 31.

-  Foulke, W. P., 116.

-

-  Gallatin, A., 31, 112, 120.

-  Gray, A., 149, 155.

-  Grube, B. A., 83, 256.

-  Guss, N. L., 14.

-

-  Haldeman, S. S., 150, 162.

-  Hale, H., 12, 17, 18, 36, 95, 112, 156.

-  Hammond, W. A., 110.

-  Harrison, W. H., 64, 112.

-  Haven, S. F., 150.

-  Haywood, J., 17.

-  Heckewelder, J., 15-16, 18, 20-23, 30, 35, 43, 78, 92, 128,

-                   136, 140, 146, 219, etc.

-  Hendricks, Capt., 21.

-  Henry, M. J., 37, 45, =86=.

-  Hoffman, W. J., 152.

-  Holland, F. R., 85.

-  Hough, 125, 229.

-  Howse, J., 13, 94, 98, 103, 105.

-

-  James, E., 61, 152.

-  Jogues, I., 225.

-  Jones, D., 60.

-  Jones, P., 16.

-  Johnston, J., 26, 30, 125, 145.

-

-  Kalm, P., 46, 50, 52.

-  Kampman, Rev., 28, 84.

-

-  Lacombe, A., 12, 26, 43, 103, etc.

-  Lawson, J., 61.

-  Lindstrom, 131.

-  Long, J., 20.

-  Loskiel, G. H., 18, 29, 47, 70, 91, 137, 229, etc.

-  Luckenbach, A., 85.

-

-  McCoy, I., 125.

-  McKenney, T. L., 224.

-  Mallery, G., 152.

-  Martin, H., 54.

-  Maurault, J. A., 256.

-  Mayer, B., 162.

-  Meeker, J., 87.

-  Mezzofanti, Cardinal, 108.

-  Morgan, L. H., 12, 19, 21, 34, 40, 47, 93.

-  Morse, J., 31, 113, 145.

-  Murray, W. V., 24.

-

-  Neill, E. D., 27.

-

-  Occum, S., 67, 70.

-

-  Peale, F., 51.

-  Peet, S. D., 124.

-  Penn, Wm., 58, 75, 122.

-  Petitot, E., 256.

-  Pickering, J., 94.

-  Porter, T. C., 57.

-  Proud, R., 20, 37, 45.

-

-  Rafinesque, C. S., =148=, etc.

-  Rasles, S., 60, 94, etc.

-  Reichel, W. C., 22.

-  Richardson, J., 58.

-  Roth, J., =78=.

-  Ruttenber, E. M., 20, 21, 36, 42, 55, 116, 119.

-

-  Schmick, J. J., 22.

-  Schoolcraft, H. R., 20, 58, 62, 87, 109, 133, 160, 129, etc.

-  Schweinitz, E. de, 25, 62, 129, etc.

-  Scull, N., 36.

-  Shea, J. G., 14, 231.

-  Silliman, B., 155.

-  Sluyter, Peter, 132.

-  Smith, G., 38.

-  Smith, J., 23, 26, 114.

-  Smith, S., 37.

-  Squier, E. G., 163, 167, 219, etc.

-  Stiles, Pres., 35.

-  Strachey, W., 67.

-

-  Tanner, J., 152, 160, 219.

-  Thomas, C., 17.

-  Thomas, G., 54, =75=, 91, 96.

-  Thompson, C., 48, 115, 121.

-  Tobias, G., 87, 88.

-  Trumbull, J. H., 20, 30, 33, 46, 49, 71,

-                   74, 90, 97, 105, 219, etc.

-  Tryon, G. W., 150.

-

-  Van der Donck, 44, 51, 136.

-  Vincent, F., 60.

-

-  Ward, Dr., 153-4.

-  Wassenaer, 55, 72.

-  Watson, J.,

-  Weiser, Conrad, 60, 123.

-  Whipple, Lt., 87, 96.

-  White, A., 27, 28.

-  Wied, Prince of, 55.

-  Williams, R., 30, 55, 61, 94.

-

-  Young, T., 38, 63.

-

-  Zeisberger, 35, 55, 62, 69, =76=, 105,

-              113, 129, 134, etc.

-

-

-

-

-INDEX OF SUBJECTS

-

-(_The principal references are in full-faced type_.)

-

-  Abnaki, 11, 19.

-   derivation of name, 256.

-  Age of Gold, 135, 222.

-  Agozhagauta, 14, 255.

-    derivation of, 255

-  Algonkins, location, 9.

-    dialects, 11, 89, 93.

-    dialects, traits of, 89.

-    myths, 67, 130, 164, 167.

-    legends, 145.

-    eastern origin of, 14, 145, 256.

-  Allemœbi, chief, 123.

-  Alligewi, 141-2, 229-31.

-  Alleghany, derivation, 229-31.

-  Alternating consonants, 94.

-  Andastes, 14.

-  Arms, native, 53.

-  Assigunaik, 228.

-  Assiwikales, 32.

-  Auquitsaukon, 35.

-

-  Bear, Naked, legend of, 146.

-  Blackfeet, 9, 49, 130.

-  Bones, preservation of, 25, 54.

-  Book, Lenape word for, 59.

-  Brandywine creek, Indians on, 48.

-  Brant, Joseph, 122.

-  Brush nets, 53.

-  Buffalo, the, 226.

-

-  Cachnawayes, 26.

-  Canai. See _Conoys_.

-  Canassatego, 15, 114, 121.

-  Canaways. See _Conoys_.

-  Cantico, derivation, 73.

-  Cape May, tribes at, 41.

-  Cardinal Points, the, 67.

-  Carolina, tribes from, 25, 31, 32.

-  Catawbas, 31.

-  Cherokees, 13, =16=, 166, 230.

-  Chesapeake Bay, Indians on, 15, 23-5.

-  Chicomoztoc, 139.

-  Chihohockies, 37.

-  Chiholacki, the, 20, 37.

-  Chilicothe, 30.

-  Chipeways, 9, 56, 62, 113, 130-1, 151-2, 222.

-  Christina Creek, 15.

-  Civility, chief, 48.

-  Cohongorontas, 15.

-  Condolence, custom of, 18.

-  Conestoga Creek, 15.

-  Conestogas, 14.

-  Confederacy, Algonkin, 19.

-  Conoys, =25=.

-  Conoy town, 29.

-  Copper, use of, 50, 52.

-  Cree dialect, 10, 12, 98.

-  Crees, 9.

-  Crosweeksung, _or_ Crosswicks, 45.

-

-  Dance, sacred, 73.

-  Deed, First Indian, 120.

-  Delamattenos, 16. See _Talamatans_ and _Hurons_.

-  Delawares. See _Lenape_.

-  Deluge, Myth of, 134, 167.

-  Dialects of the Lenni Lenape, 91.

-  Dogs, 54.

-  Dreams, belief in, 70.

-  Dyes, use of, 53.

-

-  Eastlanders, 19.

-  Eries, 13.

-  Ermomex, 42.

-  Eskimos, 70, 232.

-

-  Fairfield, founding of, 124.

-  Fire worship, 65, 73.

-  Fish River, 229.

-  Five Nations. See _Iroquois_.

-  "Four Sticks," the, 152.

-  Four winds as deities, 65, 67.

-  Foxes, tribe, 11, 113.

-  Friends, their relations to the Indians, 63, 126.

-  Frog Indians, 44.

-

-  Ganawese. See _Conoys_.

-  Gekelemukpechunk, town, 123.

-  Gesture-speech, native, 152.

-  Glus-kap, Micmac god, 130.

-  Gnadenhütten, 124-5, 128.

-  Gollitchy, chief, 118.

-  Gookin, Governor, 118.

-  Gordon, Governor, 119.

-  Grave Creek Mounds, 17.

-  Grandfathers, Delawares as, 23, 113.

-  Grandfathers, Fire as, 65, 73.

-  Guaranis, the, 70.

-

-  Hare, the Great, 66.

-  Head, idols of, 68.

-  Heart, symbolic meaning of, 71.

-  Hieroglyphics, native, 57.

-  Hithquoquean, chief, 117.

-  Hurons, 13, =16=, 144, 165, 168, 231.

-

-  Idols, 68.

-  Indian corn. See _Maize_.

-  Indian paths, the, 45.

-  Inscribed stones, 57.

-  Interments, 54.

-  Iroquois, location, 13.

-    history, 110, 114, 120.

-

-  Kanawha, derivation, 26.

-  Kanawhas. See _Conoys_.

-  Kansas, Delawares in, 126.

-  Kikeron, 132-3.

-  Kittawa-Cherokees, 16.

-  Koquethagachton, chief. See _White Eyes_.

-  Kuscarawocks, 23.

-

-  Lenape, the, =33=.

-    myths of, 130.

-  Lenape dialects, 91, sqq.

-    prefixes, 99.

-    grammatical structure, 105.

-    derivation, 33.

-  Light, worship of, 65, 130, 132.

-  Long Island, Indians of, 67, 70.

-  Long Walk, the, 115, 128.

-

-  Machtoga, a festival, 73.

-  Macocks, 38.

-  Mahicanni. See _Mohegans_.

-  Maize, native name of, 48.

-    origin of, 228.

-  Manabozho, See _Michabo_.

-  Manito, derivation of, 219.

-  Mantes, 42, =44=.

-  Manufactures, 51.

-  Marcus Hook, derivation, 39.

-  Masco, chief, 145.

-  Meday worship, 71.

-  Medicine men, 71, 135.

-    rattle, 135.

-    lodge, 71.

-  Mengwe, derivation, 14, 116, 141.

-  Mesukkummegokwa, 222.

-  Miamis, 9, 144, 146.

-  Michabo, 130, 167.

-  Micmacs, 10, 48, 130.

-  Milky Way, myth of, 70.

-  Mingo, 15, 116, 118.

-  Mingo Creek, 15.

-  Minisink. See _Minsi_.

-  Minquas, 14.

-  Minsi, 19, 36, 114, 116-7, 122.

-    dialect, 92.

-  Mission Delaware dialect, 97.

-  Mohegan dialect, 22, 93.

-  Mohegans, 19, =20=, 165.

-    myths of, 136, 139.

-  Monsey. See _Minsi_.

-  Montauk Indians, 67.

-  Mounds, building of, 17, 51.

-    builders, 231.

-  Munsees. See _Minsi_,

-  Myths of Lenapes, 130.

-

-  Namaes sipu, 141, 143.

-  Nanabozho, 130-1, 166, 224.

-  Nanticoke dialect, 24.

-  Nanticokes, =22=, 145.

-    traditions of, 139.

-  Narraticons, 42.

-  Neobagun, the, 151-2.

-  Neutral Nation, 13.

-  New Albion, 41.

-  New Jersey Lenape, =40=, 127, 256.

-  New Jersey Lenape, their dialect, 46, 93, 95.

-  Ninniwas, 151.

-  Nottoways, 13.

-

-  Obviative, in Lenape, 107.

-  Ohio, Delawares in, 124-5.

-  Okahokis, 38.

-  Old Sack, 25

-  OLUM, derivation of, 153.

-  Onas, name of Penn, derivation, 95.

-  Onondagas, 117.

-  Opings, 21, 42.

-  Opossum, the, 43.

-  Opuhnarke, the, 19.

-  Osages, 151, 161.

-  Ossuaries, 23, 54.

-  Otayachgo, tribe, 22.

-  Ottawas, 113, 122, 140, 145, 232.

-

-  Paint, word for, 60.

-  Paints, use of, 53.

-  Paint Creek, 60.

-  Palisades, 51.

-  Pascatoway, derivation, 26.

-  Pascatoways, 15, =26=, 47.

-  Passive voice, in American languages, 108.

-  Peace-belt, the, 47, 114.

-  Peace chiefs, 47.

-  Penn, Wm., 75, 116, 122, 127.

-    his Indian name, 95.

-    his treaties, 120.

-  Pequods, 30.

-  Pictographs, 56.

-  Pipes, 40, 118.

-  Piquas, 29.

-  Piscatoways. See _Pascatoways_.

-  Playwickey, derivation, 39.

-  Pohhegan, the, 35.

-  Pomptons, 42-3.

-  Potomac, Indians near, 25, 67.

-    Iroquois name of, 15.

-  Pottawatomies, 11, 113.

-  Pottery, native, 51.

-  Powwow, derivation, 70, 227.

-  Priests, native, 70.

-  Pueblo Indians, 110.

-

-  Record Sticks, 59.

-  RED SCORE, the, 161.

-

-  Sachem, derivation, 46.

-  Sacs _or_ Sauks, 11, 113.

-  Safe Harbor, inscription, 57.

-  Sanhicans, 43.

-  Sapoonies, the, 31.

-  Scheyichbi, 40, 143.

-  Scythians, disease of, 110.

-  Senecas, 117, 121.

-  Serpent worship, 71-2, 167, 222, 231.

-  Seven, as a sacred number, 139.

-  Shamokin, 29, 115, 123.

-  Shawnees, =29=, 39, 113, 119, 145, 219.

-    sacred song of, 145, note.

-  Shekomeko, 128.

-  Sign-language, native, 152.

-  Snake, the Great, 71, 167.

-  Snake people, the, 165, 227, 231.

-    land, the, 167, 231.

-    water, 136.

-  Soap-stone, use of, 52.

-  Soul, doctrine of, 69.

-  Spears, use of, 53.

-  Stars, knowledge of, 55.

-  Stockbridge Indians, 45, 113.

-  Sun worship, 65.

-  Susquehanna, derivation of, 14.

-    lands, 120.

-  Susquehannocks, =13=, 53, 116, 121.

-

-  Tadirighrones, 31.

-  Talamatans, 165, 168, 231.

-  Talega, the, 165-6.

-  Talligewi, 141-2, 229, 231.

-  Tamany, 41, 117, 229.

-  Tatemy, Moses, 128.

-  Taurus, constellation of, 55.

-  Tawatawas, 146.

-  Taway _or_ Tawas, 232.

-  Tedpachxit, chief, 124-5.

-  Tedyuscung, 33, 40.

-  Thahutoolent, chief, 125.

-  Thousand Isles, the, 165.

-  Tiawoo, the, 22.

-  Time, computation of, 55.

-  Tobacco, name and culture, 49, 228.

-  Tockwhoghs, 23.

-  Tollan, 225.

-  Totemic animals, the, 39, 68.

-    marks, 39, 57.

-  Towanda, derivation,23.

-  Tsalaki, 166, 230.

-  Tula, 225.

-  Turkey River = Ohio, 39.

-  Turkey sub-tribe. See _Unalachtgos._

-  Turtle, symbol of, 132-5.

-  Turtle sub tribe. See _Unamis_,

-  Twelve, a sacred number, 73.

-  Twightees, 146, 232.

-

-  Unalachtgo, derivation, 36.

-  Unalachtgos, 37.

-  Unami, derivation, 36.

-      dialect, 79-80, 91.

-  Unamis, 37.

-

-  Virgin-mother, myth of, 131.

-  Vowel change in Lenape, 107.

-

-  WALAM, derivation, 60, 104, 161.

-  WALAM OLUM.

-      evidences of its authenticity, 67, 89, 155-8, 225.

-      history of, 151.

-      phonetic system, 159.

-      metrical form, 159.

-      pictographic system, 160.

-      MS. of, 162.

-      synopsis of, 164.

-  Wallamünk, 53, 60.

-  Wampanos, 21, 128.

-  Wampum belts, 47, 138.

-  Wapanachki, the, =19=.

-  Wapemmskmk, town, 124.

-  Wapings, 21, 24, 128.

-  Wappingers, the, 20.

-  War captains, 47.

-  Water god, the, 222.

-  Wendats. See _Hurons._

-  We-shellaqua, 219-20.

-  White Eyes, chief, 58, 121, 123.

-  White River, the, 124, 144, 153.

-  Winicaco, 24.

-  Wingenund, chief, 58.

-  Wiwash, the, 25.

-  Women, the Lenape as, 109.

-  Wonameys, 36.

-  Wolf sub-tribe. See _Minsis_.

-  Wyandots, 13, =16=, 231.

-

-  Year, the native, 55.

-

-  Zanzendorf, Count, 128.

-

-

-

-

-            LIBRARY

-             --OF--

-  ABORIGINAL AMERICAN LITERATURE,

-   GENERAL EDITOR AND PUBLISHER:

-         D. G. BRINTON, M.D.

-

-The aim of this series of publications is to put within the reach of

-scholars authentic materials for the study of the languages and culture

-of the native races of America. Each work is the production of the

-native mind, and is printed in the original tongue, with a translation

-and notes, and only such are selected as have some intrinsic historical

-or ethnological importance. The volumes of the series are sold

-separately, at the prices named.

-

-

-_NOW READY._

-

-

-No. I. THE CHRONICLES OF THE MAYAS.

-

-Edited by DANIEL G. BRINTON, M.D. 279 pages. Cloth, uncut, $5.00.

-($3.00 when a complete set is ordered.)

-

-    This volume contains five brief chronicles in the Maya language

-   of Yucatan, written shortly after the Conquest, and carrying the

-   history of that people back many centuries. To these is added a

-   history of the Conquest, written in his native tongue, by a Maya

-   Chief, in 1562. The texts are preceded by an introduction on the

-   history of the Mayas; their language, calendar, numeral system,

-   etc.; and a vocabulary is added at the close.

-

-

-No. II. THE IROQUOIS BOOK OF RITES.

-

-Edited by HORATIO HALE. 222 pages. Cloth, uncut, $3.00.

-

-    This work contains, in the Mohawk and Onondaga languages, the

-   speeches, songs and rituals with which a deceased chief was

-   lamented and his successor installed in office. It may be

-   said to throw a distinct light on the authentic history of

-   Northern America to a period fifty years earlier than the era of

-   Columbus. The Introduction treats of the ethnology and history

-   of the Huron-Iroquois. A map, notes and a glossary complete the

-   work.

-

-

-No. III. THE COMEDY-BALLET OF GÜEGÜENCE.

-

-Edited by DANIEL G. BRINTON, M.D. 146 pages. Cloth, uncut, $2.50.

-

-    A curious and unique specimen of the native comic dances,

-   with dialogues, called _bailes_, formerly common in Central

-   America. It is in the mixed Nahuatl-Spanish jargon of Nicaragua,

-   and shows distinctive features of native authorship. The

-   Introduction treats of the ethnology of Nicaragua, and the local

-   dialects, musical instruments, and dramatic representations. A

-   map and a number of illustrations are added.

-

-

-No. IV. A MIGRATION LEGEND OF THE CREEK INDIANS.

-

-By A. S. GATSCHET. 251 pages. Cloth, uncut, $3.00.

-

-    This learned work offers a complete survey of the ethnology of

-   the native tribes of the Gulf States. The strange myth or legend

-   told to Gov. Oglethorpe, in 1732, by the Creeks, is given in the

-   original, with an Introduction and Commentary.

-

-

-No. V. THE LENÂPÉ AND THEIR LEGENDS.

-

-By Dr. DANIEL G. BRINTON. Cloth, uncut, $3.00.

-

-    Contains the complete text and symbols, 184 in number, of the

-   WALAM OLUM or RED SCORE of the Delaware Indians, with the full

-   original text, and a new translation, notes and vocabulary.

-   A lengthy introduction treats of the Lenâpé or Delawares,

-   their history, customs, myths, language, etc., with numerous

-   references to other tribes of the great Algonkin stock.

-

-

-_IN PREPARATION_:

-

-   =THE ANNALS OF THE CAKCHIQUELS.= By Francisco Arana Ernantez

-   Xahila. With a translation and notes by Dr. D. G. Brinton.

-

-   =ABORIGINAL AMERICAN ANTHOLOGY.= Chiefly original material,

-   furnished by various collaborators.

-

-

-

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-End of Project Gutenberg's The Lenâpé and their Legends, by Daniel G. Brinton

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+*** START OF THE PROJECT GUTENBERG EBOOK 46422 ***
+
+         LIBRARY
+           OF
+    ABORIGINAL AMERICAN
+       LITERATURE.
+
+         No. V.
+
+       EDITED BY
+   D. G. BRINTON, M.D.
+
+     PHILADELPHIA
+         1885
+
+
+
+
+               THE LENÂPÉ AND THEIR LEGENDS;
+
+            WITH THE COMPLETE TEXT AND SYMBOLS
+                   OF THE WALAM OLUM,
+
+  A NEW TRANSLATION, AND AN INQUIRY INTO ITS AUTHENTICITY.
+
+                            BY
+                 DANIEL G. BRINTON, A.M., M.D.,
+
+       PROFESSOR OF ETHNOLOGY AND ARCHÆOLOGY AT THE
+        ACADEMY OF NATURAL SCIENCES, PHILADELPHIA.
+
+    President of the Numismatic and Antiquarian; Society of
+   Philadelphia; Member of the American Philosophical Society,
+   the American Antiquarian Society, the Pennsylvania Historical
+   Society, etc.; Membre de la Société Royale des Antiquaires
+   du Nord; Délégné Général de l'Institution Ethnographique;
+   Vice-President du Congrés International des Americanistes;
+   Corresponding Member of the Anthropological Society of
+   Washington, etc.
+
+                      D. G. BRINTON.
+                      PHILADELPHIA.
+                          1885.
+
+    Entered according to Act of Congress, in the year 1885, by
+                      D. G. BRINTON,
+  In the Office of the Librarian of Congress. All rights reserved.
+
+
+Transcriber's Notes:
+ Words or phrases with an underscore(_) before and after are italicized.
+ Words or phrases with an equal sign(=) before and after are in bold.
+ Obvious spelling and punctuation mistakes have been corrected.
+ The use of the digit 8 to represent a 'whistled' letter w has been
+   retained as in the original.
+
+
+
+
+PREFACE.
+
+
+In the present volume I have grouped a series of ethnological studies
+of the Indians of Eastern Pennsylvania, New Jersey and Maryland, around
+what is asserted to be one of the most curious records of ancient
+American history.
+
+For a long time this record--the WALAM OLUM, or Red Score--was supposed
+to have been lost. Having obtained the original text complete about
+a year ago, I printed a few copies and sent them to several educated
+native Delawares with a request for aid in its translation and opinions
+on its authenticity. The results will be found in the following pages.
+
+The interest in the subject thus excited prompted me to a general
+review of our knowledge of the Lenape or Delawares, their history and
+traditions, their language and customs. This disclosed the existence
+of a number of MSS. not mentioned in bibliographies, some in the first
+rank of importance, especially in the field of linguistics. Of these I
+have made free use.
+
+In the course of these studies I have received suggestions and
+assistance from a number of obliging friends, among whom I would
+mention the native Delawares, the Rev. Albert Anthony, and the Rev.
+John Kilbuck; Mr. Horatio Hale and the Right Rev. E. de Schweinitz; Dr.
+J. Hammond Trambull, Prof. A. M. Elliott and Gen. John Mason Brown.
+
+Not without hesitation do I send forth this volume to the learned
+world. Regarded as an authentic memorial, the original text of the
+WALAM OLUM will require a more accurate rendering than I have been able
+to give it; while the possibility that a more searching criticism will
+demonstrate it to have been a fabrication may condemn as labor lost the
+pains that I have bestowed upon it. Yet even in the latter case my work
+will not have been in vain. There is, I trust, sufficient in the volume
+to justify its appearance, apart from the Red Score; and the latter,
+by means of this complete presentation, can now be assigned its true
+position in American archaeology, whatever that may be.
+
+
+
+
+                                CONTENTS.
+
+                                                                   PAGE
+  CHAPTER I.--§ 1. THE ALGONKIN STOCK                                9
+      Scheme of its Dialects.--Probable Primitive Location.
+              § 2. THE IROQUIS STOCK                                13
+      The Susquehannocks--The Hurons--The Cherokees.
+
+  CHAPTER II.--THE WAPANACHKI OR EASTERN ALGONKIN CONFEDERACY       19
+      The Confederated Tribes--The Mohegans--The Nanticokes.--The
+      Conoys.--The Shawnees.--The Saponies.--The Assiwikalees.
+
+  CHAPTER III.--THE LENAPE OR DELAWARES                             33
+      Derivation of the Name Lenape.--The Three Sub-Tribes:
+      the Minsi or Wolf, the Unami or Turtle, and the Unalachtgo
+      or Turkey Tribes.--Their Totems.--The New Jersey Tribes:
+      the Wapings, Sanhicans and Mantas.--Political Constitution
+      of the Lenape.--Vegetable Food Resources.--Domestic
+      Architecture.--Manufactures.--Paints and Dyes.--Dogs.--
+      Interments.--Computation of Time.--Picture Writing.--
+      Record Sticks.--Moral and Mental Character.--Religious
+      Belief.--Doctrine of the Soul.--The Native Priests.--
+      Religious Ceremonies.
+
+  CHAPTER IV.--THE LITERATURE AND LANGUAGE OF THE LENAPE            74
+      § 1. Literature of the Lenape Tongue.--
+             Campanius; Penn; Thomas; Zeisberger; Heckewelder;
+             Roth; Ettwem; Grube; Dencke; Luckenbach; Henry;
+             Vocabularies; a Native Letter.
+      § 2. General Remarks on the Lenape.
+      § 3. Dialects of the Lenape.
+      § 4. Special Structure of the Lenape.--The Root and the Theme;
+             Prefixes; Suffixes; Derivatives; Grammatical Notes.
+
+  CHAPTER V.--HISTORICAL SKETCHES OF THE LENAPE                    109
+      § 1. The Lenape as "Women."
+      § 2. Recent Migrations of the Lenape.
+      § 3. Missionary Efforts in the Provinces of Pennsylvania
+             and New Jersey.
+
+  CHAPTER VI.--MYTHS AND TRADITIONS OF THE LENAPE                  130
+
+      Cosmogonical and Culture Myths.--The Culture-hero,
+           Michabo.--Myths from Lindstrom, Ettwein, Jasper
+           Donkers, Zeisberger.--Native Symbolism--The Saturnian
+           Age.--Mohegan Cosmogony and Migration Myth.
+      National Traditions.--Beatty's Account.--The Number Seven.--
+           Heckewelder's Account.--Prehistoric Migrations.--Shawnee
+           Legend.--Lenape Legend of the Naked Bear.
+
+  CHAPTER VII.--THE WALAM OLUM:
+                 ITS ORIGIN, AUTHENTICITY AND CONTENTS             148
+
+      Biographical Sketch of Rafinesque.--Value of his Writings.--
+           His account of the WALUM OLUM.--Was it a Forgery?--
+           Rafinesque's Character.--The Text Pronounced Genuine
+           by Native Delawares.--Conclusion Reached.
+
+      Phonetic System of the WALUM OLUM.--Metrical Form.--
+           Pictographic System--Derivation and Precise Meaning
+           of WALUM OLUM.--The MS of the WALUM OLUM.--General
+           Synopsis of the WALUM OLUM--Synopsis of its Parts.
+
+  THE WALUM OLUM.--ORIGINAL TEXT AND TRANSLATION                   169
+
+  NOTES                                                            219
+  VOCABULARY                                                       233
+  APPENDIX                                                         255
+  INDEX                                                            257
+
+
+
+
+THE LENAPE AND THEIR LEGENDS.
+
+
+
+
+CHAPTER I.
+
+§ 1. THE ALGONKIN STOCK.
+
+Scheme of its Dialects--Probable Primitive Location
+
+§ 2. THE IROQUIS STOCK.
+
+The Susquehannocks--The Hurons--The Cherokees
+
+
+§ 1. _The Algonkin Stock_.
+
+About the period 1500-1600, those related tribes whom we now know by
+the name of Algonkins were at the height of their prosperity. They
+occupied the Atlantic coast from the Savannah river on the south to the
+strait of Belle Isle on the north. The whole of Newfoundland was in
+their possession; in Labrador they were neighbors to the Eskimos; their
+northernmost branch, the Crees, dwelt along the southern shores of
+Hudson Bay, and followed the streams which flow into it from the west,
+until they met the Chipeways, closely akin to themselves, who roamed
+over the water shed of Lake Superior. The Blackfeet carried a remote
+dialect of their tongue quite to the Rocky Mountains; while the fertile
+prairies of Illinois and Indiana were the homes of the Miamis. The area
+of Ohio and Kentucky was very thinly peopled by a few of their roving
+bands; but east of the Alleghanies, in the valleys of the Delaware,
+the Potomac and the Hudson, over the barren hills of New England and
+Nova Scotia, and throughout the swamps and forests of Virginia and the
+Carolinas, their osier cabins and palisadoed strongholds, their maize
+fields and workshops of stone implements, were numerously located.
+
+It is needless for my purpose to enumerate the many small tribes which
+made up this great group. The more prominent were the Micmacs of Nova
+Scotia, the Abnakis of Maine, the Pequots and Narragansets, in New
+England, the Mohegans of the Hudson, the Lenape on the Delaware, the
+Nanticokes around Chesapeake Bay, the Pascataway on the Potomac, and
+the Powhatans and Shawnees further south; while between the Great Lakes
+and the Ohio river were the Ottawas, the Illinois, the Pottawatomies,
+the Kikapoos, Piankishaws, etc.
+
+The dialects of all these were related, and evidently at some distant
+day had been derived from the same primitive tongue. Which of them had
+preserved the ancient forms most closely, it may be premature to decide
+positively, but the tendency of modern studies has been to assign that
+place to the Cree--the northernmost of all.
+
+We cannot erect a genealogical tree of these dialects. It is not
+probable that they branched off, one after another, from a common
+stock. The ancient tribes each took their several ways from a common
+centre, and formed nuclei for subsequent development. We may, however,
+group them in such a manner as roughly to indicate their relationship.
+This I do on the following page:--
+
+  Cree,
+  Old Algonkin,
+  Montagnais.
+              Chipeway,
+              Ottawa,
+              Pottawattomie,
+              Miami,
+              Peoria,
+              Pea,
+              Piankishaw,
+              Kaskaskia,
+              Menominee,
+              Sac,
+              Fox,
+              Kikapoo.
+                      Sheshatapoosh,
+                      Secoffee,
+                      Micmac,
+                      Melisceet,
+                      Etchemin,
+                      Abnaki.
+                               Mohegan,
+                               Massachusetts,
+                               Shawnee,
+                               Minsi,      }
+                               Unami,      }
+                               Unalachtigo,}
+                               Nanticoke,
+                               Powhatan,
+                               Pampticoke.
+                                            Blackfoot,
+                                            Gros Ventre,
+                                            Sheyenne.
+
+
+Granting, as we must, some common geographical centre for these many
+dialects, the question where this was located becomes an interesting
+one.
+
+More than one attempt to answer it has been made. Mr. Lewis H. Morgan
+thought there was evidence to show that the valley of the Columbia
+river, Oregon, "was the initial point from which the Algonkin stock
+emigrated to the great lake region and thence to the Atlantic
+coast."[1] This is in direct conflict with the evidence of language,
+as the Blackfoot or Satsika is the most corrupt and altered of the
+Algonkin dialects. Basing his argument on this evidence, Mr. Horatio
+Hale reaches a conclusion precisely the reverse of that of Morgan. "The
+course of migration of the Indian tribes," writes Mr. Hale, "has been
+from the Atlantic coast westward and southward. The traditions of the
+Algonkins seem to point to Hudson's Bay and the coast of Labrador."[2]
+This latter view is certainly that which accords best with the
+testimony of language and of history.
+
+We know that both Chipeways and Crees have been steadily pressing
+westward since their country was first explored, driving before them
+the Blackfeet and Dakotas.[3]
+
+The Cree language is built up on a few simple, unchangeable radicals
+and elementary words, denoting being, relation, energy, etc.; it
+has extreme regularity of construction, a single negative, is
+almost wholly verbal and markedly incorporative, has its grammatical
+elements better defined than its neighbors, and a more consistent
+phonetic system.[4] For these and similar reasons we are justified
+in considering it the nearest representative we possess of the
+pristine Algonkin tongue, and unless strong grounds to the contrary
+are advanced, it is proper to assume that the purest dialect is found
+nearest the primeval home of the stock.
+
+
+§2. _The Iroquois Stock_.
+
+Surrounded on all sides by the Algonkins were the _Iroquois_, once
+called the Five or Six Nations. When first discovered they were on the
+St. Lawrence, near Montreal, and in the Lake Region of Central New
+York. Various other, tribes, not in their confederacy, and generally
+at war with them, spoke dialects of the same language. Such were the
+Hurons or Wyandots, between the Georgian Bay and Lake Erie, the Neutral
+Nation on the Niagara river, the Eries on the southern shore of the
+lake of that name, the Nottoways in Virginia, and the Tuscaroras in
+North Carolina. The Cherokees, found by the whites in East Tennessee,
+but whose national legend, carefully preserved for generations, located
+them originally on the head waters of the Ohio, were a remote offshoot
+of this same stem.
+
+
+_The Susquehannocks_.
+
+The valley of the Susquehanna river was occupied by a tribe of Iroquois
+lineage and language, known as the _Susquehannocks, Conestogas_ and
+_Andastes_. The last name is Iroquois, from _andasta_, a cabin pole.
+By some, "Susquehannock" has also been explained as an Iroquois word,
+but its form is certainly Algonkin. The terminal _k_ is the place-sign,
+_hanna_ denotes a flowing stream, while the adjectival prefix has been
+identified by Heckewelder with _schachage_, straight, from the direct
+course of the river near its mouth, and by Mr. Guss with _woski_, new,
+which, he thinks, referred to fresh or spring water.
+
+Of these the former will appear the preferable, if we allow for the
+softening of the gutturals, which was a phonetic trait of the Unami
+dialect of the Lenape.
+
+The Susquehannocks were always at deadly feud with the Iroquois,
+and between wars, the smallpox and the whites, they were finally
+exterminated. The particulars of their short and sad history have
+been presented with his characteristic thoroughness by Dr. John G.
+Shea,[5] and later by Prof. N. L. Guss.[6] They were usually called
+by the Delawares _Mengwe_, which was the term they applied to all
+the Iroquois-speaking tribes.[7] The English corrupted it to Minqua
+and Mingo, and as the eastern trail of the Susquehannocks lay up the
+Conestoga Creek, and down the Christina, both those streams were called
+"Mingo Creek" by the early settlers.
+
+It is important for the ethnology of Pennsylvania, to understand that
+at the time of the first settlement the whole of the Susquehanna
+Valley, from the Chesapeake to the New York lakes, was owned and
+controlled by Iroquois-speaking tribes. A different and erroneous
+opinion was expressed by Heckewelder, and has been generally received.
+He speaks of the Lenape Minsi as occupying the head waters of the
+Susquehanna. This was not so in the historic period.
+
+The claims of the Susquehannocks extended down the Chesapeake Bay on
+the east shore, as far as the Choptank River, and on the west shore as
+far as the Patuxent. In 1654 they ceded to the government of Maryland
+their southern territory to these boundaries.[8] The first English
+explorers met them on the Potomac, about the Falls, and the Pascatoways
+were deserting their villages and fleeing before them, when, in 1634,
+Calvert founded his colony at St. Mary's.
+
+Their subjection to the Five Nations took place about 1680, and
+it was through the rights obtained by this conquest that, at the
+treaty of Lancaster, 1744, Canassatego, the Onondaga speaker for the
+Nation, claimed pay from the government of Maryland for the lands
+on the Potomac, or, as that river was called in his tongue, the
+_Cohongorontas_.
+
+
+_The Hurons._
+
+The Hurons, Wyandots, or Wendats, were another Iroquois people, who
+seem, at some remote epoch, to have come into contact with the Lenape.
+The latter called them _Delamattenos_[9] and claimed to have driven
+them out of a portion of their possessions. A Chipeway tradition also
+states that the Hurons were driven north from the lake shores by
+Algonkin tribes.[10] We know, from the early accounts of the Jesuits,
+that there was commercial intercourse between them and the tribes
+south of the lakes, the materials of trade being principally fish and
+corn.[11] The Jesuit _Relations_ of 1648 contain quite a full account
+of a Huron convert who, in that year, visited the Lenape on the
+Delaware River, and had an interview with the Swedish Governor, whom he
+took to task for neglecting the morals of his men.
+
+
+_The Cherokees._
+
+The Cherokees were called by the Delawares _Kittuwa_ (_Kuttoowauw_, in
+the spelling of the native Aupaumut). This word I suppose to be derived
+from the prefix, _kit_, great, and the root _tawa_ (Cree, _yette_,
+_tawa_), to open, whence tawatawik, an open, _i.e._, uninhabited place,
+a wilderness (Zeisberger).
+
+The designation is geographical. According to the tradition of the
+Cherokees, they once lived (probably about the fourteenth century)
+in the Ohio Valley, and claimed to have been the constructors of the
+Grave Creek and other earthworks there.[12] Some support is given to
+this claim by the recent linguistic investigations of Mr. Horatio
+Hale,[13] and the archaeological researches of Prof. Cyrus Thomas.[14]
+They were driven southward by their warlike neighbors, locating their
+council fire first near Monticello, Va., and the main body reaching
+East Tennessee about the close of the fifteenth century. As late as
+1730 some of them continued to live east of the Alleghanies, while, on
+the other hand, it is evident, from the proper names preserved by the
+chroniclers of De Soto's expedition (1542), that at that period others
+held the mountains of Northern Georgia. To the Delawares they remained
+_kit-tawa-wi_, inhabitants of the great wilderness of Southern Ohio and
+Kentucky.
+
+Delaware traditions distinctly recalled the period when portions of the
+Cherokees were on the Ohio, and recounted long wars with them.[15] When
+the Lenape assumed the office of peacemaker, this feud ceased, and
+was not renewed until the general turmoil of the French-Indian wars,
+1750-60. After this closed, in 1768, the Cherokees sought and effected
+a renewal of their peaceful relations with the Delawares, and in 1779
+they even sent a deputation of "condolence" to their "grandfather," the
+Lenape, on the death of the head chief, White Eyes.[16]
+
+FOOTNOTES:
+
+[1] Lewis H. Morgan, _Indian Migrations_, in Beach's _Indian Miscellany_,
+p. 218.
+
+[2] H. Hale, _Indian Migrations as Evidenced by Language_, p. 24.
+(Chicago, 1883.)
+
+[3] See the R. P. A. Lacombe _Dictionnaire de la Langue des Cris.
+Introd._, p. xi. (Montreal, 1874.)
+
+[4] See Joseph Howse, _A grammar of the Cree Language_, p. 13, et al.
+(London, 1842)
+
+[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.
+
+[6] _Early Indian History on the Susquehanna_, p. 31.
+(Harrisburg, 1883).
+
+[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_.
+
+[8] Bozman, _History of Maryland_, Vol. I, p. 167.
+
+[9] Heckewelder, _History of the Indian Nations_, p. 80.
+
+[10] Peter Jones, _History of the Ojibway Nation_, p. 32.
+
+[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.
+
+[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.
+
+[13] _Indian Migrations as Evidenced by Language_, p. 22.
+
+[14] Prof. Thomas has shown beyond reasonable doubt that the Cherokees
+were mound builders within the historic period.
+
+[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.
+
+[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.
+
+
+
+
+CHAPTER II.
+
+THE WAPANACHKI OR EASTERN ALGONKIN CONFEDERACY.
+
+The Confederated Tribes--The Mohegans--The Nanticokes--The Conoys--The
+Shawnees--The Saponies--The Assiwikalees
+
+
+_The Confederated Tribes._
+
+All the Algonkin nations who dwelt north of the Potomac, on the east
+shore of Chesapeake Bay, and in the basins of the Delaware and Hudson
+rivers, claimed near kinship and an identical origin, and were at times
+united into a loose, defensive confederacy.
+
+By the western and southern tribes they were collectively known as
+_Wapanachkik_--"those of the eastern region"--which in the form
+_Abnaki_ is now confined to the remnant of a tribe in Maine. The
+Delawares in the far West retain traditionally the ancient confederate
+name, and still speak of themselves as "Eastlanders"--_O-puh-narke_.
+(Morgan.)
+
+The members of the confederacy were the Mohegans (Mahicanni) of the
+Hudson, who occupied the valley of that river to the falls above the
+site of Albany, the various New Jersey tribes, the Delawares proper on
+the Delaware river and its branches, including the Minsi or Monseys,
+among the mountains, the Nanticokes, between Chesapeake Bay and the
+Atlantic, and the small tribe called Canai, Kanawhas or Ganawese, whose
+towns were on tributaries of the Potomac and Patuxent.
+
+That all these were united in some sort of an alliance, with the
+Delawares at its head, is not only proved by the traditions of this
+tribe itself, but by the distinct assertion of the Mohegans and
+others, and by events within historical times, as the reunion of the
+Nanticokes, New Jersey and Eastern Indians with the Delawares as with
+the parent stem.[17]
+
+
+_The Mohegans._
+
+The Mohegans, _Mo-hé-kun-ne-uk_, dwelt on the tide-waters of the
+Hudson, and from this their name was derived. Dr. Trumbull, indeed,
+following Schoolcraft, thinks that they "took their tribal name from
+_maingan_, a wolf, and _Moheganick_ = Chip. _maniganikan_, 'country
+of wolves.'"[18] They, themselves, however, translate it, "seaside
+people," or more fully, "people of the great waters which are
+constantly ebbing or flowing."[19] The compound is _machaak_, great,
+_hickan_, tide ("ebbing tide," Zeis; "tide of flood," Campanius) and
+_ik_, animate plural termination.
+
+The Mohegans on the Hudson are said to have been divided into three
+phratries, the Bear, the Wolf and the Turtle, of whom the Bear had
+the primacy.[20] Mr. Morgan, however, who examined, in 1860, the
+representatives of the nation in Kansas,[21] discovered that they had
+precisely the same phratries as the Delawares, that is the Wolf, the
+Turtle, and the Turkey, each subdivided into three or four gentes. He
+justly observes that this "proves their immediate connection with the
+Delawares and Munsees by descent," and thus renders their myths and
+traditions of the more import in the present study.
+
+Linguistically, the Mohegans were more closely allied to the tribes of
+New England than to those of the Delaware Valley. Evidently, most of
+the tribes of Massachusetts and Connecticut were comparatively recent
+offshoots of the parent stem on the Hudson, supposing the course of
+migration had been eastward.
+
+In some of his unpublished notes Mr. Heckewelder identifies the
+_Wampanos_, who lived in Connecticut, along the shore of Long Island
+Sound, and whose council fire was where New Haven now stands, as
+Mohegans, while the _Wapings_ or _Opings_ of the Northern Jersey shore
+were a mixed clan derived from intermarriages between Mohegans and
+Monseys.[22]
+
+
+_The Nanticokes_.
+
+The Nanticokes occupied the territory between Chesapeake Bay and the
+ocean, except its southern extremity, which appears to have been under
+the control of the Powhatan tribe of Virginia.
+
+The derivation of Nanticoke is from the Delaware _Unéchtgo_,
+"tide-water people," and is merely another form of _Unalachtgo_, the
+name of one of the Lenape sub-tribes. In both cases it is a mere
+geographical term, and not a national eponym.
+
+In the records of the treaty at Fort Johnston, 1757, the Nanticokes are
+also named _Tiawco_. This is their Mohegan name, _Otayãchgo_, which
+means "bridge people," or bridge makers, the reference being to the
+skill with which the Nanticokes could fasten floating logs together to
+construct a bridge across a stream. In the Delaware dialect this was
+_Tawachguáno_, from _taiachquoan_, a bridge. The latter enables us to
+identify the Tockwhoghs, whom Captain John Smith met on the Chesapeake,
+in 1608, with the Nanticokes. The _Kuscarawocks_, whom he also visited,
+have been conclusively shown by Mr. Bozman[23] to have been also
+Nanticokes.
+
+By ancient traditions, they looked up to the Lenape as their
+"grandfather," and considered the Mohegans their "brethren."[24] That
+is, they were, as occasion required, attached to the same confederacy.
+
+In manners and customs they differed little from their northern
+relatives. The only peculiarity in this respect which is noted of
+them was the extravagant consideration they bestowed on the bones of
+the dead. The corpse was buried for some months, then exhumed and the
+bones carefully cleaned and placed in an ossuary called _man-to-kump_
+(= _manito_, with the locative termination, place of the mystery or
+spirit).
+
+When they removed from one place to another these bones were carried
+with them. Even those who migrated to northern Pennsylvania, about
+the middle of the last century, piously brought along these venerable
+relics, and finally interred them near the present site of Towanda,
+whence its name, _Tawundeunk_, "where we bury our dead."[25]
+
+Their dialect varied considerably from the Delaware; of which it is
+clearly a deteriorated form. It is characterized by abbreviated words
+and strongly expirated accents, as _tah! quah! quak! su_, short; _quah!
+nah! qut_, long.
+
+Our knowledge of it is limited to a few vocabularies. The earliest
+was taken down by Captain John Smith, during his exploration of the
+Chesapeake. The most valuable is one obtained by Mr. William Vans
+Murray, in 1792, from the remnant in Maryland. It is in the library of
+the American Philosophical Society, and has never been correctly or
+completely printed.
+
+The Nanticokes broke up early. Between the steady encroachments of the
+whites and the attacks of the Iroquois they found themselves between
+the upper and the nether millstones.
+
+According to their own statement to Governor Evans, at a conference
+in 1707, they had at that time been tributary to the latter for
+twenty-seven years, _i.e._, since 1680. Their last head chief, or
+"crowned king," Winicaco, died about 1720. A few years after this
+occurrence bands of them began to remove to Pennsylvania, and at the
+middle of the century were living at the mouth of the Juniata, under
+the immediate control of the Iroquois. Thence they removed to Wyoming,
+and in 1753, "in a fleet of twenty-five canoes," to the Iroquois lands
+in western New York. Others of their nation were brought there by the
+Iroquois in 1767; but by the close of the century only five families
+survived in that region.[26]
+
+A small band called the _Wiwash_ remained on Goose creek, Dorchester
+county, Maryland, to the same date.
+
+
+_The Conoys._
+
+The fourth member of the Wapanachki was that nation variously called in
+the old records _Conoys_, _Ganawese_ or _Canaways_, the proper form of
+which Mr. Heckewelder states to be _Canai_.[27]
+
+Considerable obscurity has rested on the early location and affiliation
+of this people. Mr. Heckewelder vaguely places them "at a distance
+on the Potomac," and supposes them to have been the Kanawhas of West
+Virginia.[28] This is a loose guess. They were, in fact, none other
+than the Piscataways of Southern Maryland, who occupied the area
+between Chesapeake Bay and the lower Potomac, about St. Mary's, and
+along the Piscataway creek and Patuxent river.
+
+Proof of this is furnished by the speech of their venerable head chief,
+"Old Sack," at a conference in Philadelphia in 1743.[29] His words
+were: "Our forefathers came from Piscatua to an island in Potowmeck;
+and from thence down to Philadelphia, in old Proprietor Penn's time,
+to show their friendship to the Proprietor. After their return they
+brought down all their brothers from Potowmeck to Conejoholo, on the
+east side Sasquehannah, and built a town there."
+
+This interesting identification shows that they were the people whom
+Captain John Smith found (1608) in numerous villages along the Patuxent
+and the left bank of the lower Potomac. The local names show them to
+have been of Algonkin stock and akin to the Nanticokes.
+
+Conoy, Ganawese, Kanawha, are all various spellings of a derivative
+from an Algonkin root, meaning "it is long" (Del. _guneu_, long, Cree
+_kinowaw_, it is long,) and is found applied to various streams in
+Algonkin territory.[30]
+
+Piscataway, or Pascatoway, as it is spelled in the early narratives,
+also recurs as a local name in various parts of the Northern States.
+It is from, the root _pashk_, which means to separate, to divide. Many
+derivatives from it are in use in the Delaware tongue. In the Cree
+we have the impersonal form, _pakestikweyaw_, or the active animate
+_pasketiwa_, in the sense of "the division or branch of a river."[31]
+The site of Kittamaquindi (_kittamaque-ink_, Great Beaver Place,) the
+so-called "metropolis of Pascatoe,"[32] was where Tinker's creek and
+Piscataway creek branch off from their common estuary, about fifteen
+miles south of Washington city.
+
+The "emperor" Chitomachen, Strong Bear (_chitani_, strong, _macha_,
+bear), who bore the title _Tayac_ (Nanticoke, _tallak_, head chief)
+ruled over a dominion which extended about 130 miles from east to west.
+
+The district was thinly peopled. On the upper shores of the west side
+of the Chesapeake Captain John Smith and the other early explorers
+found scarcely any inhabitants. In 1631 Captain Henry Fleet estimated
+the total number of natives "in Potomack and places adjacent," at not
+over 5000 persons.[33] This included both sides of the river as high up
+as the Falls, and the shores of Chesapeake Bay.
+
+Chitomachen, with his family, was converted to the Catholic faith
+in 1640, by the exertions of the Jesuit missionary, Father Andrew
+White, but died the year after. When the English first settled at St.
+Mary's, the tribe was deserting its ancient seats, through fear of the
+Susquehannocks, and diminished rapidly after that date.
+
+Father White was among them from 1634 to 1642, and composed a grammar,
+dictionary and catechism of their tongue. Of these, the catechism is
+yet preserved in manuscript, in the library of the Domus Professa
+of the Jesuits, in Rome. It would be a great benefit to students
+of Algonkin dialects to have his linguistic works sought out and
+published. How far his knowledge of the language extended is uncertain.
+In a letter from one of the missionaries, dated 1642, who speaks
+of White, the writer adds: "The difficulty of the language is so
+great that none of us can yet converse with the Indians without an
+interpreter."[34]
+
+That it was an Algonkin dialect, closely akin to the Nanticoke, is
+clear from the words and proper names preserved in the early records
+and locally to this day. The only word which has created doubts has
+been the name of "a certain imaginary spirit called _Ochre_."[35]
+It has been supposed that this was the Huron _oki_. But it is pure
+Algonkin. It is the Cree _oki-sikow_ (_être du ciel_, _ange_, Lacombe),
+the Abnaki _ooskoo_ (_katini ooskoo_, Bon Esprit, _matsini ooskoo_,
+Mauvais Esprit, Rasles).
+
+It was nearly allied to that spoken in Virginia among Powhatan's
+subjects, as an English boy who had lived with that chieftain served as
+an interpreter between the settlers and the Patuxent and neighboring
+Indians.[36]
+
+The Conoys were removed, before 1743, from Conejoholo to Conoy town,
+further up the Susquehanna, and in 1744 they joined several other
+fragmentary bands at Shamokin (where Sunbury, Pa., now stands). Later,
+they became merged with the Nanticokes.[37]
+
+
+_The Shawnees_.
+
+The wanderings of the unstable and migratory Shawnees have occupied the
+attention of several writers, but it cannot be said that either their
+history or their affiliations have been satisfactorily worked out.[38]
+
+Their dialect is more akin to the Mohegan than to the Delaware, and
+when, in 1692, they first appeared in the area of the Eastern Algonkin
+Confederacy, they came as the friends and relatives of the former.[39]
+
+They were divided into four bands, as follows:--
+
+1. _Piqua_, properly _Pikoweu_, "he comes from the ashes."
+
+2. _Mequachake_, "a fat man filled," signifying completion or
+perfection. This band held the privilege of the hereditary priesthood.
+
+3. Kiscapocoke.
+
+4. Chilicothe.[40]
+
+Of these, that which settled in Pennsylvania was the _Pikoweu_,
+who occupied and gave their name to the Pequa valley in Lancaster
+county.[41]
+
+According to ancient Mohegan tradition, the New England _Pequods_ were
+members of this band. These moved eastwardly from the Hudson river,
+and extended their conquests over the greater part of the area of
+Connecticut. Dr. Trumbull, however,[42] assigns a different meaning to
+their name, and a more appropriate one--_Peguitóog_, the Destroyers.
+Some countenance is given to the tradition by the similarity of the
+Shawnee to the Mohegan, standing, as it does, more closely related to
+it than to the Unami Delaware.
+
+It has been argued that a band of the Shawnees lived in Southern New
+Jersey when that territory first came to the knowledge of the whites.
+On a Dutch map, drawn in 1614 or thereabouts, a tribe called _Saw
+wanew_ is located on the left bank of the Delaware river, near the
+Bay;[43] and DeLaet speaks of the _Sawanoos_ as living there.
+
+I am inclined to believe that, in both these cases, the term was used
+by the natives around New York Bay in its simple geographical sense of
+"south" or "southern," and not as a tribal designation. It frequently
+appears with this original meaning in the WALUAM OLUM.
+
+
+_The Sapoonees_.
+
+A tribe called the Sapoonees, or Saponies, is mentioned as living in
+Pennsylvania, attached to the Delawares, about the middle of the last
+century.[44]
+
+They are no doubt the Saponas who once dwelt on a branch of the Great
+Pedee river in North Carolina, and who moved north about the year
+1720.[45]
+
+They were said to have joined the Tuscaroras, but the Pennsylvania
+records class them with the Delawares. Others, impressed by the
+similarity of _Sa-po-nees_ to _Pa-nis_, have imagined they were the
+Pawnees, now of the west. There is not the slightest importance to be
+attached to this casual similarity of names.
+
+They were called, by the Iroquois, _Tadirighrones_, and were distinctly
+identified by them with the nation known to the English as the
+Catawbas.[46] For a long time the two nations carried on a bitter
+warfare.
+
+
+_The Assiwikales_.
+
+This band of about fifty families, or one hundred men (about three
+hundred souls), are stated to have come from South Carolina to the
+Potomac late in the seventeenth century, and in 1731 were settled
+partly on the Susquehanna and partly on the upper Ohio or Alleghany.
+Their chief was named Aqueioma, or Achequeloma.
+
+Their name appears to be a compound of _assin_, stone; and _wikwam_,
+house, and they were probably Algonkin neighbors of the Shawnees
+in their southern homes, and united with them in their northern
+migration.[47]
+
+FOOTNOTES:
+
+[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.
+
+[18] Trumbull, _Indian Names in Connecticut_, p. 31. Schoolcraft had
+already given the same derivation in his _History and Statistics of the
+Indian Tribes_.
+
+[19] Capt. Hendricks, in _Mass. Hist. Soc. Colls._, Vol. IX, p. 101.
+Lewis H. Morgan, _Systems of Consanguinity and Affinity_, p. 289.
+
+[20] Ruttenber, _History of the Indian Tribes of Hudson's River_, p. 50.
+
+[21] Morgan, _Ancient Society_, pp. 173-4.
+
+[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.
+
+[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.
+
+[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.
+
+[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.
+
+[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.
+
+[27] _History of the Indian Nations_, Introduction, p. xlii.
+
+[28] Ibid., pp. 90-122.
+
+[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.
+
+[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.
+
+[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.
+
+[32] _Relatio Itineris in Marylandiam_, p. 63. (Edition of the Md.
+Hist. Soc. 1874.)
+
+[33] See his _Journal_, published in Neill's _Founders of Maryland_
+(Albany, 1876). Fleet was a prisoner among the Pascatoways for five
+years, and served as an interpreter to Calvert's colony.
+
+[34] _Relatio Itineris in Marylandiam_, p. 84. The Rev. Mr. Kampman,
+at one time Moravian missionary among the Delawares, told me that
+even with the modern aids of grammars, dictionaries and educated
+native instructors, it is considered to require five years to obtain a
+sufficient knowledge of their language to preach in it. The slowness of
+the early Maryland priests to master its intricacies, therefore, need
+not surprise us.
+
+[35] "Omni vero ratione placare conantur phantasticum quemdam spiritum
+quem Ochre nominant, ut ne noceat." _Relatio Itineris in Marylandiam_,
+p. 40.
+
+[36] Bozman, _History of Maryland_, Vol. I, p. 166.
+
+[37] "The Nanticokes and Conoys are now one nation." _Minutes of the
+Provincial Council of Penna._, 1759, Vol. VIII, p. 176.
+
+[38] On this tribe see "The Shawnees and Their Migrations," by Dr. D. G.
+Brinton, in the _American Historical Magazine_, 1866; M. F. Force, _Some
+Early Notices of the Indians of Ohio_, Cincinnati, 1879.
+
+[39] See _Colonial History of New York_, Vol. IV. Index. Loskiel,
+_Geschichte der Mission_, etc., p. 25.
+
+[40] These names are as given by John Johnston, Indian agent, in 1819.
+_Archæologia Americana_, Vol. I, p. 275. Heckewelder says they had four
+divisions, but mentions only two, the _Pecuwési_ and _Woketamósi_.
+(MSS. in Lib. Am. Philos. Soc.)
+
+[41] "That branch of Shawanos which had settled part in Pennsylvania
+and part in New England were of the tribe of Shawanos then and ever
+since called _Pi'coweu_ or _Pe'koweu_, and after emigrating to the
+westward settled on and near the Scioto river, where, to this day, the
+extensive flats go under the name of 'Pickoway Plains.'" Heckewelder
+MSS. in Lib. Am. Phil. Soc.
+
+[42] In a note to Roger Williams, _Key into the Language of America_,
+p. 22. The tradition referred to is mentioned in the Heckewelder MSS.
+
+[43] Printed in the _Colonial History of New York_, Vol. I. Compare
+Force, _ubi suprá_, pp. 16, 17.
+
+[44] Rev. J. Morse, _Report on Indian Affairs_, p. 362.
+
+[45] See Gallatin, _Synopsis of the Indian Tribes_, pp. 85, 86.
+
+[46] See _New York Colonial Documents_, Vol. V, pp. 660, 673, etc.
+
+[47] _Pennsylvania Archives_, Vol. I, pp. 299, 300, 302. Gov. Gordon
+writes to the "Chiefs of ye Shawanese and Assekelaes," under date
+December, 1731, "I find by our Records that about 34 Years since some
+Numbers of your Nation came to Sasquehannah," etc. Ibid., p. 302.
+
+
+
+
+CHAPTER III
+
+THE LENAPE OR DELAWARES.
+
+Derivation of the Name Lenape.--The Three Sub-Tribes the Minsi
+or Wolf, the Unami or Turtle, and the Unalachtgo or Turkey
+Tribes--Their Totems--The New Jersey Tribes the Wapings, Sanhicans
+and Mantas--Political Constitution of the Lenape--Vegetable Food
+Resources--Domestic Architecture--Manufactures.--Paints and Dyes.--
+Dogs--Interments--Computation of Time--Picture Writing--Record Sticks--
+Moral and Mental Character--Religious Belief.--Doctrine of the Soul.--
+The Native Priests.--Religious Ceremonies.
+
+
+_Derivation of Lenni Lenape_.
+
+The proper name of the Delaware Indians was and is _Lenapé_, (a as in
+father, é as a in mate). Dr. J. Hammond Trumbull[48] is quite wide of
+the mark both in calling this a "misnomer," and in attributing its
+introduction to Mr. Heckewelder.
+
+Long before that worthy missionary was born, the name was in use in the
+official documents of the commonwealth of Pennsylvania as the synonym
+in the native tongue for the Delaware Indians,[49] and it is still
+retained by their remnant in Kansas as the proper term to designate
+their collective nation, embracing its sub-tribes.[50]
+
+The derivation of _Lenape_ has been discussed with no little learning,
+as well as the adjective _lenni_, which often precedes it (Lenni
+Lenape). Mr. Heckewelder stated that _lenni_ means "original, pure,"
+and that _Lenape_ signifies "people."[51] Dr. Trumbull, in the course
+of a long examination of the words for "man" in the Algonkin dialects,
+reaches the conclusion that "Len-âpé" denotes "a common adult male,"
+_i. e._, an Indian man; _lenno lenâpé_, an Indian of _our_ tribe or
+nation, and, consequently, _vir_, "a man of men."[52] He derives these
+two words from the roots _len_ (= _nen_), a pronominal possessive, and
+_ape_, an inseparable generic particle, "denoting an adult male."
+
+I differ, with hesitation, from such an eminent authority; but this
+explanation does not, to my mind, give the precise meaning of the term.
+No doubt, both _lenno_, which in Delaware means _man_, and _len_, in
+Lenape, are from the pronominal radicle of the first person _né_, I,
+we, mine, our. As the native considered his tribe the oldest, as well
+as the most important of created beings, "ours" with him came to be
+synonymous with what was esteemed ancient, indigenous, primeval, as
+well as human, man-like, _par excellence_. "We" and "men" were to
+him the same. The initial _l_ is but a slight modification of the _n_
+sound, and is given by Campanius as an _r_, "_rhenus_, homo."
+
+_Lenape_, therefore, does not mean "a common adult male," but rather "a
+male of our kind," or "our men."[53]
+
+The termination _apé_ is said by Heckewelder to convey the idea of
+"walking or being in an erect posture." A comparison of the various
+Algonkin dialects indicates that it was originally a locative,
+signifying staying in a place, abiding or sitting. Thus, in Cree,
+_apú_, he is there; in Chipeway, _abi_, he is at home; in Delaware,
+_n'dappin_, I am here. The transfer of this idea to the male sex is
+seen in the Cree, _ap_, to sit upon, to place oneself on top, _apa_, to
+cover (animate and active); Chipeway, _nabe_, the male of quadrupeds.
+Baraga says that for a Chipeway woman to call her husband _nin nabem_
+(lit. my coverer, comp. French, _femme couverte_), is coarse.
+
+
+_The Lenape Sub-Tribes._
+
+The Lenape were divided into three sub-tribes:--
+
+1. The Minsi, Monseys, Montheys, Munsees, or Minisinks.
+
+2. The Unami, or Wonameys.
+
+3. The Unalachtigo.
+
+No explanation of these designations will be found in Heckewelder or
+the older writers. From investigations among living Delawares, carried
+out at my request by Mr. Horatio Hale, it is evident that they are
+wholly geographical, and refer to the locations of these sub-tribes on
+the Delaware river.
+
+_Minsi_, properly _Minsiu_, and formerly _Minassiniu_, means "people of
+the stony country," or briefly, "mountaineers." It is a synthesis of
+_minthiu_, to be scattered, and _achsin_, stone, according to the best
+living native authorities.[54]
+
+_Unami_, or _W'nãmiu_, means "people down the river," from _naheu_,
+down-stream.
+
+_Unalachtigo_, properly _W'nalãchtko_, means "people who live near the
+ocean," from _wunalawat_, to go towards, and _t'kow_ or _t'kou_, wave.
+
+Historically, such were the positions of these sub-tribes when they
+first came to the knowledge of Europeans.
+
+The Minsi lived in the mountainous region at the head waters of the
+Delaware, above the Forks, or junction of the Lehigh river. One of
+their principal fires was on the Minisink plains, above the Water Gap,
+and another on the East Branch of the Delaware, which they called
+_Namaes Sipu_, Fish River. Their hunting grounds embraced lands now
+in the three colonies of Pennsylvania, New York and New Jersey. The
+last mentioned extinguished their title in 1758, by the payment of one
+thousand pounds.
+
+That, at any time, as Heckewelder asserts, their territory extended
+up the Hudson as far as tide-water, and westward "far beyond the
+Susquehannah," is surely incorrect. Only after the beginning of the
+eighteenth century, when they had been long subject to the Iroquois,
+have we any historic evidence that they had a settlement on the last
+named river.
+
+The Unamis' territory on the right bank of the Delaware river extended
+from the Lehigh valley southward. It was with them and their southern
+neighbors, the Unalachtigos, that Penn dealt for the land ceded him
+in the Indian Deed of 1682. The Minsis did not take part in the
+transaction, and it was not until 1737 that the Colonial authorities
+treated directly with the latter for the cession of their territory.[55]
+
+The Unalachtigo or Turkey totem had its principal seat on the affluents
+of the Delaware near where Wilmington now stands. About this point,
+Captain John Smith, on his map (1609,) locates the _Chikahokin_. In
+later writers this name is spelled _Chihohockies_, _Chiholacki_ and
+_Chikolacki_, and is stated by the historians Proud and Smith to be
+synonymous with Delawares.[56] The correct form is _Chikelaki_, from
+_chik'eno_, turkey, the modern form as given by Whipple,[57] and _aki_
+land. The _n_, _l_ and _r_ were alternating letters in this dialect.
+
+The population was, however, very sparse, owing to the predatory
+incursions of the Susquehannocks, whose trails, leading up the Octorara
+and Conestoga, and down the Christina and Brandywine Creeks, were
+followed by war parties annually, and desolated the west shores of the
+Bay and lower river. When, in 1634, Captain Thomas Young explored the
+river, the few natives he found on the west side told him (through the
+medium of his Algonkin Virginian interpreter) that the "Minquaos" had
+killed their people, burnt their villages, and destroyed their crops,
+so that "the Indians had wholly left that side of the river which was
+next their enemies, and had retired themselves on the other side farre
+up into the woods."[58]
+
+North of the Chikelaki, Smith's map locates the _Macovks_. This name
+does not appear in later authors, but near that site were the _Okahoki_
+band, who occupied the shores of Ridley and Crum creeks and the land
+between them. There they remained until 1703, when they were removed to
+a small reservation of 500 acres in what is now Willistown township,
+Chester county.[59]
+
+
+_The Totemic Animals._
+
+These three sub-tribes had each its totemic animal, from which it
+claimed a mystical descent. The Minsi had the Wolf, the Unami the
+Turtle, and the Unalachtigo the Turkey. The Unamis claimed and were
+conceded the precedence of the others, because their ancestor, the
+Turtle, was not the common animal, so-called, but the great original
+tortoise which bears the world on its back, and was the first of living
+beings, as I shall explain on a later page.
+
+In referring to the totemic animals the common names were not used, but
+metaphorical expressions. Thus the Wolf was referred to as _Ptuksit_,
+Round Foot (_ptuk_, round, _sit_, foot, from the shape of its paws;)
+the turtle was _Pakoango_, the Crawler; and the turkey was _Pullaeu_,
+he does not chew,[60] referring to the bird's manner of swallowing food.
+
+The signs of these animals were employed in their picture writing,
+painted on their houses or inscribed on rocks, to designate the
+respective sub-tribes. But only in the case of the Unamis was the whole
+animal represented. The Turkey tribe painted only one foot of their
+totemic bird, and the Minsi the extended foot of the wolf, though they
+sometimes added an outline of the rest of the animal.[61]
+
+These three divisions of the Lenape were neither "gentes" nor
+"phratries," though Mr. Morgan has endeavored to force them into his
+system by stating that they were "of the nature of phratries."[62]
+Each was divided into twelve families bearing female names, and hence
+probably referring to some unexplained matriarchal system. They were,
+as I have called them, sub-tribes. In their own orations they referred
+to each other as "playmates." (Heckewelder.)
+
+
+_The New Jersey Lenape._
+
+The native name of New Jersey is given as Shã'akbee (English
+orthography: ã as in fate); or as the German missionaries wrote it,
+_Sche'jachbi_. It is a compound of _bi_, water, _aki_, land, and
+the adjective prefix _schey_, which means something long and narrow
+(_scheyek_, a string of wampum; _schajelinquall_, the edge of the eyes,
+the eyelids, etc.) This would be equivalent to "long-land water," and,
+according to the rules of Delaware grammar, which place the noun used
+in the genitive sense before the noun which governs it, the term would
+be more suitable to some body of water, Delaware bay or the ocean, than
+to the main land.
+
+The Lenape distinctly claimed the whole of the present area of New
+Jersey. Their great chief, Tedyuscung, stated at the Conference at
+Easton (1757), that their lands reached eastward to the shore of the
+sea. The New Jersey tribes fully recognized their unity. As early as
+1694, at an interview with Governor Markham at Philadelphia, when the
+famous Tamany and other Lenape chieftains were present, Mohocksey, a
+chief of the Jersey Indians, said: "Though we live on the other side
+of the water (_i.e._, the Delaware river), yet we reckon ourselves all
+one, because," he added, giving a characteristically native reason,
+"because we drink one water."[63]
+
+The names, number and position of the Jersey tribes have not been very
+clearly made out. A pamphlet published in London, in 1648, states
+that there were twenty-three Indian kinglets in its area, with about
+2000 warriors in all. Of these, Master Robert Evelin, a surveyor, who
+spent several years in the Province about 1635, names nine on the left
+bank of the Delaware, between Cape May and the Falls. The names are
+extremely corrupt, but it may be worth while giving them.[64]
+
+1. Kechemeches, 500 men, five miles above Cape May.
+
+2. Manteses, 100 bowmen, twelve leagues above the former.
+
+3. Sikonesses.
+
+4. Asomoches, 100 men.
+
+5. Eriwoneck, 40 men.
+
+6. Ramcock, 100 men.
+
+7. Axion, 200 men.
+
+8. Calcefar, 150 men.
+
+9. Mosilian, 200 men, at the Falls.
+
+Of these, the Mantes lived on Salem creek; _Ramcock_ is Rancocas creek;
+the _Eriwoneck_ are evidently the _Ermomex_ of Van der Donck's map of
+1656; _Axion_ may be for Assiscunk creek, above Burlington, from Del.
+_assiscu_, mud; _assiscunk_, a muddy place. Lindstrom and Van der Donck
+name the most Southern tribe in New Jersey _Naraticons_. They were on
+and near Raccoon creek, which on Lindstrom's map is _Narraticon Sipu_,
+the Naraticon river. Probably the English name is simply a translation
+of the Del. _nachenum_, raccoon.
+
+In 1675 the number of sachems in Jersey of sufficient importance for
+the then Governor Andros to treat with were four. It is noted that when
+he had made them the presents customary on such occasions, "They return
+thanks and fall a kintacoying, singing _kenon, kenon_."[65] This was
+the Delaware _genan_ (_genama_, thank ye him. Zeis).
+
+The total number in New Jersey a few years before this (1671) were
+estimated by the authorities at "about a thousand persons, besides
+women and children."[66]
+
+The "_Wakings, Opings_ or _Pomptons_," as they are named in the old
+records, were the tribe which dwelt on the west shore of New York
+harbor and southwardly, or, more exactly, "from Roeloff Jansen's Kill
+to the sea."[67] They were of the Minsi totem, and were the earliest of
+the Lenape who saw white men, when, in 1524, the keel of Verrazano was
+the first to plough the waters of New York harbor.
+
+The name Waping or Oping is derived from _Wapan_, east, and was applied
+to them as the easternmost of the Lenape nation.[68] Their other name,
+Pompton, Mr Heckewelder identifies with _pihm-tom_, crooked-mouthed,
+though its applicability is not obvious.[69]
+
+In the middle of the eighteenth century the remains of the Pompton
+Indians resided on the Raritan river. The boundaries of their territory
+were defined in 1756, at the Treaty of Crosswicks.
+
+The _Sanhicans_ occupied the Delaware shore at the Falls, near where
+Trenton now stands, and extended eastward along the upper Indian path
+quite to New York bay. Heckewelder says that this name, _Sankhicani_,
+means a gun lock, and was applied by the Lenape to the Mohawks who
+were first furnished with muskets by the Europeans. This has led some
+writers to locate a band of Mohawks at the Falls.
+
+The Sanhicans were, however, undoubtedly Lenape. Campanius, who quotes
+the name of the place in 1642, classes them as such. In Van der
+Donck's map, of 1656, they are marked as possessing the land at the
+Falls and Manhattan Bay; and De Laet gives the numerals and a number of
+words from their dialect, which are all pure Delaware, as:--
+
+             _Sanhican._           _Delaware._
+  Deer,        atto,                 achtu.
+  Bear,        machquoyuo,           machquak.
+  Wolf,        metumnu,              metemmeu.
+  Turkey,      sickenum,             tschickenum.
+
+Their name has lost its first syllable. It should be _assanhican_.
+This means not merely and not originally a gun-flint, but any stone
+implement, from _achsin_, or, in the New Jersey dialect, _assun_,
+a stone, and _hican_, an instrument. They were distinctively "the
+stone-implement people."
+
+This is plainly with reference to their manufactures near Trenton.
+The great deposit of post-glacial gravels at this point abound with
+quartzite fragments suitable for working into stone implements, and to
+what extent they were utilized by the natives is shown by the enormous
+collection, numbering over thirty thousand specimens, which Dr. Charles
+C. Abbott, of Trenton, has made in that immediate vicinity. A horde of
+over 125 beautifully chipped lance heads of quartz and jasper, and the
+remains of a workshop of remarkable magnitude, were evidences of the
+extensive manufacture that once prevailed there.
+
+The left bank of the Delaware, from the vicinity of Burlington quite
+to and below Salem, was held by a warlike tribe known to the settlers
+as the _Mantas_, or _Mantos_, or _Mandes_, otherwise named the Frog
+Indians. They extended eastward along the main or southern Indian
+path, which led from the Delaware, below the mouth of Rancocas Creek,
+to the extensive Indian plantations or corn fields near Sandy Hook,
+mentioned by Campanius and Lindstrom.[70]
+
+Mr. Henry has derived their name from _mangi_, great,[71] and others
+have suggested _menatey_, an island; but I do not think either of these
+is tenable. I have no doubt that _mante_ is simply a mis-spelling of
+_monthee_, which is the form given by the East Jersey and Stockbridge
+Indians to the name of the Minsi or Monsey sub-tribe of the
+Delawares.[72] This is further indicated by the fact that toward the
+beginning of the eighteenth century they incorporated themselves wholly
+with the two other Lenape sub-tribes.[73] We thus find that the Minsis
+were not confined to the North and Northwest, as Heckewelder and others
+wrote, but had pressed southward in New Jersey, quite to the shores of
+Delaware Bay.
+
+The New Jersey Indians disappeared rapidly. As early as 1721 an
+official document states that they were "but few, and very innocent and
+friendly."[74] When, in 1745, the missionary Brainerd visited their
+settlement at Crosweeksung, Burlington county, he found some "who
+had lived with the white people under gospel light, had learned to
+read, were civil, etc."[75] Those with whom he labored at this place
+subsequently removed to New Stockbridge, Mass., and united with the
+Mohegans and others there.[76]
+
+The Swedish traveler, Peter Kalm, who spent about a year in New Jersey
+in 1749, observes that the disappearance of the native population
+was principally due to two agencies. Smallpox destroyed "incredible
+numbers", "but brandy has killed most of the Indians."[77]
+
+The dialect of the New Jersey Indians was soft and vocalic, avoiding
+the gutturals of their northern relatives, and without the frequent
+unpleasant forcible expirations of the Nanticoke. A vocabulary of
+it, obtained for Mr. Thomas Jefferson, in 1792, at the village of
+Edgpiihik, West New Jersey, is in MS. in the library of the American
+Philosophical Society.
+
+
+_Political Constitution_.
+
+Each totem of the Lenape recognized a chieftain, called sachem,
+_sakima_, a word found in most Algonkin dialects, with slight
+variations (Chip. _ogima_, Cree, _okimaw_, Pequot, _sachimma_), and
+derived from a root _ôki_, signifying above in space, and by a transfer
+frequent in all languages, above in power. Thus, in Cree,[78] we
+have _sâkamow_, "il projecte, il montre la tête," and in Delaware,
+_w'ochgitschi_, the part above, the upper part (Zeisberger), etc.
+
+It appears from Mr. Morgan's inquiries, that at present and of later
+years, "the office of sachem is hereditary in the gens, but elective
+among its members."[79] Loskiel, however, writing on the excellent
+authority of Zeisberger, states explicitly that the chief of each totem
+was selected and inaugurated by those of the remaining two.[80] By
+common and ancient consent, the chief selected from the Turtle totem
+was head chief of the whole Lenape nation.
+
+These chieftains were the "peace chiefs." They could neither go to war
+themselves, nor send nor receive the war belt--the ominous string of
+dark wampum, which indicated that the tempest of strife was to be let
+loose. Their proper badge was the wampum belt, with a diamond-shaped
+figure in the centre, worked in white beads, which was the symbol of
+the peaceful council fire, and was called by that name.
+
+War was declared by the people at the instigation of the "war
+captains," valorous braves of any birth or family who had distinguished
+themselves by personal prowess, and especially by good success in
+forays against the enemy.[81]
+
+Nor did the authority of the chiefs extend to any infringement on
+the traditional rights of the gens, as, for instance, that of blood
+revenge. The ignorance of this limitation of the central power led to
+various misunderstandings at the time, on the part of the colonial
+authorities, and since then, by later historians. Thus, in 1728, "the
+Delaware Indians on Brandywine" were summoned by the Governor to answer
+about a murder. Their chief, Civility, answered that it was committed
+by the Minisinks, "over whom they had no authority."[82] This did not
+mean but that in some matters authority could be exerted, but not in a
+question relating to a feud of blood.
+
+
+_Agriculture and Food Resources_.
+
+The Lenape did not depend solely on the chase for subsistence. They
+were largely agricultural, and raised a variety of edible plants.
+Indian corn was, as usual, the staple; but in addition to that, they
+had extensive fields of squashes, beans and sweet potatoes.[83] The
+hardy variety of tobacco was also freely cultivated.
+
+The value of Indian corn, the _Zea mais_, must have been known to
+the Algonkin tribes while they still formed one nation, as the same
+name is applied to it by tribes geographically the widest apart.
+Thus the Micmacs of Nova Scotia call it _pe-ãs'kumun-ul_ whose
+theme _ãs'ku-mun_ reappears in the _wuskannem_ (Elliott) and the
+_scannemeneash_ (Roger Williams) of New England, in the Delaware
+_jesquem_ (Campanius), and _chasquem_ (Zeis.), and even in the Piegan
+Blackfoot _esko-tope_.
+
+The first radical _ask_, Chip. _ashk_, Del. _aski_, means "green." The
+application is to the green waving plant, so conspicuous in the fields
+during the summer months. The second _mün_ or _min_ is a generic suffix
+applied to all sorts of small edible fruits. In the Blackfoot its place
+is supplied by another, and in the Unami Delaware it is abbreviated to
+the letter _m_.
+
+On the other hand, in the Chipeway word for corn, _mandamin_, Ottawa
+_mindamin_, Cree _mattamin_, the second radical is retained in full,
+while for the first is substituted an abbreviation of _manito_, divine
+("it is divine, supernatural, or mysterious"); if we may accept the
+opinion of Mr. Schoolcraft, and I know of no more plausible etymology.
+
+Tobacco was called by the Delawares _kscha-tey_, Zeis., _seka-ta_,
+Camp., or in the English orthography _shuate_ (Vocab. N. J. Inds.),
+and _koshãhtahe_ (Cummmings). I am inclined to think that these are but
+dialectic variations and different orthographies of the root _'ta_
+or _'dam_ (_a_ nasal) found in the New England _wuttãm-anog_, Micmac
+_tùmawa_, Abnaki _wh'dãman_ (Rasle), Cree _tchistémaw_, Chip. _assema_
+(= _asté-maw_), Blackfoot _pi-stã-kan_; a root which Dr. J. H. Trumbull
+has satisfactorily identified as meaning "to drink," the smoke being
+swallowed and likened to water. "To drink tobacco" was the usual old
+English expression for "to smoke."
+
+If this etymology is correct, it leads to the inference that tobacco
+also was known to the ancient Algonkins before they split up into the
+many nations which we now know, and furthermore that they must have
+lived in a region where these two semi-tropical or wholly tropical
+plants, Indian corn and tobacco, had been already introduced and
+cultivated by some more ancient race. To conclude that they themselves
+brought them from a tropical land, would be too hazardous.
+
+The pipes in which the tobacco was smoked were called _appooke_ (modern
+Delaware _o'pahokun'_, Cumings' Vocab.) They were of earthenware and
+of stone; sometimes, it is said, of copper. According to Kalm, the
+ceremonial pipes were of a red stone, possibly the western pipe stone,
+and were very highly prized.[84]
+
+Of wild fruits and plants they consumed the esculent and nutritious
+tubers on the roots of the Wild Bean, _Apios tuberosa_, the large,
+oval, fleshy roots of the arrow-leaved _Sagittaria_, the former
+of which the Indians called _hobbenis_, and the latter _katniss_,
+names which they subsequently applied to the European turnip. They
+also roasted and ate the acrid cormus of the Indian turnip, _Arum
+triphyllum_, in Delaware _taw-ho_, _taw-hin_ or _tuck-ah_, and
+collected for food the seeds of the Golden Club, _Orontium aquaticum_,
+common in the pools along the creeks and rivers. Its native name was
+_taw-kee_.[85]
+
+
+_House Building._
+
+In their domestic architecture they differed noticeably from the
+Iroquois and even the Mohegans. Their houses were not communal, but
+each family had its separate residence, a wattled hut, with rounded
+top, thatched with mats woven of the long leaves of the Indian corn
+or the stalks of the sweet flag (_Acorus calamus_,) or of the bark of
+trees (_anacon_, a mat, Z.) These were built in groups and surrounded
+with a palisade to protect the inhabitants from sudden inroads.[86]
+
+In the centre was sometimes erected a mound of earth, both as a place
+of observation and as a location to place the children and women. The
+remains of these circular ramparts enclosing a central mound were seen
+by the early settlers at the Falls of the Delaware and up the Lehigh
+valley.
+
+
+_Manufactures_.
+
+The art of the potter was known and extensively practiced, but did not
+indicate any unusual proficiency, either in the process of manufacture
+or in the methods of decoration, although the late Mr. F. Peale thought
+that, in the latter respect, the Delaware pottery had some claims to a
+high rank.[87] The representation of animal forms was quite unusual,
+only some few and inferior examples having been found.
+
+Their skill in manufacturing bead work and feather mantles, and in
+dressing deer skins, excited the admiration of the early voyagers.
+Although their weapons and utensils were mostly of stone, there was a
+considerable supply of native copper among them, in use as ornaments,
+for arrow heads and pipes. Some specimens of it have been found by
+Dr. Abbott near Trenton, and by other collectors in Pennsylvania,[88]
+and its scarcity in modern collections is to be attributed to its
+being bought up and melted by the whites rather than to its limited
+employment.
+
+Soap stone was hollowed out with considerable skill, to form bowls, and
+the wood of the sassafras tree was highly esteemed for the same purpose
+(Kalm).
+
+The maize was broken up in wooden or stone mortars with a stone pestle,
+the native name of which was _pocohaac_, a word signifying also the
+virile member.
+
+Their arms were the war club or tomahawk, _tomhickan_, the bow,
+_hattape_, and arrow, _alluns_, the spear, _tanganaoun_, and for
+defence Bishop Ettwein states they carried a round shield of thick,
+dried hide.
+
+The spear was also used for spearing fish, which they, moreover, knew
+how to catch with "brush nets," and with fish hooks made of bone and
+the dried claws of birds (Kalm).[89]
+
+
+_Paints and Dyes_.
+
+The paints and dyes used by the Lenape and neighboring Indians were
+derived both from the vegetable and mineral realms. From the former
+they obtained red, white and blue clays, which were in such extensive
+demand that the vicinity of those streams in New Castle county,
+Delaware, which are now called White Clay Creek and Red Clay Creek, was
+widely known to the natives as _Walamink_, the Place of Paint.
+
+The vegetable world supplied a variety of dyes in the colored juices of
+plants. These were mixed with the acid juice of the wild, sweet-scented
+crab apple (_Pyrus coronaria_; in Lenape, _tombic'anall_), to fix the
+dye.
+
+A red was yielded by the root of the _Sanguinaria Canadensis_, still
+called "Indian paint root;" an orange by the root of _Phytolacca
+decandra_, the poke or pocoon; a yellow by the root of _Hydrastis
+Canadensis_; a black by a mixture of sumac and white walnut bark,
+etc.[90]
+
+
+_Dogs_.
+
+The only domestic animal they possessed was a small species of dogs
+with pointed ears. These were called _allum_, and were preserved less
+for protection or for use in hunting than for food, and especially for
+ceremonial purposes.[91]
+
+
+_Interments_.
+
+The custom of common ossuaries for each gens appears to have prevailed
+among the Lenape. Gabriel Thomas states that: "If a person of Note dies
+very far away from his place of residence, they will convey his Bones
+home some considerable Time after, to be buried there."[92] Bishop
+Ettwein speaks of mounds for common burial, though he appears to limit
+their use to times of war.[93]
+
+One of these communal graveyards of the Minsis covers an area of
+six acres on the Neversink creek,[94] while, according to tradition,
+another of great antiquity and extent was located on the islands in the
+Delaware river, above the Water-Gap.[95]
+
+
+_Computation of Time._
+
+The accuracy with which the natives computed time becomes a subject of
+prime consideration in a study of their annals. It would appear that
+the Eastern Algonkins were not deficient in astronomical knowledge.
+Roger Williams remarks, "they much observe the Starres, and their very
+children can give names to many of them;"[96] and the same testimony is
+borne by Wassenaer. The latter, speaking of the tribes around New York
+Harbor, in 1630, says that their year began with the first moon after
+the February moon; and that the time for planting was calculated by the
+rising of the constellation Taurus in a certain quarter. They named
+this constellation the horned head of some great fictitious animal.[97]
+
+Zeisberger observes that, in his day, the Lenape did not have a fixed
+beginning to their year, but reckoned from one seeding time to another,
+or from when the corn was ripe, etc.[98] Nevertheless, they had a word
+for year, _gachtin_, and counted their ages and the sequence of events
+by yearly periods. The Chipeways count by winters (_pipun-agak_, in
+which the first word means winter, and the second is a plural form
+similar to the Del. _gachtin_); but the Lenape did not apparently
+follow them in this. They recognized only twelve moons in the year
+and not thirteen, as did the New England nations; at least, the names
+of but twelve months have been preserved.[99] The day periods were
+reckoned usually by nights, but it was not improper to count by "suns"
+or days.
+
+
+_Pictographic Signs_.
+
+The picture writing of the Delawares has been quite fully described
+by Zeisberger, Loskiel and Heckewelder. It was scratched upon stone
+(Loskiel), or more frequently cut in or painted upon the bark of trees
+or pieces of wood. The colors were chiefly black and red. The system
+was highly conventionalized, so that it could readily be understood by
+all their tribes, and also by others with whom they came in contact,
+the Shawnees, Wyandots, Chipeways, etc.
+
+The subjects had reference not merely to matters of present interest,
+but to the former history of their nation, and were directed "to the
+preservation of the memory of famous men, and to the recollection
+of events and actions of note." Therefore, their Agamemnons felt no
+anxiety for the absence of a Homer, but "confidently reckoned that
+their noble deeds would be held in memory long after their bodies had
+perished."[100]
+
+The material on which the drawings were made was generally so
+perishable that few examples have been left to us. One, a stone about
+seven inches long, found in central New Jersey, has been described and
+figured by Dr. Abbott.[101] It represents an arrow crossing certain
+straight lines. Several "gorgets" (smooth stone tablets pierced with
+holes for suspension, and probably used for ceremonial purposes),
+stone knives and pebbles, showing inscribed marks and lines, and rude
+figures, are engraved in Dr. Abbott's book; others similar have been
+seen in Bucks and Berks counties, Pa.
+
+There was a remarkable series of hieroglyphics, some eighty in
+number, on a rock at Safe Harbor, on the Susquehanna. They have been
+photographed and described by Prof. T. C. Porter, of Lancaster, but
+have yet to be carefully analyzed.[102] From its location, it was
+probably the work of the Susquehannocks, and did not belong to the
+general system of Algonkin pictography.
+
+If the rude drawings appended to the early treatises as signatures
+of native sachems be taken as a guide, little or no uniformity
+prevailed in the personal signs. The same chieftain would, on various
+occasions, employ symbols differing so widely that they have no visible
+relation.[103]
+
+An interesting incident is recorded by Friend John Richardson when
+on a visit to William Penn, at his manor of Pennsburg, in 1701. Penn
+asked the Indian interpreter to give him some idea of what the native
+notion of God was. The interpreter, at a loss for words, had recourse
+to picture writing, and describing a number of circles, one inside the
+other, he pointed to the centre of the innermost and smallest one,
+and there, "placed, as he said, by way of representation, the Great
+Man."[104] The explanation was striking and suggestive, and hints at
+the meaning of the not infrequent symbol of the concentric circles.
+
+An alleged piece of Delaware pictography is copied by Schoolcraft[105]
+from the London _Archæologia_, Vol. IV. It purports to be an inscription
+found on the Muskingum river in 1780, and the interpretation is said to
+have been supplied by the celebrated Delaware chief, Captain White Eyes
+(Coquethagechton). As interpreted, it relates to massacres of the whites
+by the Delaware chief, Wingenund, in the border war of 1763.
+
+There is a tissue of errors here. The pictograph, "drawn with charcoal
+and oil on a tree," must have been quite recent, and is not likely
+to have referred to events seventeen years antecedent. There is no
+evidence that Wingenund took part in Pontiac's conspiracy, and he was
+the consistent friend of the whites.[106] Several of the characters
+are not like Indian pictographs. And finally, White Eyes, the alleged
+interpreter in 1780, had died at Tuscarawas, two years before, Nov.
+10th, 1778![107]
+
+
+_Record Sticks_.
+
+The Algonkin nations very generally preserved their myths, their
+chronicles, and the memory of events, speeches, etc., by means of
+marked sticks. As early as 1646, the Jesuit missionaries in Canada made
+use of these to teach their converts the prayers of the Church and
+their sermons.[108]
+
+The name applied to these record or tally-sticks was, among the Crees
+and Chipeways, _massinahigan_, which is the common word now for book,
+but which originally meant "a piece of wood marked with fire," from
+the verb _masinákisan_, I imprint a mark upon it with fire, I burn
+a mark upon it,[109] thus indicating the rude beginning of a system
+of mnemonic aids. The Lenape words for book, _malackhickan_, Camp.,
+_mamalekhican_ Zeis., were probably from the same root.
+
+In later days, instead of burning the marks upon the sticks, they were
+painted, the colors as well as the figures having certain conventional
+meanings.[110]
+
+These sticks are described as about six inches in length, slender,
+though varying in shape, and tied up in bundles.[111] Such bundles are
+mentioned by the interpreter Conrad Weiser, as in use in 1748 when he
+was on his embassy in the Indian country.[112] The expression, "we tied
+up in bundles," is translated by Mr. Heckewelder, _olumapisid_, and a
+head chief of the Lenape, usually called _Olomipees_, was thus named,
+apparently as preserver of such records.[113] I shall return on a later
+page to the precise meaning of this term.
+
+The word signifying to paint was _walamén_, which does not appear
+in western dialects, but is found precisely the same in the Abnaki,
+where it is given by Rasles, _8ramann_[114], which, transliterated
+into Delaware (where the _l_ is substituted for the _r_), would be
+_w'lam'an_. From this word came _Wallamünk_, the name applied by the
+natives to a tract in New Castle county, Delaware, since at that
+locality they procured supplies of colored earth, which they employed
+in painting. It means "the place of paint."[115]
+
+Roger Williams, describing the New England Indians, speaks of
+"_Wunnam_, their red painting, which they most delight in, and is both
+the Barke of the Fine, as also a red Earth."[116]
+
+The word is derived from Narr. _wunne_, Del. _wulit_, Chip. _gwanatsch_
+= beautiful, handsome, good, pretty, etc.
+
+The Indian who had artistically bedaubed his skin with red, ochreous
+clay, was esteemed In full dress, and delightful to look upon. Hence
+the term _wulit_, fine, pretty, came to be applied to the paint itself.
+
+The custom of using such sticks, painted or notched, was by no means
+peculiar to the Delawares. They were familiar to the Iroquois, and the
+early travelers found them in common employment among the southern
+tribes.[117]
+
+As the art advanced, in place of simple sticks, painted or notched,
+wooden tablets came into use, on which the symbols were scratched or
+engraved with a sharp flint or knife. Such are those still in use among
+the Chipeway, described by Dr. James as "rude pictures carved on a flat
+piece of wood;"[118] by the native Copway, as "board plates;"[119]
+and more precisely by Mr. Schoolcraft, as "a tabular piece of wood,
+covered on both sides with a series of devices cut between parallel
+lines."[120]
+
+The Chipeway terms applied to these devices or symbols are, according
+to Mr. Schoolcraft, _kekeewin_, for those in ordinary and common use,
+and _kekeenowin_, for those connected with the mysteries, the "meda
+worship" and the "great medicine." Both words are evidently from a
+radical signifying a mark or sign, appearing in the words given in
+Baraga's "Otchipwe Dictionary," _kikinawadjiton_, I mark it, I put a
+certain mark on it, and _kikinoamawa_, I teach, instruct him.
+
+
+_Moral and Mental Character._
+
+The character of the Delawares was estimated very differently, even by
+those who had the best opportunities of judging. The missionaries are
+severe upon them. Brainerd described them as "unspeakably indolent and
+slothful. They have little or no ambition or resolution; not one in a
+thousand of them that has the spirit of a man."[121] No more favorable
+was the opinion of Zeisberger. He speaks of their alleged bravery
+with the utmost contempt, and morally he puts them down as "the most
+ordinary and the vilest of savages."[122]
+
+Perhaps these worthy missionaries measured them by the standard of the
+Christian ideal, by which, alas, we all fall wofully short.
+
+Certainly, other competent observers report much more cheerfully. One
+of the first explorers of the Delaware, Captain Thomas Young (1634),
+describes them as "very well proportioned, well featured, gentle,
+tractable and docile."[123]
+
+Of their domestic affections, Mr. Heckewelder writes: "I do not believe
+that there are any people on earth who are more attached to their
+relatives and offspring than these Indians are."[124]
+
+Their action toward the Society of Friends in Pennsylvania indicates
+a sense of honor and a respect for pledges which we might not
+expect. They had learned and well understood that the Friends were
+non-combatants, and as such they never forgot to spare them, even in
+the bloody scenes of border warfare.
+
+"Amidst all the devastating incursions of the Indians in North America,
+it is a remarkable fact that no Friend who stood faithful to his
+principles in the disuse of all weapons of war, the cause of which
+was generally well understood by the Indians, ever suffered personal
+molestation from them."[125]
+
+The fact that for more than forty years after the founding of Penn's
+colony there was not a single murder committed on a settler by an
+Indian, itself speaks volumes for their self-control and moral
+character. So far from seeking quarrels with the whites they extended
+them friendly aid and comfort.[126]
+
+Even after they had become embittered and corrupted by the gross
+knavery of the whites (for example, the notorious "long walk,") and
+the debasing influence of alcohol, such an authority as Gen. Wm. H.
+Harrison could write these words about the Delawares: "A long and
+intimate knowledge of them, in peace and war, as enemies and friends,
+has left upon my mind the most favorable impression of their character
+for bravery, generosity and fidelity to their engagements."[127] More
+than this, and from a higher source, could scarcely be asked.
+
+That intellectually they were by no means deficient is acknowledged by
+Brainerd himself. "The children," he writes, "learn with surprising
+readiness; their master tells me he never had an English school that
+learned, in general, so fast."[128]
+
+
+_Religious Beliefs_.
+
+With the hints given us in various authors, it is not difficult to
+reconstruct the primitive religious notions of the Delawares. They
+resembled closely those of the other Algonkin nations, and were founded
+on those general mythical principles which, in my "Myths of the New
+World," I have shown existed widely throughout America. These are, the
+worship of Light, especially in its concrete manifestations of fire and
+the sun; of the Four Winds, as typical of the cardinal points, and as
+the rain bringers; and of the Totemic Animal.
+
+As the embodiment of Light, some spoke of the sun as a deity,[129]
+while their fifth and greatest festival was held in honor of Fire,
+which they personified, and called the Grandfather of all Indian
+nations. They assigned to it twelve divine assistants, who were
+represented by so many actors in the ceremony, with evident reference
+to the twelve moons or months of the year, the fire being a type of the
+heavenly blaze, the sun.[130]
+
+But both Sun and Fire were only material emblems of the mystery of
+Light. This was the "body or fountain of deity," which Brainerd said
+they described to him in terms that he could not clearly understand;
+something "all light;" a being "_in_ whom the earth, and all things
+in it, may be seen;" a "great man, clothed with the day, yea, with
+the brightest day, a day of many years, yea, a day of everlasting
+continuance." From him proceeded, in him were, to him returned, all
+things and the souls of all things.
+
+Such was the extraordinary doctrine which a converted priest of the
+native religion informed Brainerd was the teaching of the medicine
+men.[131]
+
+The familiar Algonkin myth of the "Great Hare," which I have elsewhere
+shown to be distinctively a myth of Light,[132] was also well known to
+the Delawares, and they applied to this animal, also, the appellation
+of the "Grandfather of the Indians."[133] Like the fire, the hare was
+considered their ancestor, and in both instances the Light was meant,
+fire being its symbol, and the word for hare being identical with that
+of brightness and light.
+
+As in Mexico and elsewhere, this light or bright ancestor was the
+culture hero of their mythology, their pristine instructor in the
+arts, and figured in some of their legends as a white man, who, in
+some remote time, visited them from the east, and brought them their
+civilization.[134]
+
+I desire to lay especial stress on these proofs of Light worship among
+the Delawares, for it has an immediate bearing on several points in the
+WALAM OLUM. There are no compounds more frequent in that document than
+those with the root signifying "light," "brightness," etc., and this is
+one of the evidences of its authenticity.
+
+Next in order, or rather, parallel with and a part of the worship of
+Light, was that of the Four Cardinal Points, always identified with
+the Four Winds, the bringers of rain and sunshine, the rulers of the
+weather.
+
+"After the strictest inquiry respecting their notions of the Deity,"
+says David Brainerd, "I find that in ancient times, before the coming
+of the white people, some supposed there were four invisible powers,
+who presided over the four corners of the earth."[135]
+
+The Montauk Indians of Long Island, a branch of the Mohegans, also
+worshiped these four deities, as we are informed by the Rev Sampson
+Occum;[136] and Captain Argoll found them again in 1616 among the
+accolents of the Potomac, close relatives of the Delawares. Their chief
+told him: "We have five gods in all, our chief god appears often unto
+us in the form of a mighty great hare, the other four have no visible
+shape, but are indeed the four winds, which keep the four corners of
+the earth."[137]
+
+These are the fundamental doctrines, the universal _credo_, of not only
+all the Algonkin faiths, but of all or nearly all primitive American
+religions.
+
+This is very far from the popular conception of Indian religion, with
+its "Good Spirit" and "Bad Spirit." Such ideas were not familiar to
+the native mind. Heckewelder, Brainerd and Loskiel all assure us in
+positive terms that the notion of a bad spirit, a "Devil," was wholly
+unknown to the aborigines, and entirely borrowed from the whites.
+Nor was the Divinity of Light looked upon as a beneficent father, or
+anything of that kind. The Indian did not appeal to him for assistance,
+as to his _totemic and personal gods_.
+
+These were conceived to be in the form of animals, and various acts
+of propitiation to them were performed. Such acts were not a worship
+of the animals themselves. Brainerd explains this very correctly when
+he says: "They do not suppose a divine power essential to or inhering
+in these creatures, but that some invisible beings, not distinguished
+from each other by certain names, but only notionally, communicate to
+these animals a great power, and so make these creatures the immediate
+authors of good to certain persons. Hence such a creature becomes
+_sacred_ to the person to whom he is supposed to be the immediate
+author of good, and through him they must worship the invisible powers,
+though to others he is no more than another creature."[138]
+
+They rarely attempted to set forth the divinity in image. The rude
+representation of a human head, cut in wood, small enough to be carried
+on the person, or life size on a post, was their only idol. This was
+called _wsinkhoalican_. They also drew and perhaps carved emblems of
+their totemic guardian. Mr. Beatty describes the head chief's home as a
+long building of wood: "Over the door a turtle is drawn, which is the
+ensign of this particular tribe. On each door post was cut the face of
+a grave old man."[139]
+
+Occasionally, rude representations of the human head, chipped out of
+stone, are exhumed in those parts of Pennsylvania and New Jersey once
+inhabited by the Lenape.[140] These are doubtless the _wsinkhoalican_
+above mentioned.
+
+
+_Doctrine of the Soul_.
+
+There was a general belief in a soul, spirit or immaterial part of
+man. For this the native words were _tschipey_ and _tschitschank_ (in
+Brainerd, _chichuny_). The former is derived from a root signifying to
+be separate or apart, while the latter means "the shadow."[141]
+
+Their doctrine was that after death the soul went _south_, where it
+would enjoy a happy life for a certain term, and then could return and
+be born again into the world. In moments of spiritual illumination it
+was deemed possible to recall past existences, and even to remember
+the happy epoch passed in the realm of bliss.[142]
+
+The path to this abode of the blessed was by the Milky Way, wherein the
+opinion of the Delawares coincided with that of various other American
+nations, as the Eskimos, on the north, and the Guaranis of Paraguay, on
+the south.
+
+The ordinary euphemism to inform a person that his death was at hand
+was: "You are about to visit your ancestors;"[143] but most observers
+agree that they were a timorous people, with none of that contempt of
+death sometimes assigned them.[144]
+
+
+_The Native Priests._
+
+An important class among the Lenape were those called by the whites
+doctors, conjurers, or medicine men, who were really the native
+priests. They appear to have been of two schools, the one devoting
+themselves mainly to divination, the other to healing.
+
+According to Brainerd, the title of the former among the Delawares,
+as among the New England Indians, was _powwow_, a word meaning "a
+dreamer;" Chip., _bawadjagan_, a dream; _nind apawe_, I dream; Cree,
+_pawa-miwin_, a dream. They were the interpreters of the dreams of
+others, and themselves claimed the power of dreaming truthfully of the
+future and the absent.[145] In their visions their guardian spirit
+visited them; they became, in their own words, "all light," and they
+"could see through men, and knew the thoughts of their hearts."[146]
+At such times they were also instructed at what spot the hunters could
+successfully seek game.
+
+The other school of the priestly class was called, as we are informed
+by Mr. Heckewelder, _medeu_.[147] This is the same term which we
+find in Chipeway as _mide_ (_medaween_, Schoolcraft), and in Cree as
+_mitew_, meaning a conjurer, a member of the Great Medicine Lodge.[148]
+I suspect the word is from _m'iteh_, heart (Chip. _k'ide_, thy heart),
+as this organ was considered the source and centre of life and the
+emotions, and is constantly spoken of in a figurative sense in Indian
+conversation and oratory.
+
+Among the natives around New York Bay there was a body of conjurers who
+professed great austerity of life. They had no fixed homes, pretended
+to absolute continence, and both exorcised sickness and officiated
+at the funeral rites. Their name, as reported by the Dutch, was
+_kitzinacka_, which is evidently Great Snake (_gitschi_, _achkook_).
+The interesting fact is added, that at certain periodical festivals a
+sacrifice was prepared, which it was believed was carried off by a
+huge serpent.[149]
+
+When the missionaries came among the Indians, the shrewd and able
+natives who had been accustomed to practice on the credulity of their
+fellows recognized that the new faith would destroy their power, and
+therefore they attacked it vigorously. Preachers arose among them, and
+claimed to have had communications from the Great Spirit about all the
+matters which the Christian teachers talked of. These native exhorters
+fabricated visions and revelations, and displayed symbolic drawings on
+deerskins, showing the journey of the soul after death, the path to
+heaven, the twelve emetics and purges which would clean a man of sin,
+etc.
+
+Such were the famed prophets Papunhank and Wangomen, who set up as
+rivals in opposition to David Zeisberger; and such those who so
+constantly frustrated the efforts of the pious Brainerd. Often do both
+of these self-sacrificing apostles to the Indians complain of the evil
+influence which such false teachers exerted among the Delawares.[150]
+
+The existence of this class of impostors is significant for the
+appreciation of such a document as the WALAM OLUM. They were partially
+acquainted with the Bible history of creation; some had learned to
+read and write in the mission schools; they were eager to imitate
+the wisdom of the whites, while at the same time they were intent on
+claiming authentic antiquity and originality for all their sayings.
+
+
+_Religious Ceremonies._
+
+The principal sacred ceremony was the dance and accompanying song.
+This was called _kanti kanti_, from a verbal found in most Algonkin
+dialects with the primary meaning to sing (Abnaki, _skan_, je danse et
+chante en même temps, Rasles; Cree, _nikam_; Chip., _nigam_, I sing).
+From this noisy rite, which seems to have formed a part of all the
+native celebrations, the settlers coined the word _cantico_, which has
+survived and become incorporated into the English tongue.
+
+Zeisberger describes other festivals, some five in number. The most
+interesting is that called _Machtoga_, which he translates "to sweat."
+This was held in honor of "their Grandfather, the Fire." The number
+twelve appears in it frequently as regulating the actions and numbers
+of the performers. This had evident reference to the twelve months of
+the year, but his description is too vague to allow a satisfactory
+analysis of the rite.
+
+FOOTNOTES:
+
+[48] See his remarks in the Transactions of the _American Philological
+Association_, 1872, p. 157.
+
+[49] For instance, in Governor Patrick Gordon's Letter to the Friends,
+1728, where he speaks of "Our Lenappys or Delaware Indians," in
+_Penna. Archives_, Vol. I, p. 230. At the treaty of Easton, 1756,
+Tedyuscung, head chief of the Delawares, is stated to have represented
+the "Lenopi" Indians (_Minutes of the Council_, Phila., 1757), and in
+the "Conference of Eleven Nations living West of Allegheny," held at
+Philadelphia, 1759, the Delawares are included under the tribal name
+"Leonopy." See _Minutes of the Provincial Council of Penna._, Vol.
+VIII, p. 418.
+
+[50] So Mr. Lewis H. Morgan says, and he obtained the facts on the
+spot. "Len-ã'-pe was their former name, and is still used." _Systems of
+Consanguinity and Affinity_, p. 289 (Washington, 1871).
+
+[51] _History of the Indian Nations_, p. 401.
+
+[52] _Transactions of the American Philological Association_, 1871, p.
+144.
+
+[53] Zeisberger's translation of Lenni Lenape as "people of the same
+nation," would be more literal if it were put "men of our nation."
+
+President Stiles, in his _Itinerary_, makes the statement: "The
+Delaware tribe is called _Poh-he-gan_ or _Mo-hee-gan_ by themselves,
+and _Auquitsaukon_." I have not been able to reach a satisfactory
+solution of the first and third of these names.
+
+That the Delawares did use the term Lenape as their own designation, is
+shown by the refrain of one of their chants, preserved by Heckewelder.
+
+It was--"_Husca n'lenape-win_," Truly I--a Lenape--am.
+
+Or: "I am a true man of our people." _Trans. Amer. Philos. Soc._, Vol.
+IV, N. Ser., p. 381.
+
+[54] Mr. Eager, in his _History of Orange County_, quotes the old
+surveyor, Nicolas Scull (1730), in favor of translating _minisink_ "the
+water is gone," and Ruttenber, in his _History of the Native Tribes
+of the Hudson River_, supposes that it is derived from _menatey_, an
+island. Neither of these commends itself to modern Delawares.
+
+[55] See _Penna. Archives_, Vol. I, pp. 540-1.
+
+[56] Proud, _History of Penna_, Vol. II, p. 297, S Smith, _Hist of New
+Jersey_, p. 456; Henry, _Dict. of the Delaware Lang._, MS., p. 539.
+
+[57] Delaware Vocabulary in Whipple, Ewbank & Turner's _Report_, 1855.
+The German form is _tsickenum_.
+
+[58] _A Brief Relation of the Voyage of Captayne Thomas Yong_, in
+_Mass. Hist. Soc. Colls._, 4th series, Vol. IX, p. 119.
+
+[59] See the original Warrant of Survey and Minutes relating thereto,
+in Dr. George Smith's _History of Delaware County, Pa._, pp. 209, 210
+(Phila., 1862). The derivation is uncertain. Captain John Smith gives
+_mahcawq_ for pumpkin, and this appears to be the word in the native
+name of Chester Creek, _Macopanackhan_, which is also seen in _Marcus_
+Hook. (See Smith's _Hist. Del. Co._, pp. 145, 381.) I am inclined to
+identify the _Macocks_ with the _M'okahoka_ as "the people of the
+pumpkin place," or where those vegetables were cultivated.
+
+[60] The Shawnee word is the same, _pellewaa_, whence their name for
+the Ohio River, _Pellewaa seepee_, Turkey River. (Rev. David Jones,
+_Journal of Two Visits Made to Some Nations of Indians on the West
+Side of the River Ohio in 1772 and 1773_, p. 20.) From this is derived
+the shortened form _Plaen_, seen in _Playwickey_, or _Planwikit_, the
+town of those of the Turkey Tribe, in Berks county, Pa. (Heckewelder,
+_Indian Names_, p, 355.)
+
+[61] Heckewelder, _Hist. Indian Nations_, pp. 253-4.
+
+[62] Lewis H. Morgan, _Ancient Society_, pp. 171-2.
+
+[63] _Minutes of the Provincial Council of Pennsylvania_, July 6th,
+1694.
+
+[64] Master Evelin's Letter is printed in Smith's _History of New
+Jersey_, 2d ed. Some doubt has been cast on his letter, because of
+its connection with the mythical "New Albion," but his personality
+and presence on the river have been vindicated. See _The American
+Historical Magazine_, Vol. I, 2d series, pp. 75, 76.
+
+[65] _New Jersey Archives_, Vol. I, p. 183.
+
+[66] Ibid, Vol. I, p. 73.
+
+[67] Ruttenber, _Hist. of the Indian Tribes of Hudson River_, s. v.
+
+[68] Heckewelder, in his unpublished MSS, asserts that both these names
+mean "Opossum". It is true that the name of this animal in Lenape is
+_woapink_, in the New Jersey dialect _opiing_, and in the Nanticoke of
+Smith _oposon_, but all these are derived from the root _wab_, which
+originally meant "white," and was applied to the East as the place of
+the dawn and the light. The reference is to the light gray, or whitish,
+color of the animal's hair. Compare the Cree, _wapiskowes_, cendré, il
+a le poil blafard Lacombe, _Dictionnaire de la Langue des Cris_ s v.
+
+[69] _On Indian Names_, p. 375, in _Trans American Philosophical
+Society_, Vol. III, n. ser.
+
+[70] Proud, _History of Pennsylvania_, Vol. I, 144, II, p. 295.
+Heckewelder, _Tran. Am. Philo. Soc._, Vol. IV, p. 376.
+
+[71] Matthew G. Henry, _Delaware Indian Dictionary_, p. 709. (MS in the
+Library of the Am. Phil. Soc.)
+
+[72] "The Monthees who we called Wemintheuw," etc. _Journal of Hendrick
+Aupaumut_, _Mems. Hist. Soc. Pa._, Vol. II, p. 77.
+
+[73] Heckewelder, _ubi supra_.
+
+[74] _New Jersey Archives_, Vol. V, p. 22.
+
+[75] _The Rise and Progress of a Remarkable Work of Grace Among the
+Indians_. By David Brainerd, in _Works_, p. 304.
+
+[76] E de Schweimtz, _Life of Zeisberger_, p. 660, note.
+
+[77] _Travels into North America_, Vol. II, pp. 93-94 (London, 1771).
+
+[78] Lacombe, _Dictionnaire de la Langue des Cris_, p. 711. Dr.
+Trumbull, however, maintains that it is derived from _sohkau-au_, he
+prevails over (note to Roger Williams' _Key_, p. 162). If there is a
+genetic connection, the latter is the derivative. The word _sakima_ is
+not known among the Minsi. In place of it they say _K'htai_, the great
+one, from _kehtan_, great. From this comes the corrupted forms _tayach_
+or _tallach_ of the Nanticokes, and the _tayac_ of the Pascatoways.
+
+[79] Lewis H. Morgan, _Ancient Society_, p. 172.
+
+[80] Loskiel, _Geschichte der Mission_, p. 168.
+
+[81] For these particulars see Ettwein, _Traditions and Language of the
+Indians_, in _Bulletin of the Pa. Hist. Soc._, Vol. I; Charles Beatty,
+_Journal of a Tour, etc._, p. 51.
+
+[82] C. Thompson, _Inquiry into the Causes of the Alienation of the
+Delaware and Shawnee Indians_, p. 16.
+
+[83] I assign them the sweet potato on the excellent authority of Dr.
+C. Thompson, _Essay on Indian Affairs_, in _Colls. of the Hist. Soc. of
+Penna._, Vol. I, p. 81.
+
+[84] Peter Kalm, _Travels in North America_, Vol. II, p. 42.
+
+[85] See Peter Kalm, _Travels in North America_, Vol. II, pp. 110-115;
+William Darlington, _Flora Cestrica_. (West Chester, Pa., 1837.)
+
+[86] For these facts, see Bishop Ettwem's article on the Traditions
+and Languages of the Indians, _Bulletin of the Pa. Hist. Soc._, 1848,
+p. 32. Van der Donck (1656) describes these palisaded strongholds, and
+Campanius (1642-48) gives a picture of one. See also E. de Schweimtz,
+_Life of Zeisberger_, p. 83. The Mohegan houses were sometimes 180 feet
+long, by about 20 feet wide, and occupied by numerous families. Van der
+Donck, _Descrip. of the New Netherlands_, pp. 196-7. _Coll. N. Y. Hist.
+Soc._, Ser. II, Vol. I.
+
+The native name of these wooden forts was _menachk_, derived from
+_manachen_, to cut wood (Cree, _manikka_, to cut with a hatchet). Roger
+Williams calls them _aumansk_, a form of the same word.
+
+[87] See the communication on "Pottery on the Delaware," by him, in
+the Proceedings of the _Am. Phil. Soc._, 1868. The whole subject of
+the archæology of the Delaware valley and New Jersey has been treated
+in the most satisfactory manner by the distinguished antiquary, Dr.
+Charles C. Abbott, in his work, _Primitive Industry_ (Salem, Mass.,
+1881), and his _Stone Age in New Jersey_ (1877).
+
+[88] Four specimens are reported from Berks Co., Pa., by Prof. D. P.
+Brunner, in his volume, _The Indians of Berks Co., Pa._, pp. 94, 95
+(Reading, 1881). These were an axe, a chisel, a knife and a gouge. The
+metal was probably in part obtained in New Jersey, in part imported
+from the Lake Superior region. See further, Abbott, _Primitive
+Industry_, chap. xxviii. Peter Kalm, the Swedish naturalist, who
+visited New Jersey in 1748, says that when the copper mines "upon the
+second river between Elizabeth Town and New York" were discovered, old
+mining holes were found and tools which the Indians had made use of.
+_Travels in North America_, Vol. I, p. 384.
+
+[89] Some antiquaries appear to have doubted whether the spear was in
+use as a weapon of war among the Pennsylvania Indians. (See Abbott,
+_Primitive Industry_, p. 248.) But the Susquehannocks are distinctly
+reported as employing as a weapon "a strong and light spear of locust
+wood." _Relatio Itineris in Marylandiam_, p. 85.
+
+[90] For further information on this subject, an article may be
+consulted in the _Transactions of the American Philosophical Society_,
+1st Ser., Vol. III, pp. 222, et seq., by Mr. Hugh Martin, entitled "An
+Account of the Principal Dies employed by the American Indians."
+
+[91] The Delawares had three words for dog. One was _allum_, which
+recurs in many Algonkin dialects, and is derived by Mr. Trumbull from
+a root signifying "to lay hold of," or "to hold fast." The second was
+_lennochum_ or _lenchum_, which means "the quadruped belonging to man;"
+_lenno_, man; _chum_, a four-footed beast. The third was _moekaneu_, a
+name derived from a general Algonkin root, in Cree, _mokku_, meaning
+"to tear in pieces," from which the Delaware word for bear, _machque_,
+has its origin, and also, significantly enough, the verb "to eat" in
+some dialects.
+
+[92] _History of West New Jersey_, p. 3 (London, 1698).
+
+[93] _Bulletin Hist. Soc. of Penna._, 1848, p. 32.
+
+[94] E. M. Ruttenber, _History of the Indian Tribes of Hudson River_,
+p. 96, note.
+
+[95] Maximilian, Prince of Wied, _Travels in America_, p. 35.
+
+[96] _A Key into the Language of America_, p. 105.
+
+[97] _Documentary History of New York_, Vol. III, pp. 29, 32.
+
+[98] _Grammar of the Language of the Lenni Lenape_, pp 108-109.
+
+[99] They are given, with translations, in Zeisberger's _Grammar_, p.
+109.
+
+[100] See Loskiel, _Geschichte der Mission_, etc., pp. 32, 33;
+Heckewelder, _History of the Indian Nations_, chap. X.
+
+[101] Dr. Charles C. Abbott, _Primitive Industry_, pp. 71, 207, 347,
+379, 384, 390, 391. Dr. Abbott's suggestion that the bird's head seen
+on several specimens might represent the totem of the Turkey gens of
+the Lenape cannot be well founded, if Heckewelder is correct in saying
+that their totemic mark was only the foot of the fowl. _Ind. Nations_,
+p. 253.
+
+[102] See _Proceedings Amer. Philos. Soc._, Vol. X.
+
+[103] The subject is discussed, and comparative drawings of the native
+signatures reproduced, by Prof. D. B. Brunner, in his useful work, _The
+Indians of Berks County, Pa._, p. 68 (Reading, 1881).
+
+[104] John Richardson's Diary, quoted in _An Account of the Conduct of
+the Society of Friends toward the Indian Tribes_, pp. 61, 62 (London,
+1844).
+
+[105] _History and Statistics of the Indian Tribes_, Vol. I, plate 47,
+B, and pages 353, 354.
+
+[106] "Amiable and benevolent," says Heckewelder, whose life he aided
+in saving on one occasion. _Indian Nations_, p. 285.
+
+[107] E. de Schweinitz, _Life of Zeisberger_, p. 469.
+
+[108] _Relation des Jesuites_, 1646, p. 33.
+
+[109] Baraga, _A Dictionary of the Otchipwe Language_, s. v.
+
+[110] For an example, see de Schweinitz, _Life of Zeisberger_, p. 342.
+
+[111] _Documentary History of New York_, Vol. IV, p. 437.
+
+[112] _Journal of Conrad Weiser_; in _Early History of Western Penna._,
+p. 16.
+
+[113] _Tran. Am. Phil. Soc._, Vol. IV, p. 384.
+
+[114] _A Dictionary of the Abnaki Language_, s. v. _Peinture_.
+
+[115] See anté p. 53. Mr. Francis Vincent, in his _History of the State
+of Delaware_, p. 36 (Phila., 1870), says of the colored earth of that
+locality, that it is "a highly argillaceous loam, interspersed with
+large and frequent masses of yellow, ochrey clay, some of which are
+remarkable for fineness of texture, not unlike lithomarge, and consists
+of white, yellow, red and dark blue clay in detached spots."
+
+The Shawnees applied the same word to Paint Creek, which falls into the
+Scioto, close to Chilicothe. They named it _Alamonee sepee_, of which
+Paint Creek is a literal rendering. Rev. David Jones, _A Journal of Two
+Visits to the West Side of the Ohio in 1772 and 1773_, p. 50.
+
+[116] _Key into the Language of America_, p. 206.
+
+[117] Lawson, in his _New Account of Carolina_, p. 180, says that the
+natives there bore in mind their traditions by means of a "Parcel of
+Reeds of different Lengths, with several distinct Marks, known to none
+but themselves." James Adair writes of the Southern Indians "They count
+certain very remarkable things by notched square sticks, which are
+distributed among the head warriors and other chieftains of different
+towns." _History of the Indians_, p. 75.
+
+[118] Dr Edwin James, _Narrative of John Tanner_, p. 341.
+
+[119] George Copway, _Traditional History of the Ojibway Nation_, pp
+130, 131.
+
+[120] Schoolcraft, _Indian Tribes_, Vol. I, p. 339.
+
+[121] Brainerd, _Life and Journal_, p. 410.
+
+[122] E. de Schweinitz, _Life and Times of Zeisberger_, p. 92.
+
+[123] _Mass. Hist. Soc. Colls_., 4th series, Vol. IX, where Captain
+Young's journal is printed.
+
+[124] _Heckewelder MSS_. in Amer Phil. Soc. Lib.
+
+[125] _An Account of the Conduct of the Society of Friends toward the
+Indian Tribes_, p. 72 (London, 1844).
+
+[126] The records of my own family furnish an example of this. My
+ancestor, William Brinton, arrived in the fall of 1684, and, with
+his wife and children, immediately took possession of a grant in the
+unbroken wilderness, about twenty miles from Philadelphia. A severe
+winter set in; their food supply was exhausted, and they would probably
+have perished but for the assistance of some neighboring lodges of
+Lenape, who provided them with food and shelter. It is, therefore, a
+debt of gratitude which I owe to this nation to gather its legends, its
+language, and its memories, so that they,
+
+      "in books recorded.
+    May, like hoarded
+    Household words, no more depart!"
+
+[127] _A Discourse on the Aborigines of the Valley of the Ohio_,
+p. 25 (Cinn., 1838). I add the further testimony of John Brickell,
+who was a captive among them from 1791 to 1796. He speaks of them
+as fairly virtuous and temperate, and adds: "Honesty, bravery and
+hospitality are cardinal virtues among them." _Narrative of Captivity
+among the Delaware Indians_, in the _American Pioneer_, Vol. I, p. 48
+(Cincinnati, 1844).
+
+[128] Life and Journal, p. 381.
+
+[129] "Others imagined the Sun to be the only deity, and that all
+things were made by him." David Brainerd, _Life and Journal_, p. 395.
+
+[130] Loskiel, _Geschichte der Mission_, p. 55.
+
+[131] David Brainerd, _Life and Journal_, pp. 395, 399.
+
+[132] D. G. Brinton, _The Myths of the New World_, chap. vi; _American
+Hero Myths_, chap ii.
+
+[133] Loskiel, _Geschichte der Mission_, p. 53.
+
+[134] He is thus spoken of in Campanius, _Account of New Sweden_, Book
+III, chap. xi. Compare my _Myths of the New World_, p. 190.
+
+[135] Brainerd, _Life and Journal_, p. 395.
+
+[136] His statements are in the _Calls of the Mass Hist Soc_, Vol. X
+(1st Series), p. 108.
+
+[137] Wm Strachey, _Historie of Travaile into Virginia_, p. 98.
+
+[138] Brainerd, _Life and Travels_, p. 394.
+
+[139] Charles Beatty, _Journal_, p. 44.
+
+[140] One, about five inches in height, of a tough, argillaceous
+stone, is figured and described by Dr. C. C. Abbott, in the _American
+Naturalist_, October, 1882. It was found in New Jersey.
+
+[141] From the same root, _tschip_, are derived the Lenape
+_tschipilek_, something strange or wonderful; _tschepsit_, a stranger
+or foreigner; and _tschapiet_, the invocation of spirits. Among the
+rules agreed upon by Zeisberger's converted Indians was this: "We will
+use no _tschapiet_, or witchcraft, when hunting." (De Schweinitz, _Life
+of Zeisberger_, p. 379.)
+
+The root _tschitsch_ indicates repetition, and applied to the shadow or
+spint of man means as much as his double or counterpart.
+
+A third word for soul was the verbal form _w'tellenapewoagan_,
+"man--his substance;" but this looks as if it had been manufactured by
+the missionaries.
+
+[142] Compare Loskiel, _Geschichte_, pp. 48, 49; Brainerd, _Life and
+Journal_, pp. 314, 396, 399, 400.
+
+[143] Schweinitz, _Life of Zeisberger_, p. 472.
+
+[144] Heckewelder, MSS., says that he has often heard the lamentable
+cry, _matta wingi angeln_, "I do not want to die."
+
+[145] "As for the Powaws," says the native Mohegan, the Rev. Sampson
+Occum, in his account of the Montauk Indians of Long Island, "they say
+they get their art from dreams." _Mass. Hist. Soc. Colls_., Vol. X, p.
+109. Dr. Trumbull's suggested affinity of powaw with Cree _tàp-wayoo_,
+he speaks the truth; Nar, _taupowauog_, wise speakers, is, I think,
+correct, but the latter are secondary senses. They were wise, and
+gave true counsel, who could correctly interpret dreams. Compare the
+Iroquois _katetsens_, to dream; _katetsiens_, to practice medicine,
+Indian fashion. Cuoq, _Lexique de la Langue Iroquoise_.
+
+[146] David Brainerd, _Life and Journal_, pp. 400, 401.
+
+[147] _Hist. Ind. Nations_, p. 280.
+
+[148] _Hist. and Statistics of the Indian Tribes_, Vol. I, p. 358, seq.
+
+[149] Wassenaer's _Description of the New Netherlands_ (1631), in _Doc.
+Hist of New York_, Vol. III, pp 28, 40. Other signs of serpent worship
+were common among the Lenape. Loskiel states that their cast-off skins
+were treasured as possessing wonderful curative powers (_Geschichte_,
+p. 147), and Brainerd saw an Indian offering supplications to one
+(_Life and Journal_, p. 395).
+
+[150] See Brainerd, _Life and Journal_, pp. 310, 312, 364, 398, 425,
+etc., and E. de Schweinitz, _Life of Zeisberger_, pp. 265, 332, etc.
+
+
+
+
+CHAPTER IV.
+
+
+THE LITERATURE AND LANGUAGE OF THE LENAPE.
+
+§ 1. Literature of the Lenape Tongue--Campanius; Penn; Thomas,
+Zeisberger; Heckeweider, Roth, Ettwein; Grube, Dencke; Luckenbach;
+Henry; Vocabularies, a native letter.
+
+§ 2. General Remarks on the Lenape.
+
+§ 3. Dialects of the Lenape.
+
+§ 4. Special Structure of the Lenape.--The Root and the Theme;
+Prefixes; Suffixes; Derivatives, Grammatical Notes.
+
+
+§ 1. _Literature of the Lenape Tongue._
+
+The first study of the Delaware language was undertaken by the Rev.
+Thomas Campanius (Holm), who was chaplain to the Swedish settlements,
+1642-1649. He collected a vocabulary, wrote out a number of dialogues
+in Delaware and Swedish, and even completed a translation of the
+Lutheran catechism into the tongue. The last mentioned was published
+in Stockholm, in 1696, through the efforts of his grandson, under the
+title, LUTHERI CATECHISMUS, _Ofwersatt pä American-Virginiske Spräket_,
+1 vol., sm. 8vo, pp. 160. On pages 133-154 it has a _Vocabularium
+Barbaro-Virgineorum_, and on pages 155-160, _Vocabula Mahakuassica_.
+The first is the Delaware as then current on the lower river, the
+second the dialect of the Susquehannocks or Minquas, who frequently
+visited the Swedish settlements.
+
+Although he managed to render all the Catechism into something which
+looks like Delaware, Campanius' knowledge of the tongue was exceedingly
+superficial. Dr. Trumbull says of his work: "The translator had not
+learned even so much of the grammar as to distinguish the plural of a
+noun or verb from the singular, and knew nothing of the "transitions"
+by which the pronouns of the subject and object are blended with the
+verb."[151]
+
+At the close of his "History of New Sweden," Campanius adds further
+linguistic material, including an imaginary conversation in Lenape, and
+the oration of a sachem. It is of the same character as that found in
+the Catechism.
+
+After the English occupation very little attention was given to the
+tongue beyond what was indispensable to trading. William Penn, indeed,
+professed to have acquired a mastery of it. He writes: "I have made it
+my business to understand it, that I might not want an interpreter on
+any occasion."[152] But it is evident, from the specimens he gives,
+that all he studied was the trader's jargon, which scorned etymology,
+syntax and prosody, and was about as near pure Lenape as pigeon English
+is to the periods of Macaulay.
+
+An ample specimen of this jargon is furnished us by Gabriel Thomas, in
+his "Historical and Geographical Account of the Province and Country
+of Pensilvania; and of West-New-Jersey in America," London, 1698,
+dedicated to Penn. Thomas tells us that he lived in the country fifteen
+years, and supplies, for the convenience of those who propose visiting
+the province, some forms of conversation, Indian and English. I subjoin
+a short specimen, with a brief commentary:--
+
+  1. _Hitah takoman?_                 Friend, from whence com'st?
+  2. _Andogowa nee weekin._           Yonder.
+  3. _Tony andogowa kee weekin?_      Where Yonder?
+  4. _Arwaymouse._                    At Arwaymouse.
+  5. _Keco kee hatah weekin?_         What hast got in thy house?
+  6. _Nee hatah huska weesyouse og_   I have very fat venison and
+     _huska chetena chase og huska_   good strong skins, with very
+     _orit chekenip._                 good turkeys.
+  7. _Chingo kee beto nee chasa ag_   When wilt thou bring me skins
+     _yousa elka chekenip?_           and venison, with turkeys?
+  8. _Haiapa etka nisha kishquicka._  To morrow, or two days hence.
+
+1. _Hitah_ for _n'ischu_ (Mohegan, _nitap_), my friend; _takoman_,
+   Zeis. _takomun_, from _ta_, where, _k_, 2d pers. sing.
+
+2. _Andogowa_, similar to _undachwe_, he comes, Heck.; _nee_, pron.
+   possess. 1st person; _weekin_ = _wikwam_, or wigwam. "I come from
+   my house."
+
+3. _Tony_, = Zeis. _tani_, where? _kee_, pron. possess. 2d person.
+
+4. _Arwaymouse_ was the name of an Indian village,
+   near Burlington, N.J.
+
+5. _Keco_, Zeis. _koecu_, what? _hatah_, Zeis. _hattin_, to have.
+
+6. _Huska_, Zeis. _husca_, "very, truly;" _wees_, Zeis. _wisu_,
+   fatty flesh, _youse_, R. W. _jous_, deer meat; _og_, Camp. _ock_,
+   Zeis. _woak_ and; _chetena_, Zeis. _tschitani_, strong; _chase_, Z.
+   _chessak_, deerskin; _orit_, Zeis. _wulit_, good; _chekenip_, Z.
+   _tschekenum_, turkey.
+
+7. _Chingo_, Zeis. _tschingatsch_, when; _beto_, Z. _peten_, to bring;
+   _etka_, R. W., _ka_, and.
+
+8. _Halapa_, Z. _alappa_, to-morrow; _nisha_, two; _kishquicka_,
+   Z. _gischgu_, day, _gischguik_, by day.
+
+The principal authority on the Delaware language is the Rev. David
+Zeisberger, the eminent Moravian missionary, whose long and devoted
+labors may be accepted as fixing the standard of the tongue.
+
+Before him, no one had seriously set to work to master the structure
+of the language, and reduce it to a uniform orthography. With him, it
+was almost a lifelong study, as for more than sixty years it engaged
+his attention. To his devotion to the cause in which he was engaged, he
+added considerable natural talent for languages, and learned to speak,
+with almost equal fluency, English, German, Delaware and the Onondaga
+and Mohawk dialects of the Iroquois.
+
+The first work he gave to the press was a "Delaware Indian and
+English Spelling Book for the Schools of the Mission of the United
+Brethren," printed in Philadelphia, 1776. As he did not himself see the
+proofs, he complained that both in its arrangement and typographical
+accuracy it was disappointing. Shortly before his death, in 1806, the
+second edition appeared, amended in these respects. A "Hymn Book,"
+in Delaware, which he finished in 1802, was printed the following
+year, and the last work of his life, a translation into Delaware of
+Lieberkuhn's "History of Christ," was published at New York in 1821.
+
+These, however, formed but a small part of the manuscript materials he
+had prepared on and in the language. The most important of these were
+his Delaware Grammar, and his Dictionary in four languages, English,
+German, Onondaga and Delaware.
+
+The MS. of the Grammar was deposited in the Archives of the Moravian
+Society at Bethlehem, Pa. A translation of it was prepared by Mr. Peter
+Stephen Duponceau, and published in the "Transactions of the American
+Philosophical Society," in 1827.
+
+The quadrilingual dictionary has never been printed. The MS. was
+presented, along with others, in 1850, to the library of Harvard
+College, where it now is. The volume is an oblong octavo of 362 pages,
+containing about 9000 words in the English and German columns, but not
+more than half that number in the Delaware.
+
+A number of other MSS. of Zeisberger are also in that library, received
+from the same source. Among these are a German-Delaware Glossary,
+containing 51 pages and about 600 words; a Delaware-German Phrase
+Book of about 200 pages; Sermons in Delaware, etc., mostly incomplete
+studies, but of considerable value to the student of the tongue.[153]
+
+Associated with Zeisberger for many years was the genial Rev. John
+Heckewelder, so well known for his pleasant "History of the Indian
+Nations of Pennsylvania," his interpretations of the Indian names of
+the State, and his correspondence with Mr. Duponceau. He certainly had
+a fluent, practical knowledge of the Delaware, but it has repeatedly
+been shown that he lacked analytical power in it, and that many of his
+etymologies as well as some of his grammatical statements are erroneous.
+
+Another competent Lenapist was the Rev. Johannes Roth. He was born in
+Prussia in 1726, and educated a Catholic. Joining the Moravians in
+1748, he emigrated to America in 1756, and in 1759 took charge of the
+missionary station called Schechschiquanuk, on the west bank of the
+Susquehanna, opposite and a little below Shesequin, in Bradford county,
+Pennsylvania. There he remained until 1772, when, with his flock,
+fifty-three in number, he proceeded to the new Gnadenhütten, in Ohio.
+There a son was born to him, the first white child in the area of the
+present State of Ohio. In 1774 he returned to Pennsylvania, and after
+occupying various pastorates, he died at York, July 22d, 1791.
+
+Roth has left us a most important work, and one hitherto entirely
+unknown to bibliographers. He made an especial study of the _Unami
+dialect_ of the Lenape, and composed in it an extensive religious work,
+of which only the fifth part remains. It is now in the possession of
+the American Philosophical Society, and bears the title:--
+
+                     EIN VERSUCH!
+              der Geschichte unsers Herrn u. Heylandes
+                     JESU CHRISTI
+           in dass Delawarische übersetzt der _Unami_
+                 _von der Marter Woche an_
+                             bis zur
+                    Himmelfahrt unsers Herrn
+                              im
+            Yahr 1770 u. 72 zu Tschechschequanüng
+                              an
+                        der Susquehanna.
+    Wuntschi mesettschawi tipatta lammowewoagan sekauchsianup.
+    Wulapensuhalinen, Woehowaolan Nihillalijeng mPatamauwoss.
+
+The next page begins, "Der fünfte Theil," and § 86, and proceeds to §
+139. It forms a quarto volume, of title, 9 pages of contents in German
+and English, and 268 pages of text in Unami, written in a clear hand,
+with many corrections and interlineations.
+
+This is the only work known to me as composed distinctively in the
+Unami, and its value is proportionately great as providing the means
+of studying this, the acknowledged most cultivated and admired of the
+Lenape dialects.
+
+It will be the task of some future Lenape scholar to edit its text and
+analyze its grammatical forms. But I believe that Algonkin students
+will be glad to see at this time an extract from its pages.
+
+I select § 96, which is the parable of the marriage feast of the king's
+son, as given in Matthew xxii, 1-14.
+
+  1. Woak  Jesus   wtabptonalawoll     woak   lapi   nuwuntschi
+      And  Jesus  he-spoke-with-them   and    again   he-began
+
+   Enendhackewoagannall   nelih    woak      wtellawoll.
+          parables       them-to    and    he-said-to-them.
+
+  2.  Ne   Wusakimawoagan   Patamauwoss      wtellgigui}
+                                              mallaschi}
+     The     his-kingdom         God         it-is-like
+
+    mejauchsid   Sakima,  na Quisall    mall'mtauwan
+       certain     king,     his-son    be-made-for-him
+
+    Witachpungewiwuladtpoàgan.
+        marriage.
+
+  3. Woak  wtellallocàlan  wtallocacannall,   wentschitsch  nek
+      And   he-sent-out      his-servants     the-bidding   the
+
+    Elendpannik   lih Witachpungewiwuladtpoàgannung
+    those-bidden   to             marriage
+
+    wentschimcussowoak;
+     those-who-were-bidden,
+
+    tschuk    necamawa   schingipawak.
+       but     they     they-were-unwilling.
+
+  4. Woak   lapi   wtellallocàlan   pih   wtallocacannall   woak
+      And   again    he-sent-out   other      servants       and
+
+   wtella {panni}    Mauwnoh nen   Elendpanmk,  {penna }
+          {wolli};                              {schita}
+   he-said-to-them         those  the-bidden
+
+   Nolachtuppoágan  'nkischachtuppui,    nihillalachkik   Wisuhengpannik
+  The-feast    I-have-made-the-feast, they-are-killed they-fattened-them
+
+   auwessissak  nemætschi   nhillapannick   woak  weemi
+     beasts     the-whole   I-killed-them   and    all
+
+  ktakocku 'ngischachtuppui, peeltik  lih
+      I-have-finished         come     to
+
+   Witachpungkewiwuladtpoàgannung.
+           marriage.
+
+  5. Tschuk   necamawa  mattelemawoawollnenni,  woak  ewak
+      But       they    they-esteemed-it-not    and   went
+
+    ika,  mejauchsid enda       wtakihàcannung,     napilli nihillatschi
+    away   certain   thither  to-his-plantation-place      other
+
+   {M'hallamawachtowoagannung}
+   {   Nundauchsowoagannung  }.
+       to-merchandise-place
+
+  6. Tschuk  allende    wtahunnawoawoll   neca     allocacannall
+      But     some     they-seized-them   those     servants
+
+    { quochkikimawoawoll }
+    {popochpoalimawoawoll}     woak  wumhillawoawoll   necamawa.
+         they-beat-them         and  they-killed-them    they.
+
+  7. Elinenni  na   Sakima  pentanke,   nannen       lachxu,
+       When    the   king    heard     therefore    he-was-angry,
+
+    woak    wtellallokalan   Ndopaluwinuwak,  woak   wumhillawunga
+     and     he-sent-them        warriors      and      he-slew
+
+    jok    Nehhillowetschik,  woak    wulusumen     Wtutèn'nejuwaowoll.
+   these       murderers,      and   he-destroyed      their-cities.
+
+                     {woll }
+  8. Nannen   wtella {panni}    nelih   wtallocacannall:   Ne
+     Then     he-said-to-them     to      his-servants     The
+
+    Witachpungkewiwuladtpoagan   khella    nkischachtuppui,    tschuk
+           marriage               truly   I-have-prepared-it     but
+
+                           {attacu uchtàpsiwunewo       }
+     nek    Elendpannick   {       wtopielgique juwunewo}.
+     the    those-bidden     are-not-to-sit-down-worthy.
+
+  9. Nowentschi   allmussin    ikali    mengichungi    Ansijall,  woak
+     Therefore    go-ye-away  thither  to-some-places   roads      and
+
+    winawammoh    lih    Witachpungkewiwuladtpoagan;   na natta
+    ask-ye-them    to           marriage                 those
+
+    aween    _kiluwa_    mechkaweek (oh).
+     whom         ye             find.
+
+  10. Woak   nek   Allocacannak     iwak       ikali    menggichüngi
+      And    the     servants     they-went   thither  to-some-places
+
+    Aneijall,   woak       mawehawoawoll peschuwoawak   na  natta
+      roads     and        they-brought-them-together     those
+
+    aween   machkawoachtid, Memannungsitschik  woak  Wewulilossitschik,
+     whom   they-found-them     the-bad-ones    and     the good-ones
+
+    woak   nel   Ehendachpuingkill   weemi   tæphikkawachtinewo.
+     and   the      at-the-tables      all       they-seated.
+
+  11. Nannen   mattemikæùh    na   Sakima,   nek   Elendpannik
+       Then   he-entered-in   the   king     the   those-bidden
+
+    mauwi   pennawoawoll,   woak   wunewoawoll   uchtenda   mejauchsid
+            he-saw-them     and    he-saw-him    there       certain
+
+    Lenno,   na   matta   uchtellachquiwon   witachpungkewi
+      man    the   not        wearing          a marriage
+
+    Schakhokquiwan.
+        coat.
+
+  12. Woak     wtellawoll     neli,   Elanggomêllen,   ktelgiquiki
+      And    he-said-to-him   to-him       Friend         like
+
+    matte   attemikēn    jun   (_or_ tá   elinàquo   wentschi    jun
+     not     ashamed     here        not    like    therefore   here
+
+    k'mattîmikeen,);   woak   {müngachsa}   mattacu   witachpungkewi
+   thou-art-ashamed    and    {  ilik   }     not        marriage
+
+   Schakhokquiwan   ktellachquiwon?   Necama   tschuk    k'pettúneù.
+       coat          thou wearest      He       but     He-mouth-shuts.
+
+  13. Nannen    w'tellawoll      na   Sakima   nelih    Wtallocacannüng;
+      Then    he-said-to-them   the    king    to-them     his-servants
+
+    Kachpiluh nan/woan   Wunachkall   woak    W'sittall,   woak
+      Fasten-ye-him       his-hands    and     his-feet    and
+
+    lannéhewik quatschemung  enda       achwipegnunk,     nitschlenda
+          throw-him          where    in pitch-darkness    even-some
+
+    Lipackcuwoagan   woak      Tschætschak koalochinen.
+        weeping       and          teeth-gnashing
+
+  14. Ntitechquoh   macheli     moetschi     wentschimcussuwak,
+        Because      many                      they-are-called
+
+       tschuk      tatthiluwak      achnaeknuksitschik.
+         but       they-are-few         the-chosen
+
+The asterisk occurs in the original apparently to indicate that a word
+is superfluous or doubtful. The interlined translation I have supplied
+from the materials in the mission-Delaware dialect, but my resources
+have not been sufficient to analyze each word; and this, indeed, is not
+necessary for my purpose, which is merely to present an example of the
+true Unami dialect.
+
+The Moravian Bishop, John Ettwein, was another of their fraternity
+who applied himself to the study of the Delaware. Born in Europe in
+1712, he came to the New World in 1754, and died at the great age of
+ninety years in 1802. He prepared a small dictionary and phrase book,
+especially rich in verbal forms. It is an octavo MS. of 88 pages,
+without title, and comprises about 1300 entries. This manuscript exists
+in one copy only, in the Moravian Archives at Bethlehem.
+
+Bishop Ettwein also prepared for General Washington, in 1788, an
+account of the traditions and language of the natives, including a
+vocabulary. This was found among the Washington papers by Mr. Jared
+Sparks, and was published in the "Bulletin of the Pennsylvania
+Historical Society," 1848.
+
+One of the most laborious of the Moravian missionaries was the Rev.
+Adam Grube. His life spanned nearly a century, from 1715, when he was
+born in Germany, until 1808, when he died in Bethlehem, Pa. Many years
+of this were spent among the Delawares in Pennsylvania and Ohio. He
+was familiar with their language, but the only evidence of his study
+of it that has come to my knowledge is a MS. in the Harvard College
+Library, entitled, "Einige Delawarische Redensarten und Worte." It has
+seventy-five useful leaves, the entries without alphabetic arrangement,
+some of the verbs accompanied by partial inflections. The only date
+it bears is "Oct. 10, 1800," when he presented it to the Rev. Mr.
+Luckenbach, soon to be mentioned.
+
+After the War of 1812 the Moravian brother, Rev. C. F. Dencke, who,
+ten years before had attempted to teach the Gospel to the Chipeways,
+gathered together the scattered converts among the Delawares at New
+Fairfield, Canada West. In 1818 he completed and forwarded to the
+Publication Board of the American Bible Society a translation of the
+Epistles of John, which was published the same year.
+
+He also stated to the Board that at that time he had finished a
+translation of John's Gospel and commenced that of Matthew, both of
+which he expected to send to the Board in that year. A donation of
+one hundred dollars was made to him to encourage him in his work, but
+for some reason the prosecution of his labors was suspended, and the
+translation of the Gospels never appeared (contrary to the statements
+in some bibliographies).
+
+It is probable that Mr. Dencke was the compiler of the Delaware
+Dictionary which is preserved in the Moravian Archives at Bethlehem.
+The MS. is an oblong octavo, in a fine, but beautifully clear hand,
+and comprises about 3700 words. The handwriting is that of the late
+Rev. Mr. Kampman, from 1840 to 1842 missionary to the Delawares on the
+Canada Reservation. On inquiring the circumstances connected with this
+MS., he stated to me that it was written at the period named, and was a
+copy of some older work, probably by Mr. Dencke, but of this he was not
+certain.
+
+While the greater part of this dictionary is identical in words and
+rendering with the second edition of Zeisberger's "Spelling Book" (with
+which I have carefully compared it), it also includes a number of other
+words, and the whole is arranged in accurate alphabetical order.
+
+Mr. Dencke also prepared a grammar of the Delaware, as I am informed
+by his old personal friend, Rev. F. R. Holland, of Hope, Indiana; but
+the most persistent inquiry through residents at Salem, N. C., where
+he died in 1839, and at the Missionary Archives at Bethlehem, Pa.,
+and Moraviantown, Canada, have failed to furnish me a clue to its
+whereabouts. I fear that this precious document was "sold as paper
+stock," as I am informed were most of the MSS. which he left at his
+decease! A sad instance of the total absence of intelligent interest in
+such subjects in our country.
+
+The Rev. Abraham Luckenbach may be called the last of the Moravian
+Lenapists. With him, in 1854, died out the traditions of native
+philology. Born in 1777, in Lehigh county, Pennsylvania, he became
+a missionary among the Indians in 1800, and until his retirement,
+forty-three years later, was a zealous pastor to his flock on the White
+river, Indiana, and later, on the Canada Reservation. His published
+work is entitled "Forty-six Select Scripture Narratives from the Old
+Testament, embellished with Engravings, for the Use of Indian Youth.
+Translated into Delaware Indian, by A. Luckenbach. New York. Printed
+by Daniel Fanshaw, 1838." 8vo, pp. xvi, 304.
+
+After his retirement in Bethlehem, he edited, in 1847, the second
+edition of Zeisberger's "Collection of Hymns," the first of which has
+already been mentioned.
+
+A short MS. vocabulary, in German and Delaware, is in the possession of
+his family, in Bethlehem, and some loose papers in the language.
+
+One of the most recent students of the Delaware was Mr. Matthew G.
+Henry, of Philadelphia. In 1859 and 1860 he compiled, with no little
+labor, a "Delaware Indian Dictionary," the MS. of which, in the library
+of the American Philosophical Society, forms a thick quarto volume of
+843 pages, with a number of maps. It is in three parts; 1, English and
+Delaware; 2, Delaware and English; 3, Delaware Proper Names and their
+Translations.
+
+It includes, without analysis or correction, the words in Zeisberger's
+"Spelling Book," Roger William's "Key," Companius' Vocabulary, those in
+Smith's and Strachey's "Virginia" and various Nanticoke, Mohegan, Minsi
+and other vocabularies. The derivations of the proper names are chiefly
+from Heckewelder, and in other cases are venturesome. The compilation,
+therefore, while often useful, lacks the salutary check of a critical,
+grammatical erudition, and in its present form is of limited value.
+
+Some of the later vocabularies collected by various travelers offer
+points for comparison, and may be mentioned here.
+
+In 1786 Major Denny[154] at Fort McIntosh, Ohio, collected a number of
+Delaware words, principally from Shawnee Indians. A comparison shows
+many of them to be in a corrupt form, owing either to the ignorance of
+the Shawnee authority, or to the inaccuracy of Major Denny in catching
+the sounds.
+
+While engaged on the Pacific Railroad survey, in 1853, Lieut.
+Whipple[155] collected a vocabulary of a little over 200 words from
+a Delaware chief, named Black Beaver, in the Indian Territory, which
+was edited, in 1856, by Prof. Turner. It is evidently a pure specimen,
+and, as the editor observes, "agrees remarkably" with earlier authentic
+vocabularies.
+
+In the second volume of Schoolcraft's large work[156] is a vocabulary
+of about 350 words, obtained by Mr. Cummings, U. S. Indian Agent. The
+precise source, date and locality are not given, but it is evidently
+from some trustworthy native, and is quite correct.
+
+Some small works for the schools of the Baptist missions among the
+Delawares in Kansas were prepared by the Rev. J. Meeker. They appear to
+be entirely elementary in character.
+
+It will be observed that in this list not a single native writer is
+named. So far as I have ascertained, though many learned to write their
+native tongue, not one attempted any composition in it beyond the needs
+of daily life.
+
+To make some amends for this, and as I wished to obtain an example of
+the Lenape of to-day, I asked Chief Gottlieb Tobias, an educated native
+on the Moravian Reservation in Canada, to give me in writing his
+opinion of the Delaware text of the WALUM OLUM, which I had sent him.
+This he obligingly did, and added a translation of his letter. The two
+are as follows, without alteration:--
+
+                              MORAVIANTOWN, Sept. 26, 1884.
+
+   I, GOTTLIEB TOBIAS,
+
+    Nanne ni ngutschi nachguttemin, jun awen eet ma elekhigetup.
+   Woak alende nenostamen woak alende taku eli wtallichsin
+   elewondasik wiwonalatokowo pachsi wonamii lichsu woak pachsi
+   pilli lichsoagan. Taku ni nenostamowin. Lamoe nemochomsinga
+   achpami eet newinachke woak chash tichi kachtin nbibindameneb
+   nin lichsoagan. Mauchso lenno woak mauchso chauchshissis woak
+   juque mauchso chauchshissis achpo pomauchsu igabtshi lue
+   wiwonallatokowo won bambil alachshe. Woak lue lamoe ni enda.
+   Mimensiane ntelsitam alowi ayachichson won elhagewit woak ehelop
+   ne likhiqui. Gichgi wonami lichso shuk tatcamse woak gichgi
+   minsiwi lichso.
+
+   TRANSLATION.
+
+    Then I will try to answer this (which) some one at some time
+   wrote. And some I understand, and some not, because his language
+   is called Wonalatoko, half Unami and half another language. I
+   do not understand it. Long ago my grandfather about 48 years
+   ago I heard it that language. One man and one old woman and
+   now another old woman here lives yet who uses this Wonalatoko
+   language just like this book and she said, I of old time when
+   I was a child heard more difficult dialect than the present,
+   and many at that time partly Unami he speak, but sometimes also
+   partly Minsi he speak.
+
+The drift of Chief Tobias' letter is highly important to this
+present work, though his expressions are not couched in the most
+perfect English. It will be noted that he recognizes the text of the
+WALUM OLUM to be a native production composed in one of the ancient
+southern dialects of the tongue, the Unami (Wonami) or the Unalachtgo
+(Wonalatoko). I shall recur to this when discussing the authenticity of
+that document on a later page.
+
+
+§ 2. _General Remarks on the Lenape._
+
+The Lenape language is a well-defined and quite pure member of the
+great Algonkin stock, revealing markedly the linguistic traits of this
+group, and standing philologically, as well as geographically, between
+the Micmac of the extreme east and the Chipeway of the far West.
+
+These linguistic traits, common to the whole stock, I may briefly
+enumerate as follows:--
+
+1. All words are derived from simple, monosyllabic roots, by means of
+affixes and suffixes.
+
+2. The words do not come within the grammatical categories of the Aryan
+language, as nouns, adjectives, verbs and other "parts of speech,"
+but are "indifferent themes," which may be used at will as one or the
+other. To this there appear to be a few exceptions.
+
+3. Expressions of being (_i.e._, nominal themes) undergo modifications
+depending on the ontological conception as to whether the thing spoken
+of is a living or a lifeless object. This forms the "animate and
+inanimate," or the "noble and ignoble" declensions and conjugations.
+The distinction is not strictly logical, but largely grammatical, many
+lifeless objects being considered living, and the reverse. This is
+the only modification of the kind known, true grammatical gender not
+appearing in any of these tongues.
+
+4. Expressions of action (_i. e._, verbal themes) undergo modifications
+depending on the abstract assumption as to whether the action is real
+or conjectural. If the latter, it is indicated by a change in the vowel
+of the root. This leads to a fundamental division of verbal modes into
+_positive_ and _suppositive_ modes.
+
+5. The expression of action is subordinate to that of being, so that
+the verbal elements of a proposition are secondary to the nominal or
+pronominal elements, and the subjective relation becomes closely akin
+to, or identical with, that of possession.[157]
+
+6. The conception of number is feebly developed in its application
+to inanimate objects, which often have no grammatical plurals. The
+inclusive and exclusive plurals are used in the first person.
+
+7. The genius of the language is _holophrastic_--that is, its effort is
+to express the relationship of several ideas by combining them in one
+word. This is displayed: 1, in nominal themes, by _polysynthesis_, by
+which several such themes are welded into one, according to fixed laws
+of elision and euphony; and 2, by _incorporation_, where the object (or
+a pronoun representing it) and the subject are united with the verb,
+forming the so-called "transitions," or "objective conjugations."
+
+8. There is no relative pronoun, so that the relation of minor to major
+clauses is left to be indicated either by position or the offices of a
+simple connective.
+
+9. The language of both sexes is identical, those differences of speech
+between the males and females, so frequently observed in other American
+tongues, finding no place in the Algonkin.
+
+10. No independent verb-substantive is found, and, as might be
+anticipated, no means of predicating existence apart from quality and
+attribute.
+
+
+§ 3. _Dialects of the Lenape._
+
+Two slightly different dialects prevailed among the Delawares
+themselves, the one spoken by the Unami and Unalachtgo, the other by
+the Minsi. The former is stated by the Moravian missionaries to have
+had an uncommonly soft and pleasant sound to the ear[158], and William
+Penn made the same remark. It was also considered to be the purer and
+more elegant dialect, and was preferred by the missionaries as the
+vehicle for their translations.
+
+The Minsi was harsher and more difficult to learn, but would seem to
+have been the more archaic branch, as it is stated to be a key to the
+other, and to preserve many words in their integrity and original form,
+which in the Unami were abbreviated or altogether dropped. The Minsi
+dialect was closely akin to the Mohegan.
+
+How far the separation of the Delaware dialects had extended may be
+judged from the subjoined list of words. They are selected, as showing
+the greatest variation, from a list of over one hundred, prepared by
+Mr. Heckewelder for the American Philosophical Society, and preserved
+in MS. in its library.
+
+The comparison proves that the differences are far from extensive, and
+chiefly result from a greater use of gutturals.
+
+  COMPARISON OF THE UNAMI AND MINSI DIALECTS.
+
+               _Unami_.        _Minsi_.
+   God         Patamawos       Pachtamawos
+   Earth       hacki           achgi
+   Valley      pasaeck         pachsajech
+   Beard       wuttoney        wuchtoney
+   Tooth       wipit           wichpit
+   Blood       mocum           mochcum
+   Night       ipocu           ipochcu
+   Pretty      schiki          pschickki
+   Small       tangeto         tschankschisu
+   Stone       assinn          achsun
+   The Sea     kithanne        gichthanne
+   Light       woacheu         woashe´jeek
+   Black       süksit          neesachgissit
+   Chief       saki´ma         wajauwe
+   Green       asgask          asgasku
+   No, not     matta           machta
+
+
+What differences there were have been retained and perhaps accentuated
+in modern times, if we may judge from the names of consanguinity
+obtained by Mr. Lewis H. Morgan on the Kansas Reservation in 1860.
+These are given in part in the annexed table, and the Mohegan is added
+for the sake of extending the comparison.
+
+                       _Delaware._      _Minsi._         _Mohegan._
+
+  My grandfather       no mohómus       na māhomis´      nuh māhome´
+  My grandmother       noo home´        na nóhome        no ome´
+  My father            noh´h            na no´uh         noh
+  My mother            ugā´hase         nain guk´        n'guk
+  My son               n'kweese´        nain gwase´      n'diome´
+  My daughter          n´dānuss         nain dāness´     ne chune´
+  My grandchild        noh whese´       nain no whasé    nā hise´
+  My elder brother     nah hāns         nain n´hans      n tā kun´
+  My elder sister      na mese´         nain nawesé      nā mees
+  My younger brother   nah eese umiss   nain hisesamus´  nhisum
+
+A noteworthy difference in the Northern and Southern Lenape dialects
+was that the latter possessed the three phonetic elements _n_, _l_ and
+_r_, while the former could not pronounce the _r_, and their neighbors,
+the Mohegans, neither the _l_ nor the _r_.
+
+The dialect studied by Campanius and Penn, and that in southern New
+Jersey presented the _r_ sound where the Upper Unami and Minsi had the
+_l_. Thus Campanius gives _rhenus_, for _lenno_, man; and Penn _oret_,
+for the Unami _wulit_, good.
+
+The dialectic substitution of one of these elements for another is a
+widespread characteristic of Algonkin phonology. Roger Williams early
+called attention to it among the tribes of New England.[159]
+
+Tracing it to its origin, it clearly arises from the use of
+"alternating consonants," so extensive in American languages. In very
+many of them it is optional with the speaker to employ any one of
+several sounds of the same class. This is the case with these letters
+in Cree, which, for various reasons, may be considered the most archaic
+of all the Algonkin dialects. In its phonetics, the _th_, _y_, _l_, _n_
+and _r_ are "permuting" or "alternating" letters.[160]
+
+Often, too, the sound falls between these letters, so that the foreign
+ear is left in doubt which to write.
+
+That this is the case with the Delaware is evident from some of the
+more recent vocabularies where the _r_ is not infrequent. The following
+words, from the vocabulary in Major Denny's _Memoir_, illustrate this:--
+
+  Stone      _seegriana_
+  Buffalo    _serelea_
+  Beaver     _thomagru_
+  Above      _hoqrunog_, etc.
+
+Even Mr. Lewis A. Morgan, who had considerable practice in writing the
+sounds of the Indian languages, inserts the _r_ in a number of pure
+Delaware words he collected in Kansas.[161]
+
+Another difficulty presents itself in the sibilants. They are not
+always distinguished.
+
+Mr. Horatio Hale writes me on this point: "In Minsi, and perhaps in all
+the Lenape dialects, the sound written _s_ is intermediate between _s_
+and _th_ (the Greek _Θ_). This element is pronounced by placing the
+tongue and teeth in the position of the theta, and then endeavoring to
+utter _s_".
+
+The guttural, represented in the Moravian vocabularies by _ch_, was
+softened by the English likewise to the _s_ sound, as it appears also
+to have been by the New Jersey tribes.[162]
+
+In connection with dialectic variation, the interesting question arises
+as to the rapidity of change in language. With regard to the Lenape
+we are enabled to compare this for a period covering more than two
+centuries. To test it, I have arranged the subjoined table of words
+culled from three writers at about equidistant points in this period.
+Each wrote in the orthography of his own tongue, and this I have not
+altered. The words from Campanius are from the southern dialect, which
+preferred the _r_ to the _l_, and this substitution should be allowed
+for in a fair comparison.
+
+  COMPARISON OF THE DELAWARE AT INTERVALS DURING 210 YEARS.
+
+          _Campanius._      _Zeisberger_      _Whipple._
+             1645.             1778.            1855.
+            Swedish           German          English
+          Orthography.     Orthography.     Orthography.
+
+  Man        rhenus          lenno            lenno
+  Woman      âquaeo          ochque           h'que'i
+  Father     nωk             nooch (my)       nuuh
+  Mother     kahaess         gahowes          gaiez
+  Head       kwijl           wil              wil
+  Hair       mijrack         milach           milakh
+  Ear        hittaock        w'hittawak (pl.) howitow
+  Eye        schinck         w'ushgink        tukque´ling
+  Nose       wiküwan         w'ikiwan         ouiki´o
+  Mouth      tωn             w'doon           ouitun
+  Tongue     hijrano         w'ilano          ouilano
+  Tooth      wippit          w'epit           ouipita
+  Hand       alænskan        w'anach          puck-alenge
+  Foot       zijt            sit              zit
+  Heart      chitto, kitte   ktee (thy)       huté
+  House      wickωmen        wiquoam          ouigwam
+  Pipe       hopockan        hopenican        haboca
+  Sun        chisogh         gischuch         kishu'h
+  Star       aranck          alank            alanq'
+  Fire       taenda          tindey           tundaih
+  Water      bij             mbi              bih
+  Snow       kuun            guhn             ku´no
+
+              COMPARISON OF DELAWARE NUMERALS.
+
+    _Campanius._   _Thomas._  _Zeisberger._  _Whipple._
+        1645.        1695.        1750.         1855.
+
+   1  Ciútte       Kooty        Ngutti        Co´te
+   2  Nissa        Nisha        Nischa        Ni´sha
+   3  Náha         Natcha       Nacha         Naha´
+   4  Nævvo        Neo          Newo          Ne´ewah
+   5  Pareenach    Pelenach     Palenach      Pahle´nah'k
+   6  Ciuttas      Kootash      Guttasch      Cot´tasch
+   7  Nissas       Nishash      Nischasch     Ni´shasch
+   8  Haas         Choesh       Chasch        Hasch
+   9  Paeschum     Peshonk      Peschkonk     Pes´co
+  10  Thæren       Telen        Tellen        Te´len
+
+
+I have no doubt that if a Swede, a German and an Englishman were
+to-day to take down these words from the mouth of a Delaware Indian,
+each writing them in the orthography of his own tongue, the variations
+would be as numerous as in the above list, except, perhaps, the ancient
+and now disused _r_ sound. The comparison goes to show that there has
+probably been but a very slight change in the Delaware, in spite of the
+many migrations and disturbances they have undergone. They speak the
+language of their forefathers as closely as do the English, although
+no written documents have aided them in keeping it alive. This is but
+another proof added to an already long list, showing that the belief
+that American languages undergo rapid changes is an error.
+
+The dialect which the Moravian missionaries learned, and in which
+they composed their works, was that of the Lehigh Valley. That it
+was not an impure Minsi mixed with Mohegan, as Dr. Trumbull seems to
+think[163], is evident from the direct statements of the missionaries
+themselves, as well as from Heckewelder's Minsi vocabularies, which
+show many points of divergence from the printed books. Moreover, among
+the first converts from the Delaware nation were members of the Unami
+or Turtle tribe, and Zeisberger was brought into immediate contact with
+them[164]. We may fairly consider it to have been the upper or inland
+Unami, which, as I have said, was recognized by the nation as the
+purest, or at least the most polished dialect of their tongue. It stood
+midway between the Unalachtgo and Southern Unami and the true Minsi.
+
+
+
+
+FOOTNOTES:
+
+[151] _Transactions of the American Philological Association_, 1872, p.
+158.
+
+[152] Penn, Letter to the Free Society of Traders, 1683, Sec. xii.
+
+[153] On the literary works of Zeisberger, see Rev. E. de Schweinitz,
+_Life of Zeisberger_, chap, xlviii, who gives a full account of all the
+printed works, but does not describe the MSS.
+
+[154] Major Ebenezer Denny's "Journal" in _Memoirs of the Hist. Soc. of
+Penna_., Vol. VII, pp. 481-86.
+
+[155] _Report upon the Indian Tribes_, by Whipple, Ewbank and Turner,
+p. 56 (Washington, 1855).
+
+[156] _History and Statistics of the Indian Tribes_, Vol. II, p. 470.
+
+[157] I am aware that in this proposition I am following the German
+and French linguists, Steinthal, F. Müller, Adam, Henry, etc., and
+not our own distinguished authority on Algonkin grammar, Dr J Hammond
+Trumbull, who, in his essay "On the Algonkin Verb," has learnedly
+maintained another opinion (_Transactions of the American Philological
+Association_, 1876, p. 146). I have not been able, however, to convince
+myself that his position is correct. The formative elements of the
+Algonkin paradigms appear to me simply attached particles, and not true
+inflections Their real character is obscured by phonetic laws, just as
+in the Finnish when compared with the Hungarian.
+
+[158] "Ungemein wohlkhngend." Loskiel, _Geschichte der Mission_, p.
+24. An early traveler of English nationality pronounced it "sweet, of
+noble sound and accent." Gabriel Thomas, _Hist. and Geog. Account of
+Pensilvania and West New Jersey_, p. 47 (London, 1698).
+
+[159] _Key into the Language of North America_, p. 129. See, also, Mr.
+Bickering's remarks on the same subject, in his Appendix to Rasles'
+_Dictionary of the Abnaki_.
+
+[160] Howse, _Grammar of the Cree Language_, p. 316.
+
+[161] See his _Ancient Society_, pp. 172-73.
+
+[162] The native name of William Penn offers an instance of this
+phonetic alteration. It is given as _Onas_. The proper form is
+_Wonach_. It literally means the tip or extremity of anything; as
+_wonach-sitall_, the tips of the toes; _wonach-gulinschall_, the tips
+of the fingers. The inanimate plural form _wolanniall_, means the
+tail feathers of a bird. To explain the name _Penn_ to the Indians a
+feather was shown them, probably a quill pen, and hence they gave the
+translation _Wonach_, corrupted into _Onas_.
+
+[163] _Trans. Am. Philol. Assoc._, 1872, p. 157.
+
+[164] De Schweinitz, _Life of Zeisberger_, p. 131.
+
+
+§ 4. _Special Structure of the Lenape._
+
+_The Root and the Formation of the Theme._--As they appear in the
+language of to-day, the Lenape radicals are chiefly monosyllables,
+which undergo more or less modifications in composition. They
+cannot be used alone, the tongue having long since passed from that
+interjectional condition where each of these roots conveyed a whole
+sentence in itself.
+
+Whether they can be resolved back into a few elementary sounds,
+primitive elements of speech, I shall not discuss. This has been done
+for the Cree roots by Mr. Joseph Howse[165], and most of the radicals
+of that tongue are identical with those of the Lenape. Some of his
+conclusions appear to me hazardous and hypothetical; and certainly many
+of his supposed analogies drawn from European tongues are extravagant.
+
+As in other idioms, so in Lenape, two or more radicals may be
+compounded to form a combination, which, in turn, performs the offices
+of a radical in the construction of themes.
+
+This combination is formed either by prefixes or suffixes. The prefixes
+are generally adjectival in signification, while the suffixes are
+usually classificatory. A number of these are secondary roots, which
+are themselves capable of further analysis.
+
+As so much of the strength of the languages depends on this plan of
+word building, I have drawn off a list of a few of the more frequent
+affixes of the Lenape, with their signification:--
+
+              _Lenape Prefixes._
+
+  _awoss-_,     beyond, the other side of.
+  _eluwi-_,     most, a superlative form.
+  _gisch-_,     see page 102.
+  _kit-_,       great, large.
+  _lappi-_,     again, indicates repetition.
+  _lenno-_,     male, man.
+  _lippoe-_,    wise, shrewd; as _lippoeweno_, a shrewd man.
+  _mach-_,      evil, bad, hurt.
+  _matt-_,      negative and depreciatory;
+                           as _mattaptonen_, to speak uncivilly.
+  _ni-_,        see page 101.
+  _ochque-_,    she, female.
+  _pach-_,      division, separation; _pachican_, a knife;
+                                           _pachat_, to split.
+  _pal-_,       negative, as dis- or in-,
+                           from _palli_ otherwheres.
+  _tach-_,      pairs or doubles.
+  _tschitsch-_, indicates repetition.
+  _wit-_,       with or in common.
+  _wul-_,
+    or _wel-_,  see page 104.
+
+Many of these are abbreviated to the extent that a single significant
+letter is all that remains, as _min_ in _msim_, hickory nut; _pakihm_,
+cranberry; and so _acki_ to _k_, _hanne_ to _an_, as _kitanink_
+(Kittanning), from _gitschi_, great; _hanne_, flowing river; _ink_,
+locative, "at the place of the great river."
+
+                         _Lenape Suffixes._
+
+  _-ak_,        wood, from _tachan_;
+                                _kuwenchak_, pine wood.
+  _-aki_,       place, land.
+  _-ammen_,     acceptance, adoption; _wulistamen_,
+                       I accept it as good, I believe it. See page 104.
+  _-ape_,       male, man. From a root _ap_, to cover
+                    (carnally). In Chipeway applied only to
+                    lower animals.
+  _-atton_,
+   or _hatton_, to have, to put somewhere. The radical is
+                     _ãt_.  Also a prefix, as, _hattape_,
+                                 the bow; lit., what the man has.
+  _-bi_,        tree; _machtschibi_, papaw tree.
+  _-chum_,      a quadruped.
+  _-elendam_,   a verbal termination, signifying a disposition
+                          of mind. The root is _en, ne, ni_,
+                          I; "it is to me so."
+  _-goot_,      a snake; from _achgook_, a serpent.
+  _-hanna_,     properly _hannek_, a river; from the root,
+                        which appears in Cree as _anask_, to
+                        stretch out along the ground; _mechhannek_,
+                        a large stream.
+
+   Heckewelder derives this from _amkamme_, a river. The terminal
+   _k_ is, however, part of the root, and not the locative
+   termination. The word is allied to Del. _quenek_, long.
+
+  _-hikan_,     tidal water; _kittahikan_, the ocean;
+                                  _shajahikan_, the sea shore.
+  _-hilleu_,    it is so, it is true; impersonal form from _lissin_.
+  _-hittuck_,   river, water in motion.
+  _-igan_,      instrumental; also _shican_ and _can_.
+                            A participial termination used with
+                            inanimate objects.
+  _-in_
+    or _ini_,   of the kind; like; predicative form of the
+                                        demonstrative pronoun.
+  _-ink_
+    or _unk_,   place where.
+  _-is_
+    or _-it_,   diminutive termination.
+  _-leu_,       it is so, it is true.
+  _-meek_,      a fish; _maschilamek_, a trout.
+  _-min_,       a fruit.
+  _-peek_,      a body of still water; _menuppek_, a lake.
+  _-sacunk_,    an outlet of a stream into another;
+                                    also _saquik_.
+  _-sipu_,      stream; lit., stretched, extended.
+  _-tin_,       with, or in common.
+  _-tit_,       diminutive termination; _amentit_, a babe.
+  _-wagan_,     abstract verbal termination; _machelemuxowagan_,
+                                                   the being honored.
+  _-wehelleu_,  a bird.
+  _-wi_,        the verb-substantive termination, predicating
+                           being; _tehek_, cold; _tehekwi_,
+                           he or it is cold.
+  _-wi_,        negative termination in certain verbal forms.
+  _-xit_,       indicates the passive recipient of the action;
+                          _machelemuxit_, the one who is honored.
+
+The analysis of a series of derivatives from the same root offers a
+most instructive subject for investigation in the Lenape. Not only
+does it reveal the linguistic processes adapted, but it discloses the
+psychology of the native mind, and teaches us the associations of its
+ideas, and the range of its imaginative powers. By no other avenue can
+we gain access to the intimate thought-life of this people. Here it is
+unfolded to us by evidence which is irrefragable.
+
+These considerations lead me to present a few examples of the
+derivatives from roots of different classes.
+
+          EXAMPLES OF LENAPE DERIVATIVES.
+
+  _Subjective Root_ NI, _I, mine_.
+
+   1. In a good sense.
+     _Nihilleu_, it is I, _or_, mine.
+     _Nihillatschi_, self, oneself.
+     _Nihillapewi_, free (_ape_, man = I am my own man).
+     _Nihillapewit_, a freeman.
+     _Nihillasowagan_, freedom, liberty.
+     _Nihillapeuhen_, to make free, to redeem.
+     _Nihillapeuhoalid_, the Redeemer, the Saviour.
+
+   2. In a bad sense.
+     _Ni´hillan_, he is mine to beat, I beat him.
+     _Nihil´lan_, I beat him to death, I kill him.
+     _Nihillowen_, I put him to death, I murder him.
+     _Nihillowet_, a murderer.
+     _Nihillowewi_, murderous.
+
+   3. In a demonstrative sense.
+     _Ne_, pl. _nek_, or _nell_, this, that, the.
+     _Nall, nan, nanne, nanni_, this one, that one.
+     _Nill_, these.
+     _Naninga_, those gone, with reference to the dead.
+
+   4. In a possessive sense.
+     _Nitaton_, in-my-having, I can, I am able, I know how.
+     _Nitaus_, of-my-family, sister-in-law.
+     _Nitis_, of-mine, a friend, a companion.
+     _Nitsch!_ my child! exclamation of fondness.
+
+The strangely conflicting ideas evolved from this root already
+attracted the attention of Mr. Duponceau[166]. That the notions for
+freedom and servitude, murderer and Saviour, should be expressed
+by modifications of the same radical is indeed striking! But the
+psychological process through which it came about is evident on
+studying the above arrangement.
+
+_Objective-intensive root_ GISCH _or_ KICH (_Cree_, KIS or KIK).
+
+    Signification--successful action.
+
+  1. Applied to persons.
+
+    A. Initial successful action.
+      _Gischigin_, to begin life, to be born.
+      _Gischihan_, to form, to make with the hands.
+      _Gischiton_, to make ready, to prepare.
+      _Gischeleman_, to create with the mind, to fancy.
+      _Gischelendam_, to meditate a plan, to lie.
+
+    B. Continuous successful action.
+      _Gischikenamen_, to increase, to produce fruit.
+      _Giken_, to grow better in health.
+      _Gikeowagan_, life, health.
+      _Gikey_, long-living, old, aged,
+
+    C. Final successful action.
+      _Gischatten_, finished, ready, done, cooked.
+      _Gischiton_, to make ready, to finish.
+      _Gischpuen_, to have eaten enough.
+      _Gischileu_, it has proved true.
+      _Gischatschimolsin_, to have resolved, to have decreed.
+      _Gischachpoanhe_, baked, cooked (the bread is).
+
+  2. Applied to things.
+
+    A. Initial successful action.
+      _Gischuch_, sun, moon, day, month. The idea appears
+             to be the beginning of a period of time with the
+             collateral notion of prosperous activity. The
+             correctness of the derivation is shown by the next word.
+      _Gischapan_, day-break, beginning day-light.
+                        From _wapan_, the east, or light.
+      _Gischuchwipall_, the rays of the sun.
+      _Gischcu_, or _Gisckquik_, day.
+
+    B. Continuous successful action.
+      _Gischten_, clear, light, shining.
+      _Gischachsummen_, to shine, to enlighten.
+      _Gischuten_, warm, tepid.
+
+Numerous other derivatives could be added, but the above are sufficient
+to show the direction of thoughts flowing from this root. Howse
+considers it identical with the root _kitch_, great, large[167]. This
+would greatly increase its derivatives. They certainly appear allied.
+In Cree, Lacombe gives _kitchi_, great, and _kije_, finished, perfect,
+both being terms applied to divinity[168].
+
+                            {L}
+  _General Algonkin root_ 8 {N} I. _Abnaki_, 8RI; _Micmac_, 8E´LI,
+                            {R}
+
+    _Chippeway_, GWAN-; _Del., two forms_, WUL _and_ WIN.
+       _It conveys the idea of pleasurable sensation._
+
+    A. First form, _wul_.
+      _Wulit_, well, good, handsome, fine.
+      _Wullihilleu_, it is good, etc.
+      _Wuliken_, it grows well.
+      _Wulamoe_, he truth-speaks.
+      _Wulamoewagan_, truth.
+      _Wulistamen_, to believe, to accept as truth.
+      _Wulenensin_, to be fine in appearance, to dress.
+      _Wulenensen_, to be fine to oneself, to be proud.
+
+    B. Second form, _won_ or _win_.
+      _Winu_, ripe, good to eat.
+      _Wonita_, he is ripe for it, he can, he is able.
+      _Wingan_, sweet, savory.
+      _Winktek_, done, boiled, fit to eat.
+      _Winak_, sassafras. From its sweet leaves.
+      _Wingi_, gladly, willingly.
+      _Winginamen_, to delight in.
+
+The figure 8 in the above represents the "whistled _w_," like the _wh_
+in "which," when strongly pronounced.
+
+From this root, as I have already said, is derived also the word WALAM,
+red paint, from the sense "to be fine in appearance, to dress," as the
+Indian accomplished that object by painting himself.
+
+
+_Grammatical Structure of the Lenape._
+
+It would not be worth while for me to enter into the intricacies of
+Lenape grammar, particularly as I can add little to what is already
+known.
+
+The Delaware Grammar of Zeisberger remains our only authority, and
+in spite of its manifest shortcomings and state of incompletion, the
+unprejudiced student must acknowledge, with Albert Gallatin[169], that
+it is "most honestly done," and showed the Delaware as it actually was
+spoken, though perhaps not as scientific linguists think it ought to
+have been spoken.
+
+A few general observations will be sufficient.
+
+As in other languages of the class, the theme is indifferently nominal,
+verbal or adjectival; that is, it performs the functions of either of
+these grammatical categories, according to its connection.
+
+Nominal themes are either animate or inanimate. The characteristic of
+all animate plurals is _k_ (_ak_, _ik_, _ek_). Inanimate plurals are
+in _al_, _wall_ or _a_. As usual, the distinction between animate and
+inanimate nouns is partly logical, partly grammatical, various objects
+being conceived as animate which are in fact not so.
+
+The possessive relation is generally indicated by placement alone, the
+possessor preceding the thing possessed, as _lenno quisall_, the man's
+son; but one could also say _lenno w'quisall_, the man his son.
+
+Adjectives precede nouns, and when used attributively assume a verbal
+form by adding the termination _wi_, which indicates objective
+existence (like the Chip. _-win_). Thus, _scattek_, burning; _scattewi
+w'dehin_, a burning-heart--literally, it-is-a-burning-thing his-heart.
+
+The degrees of comparison are formed by prefixing _allowiwi_, more,
+and _eluwi_, most. Both of these are from the same radical _ala_
+which may perhaps come from the _admirationis particula_, _ala'_
+(Abnaki, _ara'_) found in the northern dialects as expressive of
+astonishment[170].
+
+There being no relative pronoun in Delaware, dependent clauses are
+either included in the verbal of the major clause, or include it as a
+secondary.
+
+The scheme of the simple sentence is usually subject-verb-object; but
+emphasis allows departures from this, as in the following sentence from
+Bishop Ettwein's MSS.:--
+
+  _Jesus  wemi amemensall   w'taholawak._
+
+     Jesus  all   children     he-loved-them.
+
+Of the formal affixes, the inseparable pronouns are the most prominent.
+They are the same for nouns and verbs, and are--
+
+  1st. _n_, I, my, we, our.
+  2d.  _k_, thou, thy, you, your.
+  3d.  _w_ or _o_, he, she, it, his, their.
+
+
+Past time is indicated by the terminal _p_, with a connective vowel,
+and future time by _tsch_, which may be either a prefix or suffix, as--
+
+    _N'dellsin_,     I am thus.
+    _N'dellsineep_,  I was thus.
+    _N'dellsintschi_,   }
+  or                    }  I shall be thus.
+    _Nantsch n'dellsin_,}
+
+The change or "flattening" of the vowel of the root in suppositive
+propositions, was recognized as a fact of speech, but not grammatically
+analyzed by Zeisberger.
+
+Its effect on verbal forms may be seen from the following examples from
+his _Grammar_:--
+
+           _Examples of Vowel Change in Lenape._
+
+  _N'dappin_, I am there.           _Achpiya_, if I am there.
+                                         _Epia_, where I am.
+  _N'dellsin_, I am so.             _Lissiye_, if I am so.
+  _N'gauwi_, I sleep.               _Gewi_, he who sleeps.
+  _N'pommauchsi_, I walk or live.   _Pemauchsit_, living.
+  _N'da_, I go.                     _Eyaya_, when I go.
+                                         _Eyat_, going.
+
+Another omission in his Grammar is that of the "obviative" and
+"super-obviative" forms of nouns. These are used in the Algonkin
+dialects to define the relations of third persons. They prevent such
+obscurity as appears in the following English sentence: "John's brother
+called at Robert's, to see his wife." Whose wife is referred to is left
+ambiguous; but in Algonkin these third persons would have different
+forms, and there would be no room for ambiguity. In his writings in
+Lenape, Zeisberger makes use of obviatives, with the terminations _al_
+and _l_, but does not treat of them in his Grammar.
+
+As a question in philosophical grammar, it may be doubted whether the
+Lenape has any true passive voice. Cardinal Mezzofanti was accustomed
+to deny the presence of any real passives in American languages; and he
+had studied the Delaware among others.
+
+The sign of the Delaware passive is the suffix _gussu_ or _cusso_. In
+the Cree dialect, which, as I have already said, preserves the ancient
+forms most closely, this is _k-ussu_, and is a particle expressing
+likeness or similarity in animate objects[171]. Hence, probably, the
+original sense of the Lenape word translated, "I am loved," is "I am
+like the object of the action of loving."
+
+FOOTNOTES:
+
+[165] _A Grammar of the Cree Language, with which is combined an
+Analysis of the Chippeway Dialect_, by Joseph Howse, Esq. (London,
+1844).
+
+[166] In a note to Zeisberger's _Grammar of the Delaware_, p. 141.
+
+[167] _A Grammar of the Cree Language_, p. 175.
+
+[168] _Dictionnaire de la Langue des Cris_, sub voce.
+
+[169] In _Trans. Amer. Antiq. Society_, Vol. II, p. 223. Zeisberger's
+statements were criticised by Joseph Howse, _Grammar of the Cree
+Language_, pp. 109, 310, 313. His strictures and those of the Abbé
+Cuoq, in his _Etudes Philologiques sur Quelques Langues Sauvages_,
+Chap. I, were collected and extended by Dr. J. Hammond Trumbull, in his
+paper on "Some Mistaken Notions of Algonquin Grammar," _Trans. of the
+American Philological Association_, 1874. There is a needless degree of
+severity in both these last named productions.
+
+[170] Rasles, _Dictionary of the Abnaki_, p. 550. Dr. Trumbull
+compares the Mass. _anue_, more than. _Trans. American Philological
+Association_, 1872, p. 168.
+
+[171] J. Howse: _Grammar of the Cree Language_, p. 111.
+
+
+
+
+CHAPTER V.
+
+HISTORICAL SKETCHES OF THE LENAPE.
+
+§ 1. The Lenape as "Women"
+
+§ 2. Recent Migrations of the Lenape
+
+§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.
+
+
+§ 1. _The Lenape as "Women."_
+
+A unique peculiarity of the political condition of the Lenape was
+that for a certain time they occupied a recognized position as
+non-combatants--as "women," as they were called by the Iroquois.
+
+Indian customs and phraseology attached a two-fold significance to this
+term.
+
+The more honorable was that of peace-makers. Among the Five Nations and
+Susquehannocks, certain grave matrons of the tribe had the right to sit
+in the councils, and, among other privileges, had that of proposing
+a cessation of hostilities in time of war. A proposition from them
+to drop the war club could be entertained without compromising the
+reputation of the tribe for bravery. There was an official orator and
+messenger, whose appointed duty it was to convey such a pacific message
+from the matrons, and to negotiate for peace[172].
+
+Another and less honorable sense of the term arose from a custom
+prevalent throughout America, and known also among the ancient
+Scythians. Its precise purpose remains obscure, although it has
+been made the subject of a careful study by one of our most eminent
+surgeons, who had facilities of observation among the Western
+tribes[173]. Certain young men of the tribe, apparently vigorous and of
+normal development, were deprived of the accoutrements of the male sex,
+clothed like women, and assigned women's work to do. They neither went
+out to hunt nor on the war-path, and were treated as inferiors by their
+male associates. Whether this degradation arose from superstitious
+rites or sodomitic practices, it certainly carried to its victims the
+contempt of both sexes.
+
+In their account of the transaction the Delawares claimed that they
+were appointed as peace-makers in an honorable manner, although the
+Iroquois deceived them as to their object.
+
+The Lenape account is as follows:--
+
+"The Iroquois sent messengers to the Delawares with the following
+speech:--
+
+"'It is not well that all nations should war; for that will finally
+bring about the destruction of the Indians. We have thought of a means
+to prevent this before it is too late. Let one nation be The Woman. We
+will place her in the middle, and the war nations shall be the Men and
+dwell around the Woman. No one shall harm the Woman; and if one does,
+we shall speak to him and say, 'Why strikest thou the Woman?' Then all
+the Men shall attack him who has struck the Woman. The Woman shall
+not go to war, but shall do her best to keep the peace. When the Men
+around her fight one another, and the strife waxes hot, the Woman shall
+have power to say: 'Ye Men! what do ye that ye thus strike one another?
+Remember that your wives and children must perish, if ye do not cease.
+Will ye perish from the face of the earth?' Then the Men shall listen
+to the Woman and obey her.'
+
+"The Delawares did not at once perceive the aim of the Iroquois, and
+were pleased to take this position of the Woman.
+
+"Then the Iroquois made a great feast, and invited the Delawares, and
+spoke to their envoys an address in three parts.
+
+"First, they declared the Delaware nation to be the Woman in these
+words:--
+
+"'We place upon you the long gown of a woman, and adorn you with
+earrings.'
+
+"This was as much as to say that thenceforward they were not to bear
+arms.
+
+"The second sentence was in these words:--
+
+"'We hang on your arm a calabash of oil and medicine. With the oil you
+shall cleanse the ears of other nations that they listen to good and
+not to evil. The medicine you shall use for those nations who have been
+foolish, that they may return to their senses, and turn their hearts to
+peace.'
+
+"The third sentence intimated that the Delawares should make
+agriculture their chief occupation. It was:--
+
+"'We give herewith into your hands a corn pestle and a hoe.'
+
+"Each sentence was accompanied with a belt of wampum. These belts have
+ever since been carefully preserved and their meanings from time to
+time recalled."[174]
+
+Opinions of historians about this tradition have been various. It has
+generally been considered a fabrication of the Delawares, to explain
+their subjection in a manner consoling to their national vanity.
+Gen. Harrison dismisses it as impossible;[175] Albert Gallatin says,
+"it is too incredible to require serious discussion;"[176] Mr. Hale
+characterizes it as "preposterous;"[177] and Bishop de Schweinitz as
+"fabulous and absurd"[178].
+
+On the other hand, it is vouched for by Zeisberger, who furnished the
+account to Loskiel, and who would not have said that the wampum belts
+with their meaning were still preserved unless he knew it to be a
+fact. It is repeated emphatically by Heckewelder, who adds that his
+informants were not only Delawares but Mohegans as well, who could not
+have shared the motive suggested above[179].
+
+There can be no question but that the neutral position of the Delawares
+was something different from that of a conquered nation, and that
+it meant a great deal more. They undoubtedly were the acknowledged
+peace-makers over a wide area, and this in consequence of some formal
+ancient treaty. This is distinctly stated by the Stockbridge Indian,
+Hendrick Aupaumut, in his curious Narrative:--[180]
+
+"The Delawares, who we called _Wenaumeen_, are our Grandfathers,
+according to the ancient covenant of their and our ancestors, to which
+we adhere without any deviation in these near 200 years, to which
+nation the 5 nations and British have commit the whole business. For
+this nation has the greatest influence with the southern, western and
+northern nations."
+
+Hence Aupaumut undertook his embassy directly to them, so as to secure
+their influence for peace in 1791.
+
+To the fact that they exerted this influence during the Revolutionary
+War, may very plausibly be attributed the success of the Federal cause
+in the dark days of 1777 and 1778; for, as David Zeisberger wrote: "If
+the Delawares had taken part against the Americans in the present war,
+America would have had terrible experiences; for the neutrality of
+the Delawares kept all the many nations that are their grandchildren
+neutral also, except the Shawanese, who are no longer in close union
+with their grandfathers."[181]
+
+When at the close of the French War, in 1758, the treaty of Easton
+put a stop to the bloody feuds of the border, "the _peace-belt_ was
+sent to our brethren, the Delawares, that they might send it to all the
+nations living toward the setting sun,"[182] and they carried it as the
+recognized pacific envoys.
+
+The Iroquois, however, assumed a most arrogant and contemptuous tone
+toward the Delawares, about the middle of the eighteenth century. In
+1756 they sent a belt to them, with a most insulting message:[183] "You
+will remember that you are our women; our forefathers made you so, and
+put a petticoat on you, and charged you to be true to us, and lie with
+no other man; but now you have become a common bawd," etc.
+
+Two years later, the Cayuga chief, John Hudson, said, at a council at
+Burlington,[184] "The Munseys are women, and cannot make treaties for
+themselves."
+
+These were but repetitions of the famous diatribe of the Onondaga
+chieftain, Canassatego, at a council at Philadelphia, in 1742. Turning
+to the representatives of the Lenape, he broke out upon them with the
+words:--
+
+"How came you to take upon you to sell land? We conquered you. We made
+women of you. You know you are women, and can no more sell land than
+women. * * * We charge you to remove instantly. We don't give you the
+liberty to think about it. We assign you two places to go to, either
+Wyoming or Shamokin. Don't deliberate, but remove away; and take this
+belt of wampum."
+
+And as he handed the belt to the Lenape head chief he seized him by his
+long hair and pushed him out of the door of the council room!
+
+It was notorious at the time, however, that this was a scene arranged
+between the Governor of the Province, Mr. George Thomas, and the
+Iroquois deputation. The Lenape had been grossly cheated out of their
+lands by the trick of the so-called "Long Walk," in 1735, and they
+refused to vacate their hunting grounds. The Governor sent secret
+messengers to the powerful and dreaded Six Nations to exert their
+pretended rights, and paid them well for it.[185]
+
+What could the Lenape do? They were feeble, and undoubtedly had been
+brought under the authority of their warlike northern neighbors. They
+found themselves in the position of the Persian chieftain Harmosar,
+as he stood before the caliph Omar, and heard the latter revile the
+patriot cause:
+
+  "In deinen Händen ist die Macht,
+  Wer einem Sieger widerspricht, der widerspricht mit Unbedacht."
+                                    --_Van Platen-Hallermunde_.
+
+Such were the respective claims of the Lenape and Iroquois. Instead
+of discussing the antecedent probability of one or the other being
+true, I shall endeavor to ascertain from the early records the precise
+facts about this curious transaction. It is certain that toward
+the close of the sixteenth century the unending wars between the
+Delaware confederacy and the Iroquois had reduced the latter almost
+to destruction. The Jesuit missionaries tell us this.[186] The turning
+point in their affairs was the settlement of the Dutch on the Hudson.
+Quick to appreciate the value of firearms, they bought guns and powder
+at any price, and soon had rendered themselves formidable to all their
+neighbors.[187] About 1670 they attacked successfully that family of
+the Minsi called the _Minisink_.
+
+This was probably the victory to which the Five Nations referred at a
+treaty at Philadelphia, in 1727, when they stated that their conquest
+of the Delawares was about the time William Penn first landed, and
+that he sent congratulations to them on their success--an obvious
+falsehood.[188]
+
+They were certainly at that period pressing hard on the Susquehannocks
+and destroying their remnant in the valley of that river. Mr. William
+P. Foulke is quite correct in his conclusion that, "Upon the whole we
+may conclude that the Lancaster lands fell into the power of the Five
+Nations at some time between 1677 and 1684."[189]
+
+Yet their conquest of the Minsi was not complete. The latter had the
+mind and the will to renew the combat. In 1692 they appealed to the
+government of Pennsylvania to aid them in an attack on the Senecas,
+but the Quakers declined the foray. The next year the Minsi asked
+Governor Benjamin Fletcher at least to protect them against these
+Senecas, adding that with assistance they were ready to attack them,
+for "although wee are a small number of Indians, wee are Men, and know
+fighting."[190]
+
+Evidently there was neither subjection nor womanhood with the Minsi at
+that date.
+
+There is also positive evidence that the Five Nations at that time
+regarded the Delawares as a combatant nation, and worthy of an
+invitation to join a war. On July 6th, 1694, Governor Wm. Markham met
+in conference the famous chief Tamany and others; and the Delaware
+orator, Hithquoquean, laid down a belt of wampum, and said:--[191]
+
+"This belt is sent us by the Onondagas and Senecas, who say: 'You
+Delaware Indians do nothing but stay at home and boil your pots, and
+are like women; while we, Onondagas and Senecas, go abroad and fight
+the enemy.'"
+
+"The Senecas would have us Delaware Indians to be partners with them,
+and fight against the French, but we, having always been a peaceful
+people, and resolving to live so; and being but weak and verie few in
+number, cannot assist them, and having resolved among ourselves not to
+go, doe intend to send back, this their Belt of Wampum."
+
+The Lenape, therefore, did not, at that date, occupy any degrading
+position, although they were under the general domination of the
+Iroquois League.
+
+Both these points are proved yet more conclusively by the proceedings
+at a conference at White Marsh, May 19th, 1712, between Governor C.
+Gookin and the Delaware chiefs. Gollitchy, orator of the latter,
+exhibited thirty-two belts of wampum, which they were on their way to
+deliver to the Five Nations, adding "that many years ago they had been
+made tributaries to the Mingoes." He also shewed "a long Indian pipe,
+with a stone head, a wooden shaft, and feathers fixt to it like wings.
+This pipe, they said, upon making their submission to the Five Nations,
+who had subdued them, and obliged them to be their tributaries, those
+Nations had given to these Indians, to be kept by them." All the
+tribute belts, however, were sent by the women and children, as the
+speaker explained at length, "as the Indian reckons the paying of
+tribute becomes none but women and children."[192]
+
+Fortunately, however, we are able to fix the exact date and
+circumstances of the political transformation of the Delawares into
+women. It is by no means so remote as Mr. Heckewelder thought, who
+located the occurrence at Norman's Kill, on the Hudson, between 1609
+and 1620;[193] and it was long after 1670, which is the date assigned
+by Mr. Ruttenber,[194] from a study of the New York records.
+
+It was in the year 1725, and was in consequence of the Delawares
+refusing to join the Iroquois in an attack on the English settlements.
+
+These data come to light in a message of the Shawnee chiefs, in 1732,
+to Governor Gordon, who had inquired their reasons for migrating to the
+Ohio Valley.
+
+Their reply was as follows:--
+
+"About nine years agoe the 5 nations told us att Shallyschohking, wee
+Did nott Do well to Setle there, for there was a Greatt noise In the
+Greatt house and thatt in three years time, all Should know whatt they
+had to Say, as far as there was any Setlements or the Sun Sett."
+
+"About ye Expiration of 3 years affore S^{d}, the 5 nations Came and
+Said our Land is goeing to bee taken from us, Come brothers assistt us
+Lett us fall upon and fightt with the English. Wee answered them no,
+wee Came here for peace and have Leave to Setle here, and wee are In
+League with them and Canott break itt."
+
+"Aboutt a year after they, ye 5 nations, Told the Delawares and us,
+Since you have nott hearkened to us, nor Regarded whatt we have said,
+now wee will pettycoatts on you, and Look upon you as women for the
+future, and nott as men. Therefore, you Shawanese Look back toward
+Ohioh, The place from whence you Came, and Return thitherward, for now
+wee Shall Take pitty on the English and Lett them have all this Land."
+
+"And further Said now Since you are Become women, He Take
+Peahohquelloman, and putt itt on Meheahoaming and He Take Meheahoaming
+and putt itt on Ohioh, and Ohioh He putt on Woabach, and thatt shall
+bee the warriours Road for the future." (_Penna Archives_, Vol. I.)
+
+The circumstances attending the ceremony were probably pretty much as
+Loskiel relates.
+
+The correctness of this account is borne out by an examination of law
+titles.
+
+That the river tribes at the time of Penn's treaties (1680-1700)
+could not sell their lands without the permission of the Iroquois
+has never been established. Mr. Gallatin states that William Penn
+"always purchased the right of possession from the Delawares, and that
+of sovereignty from the Five Nations."[195] This may have been the
+case in some later treaties of the colony, but certainly there is no
+intimation of it in the celebrated "First Indian Deed" to Penn, July
+15th, 1682.[196] Furthermore, in the Release which the Iroquois did
+give of their Pennsylvania lands in 1736, the boundaries are defined
+as "Westward to the Setting of the Sun, and Eastward to the furthest
+springs of the Waters running into the said River," _i. e._, the
+Susquehannah;[197] and to do away with any doubt that the tract thus
+defined included all the land in this part to which they had a claim,
+the Release goes on to recite that "our true intent and meaning was
+and is to release all our Right, Claim and Pretensions whatsoever to
+all and every the Lands lying within the Bounds and Limits of the
+Government of Pennsylvania, Beginning Eastward on the River Delaware,
+as far Northward as the s^{d} Ridge or Chain of Endless Mountains." In
+other words, although the Six Nations advanced no claim to land east
+of the Susquehanna watershed, the Proprietors chose to include the
+Delaware watershed so as to avoid any future complication. It seems
+to me this Release does away with any "right of sovereignty" of the
+Iroquois over the Delaware Valley south of the mountains, and brands
+Canassatego's remarks above quoted as braggart falsehoods.
+
+As for land east of the Delaware river, Mr. Ruttenber correctly
+observes: "The Iroquois never questioned the sales made by the Lenapes
+or Minsis east of that river. * * The findings of Gallatin in this
+particular are confirmed by all the title deeds in New York and New
+Jersey."[198]
+
+It was only to the Susquehannock lands, purchased by Penn in 1699, that
+the confirmation of the Iroquois was required.[199]
+
+The close of this condition of subjection was in 1756. In that year
+Sir William Johnson formally "took off the petticoat" from the Lenape,
+and "handed them the war belt."[200] The year subsequent they made the
+public declaration that "they would not acknowledge but the Senecas as
+their superiors."[201]
+
+Even their supremacy was soon rejected. At the Treaty of Fort Pitt,
+October, 1778, Captain White Eyes, when reminded by the Senecas that
+the petticoats were still on his people, scornfully repudiated the
+imputation, and made good his words by leading a war party against them
+the following year.
+
+The Iroquois, however, released their hold unwillingly, and it was
+not until 1794, shortly before the Treaty of Greenville, that their
+delegates came forward and "officially declared that the Lenape were no
+longer women, but _men_," and the famous chief, Joseph Brant, placed in
+their hands the war club.[202]
+
+
+§ 2. _Historic Migrations of the Lenape_.
+
+It does not form part of my plan to detail the later history of the
+Lenape. But some account of their number and migrations will aid in the
+examination of the origin and claims of the WALUM OLUM.
+
+The first estimate of the whole number of native inhabitants of the
+province was by William Penn. He stated that there were ten different
+nations, with a total population of about 6000 souls.[203]
+
+This was in 1683. Very soon after this they began to diminish by
+disease and migration. As early as 1690, a band of the Minsi left for
+the far West, to unite with the Ottawas.[204] In 1721 the Frenchman
+Durant speaks of them as "exceedingly decreased."[205] Already they had
+yielded to the pressure of the whites, and were seeking homes on the
+head-waters of the Ohio, in Western Pennsylvania. Their first cabins
+are said to have been built there in 1724.[206]
+
+All that remained in the Delaware valley were ordered by the Iroquois,
+at the treaty of Lancaster, 1744, to leave the waters of their river,
+and remove to Shamokin (now Sunbury) and Wyoming, on the Susquehanna,
+and most of them obeyed. The former was their chief town, and the
+residence of their "king," Allemœbi.
+
+When the interpreter, Conrad Weiser, visited their Ohio settlements, in
+1748, he reported their warriors there at 165, which was probably about
+one-fourth of the nation.
+
+In the "French War," 1755, the Delawares united with the French against
+the Iroquois and English, and suffered considerable losses. At its
+close they were estimated to have, both on the Susquehanna and in Ohio,
+a total of 600 available fighting men.[207]
+
+After this date they steadily migrated from the Susquehannah to the
+streams in central and eastern Ohio, establishing their chief fire
+on the Tuscarawas river, at Gekelemukpechunk, and hunting on the
+Muskingum, the Licking, etc.[208]
+
+When the war of the Revolution broke out, Zeisberger used all his
+efforts to have them remain neutral, and at least prevented them from
+joining in a general attack on the settlements. Their distinguished
+war-chief, Koquethagachton, known to the settlers as "Captain White
+Eyes," declared, in 1775, in favor of the Federal cause, and renounced
+for himself and his people all dependence on the Iroquois. These
+friendly relations were confirmed at the treaty of Fort Pitt (1778),
+and the next year a number of Delawares accompanied Col. Brodhead in an
+expedition against the Senecas.
+
+The massacre of the unoffending Christian natives of Gnadenhütten, in
+1788, was but one event in the murderous war between the races that
+continued in Ohio from 1782 to the treaty of peace at Greenville, in
+1795.
+
+To escape its direful scenes, a part of the Delawares removed south,
+to upper Louisiana, in 1789, where they received official permission
+from Governor Carondelet, in 1793, to locate permanent homes.[209]
+Zeisberger also, in 1791, conducted his colony of Christian Indians
+to Canada, and founded the town of Fairfield, on the Retrenche river.
+Thus, in both directions the Delawares were driven off the soil of the
+United States. Yet those that remained in Ohio, if we may accept the
+account of John Brickell, who was a captive among them from 1791 to
+1796, attempted to live a peaceable and agricultural life.[210]
+
+Peace restored, the Delawares made their next remove to the valley
+of White Water river, Indiana, where they attempted to rekindle the
+national council fire, under the head chief Tedpachxit. They founded
+six towns, the largest of which was _Woapikamikunk_ or _Wapeminskink_,
+"Place of Chestnut Trees." This tract was guaranteed them "in
+perpetuity" by the treaty of Vincennes, 1808.[211] Nevertheless, just
+ten years later, at the treaty of St. Mary's, they released the whole
+of their land, "without reserve," to the United States, the government
+agreeing to remove them west of the Mississippi, and grant them land
+there.
+
+At this time they numbered about 1000 souls, of whom 800 were
+Delawares, the others being Mohegans and Nanticokes.[212] Their head
+chief was Thahutoowelent, of the Turkey tribe, Tedpachxit having been
+assassinated, at the instigation of Tecumseh.
+
+They are described as "having a peculiar aversion to white people,"
+and "more opposed to the Gospel and the whites than any other
+Indians,"[213] which is small matter of wonder, when they had seen the
+peaceful Christian converts of their nation massacred three times, in
+cold blood, once at Gnadenhütten, in Pennsylvania (1756); again at
+Gnadenhütten, in Ohio (1788), and finally at Fairfield, Canada (1813).
+
+The Rev. Isaac McCoy, who visited them on the White Water, in the
+winter of 1818-19, states that they lived in log huts and bark
+shanties, and were fearfully deteriorated by whisky drinking.[214]
+
+The last band of the Delawares that appeared in Ohio was in 1822.[215]
+
+The location assigned to the Delawares was near the mouth of the
+Kansas river, Kansas. They were reported, in 1850, as possessing there
+375,000 acres and numbering about 1500 souls. Four years later they
+"ceded" this land, and were moved to various reservations in the Indian
+Territory.
+
+There still remain about sixty natives at New Westfield, near Ottawa,
+Kansas, under the charge of the Moravian Church. The same denomination
+has about 300 of the tribe on the reservation at Moraviantown, in the
+province of Ontario, Canada. A second reservation in Canada is under
+the charge of the Anglican Church. The majority of the tribe are
+scattered in different agencies in the Indian Territory.
+
+
+§ 3. _Missionary Efforts in the Provinces of New Jersey and
+Pennsylvania_.
+
+None of the American colonies enjoyed a more favorable opportunity to
+introduce the Christian religion to the natives than that located on
+the Delaware river. What use was made of it?
+
+The Rev. Thomas Campanius, of Stockholm, a Lutheran clergyman, attached
+to the Swedish settlement from 1642 to 1649, made a creditable effort
+to acquire the native tongue and preach Christianity to the savages
+about him. He translated the Catechism into the traders' dialect of
+Lenape, but we have no record that he succeeded in his attempts at
+conversion.
+
+One might suppose that so very religious a body as the early Friends
+would have taken some positive steps in this direction. Such was not
+the case. I have not found the record of any one of them who set
+seriously to work to learn the native tongue, without which all effort
+would have been fruitless.
+
+William Penn was not wholly unmindful of the spiritual condition of
+his native wards. In 1699 he offered to provide the Friends' Meeting
+at Philadelphia with interpreters to convey religious instruction
+to the Indians. But the Meeting took no steps in this direction. He
+himself, when in the colony in 1701, made some attempts to address
+them on religious subjects, as did also Friend John Richardson, who
+was with him, availing themselves of interpreters. The latter reports
+a satisfactory response to his words, but not being followed up, their
+effect was ephemeral.[216]
+
+Nothing further was done for nearly half a century, and when the
+enthusiastic young David Brainerd began his mission in 1742, he
+distinctly states that there was not another missionary in either
+province.[217] His labors extended over four years, and were productive
+of some permanent good results among the New Jersey Indians, and this
+in spite of the suspicions, opposition and evil example of the whites
+around him. The little society of Christian Indians which he gathered
+in Burlington County, New Jersey, was even reported as a congregation
+of rioters and enemies of the State![218]
+
+Nor was the province of Penn inclined to greater favors toward
+Christianized natives. When the Indians were cheated out of their lands
+by the "Long Walk," a few who had been converted, among others the
+chief Moses Tatemy, petitioned the Council to remain on their lands,
+some of which were direct personal gifts from the Proprietaries. Their
+request was refused, and Moses Tatemy, who did remain, was shot down
+like a dog, in the road, by a white man.[219]
+
+Unknown to Brainerd, however, the seeds of a Christian harvest had
+already been sown, in 1742, in the wilderness of Pennsylvania, by the
+ardent Moravian leader, Count Nicholas Lewis Zinzendorf; already, in
+1744, the fervent Zeisberger, prescient of his long and marvelous
+service in the church militant, had registered himself as _destinirter
+Heidenbote_--"appointed messenger to the heathen"--in the corner-stone
+of the Brethren's House, at Bethlehem; already the pious Rauch had
+collected a small but earnest congregation of Mohegans at Shekomeko,
+who soon removed to the Lehigh valley, and pitched the first of those
+five _Gnadenhütten_, "Tents of Grace," destined successively to
+mark the unwearied efforts of the Moravian missionaries, and their
+frustration through the treachery of the conquering whites.[220]
+
+It is not my purpose to tell the story of this long struggle. Its
+thrilling events are recounted, with all desirable fullness, in the
+vivid narrative of Bishop Edmund de Schweinitz, grouped around the
+marked individuality of the devoted Zeisberger--pages which none can
+read without amazement at the undaunted courage of these Christian
+heroes, without sorrow at the sparse harvest gleaned from such
+devotion.[221]
+
+When, after sixty-two years of missionary labors, the venerable
+Zeisberger closed his eyes in death (1808), the huts of barely a score
+of converted Indians clustered around his little chapel. His aspiration
+that the Lenape would form a native Christian State, their ancient
+supremacy revived and applied to the dissemination of peace, piety and
+civilization among their fellow-tribes--this cherished hope of his life
+had forever disappeared. He had lived to see the Lenape, a mere broken
+remnant, "steeped in all the abominations of heathenism, eke out their
+existence far away from their former council fires."
+
+FOOTNOTES:
+
+[172] H R Schoolcraft, _Notes on the Iroquois_, pp. 135-36.
+
+[173] _The Disease of the Scythians (Morbus Feminarum) and Certain
+Analogous Conditions._ By William A. Hammond, M. D. (New York, 1882).
+Dr. Hammond found that the _hombre mujerado_ of the Pueblo Indians "is
+the chief passive agent in the pederastic ceremonies which form so
+important a part in their religious performances," p. 9.
+
+[174] Loskiel, _Geschichte der Mission, etc._, s. 161-2.
+
+[175] Wm. Henry Harrison, _A Discourse on the Aborigines of the Valley
+of the Ohio_, pp. 24, 25 (Cincinnati, 1838).
+
+[176] Gallatin, _Trans. Amer. Antiq. Soc._, Vol. II, p. 46.
+
+[177] Horatio Hale, _The Iroquois Book of Rites_, p. 92.
+
+[178] Edmund de Schweinitz, _Life and Times of David Zeisberger_, p. 46.
+
+[179] Heckewelder, _Indian Nations_, pp. xxxii and 60.
+
+[180] _Narrative of Hendrick Aupaumut, Mems. Hist. Soc. Pa._, Vol. II,
+pp. 76-77. Wenaumeen for Unami, the Mohegan form of the name. This
+seems to limit the peace making power to that gens. He may mean, "Those
+of the Delawares who are called the Unamis are our Grandfathers," etc.
+
+The Chipeways, Ottawas, Shawnees, Pottawattomies, Sacs, Foxes and
+Kikapoos, all called the Delawares "Grandfather", J. Morse, _Report
+on Indian Affairs_, pp. 122, 123, 142. The term was not intended in a
+genealogical, but solely in a political, sense. Its origin and precise
+meaning are alike obscure.
+
+[181] _History of the Indians_, MS., quoted by Bishop Schweinitz, _Life
+of Zeisberger_, p. 444, note.
+
+[182] The words are those of George Croghan, Esq., at the treaty of
+Pittsburgh, 1759, with the Six Nations and Wyandots. _History of
+Western Penna._, App. p. 135.
+
+[183] _Records of the Council at Easton_, 1756, in Lib. Amer. Philos.
+Soc.
+
+[184] Smith, _History of New Jersey_, p. 451 (2d ed.)
+
+[185] See the _Narrative of the Long Walk_, by John Watson, father
+and son, in Hazard's _Register of Penna_, 1830, reprinted in Beach's
+_Indian Miscellany_, pp 90-94; also the able discussion of the question
+in Dr. Charles Thompson's _Inquiry into the Causes of the Alienation of
+the Delaware and Shawnee Indians_, pp. 30-34 and 42-46. (London, 1759.)
+
+[186] _Relations des Jesuites_, 1660, p. 6. Some confusion has arisen
+in this matter, from confounding the Susquehannocks with the Iroquois,
+both of whom were called "Mengwe" by the Delawares, corrupted into
+"Mingoes." Thus, a writer in the first half of the 17th century says of
+the "Mingoes" that the river tribes "are afraid of them, so that they
+dare not stir, much less go to war against them." Thomas Campanius,
+_Description of the Province of New Sweden_, p. 158.
+
+[187] See Mr. E. M. Ruttenber's able discussion of the subject in his
+_History of the Indian Tribes of Hudson's River_, p. 66 (Albany, 1872).
+
+[188] Dr. Charles Thompson, _An Inquiry into the Causes of the
+Alienation of the Delaware and Shawnee Indians_, pp. 11, 12. (London,
+1759.)
+
+[189] See his "Notes Respecting the Indians of Lancaster County,
+Penna.," in the _Collections of the Historical Society of Penna._, Vol.
+IV, Part p. 198.
+
+[190] _Minutes of the Provincial Council of Pennsylvania_, Vol. I, p.
+333.
+
+[191] Ibid, Vol. I, p. 410-11.
+
+[192] _Minutes of the Provincial Council_, Vol. II, pp 572-73.
+
+[193] _History of the Indian Nations_, p. xxix.
+
+[194] _The Indian Tribes of Hudson's River_, p. 69.
+
+[195] _Trans. Am. Antiq. Soc._, Vol. II, p. 46.
+
+[196] _Pennsylvania Archives_, Vol. II, p. 47.
+
+[197] _Pennsylvania Archives_, Vol. I, p. 498.
+
+[198] _The Indian Tribes of Hudson's River_, p. 69.
+
+[199] See _Penna. Archives_, Vol. I, p. 144, and Du Ponceau, _Memoir on
+the Treaty at Shackamaxon, Collections of the Penna. Hist. Soc._, Vol.
+III, Part II, p. 73.
+
+[200] _New York Colonial Documents_, Vol. VII, p. 119.
+
+[201] Thompson, _Inquiry into the Causes of the Alienation of the
+Delaware and Shawnee Indians_, p. 107.
+
+[202] Heckewelder, _Indian Nations_, p. 70; E. de Schweinitz, _Life of
+Zeisberger_, pp. 430, 641.
+
+[203] Janney, _Life of Penn_, p. 247.
+
+[204] Ruttenber, _Indians of the Hudson River_, p. 177.
+
+[205] Durant's _Memorial_, in _New York Colonial Documents_, Vol. V, p.
+623.
+
+[206] _Early History of Western Pennsylvania_, p. 31 (Pittsburgh, 1846);
+and see _Penna. Archives_, Vol. I, pp. 322, 330.
+
+[207] Loskiel, _Geschichte der Mission_, p. 54. The treaty of
+Lancaster, 1762, was the last treaty held with the Indians in eastern
+Pennsylvania.
+
+[208] Schweinitz, _Life of Zeisberger_, p. 90.
+
+[209] _New York Colonial Documents_, Vol. VII, p. 583.
+
+[210] On the locations of the Delawares in Ohio, and the boundaries of
+their tract, see Ed. de Schweinitz, _Life of Zeisberger_, p. 374, and
+an article by the Rev. Stephen D. Peet, entitled "The Delaware Indians
+in Ohio," in the _American Antiquarian_, Vol. II.
+
+[211] The position of the Delawares in Indiana is roughly shown on
+Hough's Map of the Tribal Districts of Indiana, in the _Report on the
+Geology and Natural History of Indiana_, 1882.
+
+[212] J. Morse, _Report on the Indian Tribes_, p. 110.
+
+[213] Mr. John Johnston, Indian Agent, in _Trans. of the Amer.
+Antiquarian Society_, Vol. I, p. 271.
+
+[214] _History of the Baptist Indian Missions_, p. 53, etc.
+
+[215] _Captivity of Christian Fast_, in Beach, _Indian Miscellany_, p.
+63.
+
+[216] See the work entitled, _Account of the Conduct of the Society of
+Friends toward the Indian Tribes_, pp. 55 seq. (London, 1844.)
+
+[217] "I have likewise been wholly alone in my work, there being no
+other missionary among the Indians, in either of these Provinces." He
+wrote this in 1746. _Life of David Brainerd_, p. 409.
+
+[218] See "A State of Facts about the Riots," in _New Jersey Archives_,
+Vol. VI, pp. 406-7, where the writer speaks with great suspicion of
+"the cause pretended for such a number of Indians coming to live
+there is that they are to be taught the Christian religion by one
+Mr. _Braniard_." Well he might! Any such occurrence was totally
+unprecedented in the annals of the colony.
+
+[219] See _Minutes of the Provincial Council of Penna._, Nov., 1742,
+Vol. IV, 624-5, Further, on Tatemy who had been converted by Brainerd
+and served him as interpreter, see Heckewelder, _Indian Nations_,
+second edition, p. 302, note of the editor.
+
+[220] The Heckewelder MSS., in the library of the Am. Philos Society,
+give the results of the first twenty years, 1741-61, of the labors of
+the Moravian brethren. In that period 525 Indians were converted and
+baptized. Of these--163 were Connecticut Wampanos; 111 were Mahicanni
+proper; 251 were Lenape. Some of the latter were of the New Jersey
+Wapings.
+
+[221] _The Life and Times of David Zeisberger, the Western Pioneer and
+Apostle of the Indians_. By Edmund de Schweinitz, Philadelphia, 1871.
+
+
+
+
+CHAPTER VI.
+
+MYTHS AND TRADITIONS OF THE LENAPE.
+
+   Cosmogonical and Culture Myths.--The Culture-hero,
+   Michabo.--Myths from Lindstrom, Ettwein, Jasper Donkers,
+   Zeisberger.--Native Symbolism.--The Saturnian Age.--Mohegan
+   Cosmogony and Migration Myth. National Traditions.--Beatty's
+   Account.--The Number Seven.--Heckewelder's Account.--Prehistoric
+   Migrations.--Shawnee Legend.--Lenape Legend of the Naked Bear.
+
+
+_Cosmogonical and Culture Myths._
+
+The Algonkins, as a stock, had a well developed creation-myth and
+a culture legend, found in more or less completeness in all their
+branches.
+
+Their culture hero, their ancestor and creator, he who made the earth
+and stocked it with animals, who taught them the arts of war and the
+chase, and gave them the Indian corn, beans and squashes, was generally
+called _Michabo_, The Great Light, but was also known among the
+Narragansetts of New England as _Wetucks_, The Common Father; among the
+Cree as _Wisakketjâk_, the Trickster; by the Chippeways as Nanabozho
+(_Nenâboj_), the Cheat; by the Black Feet as _Natose_, Our Father, or
+_Napiw_; and by the Micmacs and Penobscots as _Glus-Kap_, the Liar.
+
+I have given the details of this myth and analyzed them in previous
+works;[222] here it is sufficient to say that it is a Light-myth, and
+one of noble proportion and circumstance, quite worthy of comparison
+with those of the Oriental world.
+
+Traces of it are reported among the Lenape, and I doubt not that had
+we their ancient stories in their completeness, we should find that
+they had preserved it as wholly as the Chipeways. These related of
+their Nanabozho that he was the son of a maiden who had descended from
+heaven. She conceived without knowledge of man, and having given birth
+to twins, she disappeared. One of these twins was Nanabozho. Having
+formed the earth by his miraculous powers, and done many wonderful
+things, he disappeared toward the east, where he still dwells beyond
+the sunrise.
+
+It was undoubtedly a fragment of this legend that the Swedish engineer,
+Lindstrom heard among the Lenape, on the Delaware, about 1650. They
+told him, or rather he understood them, as follows:--
+
+"Once, one of your women (_i.e._, a white woman) came among us, and
+she became pregnant, in consequence of drinking out of a creek; an
+Indian had connection with her, and she became pregnant, and brought
+forth a son, who, when he came to a certain size, was so sensible and
+clever, that there never was one who could be compared to him, so much
+and so well he spoke, which excited great wonder; he also performed
+many miracles. When he was quite grown up, he left us, and went up to
+heaven, and promised to come again, but has never returned."[223]
+
+This is but a mistranslation of the general Algonkin legend, in which
+the virgin mother bears a white and dark twin, the former of whom
+becomes the tribal culture hero and demiurgic deity.
+
+Its interpretation is, that the virgin is the Dawn, who brings forth
+the Day, which assures safety and knowledge, and the Night, which
+departs with her. The Day leaves us, and in its personified form
+returns no more, though ever expected.
+
+That such were the original form and significance of the myth, we have
+the testimony of Bishop Ettwein,[224] himself a Delaware scholar, and
+who drew his information from the natives as well as the missionaries.
+He tells us that their legend ran, that in the beginning the first
+woman fell from heaven and bore twins; that it was toward the east that
+they directed their children to turn their faces when they prayed to
+the spirits; and that their old men had said that it was an ancient
+belief that from that quarter some one would come to them to benefit
+them. Therefore, said they, when our ancestors saw the first white men,
+they looked upon them as divine, and adored them.
+
+The Dutch travelers, Jasper Donkers and Peter Sluyter, relate a part
+of this myth as they heard it from New Jersey Indians in 1679. These
+informed them that all things came from a tortoise. It had brought
+forth the world, and from the middle of its back had sprung up a tree,
+upon whose branches men had grown.
+
+This tortoise "had a power and a nature to produce all things, such as
+earth, trees and the like." But it was not the _primum mobile_, not the
+ultimate energy of the universe. "The first and great beginning of all
+things was _Kickeron_ or _Kickerom_, who is the original of all, who
+has not only once produced or made all things, but produces every day."
+The tortoise brought forth what this primal divinity "wished through it
+to produce."[225]
+
+This is a very interesting statement. It reveals a depth of thought
+on the part of the native philosophers for which we were scarcely
+prepared. The worthy Dutch travelers do not pretend to explain the
+myth. But its sense can be clearly interpreted.
+
+The turtle or tortoise is everywhere in Algonkin pictography the symbol
+of the earth.[226] From the earth, from the soil, all organic life, the
+whole realm of animate existence--ever sharply defined in Algonkin
+grammar and thought from inanimate existence--proceeds, directly
+as vegetable life, or indirectly as animal life. The earth is the
+All-Mother, ever-producing, inexhaustible.
+
+As for _Kikeron_, the eternally active, hidden spirit of the universe,
+I have but to refer the reader to the list of ideas associated around
+this root _kik_, which I have given on a previous page (p. 102) to
+reveal the significance of this word. We may, with equal correctness,
+translate it Life, Light, Action or Energy. It is the abstract
+conception back of all these.
+
+The distinction was the same as that established by the scholastic
+philosophers between the _mundus_ and the _anima mundi_; between the
+_essentia_ and the _existentia;_ between _natura naturans_ and _natura
+naturata_. But who expected to find it among the Lenape?
+
+This creation myth of the Delawares is also given in brief by
+Zeisberger. It dated back to that marvelous overflow which is heard
+of in many mythologies. The whole earth was submerged, and but a few
+persons survived. They had taken refuge on the back of a turtle, who
+had reached so great an age that his shell was mossy, like the bank of
+a rivulet. In this forlorn condition a loon flew that way, which they
+asked to dive and bring up land. He complied, but found no bottom. Then
+he flew far away, and returned with a small quantity of earth in his
+bill. Guided by him, the turtle swam to the place, where a spot of dry
+land was found. There the survivors settled and repeopled the land.[227]
+
+This is more a tale of reconstruction than a creation myth. It is that
+which has generally been supposed to refer to the Deluge. But, as I
+have explained in my "Myths of the New World," all these so-called
+Deluge Myths are but developments of crude cosmogonical theories.
+
+To understand the significance of this myth we must examine the Indian
+notion of the earth. This is the more germane to my theme, as the
+meaning of the original text which is printed in this volume can only
+be grasped by one acquainted with this notion.
+
+The Indians almost universally believed the dry land they knew to be
+a part of a great island, everywhere surrounded by wide waters whose
+limits were unknown.[228] Many tribes had vague myths of a journey
+from beyond this sea; many placed beyond it the home of the Sun and
+of Light, and the happy hunting grounds of the departed souls. The
+Delawares believed that the whole was supported by a fabled turtle,
+whose movements caused earthquakes and who had been their first
+preserver.[229] As above mentioned, the turtle in its amphibious
+character and rounded back represented the earth or the land itself,
+as distinguished from water. Like the turtle, the land lies at times
+under the water and at times above it. The spirit of the earth was the
+practical and visible developmental energy of nature.
+
+The medicine men, or conjurers, who professed to be in personal
+relations with this power, made their "medicine rattle" of a turtle
+shell (Loskiel), and when they died, such a shell was suspended from
+their tomb posts (Zeisberger).
+
+The Delawares also shared the belief, common to so many nations the
+world over, that the pristine age was one of unalloyed prosperity,
+peace and happiness, an Age of Gold, a Saturnian Reign. Their legends
+asseverated that at that time "the killing of a man was unknown,
+neither had there been instances of their dying before they had
+attained to that age which causes the hair to become white, the eyes
+dim, and the teeth to be worn away."
+
+This happy time was brought to a close by the advent of certain evil
+beings who taught men how to kill each other by sorcery.[230]
+
+Their kinsmen, the Mohegans, varied this cosmogonical tradition, though
+retaining some of its main features. They taught that in the beginning
+there was nought but water and sky. At length from the sky a woman
+descended, our common mother. As she approached the boundless ocean,
+a small point of land rose above the watery surface, and supplied her
+with firm footing. She was pregnant by some mysterious power, and she
+brought forth on this island animal triplets--a bear, a deer and a
+wolf. From these all men and animals are descended. The island grew to
+a main land, and the mother of all, her mission accomplished, returned
+to her home in the sky.[231]
+
+This creation-myth, obtained from the Indians around New York harbor in
+the first generation after the advent of the whites, has every mark of
+a genuine native production, and coincides closely with that generally
+believed by the early Algonkins.
+
+It is followed by a migration myth, which ran to the effect that their
+early forefathers came out of the northwest, forsaking a tide-water
+country, and crossing over a great watery tract, called _ukhkok-pek_,
+"snake water, or water where snakes are abundant," (_âkhgook_, snake,
+and _pek_, standing water, probably from _n'pey_, water, _akek_, place
+or country). They crossed many streams, but none in which the water
+ebbed and flowed, until they reached the Hudson. "Then they said,
+one to another, 'This is like the Muhheakunnuck (tidal ocean) of our
+nativity.' Therefore they agreed to kindle a fire there and hang a
+kettle, whereof they and their children after them might dip out their
+daily refreshment." Hence came their name, the Tide-water People (see
+ante, p. 20).
+
+
+_National Traditions._
+
+Many early writers attest the passionate fondness of the Delawares for
+their ancestral traditions and the memory of their ancient heroes.
+The missionary, David Brainerd, mentions this as one of the leading
+difficulties in the way of "evangelizing the Indians." "They are
+likewise much attached," he writes, "to the traditions and fabulous
+notions of their fathers, which they firmly believe, and thence look
+upon their ancestors to have been the best of men."[232]
+
+To the same effect, Loskiel informs us that the Delawares "love to
+relate what great warriors their ancestors had been, and how many
+heroic deeds they had performed. It is a pleasure to them to rehearse
+their genealogies. They are so skilled at it that they can repeat the
+chief and collateral lines with the utmost readiness. At the same time,
+they characterize their ancestors, by describing this one as a wise or
+skillful man, as a great chieftain, a renowned warrior, a rich man,
+and the like. This they teach to their children, and _embody it in
+pictures, so as to make it more readily remembered."_[233]
+
+The earliest writer who gives us any detailed description of what these
+traditions were, is the Rev. Charles Beatty, who visited the Delaware
+settlements in Ohio in 1767. On his way there, he met a white man,
+Benjamin Button, who for years had been a captive among the natives. He
+related to Beatty the following tradition, which he had heard recited
+by some old men among the Delawares:--
+
+"That of old time their people were divided by a river, nine parts
+of ten passing over the river, and one part remaining behind; that
+they knew not, for certainty, how they came to this continent; but
+account thus for their first coming into these parts where they are now
+settled; that a king of their nation, where they formerly lived, far to
+the west, left his kingdom to his two sons; that the one son making war
+upon the other, the latter thereupon determined to depart and seek some
+new habitation; that accordingly he sat out, accompanied by a number
+of his people, and that, after wandering to and fro for the space of
+forty years, they at length came to Delaware river, where they settled
+370 years ago. The way, he says, they keep an account of this is by
+putting on a black bead of wampum every year on a belt they keep for
+that purpose."[234]
+
+From another source Mr. Beatty obtained the traditions of the
+Nanticokes, which is apparently a version of that of their relatives,
+the Delawares. It ran to this effect: At some remote age, while on
+their way to their present homes, "They came to a great water. One of
+the Indians that went before them tried the depth of it by a long pole
+or reed, which he had in his hand, and found it too deep for them to
+wade. Upon their being non-plussed, and not knowing how to get over
+it, their God made a bridge over the water in one night, and the next
+morning, after they were all over, God took away the bridge."[235]
+
+A curious addition to this story is mentioned by Loskiel.[236] The
+number of the mythical ancestors of their race who thus were left on
+the shore of the great water was _seven_. This at once recalls the
+seven caves (_Chicomoztoc_) or primitive stirpes of the Mexican tribes,
+the seven clans (_vuk amag_) of the Cakchiquels, the seven ancestors
+of the Qquechuas, etc., and strongly intimates that there must be some
+common natural occurrence to give rise to this widespread legend.[237]
+
+Some peculiar sacredness must have attached to this number among the
+Delawares also, as we are informed that the period of isolation of
+their women at the catamenial period was seven days.[238]
+
+The lunar month of 28 days, if divided and assigned equally to
+each of the four cardinal points, would give a week of seven days
+to each. Something of this kind seems to have been done by another
+Algonkin tribe, the Ottawas, who declared that the winds are caused
+(alternately?) by seven genii or gods who dwelt in the air.[239]
+
+The seven day period is also a natural, physical one, whose influence
+is felt widely by vertebrate and invertebrate animals, as Darwin has
+pointed out,[240] and hence its appearance among these people, who
+lived entirely subject to the operation of their physical surroundings,
+is not so surprising.
+
+The most complete account of the Delaware tradition is that preserved
+by Heckewelder. In his pages it appears, not as a reminiscence of
+tribal history, but as the tradition of the whole eastern Algonkin
+race, and it claims for the three Delaware tribes an antiquity of
+organization surpassing that of any of their neighbors.
+
+It holds such an important place that I quote all the essential
+passages:--
+
+"The Lenni Lenape (according to the traditions handed down to them
+by their ancestors) resided many hundred years ago in a very distant
+country in the western part of the American continent. For some reason,
+which I do not find accounted for, they determined on migrating to the
+eastward, and accordingly set out together in a body. After a very
+long journey, and many nights' encampments by the way, they at length
+arrived on the _Namoesi Sipu_, where they fell in with the Mengwe, who
+had likewise emigrated from a distant country, and had struck upon this
+river somewhat higher up. Their object was the same with that of the
+Delawares; they were proceeding on to the eastward, until they should
+find a country that pleased them. The spies which the Lenape had sent
+forward for the purpose of reconnoitring, had long before their arrival
+discovered that the country east of the Mississippi was inhabited by
+a very powerful nation, who had many large towns built on the great
+rivers flowing through their land. Those people (as I was told) called
+themselves Talligeu or Talligewi. Colonel John Gibson, however, a
+gentleman who has a thorough knowledge of the Indians, and speaks
+several of their languages, is of opinion that they were not called
+Talligewi, but Alligewi. * * *
+
+"Many wonderful things are told of this famous people. They are said
+to have been remarkably tall, and stout, and there is a tradition that
+there were giants among them, people of a much larger size than the
+tallest of the Lenape. It is related that they had built to themselves
+regular fortifications or entrenchments, from whence they would sally
+out, but were generally repulsed. * * *
+
+"When the Lenape arrived on the banks of the Mississippi, they sent a
+message to the Alligewi to request permission to settle themselves in
+their neighbourhood. This was refused them, but they obtained leave
+to pass through the country and seek a settlement farther to the
+eastward. They accordingly began to cross the Namaesi Sipu, when the
+Alligewi, seeing that their numbers were so very great, and in fact
+they consisted of many thousands, made a furious attack on those who
+had crossed, threatening them all with destruction, if they dared to
+persist in coming over to their side of the river. * * *
+
+"Having united their forces, the Lenape and Mengwe declared war against
+the Alligewi, and great battles were fought, in which many warriors
+fell on both sides. The enemy fortified their large towns and erected
+fortifications, especially on large rivers and near lakes, where they
+were successively attacked and sometimes stormed by the allies. An
+engagement took place in which hundreds fell, who were afterwards
+buried in holes or laid together in heaps and covered over with earth.
+No quarter was given, so that the Alligewi, at last, finding that
+their destruction was inevitable if they persisted in their obstinacy,
+abandoned the country to the conquerors, and fled down the Mississippi
+river, from whence they never returned. * * *
+
+"In the end the conquerors divided the country between themselves; the
+Mengwe made choice of the lands in the vicinity of the great lakes
+and on their tributary streams, and the Lenape took possession of
+the country to the south. For a long period of time--some say many
+hundred years--the two nations resided peaceably in this country, and
+increased very fast; some of their most enterprising huntsmen and
+warriors crossed the great swamps, and falling on streams running to
+the eastward, followed them down to the great Bay river, thence into
+the Bay itself, which we call Chesapeak. As they pursued their travels,
+partly by land and partly by water, sometimes near and at other times
+on the great Salt-water Lake, as they call the sea, they discovered
+the great river, which we call the Delaware; and thence exploring still
+eastward, the _Scheyichbi_ country, now named New Jersey, they arrived
+at another great stream, that which we call the Hudson or
+North river. * * *
+
+"At last they settled on the four great rivers (which we call Delaware,
+Hudson, Susquehannah, Potomack), making the Delaware, to which they
+gave the name of _'Lenape-wihittuck'_ (the river or stream of the
+Lenape), the centre of their possessions.
+
+"They say, however, that the whole of their nation did not reach this
+country; that many remained behind, in order to aid and assist that
+great body of their people which had not crossed the Namaesi Sipu, but
+had retreated into the interior of the country on the other
+side. * * *
+
+"Their nation finally became divided into three separate bodies; the
+larger body, which they suppose to have been one-half the whole, was
+settled on the Atlantic, and the other half was again divided into two
+parts, one of which, the strongest, as they suppose, remained beyond
+the Mississippi, and the remainder where they left them, on this side
+of that river.
+
+"Those of the Delawares who fixed their abodes on the shores of
+the Atlantic divided themselves into three tribes. Two of them,
+distinguished by the names of the _Turtle_ and the _Turkey_, the
+former calling themselves _Unâmi_, and the other _Unalâchtgo_, chose
+those grounds to settle on which lay nearest to the sea, between the
+coast and the high mountains. As they multiplied, their settlements
+extended from the _Mohicanittuck_ (river of the Mohicans, which we
+call the North or Hudson river) to the Potomack." * * * "The third
+tribe, the _Wolf_, commonly called the _Minsi_, which we have corrupted
+into _Monseys_, had chosen to live back of the other two." * * * They
+extended their settlements from the Minisink, a place named after them,
+where they had their council seat and fire, quite up to the Hudson, on
+the east; and to the west or southward far beyond the Susquehannah.
+
+"From the above three tribes, the _Unami, Unalachtgo_ and the _Minsi_,
+had, in the course of time, sprung many others, * * * the Mahicanni,
+or Mohicans, who spread themselves over all that country which now
+composes the Eastern States, * * * and the _Nanticokes_, who proceeded
+far to the south, in Maryland and Virginia."
+
+On their conquests during the period of their western migrations, the
+Delawares based a claim for hunting grounds in the Ohio valley. It
+is stated that when they had decided to remove to the valley of the
+Muskingum, their chief, Netawatwes, presented this claim to the Hurons
+and Miamis, and had it allowed.[241] They also claimed lands on White
+River, Indiana, and their settlement in that region at the close of the
+last century was regarded as a return to their ancient seats.
+
+Nevertheless, in the earliest historic times, when the whites first
+came in contact with the Lenape tribes, none of them dwelt west of the
+mountains, nor, apparently, had they any towns in the valley of the
+west branch of the Susquehanna or of its main stream.
+
+Although the above mentioned facts point to a migration in prehistoric
+times from the West toward the East, there are indications of a yet
+older movement from the northeast westward and southward to the upper
+Mississippi valley. A legend common to the western Algonkin tribes,
+the Kikapoos, Sacs, Foxes, Ottawas and Pottawatomies, located their
+original home north of the St. Lawrence river, near or below where
+Montreal now stands. In that distant land their ancestors were created
+by the Great Spirit, and they dwelt there, "all of one nation." Only
+when they removed or were driven west did they separate into tribes
+speaking different dialects.[242]
+
+The Shawnees, who at various times were in close relation with the
+Delawares, also possessed a vague migration myth, according to which,
+at some indefinitely remote past, they had arrived at the main land
+after crossing a wide water. Their ancestors succeeded in this by their
+great control of magic arts, their occult power enabling them to walk
+over the water as if it had been land. Until within the present century
+this legend was repeated annually, and a yearly sacrifice offered up in
+memory of their safe arrival.[243] It is evidently a version of that
+which appears in the third part of the WALAM OLUM.
+
+One of the curious legends of the Lenape was that of the Great
+Naked or Hairless Bear. It is told by the Rev. John Heckewelder, in
+a letter to Dr. B. S. Barton.[244] The missionary had heard it both
+among the Delawares and the Mohicans. By the former, it was spoken
+of as _amangachktiátmachque_, and in the dialect of the latter,
+_ahamagachktiât mechqua_.[245]
+
+The story told of it was that it was immense in size and the most
+ferocious of animals. Its skin was bare, except a tuft of white hair on
+its back. It attacked and ate the natives, and the only means of escape
+from it was to take to the water. Its sense of smell was remarkably
+keen, but its sight was defective. As its heart was very small, it
+could not be easily killed. The surest plan was to break its back-bone;
+but so dangerous was an encounter with it, that those hunters who went
+in pursuit of it bade their families and friends farewell, as if they
+never expected to return.
+
+Fortunately, there were few of these beasts. The last one known was to
+the east, somewhere beyond the left bank of the Mahicanni Sipu (the
+Hudson river). When its presence was learned a number of bold hunters
+went there, and mounted a rock with precipitous sides. They then made
+a noise, and attracted the bear's attention, who rushed to the attack
+with great fury. As he could not climb the rock, he tore at it with
+his teeth, while the hunters above shot him with arrows and threw upon
+him great stones, and thus killed him.
+
+Though this was the last of the species, the Indian mothers still used
+his name to frighten their children into obedience, threatening them
+with the words, "The Naked Bear will eat you."
+
+
+FOOTNOTES:
+
+[222] D. G. Brinton, _Myths of the New World_, Chap. VI. (N.Y., 1876),
+and _American Hero Myths_, Chap. II (Phila., 1882). The seeming
+incongruity of applying such terms as Trickster, Cheat and Liar to
+the highest divinity I have explained in a paper in the _American
+Antiquarian_ for the current year (1885) and will recur to later.
+
+[223] Thomas Campanius, _Account of New Sweden_, Book III, cap. xi.
+
+[224] _Traditions and Language of the Indians_, in _Bulletin Hist. Soc.
+Pa._, Vol. I, pp. 30-31.
+
+[225] _Journal of a Voyage to New York in 1679-80_. By Jasper Donkers
+and Peter Sluyter, p. 268. Translation in Vol. I of the _Transactions
+of the Long Island Historical Society_ (Brooklyn, 1867).
+
+[226] Schoolcraft says of the Chipeway pictographic symbols: "The
+turtle is believed to be, in all instances, a symbol of the earth, and
+is addressed as mother." _History and Statistics of the Indian Tribes_,
+Vol. I, p. 390.
+
+[227] Zeisberger, MSS, in E. de Schweinitz, _Life and Times of
+Zeisberger_, pp. 218, 219; Heckewelder, _Indian Nations_, p. 253.
+
+[228] "The Indians call the American continent an island, believing
+it to be entirely surrounded by water." Heckewelder, _Hist. Indian
+Nations_, p. 250.
+
+[229] Ibid, p. 308.
+
+[230] Heckewelder, MSS in the Library of the American Philosophical
+Society. It is one of the points in favor of the authenticity of the
+WALAM OLUM that this halcyon epoch is mentioned in its lines, though no
+reference to it is contained in printed books relating to the Lenape
+legends.
+
+[231] Van der Donck, _Description of the New Netherlands_, _Coll. N. Y.
+Hist. Soc._, Ser. II, Vol. I, pp. 217-18.
+
+[232] _Life and Journal of the Rev. David Brainerd_, pp. 397, 425
+(Edinburgh, 1826).
+
+[233] So we may understand Loskiel to mean when he says, "Das bringen
+sie ihren Kindern ebenfalls bey, und kleiden es in Bllder ein, um es
+noch eindrücklicher zu machen." _Geschichte der Mission_, etc., s. 32.
+I think Zeisberger, who was Loskiel's authority, meant _Bilder_ in its
+literal, not rhetorical, sense.
+
+[234] Charles Beatty, _Journal of a Two Months' Tour: with a View of
+Promoting Religion among the Frontier Inhabitants of Pennsylvania, and
+of Introducing Christianity among the Indians to the Westward of the
+Alleghgeny Mountains_, p. 27 (London, 1768).
+
+[235] Ibid, p. 91.
+
+[236] _Geschichte der Mission_, etc., p. 31.
+
+[237] The Mohegans seem also to have at one time had a sevenfold
+division. At least a writer speaks of the "seven tribes" into which
+those in Connecticut were divided. _Mass. Hist. Soc. Colls._, Vol. IX
+(I ser.), p. 90.
+
+[238] Charles Beatty, _Journal_, etc., p. 84.
+
+[239] _Relation des Jesuites_, 1648, p. 77.
+
+[240] _The Descent of Man_, p. 165, note.
+
+[241] Heckewelder, _Tran. Amer. Philos. Soc._, Vol. III, p. 388.
+
+[242] This legend was told by the Sac Chief Masco, to Major Marston,
+about 1819. See J. Morse, _Report on Indian Affairs_, p. 138.
+
+[243] This myth was obtained in 1812, from the Shawnees in Missouri
+(Schoolcraft, _Indian Tribes_, Vol. IV, p. 254), and independently in
+1819, from those in Ohio (Mr. John Johnston, in _Trans. of the Amer.
+Antiq. Soc._, Vol. I, p. 273). Those of the tribe who now live on
+the Quapaw Reservation, Indian Territory, repeat every year a long,
+probably mythical and historical, chant, the words of which I have
+tried, in vain, to obtain. They say that to repeat it to a white man
+would bring disasters on their nation. I mention it as a piece of
+aboriginal composition most desirable to secure.
+
+[244] Published in the _Transactions of the American Philosophical
+Society_, 1st ser., Vol. IV, pp. 260, sqq.
+
+[245] From _amangi_, great or big (in composition _amangach_), with
+the accessory notion of terrible, or frightful; Cree, _amansis_, to
+frighten; _tiât_, an abbreviated form of _tawa_, naked, whence the name
+_Tawatawas_, or Twightees, applied to the Miami Indians in the old
+records. (See _Minutes of the Provincial Council of Penna._, Vol. VIII,
+p. 418).
+
+
+
+
+CHAPTER VII.
+
+THE WALAM OLUM: ITS ORIGIN, AUTHENTICITY AND CONTENTS.
+
+      Biographical Sketch of Rafinesque--Value of his Writings--His
+           Account of the WALAM OLUM.--Was it a Forgery?--Rafinesque's
+           Character--The Text pronounced Genuine by Native
+           Delawares--Conclusion Reached
+
+      Phonetic System of the WALAM OLUM--Metrical Form--Pictographic
+           System--Derivation and Precise Meaning of WALAM OLUM.--The
+           MS of the WALAM OLUM--General Synopsis of the WALAM
+           OLUM--Synopsis of its Parts.
+
+
+_Rafinesque and his Writings._
+
+Constantine Samuel Rafinesque-Schmaltz, to whom we owe the preservation
+and first translation of the WALAM OLUM, was born in Galata, a
+suburb of Constantinople, Oct. 22d, 1783, and died in Philadelphia, of
+cancer of the stomach, Sept. 18th, 1840.
+
+His first visit to this country was in 1802. He remained until 1804,
+when he went to Sicily, where he commenced business. As the French
+were unpopular there, he added "Schmaltz" to his name, for "prudent
+considerations," that being the surname of his mother's family.
+
+In 1815 he returned to America, but had the misfortune to be
+shipwrecked on the coast, losing his manuscripts and much of his
+property. On his arrival, he supported himself by teaching, occupying
+his leisure time in scientific pursuits and travel. In 1819 he
+was appointed "Professor of Historical and Natural Sciences," in
+Transylvania University, Kentucky. This position he was obliged
+to resign, for technical reasons, in 1826, when he returned to
+Philadelphia, which city he made his home during the rest of his life.
+
+From his early youth he was an indefatigable student, collector
+and writer in various branches of knowledge, especially in natural
+history. On the title-page of the last work that he published, "The
+Good Book and Amenities of Nature" (Philadelphia, 1840), he claims to
+be the author of "220 books, pamphlets, essays and tracts." Including
+his contributions to periodicals, there is no reason to doubt the
+correctness of this estimate. They began when he was nineteen, and were
+composed in English, French, Italian and Latin, all of which he wrote
+with facility.
+
+His earlier essays were principally on botanical subjects; later, he
+included zoölogy and conchology; and during the last fifteen years of
+his life the history and antiquities of America appear to have occupied
+his most earnest attention.
+
+The value of his writings in these various branches has been canvassed
+by several eminent critics in their respective lines.
+
+First in point of time was Prof. Asa Gray, who in the year following
+Rafinesque's death published in the "American Journal of Science and
+Arts," Vol. XI, an analysis of his botanical writings. He awards him
+considerable credit for his earlier investigations, but much less for
+his later ones. To quote Dr. Gray's words: "A gradual deterioration
+will be observed in Rafinesque's botanical writings from 1819 to 1830,
+when the passion for establishing new genera and species appears to
+have become a complete _monomania_."[246] But modern believers in
+the doctrine of the evolution of plant forms and the development of
+botanical species will incline to think that there was a method in
+this madness, when they read the passage from Rafinesque's writings,
+about 1836, which Dr. Gray quotes as conclusively proving that, in
+things botanical, Rafinesque had lost his wits. It is this: "But
+it is needless to dispute about new genera, species and varieties.
+Every variety is a deviation, which becomes a species as soon as it
+is permanent by reproduction. Deviations in essential organs may
+thus gradually become new genera." This is really an anticipation of
+Darwinianism in botany.
+
+The next year, in the same journal, appeared a "Notice of the
+Zoölogical Writings of the late C. S. Rafinesque," by Prof. S. S.
+Haldeman. It is, on the whole, depreciatory, and convicts Rafinesque
+of errors of observation as well as of inference; at the same time,
+not denying his enthusiasm and his occasional quickness to appreciate
+zoölogical facts.
+
+In 1864 the conchological writings of Rafinesque were collected and
+published, in Philadelphia, by A. G. Binney and Geo. W. Tryon, Jr.,
+without comments. One of the editors informs me that they have positive
+merit, although the author was too credulous and too desirous of
+novelties.
+
+The antiquarian productions of Rafinesque, which interest us most in
+this connection, were reviewed with caustic severity by Dr. S. F.
+Haven,[247] especially the "Ancient Annals of Kentucky", which was
+printed as an introduction to Marshall's History of that State, in
+1824. It is, indeed, an absurd production, a reconstruction of alleged
+history on the flimsiest foundations; but, alas! not a whit more absurd
+than the laborious card houses of many a subsequent antiquary of
+renown.
+
+His principal work in this branch appeared in Philadelphia in 1836,
+entitled: "The American Nations; or, Outlines of a National History;
+of the Ancient and Modern Nations of North and South America." It was
+printed for the author, and is in two parts. Others were announced but
+never appeared, nor did the maps and illustrations which the title page
+promised. Its pages are filled with extravagant theories and baseless
+analogies. In the first part he prints with notes his translation of
+the THE WALAM OLUM, and his explanation of its significance.
+
+
+_History of the Walam Olum._
+
+Rafinesque's account of the origin of the THE WALAM OLUM may be
+introduced by a passage in the last work he published, "The Good Book."
+In that erratic volume he tells us that he had long been collecting the
+signs and pictographs current among the North American Indians, and
+adds:--
+
+"Of these I have now 60 used by the Southern or Floridian Tribes of
+Louisiana to Florida, based upon their language of Signs--40 used by
+the Osages and Arkanzas, based on the same--74 used by the Lenàpian
+(Delaware and akin) tribes in their THE WALAMOLUM or Records--besides
+30 simple signs that can be traced out of the NEOBAGUN or Delineation
+of the Chipwas or Ninniwas, a branch of the last."[248]
+
+In these lines Rafinesque makes an important statement, which has been
+amply verified by the investigations of Col. Garrick Mallery, Dr. W.
+J. Hoffman and Capt. W. P. Clark, within the last decade, and that is,
+that the Indian pictographic system was based on their gesture speech.
+
+So far as I remember, he was the first to perceive this suggestive
+fact; and he had announced it some time before 1840. Already, in "The
+American Nations" (1836), he wrote, "the Graphic Signs correspond to
+these Manual Signs."[249]
+
+Here he anticipates a leading result of the latest archaeological
+research; and I give his words the greater prominence, because they
+seem to have been overlooked by all the recent writers on Indian
+Gesture-speech and Sign-language.
+
+The _Neobagun_, the Chipeway medicine song to which he alludes, is
+likewise spoken of in "The American Nations," where he says: "The
+Ninniwas or Chipiwas * * have such painted tales or annals, called
+Neobagun (male tool) by the former."[250] I suspect he derived his
+knowledge of this from the Shawnee "Song for Medicine Hunting," called
+"Nah-o-bah-e-gun-num," or, The Four Sticks, the words and figures of
+which were appended by Dr. James to Tanner's _Narrative_, published in
+1830.[251]
+
+
+
+
+_Discovery of the Walam Olum._
+
+As for the Lenape records, he gives this not very clear account of his
+acquisition of them:--
+
+"Having obtained, through the late Dr. Ward, of Indiana, some of the
+original Wallam-Olum (painted record) of the Linàpi Tribe of Wapihani
+or White River, the translation will be given of the songs annexed to
+each."[252]
+
+On a later page he wrote:--[253]
+
+"_Olum_ implies _a record, a notched stick_, an engraved piece of wood
+or bark. It comes from _ol_, hollow or graved record. * * * These
+actual _olum_ were at first obtained in 1820, as a reward for a medical
+cure, deemed a curiosity; and were unexplicable. In 1822 were obtained
+from another individual the songs annexed thereto in the original
+language; but no one could be found by me able to translate them. I
+had therefore to learn the language since, by the help of Zeisberger,
+Heckewelder and a manuscript dictionary, on purpose to translate them,
+which I only accomplished in 1833. The contents were totally unknown to
+me in 1824, when I published my 'Annals of Kentucky.'"
+
+I have attempted to identify this "Dr. Ward, of Indiana;" but no such
+person is known in the early medical annals of that State. There is,
+however, an old and well-known Kentucky family of that name, who, about
+1820, resided, and still do reside, in the neighborhood of Cynthiana.
+One of these, in 1824-25, was a friend of Rafinesque, invited him
+to his house, and shared his archaeological tastes, as Rafinesque
+mentions in his autobiography.[254] It was there, no doubt, that he
+copied the signs and the original text of the Walam Olum. My efforts
+to learn further about the originals from living members of the family
+have been unsuccessful. From a note in Rafinesque's handwriting, on the
+title page of his MS. of 1833, it would appear that he had at least
+seen the wooden tablets. This note reads:--
+
+"This Mpt & the wooden original was (_sic_) procured in 1822 in
+Kentucky--but was inexplicable till a deep study of the Linapi enabled
+me to translate them with explanations. (Dr. Ward.)"
+
+The name of Dr. Ward added in brackets is, I judge, merely a note, and
+is not intended to imply that the sentence is a quotation.
+
+
+_Was it a Forgery?_
+
+The crucial question arises: Was the WALAM OLUM a forgery by Rafinesque?
+
+It is necessary to ask and to answer this question, though it seems, at
+first sight, an insult to the memory of the man to do so. No one has
+ever felt it requisite to propound such an inquiry about the pieces of
+the celebrated Mexican collection of the Chevalier Boturini, who, as an
+antiquary, was scarcely less visionary than Rafinesque.
+
+But, unquestionably, an air of distrust and doubt shadowed Rafinesque's
+scientific reputation during his life, and he was not admitted on a
+favorable footing to the learned circles of the city where he spent
+the last fifteen years of his life. His articles were declined a
+hearing in its societies; and the learned linguist, Mr. Peter Stephen
+Duponceau, whose specialty was the Delaware language, wholly and
+deliberately ignored everything by the author of "The American Nations."
+
+Why was this?
+
+Rafinesque was poor, eccentric, negligent of his person, full of
+impractical schemes and extravagant theories, and manufactured and sold
+in a small way a secret nostrum which he called "pulmel," for the cure
+of consumption. All these were traits calculated to lower him in the
+respect of the citizens of Philadelphia, and the consequence was, that
+although a member of some scientific societies, he seems to have taken
+no part in their proceedings, and was looked upon as an undesirable
+acquaintance, and as a sort of scientific outcast.
+
+As early as 1819 Prof. Benjamin Silliman declined to publish
+contributions from him in the "American Journal of Science,"[255] and
+returned him his MSS. Dr. Gray strongly intimates that Rafinesque's
+assertions on scientific matters were at times intentionally false, as
+when he said that he had seen Robin's collection of Louisiana plants in
+France, whereas that botanist never prepared dried specimens; and the
+like.
+
+I felt early in this investigation that Rafinesque's assertions were,
+therefore, an insufficient warranty for the authenticity of this
+document.
+
+As I failed in my efforts to substantiate them by local researches in
+Kentucky and Indiana, I saw that the evidence must come from the text
+itself. Nor would it be sufficient to prove that the words of the text
+were in the Lenape dialect. With Zeisberger and Heckewelder at hand,
+both of whose works had been years in print, it were easy to string
+together Lenape words.
+
+But what Rafinesque certainly had not the ability to do, was to write
+a sentence in Lenape, to compose lines which an educated native
+would recognize as in the syntax of his own speech, though perhaps
+dialectically different.
+
+This was the test that I determined to apply. I therefore communicated
+my doubts to my friend, the distinguished linguist, Mr. Horatio Hale,
+and asked him to state them to the Rev. Albert Anthony, a well educated
+native Delaware, equally conversant with his own tongue and with
+English.
+
+Mr. Anthony considered the subject fully, and concluded by expressing
+the positive opinion that the text as given was a genuine _oral_
+composition of a Delaware Indian. In many lines the etymology and
+syntax are correct; in others there are grammatical defects, which
+consist chiefly in the omission of terminal inflections.
+
+The suggestion he offered to explain these defects is extremely
+natural. The person who wrote down this oral explanation of the signs,
+or, to speak more accurately, these chants which the signs were
+intended to keep in memory, was imperfectly acquainted with the native
+tongue, and did not always catch terminal sounds. The speaker also may
+have used here and there parts of that clipped language, or "white
+man's Indian," which I have before referred to as serving for the
+trading tongue between the two races.
+
+This was also the opinion of the Moravian natives who examined the
+text. They all agreed that it impressed them as being of aboriginal
+origin, though the difference of the forms of words left them often in
+the dark as to the meaning.
+
+This very obscurity is in fact a proof that Rafinesque did not
+manufacture it. Had he done so, he would have used the "Mission
+Delaware" words which he found in Zeisberger. But the text has quite a
+number not in that dialect, nor in any of the mission dictionaries.
+
+Moreover, had he taken the words from such sources, he would in his
+translation have given their correct meanings; but in many instances he
+is absurdly far from their sense. Thus he writes: "The word for angels,
+_angelatawiwak_, is not borrowed, but real Linapi, and is the same as
+the Greek word _angelos_;"[256] whereas it is a verbal with a future
+sense from the very common Delaware verb _angeln_, to die. Many such
+examples will be noted in the vocabulary on a later page.
+
+In several cases the figures or symbols appear to me to bear out the
+corrected translations which I have given of the lines, and not that of
+Rafinesque. This, it will be observed, is an evidence, not merely that
+he must have received this text from other hands, but the figures also,
+and weighs heavily in favor of the authentic character of both.
+
+That it is a copy is also evident from some manifest mistakes in
+transcription, which Rafinesque preserves in his printed version, and
+endeavored to translate, not perceiving their erroneous form. Thus,
+in the fourth line of the first chant, he wrote _owak_, translating
+it "much air or clouds," when it is clearly a mere transposition for
+_woak_, the Unami form of the conjunction "and," as the sense requires.
+No such blunder would appear if he had forged the document. It is
+true that a goodly share of the words in the earlier chants occur in
+Zeisberger. Thus it seems, at first sight, suspicious to find the
+three or four superlatives in III, 5, all given under examples of the
+superlatives, in Zeisberger's _Grammar_, p. 105. It looks as if they
+had been bodily transferred into the song. So I thought; but afterwards
+I found these same superlatives in Heckewelder, who added specifically
+that "the Delawares had formed them to address or designate the Supreme
+being."[257]
+
+If we assume that this song is genuine, then Zeisberger was undoubtedly
+familiar with some version of it; had learned it probably, and placed
+most of its words in his vocabulary.
+
+Some other collateral evidences of authenticity I have referred to on
+previous pages (pp. 67, 89, 136).
+
+From these considerations, and from a study of the text, the opinion I
+have formed of the WALAM OLUM is as follows:--
+
+It is a genuine native production, which was repeated orally to some
+one indifferently conversant with the Delaware language, who wrote
+it down to the best of his ability. In its present form it can, as a
+whole, lay no claim either to antiquity, or to purity of linguistic
+form. Yet, as an authentic modern version, slightly colored by
+European teachings, of the ancient tribal traditions, it is well worth
+preservation, and will repay more study in the future than is given it
+in this volume. The narrator was probably one of the native chiefs or
+priests, who had spent his life in the Ohio and Indiana towns of the
+Lenape, and who, though with some knowledge of Christian instruction,
+preferred the pagan rites, legends and myths of his ancestors. Probably
+certain lines and passages were repeated in the archaic form in which
+they had been handed down for generations.
+
+
+_Phonetic System._
+
+The phonetic system adopted by the writer, whoever he was, is not that
+of the Moravian brethren. They employed the German alphabet, which does
+not obtain in the present text. On this point Rafinesque says: "The
+orthography of the Linapi names is reduced to the Spanish or French
+pronunciation, except _sh_, as in English; _u_, as in French; _w_, as
+in _how_."[258] A comparison of the words with their equivalents in
+Zeisberger's spelling shows that this is generally true.
+
+It is obvious that the gutturals are few and soft, and that the process
+of synthesis is carried further than in the Minsi dialect. For this
+reason, from the introduction of peculiar words, and from the loss of
+certain grammatical terminations, the Minsi Delawares of to-day, to
+whom I have submitted it, are of the opinion that it belongs to one of
+the southern dialects of their nation; perhaps to the Unalachtgo, as
+suggested by Chief Gabriel Tobias, in his letter printed on a preceding
+page (p. 88).
+
+
+_Metrical Form._
+
+Even to an ear not acquainted with the language, the chants of the
+WALAM OLUM are obviously in metrical arrangement. The rhythm is
+syllabic and accentual, with frequent effort to select homophones
+(to which the correct form of the words is occasionally sacrificed),
+and sometimes alliteration. Iteration is also called in aid, and the
+metrical scheme is varied in the different chants.
+
+All these rhythmical devices appear in the native American songs of
+many tribes, though I cannot point to any other strictly aboriginal
+production in Algonkin, where a tendency toward rhyme is as prominent
+as in the WALAM OLUM. It is well to remember, however, that our
+material for comparison is exceedingly scanty, and also that for
+nearly three fourths of a century before this song was obtained, the
+music-loving Moravian missionaries had made the Delawares familiar with
+numerous hymns in their own tongue, correctly framed and rhymed.
+
+
+_Pictographic System_
+
+The pictographic system which the WALAM OLUM presents is clearly that
+of the Western Algonkins, most familiar to us through examples from the
+Chipeways and Shawnees. It is quite likely, indeed, that it was the work
+of a Shawnee, as we know that they supplied such songs, with symbols,
+to the Chipeways, and were intimately associated with the Delawares.
+
+At the time Rafinesque wrote, Tanner's _Narrative_ had been in print
+several years, and the numerous examples of Algonkin pictography it
+contains were before him. Yet it must be said that the pictographs of
+the WALAM OLUM have less resemblance to these than to those published
+by the Chipeway chief, George Copway, in 1850, and by Schoolcraft, in
+his "History and Statistics of the Indian Tribes." There is generally
+a distinct, obvious connection between the symbol and the sense of
+the text, sufficient to recall the latter to one who has made himself
+once thoroughly familiar with it. I have not undertaken a study of
+the symbols; but have confined myself to a careful reproduction of
+them, and the suggestion of their more obvious meanings, and their
+correspondences with the pictographs furnished by later writers. I
+shall leave it for others to determine to what extent they should be
+accepted as a pure specimen of Algonkin pictographic writing.
+
+
+_Derivation of Walam Olum._
+
+The derivation of the name WALAM OLUM has been largely anticipated on
+previous pages. I have shown that _wâlâm_ (in modern Minsi, _wâlumin_)
+means "painted," especially "painted _red_." This is a secondary
+meaning, as the root wuli conveys the idea of something pleasant, in
+this connection, pleasant to the eye, fine, pretty. (See ante p. 104.)
+
+_Olum_ was the name of the scores, marks, or figures in use on the
+tally-sticks or record-boards. The native Delaware missionary, Mr.
+Albert Anthony says that the knowledge of these ancient signs has been
+lost, but that the word _olum_ is still preserved by the Delaware boys
+in their games when they keep the score by notches on a stick. These
+notches--not the sticks--are called to this day _olum_--an interesting
+example of the preservation of an archaic form in the language of
+children.
+
+The name _Wâlâm Olum_ is therefore a highly appropriate one for the
+record, and may be translated "RED SCORE."
+
+
+_The MS. of the_ WALAM OLUM.
+
+The MS. from which I have printed the WALAM OLUM is a small quarto of
+forty unnumbered leaves, in the handwriting of Rafinesque. It is in two
+parts with separate titles. The first reads:--
+
+             WALAMOLUM
+
+  First Part of the painted-engraved ║ traditions of the Linni
+  linapi,&c ║ containing ║ the 3 original traditional poems ║ 1 on the
+  Creation and Ontogony, 24 verses ║ 2 on the Deluge, &c. 16 v ║ 3 on
+  the passage to America, 20 v ║ Signs and Verses, 60 ║ with the
+  original glyphs or signs ║ for each verse of the poems or songs
+  ║ translated word for word ║ by C S Rafinesque ║ 1833
+
+The title of the second part is:--
+
+             WALAM-OLUM
+
+  First and Second Parts of the ║ Painted and engraved
+  traditions ║ of the Linni linapi
+
+                  II Part
+
+Historical Chronicles or Annals ║ in two Chronicles
+
+1 From arrival in America to settlement in Ohio, &c 4 chapters each of
+16 verses, each of 4 words, 64 signs
+
+2d From Ohio to Atlantic States and back to Missouri, a mere succession
+of names in 3 chapters of 20 verses--60 signs
+
+Translated word for word by means of Zeisberger and Linapi Dictionary.
+With explanations, &c.
+
+By C S Rafinesque 1833
+
+
+When Rafinesque died, his MSS. were scattered and passed into various
+hands. Prof. Haldeman, in his notice above referred to (p. 150), stated
+that he and "Mr. Poulson of Philadelphia" had a large part of them.
+
+This particular one, and also others descriptive of Rafinesque's
+archaeological explorations in the southwest, his surveys of the
+earthworks of Kentucky and the neighboring states, and the draft of a
+work on "The Ancient Monuments of North and South America," came into
+the possession of the Hon. Brantz Mayer, of Baltimore, distinguished as
+an able public man and writer on American subjects, from whose family
+I obtained them.
+
+He loaned them all to Mr. E. G. Squier, who made extensive use of
+Rafinesque's surveys, in the "Ancient Monuments of the Mississippi
+Valley," giving due credit.
+
+In June, 1848, Mr. Squier read before the New York Historical Society
+a paper entitled, "Historical and Mythological Traditions of the
+Algonquins; with a translation of the 'Walum-Olum,' or Bark Record
+of the Linni-Lenape." This was published in the "American Review,"
+February, 1849, and has been reprinted by Mr. W. W. Beach, in his
+"Indian Miscellany" (Albany, 1877), and in the fifteenth edition of Mr.
+S. G. Drake's "Aboriginal Races of North America."
+
+This paper gave the symbols, original text and Rafinesque's translation
+of the first two songs, and a free translation only, of the remainder.
+The text was carelessly copied, whole words being omitted, and no
+attempt was made to examine the accuracy of the translation; the
+symbols were also imperfect, several being reversed. Hence, as material
+for a critical study of the document, Squier's essay is of little value.
+
+At the close of the second part of the MS. there are four pages,
+closely written, with the title:--
+
+"Fragment on the History of the Linapis since abt 1600 when the
+_Wallamolum_ closes translated from the Linapi by John Burns."
+
+This was printed by Rafinesque and Squier, but as it has no original
+text, as nothing is known of "John Burns," and as the document itself,
+even if reasonably authentic, has no historic value, I omit it.
+
+
+_General Synopsis of the Walam Olum._
+
+The myths embodied in the earlier portion of the WALAM OLUM are
+perfectly familiar to one acquainted with Algonkin mythology. They are
+not of foreign origin, but are wholly within the cycle of the most
+ancient legends of that stock. Although they are not found elsewhere
+in the precise form here presented, all the figures and all the
+leading incidents recur in the native tales picked up by the Jesuit
+missionaries in the seventeenth century, and by Schoolcraft, McKinney,
+Tanner and others in later days.
+
+In an earlier chapter I have collected the imperfect fragments of these
+which we hear of among the Delawares, and these are sufficient to
+show that they had substantially the same mythology as their western
+relatives.
+
+The cosmogony describes the formation of the world by the Great Manito,
+and its subsequent despoliation by the spirit of the waters, under the
+form of a serpent. The happy days are depicted, when men lived without
+wars or sickness, and food was at all times abundant. Evil beings, of
+mysterious power, introduced cold and war and sickness and premature
+death. Then began strife and long wanderings.
+
+However similar this general outline may be to European and Oriental
+myths, it is neither derived originally from them, nor was it acquired
+later by missionary influence. This similarity is due wholly to the
+identity of psychological action, the same ideas and fancies arising
+from similar impressions in New as well as Old World tribes. No sound
+ethnologist, no thorough student in comparative mythology, would seek
+to maintain a genealogical relation of cultures on the strength of
+such identities. They are proofs of the oneness of the human mind, and
+nothing more.
+
+As to the historical portion of the document, it must be judged by
+such corroborative evidence as we can glean from other sources. I have
+quoted, in an earlier chapter, sufficient testimony to show that the
+Lenape had traditions similar to these, extending back for centuries,
+or at least believed by their narrators to reach that far. What trust
+can be reposed in them is for the archaeologist to judge.
+
+Authentic history tells us nothing about the migrations of the Lenape
+before we find them in the valley of the Delaware. There is no positive
+evidence that they arrived there from the west; still less concerning
+their earlier wanderings.
+
+Were I to reconstruct their ancient history from the WALAM OLUM, as I
+understand it, the result would read as follows:--
+
+At some remote period their ancestors dwelt far to the northeast, on
+tide-water, probably at Labrador (Compare ante, p. 145). They journeyed
+south and west, till they reached a broad water, full of islands and
+abounding in fish, perhaps the St. Lawrence about the Thousand Isles.
+They crossed and dwelt for some generations in the pine and hemlock
+regions of New York, fighting more or less with the Snake people, and
+the Talega, agricultural nations, living in stationary villages to the
+southeast of them, in the area of Ohio and Indiana. They drove out the
+former, but the latter remained on the upper Ohio and its branches.
+The Lenape, now settled on the streams in Indiana, wished to remove
+to the East to join the Mohegans and other of their kin who had moved
+there directly from northern New York. They, therefore, united with the
+Hurons (Talamatans) to drive out the Talega (Tsalaki, Cherokees) from
+the upper Ohio. This they only succeeded in accomplishing finally in
+the historic period (see ante p. 17). But they did clear the road and
+reached the Delaware valley, though neither forgetting nor giving up
+their claims to their western territories (see ante p. 144).
+
+In the sixteenth century the Iroquois tribes seized and occupied the
+whole of the Susquehanna valley, thus cutting off the eastern from the
+western Algonkins, and ended by driving many of the Lenape from the
+west to the east bank of the Delaware (ante p. 38,).
+
+
+_Synopsis of the separate parts._
+
+  I.
+
+The formation of the universe by the Great Manito is described. In the
+primal fog and watery waste he formed land and sky, and the heavens
+cleared. He then created men and animals. These lived in peace and joy
+until a certain evil manito came, and sowed discord and misery.
+
+This canto is a version of the Delaware tradition mentioned in the
+Heckewelder MSS. which I have given previously, p. 135. The notion
+of the earth rising from the primal waters is strictly a part of
+the earliest Algonkin mythology, as I have amply shown in previous
+discussions of the subject. See my _Myths of the New World_, p. 213,
+and _American Hero Myths_, Chap. II.
+
+  II.
+
+The Evil Manito, who now appears under the guise of a gigantic serpent,
+determines to destroy the human race, and for that purpose brings upon
+them a flood of water. Many perish, but a certain number escape to the
+turtle, that is, to solid land, and are there protected by Nanabush
+(Manibozho or Michabo). They pray to him for assistance, and he caused
+the water to disappear, and the great serpent to depart.
+
+This canto is a brief reference to the conflict between the Algonkin
+hero god and the serpent of the waters, originally, doubtless, a
+meteorological myth. It is an ancient and authentic aboriginal legend,
+shared both by Iroquois and Algonkins, under slightly different forms.
+In one aspect, it is the Flood or Deluge Myth. For the general form
+of this myth, see my _Myths of the New World_, pp. 119, 143, 182, and
+_American Hero Myths_, p. 50, and authorities there quoted; also, E. G.
+Squier, "Manabozho and the Great Serpent; an Algonquin Tradition," in
+the _American Review_, Vol. II, Oct., 1848.
+
+  III.
+
+The waters having disappeared, the home of the tribe is described as in
+a cold northern clime. This they concluded to leave in search of warmer
+lands. Having divided their people into a warrior and a peaceful class,
+they journeyed southward, toward what is called the "Snake land." They
+approached this land in winter, over a frozen river. Their number was
+large, but all had not joined in the expedition with equal willingness,
+their members at the west preferring their ancient seats in the north
+to the uncertainty of southern conquests. They, however, finally united
+with the other bands, and they all moved south to the land of spruce
+pines.
+
+  IV.
+
+The first sixteen verses record the gradual conquest of most of the
+Snake land. It seems to have required the successive efforts of six or
+seven head chiefs, one after another, to bring this about, probably
+but a small portion at a time yielding to the attacks of these enemies.
+Its position is described as being to the southwest, and in the
+interior of the country. Here they first learned to cultivate maize.
+
+The remainder of the canto is taken up with a long list of chiefs,
+and with the removal of the tribe, in separate bands and at different
+times, to the east. In this journey from the Snake land to the east,
+they encountered and had long wars with the Talega. These lived in
+strong towns, but by the aid of the Hurons (Talamatans), they overcame
+them and drove them to the south.
+
+  V.
+
+Having conquered the Talegas, the Lenape possessed their land and
+that of the Snake people, and for a certain time enjoyed peace
+and abundance. Then occurred a division of their people, some, as
+Nanticokes and Shawnees, going to the south, others to the west, and
+later, the majority toward the east, arriving finally at the Salt
+sea, the Atlantic ocean. Thence a portion turned north and east, and
+encountered the Iroquois. Still later, the three sub-tribes of the
+Lenape settled themselves definitely along the Delaware river, and
+received the geographical names by which they were known, as Minsi,
+Unami and Unalachtgo (see ante, p. 36). They were often at war with
+the Iroquois, generally successfully. Rumors of the whites had reached
+them, and finally these strangers approached the river, both from the
+north (New York bay) and the south. Here the song closes.
+
+FOOTNOTES:
+
+[246] _American Journal of Science_, Vol. XL, p. 237.
+
+[247] Samuel F. Haven, _Archaeology of the United States_, p. 40.
+
+[248] _The Good Book; or the Amenities of Nature. Printed for the
+Eleutherium of Knowledge_. Philadelphia, 1840, pp. 77, 78. This
+"Eleutherium," so far as I can learn, consisted of nobody but Monsieur
+Rafinesque himself. Among his manifold projects was a "Divitial
+System", by which all interested could soon become large capitalists.
+He published a book on it (of course), which might be worth the
+attention of a financial economist. The solid men of Philadelphia,
+however, like its scholars, turned a deaf ear to the words of the
+eccentric foreigner.
+
+[249] _The American Nations_, etc., p. 78.
+
+[250] Ibid, p. 123.
+
+[251] Tanner's _Narrative_, p. 359.
+
+[252] _American Nations_, p. 122.
+
+[253] Ibid, p. 151.
+
+[254] "My friend, Mr. Ward, took me to Cynthiana in a gig, where I
+surveyed other ancient monuments." Rafinesque, _A Life of Travels and
+Researches_, p. 74. (Phila., 1836.)
+
+[255] _American Journal of Science_, Vol. XL, p. 237, note.
+
+[256] The American Nations, p. 151.
+
+[257] _Correspondence between the Rev. John Heckewelder and Peter S
+Duponceau, Esq._, p. 410.
+
+[258] _The American Nations_, p. 125.
+
+
+
+
+  THE WALUM OLUM
+        or
+    RED SCORE,
+      of the
+      LENÂPÉ.
+
+
+  I.
+
+[Illustration: 1. Sayewi talli wemiguma wokgetaki,
+
+2. Hackung kwelik owanaku wak yutali Kitanitowit-essop.
+
+3. Sayewis hallemiwis nolemiwi elemamik Kitanitowit-es-sop.
+
+4. Sohalawak kwelik hakik owak[259] awasagamak.
+
+5. Sohalawak gishuk nipahum alankwak.
+
+6. Wemi-sohalawak yulik yuchaan.
+
+7. Wich-owagan kshakan moshakwat[260] kwelik kshipe-helep.
+
+8. Opeleken mani-menak delsin-epit.]
+
+
+1. At first, in that place, at all times, above the earth,
+
+2. On the earth, [was] an extended fog, and there the great Manito was.
+
+3. At first, forever, lost in space, everywhere, the great Manito was.
+
+4. He made the extended land and the sky.
+
+5. He made the sun, the moon, the stars.
+
+6. He made them all to move evenly.
+
+7. Then the wind blew violently, and it cleared, and the water flowed
+off far and strong.
+
+8. And groups of islands grew newly, and there remained
+
+
+[Illustration: 9. Lappinup Kitanitowit manito manitoak.
+
+10. Owiniwak angelatawiwak chichankwak wemiwak.
+
+11. Wtenk manito jinwis lennowak mukom.
+
+12. Milap netami gaho owini gaho.
+
+13. Namesik milap, tulpewik milap, awesik milap, cholensak milap.
+
+14. Makimani shak sohalawak makowini nakowak amangamek.]
+
+
+9. Anew spoke the great Manito, a manito to manitos,
+
+10. To beings, mortals, souls and all,
+
+11. And ever after he was a manito to men, and their grandfather.
+
+12. He gave the first mother, the mother of beings.
+
+13. He gave the fish, he gave the turtles, he gave the beasts,
+he gave the birds.
+
+14. But an evil Manito made evil beings only, monsters,
+
+
+[Illustration: 15. Sohalawak uchewak, sohala-wak pungusak.
+
+16. Nitisak wemi owini w delsinewuap.
+
+17. Kiwis, wunand wishimanitoak essopak
+
+18. Nijini netami lennowak, ni goha netami okwewi nan tinewak.
+
+19. Gattamin netami mitzi nijini nantine.
+
+20. Wemi wingi-namenep, wemi ksin-elendamep, wemi wullatemanuwi.
+
+21. Shukand eli-kimi mekenikink wakon powako init'ako.]
+
+
+15. He made the flies, he made the gnats.
+
+16. All beings were then friendly.
+
+17. Truly the manitos were active and kindly
+
+18. To those very first men, and to those first mothers;
+fetched them wives,
+
+19. And fetched them food, when first they desired it.
+
+20. All had cheerful knowledge, all had leisure,
+all thought in gladness.
+
+21. But very secretly an evil being, a mighty magician, came on earth,
+
+
+[Illustration: 22. Mattalogas pallalogas maktaton owagan
+payat-chik yutali.
+
+23. Maktapan payat, wihillan payat, mboagan payat.
+
+24. Won wemi wiwunch kamik atak kitahikan netamaki epit.]
+
+
+  II.
+
+[Illustration: 1. Wulamo maskanako anup lennowak makowini essopak.
+
+2. Maskanako shingalusit nijini essopak shawelendamep eken shingalan.
+
+3. Nishawi palliton, nishawi machiton, nishawi matta lungundowin.
+
+4. Mattapewi wiki nihanlowit mekwazoan.]
+
+
+22. And with him brought badness, quarreling, unhappiness,
+
+23. Brought bad weather, brought sickness, brought death.
+
+24. All this took place of old on the earth, beyond the great
+tide-water, at the first.
+
+
+1. Long ago there was a mighty snake and beings evil to men.
+
+2. This mighty snake hated those who were there (and) greatly
+disquieted those whom he hated.
+
+3. They both did harm, they both injured each other, both were not in
+peace.
+
+4. Driven from their homes they fought with this murderer.
+
+
+[Illustration: 5. Maskanako gishi penauwelendamep lennowak owini
+palliton.
+
+6. Nakowa petonep, amangam petonep, akopehella petonep.
+
+7. Pehella pehella, pohoka pohoka, eshohok eshohok, palliton palliton.
+
+8. Tulapit menapit Nanaboush maskaboush owinimokom linowimokom.
+
+9. Gishikin-pommixin tulagis-hatten-lohxin.
+
+10. Owini linowi wemoltin, Pehella gahani pommixin,
+Nahiwi tatalli tulapin.]
+
+
+5. The mighty snake firmly resolved to harm the men.
+
+6. He brought three persons, he brought a monster,
+he brought a rushing water.
+
+7. Between the hills the water rushed and rushed, dashing through
+and through, destroying much.
+
+8. Nanabush, the Strong White One, grandfather of beings, grandfather
+of men, was on the Turtle Island.
+
+9. There he was walking and creating, as he passed by and created the
+turtle.
+
+10. Beings and men all go forth, they walk in the floods and shallow
+waters, down stream thither to the Turtle Island.
+
+
+[Illustration: 11. Amanganek makdopannek alendyuwek metzipannek.
+
+12. Manito-dasin mokol-wichemap, Palpal payat payat wemichemap.
+
+13. Nanaboush Nanaboush wemimokom, Winimokom linnimokom tulamokom.
+
+14. Linapi-ma tulapi-ma tulapewi tapitawi.
+
+15. Wishanem tulpewi pataman tulpewi poniton wuliton.
+
+16. Kshipehelen penkwihilen, Kwamipokho sitwalikho,
+Maskan wagan palliwi palliwi.]
+
+
+  III.
+
+[Illustration: 1. Pehella wtenk lennapewi tulapewini psakwiken
+woliwikgun wittank talli.
+
+2. Topan-akpinep, wineu-akpinep, kshakan-akpinep,
+thupin akpinep.]
+
+
+11. There were many monster fishes, which ate some of them.
+
+12. The Manito daughter, coming, helped with her canoe, helped all, as
+they came and came.
+
+13. [And also] Nanabush, Nanabush, the grandfather of all, the
+grandfather of beings, the grandfather of men, the grandfather of the
+turtle.
+
+14. The men then were together on the turtle, like to turtles.
+
+15. Frightened on the turtle, they prayed on the turtle that what was
+spoiled should be restored.
+
+16. The water ran off, the earth dried, the lakes were at rest, all was
+silent, and the mighty snake departed.
+
+
+1. After the rushing waters (had subsided) the Lenape of the turtle
+were close together, in hollow houses, living together there.
+
+2. It freezes where they abode, it snows where they abode, it storms
+where they abode, it is cold where they abode.
+
+
+[Illustration: 3. Lowankwamink wulaton wtakan tihill kelik meshautang
+sili ewak.
+
+4. Chintanes-sin powalessin peyachik wikhichik pokwihil.
+
+5. Eluwi-chitanesit eluwi takau wesit, elowi chiksit,
+elowichik delsinewo.
+
+6. Lowaniwi, wapaniwi shawaniwi, wunkeniwi, elowichik apakachik.
+
+7. Lumowaki, lowanaki tulpenaki elowaki tulapiwi lina-piwi.
+
+8. Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam.
+
+9. Akhokink wapaneu wemoltin palliaal kitelendam aptelendam.]
+
+
+3. At this northern place they speak favorably of mild, cool (lands),
+with many deer and buffaloes.
+
+4. As they journeyed, some being strong, some rich, they separated into
+house-builders and hunters;
+
+5. The strongest, the most united, the purest, were the hunters.
+
+6. The hunters showed themselves at the north, at the east, at the
+south, at the west.
+
+7. In that ancient country, in that northern country, in that turtle
+country, the best of the Lenape were the Turtle men.
+
+8. All the cabin fires of that land were disquieted, and all said to
+their priest, "Let us go".
+
+9. To the Snake land to the east they went forth, going away, earnestly
+grieving.
+
+
+[Illustration: 10. Pechimuin shakowen[261] nungihillan lusasaki pikihil
+pokwihil akomenaki.
+
+11. Nihillapewin komelendam lowaniwi wemiten chihillen winiaken.
+
+12. Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi
+ouken.
+
+13. Amokolon nallahemen agunouken pawasinep wapasinep akomenep.[262]
+
+14. Wihlamokkicholenluchundi, Wematam akomen luchundi.
+
+15. Witehen wemiluen wemaken nihillen.
+
+16. Nguttichin lowaniwi,
+    Nguttichin wapaniwi,
+    Agamunk topanpek
+    Wulliton epannek.
+
+17. Wulelemil w'shakuppek,
+    Wemopannek hakhsinipek,
+    Kitahikan pokhakhopek.]
+
+
+10. Split asunder, weak, trembling, their land burned, they went, torn
+and broken, to the Snake Island.
+
+11. Those from the north being free, without care, went forth from the
+land of snow, in different directions.
+
+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.
+
+
+[Illustration:
+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.]
+
+
+  IV.
+
+[Illustration: 1. Wulamo linapioken manup shinaking.
+
+2. Wapallanewa sittamaganat yukepechi wemima,
+
+3. Akhomenis michihaki wellaki kundokanup.]
+
+
+    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.
+
+
+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.
+
+
+[Illustration: 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,
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.]
+
+
+  V.
+
+[Illustration: 1. Wemilangundo wulamo talli talegaking.
+
+2. Tamaganend sakimanep wapalaneng.
+
+3. Wapushuwi sakimanep kelitgeman.]
+
+
+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.
+
+
+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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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.
+
+
+[Illustration: 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?
+
+
+FOOTNOTES:
+
+[259] Read, _woak_.
+
+[260] Var _moshalguat_.
+
+[261] Var. _showoken_.
+
+[262] Var. _menakinep_.
+
+[263] Var _wapanahan_.
+
+[264] Var _mixtisipi_.
+
+
+
+
+NOTES
+
+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:--
+
+  _Pilikin_          _ameni-menayen_        _epit_,
+  Grew-clean         groups of islands     where they are,
+
+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:--
+
+  _Aweniwak_    _angelatawawak_    _wtschitsch'wankwak_    _wemiwak_,
+     Beings       mortals              souls               and all
+
+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.
+
+19. _Gattamin_ cannot mean "fat fruit," as Raf. translates it. He has
+evidently mistaken the explanation given by Heckewelder, of Catawissa,
+_Gattawisu_, becoming fat, and thought that _gatta_, was fat, whereas
+_wisu_ is "fat." (Zeis. _Gram._, p. 229.) _Wakon_ is understood by
+Rafinesque as the proper name of the evil spirit, connecting it with
+the Dakota _wakan_, divine, supernatural.
+
+20. The dream of "the good old times," the happy epoch of yore, when
+men dwelt in peace and prosperity, was, as I have shown, page 135, a
+myth of the Delawares, and George Copway tells us that the Chipeway
+legends also recalled it with delight. (_Traditional History of the
+Ojibway Nation_, pp. 98 and 169-175.)
+
+21. The symbol is the same as that of the "bad spirit under the earth,"
+given by Copway, p. 135.
+
+A similar figure is given by Copway to signify "bad," p. 135. I do not
+understand its allusion.
+
+22. _Mattalogas_; the prefix is the negative _matta_, no, not, and
+generally conveys a bad sense, as _matteleman_, to despise one,
+_mattelendam_, to be uneasy. Zeis.
+
+_Pallalogasin_, to sin, from _palli_, elsewhere, other than, hence
+_pallhiken_, to shoot amiss, to miss the mark, to go wrong.
+
+_Maktaton_, unhappiness. There is a relation in Lenape between the
+negative _matta_, in Minsi, _machta_, and the words for bad, ugly, evil,
+and the like; _machtisisu_, here it is bad, or ugly. _Zeisb._ It would
+seem to be an intuitive recognition of the profound philosophical maxim
+that evil is ever a negation; that Mephistopheles is, as he says in
+Faust--
+
+          "Der Geist der stets vernemt"
+
+23. The symbol is apparently trees on hills, bent by a storm, and
+beneath a death's head.
+
+24. The picture seems to be two countries connected by a bridge.
+
+_Atak kitahican_, = _attach_, beyond, above; _kitahican_, the ocean,
+literally "the great tidal sea." It is possible this has reference
+to the deluge, which is described in the next section; but usually
+_kitahican_ meant the ocean.
+
+
+  II.
+
+1. _Maskanako_; the Lenape words would be _mechek_, great, _achgook_,
+snake; but _maska_ is more allied to the Cree _maskaw_, strong,
+hard, solid. Raf. translates the close of the line "when men had
+become bad."
+
+2. _Schingalan_, to hate; from the adjective _schingi_,
+disliking, unwilling. This is the contrary of _wingi_, liking, willing.
+Both are from the subjective radical _n_ or _ni_, I, _Ego_, the latter
+with the prefix _wĕl_, signifying pleasurable sensation (see page 104).
+
+_Shawelendamep_, preterite form, strengthened by the prefix _ksch_,
+of the verb _acquiwelendam_, Zeis., to disquiet, to trouble; it has
+not the passive sense given in Rafinesque's translation. All verbs
+terminating in _elendam_ signify a disposition of mind, the root being
+again the subjective _n_, ego. Raf. translates: "This strong snake
+had become the foe of the Jins, and they became troubled, hating each
+other."
+
+3. _Palliton_, from _palli_, elsewhere (from what was intended), hence
+"to spoil something, to do it wrong," and later "to fall out, to fight."
+
+_Lungundowin_, from _langan_, easy, light to do, Chipeway, _nin
+nangan_, I find it light, of no trouble; hence, "_peace_" as being
+a time free from trouble; and by a third application of the idea,
+_elangomellan_, friends, those who are at peace with us.
+
+4. Raf. translates this line: "Less men with dead-keeper fighting,"
+which is a total misunderstanding of the words. On the derivation of
+_nihanlowit_ see _ante_, page 102.
+
+6. On _nakowa_, see I, line 14. Here I consider it a derivative from
+_nacha_, three, and both the sense of the line and the symbol, with
+three marks to the right of the figure, indicate this meaning. The
+three antagonists are the monster, the waters, and the Great Snake
+himself.
+
+7. The repetition of the words is to add force to the phrase.
+
+8. This is an important line, as indicating the origin of the Walam
+Olum. _Nanaboush_ is not the Delaware form of the name of the Algonkin
+hero-god, so far as known, but the Chipeway _Nanabooshoo_, Tanner,
+_Nanibajou_, McKinney, properly _Nānâboj_, the Trickster, the Cheater,
+allied to Chip. _nin nanabanis_, I am cheated. This term, like the
+Cree _Wisakketjâk_, which has the same meaning (_fourbe_, _trompeur_,
+Lacombe), was applied to the hero-god of these nations on account of
+his exhaustless ingenuity in devising tricks, ruses, disguises and
+transformations, to overcome the various other divine powers with
+whom he came in conflict. This seemingly depreciatory term arose from
+the same admiration of versatility of powers which has imparted such
+universal popularity to the story of the wily (πολυτροπος) Ulysses,
+and the trickery of Master Reynard.
+
+The appearance of this form of the name indicates that the version of
+the legend here given has been influenced by Chipeway associations, as,
+indeed, we might expect, since it was obtained in Indiana, where the
+Delawares were in constant intercourse with their Chipeway neighbors.
+
+_Tulapit menapit = tulpe epit, menatey epit_, "it was then at the
+turtle, it was then at the island." The form _Tula_ has given rise
+to the strangest theorizing about this line, as, of course, the
+antiquaries could not resist the temptation to see in it a reference to
+the Tula or Tollan of Aztec mythology, the capital city of the Toltecs
+and the home of Quetzalcoatl.
+
+The similarity of the words is purely fortuitous. The Lenape word
+_tulpe_ means turtle or tortoise, especially, says Zeisberger, a water
+or sea turtle. In their mythology, as I have already shown (ante, p.
+134) the earth was supposed to be floating on a boundless ocean, as a
+turtle floats on the surface of a pond. Hence, symbolically, the turtle
+represents the dry land.
+
+_Maskaboush_ = Chip. _mashka_, strong, _wabos_, usually translated hare
+or rabbit, but really "White One." I have fully explained this mistaken
+sense of the word in _American Hero Myths_, pp. 41, 42, and elsewhere.
+
+9. The Algonkin myth relates that Michabo or Nanaboj after having
+formed the earth on the primal ocean, walked round and round it, and by
+this act increased it constantly in size.
+
+Rafinesque's translation is:--"Being born creeping, he is ready to move
+and dwell at _Tula_;" and in his note to the line he adds, "_Tula_
+is the ancient seat of the Toltecas and Mexican nations in Asia; the
+_Tulan_ or _Turan_ of Central Tartary."
+
+The entire absence of connected meaning in this and other lines of
+Rafinesque's translation is strong evidence that he did not fabricate
+the text; otherwise he would certainly have assigned it some coherent
+sense.
+
+The turtle is, as usual, the symbol of the land or earth (see page 133).
+
+12. _Manito-dasin_, the Divine Maiden, or the Daughter of the Gods, as
+it might be freely translated. The reference is to the Virgin who at
+the beginning of things descended from heaven, and alighting on the
+back of the turtle became the mother of Nanaboj and his brothers. She
+was well known in Eastern Algonkin mythology, as I have already shown.
+(See above, p. 131.)
+
+13. This and the three following verses form, observes Rafinesque, a
+rhymed hymn to Nanabush.
+
+14. In this line the men are referred to as _Linapi_, not _lennowak_ as
+before. Here then begins the particular history of the Lenape tribe,
+whose chief sub-tribe was the Turtle clan.
+
+The meaning of the line is very obscure. It seems to refer to the
+origin of the Unami, or Turtle sub-tribe of the Delawares.
+
+16. _Kwamipokho_, translated by Raf. "plain and mountain," does
+not appear to me to bear any such rendering. I take it as a form
+of _champeecheneu_, Z. "it is still or stagnant water," the
+appropriateness of which to the context is evident.
+
+_Sitwalikho_, Raf. renders "path of cave," deriving it obviously from
+_tsit_, foot, and _woalheu_, a hole. It has no sort of meaning in
+this rendering, and I assume, therefore, that it is a derivative from
+_tschitqui_, silent.
+
+_Maskan wagan_, probably an error for _maskanakon_, as in v. I.
+
+_Palliwi, palliwi_, "is elsewhere, is elsewhere," or, "is foiled, is
+overcome."
+
+
+  III.
+
+1. _Wittank talli_: in the MS. these words are first translated
+"dwelling town there," but the last two words are erased and "of Talli"
+substituted. This is one of a number of instances where Rafinesque
+altered his first translations, which is further evidence that he did
+not manufacture the text. In this instance, as frequently, he altered
+it for the worse. _Wittank_ is from _witen_, to go with or be with,
+Zeis., and _talli_ is the adverb "there."
+
+3. _Meshautang_, "many deer" (see Vocabulary), translated by
+Rafinesque, "game."
+
+_Siliewak_, rendered by Rafinesque _sili_, cattle, _ewak_, they go. The
+_wak_ is the terminal "and" (see notes to I. v. 10). The word _sisile_,
+in modern Delaware _sizil'ia_ (Whipple's Vocabulary), means "buffalo."
+Its older form is seen in the MS. vocab. of the New Jersey Indians,
+1792, where it is _sisiliamuus_. This is a compound of the generic
+termination _muus_, Cree, _mustus_ (whence our word "moose"), meaning
+any large quadruped, and probably the prefix _tschilani_ strong
+powerful with an intensive reduplication
+
+4. _Powalessin_ from the same root as _powwow_ (see page 70). The course
+of thought was that the dreamer (_powwow_) became wise beyond his
+followers and hence obtained power and riches though not of a martial
+character.
+
+_Elowichil_ hunters _allowin_ to hunt, doubtless connected with
+_alluns_ an arrow.
+
+5, 6. A note in the MS states that the symbols of these two verses were
+united together in the original drawings.
+
+7. In this verse the pre-eminence of the Turtle sub-tribe the Unami is
+asserted to have obtained from the most ancient times.
+
+8. The verses 8, 9, 10 are referred in Rafinesque's free translation to
+the Snake people. They seem to me to be descriptive of the grief of the
+Lenape on leaving their ancient home.
+
+12. _Pokhapokhapek_, Gaping Sea, Raf. Both this and the preceding word
+are descriptive of the sea referred to as offering means of subsistence
+_namaes_ fish _pocqueu_ muscles or clams being the two main food
+products of the water for the Indians.
+
+The location of this productive spot I leave for future investigators
+to determine. The Detroit River and the Thousand Isles in the St.
+Lawrence are the most appropriate localities to my mind.
+
+13. The last word of the line is given in the MS. both as _menakinep_
+and _akomenep_ the latter a later interlineation. I prefer the former.
+
+_Wapasinep_, may mean 'at the East' as well as 'in the light.' The
+latter is a metaphor, common in the native tongues for prosperity.
+
+Verses 13 to 20 inclusive were printed by Rafinesque in the original and
+called by him, the poem on the passage to America, as he understood
+this narrative to refer to the period when the ancestors of the Lenape
+crossed Behring straits from Asia to America on the ice.
+
+17. _Kitahican_, This is the term given by Zeisberger to the Ocean.
+The prefix _Kit_ is "great" and the termination _hican_ appears to
+have been confined to tidal waters (see above p. 21). Elsewhere this
+termination signifies an instrument. Probably it was applicable to all
+large bodies of water. On _pokhakhopek_, doubtless a carelessness for
+_pokhapokhapek_, line 12, see note to the latter.
+
+18. Squier does not give the numerals, but says simply "in vast
+numbers." No doubt this is the intention of the expression.
+
+20. _Shiwaking_, "the place of spruce firs" (see Vocab). They crossed
+in mid-winter a broad stream, rich in fish and shell-fish, and arrived
+at a land covered with forests of spruce. For a long time this appears
+to have remained their home.
+
+
+  IV.
+
+2. _Sittamaganat_, Raf. translates "Path Leader." The word _tamaganat_
+appears in other verses, as _w'tamaganat_, IV, 37; _tamaganat_, IV,
+55; _tamaganend_, V, 2. I derive it from the root _tam_, literally
+to drink, but generally, to smoke tobacco, as in Roger Williams' Key
+_wut-tammagon_, a pipe (see above, page 49). Hence I take _tamagamat_
+to be the pipe-bearer, he who had charge of the Sacred Calumet. If it
+is objected that this puts the use of tobacco by the Lenape too remote,
+I reply that we do not know when they began to use it, and moreover,
+this may be an anachronism of tradition.
+
+13, 14. The lands toward the four cardinal points are described from a
+centre where the tribe was then located. Neither Rafinesque nor Squier
+understood this, and their renderings do not mention the territories
+North and West. From the description, I should place the then location
+of the tribe in Western New York and Northern Ohio.
+
+16. The four names seem to be appellatives of different tribes.
+One of the extinct tribes remembered in Chipeway tradition was the
+_Assigunaik_, Stone People (Schoolcraft, _History and Statistics of the
+Ind. Tribes_, Vol. I, p. 305).
+
+25. The legend here relates that the cultivation of maize began after
+they had reached a low latitude, presumably Southern Indiana or Ohio.
+The legend of the New England Indians was that a crow flew down from
+the great God Kitantowit, bringing in one ear a grain of corn, in the
+other a bean, and taught them the cultivation of these plants. (Roger
+Williams, _Key into the Language of America_, p. 114.) See further,
+ante, p. 48.
+
+34. _Wisawana_, the Yellow River. There is a small river, so-called,
+in the State of Indiana, a branch of the Kankakee, called on Hough's
+"Map of the Indian Names of Indiana" _We-tho-gan_, a corruption of
+_wisawanna_. (See Hough's map, in _Twelfth Annual Report of the Geology
+and Natural History of Indiana_, 1883.) When the Minsi made their first
+migration west, about 1690, they directed their course to this spot,
+where they were found by Charlevoix in 1721.
+
+36. _Tamenend_, the name of the celebrated chief now better known to us
+as Tammany, who dealt with William Penn. Heckewelder translates it as
+"Affable." This is the first of the name. A second is mentioned, V, 32.
+The friend of Penn was the third.
+
+46. _Towakon pallitonep_, Raf. translates "father snake, he was mad!"
+
+48. Perhaps this line should be translated: "They speak well of the
+east; many go to the east."
+
+49. _Nemassipi_, Fish River. In the MS. this name was first written
+_mixtu sipi_. The name "Fish River" was applied to various streams by
+the Delawares, but never, so far as I know, to the Mississippi. In the
+present connection it seems to refer either to the St. Lawrence, about
+the Thousand Isles, or else its upper stream, the Detroit River, both
+of which were famous fishing spots.
+
+50. _Talligewi_. No name in the Lenape legends has given rise to more
+extensive discussion than this. It is usually connected with _Alligewi_
+and this again with _Alleghany_. This seems supported by Loskiel, who,
+writing on the authority of Zeisberger, says, "Nun nennen die Delawaren
+die ganze Gegend, so weit die Gewässer reichen, die in dem Ohio fallen,
+Alligewinengk, welches so viel bedeutet, als das Land, in welches
+sie sich aus weit entfernten Orten begeben haben." (_Geschichte der
+Mission_, etc., p. 164.)
+
+The meaning here assigned to Alligewinengk, "land where they arrived
+from distant places," is evidently based on the resolution of the
+compound into _talli_, there, _icku_, to that place, _ewak_, they go,
+with a locative final. The initial _t_ is often omitted in adverbial
+compounds of _talli_ (itself a compound of _ta_, locative particle, and
+_li_, to), as _allamunk_, in there.
+
+Bishop Ettwein gives to the word a different meaning. He writes: "The
+Delawares call the western country _Alligewenork_, which signifies a
+War-Path; the river itself they call _Alligewi Sipo_." (_Legends and
+Traditions_, etc., in _Bull. of the Pa. Hist. Soc._ p. 34.) Here the
+derivation would be from _palliton_, to fight, _ewak_, they go, and a
+locative, "they go there to fight." The omission of the initial _p_
+was not uncommon, as Campanius gives _ayuta = alliton_, to make war.
+(_Catechismus_, p. 141.)
+
+Basing his opinion on an expression in the Journal of C. F. Post,
+to the effect that Alleghany means "fine or fair river," Dr. J. H.
+Trumbull analyzes it into _wulik, hanne, sipu_, which he translates
+"best, rapid-stream, long-river" (_Connect. Hist. Soc. Colls._ Vol. II).
+
+Rafinesque, in the MS. of the Walum Olum, gives Talligewi the
+translation "there found," from _talli_, there, and I know not what
+word for "found."
+
+There have not been wanting those who would derive the name Alleghany
+from Iroquois roots, as the Seneca _De-o-na-ga-no_, "cold water"
+(_Amer. Hist. Mag._ Vol. IV, p. 184). But there is no probability that
+the word is Iroquois.
+
+Whatever its origin, the name was not confined to the Alleghany river,
+but included the whole of the Upper Ohio, as the interpreter Post
+distinctly says.
+
+The Rev. Mr. Heckewelder was of opinion that _Talligewi_ was a word
+foreign to the Algonkin, a _nomen gentile_ of another tribe, adopted
+by the Delawares, just as they adopted _Mengwe_ for the Iroquois from
+the Onondaga _Yenkwe_, men (see above, page 14). It is not necessarily
+connected with Alleghany, which may be pure Algonkin. He says, "Those
+people called themselves _Talligeu_ or _Talligewi_." (_Indian Nations_
+p. 48.) The accent, as he gives it, _Tallige'wi_, shows that the
+word is, _Talliké_, with the substantive verb termination, so that
+_Talligewi_ means, "He is a _Talliké_" or, "It is of (belongs to) the
+Talliké."
+
+This appears to me the most probable supposition of any I have quoted,
+and it reduces our quest to that of a nation who called themselves
+by a name which, to Lenape ears, would sound like _Talliké_. Such a
+nation presents itself at once in the Cherokees, who call themselves
+_Tsa'laki_. Moreover, they fill the requirements in other particulars.
+Their ancient traditions assign them a residence precisely where the
+Delaware legends locate the Tallike, to wit, on the upper waters of
+the Ohio (see above, page 17). Fragments of them continued there until
+within the historic period, and the persistent hostility between them
+and the Delawares points to some ancient and important contest.
+
+Name, location and legends, therefore, combine to identify the
+Cherokees or Tsalaki with the Tallike, and this is as much evidence
+as we can expect to produce in such researches. I can see no reason
+whatever for Dr. Shea's opinion that the Lenape "in their progress
+eastward drove out of Ohio the Quappas, called by the Algonkins,
+Alkanzas or Alligewi, who retreated down the Ohio and Mississippi."
+(Shea, Notes to Alsop's _Maryland_, p. 118.)
+
+The question remains, whether the Tallike were the "Mound Builders."
+It is not so stated in the WALUM OLUM. The inference rather is that
+the "Snake people," _Akowini_ or _Akonapi_, dwelt in the river valleys
+north of the Ohio river, in the area of Western Ohio and Indiana, where
+the most important earthworks are found--and singularly enough none
+more remarkable than the immense effigy of the serpent in Adams County,
+Ohio, which winds its gigantic coils over 700 feet in length on the
+summit of a bold bluff overlooking Brush Creek.
+
+According to the RED SCORE, the Snake people were conquered by the
+Algonkins long before the contest with the Tallike began. These latter
+lay between the position then occupied by the Lenape and the eastern
+territory where they were found by the whites. In other words, the
+Tallike were on the Upper Ohio and its tributaries, and they had to be
+driven south before the path across the mountains was open. For this
+reason they are called _wapawullaton_, "possessing the East," that is,
+with reference to the then position of the Lenape in southwestern Ohio.
+
+54. _Talamatan_. This was the Lenape name of the Huron-Iroquois or
+Wyandots. It is found in the form _Telamatinos_ in a "List of 11
+Nations living West of Allegheny" present by deputy at a Conference in
+Philadelphia, 1759 (_Minutes of the Prov Council of Penna._, Vol. VIII,
+p. 418). Heckewelder gives _Delamattenos_ (_Ind. Nations_, p. 80).
+
+Rafinesque translates the name in one place by "not Talas," and in
+another by "not of us," from Len. _matta_, not, Latin _nos_, us. That
+the Lenape did not speak Latin made no difference in his linguistic
+theory, as he held all languages to be at core the same! On the Hurons,
+see above, p. 16.
+
+
+  V.
+
+2. _Wapalaneng_, apparently the White River, Indiana, or else the
+Wabash.
+
+16. In this line the three tribes are mentioned which were previously
+named in IV, 44, 45, 46, and the difference in the spelling shows that
+the chant was written down by one unacquainted with the forms of the
+language. The correspondent names are:--
+
+     IV.              V.
+  Akowini,          Sinako.
+  Towakon,          Towako.
+  Lowanuski,        Lowako.
+
+The termination _ako_, uniformly rendered by Rafinesque _snake_,
+appears to be either the animate plural in _ak_, or the locative _aki_,
+place or land.
+
+The _Towako_ are probably the Ot-tawa called by the Delaware _Taway_;
+or the Twightees, called by them _Tawatatwee_ (see "List of 11
+Nations," etc., in _Minutes of the Prov. Council of Pa._, Vol. VIII, p.
+418).
+
+There is difficulty in reconciling _Akowini_ and _Sinako_. In the
+former, the prefix _ako_ may be from _achgook_, snake, as Rafinesque
+and Squier rendered it.
+
+The word _Lowanuski_ appears again in v. 18, where Raf. inserts the
+note, "Lowushkis are Esquimaux." It means simply "winter land," or
+"Northern people," and is not likely to have any reference to the
+Eskimo.
+
+22. "Without snakes," _i. e._, free from enemies.
+
+24. On the derivation of Susquehannah, see page 14.
+
+25. _Winakaking_, Sassafras Land, the native name of eastern
+Pennsylvania.
+
+29. The Wapings and the Minsi seem to be referred to.
+
+33, 36. The omission of the numbers 34 and 35 is in the original MS.
+
+50. _Ganshowenik_; Raf. translates this "the noisy place, or Niagara."
+It is a derivative from the root _kan_. See Vocab.
+
+60. _Ewenikiktit_, may be translated "whites" or "Europeans." See
+Vocabulary.
+
+
+
+
+VOCABULARY.
+
+In the following Vocabulary the meaning placed immediately after the
+word is that assigned to it in Rafinesque's original MS, the probable
+composition of it is then added, with its correct rendering. The
+standard of the language adopted is that of the Moravian missionaries
+(see above, p. 97). The initials referring to authorities are Z.,
+for Zeisberger, K., for Kampman, H., for Heckewelder, R. W., Roger
+Williams, C. or Camp., Campamus, etc.
+
+Aan. I, 6. To move; to go; Z. conjugated, _Gram._, p. 142. Chip _am_,
+he goes; _aunj-eh_, he moves. Cf. _Payat._
+
+Agamunk. III, 16. Over water. _Acawenuck_, over the water. R. W.
+_Acawmenoakit_, land on the other side of the water, _i. e._ England.
+R. W. The proper names Accomac, Algonkin, etc., are from the same roots.
+
+Agunouken. III, 13. Always our fathers. _Nooch_, my father, Z. in which
+_n_ is the possessive _our_ or _my_.
+
+Akhokink. III, 9. Snake land at. Derivatives beginning with _akho_, and
+some with _ako_ appear to be compounds of _achgook_, Mohegan _ukkok_,
+the generic name for snake.
+
+Akhomenis. IV, 3. Snake Island. _Menatey_, island, and _achgook_, snake.
+
+Akhonapi. IV, 16. Snaking man. _Achgook_, and _ape_, man, a _nomen
+gentile_.
+
+Akhopayat. IV, 6. Snake coming. _Achgook_, snake; _payat_, he comes.
+
+Akhopokho. IV, 6. Snake hill. _Achgook_, snake. _Pockhepokink_, a river
+between hills. Heck.
+
+Akhowemi. IV, 7. Snake all. _Achgook_, snake, and _wemi_, all.
+
+Ako. II, 1, 2. Snake. _Achgook_, snake. See _Akhokink_.
+
+Akolaki. IV, 13, and Akolaking. IV, 18. At beautiful land. _Achgook_,
+snake; _aki_, land. A form of _Akhokink_, q. v.
+
+Akomen. III, 14, 18. Island snake. _Achgook_, snake; _menatey_, island.
+
+Akomenaki. III, 10. Snake fortified island. _Akomen_, q. v., and _aki_,
+land.
+
+Akomenep. III, 13. Snake island was. _Akomen_, with the preterit
+termination.
+
+Akopehella. II, 6. Snake water rushing. _Kschippehellan_, strong stream
+in a river. Z. See _Pehella_.
+
+Akowetako. V, 43. Coweta snakes. _Weta_,
+a house, H., and _aki_, land; the Coweta land.
+
+Akowini. IV, 44. Snake beings _or_ like. The Snake people; a _nomen
+gentile_.
+
+Akpinep. III, 2. Was there. _Achpil_, to stay, abide; _achpiney_, a
+sleeping place.
+
+Alankwak. I, 5. Stars. _Alank_, star.
+
+Alkosohit. IV, 26. Keeper and preserver. _Allouchsit_, strong and
+mighty. K.
+
+Allendyachick. IV, 32. Some going. _Alende_, some.
+
+Allendhilla. IV, 52. Some kill. _Alende_, some, and _nihillan_, to kill.
+
+Allendyumek. II, 11. Some of them.
+
+Allowelendam. III, 20. Preferring above all. _Allowelendamen_, to
+esteem highly. Z.
+
+Allumapi. III, 19. With dogs of man. _Allum_, dog; _ape_, man; men
+having dogs.
+
+Alokuwi. IV, 46. Lean he. _Alocuwoagan_, leanness. Z.
+
+Amangaki. V, 21. Large land. _Amangi_, great, large. See p. 146, note.
+
+Amangam. II, 6. Monster. _Amangi_. See p. 146, note.
+
+Amangamek. I, 14. Manitos or large reptiles. II, 11. Waters of sea.
+_Amangemek_, a large fish.
+
+Amokolen. III, 13. Boating. _Amochol_, canoe or boat.
+
+Amigaki. V, 21. Long land. _Amangi_, great; _aki_, land.
+
+Angelotawiwak. I, 10. Angels also. From _angeln_, to die. See note to
+the passage.
+
+Angomelchik. IV, 4. The friends _or_ friendly souls. _Melechitschant_,
+soul. Z.; _melih_, corruption, Z., and _angeln_, to die; "the souls
+departed."
+
+Anup. II, 1. When. _Aanup_, when _or_ if I went. Zeis. _Gram._, p. 143.
+Doubtful.
+
+Apakachik. III, 6. Spreaders. _Apach tschiechton_, to display, to
+attach oneself to or upon. K.
+
+Apakchikton. IV, 11. Spreading. See _Apakachik_.
+
+Apendawi. IV, 26. Useful he. _Apendamen_, to make use of; _apensuwi_,
+useful, enjoyable.
+
+Aptèlendam. III, 9. Grieving. To grieve to death. Zeis.
+
+Askipalliton. V, 43. Must make war. _Aski_, must, obliged, and
+_palliton_.
+
+Askiwaal. IV. They must go. _Aski_, must, and _aan_ or _aal_, to go.
+
+Assinapi. IV, 16. Stone man. _Assin_, a stone; _ape_, a man; a _nomen
+gentile._
+
+Atak. I, 24. Beyond. _Attach_, beyond, above. Zeis.
+
+Atam. III, 8. Let us go. _Atam_, let us go. Z. _Gram._
+
+Attagatta. IV, 31. Unwilling. _Atta_, or _matta_, negative prefix;
+_gatta_, to want, or wish.
+
+Attalchinitis. IV, 62. Not always friend. _Atta_, neg. prefix; _nitap_,
+friend, or our friend.
+
+Attaminin. IV, 28. No corn. _Atta_, neg. prefix; _min_, berry or corn.
+
+Attasokelan. IV, 28. No raining. _Atta_, neg. prefix; _sokelan_, rain.
+
+Awasagamek. I, 4. Much heaven. _Awosegame_, heaven. Z.
+
+Awesik. I, 13. Beasts. _Awessis_, a beast.
+
+Awolagan. V, 12. Heavenly. _Awullakenim_, to praise. K.
+
+Ayamak. IV, 15, 17. The great warrior. _Ajummen_, to buy, purchase. K.;
+from _aji_, take it! hence "the Buyer," or "the Seizer".
+
+Chanelendam. III, 20. Doubting. _Tschannelendam_, to consider, to be in
+doubt. K.
+
+Chichankwak. I, 10. Souls also. _Tschitschank_, soul.
+
+Chihillen. III, 11. Separating. _Tschitschpihieleu_, to split asunder;
+cf. _chipeu_, it separates.
+
+Chikimini. V, 52. Turkey tribe. See above, p. 37.
+
+Chikonapi. IV, 16. Robbing man, _Cheche_, to rob, R. W., _Key_, p. 102.
+
+Chiksit. III, 5. Holy. _Kschiechek_, clean; _kschiechanchsopannik_,
+holy. Z.
+
+Chilili. IV, 10, 12, 15. Snow-bird. _Chilili_, snow-bird, Heck. _Ind.
+Names_, p. 363.
+
+Chingalsuwi. IV, 30. Stiffened he. _Tschingalsu_, stiff.
+
+Chintanes. III, 4. Strong. _Tschintamen_, strong. Z.
+
+Chitanesit. III, 5. Strong. _Tschitani_, strong. K.
+
+Chitanitis. IV, 51. Strong friend. _Tschitani_, strong; _nitis_, friend.
+
+Chitanwulit. IV, 45. Strong and good. _Tschitani_, strong; _wulit_,
+good.
+
+Cholensak. I, 13. Birds. _Tscholens_, bird.
+
+Dasin. II, 12. Daughter. _N'danūss_, my daughter.
+
+Danisapi. III, 19. Daughters of man. _N'danūss_, my daughter; _ape_,
+man.
+
+Delsin. I, 8. Is there. _W'dellsin_, he is _or_ does so. Zeis. _Gram._,
+p. 117.
+
+Delsinewo. III, 5. They are. _W'dellsinewo_, they are or do so. Zeis.
+_Gram._, p. 117.
+
+Eken. II, 2. Together. Probably an error for _nekama_, those.
+
+Elangomel. V, 38. Friendly to all. _Elangomellan_, my friend. Z.
+
+Elemamik. I, 3. Everywhere, _Elemamek_, everywhere. Z.
+
+Elendamep. I, 20. Thinking. On _elendam_, see above, p. 100.
+
+Eli. I, 21. While. _Eli_, because, then, so, that. K. Also a
+superlative prefix, as _eli kimi_ very privately.
+
+Elmusichik. IV, 4. The goers. _Elemussit_, he who goes away. Z.
+
+Elowaki. III, 17. Hunting country. _Eluwak_, most powerful. Z. In this
+word and in _elowapi_, Rafinesque mistook the meaning of the prefix.
+Compare _elowichik_.
+
+Elowapi. III, 19. Hunting manly. _Eli_, intensive, best or most, and
+_ape_, man, or perhaps _wapi_, knowing.
+
+Elowichik. III, 4, 5, 6. Hunters. From _allauwin_, to hunt. Z.;
+_allauwitaa_, let us go hunting. H.
+
+Eluwi. III, 5. Most. The superlative form _eli_, with the substantive
+verb suffix, _wi_.
+
+Eluwiwulit. IV, 36. The best. From _eluwi_, and _wulit_, good.
+
+Enolowin. IV, 9. Things who. Doubtful, perhaps, _nanne_, those;
+_owini_, beings, people.
+
+Epallahchund. V, 53. Failer, who fails. _Pallikiken_, to shoot amiss;
+_palliaan_, to go away.
+
+Epit. I, 8. Being there. I, 24. At. This is a suppositive form
+from _achpin_, called the "adverbial" by Zeis., _Gram._, p. 115,
+who translates it "where he is." It may also be translated by the
+preposition "at." See Heckewelder, _Correspondence with Duponceau_,
+Letter XXI.
+
+Eshohok. II, 7. Much penetrate. _Eschoochwen_, to go through. Z.
+
+Essop. I, 2, 3. He was.
+
+Essopak. I, 17. Were. II, i, 2. Had become. A form from _lissin_, to be
+_or_ do so.
+
+Ewak. III, 3. They go. _Ewak_, they go. Z.; from _aan_, to go.
+
+Ewenikiktit. V, 60. Who are they? _Auwenik_, who are they? Z. _Gram._,
+116. The term _Awanuts_ was that applied to the whites in general by
+the New England Indians. The Abbé Maurault derives it from _a8eni_,
+who, _uji_, whence; = whence come they? _Histoire des Abénakis_, p. 10.
+
+
+Gahani. II, 10. Shallow water. _Gahan_, shallow. K.
+
+Gaho. I, 12. Mother. See _Nigoha_.
+
+Gandhaton. IV, 7. Concealing or hiding themselves. _Gandhatton_, to
+hide, to conceal. K.
+
+Ganshowenik. V, 50. Noisy place (Niagara). _Ganschewen_, to roar, to
+make a great noise, Z.; or from _kanti_. See above, p. 73.
+
+Gattamin. 1, 19. Fat fruits. _N'gattamen_, I wish, desire. Z. See note
+to passage.
+
+Gattawisi. V, 25. Becoming fat. _Gatta_, do you want? Z.; _gattawisi_,
+becoming fat, proper form of Catawissa. Heck., _Ind. Names_, p. 360.
+See note.
+
+Gentikalanep. IV, 39. Festivals he made. _Kanti_, to sing
+and dance. See p. 73.
+
+Gichi. II, 5. Ready. See the root _kich_, p. 102.
+
+Gikenopalat. V, 23. Great warrior. _Gischigin_, to be born;
+_netopalisak_ = warrior. Z.
+
+Gishelendam. IV, 62. Conspiring. _Gischelendam_, to hatch or meditate
+something good or bad. See p. 103.
+
+Gishikin. II, 9. Being born. _Gischigin_, to be born. See pp. 102-3.
+
+Gishikshawipek. V, 26. Sun salt sea. _Gischihan_, to make; _schejek_,
+wampum.
+
+Gishuk. I, 5. Sun. See p. 103.
+
+Gotatamen. IV, 51. He desires. _N'gattamen_, I want, _or_ wish. Z.
+
+Gunehunga. IV, 33. They tarry. _Guneúnga_, they stay long. Heck., _Ind.
+Names_, p. 365.
+
+Gunehungtit. IV, 61. They settle. _Gunehunga_, they stay.
+
+Guneunga. III, 12, 20. They tarry. See _Gunehunga_.
+
+Gunitakan. IV, 62. Long-and-mild. _Guneu_, long.
+
+Gunokim. IV, 22. Long while fatherly. _Guno_, snow. Z. _Ooch_, father.
+
+Gutikuni. III, 18. Single night. _Gutti_, one; _nuktogunak_, one night.
+R. W.
+
+Hackung. I, 2. Above. _Hacki_, the earth. Z. _Hackunk_, on or at the
+earth. Raf. translates it as _hockung_, the place above, the sky,
+heaven. Camp.
+
+Hakhsinipek. III, 17. On hard, stony sea. _Achsin_, a stone; _pek_,
+a sea. It may mean "stony sea;" but in the connection I think it is
+metaphorical "stone-hard," _i. e._, frozen sea.
+
+Hakik. I, 4. Much land. _Hacki_, the earth. Z.
+
+Hallemiwis. I, 3. Eternal being. _Hallemiwi_, eternally. Z.
+
+Hanaholend. V, 24. River loving. _Amhanne_, river. H. _Ahoala_, to love.
+
+Hattanwulaton. IV, 60. He-has-possession. _Hattan_, to have; _wulaton_
+to own, to possess.
+
+Huminiend. IV, 25. Corn eater. _Pach-hamineu_, parched and beaten corn,
+R. W., whence our word _hominy_.
+
+Ikalawit. V, 55. Yonder between. _Ikali_, thither.
+
+Init'ako. I, 21. Worship snake. _Aan_, to come; _aki_, earth. Raf.
+derives the suffix from _achgook_, snake.
+
+Italissipek. IV, 28. Far from the sea. _Ikalissi_, further, more;
+_pek_, standing water, or sea.
+
+Janotowi. IV, 9. True-maker. _W'nutikowi_, he keeps watch. Z. Doubtful.
+
+Jinwis. I, 11. Man-being. See note to passage.
+
+Kamik. I, 24. Age or foretime. "_Kamig_, at the end of words, alludes
+to the ground." Baraga, _Otch. Dic. Gamunk_, on the other side of the
+water. Z.
+
+Kelik. III, 3. Much. Comp. _Kwelik._ An intensive prefix.
+
+Kelitgeman. V, 3. Much planting corn. Comp. _kelik_; _min_, corn or
+berry.
+
+Kichipek. V, 26. Big sea. _Kitschi_, great; _pek_, a body of still
+water. See p. 100.
+
+Kichitamak. V, 11, 36. Big Beaver. _Kitschi_, great; _tamaque_, beaver.
+
+Kicholen. III, 14. Big bird. _Kitchi_, great; _tscholens_, bird.
+
+Kihillalend. IV, 6. Thou killest some. _Nihillan_, to kill, _k'_, thou.
+
+Kimi. I, 21. Secretly. _Kimi_, privately. Z.
+
+Kiminikwi. IV, 32. Secretly far off. _Kimi_, privately.
+
+Kinchepend. IV, 55. Sharp he was. _Kineu_, sharp.
+
+Kipemapekan. V, 47. Big Lake going. _Kitschi_, great; _pek_, lake;
+_aan_, to go.
+
+Kitahikan. I, 21. Great ocean. III, 17. Of great ocean. _Kitahican_,
+the sea, ocean. Z.
+
+Kitanitowit. I, 2, 3, 9. God-Creator. See p. 218.
+
+Kitelendam. III, 9. Earnestly. To be in earnest. Z.
+
+Kitohatewa. V, 60. Big ships or birds. _Kito_, great; _haten_, he has.
+
+Kitshinaki. IV, 13. Big firland. _Kitschi_, great, and _shinaki_.
+
+Kiwis. I, 17. Thou being. _Kitschiwi_, truly, verily. Z.
+
+Kiwikhotan. V, 48. Visiting. _Kiwiken_, to visit.
+
+Kolachusien. V, 6. Pretty bluebird. _Kola_ = _wulit_, pretty. Doubtful.
+
+Kolakwaming. IV, 29. Fine plain at. _Wulit_, fine, beautiful. The sense
+is doubtful.
+
+Kolawil. Beautiful head. IV, 5, 8. _Wulit_, fine; _wil_, head.
+
+Komelendam. III, 11. Having no trouble. To be free from trouble or
+care. K.
+
+Kowiyey-tulpaking. III, 20. Old turtle land at. _Kikey_, old. K.
+_Tulpe_, turtle. Doubtful.
+
+Kshakan. I, 7. It blows hard. III, 2. It storms. _Kschachan_, the wind
+blows hard. K.
+
+Kshipehelen. II, 16. Water running off. _Kschippehellan_, the water
+flows rapidly, a strong current. Z. Z. also uses _higih hilleu_, the
+waterfalls. _Spelling Book_, p. 122.
+
+Kshipehelep. I, 7. It ran off. _K'schippehelleup_, the water ran off.
+Zeis. _Gram._, p. 224.
+
+Ksin. I, 20. Easy. _Ksinachpo_, he is at leisure.
+
+Kundokanup. IV, 3. Searching when. _N'doniken_, I seek, or, _n'donam_.
+Z.
+
+Kwamipokho. II, 16. Plain and mountain. _Klampeecheneu_, it is still or
+stagnant water. Z.
+
+Kwelik. I, 2, 4. Much water. I, 7. Deep water. _Quenek_ = _kwelek_,
+long, extended. Z. Compare _kelik_.
+
+Kwitikwond. IV, 31. Reprover. _Quittel_, to reprove. Z.
+
+Lakka welendam. III, 8. Troubled _or_ afraid. _Lachan welendam_, to be
+troubled in mind. K.
+
+Lamatanitis. V, 44. _Lamatan_ (Huron), friends. See above, p. 16.
+
+Lanewapi. III, 19. Eagle manly. _Woapalanne_, bald eagle. Z.
+
+Langomuwak. V, 60. Friendly they. _Langamu winaxu_. he looks friendly.
+Z.
+
+Langomuwi. V, 54. Friendly he. _Langundo_, peaceful, Z. From _langan_,
+light, easy.
+
+Langundit. V, 32. Made peace. _Langundo_, peaceful.
+
+Langundo. V, 1. Peaceful. _Langundo_, peaceful. Z.
+
+Langundowi. IV, 18. Peaceful he. See above.
+
+Lapawin. IV, 40. Whitened. _Lappi_, again; _pawa_, rich.
+
+Lappimahuk. IV, 41. Again there is war. _Lappi_, again; _machtagewak_,
+they are at war. Z.
+
+Lappinup. I, 9. Again when. Mr. Anthony translates this "again he
+spoke;" _aptonen_, to speak. Zeis.
+
+Lapihaneng. V, 27. Tide water at. _Lappi_, again; _amhanne_, flowing
+water. H.
+
+Lekhihitin. V, 5. Writer writing. _Lekhiket_, writer; _lekhiken_, to
+write. K.
+
+Leksahowen. IV, 23. Writing who. _Lekhasik_, written. K.
+
+Lennowak. I, 11, 18. Men. II, 1, 5. Men also. _Lenno_, man.
+
+Lessin. III, 4. To be. _Lissin_, to be _or_ do so.
+
+Linapi-ma. II, 14. Men there. _Lenape_, with suffix _ma_, there.
+
+Linapioken. IV, 1. Men fathers. Qy. "The fathers of the Linapi."
+
+Linkwekinuk. V, 19. Looking well about. _Linquechin_, to look, behold;
+_linquechinock_ Look here, behold! Z.
+
+Linnapewi. III, 1. True manly. III, 7. True men. "They are Lenape."
+
+Linni wulamen. IV, 63. Man of truth. _Lenno_, man; _wulamen_. See p.
+104.
+
+Linowi. II, 10. Men. _Lenno-wi_, he is a man.
+
+Linowimokom. II, 8, 13. Of men grandfather. _Lenno_, man; _mohomus_,
+grandfather.
+
+Lissilma. IV, 5. Be thou there. _Lissil_, imperative of _lissin_. Zeis.
+_Gram._, p. 118.
+
+Lohxin. II, 9. To move and dwell. _Lowin_, to pass by. K. _Lauchsin_,
+to walk, to live. Zeis. _Gram._, p. 132.
+
+Lokwelend. V, 15. Walker. _Lauchsin_, to live, to walk.
+
+Lowako. V, 16. North snake. _Lowan_, winter; _aki_, land.
+
+Lowaniwi. III, 6, II, 16. Northerlings _Lowan_, winter; _lowaneu_,
+north. Z.
+
+Lowanaki. III, 7. North country _Lowan_, winter; _aki_, land.
+
+Lowanapi. III, 19. Northern manly. _Lowan_, winter; _ape_, man, a _nomen
+gentile_.
+
+Lowanipekis. IV, 61. North of the lakes _Lowan_, winter; _pek_, lake;
+or _lowan, ape_, man; _aki_, land, "the land of the Northern men."
+
+Lowankwamink. III, 3. In northerly plain. _Lowan_, winter or north;
+_wemenque_, as we came from. Z; with the locative suffix _nk_.
+
+Lowanuski. IV, 45. Northern foes. _Lowan_, north or winter.
+
+Lowaponskan. V, 50. North walker. _Lowan_, winter; north; _pomsin_, to
+walk. Z.
+
+Lowashawa. IV, 41; V, 59. North and south, _Lowan_, north; _shawano_,
+south.
+
+Lowushkaking. V, 18. North land going. _Lowan_, north; _aki_, land.
+Doubtful.
+
+Luchundi. III, 14. They saying. _Luchundi_, they say, or, it is said. Z.
+_Gram_, p. 175.
+
+Lumowaki. III, 7. White country. _Loamoe_, long ago, ancient; _aki_,
+land.
+
+Lungundowin. II, 3. Peaceful or keeping peace. _Langundowi_, peaceful.
+
+Lusasaki. III, 10. Burned land. _Lussin_, to burn; _lusasu_, burnt. Z.
+
+Machelinik. IV, 58. Many places or towns. _Macheh_, much. K.
+
+Machigoklos. IV, 38. Big owl. _Macheu_, great; _goklos_, owl.
+
+Machiton. II, 3. Spoiling. _Matschihilleu_, spoiled. K. _Matschiton_,
+to spoil something, to make mischief. Z _Gram._, p. 222.
+
+Machitonanep. IV, 17. Much warfare then. Made mischief. See _Ante._
+
+Madawasim. IV, 34. Great meadow. _Matta_, no, not; _assin_, stone.
+
+Mahiliniki. V, 46. There was Hilinis. Perhaps "Illini," the Chipeways
+or Illinois.
+
+Mahongwi. V, 31. There Hong (Mengui) _or_ lickings. Mengwe? See p. 14.
+
+Mahongwipallat. V, 53. Mengwi was. See last word.
+
+Mahongwichamen. V, 54. Mengwi frightened.
+
+Makatapi. IV, 16. Blacking man. _Machit_, bad, evil; _ape_, man.
+
+Makdopannik. V, 4, and Makdupannek, II, 11. They were many. _Macheh_,
+many.
+
+Makeleyachick. V, 9. Many going. See above.
+
+Makelohok. IV, 48. They are many. See above.
+
+Makeliming. V, 6. Much fruits at. _Machelemuwi_, honorable, precious K.
+Or _macheli_, much; _min_, fruits.
+
+Makelining. V, 8. Much river at. _Machelensin_, to be proud or
+high-minded. K. Or, _macheli_, much or many; _amhanne_, rivers, "the
+place of many streams."
+
+Makelima. IV, 56. Much there is. _Macheli_, much or many.
+
+Makelinik. V, 7. Many towns. _Macheli_, many; _wik_, houses.
+
+Makeliwulit. V, 38. Much good done. _Macheli_, much; _wulit_, good.
+
+Makelomush. V, 41. Much honored. _Machelemuxit_, he that is honored. Z.
+
+Makhiawip. V, 27. Red arrow. _Machke_, red.
+
+Makimani. I, 14. Bad spirit. _Machi manito_, the bad manito.
+
+Makonowiki. V, 46. There was Konowis. Qy. _Achgunnan_, he is clothed.
+Z. _Mach_, = red; _mecaneu_, dog.
+
+Makowini. I, 14; II, 1. Bad beings. _Mach_, from _machtit_, bad;
+_owini_, q. v.
+
+Makpalliton. V, 15. Much warfare. _Macheli_, much, and _palliton_, q. v.
+
+Maktapan. I, 23. Bad weather. _Machtapan_, stormy weather. K.
+
+Maktaton. I, 22. Unhappiness. _Machtatemamoagan_, unhappiness. K.
+
+Mangipitak. IV, 22. Big teeth. _Amangi_, big, great; _wipit_, his teeth.
+
+Mani. I, 8. Made. _Maniton_, to make.
+
+Manito. I, 9, 10. He made. II, 12. Spirit. See notes.
+
+Manitoak. I, 9, 17. The spirits or makers.
+
+Manup. IV, 1. There were then. Doubtful. Comp. _anup_.
+
+Mapawaki. V, 22. There is rich land. _Pawa_, rich; _aki_, land.
+Doubtful.
+
+Mashawoniki. V, 46. There was Shawonis. _Meshe_, great, in comp.
+
+Mashkipokhing. IV, 7. Bear hills at. _Machk_, bear; but probably
+from _maskiek_, Chip. _mashkig_, swamp or marsh, and _pachkink_, the
+division or valley between the mountains.
+
+Maskaboush. II, 8. Strong hare. _Maskan_ and _wabos_, hare. See anté,
+p. 130.
+
+Maskan. II, 1, 2, 5, 16. Powerful or dire. _Meckek_, great, large;
+_mangain_, Nant. _mashka_, Chip. strong. _Màskane_, strong, rapid.
+Heck., _Ind. Names_, p. 355.
+
+Maskanako. II, 1, 2, 5. Strong snake. _Maskan_, large or strong;
+_achgook_, snake.
+
+Maskansisil. IV, 37. Strong buffalo. _Maskan_, and _sisil_.
+
+Maskansini. IV, 43. Strong stone. _Maskan_, and _assin_, a stone.
+
+Maskekitong. V, 28. Strong falls at (Trenton). _Maskan_, and
+_kithanne_, main stream. See Heck. _Ind. Names_, p. 355, where this
+word is given and analyzed.
+
+Matemik. IV, 20. Builder of towns. _Matta_, not; _mequik_, blood. Z.
+
+Matta. II, 3. Not. _Matta_, no, not.
+
+Mattakohaki. V, 22. Without snake land. _Matta_, not; _achgook_, snake;
+_aki_, land.
+
+Mattalogas. I, 22. Wickedness. _Machtit_, bad, evil;
+_mattalogasowagon_, a sinful act. Zeis _Gram_, p. 103.
+
+Mattapewi. II, 4. Less man. _Mattapeu_, he is not at home. Z.
+
+Matemenend. IV, 36 There _or_ now Tamenend.
+
+Mawuhtenal. V, 22 There is good thing. _Wuht_, good.
+
+Mayoksuwi. IV, 53. Of one mind. _Mawat_, one, only one. K.
+
+Mboagan. I, 23. Death. _M'boagan_, death. Z.
+
+Mekemkink. I, 21. On earth. _Mach_, prefix indicating evil or
+misfortune, from _machtit_.
+
+Mekwazoan. II, 4. Fighting. _Mechtagan_, to fight. K.
+
+Menak. I, 8 Islands. _Menatey_, an island.
+
+Menalting. IV, 4, 42 In assembly met. Menachtin, to drink together. K,
+_Menaltink_, the place where we drank H _Ind. Names_, p. 371.
+
+Menapit. II, 8. At that island. _Menatey_, island, _epit_, at.
+
+Meshautang. III, 3. Game. _Mechtit_, much, _achtu_, deer Z. In the N.
+J. dialect, deer is _aatu_; hence the meaning is "many deer."
+
+Messisuwi. IV, 44. Whole he. _Metschi schawi_, very, ready Z.
+
+Metzipannek. II, 11. They did eat. _Mitzopannik_, they have eaten.
+Zeis. _Gram_, p. 124.
+
+Michihaki. IV, 3. Big land. _Mechti_, much, _aki_, land.
+
+Michimini. IV, 34. Much corn. _Mechtil_, much, _min_, edible fruit.
+
+Milap. I, 12, 13 He gave him. _Mil_ or _miltin_, to give. The terminal
+_p_ marks the pretent.
+
+Minigeman. IV, 25. Corn planting. _Min_, edible fruit; for corn, see p.
+48.
+
+Minihaking. IV, 24 Corn land at. _Min_, edible fruit; _aki_, land.
+
+Minsimini. V, 52. Wolf tribe. See p. 36.
+
+Mitzi. I, 19. Food. _Mitzin_, to eat.
+
+Mokol. II, 12 Boat. _Amochol_, a boat Zeis. _Gram_, p. 101
+
+Mokolakolin. V, 17. In boats he snaking. See above. _Aki_, land.
+
+Mokom. V, 17. Grandfather. _Muchomsena_, our grandfather Z.
+
+Mokolmokom. V, 17. Boats grandfather. _Amochol_, boat; _muchom_,
+ancestor.
+
+Moshakwat. I, 7. It clears up. _Moschkakquat_, clear weather. K.
+
+Mukum. I, 11. Ancestor. _Muchomes_, grandfather. K.
+
+Nahiwi. II, 10. Above water or afloat. _Nahiwi_, down the water, down
+stream. K.
+
+Nakhagattamen. V, 52. 3 desiring. _Nacha_, three; _gattamen_, to wish.
+
+Nakkalisin. V, 52. 3 to be. _Nacha_, three; _lissin_, to be _or_ do so.
+
+Nakopowa. III, 8. The snake priest. _Pawa_, priest. See above, p. 70.
+The prefix doubtful.
+
+Nakowa. II, 6. Black snake. _Nachoak_, three persons. Z.
+
+Nakowak. I, 14. Black snakes. _Nachohaneu_, he is alone. Z.
+_Sukachgook_, black snake. Z. Doubtful.
+
+Nallahemen. III, 13. Navigating. _Nallahemen_, to boat up the stream. K.
+
+Nallimetzin. IV, 29. At last to eat. _Nall_, that, at last; _mitzin_,
+to eat.
+
+Namenep. I, 20. Pleased. _Namen_, to know, understand.
+
+Namesaki. IV, 14. Fish land; _Namaes_, fish; _aki_, land.
+
+Namesik. I, 13. Fishes. _Namessall_, fishes. Zeis. _Gram._, p. 101.
+
+Namesuagipek. III, 12. Fish resort sea. _Namaes_, fish; _pek_, lake.
+
+Nanaboush. II, 8, 13. Nana-hare. See p. 130.
+
+Nantiné. I, 19. The fairies. _Naten_, to fetch. Z.
+
+Nantinewak. I, 18. Fairies also. Pl. form from _naten_, to fetch.
+
+Nekama. IV, 9, 10, 19. Him. Him, them.
+
+Nekohatami. IV, 35. Alone the first. _Netami_, the first.
+
+Nemassipi. IV, 49. Fish river. _Namaes_, fish; _sipi_, river.
+
+Nenachihat. V, 58. Watcher. _Nenachgistawachtin_, to listen to one
+another, to hear one. K. Hence _hearer_.
+
+Nentegowi. V, 16. The Nentegos. _Nentégo_ is the proper name of the
+Nanticokes, who inhabited the eastern shore of Maryland. See p. 22.
+
+Netamaki. I, 24. First land. _Netami_, first; _aki_, land.
+
+Netami. I, 12, 18, 19. The first. _Netami_, the first. Z. _Gram._, p.
+108.
+
+Nguttichin. III, 16. All agreed. _'Nguttitehen_, to be of one heart and
+mind. Z.
+
+Nigoha. I, 18. Mother. _Ngahomes_, my mother. See Zeis. _Gram._, p. 100.
+
+Nihantowit. II, 4. Dead keeper. _'Nihillowet_, murderer
+(_nihillanowet_). See p. 102.
+
+Nihillanep. IV, 43. He killed. See p. 102.
+
+Nihillapewin. III, 11. Being free. _Nihillapewi_, free. Z. See p. 101.
+
+Nihillen. III, 15. To kill _or_ annihilate. _Nihilla_, I kill. Z. See
+p. 101.
+
+Nijini. I, 10, 19; II, 2. The Jins. _Nik_, these, those. K. _Nigani_,
+the first, the foremost. Z. See notes.
+
+Nillawi. III, 18. By night or in the dark. _Nipahwi_, by night. Z.
+
+Nipahum. I, 5. Moon. _Nipahump_, moon, _Min_.
+
+Nishawi. II, 3. Both, _Nischa_, two.
+
+Nitaton. IV, 11. To be able. To know how to do it. Z.
+
+Nitatonep. IV, 43. He was able. See above. Preterit.
+
+Nitisak. I, 16. Friends. _Nitis_, confidential friend. (Heck, p. 438.)
+
+Nitilowan. IV, 54. Friends of north. _Nitis_, and _lowan_, north.
+
+Nolandowak. IV, 49. Lazy they. _Nolhand_, lazy. K.
+
+Nolemiwi. I, 3. Invisible. Invisible. Z.
+
+Nungihillan. III, 10. By trembling. _Nungihillan_, to tremble. K.
+
+Nungiwi. IV, 64. Trembling he. See above.
+
+Okwewi. I, 18. Wives. _Ochquewak_, women. Z.
+
+Okwisapi. III, 19 With wives or women of man. _Ochque_, woman; _ape_,
+man.
+
+Oligonunk. IV, 29. Hollow mountain over. _Wahlo_, a cavern _or_ a
+hollow between hills. _Oley_, in Berks county, Pa., the name of a
+Moravian settlement, is from this root.
+
+Olini. III, 18. The men _or_ people. From root _ni_, p. 101.
+
+Olumapi. IV, 23. Bundler of written sticks. See p. 161.
+
+Onowutok. V, 12. Prophet. _Owoatan_, to know. K.
+
+Opannek. III, 16. They went. From _aan_, to go, and perhaps with prefix
+_wab_ or _op_, east.
+
+Opekasit. IV, 47. Easterly looking. _Waopink_ or _opūnk_, opossum. From
+the root _wab_, white. See p. 43.
+
+Opeleken. I, 8. It looks bright. Root _wab_ or _op_. See last word.
+
+Otaliwako. V, 43. There snake _or_ Otalis (Cherokis).
+
+Otaliwi. V, 56. Cherokees of Mts.
+
+Ouken. III, 12. Fathers. _Ochwall_, his father. Zeis. _Gram_, p. 100.
+
+Owagan. I, 22, or Owagon, I, 7. Deeds, action. A verbal suffix. See p.
+101.
+
+Owak. I, 4. Much air or clouds. An error for _woak_, and. Comp. Zeis.
+_Spelling Book_, p. 122.
+
+Owanaku. I, 2. Foggy. _Awonn_. Z. _Auan_, N. J., fog.
+
+Owini. I, 12. First beings I, 16; II, 5, 9. Beings. Rafinesque says
+of this word, that it "may be analyzed _o-wi-ni_, 'such they men' or
+beings." It would seem to be a form of the substantive verb termination
+_wi_.
+
+Owinkwak. I, 10. First beings also. _Owini_, and _wak_, and.
+
+Paganchihilla. IV, 59. Great fulfiller. _Pachgihillan_, to break, break
+asunder. K.
+
+Pakimitzin. V, 49. Cranberry eating. _Pakihm_, cranberries; _mitzin_,
+to eat.
+
+Pallalogas. I, 22. Crime. _Pallalogosawagan_, crime, evil deed. Zeis.
+_Gram._, p. 103.
+
+Palliaal. III, 9. Go away. The same. Zeis. _Gram._, p. 243. An
+imperative; but not so used in the text.
+
+Pailihilla. IV, 56. Spoil and killing. From _pallilissin_, to do wrong.
+Zeis. _Gram._, p. 243.
+
+Palliton. II, 3. Fighting. II, 5. To destroy or spoil. II, 7. Much
+spoiling or destroying. _Palliton_, to do ill, to spoil. Zeis. _Gram._,
+p. 222.
+
+Pallitonep. IV, 44, 46. He war made. It is the imperfect of _palliton_,
+to despoil, fight.
+
+Pallitonepit. IV, 47. At the warfare. Preterit of the above.
+
+Palliwi. II, 16. Elsewhere. Ibid. Z.
+
+Palpal. II, 12. Come, come. _Palite_, when he comes. Z.
+
+Paniton. II, 15. Let it be. _Paliton_, to spoil, injure. Z.
+
+Pataman. II, 15. Praying. _Pataman_, to pray. K.
+
+Pawanami. V, 14. Rich water turtle. _Pawalessin_, to be rich.
+
+Pawasinep. III, 13. Rich was. _Pawa_, rich.
+
+Payat. I, 23. Coming. _Paan_, to come. Conjugated in Zeis. _Gram._, p.
+148. _Payat_, he who comes _or_ is coming. From the root _an_, to move.
+Cf. _Aan_.
+
+Payat-chik. I, 22. Coming them. See above.
+
+Payaking. III, 20. Coming at. See above.
+
+Payat payat. II, 12. Coming, coming. See above.
+
+Pechimin. III, 10. Thus escaping. _Pach-_, to separate, divide, to
+split asunder.
+
+Pehella. II, 7. Much water rushing. II, 10. Flood. See
+_Kschippehellen_.
+
+Peklinkwekin. V, 59. Sea looking. _Pek_, still water, lake, sea.
+
+Pekochilowan. V, 23. Near north. _Lowan_, north.
+
+Pemaholend. IV, 20. Constantly beloved. _Ahoala_, to love.
+
+Pemapaki. IV, 14. Lake land. Apparently for _menuppekink_, at the lake.
+
+Pematalli. V, 17. Constant those. _Talli_, there.
+
+Penauwelendamep. II, 5. Resolved. _Penauwelendam_, to consider about
+something. Z.
+
+Penkwihilen. II, 16. It is drying. _Penquihillen_, dried. K.
+
+Pepomahemen. V, 8. Navigator up. Doubtful.
+
+Petonep. II, 6. He brought. _Peton_, to bring. Z.
+
+Peyachik. III, 4. Comers. See _Payat_.
+
+Pikihil. III, 10. Is torn. _Pikihillen_, torn, rent in pieces. K.
+
+Pilwhalin. IV, 21. Holy goer. _Pilhik_, clean, pure.
+
+Pimikhasuwi. IV, 57. Stirring about he.
+
+Piskwilowan. V, 31. Against north. _Tipisqui_, against. Z. _Lowan_,
+north.
+
+Pitenumen. V, 39. Mistaken. _Pitenummen_, to make a mistake. Z.
+
+Pohoka. II, 7. Much go to hills. _Pokawachne_, creek between two hills.
+The word does not refer to hills, but to the division, cleft or valley
+between hills.
+
+Pokhapokhapek. III, 12. Gaping sea, _Pocqueu_, a muscle, clam. Z. An
+important article of food to the natives; _pek_, a lake or sea.
+
+Pokhakhopak. III, 17. At gap snake sea. See above.
+
+Pokwihil. III, 4. Divided or broken. III, 10. Is broken. _Poquihilleu_
+or _poquiecheu_, broken. K. The root is _pach_, to split, divide.
+
+Pomisinep. IV, 52. Went _or_ passed. _Pomsin_, to walk. K.
+
+Pommixin. II, 9, 10. Creeping. _Pommisgen_, to begin to walk;
+_pommixin_, to creep. K.
+
+Ponskan. III, 18. Much walking. _Pommauchsin_, to walk.
+
+Powa. III, 4. Rich, for _Pawa_, rich, etc. See p. 70. See words under
+_pawa_.
+
+Powako. I, 21. Priest snake. See above.
+
+Powatanep. IV, 39. Pontiff was. See above.
+
+Powatapi. III, 19. Priest manly. See above.
+
+Psakwiken. III, 1. Close together. _Psakquiechen_, close together. K.
+
+Pungelika. V, 31. Lynx well like (Eries). _Pongus_, sand fly. K.
+Doubtful.
+
+Pungusak. I, 15. Gnats. _Pongus_, sand fly, K.
+
+Sakelendam. IV, 47. Being sad. _Sakquelendam_, to be sad. K.
+
+Sakima. IV, 5. King. See p. 46.
+
+Sakimachik. IV, 26. See above.
+
+Sakimak. IV, 17. Kings. See above.
+
+Sakimakichwon. V, 33. With this great king. See above.
+
+Sakimalanop. IV, 33. King was made. See above.
+
+Sakimanep. IV, 8, 9, 15, 18. King was. See above. Preterite form.
+
+Saskwihanang. V, 24. Susquehanah (branchy R.) at. See p. 14.
+
+Sayewis. I, 3. First being. _Schawi_, immediately, directly. Z.
+
+Shabigaki. IV, 13. Shore land. This seems a more correct form than
+Heckewelder's _scheyichbi_. See p. 40.
+
+Shak. I, 14. But. _Schuk_, but.
+
+Shakagapewi. IV, 64. Just and upright he. _Schachachgapewi_, he is
+honest, righteous. K.
+
+Shakagapip. IV, 19. A just man he was. _Schachach_, straight; here used
+in a metaphorical sense for just.
+
+Shawaniwaen. IV, 12, 24. South he goes. _Shawano_, south.
+
+Shawanaki. IV, 13. South land. _Shawano_, south; _aki_, land. Zeis.
+gives _schawenneu_ for south.
+
+Shawanaking. V, 10. South land at. See above.
+
+Shawanapi. III, 19. Southern manly. _Shawano_, and _ape_, man.
+
+Shawaniluen. IV, 10. South he saying. _Shawano_, and _luen_, to say.
+
+Shawaniwak. IV, 59. South they go. _Shawano_, and _ewak_.
+
+Shawanipalat. V, 42. South warrior. _Shawano_, and _itapalat_.
+
+Shawanipekis. IV, 60. South of the lakes. _Shawano_, and _pek_, lake.
+
+Shawaniwi. III, 6. Southerlings. _Shawano_, with suffix _wi_.
+
+Shawanowi. V, 10. The Shawani. See above.
+
+Shawapama. IV, 17. South and east there. _Shawano_, _wapan_, east, and
+_ma_, there.
+
+Shawelendamep. II, 2. Become troubled. _Acquiwelendam_, to disquiet. Z.
+With intensive prefix _ksch_.
+
+Shawoken. III, 10. So far going. _Schewak_, weak?
+
+Shayabinitis. V, 57. Shore friend. See next words. _Nitis_, friend.
+
+Shayabian. V, 37. Shore (or Jersey) going. _Schejek_, a string of
+wampum. Z.
+
+Sheyabing. V, 51. At New Jersey _or_ shore. _Scheyichbi_, Indian name
+of New Jersey. (Heck., p. 51.) See p. 40.
+
+Shinaking. III, 20; IV, 1, 5. At fir-land. Chip. _jin-goh_, spruce fir.
+Bar. _Schind_, spruce. Z. _Aki_, land; _nk_, locative termination, "the
+place of spruce firs."
+
+Shingalan. II, 2. Hating. _Schingalan_, to hate somebody. K.
+
+Shingalusit. II, 2; V, 56. Foe, foes. _Schingalusit_, enemy, adversary.
+K.
+
+Shiwapi. IV, 27. Salt man. _Schwewak_, salt meat; _sikey_, salt.
+
+Showihilla. IV, 7. Weak. _Schawek_, weak.
+
+Shukand. I, 20. But then. _Schukund_, only, but then.
+
+Sili. III, 3. Cattle. _Sisili_, a buffalo. See note to verse.
+
+Sin. III, 4. To be. _Lissin_, to be _or_ do so.
+
+Sinako. V, 16. Strong snake. _Assin_, stone; _aki_, land.
+
+Sipakgamen. IV, 55. River over against. _Sipi_, river. See _Agamunk_.
+
+Sisilaki. IV, 14. Cattle land. _Sisiliamuus_, a buffalo, N. J.
+
+Sisilaking. IV, 29. Cattle land at. _Sisili_, buffalo; _aki_, land.
+
+Sittamaganat. V, 2. Path leader. Pipe-bearer. See note to IV, 2.
+
+Sitwahikho. II, 16. Path of cave. _Tschitqui_, silent;
+_tschitquihillewak_, they are silent. Z.
+
+Slangelendam. IV, 31. Disliking. _Skattelendam_, to loathe, to hate.
+
+Sohalawak. I, 4, 5, 6, 14, 15; IV, 23. He causes them. See note.
+
+Sohalgol. IV, 25. He causes it. See last word.
+
+Taquachi. IV, 24. Shiverer with cold. _Tachquatten_, frozen. K.
+
+Takauwesit. III, 5. The best. _Tach_, together, to tie, etc. Hence
+united, harmonious.
+
+Talamatan. IV, 54, 61, 63, 64. Hurons. See p. 16.
+
+Talamatanitis. IV, 61. Huron friends. See _Lamatanitis_.
+
+Talegachukang. V, 19. Allegheny Mts going. Doubtful.
+
+Talegaking. V, 1. Talega land at. See p. 230.
+
+Taleganah. V, 14. Talega R, at. See p. 230.
+
+Talegawik. IV, 56. Talega they. See p. 230.
+
+Talegawil. IV, 52. Talega head _or_ emperor. See p. 230. _Wil_, head.
+
+Talegawunkik. V, 45. Talegas west visitor. See p. 230. _Wunken_, west;
+_kiwiken_, to visit.
+
+Talligewi. IV, 50. Talegas _or_ there found. See p. 229.
+
+Tamaganat. IV, 55. Leader. _Gelelemend_ = the leader. Heck. _Ind.
+Names_, p. 392. See note to IV, 2.
+
+Tamaganena. V, 2. Chieftain such _or_ Beaver leader. Pipe-bearer. See
+note to IV, 2.
+
+Tamakwapi. III, 19. Beaver manly. _Tamaque_. Camp. _Ktemaque_. Zeis. A
+beaver. Mohegan, _amuchke_, Schmick.
+
+Tamakwi. IV, 12. Beaver he. See last word.
+
+Tamenend. IV, 35; Tamanend, V, 32. Affable (beaver like). _Temenend_,
+affable. Heck.
+
+Tankawun. V, 9. Little cloud. _Tangelensuwi_, modest, humble;
+_tangitti_, small.
+
+Tapitawi. II, 14. Altogether. _Tachguiwi_, together. Z.
+
+Tashawinso. V, 51. At leisure gatherer.
+
+Tasukamend. IV, 19. Never black _or_ bad. _Ta_, not, _suckeu_, black. Z.
+
+Tatalli. II, 10. Which way _or_ shall there. _Tatalli_, whitherwards. K.
+
+Tawanitip. V, 49. Ottawas made friends; _nitis_, friend.
+
+Tellen. IV, 17. Ten.
+
+Tellenchen kittapakki. III, 18. 10,000.
+
+Tenche kentit. IV, 58. Opening path. _Tenk_, _titit_, little. K.
+Doubtful.
+
+Tendki. III, 8. Being there. _Tindey_, fire. Z. _Tenden_, _Min_.;
+_yawagan tendki_, the cabin-fires.
+
+Tenk wonwi. IV, 27, 30. Dry-he. _Teng_- or _tenk_- = little. K.
+
+Thupin. III, 2. It is cold. _Teu_, it is cold. K.
+
+Tihill. III, 3. Coolness. _Tillihan_, it is cool. K.
+
+Topan. III, 2. It freezes. _Tepan_, white frost.
+
+Topanpek. III, 16. Frozen sea. _Tepan_, and; _pek_, lake.
+
+Towakon. IV, 46. Towako. V, 16. Father snake. _Tawa_ and _aki_, the
+Ottawas or Twightees. See note to V, 16.
+
+Tsehepicken. IV, 49. Separated. _Tschetschpiechen_, to separate. K.
+
+Tulagishatten. II, 9. At Tula he is ready. _Tulpe_, turtle;
+_gischatten_, it is ready, done, finished.
+
+Tulamokom. II, 13. A turtle's grandfather. _Tulpe_, turtle. See _Mokom_.
+
+Tulapewi. II, 14. Turtle there. _Tulpe_, a water turtle. K.
+
+Tulapewini. III, 1. Turtle being. See above.
+
+Tulapima. II, 14. Turtle there. _Tulpe_, and _ma_, there.
+
+Tulapin. II, 10. Turtle-back. _Tulpe_, turtle.
+
+Tulapit. II, 8. At Tula or turtle land. _Tulpe_, and _epit_, q. v.
+
+Tulapiwi. III, 7. The turtling. _Tulpe_, and suffix _wi_.
+
+Tulpenaki. III, 7. Turtle country. _Tulpe_, and _aki_, land.
+
+Tulpewi. II, 15. Turtle he. See above. _Tulapewi_.
+
+Tulpewik. I, 13. Turtles. See above.
+
+Tumaskan. IV, 42. Wolf strong. _Temmeu_, wolf, Z.
+
+Tumewand. V, 29. The wolfers (mohican). _Temmeu_, wolf, _anit_ = the
+wolf god, or magician.
+
+Tumewapi. III, 19. Wolf manly. _Temmeu_, and _ape_ man; a _nomen
+gentile_.
+
+Uchewak. I, 15. Flies. _Utschewak_, flies. Z.
+
+Unamini. V, 52. Turtle tribe. See p. 36.
+
+Unchihillen. V, 39. Coming from somewhere. _Untschihilleu_ it comes
+from somewhere rapidly, to flow out.
+
+Wagan. II, 16. Action. See _Owagan_.
+
+Wak. I, 2. And. Id.
+
+Wakaholend. IV, 33. Loving, beloved. _Ahoalan_, to love. _Woakaholend_.
+Heck. _Ind. Names_, p. 395.
+
+Wakon. I, 21. Snake god. _Wachunk_, high (Min.) Perhaps a form of
+_akiuk_, earthward.
+
+Wallama. IV, 40. Painted. See p. 161.
+
+Wallamolumin. V, 5. Painted-booking. See p. 161.
+
+Wangomend. V, 55. Saluted. Id. Heck. _Ind. Names_, p. 395.
+
+Wapachikis. V. 57. White crab. _Woapeu_, white. Z. The root _wab, wap_,
+or _op_, white, light, the east, etc., occurs in numerous words.
+
+Wapagumoshki. V, 44. White otter. See above.
+
+Wapagishik. IV, 48. East sun or sunrise. _Wap_, and _gischuch_.
+
+Wapagokhos. IV, 8. White owl. _Wap_, and _gokhos_, owl. Z.
+
+Wapahacki. V, 37. White body. _Wap_, and _hackey_, body.
+
+Wapahoning. V, 11. White Lick at. _Wap_, and _mahoning_. Z. At the deer
+lick.
+
+Wapakisinep. V, 21. East land was. _Wap_, and _aki_, land, with
+preterit suffix.
+
+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).
+
+
+
+
+INDEX OF AUTHORS
+
+(_The principal references are in full-faced type._)
+
+  Abbott, C. C., 44, 52, 57, 69.
+  Adair, J., 61.
+  Alsop, G., 14.
+  Anthony, A., 156, 161, 219.
+  Aupaumut, H., 18, 20, 23, 45, 113.
+
+  Baraga, J., 35, 59, 62.
+  Barton, B. S., 146.
+  Beach, W. W., 115, 125.
+  Beatty, C., 23, 47, 69, 138.
+  Bozman, J., 15, 23, 29.
+  Brainerd, D., 46, 62, 65, 127, 137.
+  Brickell, J., 64.
+  Brunner, D. F., 52, 57.
+
+  Campanius, T., 66, =75=, 96, 116, 126, 131.
+  Clark, W. P., 152.
+  Copway, G., 61, 160, 219.
+  Cummings, A., 87.
+  Cuoq, F. H., 71, 105.
+
+  Darlington, W., 50.
+  Darwin, C., 140.
+  De Laet, 31.
+  Dencke, C. F., 84.
+  Denny, E., 86, 94.
+  Donkers, J., 132.
+  Drake, S. G., 163.
+  Duponceau, P. S., 77, 102,  121, 155.
+  Durant, M., 122.
+
+  Eager, 36.
+  Ettwein, J., 14, 18, 47, 51, =83=, 132, 229, etc.
+  Evelin, R., 41.
+
+  Fast, C., 125.
+  Fleet, H., 27.
+  Force, M. J., 29, 31.
+  Foulke, W. P., 116.
+
+  Gallatin, A., 31, 112, 120.
+  Gray, A., 149, 155.
+  Grube, B. A., 83, 256.
+  Guss, N. L., 14.
+
+  Haldeman, S. S., 150, 162.
+  Hale, H., 12, 17, 18, 36, 95, 112, 156.
+  Hammond, W. A., 110.
+  Harrison, W. H., 64, 112.
+  Haven, S. F., 150.
+  Haywood, J., 17.
+  Heckewelder, J., 15-16, 18, 20-23, 30, 35, 43, 78, 92, 128,
+                   136, 140, 146, 219, etc.
+  Hendricks, Capt., 21.
+  Henry, M. J., 37, 45, =86=.
+  Hoffman, W. J., 152.
+  Holland, F. R., 85.
+  Hough, 125, 229.
+  Howse, J., 13, 94, 98, 103, 105.
+
+  James, E., 61, 152.
+  Jogues, I., 225.
+  Jones, D., 60.
+  Jones, P., 16.
+  Johnston, J., 26, 30, 125, 145.
+
+  Kalm, P., 46, 50, 52.
+  Kampman, Rev., 28, 84.
+
+  Lacombe, A., 12, 26, 43, 103, etc.
+  Lawson, J., 61.
+  Lindstrom, 131.
+  Long, J., 20.
+  Loskiel, G. H., 18, 29, 47, 70, 91, 137, 229, etc.
+  Luckenbach, A., 85.
+
+  McCoy, I., 125.
+  McKenney, T. L., 224.
+  Mallery, G., 152.
+  Martin, H., 54.
+  Maurault, J. A., 256.
+  Mayer, B., 162.
+  Meeker, J., 87.
+  Mezzofanti, Cardinal, 108.
+  Morgan, L. H., 12, 19, 21, 34, 40, 47, 93.
+  Morse, J., 31, 113, 145.
+  Murray, W. V., 24.
+
+  Neill, E. D., 27.
+
+  Occum, S., 67, 70.
+
+  Peale, F., 51.
+  Peet, S. D., 124.
+  Penn, Wm., 58, 75, 122.
+  Petitot, E., 256.
+  Pickering, J., 94.
+  Porter, T. C., 57.
+  Proud, R., 20, 37, 45.
+
+  Rafinesque, C. S., =148=, etc.
+  Rasles, S., 60, 94, etc.
+  Reichel, W. C., 22.
+  Richardson, J., 58.
+  Roth, J., =78=.
+  Ruttenber, E. M., 20, 21, 36, 42, 55, 116, 119.
+
+  Schmick, J. J., 22.
+  Schoolcraft, H. R., 20, 58, 62, 87, 109, 133, 160, 129, etc.
+  Schweinitz, E. de, 25, 62, 129, etc.
+  Scull, N., 36.
+  Shea, J. G., 14, 231.
+  Silliman, B., 155.
+  Sluyter, Peter, 132.
+  Smith, G., 38.
+  Smith, J., 23, 26, 114.
+  Smith, S., 37.
+  Squier, E. G., 163, 167, 219, etc.
+  Stiles, Pres., 35.
+  Strachey, W., 67.
+
+  Tanner, J., 152, 160, 219.
+  Thomas, C., 17.
+  Thomas, G., 54, =75=, 91, 96.
+  Thompson, C., 48, 115, 121.
+  Tobias, G., 87, 88.
+  Trumbull, J. H., 20, 30, 33, 46, 49, 71,
+                   74, 90, 97, 105, 219, etc.
+  Tryon, G. W., 150.
+
+  Van der Donck, 44, 51, 136.
+  Vincent, F., 60.
+
+  Ward, Dr., 153-4.
+  Wassenaer, 55, 72.
+  Watson, J.,
+  Weiser, Conrad, 60, 123.
+  Whipple, Lt., 87, 96.
+  White, A., 27, 28.
+  Wied, Prince of, 55.
+  Williams, R., 30, 55, 61, 94.
+
+  Young, T., 38, 63.
+
+  Zeisberger, 35, 55, 62, 69, =76=, 105,
+              113, 129, 134, etc.
+
+
+
+
+INDEX OF SUBJECTS
+
+(_The principal references are in full-faced type_.)
+
+  Abnaki, 11, 19.
+   derivation of name, 256.
+  Age of Gold, 135, 222.
+  Agozhagauta, 14, 255.
+    derivation of, 255
+  Algonkins, location, 9.
+    dialects, 11, 89, 93.
+    dialects, traits of, 89.
+    myths, 67, 130, 164, 167.
+    legends, 145.
+    eastern origin of, 14, 145, 256.
+  Allemœbi, chief, 123.
+  Alligewi, 141-2, 229-31.
+  Alleghany, derivation, 229-31.
+  Alternating consonants, 94.
+  Andastes, 14.
+  Arms, native, 53.
+  Assigunaik, 228.
+  Assiwikales, 32.
+  Auquitsaukon, 35.
+
+  Bear, Naked, legend of, 146.
+  Blackfeet, 9, 49, 130.
+  Bones, preservation of, 25, 54.
+  Book, Lenape word for, 59.
+  Brandywine creek, Indians on, 48.
+  Brant, Joseph, 122.
+  Brush nets, 53.
+  Buffalo, the, 226.
+
+  Cachnawayes, 26.
+  Canai. See _Conoys_.
+  Canassatego, 15, 114, 121.
+  Canaways. See _Conoys_.
+  Cantico, derivation, 73.
+  Cape May, tribes at, 41.
+  Cardinal Points, the, 67.
+  Carolina, tribes from, 25, 31, 32.
+  Catawbas, 31.
+  Cherokees, 13, =16=, 166, 230.
+  Chesapeake Bay, Indians on, 15, 23-5.
+  Chicomoztoc, 139.
+  Chihohockies, 37.
+  Chiholacki, the, 20, 37.
+  Chilicothe, 30.
+  Chipeways, 9, 56, 62, 113, 130-1, 151-2, 222.
+  Christina Creek, 15.
+  Civility, chief, 48.
+  Cohongorontas, 15.
+  Condolence, custom of, 18.
+  Conestoga Creek, 15.
+  Conestogas, 14.
+  Confederacy, Algonkin, 19.
+  Conoys, =25=.
+  Conoy town, 29.
+  Copper, use of, 50, 52.
+  Cree dialect, 10, 12, 98.
+  Crees, 9.
+  Crosweeksung, _or_ Crosswicks, 45.
+
+  Dance, sacred, 73.
+  Deed, First Indian, 120.
+  Delamattenos, 16. See _Talamatans_ and _Hurons_.
+  Delawares. See _Lenape_.
+  Deluge, Myth of, 134, 167.
+  Dialects of the Lenni Lenape, 91.
+  Dogs, 54.
+  Dreams, belief in, 70.
+  Dyes, use of, 53.
+
+  Eastlanders, 19.
+  Eries, 13.
+  Ermomex, 42.
+  Eskimos, 70, 232.
+
+  Fairfield, founding of, 124.
+  Fire worship, 65, 73.
+  Fish River, 229.
+  Five Nations. See _Iroquois_.
+  "Four Sticks," the, 152.
+  Four winds as deities, 65, 67.
+  Foxes, tribe, 11, 113.
+  Friends, their relations to the Indians, 63, 126.
+  Frog Indians, 44.
+
+  Ganawese. See _Conoys_.
+  Gekelemukpechunk, town, 123.
+  Gesture-speech, native, 152.
+  Glus-kap, Micmac god, 130.
+  Gnadenhütten, 124-5, 128.
+  Gollitchy, chief, 118.
+  Gookin, Governor, 118.
+  Gordon, Governor, 119.
+  Grave Creek Mounds, 17.
+  Grandfathers, Delawares as, 23, 113.
+  Grandfathers, Fire as, 65, 73.
+  Guaranis, the, 70.
+
+  Hare, the Great, 66.
+  Head, idols of, 68.
+  Heart, symbolic meaning of, 71.
+  Hieroglyphics, native, 57.
+  Hithquoquean, chief, 117.
+  Hurons, 13, =16=, 144, 165, 168, 231.
+
+  Idols, 68.
+  Indian corn. See _Maize_.
+  Indian paths, the, 45.
+  Inscribed stones, 57.
+  Interments, 54.
+  Iroquois, location, 13.
+    history, 110, 114, 120.
+
+  Kanawha, derivation, 26.
+  Kanawhas. See _Conoys_.
+  Kansas, Delawares in, 126.
+  Kikeron, 132-3.
+  Kittawa-Cherokees, 16.
+  Koquethagachton, chief. See _White Eyes_.
+  Kuscarawocks, 23.
+
+  Lenape, the, =33=.
+    myths of, 130.
+  Lenape dialects, 91, sqq.
+    prefixes, 99.
+    grammatical structure, 105.
+    derivation, 33.
+  Light, worship of, 65, 130, 132.
+  Long Island, Indians of, 67, 70.
+  Long Walk, the, 115, 128.
+
+  Machtoga, a festival, 73.
+  Macocks, 38.
+  Mahicanni. See _Mohegans_.
+  Maize, native name of, 48.
+    origin of, 228.
+  Manabozho, See _Michabo_.
+  Manito, derivation of, 219.
+  Mantes, 42, =44=.
+  Manufactures, 51.
+  Marcus Hook, derivation, 39.
+  Masco, chief, 145.
+  Meday worship, 71.
+  Medicine men, 71, 135.
+    rattle, 135.
+    lodge, 71.
+  Mengwe, derivation, 14, 116, 141.
+  Mesukkummegokwa, 222.
+  Miamis, 9, 144, 146.
+  Michabo, 130, 167.
+  Micmacs, 10, 48, 130.
+  Milky Way, myth of, 70.
+  Mingo, 15, 116, 118.
+  Mingo Creek, 15.
+  Minisink. See _Minsi_.
+  Minquas, 14.
+  Minsi, 19, 36, 114, 116-7, 122.
+    dialect, 92.
+  Mission Delaware dialect, 97.
+  Mohegan dialect, 22, 93.
+  Mohegans, 19, =20=, 165.
+    myths of, 136, 139.
+  Monsey. See _Minsi_.
+  Montauk Indians, 67.
+  Mounds, building of, 17, 51.
+    builders, 231.
+  Munsees. See _Minsi_,
+  Myths of Lenapes, 130.
+
+  Namaes sipu, 141, 143.
+  Nanabozho, 130-1, 166, 224.
+  Nanticoke dialect, 24.
+  Nanticokes, =22=, 145.
+    traditions of, 139.
+  Narraticons, 42.
+  Neobagun, the, 151-2.
+  Neutral Nation, 13.
+  New Albion, 41.
+  New Jersey Lenape, =40=, 127, 256.
+  New Jersey Lenape, their dialect, 46, 93, 95.
+  Ninniwas, 151.
+  Nottoways, 13.
+
+  Obviative, in Lenape, 107.
+  Ohio, Delawares in, 124-5.
+  Okahokis, 38.
+  Old Sack, 25
+  OLUM, derivation of, 153.
+  Onas, name of Penn, derivation, 95.
+  Onondagas, 117.
+  Opings, 21, 42.
+  Opossum, the, 43.
+  Opuhnarke, the, 19.
+  Osages, 151, 161.
+  Ossuaries, 23, 54.
+  Otayachgo, tribe, 22.
+  Ottawas, 113, 122, 140, 145, 232.
+
+  Paint, word for, 60.
+  Paints, use of, 53.
+  Paint Creek, 60.
+  Palisades, 51.
+  Pascatoway, derivation, 26.
+  Pascatoways, 15, =26=, 47.
+  Passive voice, in American languages, 108.
+  Peace-belt, the, 47, 114.
+  Peace chiefs, 47.
+  Penn, Wm., 75, 116, 122, 127.
+    his Indian name, 95.
+    his treaties, 120.
+  Pequods, 30.
+  Pictographs, 56.
+  Pipes, 40, 118.
+  Piquas, 29.
+  Piscatoways. See _Pascatoways_.
+  Playwickey, derivation, 39.
+  Pohhegan, the, 35.
+  Pomptons, 42-3.
+  Potomac, Indians near, 25, 67.
+    Iroquois name of, 15.
+  Pottawatomies, 11, 113.
+  Pottery, native, 51.
+  Powwow, derivation, 70, 227.
+  Priests, native, 70.
+  Pueblo Indians, 110.
+
+  Record Sticks, 59.
+  RED SCORE, the, 161.
+
+  Sachem, derivation, 46.
+  Sacs _or_ Sauks, 11, 113.
+  Safe Harbor, inscription, 57.
+  Sanhicans, 43.
+  Sapoonies, the, 31.
+  Scheyichbi, 40, 143.
+  Scythians, disease of, 110.
+  Senecas, 117, 121.
+  Serpent worship, 71-2, 167, 222, 231.
+  Seven, as a sacred number, 139.
+  Shamokin, 29, 115, 123.
+  Shawnees, =29=, 39, 113, 119, 145, 219.
+    sacred song of, 145, note.
+  Shekomeko, 128.
+  Sign-language, native, 152.
+  Snake, the Great, 71, 167.
+  Snake people, the, 165, 227, 231.
+    land, the, 167, 231.
+    water, 136.
+  Soap-stone, use of, 52.
+  Soul, doctrine of, 69.
+  Spears, use of, 53.
+  Stars, knowledge of, 55.
+  Stockbridge Indians, 45, 113.
+  Sun worship, 65.
+  Susquehanna, derivation of, 14.
+    lands, 120.
+  Susquehannocks, =13=, 53, 116, 121.
+
+  Tadirighrones, 31.
+  Talamatans, 165, 168, 231.
+  Talega, the, 165-6.
+  Talligewi, 141-2, 229, 231.
+  Tamany, 41, 117, 229.
+  Tatemy, Moses, 128.
+  Taurus, constellation of, 55.
+  Tawatawas, 146.
+  Taway _or_ Tawas, 232.
+  Tedpachxit, chief, 124-5.
+  Tedyuscung, 33, 40.
+  Thahutoolent, chief, 125.
+  Thousand Isles, the, 165.
+  Tiawoo, the, 22.
+  Time, computation of, 55.
+  Tobacco, name and culture, 49, 228.
+  Tockwhoghs, 23.
+  Tollan, 225.
+  Totemic animals, the, 39, 68.
+    marks, 39, 57.
+  Towanda, derivation,23.
+  Tsalaki, 166, 230.
+  Tula, 225.
+  Turkey River = Ohio, 39.
+  Turkey sub-tribe. See _Unalachtgos._
+  Turtle, symbol of, 132-5.
+  Turtle sub tribe. See _Unamis_,
+  Twelve, a sacred number, 73.
+  Twightees, 146, 232.
+
+  Unalachtgo, derivation, 36.
+  Unalachtgos, 37.
+  Unami, derivation, 36.
+      dialect, 79-80, 91.
+  Unamis, 37.
+
+  Virgin-mother, myth of, 131.
+  Vowel change in Lenape, 107.
+
+  WALAM, derivation, 60, 104, 161.
+  WALAM OLUM.
+      evidences of its authenticity, 67, 89, 155-8, 225.
+      history of, 151.
+      phonetic system, 159.
+      metrical form, 159.
+      pictographic system, 160.
+      MS. of, 162.
+      synopsis of, 164.
+  Wallamünk, 53, 60.
+  Wampanos, 21, 128.
+  Wampum belts, 47, 138.
+  Wapanachki, the, =19=.
+  Wapemmskmk, town, 124.
+  Wapings, 21, 24, 128.
+  Wappingers, the, 20.
+  War captains, 47.
+  Water god, the, 222.
+  Wendats. See _Hurons._
+  We-shellaqua, 219-20.
+  White Eyes, chief, 58, 121, 123.
+  White River, the, 124, 144, 153.
+  Winicaco, 24.
+  Wingenund, chief, 58.
+  Wiwash, the, 25.
+  Women, the Lenape as, 109.
+  Wonameys, 36.
+  Wolf sub-tribe. See _Minsis_.
+  Wyandots, 13, =16=, 231.
+
+  Year, the native, 55.
+
+  Zanzendorf, Count, 128.
+
+
+
+
+            LIBRARY
+             --OF--
+  ABORIGINAL AMERICAN LITERATURE,
+   GENERAL EDITOR AND PUBLISHER:
+         D. G. BRINTON, M.D.
+
+The aim of this series of publications is to put within the reach of
+scholars authentic materials for the study of the languages and culture
+of the native races of America. Each work is the production of the
+native mind, and is printed in the original tongue, with a translation
+and notes, and only such are selected as have some intrinsic historical
+or ethnological importance. The volumes of the series are sold
+separately, at the prices named.
+
+
+_NOW READY._
+
+
+No. I. THE CHRONICLES OF THE MAYAS.
+
+Edited by DANIEL G. BRINTON, M.D. 279 pages. Cloth, uncut, $5.00.
+($3.00 when a complete set is ordered.)
+
+    This volume contains five brief chronicles in the Maya language
+   of Yucatan, written shortly after the Conquest, and carrying the
+   history of that people back many centuries. To these is added a
+   history of the Conquest, written in his native tongue, by a Maya
+   Chief, in 1562. The texts are preceded by an introduction on the
+   history of the Mayas; their language, calendar, numeral system,
+   etc.; and a vocabulary is added at the close.
+
+
+No. II. THE IROQUOIS BOOK OF RITES.
+
+Edited by HORATIO HALE. 222 pages. Cloth, uncut, $3.00.
+
+    This work contains, in the Mohawk and Onondaga languages, the
+   speeches, songs and rituals with which a deceased chief was
+   lamented and his successor installed in office. It may be
+   said to throw a distinct light on the authentic history of
+   Northern America to a period fifty years earlier than the era of
+   Columbus. The Introduction treats of the ethnology and history
+   of the Huron-Iroquois. A map, notes and a glossary complete the
+   work.
+
+
+No. III. THE COMEDY-BALLET OF GÜEGÜENCE.
+
+Edited by DANIEL G. BRINTON, M.D. 146 pages. Cloth, uncut, $2.50.
+
+    A curious and unique specimen of the native comic dances,
+   with dialogues, called _bailes_, formerly common in Central
+   America. It is in the mixed Nahuatl-Spanish jargon of Nicaragua,
+   and shows distinctive features of native authorship. The
+   Introduction treats of the ethnology of Nicaragua, and the local
+   dialects, musical instruments, and dramatic representations. A
+   map and a number of illustrations are added.
+
+
+No. IV. A MIGRATION LEGEND OF THE CREEK INDIANS.
+
+By A. S. GATSCHET. 251 pages. Cloth, uncut, $3.00.
+
+    This learned work offers a complete survey of the ethnology of
+   the native tribes of the Gulf States. The strange myth or legend
+   told to Gov. Oglethorpe, in 1732, by the Creeks, is given in the
+   original, with an Introduction and Commentary.
+
+
+No. V. THE LENÂPÉ AND THEIR LEGENDS.
+
+By Dr. DANIEL G. BRINTON. Cloth, uncut, $3.00.
+
+    Contains the complete text and symbols, 184 in number, of the
+   WALAM OLUM or RED SCORE of the Delaware Indians, with the full
+   original text, and a new translation, notes and vocabulary.
+   A lengthy introduction treats of the Lenâpé or Delawares,
+   their history, customs, myths, language, etc., with numerous
+   references to other tribes of the great Algonkin stock.
+
+
+_IN PREPARATION_:
+
+   =THE ANNALS OF THE CAKCHIQUELS.= By Francisco Arana Ernantez
+   Xahila. With a translation and notes by Dr. D. G. Brinton.
+
+   =ABORIGINAL AMERICAN ANTHOLOGY.= Chiefly original material,
+   furnished by various collaborators.
+
+
+
+
+
+
+End of Project Gutenberg's The Lenâpé and their Legends, by Daniel G. Brinton
+
+*** END OF THE PROJECT GUTENBERG EBOOK 46422 ***
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-Title: The Lenâpé and their Legends

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-Author: Daniel G. Brinton

-

-Release Date: July 26, 2014 [EBook #46422]

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-</pre>

-

-<div id="cover-image" class="figcenter">

-<img src="images/cover_image.jpg" alt="Cover" width="500" height="798" />

-</div>

-<hr class="full" />

-

-<p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p>

-<p class="f150"><b>LIBRARY</b></p>

-<p class="f90"><b>OF</b></p>

-<p class="f150"><b>ABORIGINAL AMERICAN<br />LITERATURE.</b></p>

-

-<p class="f120 space-above3 space-below3"><b>No. V.</b></p>

-

-<p class="f90"><b>EDITED BY</b></p>

-<p class="f120"><b>D. G. BRINTON, M.D.</b></p>

-<hr class="r5" />

-<p class="f120"><b>PHILADELPHIA</b></p>

-<p class="f90"><b>1885</b></p>

-

-<p><span class="pagenum"><a name="Page_ii" id="Page_ii">[Pg ii]</a></span></p>

-<hr class="full" />

-<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p>

-

-<h1 class="space-above2 space-below2">

-THE LENÂPÉ<br /><small>AND</small><br />THEIR LEGENDS;</h1>

-

-<p class="f150"><b>WITH THE COMPLETE TEXT AND SYMBOLS</b></p>

-<p class="f90"><b>OF THE</b></p>

-<p class="f150"><b>WALAM OLUM,</b></p>

-

-<p class="f90 space-above2 space-below2">

-<b>A NEW TRANSLATION, AND AN INQUIRY INTO ITS AUTHENTICITY.</b></p>

-

-<p class="f90"><b>BY</b></p>

-<p class="f90 space-below2"><b>DANIEL G. BRINTON, A.M., M.D.,</b></p>

-

-<p class="f90 space-above2"><b>PROFESSOR OF ETHNOLOGY AND ARCHÆOLOGY AT THE</b></p>

-<p class="f90 space-below1"><b>ACADEMY OF NATURAL SCIENCES, PHILADELPHIA.</b></p>

-

-<div class="blockquot">

-

-<p class="indent blockquot">President of the Numismatic and Antiquarian; Society

-of Philadelphia; Member of the American Philosophical Society, the American

-Antiquarian Society, the Pennsylvania Historical Society, etc.; Membre de la

-Société Royale des Antiquaires du Nord; Délégné Général de

-l'Institution Ethnographique; Vice-President du Congrés International

-des Americanistes; Corresponding Member of the Anthropological

-Society of Washington, etc.</p></div>

-

-<p class="f90 space-above2"><b>D. G. BRINTON.</b></p>

-<p class="f120"><b>PHILADELPHIA.</b></p>

-<p class="f90 space-below3"><b>1885.</b></p>

-

-<p><span class="pagenum"><a name="Page_iv" id="Page_iv">[Pg iv]</a></span></p>

-<hr class="chap" />

-<p class="center">Entered according to Act of Congress, in the year 1885, by<br />D. G. BRINTON,<br />

-In the Office of the Librarian of Congress. All rights reserved.</p>

-<hr class="chap" />

-<p><span class="pagenum"><a name="Page_v" id="Page_v">[Pg v]</a></span></p>

-

-<p class="transnote">

-Transcriber's Notes:<br />

-&emsp;Obvious misspellings and omissions were corrected.<br />

-&emsp;Uncertain misspellings or ancient words were not corrected.<br />

-&emsp;Missing periods were inserted where obvious.<br />

-&emsp;The use of the digit 8 to represent a 'whistled' letter w has been<br />

-&emsp;&emsp;retained as in the original.</p>

-

-<hr class="chap" />

-

-<h2 class="space-above2">PREFACE.</h2>

-

-<p class="indent">In the present volume I have grouped a series of ethnological

-studies of the Indians of Eastern Pennsylvania, New

-Jersey and Maryland, around what is asserted to be one of

-the most curious records of ancient American history.</p>

-

-<p class="indent">For a long time this record&mdash;the

-<span class="smcap">Walam Olum</span>, or Red

-Score&mdash;was supposed to have been lost. Having obtained

-the original text complete about a year ago, I printed a few

-copies and sent them to several educated native Delawares

-with a request for aid in its translation and opinions on its

-authenticity. The results will be found in the following pages.</p>

-

-<p class="indent">The interest in the subject thus excited prompted

-me to a general review of our knowledge of the Lenape or Delawares,

-their history and traditions, their language and customs.

-This disclosed the existence of a number of MSS. not

-mentioned in bibliographies, some in the first rank of importance,

-especially in the field of linguistics. Of these I

-have made free use.</p>

-

-<p class="indent">In the course of these studies I have received

-suggestions and assistance from a number of obliging friends, among

-whom I would mention the native Delawares, the Rev. Albert

-Anthony, and the Rev. John Kilbuck; Mr. Horatio Hale

-and the Right Rev. E. de Schweinitz; Dr. J. Hammond

-Trambull, Prof. A. M. Elliott and Gen. John Mason Brown.

-<span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></p>

-

-<p class="indent">Not without hesitation do I send forth this volume

-to the learned world. Regarded as an authentic memorial, the

-original text of the <span class="smcap">Walam Olum</span>

-will require a more accurate

-rendering than I have been able to give it; while the

-possibility that a more searching criticism will demonstrate

-it to have been a fabrication may condemn as labor lost the

-pains that I have bestowed upon it. Yet even in the latter

-case my work will not have been in vain. There is, I trust,

-sufficient in the volume to justify its appearance, apart from

-the Red Score; and the latter, by means of this complete

-presentation, can now be assigned its true position in American

-archaeology, whatever that may be.

-<span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p>

-<hr class="full" />

-<p class="f150 space-above3"><b>CONTENTS.</b></p>

-<hr class="r5" />

-<table border="0" cellspacing="2" summary="TOC" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdr"><span class="smcap"><b>PAGE</b></span></td>

-    </tr><tr>

-      <td class="tdl">CHAPTER I.&mdash;§ 1. <span class="smcap">The Algonkin Stock</span></td>

-      <td class="tdr"><a href="#Page_9">&nbsp;&nbsp;9</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;Scheme of its Dialects.&mdash;Probable Primitive Location.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl"><span class="m-left_65">§ 2. <span class="smcap">The Iroquis Stock</span></span></td>

-      <td class="tdr"><a href="#Page_13">&nbsp;13</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;The Susquehannocks&mdash;The Hurons&mdash;The Cherokees.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER II.&mdash;<span class="smcap">The Wapanachki or Eastern Algonkin Confederacy</span></td>

-      <td class="tdr"><br /><a href="#Page_19">&nbsp;19</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;The Confederated Tribes&mdash;The Mohegans&mdash;The Nanticokes.&mdash;The Conoys.<br />

-                      &emsp;&mdash;The Shawnees.&mdash;The Saponies.&mdash;The Assiwikalees.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER III.&mdash;<span class="smcap">The Lenape or Delawares</span></td>

-      <td class="tdr"><br /><a href="#Page_33">&nbsp;33</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;Derivation of the Name Lenape.&mdash;The Three Sub-Tribes:<br />&emsp;

-the Minsi or Wolf, the Unami or Turtle, and the Unalachtgo<br />&emsp;

-or Turkey Tribes.&mdash;Their Totems.&mdash;The New Jersey Tribes:<br />&emsp;

-the Wapings, Sanhicans and Mantas.&mdash;Political Constitution<br />&emsp;

-of the Lenape.&mdash;Vegetable Food Resources.&mdash;Domestic<br />&emsp;

-Architecture.&mdash;Manufactures.&mdash;Paints and Dyes.&mdash;Dogs.&mdash;<br />&emsp;

-Interments.&mdash;Computation of Time.&mdash;Picture Writing.&mdash;<br />&emsp;

-Record Sticks.&mdash;Moral and Mental Character.&mdash;Religious<br />&emsp;

-Belief.&mdash;Doctrine of the Soul.&mdash;The Native Priests.&mdash;<br />&emsp;

-Religious Ceremonies.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER IV.&mdash;<span class="smcap">The Literature and Language of the Lenape</span></td>

-      <td class="tdr"><br /><a href="#Page_74">&nbsp;74</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;§ 1. Literature of the Lenape Tongue.&mdash;<br />

-                      &emsp;&emsp;&emsp;Campanius; Penn; Thomas; Zeisberger; Heckewelder;<br />

-                      &emsp;&emsp;&emsp;Roth; Ettwem; Grube; Dencke; Luckenbach; Henry;<br />

-                      &emsp;&emsp;&emsp;Vocabularies; a Native Letter.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl">&emsp;§ 2. General Remarks on the Lenape.<br />

-                      &emsp;§ 3. Dialects of the Lenape.<br />

-                      &emsp;§ 4. Special Structure of the Lenape.&mdash;The Root and the Theme;<br />

-                      &emsp;&emsp;&emsp;Prefixes; Suffixes; Derivatives; Grammatical Notes.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER V.&mdash;<span class="smcap">Historical Sketches of the Lenape</span></td>

-      <td class="tdr"><br /><a href="#Page_109">109</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;§ 1. The Lenape as "Women."<br />

-                      &emsp;§ 2. Recent Migrations of the Lenape.<br />

-                      &emsp;§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.</td>

-      <td class="tdr"><span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span></td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER VI.&mdash;<span class="smcap">Myths and Traditions of the Lenape </span></td>

-      <td class="tdr"><br /><a href="#Page_130">130</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;Cosmogonical and Culture Myths.&mdash;The Culture-hero,<br />

-                      &emsp;&emsp;&emsp;Michabo.&mdash;Myths from Lindstrom, Ettwein, Jasper<br />

-                      &emsp;&emsp;&emsp;Donkers, Zeisberger.&mdash;Native Symbolism&mdash;The Saturnian<br />

-                      &emsp;&emsp;&emsp;Age.&mdash;Mohegan Cosmogony and Migration Myth.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl">&emsp;National Traditions.&mdash;Beatty's Account.&mdash;The Number Seven.&mdash;<br />

-                      &emsp;&emsp;&emsp;Heckewelder's Account.&mdash;Prehistoric Migrations.&mdash;Shawnee<br />

-                      &emsp;&emsp;&emsp;Legend.&mdash;Lenape Legend of the Naked Bear.</td>

-      <td class="tdr"></td>

-    </tr><tr>

-      <td class="tdl"><br />CHAPTER VII.&mdash;<span class="smcap">The Walam Olum</span>:<br />

-       <span class="m-left_9"><span class="smcap">Its Origin, Authenticity and Contents</span></span></td>

-      <td class="tdr"><br /><a href="#Page_148">148</a></td>

-    </tr><tr>

-      <td class="tdl">&emsp;Biographical Sketch of Rafinesque.&mdash;Value of his Writings.&mdash;<br />

-                      &emsp;&emsp;&emsp;His account of the <span class="smcap">Walum Olum</span>.&mdash;Was it a Forgery?&mdash;<br />

-                      &emsp;&emsp;&emsp;Rafinesque's Character.&mdash;The Text Pronounced Genuine<br />

-                      &emsp;&emsp;&emsp;by Native Delawares.&mdash;Conclusion Reached.</td>

-      <td class="tdr">&nbsp;</td>

-    </tr><tr>

-      <td class="tdl">&emsp;Phonetic System of the <span class="smcap">Walum Olum</span>.&mdash;Metrical Form.&mdash;<br />

-                      &emsp;&emsp;&emsp;Pictographic System&mdash;Derivation and Precise Meaning<br />

-                      &emsp;&emsp;&emsp;of <span class="smcap">Walum Olum</span>.&mdash;The MS of the <span class="smcap">Walum Olum</span>.&mdash;General<br />

-                      &emsp;&emsp;&emsp;Synopsis of the <span class="smcap">Walum Olum</span>&mdash;Synopsis of its Parts.</td>

-      <td class="tdr"></td>

-    </tr><tr>

-      <td class="tdl"><br />THE WALUM OLUM.&mdash;<span class="smcap">Original Text and Translation</span></td>

-      <td class="tdr"><br /><a href="#Page_169">169</a></td>

-    </tr><tr>

-      <td class="tdl"><br /><span class="smcap">Notes</span></td>

-      <td class="tdr"><br /><a href="#Page_219">219</a></td>

-    </tr><tr>

-      <td class="tdl"><span class="smcap">Vocabulary</span></td>

-      <td class="tdr"><a href="#Page_233">233</a></td>

-    </tr><tr>

-      <td class="tdl"><span class="smcap">Appendix</span></td>

-      <td class="tdr"><a href="#Page_255">255</a></td>

-    </tr><tr>

-      <td class="tdl"><span class="smcap">Index of Authors</span></td>

-      <td class="tdr"><a href="#Page_257">257</a></td>

-    </tr><tr>

-      <td class="tdl"><span class="smcap">Index of Subjects</span></td>

-      <td class="tdr"><a href="#Page_259">259</a></td>

-    </tr>

- </tbody>

-</table>

-

-<hr class="chap" />

-<p><span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span></p>

-<p class="f150"><b>THE LENAPE AND THEIR LEGENDS.</b></p>

-<hr class="chap" />

-

-<h2>CHAPTER I.</h2>

-<p class="center">§ 1. <span class="smcap">The Algonkin Stock</span>.</p>

-<p class="center space-below1">Scheme of its Dialects&mdash;Probable Primitive Location</p>

-<p class="center">§ 2. <span class="smcap">The Iroquis Stock</span>.</p>

-<p class="center space-below3">The Susquehannocks&mdash;The Hurons&mdash;The Cherokees</p>

-

-<h3>§ 1. <i>The Algonkin Stock</i>.</h3>

-

-<p class="indent">About the period 1500-1600, those related tribes

-whom we now know by the name of Algonkins were at the height of

-their prosperity. They occupied the Atlantic coast from the

-Savannah river on the south to the strait of Belle Isle on the

-north. The whole of Newfoundland was in their possession;

-in Labrador they were neighbors to the Eskimos; their northernmost

-branch, the Crees, dwelt along the southern shores

-of Hudson Bay, and followed the streams which flow into it

-from the west, until they met the Chipeways, closely akin

-to themselves, who roamed over the water shed of Lake Superior.

-The Blackfeet carried a remote dialect of their tongue

-quite to the Rocky Mountains; while the fertile prairies of

-Illinois and Indiana were the homes of the Miamis. The

-area of Ohio and Kentucky was very thinly peopled by a few

-<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>

-of their roving bands; but east of the Alleghanies, in the

-valleys of the Delaware, the Potomac and the Hudson, over

-the barren hills of New England and Nova Scotia, and

-throughout the swamps and forests of Virginia and the Carolinas,

-their osier cabins and palisadoed strongholds, their

-maize fields and workshops of stone implements, were numerously located.</p>

-

-<p class="indent">It is needless for my purpose to enumerate the

-many small tribes which made up this great group. The more prominent

-were the Micmacs of Nova Scotia, the Abnakis of Maine, the

-Pequots and Narragansets, in New England, the Mohegans

-of the Hudson, the Lenape on the Delaware, the Nanticokes

-around Chesapeake Bay, the Pascataway on the Potomac,

-and the Powhatans and Shawnees further south; while

-between the Great Lakes and the Ohio river were the

-Ottawas, the Illinois, the Pottawatomies, the Kikapoos,

-Piankishaws, etc.</p>

-

-<p class="indent">The dialects of all these were related, and evidently

-at some distant day had been derived from the same primitive

-tongue. Which of them had preserved the ancient forms

-most closely, it may be premature to decide positively, but

-the tendency of modern studies has been to assign that place

-to the Cree&mdash;the northernmost of all.</p>

-

-<p class="indent">We cannot erect a genealogical tree of these

-dialects. It is not probable that they branched off, one after

-another, from a common stock. The ancient tribes each took their

-several ways from a common centre, and formed nuclei for

-subsequent development. We may, however, group them in

-such a manner as roughly to indicate their relationship. This

-I do on the following page:&mdash;

-<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p>

-

-<p>

-&emsp;Cree,<br />

-&emsp;Old Algonkin,<br />

-&emsp;Montagnais.<br />

-<span class="m-left_7">Chipeway,</span><br />

-<span class="m-left_7">Ottawa,</span><br />

-<span class="m-left_7">Pottawattomie,</span><br />

-<span class="m-left_7">Miami,</span><br />

-<span class="m-left_7">Peoria,</span><br />

-<span class="m-left_7">Pea,</span><br />

-<span class="m-left_7">Piankishaw,</span><br />

-<span class="m-left_7">Kaskaskia,</span><br />

-<span class="m-left_7">Menominee,</span><br />

-<span class="m-left_7">Sac,</span><br />

-<span class="m-left_7">Fox,</span><br />

-<span class="m-left_7">Kikapoo.</span><br />

-<span class="m-left_11">Sheshatapoosh,</span><br />

-<span class="m-left_11">Secoffee,</span><br />

-<span class="m-left_11">Micmac,</span><br />

-<span class="m-left_11">Melisceet,</span><br />

-<span class="m-left_11">Etchemin,</span><br />

-<span class="m-left_11">Abnaki.</span><br />

-<span class="m-left_15">Mohegan,</span><br />

-<span class="m-left_15">Massachusetts,</span><br />

-<span class="m-left_15">Shawnee,</span><br />

-<span class="m-left_15">Minsi,&nbsp; &nbsp; &emsp;&nbsp; }</span><br />

-<span class="m-left_15">Unami,&nbsp; &nbsp; &nbsp; &nbsp; }</span><br />

-<span class="m-left_15">Unalachtigo,}</span><br />

-<span class="m-left_15">Nanticoke,</span><br />

-<span class="m-left_15">Powhatan,</span><br />

-<span class="m-left_15">Pampticoke.</span><br />

-<span class="m-left_22">Blackfoot,</span><br />

-<span class="m-left_22">Gros Ventre,</span><br />

-<span class="m-left_22">Sheyenne.</span><br />

-<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p>

-

-<p class="indent">Granting, as we must, some common geographical

-centre for these many dialects, the question where this was located

-becomes an interesting one.</p>

-

-<p class="indent">More than one attempt to answer it has been

-made. Mr. Lewis H. Morgan thought there was evidence to show that

-the valley of the Columbia river, Oregon, "was the initial

-point from which the Algonkin stock emigrated to the great

-lake region and thence to the Atlantic coast."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>

-This is in direct conflict with the evidence of language, as the

-Blackfoot or Satsika is the most corrupt and altered of the Algonkin

-dialects. Basing his argument on this evidence, Mr. Horatio

-Hale reaches a conclusion precisely the reverse of that of

-Morgan. "The course of migration of the Indian tribes,"

-writes Mr. Hale, "has been from the Atlantic coast westward

-and southward. The traditions of the Algonkins seem to

-point to Hudson's Bay and the coast of Labrador."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>

-This latter view is certainly that which accords best with the

-testimony of language and of history.</p>

-

-<p class="indent">We know that both Chipeways and Crees have

-been steadily pressing westward since their country was first

-explored, driving before them the Blackfeet and Dakotas.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p>

-

-<p class="indent">The Cree language is built up on a few simple,

-unchangeable radicals and elementary words, denoting being, relation,

-energy, etc.; it has extreme regularity of construction, a

-<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span>

-single negative, is almost wholly verbal and markedly incorporative,

-has its grammatical elements better defined than its

-neighbors, and a more consistent phonetic system.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>

-For these and similar reasons we are justified in considering it the

-nearest representative we possess of the pristine Algonkin

-tongue, and unless strong grounds to the contrary are

-advanced, it is proper to assume that the purest dialect is

-found nearest the primeval home of the stock.</p>

-

-<h3>§ 2. <i>The Iroquois Stock</i>.</h3>

-

-<p class="indent">Surrounded on all sides by the Algonkins were the

-<i>Iroquois</i>, once called the Five or Six Nations. When first

-discovered they were on the St. Lawrence, near Montreal, and in

-the Lake Region of Central New York. Various other, tribes,

-not in their confederacy, and generally at war with them,

-spoke dialects of the same language. Such were the Hurons

-or Wyandots, between the Georgian Bay and Lake Erie, the

-Neutral Nation on the Niagara river, the Eries on the

-southern shore of the lake of that name, the Nottoways in

-Virginia, and the Tuscaroras in North Carolina. The

-Cherokees, found by the whites in East Tennessee, but

-whose national legend, carefully preserved for generations,

-located them originally on the head waters of the Ohio, were

-a remote offshoot of this same stem.</p>

-

-<h4><i>The Susquehannocks</i>.</h4>

-

-<p class="indent">The valley of the Susquehanna river was occupied by a

-tribe of Iroquois lineage and language, known as the <i>Susquehannocks,

-Conestogas</i> and <i>Andastes</i>.

-<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>

- The last name is Iroquois,

-from <i>andasta</i>, a cabin pole. By some, "Susquehannock"

-has also been explained as an Iroquois word, but its

-form is certainly Algonkin. The terminal <i>k</i> is the place-sign,

-<i>hanna</i> denotes a flowing stream, while the adjectival

-prefix has been identified by Heckewelder with <i>schachage</i>,

-straight, from the direct course of the river near its mouth,

-and by Mr. Guss with <i>woski</i>, new, which, he thinks, referred

-to fresh or spring water.</p>

-

-<p class="indent">Of these the former will appear the preferable, if

-we allow for the softening of the gutturals, which was a phonetic

-trait of the Unami dialect of the Lenape.</p>

-

-<p class="indent">The Susquehannocks were always at deadly feud

-with the Iroquois, and between wars, the smallpox and the whites,

-they were finally exterminated. The particulars of their

-short and sad history have been presented with his characteristic

-thoroughness by Dr. John G. Shea,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> and later by Prof. N. L. Guss.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>

-They were usually called by the Delawares <i>Mengwe</i>, which was

-the term they applied to all the Iroquois-speaking tribes.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a>

-The English corrupted it to Minqua and

-<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span>

-Mingo, and as the eastern trail of the Susquehannocks lay

-up the Conestoga Creek, and down the Christina, both

-those streams were called "Mingo Creek" by the early

-settlers.</p>

-

-<p class="indent">It is important for the ethnology of Pennsylvania,

-to understand that at the time of the first settlement the whole of

-the Susquehanna Valley, from the Chesapeake to the New

-York lakes, was owned and controlled by Iroquois-speaking

-tribes. A different and erroneous opinion was expressed

-by Heckewelder, and has been generally received. He

-speaks of the Lenape Minsi as occupying the head waters

-of the Susquehanna. This was not so in the historic period.</p>

-

-<p class="indent">The claims of the Susquehannocks extended down

-the Chesapeake Bay on the east shore, as far as the Choptank

-River, and on the west shore as far as the Patuxent. In

-1654 they ceded to the government of Maryland their

-southern territory to these boundaries.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>

-The first English explorers met them on the Potomac, about the Falls,

-and the Pascatoways were deserting their villages and fleeing before

-them, when, in 1634, Calvert founded his colony at St. Mary's.</p>

-

-<p class="indent">Their subjection to the Five Nations took place about

-1680, and it was through the rights obtained by this conquest that,

-at the treaty of Lancaster, 1744, Canassatego, the Onondaga

-speaker for the Nation, claimed pay from the government of

-Maryland for the lands on the Potomac, or, as that river was

-called in his tongue, the <i>Cohongorontas</i>.

-<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span></p>

-

-<h4><i>The Hurons.</i></h4>

-

-<p class="indent">The Hurons, Wyandots, or Wendats, were another

-Iroquois people, who seem, at some remote epoch, to have come into

-contact with the Lenape. The latter called them <i>Delamattenos</i><a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a>

-and claimed to have driven them out of a portion of

-their possessions. A Chipeway tradition also states that the

-Hurons were driven north from the lake shores by Algonkin

-tribes.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> We know, from the early accounts of the Jesuits,

-that there was commercial intercourse between them and the

-tribes south of the lakes, the materials of trade being principally

-fish and corn.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> The Jesuit <i>Relations</i> of 1648 contain

-quite a full account of a Huron convert who, in that year,

-visited the Lenape on the Delaware River, and had an interview

-with the Swedish Governor, whom he took to task for

-neglecting the morals of his men.</p>

-

-<h4><i>The Cherokees.</i></h4>

-

-<p class="indent">The Cherokees were called by the Delawares <i>Kittuwa</i>

-(<i>Kuttoowauw</i>, in the spelling of the native Aupaumut).

-This word I suppose to be derived from the prefix, <i>kit</i>, great,

-and the root <i>tawa</i> (Cree, <i>yette</i>, <i>tawa</i>), to open,

-whence tawatawik, an open, <i>i.e.</i>, uninhabited place,

-a wilderness (Zeisberger).</p>

-

-<p class="indent">The designation is geographical. According to the

-tradition of the Cherokees, they once lived (probably about the

-<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span>

-fourteenth century) in the Ohio Valley, and claimed to have

-been the constructors of the Grave Creek and other earthworks

-there.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>

-Some support is given to this claim by the

-recent linguistic investigations of Mr. Horatio Hale,<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a>

-and the archaeological researches of Prof. Cyrus Thomas.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a>

-They were driven southward by their warlike neighbors, locating

-their council fire first near Monticello, Va., and the main

-body reaching East Tennessee about the close of the fifteenth

-century. As late as 1730 some of them continued to

-live east of the Alleghanies, while, on the other hand, it is

-evident, from the proper names preserved by the chroniclers

-of De Soto's expedition (1542), that at that period others

-held the mountains of Northern Georgia. To the Delawares

-they remained <i>kit-tawa-wi</i>, inhabitants of the great wilderness

-of Southern Ohio and Kentucky.</p>

-

-<p class="indent">Delaware traditions distinctly recalled the period

-when portions of the Cherokees were on the Ohio, and recounted

-<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span>

-long wars with them.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a>

-When the Lenape assumed the office

-of peacemaker, this feud ceased, and was not renewed until

-the general turmoil of the French-Indian wars, 1750-60. After

-this closed, in 1768, the Cherokees sought and effected a renewal

-of their peaceful relations with the Delawares, and in

-1779 they even sent a deputation of "condolence" to their

-"grandfather," the Lenape, on the death of the head chief,

-White Eyes.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p>

-

-<hr class="chap" />

-<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p>

-

-<h2>CHAPTER II.</h2>

-

-<p class="f120"><b><span class="smcap">The Wapanachki or Eastern Algonkin Confederacy</span></b>.</p>

-

-<p class="blockquot">The Confederated Tribes&mdash;The Mohegans&mdash;The

-Nanticokes&mdash;The Conoys&mdash;The Shawnees&mdash;The Saponies&mdash;The Assiwikalees</p>

-

-<h3><i>The Confederated Tribes.</i></h3>

-

-<p class="indent">All the Algonkin nations who dwelt north of the

-Potomac, on the east shore of Chesapeake Bay, and in the basins of

-the Delaware and Hudson rivers, claimed near kinship and an identical

-origin, and were at times united into a loose, defensive confederacy.</p>

-

-<p class="indent">By the western and southern tribes they were collectively

-known as <i>Wapanachkik</i>&mdash;"those of the eastern region"&mdash;

-which in the form <i>Abnaki</i> is now confined to the remnant of

-a tribe in Maine. The Delawares in the far West retain traditionally

-the ancient confederate name, and still speak of

-themselves as "Eastlanders"&mdash;<i>O-puh-narke</i>. (Morgan.)</p>

-

-<p class="indent">The members of the confederacy were the Mohegans

-(Mahicanni) of the Hudson, who occupied the valley of that

-river to the falls above the site of Albany, the various New

-Jersey tribes, the Delawares proper on the Delaware river and

-its branches, including the Minsi or Monseys, among the

-mountains, the Nanticokes, between Chesapeake Bay and the

-Atlantic, and the small tribe called Canai, Kanawhas or Ganawese,

-whose towns were on tributaries of the Potomac and Patuxent.

-<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p>

-

-<p class="indent">That all these were united in some sort of an alliance, with

-the Delawares at its head, is not only proved by the traditions

-of this tribe itself, but by the distinct assertion of the Mohegans

-and others, and by events within historical times, as the

-reunion of the Nanticokes, New Jersey and Eastern Indians

-with the Delawares as with the parent stem.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p>

-

-<h3><i>The Mohegans.</i></h3>

-

-<p class="indent">The Mohegans, <i>Mo-hé-kun-ne-uk</i>, dwelt on the

-tide-waters of the Hudson, and from this their name was derived. Dr.

-Trumbull, indeed, following Schoolcraft, thinks that they

-"took their tribal name from <i>maingan</i>, a wolf, and

-<i>Moheganick</i> = Chip. <i>maniganikan</i>, 'country of wolves.'"<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>

-They, themselves, however, translate it, "seaside people," or more

-fully, "people of the great waters which are constantly ebbing

-or flowing."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>

-The compound is <i>machaak</i>, great, <i>hickan</i>,

-tide ("ebbing tide," Zeis; "tide of flood," Campanius) and <i>ik</i>,

-animate plural termination.

-<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span></p>

-

-<p class="indent">The Mohegans on the Hudson are said to have been

-divided into three phratries, the Bear, the Wolf and the

-Turtle, of whom the Bear had the primacy.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a>

-Mr. Morgan, however, who examined, in 1860, the representatives of the

-nation in Kansas,<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>

-discovered that they had precisely the

-same phratries as the Delawares, that is the Wolf, the Turtle,

-and the Turkey, each subdivided into three or four gentes.

-He justly observes that this "proves their immediate connection

-with the Delawares and Munsees by descent," and thus

-renders their myths and traditions of the more import in the

-present study.</p>

-

-<p class="indent">Linguistically, the Mohegans were more closely

-allied to the tribes of New England than to those of the Delaware

-Valley. Evidently, most of the tribes of Massachusetts and

-Connecticut were comparatively recent offshoots of the parent

-stem on the Hudson, supposing the course of migration had

-been eastward.</p>

-

-<p class="indent">In some of his unpublished notes Mr. Heckewelder

-identifies the <i>Wampanos</i>, who lived in Connecticut, along the

-shore of Long Island Sound, and whose council fire was

-where New Haven now stands, as Mohegans, while the

-<i>Wapings</i> or <i>Opings</i> of the Northern Jersey shore were a

-<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span>

-mixed clan derived from intermarriages between Mohegans and

-Monseys.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p>

-

-<h3><i>The Nanticokes</i>.</h3>

-

-<p class="indent">The Nanticokes occupied the territory between

-Chesapeake Bay and the ocean, except its southern extremity, which

-appears to have been under the control of the Powhatan tribe

-of Virginia.</p>

-

-<p class="indent">The derivation of Nanticoke is from the Delaware <i>Unéchtgo</i>,

-"tide-water people," and is merely another form of <i>Unalachtgo</i>,

-the name of one of the Lenape sub-tribes. In both

-cases it is a mere geographical term, and not a national eponym.</p>

-

-<p class="indent">In the records of the treaty at Fort Johnston, 1757,

-the Nanticokes are also named <i>Tiawco</i>. This is their Mohegan

-name, <i>Otayãchgo</i>, which means "bridge people," or bridge

-makers, the reference being to the skill with which the Nanticokes

-could fasten floating logs together to construct a bridge across a

-stream. In the Delaware dialect this was <i>Tawachguáno</i>,

-<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>

-from <i>taiachquoan</i>, a bridge. The latter enables us to

-identify the Tockwhoghs, whom Captain John Smith met on

-the Chesapeake, in 1608, with the Nanticokes. The <i>Kuscarawocks</i>,

-whom he also visited, have been conclusively

-shown by Mr. Bozman<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a>

-to have been also Nanticokes.</p>

-

-<p class="indent">By ancient traditions, they looked up to the Lenape as their

-"grandfather," and considered the Mohegans their "brethren."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a>

-That is, they were, as occasion required, attached to the same confederacy.</p>

-

-<p class="indent">In manners and customs they differed little from

-their northern relatives. The only peculiarity in this respect which

-is noted of them was the extravagant consideration they bestowed

-on the bones of the dead. The corpse was buried for

-some months, then exhumed and the bones carefully cleaned

-and placed in an ossuary called <i>man-to-kump</i> (= <i>manito</i>,

-with the locative termination, place of the mystery or spirit).</p>

-

-<p class="indent">When they removed from one place to another these

-bones were carried with them. Even those who migrated to northern

-Pennsylvania, about the middle of the last century, piously

-brought along these venerable relics, and finally interred them

-near the present site of Towanda, whence its name, <i>Tawundeunk</i>,

-"where we bury our dead."<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a>

-<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span></p>

-

-<p class="indent">Their dialect varied considerably from the Delaware;

-of which it is clearly a deteriorated form. It is characterized by

-abbreviated words and strongly expirated accents, as <i>tah!

-quah! quak! su</i>, short; <i>quah! nah! qut</i>, long.</p>

-

-<p class="indent">Our knowledge of it is limited to a few vocabularies.

-The earliest was taken down by Captain John Smith, during his

-exploration of the Chesapeake. The most valuable is one

-obtained by Mr. William Vans Murray, in 1792, from the

-remnant in Maryland. It is in the library of the American

-Philosophical Society, and has never been correctly or

-completely printed.</p>

-

-<p class="indent">The Nanticokes broke up early. Between the

-steady encroachments of the whites and the attacks of the Iroquois

-they found themselves between the upper and the nether millstones.</p>

-

-<p class="indent">According to their own statement to Governor Evans,

-at a conference in 1707, they had at that time been tributary to

-the latter for twenty-seven years, <i>i.e.</i>, since 1680. Their

-last head chief, or "crowned king," Winicaco, died about 1720.

-A few years after this occurrence bands of them began to remove

-to Pennsylvania, and at the middle of the century

-were living at the mouth of the Juniata, under the immediate

-control of the Iroquois. Thence they removed to Wyoming,

-and in 1753, "in a fleet of twenty-five canoes," to the Iroquois

-lands in western New York. Others of their nation

-were brought there by the Iroquois in 1767; but by the

-close of the century only five families survived in that

-region.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a>

-<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p>

-

-<p class="indent">A small band called the <i>Wiwash</i> remained on

-Goose creek, Dorchester county, Maryland, to the same date.</p>

-

-<h3><i>The Conoys.</i></h3>

-

-<p class="indent">The fourth member of the Wapanachki was that nation

-variously called in the old records <i>Conoys</i>, <i>Ganawese</i> or

-<i>Canaways</i>, the proper form of which Mr. Heckewelder states

-to be <i>Canai</i>.<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p>

-

-<p class="indent">Considerable obscurity has rested on the early

-location and affiliation of this people. Mr. Heckewelder vaguely

-places them "at a distance on the Potomac," and supposes them to

-have been the Kanawhas of West Virginia.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a>

-This is a loose guess. They were, in fact, none other than the

-Piscataways of Southern Maryland, who occupied the area between

-Chesapeake Bay and the lower Potomac, about St. Mary's, and

-along the Piscataway creek and Patuxent river.</p>

-

-<p class="indent">Proof of this is furnished by the speech of their

-venerable head chief, "Old Sack," at a conference in Philadelphia in

-1743.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a>

-His words were: "Our forefathers came from Piscatua

-<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>

-to an island in Potowmeck; and from thence down to

-Philadelphia, in old Proprietor Penn's time, to show their

-friendship to the Proprietor. After their return they brought

-down all their brothers from Potowmeck to Conejoholo, on

-the east side Sasquehannah, and built a town there."</p>

-

-<p class="indent">This interesting identification shows that they

-were the people whom Captain John Smith found (1608) in numerous

-villages along the Patuxent and the left bank of the lower

-Potomac. The local names show them to have been of

-Algonkin stock and akin to the Nanticokes.</p>

-

-<p class="indent">Conoy, Ganawese, Kanawha, are all various spellings

-of a derivative from an Algonkin root, meaning "it is long"

-(Del. <i>guneu</i>, long, Cree <i>kinowaw</i>, it is long,)

-and is found applied to various streams in Algonkin territory.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p>

-

-<p class="indent">Piscataway, or Pascatoway, as it is spelled in the

-early narratives, also recurs as a local name in various parts of the

-Northern States. It is from, the root <i>pashk</i>, which means to

-separate, to divide. Many derivatives from it are in use in

-the Delaware tongue. In the Cree we have the impersonal

-form, <i>pakestikweyaw</i>, or the active animate <i>pasketiwa</i>,

-in the sense of "the division or branch of a river."<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>

-<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span>

-The site of Kittamaquindi (<i>kittamaque-ink</i>, Great Beaver Place,)

-the so-called "metropolis of Pascatoe,"<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a>

-was where Tinker's creek and Piscataway creek branch off from their

-common estuary, about fifteen miles south of Washington city.</p>

-

-<p class="indent">The "emperor" Chitomachen, Strong Bear (<i>chitani</i>,

-strong, <i>macha</i>, bear), who bore the title <i>Tayac</i> (Nanticoke,

-<i>tallak</i>, head chief) ruled over a dominion which extended

-about 130 miles from east to west.</p>

-

-<p class="indent">The district was thinly peopled. On the upper

-shores of the west side of the Chesapeake Captain John Smith and

-the other early explorers found scarcely any inhabitants. In

-1631 Captain Henry Fleet estimated the total number of

-natives "in Potomack and places adjacent," at not over

-5000 persons.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a>

-This included both sides of the river as high

-up as the Falls, and the shores of Chesapeake Bay.</p>

-

-<p class="indent">Chitomachen, with his family, was converted to the

-Catholic faith in 1640, by the exertions of the Jesuit missionary,

-Father Andrew White, but died the year after. When the English

-first settled at St. Mary's, the tribe was deserting its ancient

-seats, through fear of the Susquehannocks, and diminished

-rapidly after that date.

-<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p>

-

-<p class="indent">Father White was among them from 1634 to 1642,

-and composed a grammar, dictionary and catechism of their

-tongue. Of these, the catechism is yet preserved in manuscript,

-in the library of the Domus Professa of the Jesuits, in

-Rome. It would be a great benefit to students of Algonkin

-dialects to have his linguistic works sought out and published.

-How far his knowledge of the language extended is uncertain.

-In a letter from one of the missionaries, dated 1642, who

-speaks of White, the writer adds: "The difficulty of the

-language is so great that none of us can yet converse with the

-Indians without an interpreter."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a></p>

-

-<p class="indent">That it was an Algonkin dialect, closely akin to

-the Nanticoke, is clear from the words and proper names preserved in

-the early records and locally to this day. The only word

-which has created doubts has been the name of "a certain

-imaginary spirit called <i>Ochre</i>."<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a>

-It has been supposed that

-this was the Huron <i>oki</i>. But it is pure Algonkin. It is the

-Cree <i>oki-sikow</i> (<i>être du ciel</i>, <i>ange</i>, Lacombe),

-the Abnaki <i>ooskoo</i> (<i>katini ooskoo</i>, Bon Esprit,

-<i>matsini ooskoo</i>, Mauvais Esprit, Rasles).

-<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span></p>

-

-<p class="indent">It was nearly allied to that spoken in Virginia among

-Powhatan's subjects, as an English boy who had lived with that

-chieftain served as an interpreter between the settlers and the

-Patuxent and neighboring Indians.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p>

-

-<p class="indent">The Conoys were removed, before 1743, from Conejoholo

-to Conoy town, further up the Susquehanna, and in 1744 they

-joined several other fragmentary bands at Shamokin (where

-Sunbury, Pa., now stands). Later, they became merged with

-the Nanticokes.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a></p>

-

-<h3><i>The Shawnees</i>.</h3>

-

-<p class="indent">The wanderings of the unstable and migratory Shawnees

-have occupied the attention of several writers, but it cannot

-be said that either their history or their affiliations have been

-satisfactorily worked out.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p>

-

-<p class="indent">Their dialect is more akin to the Mohegan than to

-the Delaware, and when, in 1692, they first appeared in the area

-of the Eastern Algonkin Confederacy, they came as the

-friends and relatives of the former.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p>

-

-<p class="indent">They were divided into four bands, as follows:&mdash;</p>

-

-<p class="blockquot">1. <i>Piqua</i>, properly <i>Pikoweu</i>, "he comes from the ashes."</p>

-

-<p class="blockquot">2. <i>Mequachake</i>, "a fat man filled," signifying completion or

-perfection. This band held the privilege of the hereditary priesthood.

-<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span></p>

-

-<p class="blockquot">3. Kiscapocoke.</p>

-

-<p class="blockquot">4. Chilicothe.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p>

-

-<p class="indent">Of these, that which settled in Pennsylvania was

-the <i>Pikoweu</i>, who occupied and gave their name to the Pequa

-valley in Lancaster county.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a></p>

-

-<p class="indent">According to ancient Mohegan tradition, the New England

-<i>Pequods</i> were members of this band. These moved eastwardly

-from the Hudson river, and extended their conquests

-over the greater part of the area of Connecticut. Dr.

-Trumbull, however,<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>

-assigns a different meaning to their name,

-and a more appropriate one&mdash;<i>Peguitóog</i>, the Destroyers.

-Some countenance is given to the tradition by the

-similarity of the Shawnee to the Mohegan, standing, as it

-does, more closely related to it than to the Unami Delaware.</p>

-

-<p class="indent">It has been argued that a band of the Shawnees

-lived in Southern New Jersey when that territory first came to the

-knowledge of the whites. On a Dutch map, drawn in 1614

-or thereabouts, a tribe called <i>Saw wanew</i> is located on the left

-<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span>

-bank of the Delaware river, near the Bay;<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>

-and DeLaet speaks of the <i>Sawanoos</i> as living there.</p>

-

-<p class="indent">I am inclined to believe that, in both these cases,

-the term was used by the natives around New York Bay in its simple

-geographical sense of "south" or "southern," and not as a

-tribal designation. It frequently appears with this original

-meaning in the <span class="smcap">Waluam Olum</span>.</p>

-

-<h3><i>The Sapoonees</i>.</h3>

-

-<p class="indent">A tribe called the Sapoonees, or Saponies, is mentioned

-as living in Pennsylvania, attached to the Delawares, about the

-middle of the last century.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a></p>

-

-<p class="indent">They are no doubt the Saponas who once dwelt on

-a branch of the Great Pedee river in North Carolina, and who moved

-north about the year 1720.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a></p>

-

-<p class="indent">They were said to have joined the Tuscaroras, but the

-Pennsylvania records class them with the Delawares. Others, impressed by

-the similarity of <i>Sa-po-nees</i> to <i>Pa-nis</i>, have imagined they

-were the Pawnees, now of the west. There is not the slightest

-importance to be attached to this casual similarity of names.</p>

-

-<p class="indent">They were called, by the Iroquois, <i>Tadirighrones</i>,

-and were distinctly identified by them with the nation known to the

-English as the Catawbas.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a>

-For a long time the two nations carried on a bitter warfare.

-<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span></p>

-

-<h3><i>The Assiwikales</i>.</h3>

-

-<p class="indent">This band of about fifty families, or one hundred

-men (about three hundred souls), are stated to have come from

-South Carolina to the Potomac late in the seventeenth century,

-and in 1731 were settled partly on the Susquehanna and partly

-on the upper Ohio or Alleghany. Their chief was named

-Aqueioma, or Achequeloma.</p>

-

-<p class="indent">Their name appears to be a compound of <i>assin</i>,

-stone; and <i>wikwam</i>, house, and they were probably Algonkin neighbors

-of the Shawnees in their southern homes, and united with

-them in their northern migration.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a>

-<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p>

-

-<hr class="chap" />

-<h2>CHAPTER III</h2>

-

-<p class="f120"><b><span class="smcap">The Lenape or Delawares</span></b>.</p>

-

-<p class="blockquot">Derivation of the Name Lenape.&mdash;The Three Sub-Tribes the

-Minsi or Wolf, the Unami or Turtle, and the Unalachtgo or Turkey Tribes&mdash;Their

-Totems&mdash;The New Jersey Tribes the Wapings, Sanhicans and

-Mantas&mdash;Political Constitution of the Lenape&mdash;Vegetable Food Resources&mdash;Domestic

-Architecture&mdash;Manufactures.&mdash;Paints and Dyes.&mdash;Dogs&mdash;Interments&mdash;Computation

-of Time&mdash;Picture Writing&mdash;Record

-Sticks&mdash; Moral and Mental Character&mdash;Religious Belief.&mdash;Doctrine of the

-Soul.&mdash; The Native Priests.&mdash;Religious Ceremonies.</p>

-

-<h3><i>Derivation of Lenni Lenape</i>.</h3>

-

-<p class="indent">The proper name of the Delaware Indians was and is

-<i>Lenapé</i>, (a as in father, é as a in mate). Dr. J. Hammond

-Trumbull<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a>

-is quite wide of the mark both in calling this a

-"misnomer," and in attributing its introduction to Mr. Heckewelder.</p>

-

-<p class="indent">Long before that worthy missionary was born, the

-name was in use in the official documents of the commonwealth of

-Pennsylvania as the synonym in the native tongue for the

-Delaware Indians,<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a>

-and it is still retained by their remnant

-<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span>

-in Kansas as the proper term to designate their collective

-nation, embracing its sub-tribes.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p>

-

-<p class="indent">The derivation of <i>Lenape</i> has been discussed with no

-little learning, as well as the adjective <i>lenni</i>, which often precedes

-it (Lenni Lenape). Mr. Heckewelder stated that <i>lenni</i> means

-"original, pure," and that <i>Lenape</i> signifies "people."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a>

-Dr. Trumbull, in the course of a long examination of the words

-for "man" in the Algonkin dialects, reaches the conclusion

-that "Len-âpé" denotes "a common adult male," <i>i. e.</i>, an

-Indian man; <i>lenno lenâpé</i>, an Indian of <i>our</i> tribe or

-nation, and, consequently, <i>vir</i>, "a man of men."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a>

-He derives these two words from the roots <i>len</i> (= <i>nen</i>),

-a pronominal possessive, and <i>ape</i>, an inseparable generic particle,

-"denoting an adult male."</p>

-

-<p class="indent">I differ, with hesitation, from such an eminent

-authority; but this explanation does not, to my mind, give the precise

-meaning of the term. No doubt, both <i>lenno</i>, which in Delaware

-means <i>man</i>, and <i>len</i>, in Lenape, are from the pronominal

-radicle of the first person <i>né</i>, I, we, mine, our. As the

-native considered his tribe the oldest, as well as the most

-important of created beings, "ours" with him came to be

-synonymous with what was esteemed ancient, indigenous,

-primeval, as well as human, man-like, <i>par excellence</i>. "We"

-<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span>

-and "men" were to him the same. The initial <i>l</i> is but a

-slight modification of the <i>n</i> sound, and is given by Campanius

-as an <i>r</i>, "<i>rhenus</i>, homo."</p>

-

-<p class="indent"><i>Lenape</i>, therefore, does not mean "a common adult male,"

-but rather "a male of our kind," or "our men."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a></p>

-

-<p class="indent">The termination <i>apé</i> is said by Heckewelder to

-convey the idea of "walking or being in an erect posture." A

-comparison of the various Algonkin dialects indicates that

-it was originally a locative, signifying staying in a place,

-abiding or sitting. Thus, in Cree, <i>apú</i>, he is there; in

-Chipeway, <i>abi</i>, he is at home; in Delaware, <i>n'dappin</i>, I am

-here. The transfer of this idea to the male sex is seen in

-the Cree, <i>ap</i>, to sit upon, to place oneself on top, <i>apa</i>, to

-cover (animate and active); Chipeway, <i>nabe</i>, the male of

-quadrupeds. Baraga says that for a Chipeway woman to

-call her husband <i>nin nabem</i> (lit. my coverer, comp. French,

-<i>femme couverte</i>), is coarse.

-<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>

-

-<h3><i>The Lenape Sub-Tribes.</i></h3>

-

-<p class="indent">The Lenape were divided into three sub-tribes:&mdash;</p>

-

-<p>

-<span class="m-left_3">1. The Minsi, Monseys, Montheys, Munsees, or Minisinks.</span><br />

-<span class="m-left_3">2. The Unami, or Wonameys.</span><br />

-<span class="m-left_3">3. The Unalachtigo.</span></p>

-

-<p class="indent">No explanation of these designations will be found

-in Heckewelder or the older writers. From investigations among living

-Delawares, carried out at my request by Mr. Horatio Hale,

-it is evident that they are wholly geographical, and refer to

-the locations of these sub-tribes on the Delaware river.</p>

-

-<p class="indent"><i>Minsi</i>, properly <i>Minsiu</i>, and formerly <i>Minassiniu</i>,

-means "people of the stony country," or briefly, "mountaineers."

-It is a synthesis of <i>minthiu</i>, to be scattered, and <i>achsin</i>, stone,

-according to the best living native authorities.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p>

-

-<p class="indent"><i>Unami</i>, or <i>W'nãmiu</i>, means "people down

-the river," from <i>naheu</i>, down-stream.</p>

-

-<p class="indent"><i>Unalachtigo</i>, properly <i>W'nalãchtko</i>, means

-"people who live near the ocean," from <i>wunalawat</i>, to go towards,

-and <i>t'kow</i> or <i>t'kou</i>, wave.</p>

-

-<p class="indent">Historically, such were the positions of these

-sub-tribes when they first came to the knowledge of Europeans.</p>

-

-<p class="indent">The Minsi lived in the mountainous region at the

-head waters of the Delaware, above the Forks, or junction of the

-Lehigh river. One of their principal fires was on the

-Minisink plains, above the Water Gap, and another on the

-<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span>

-East Branch of the Delaware, which they called <i>Namaes Sipu</i>,

-Fish River. Their hunting grounds embraced lands now in

-the three colonies of Pennsylvania, New York and New

-Jersey. The last mentioned extinguished their title in 1758,

-by the payment of one thousand pounds.</p>

-

-<p class="indent">That, at any time, as Heckewelder asserts, their

-territory extended up the Hudson as far as tide-water, and westward

-"far beyond the Susquehannah," is surely incorrect. Only

-after the beginning of the eighteenth century, when they

-had been long subject to the Iroquois, have we any

-historic evidence that they had a settlement on the last

-named river.</p>

-

-<p class="indent">The Unamis' territory on the right bank of the

-Delaware river extended from the Lehigh valley southward. It was

-with them and their southern neighbors, the Unalachtigos,

-that Penn dealt for the land ceded him in the Indian Deed

-of 1682. The Minsis did not take part in the transaction,

-and it was not until 1737 that the Colonial authorities

-treated directly with the latter for the cession of their

-territory.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a></p>

-

-<p class="indent">The Unalachtigo or Turkey totem had its principal

-seat on the affluents of the Delaware near where Wilmington now

-stands. About this point, Captain John Smith, on his map

-(1609,) locates the <i>Chikahokin</i>. In later writers this name is

-spelled <i>Chihohockies</i>, <i>Chiholacki</i> and <i>Chikolacki</i>,

-and is stated by the historians Proud and Smith to be synonymous with

-Delawares.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a>

-The correct form is <i>Chikelaki</i>, from

-<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span>

-<i>chik'eno</i>, turkey, the modern form as given by Whipple,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>

-and <i>aki</i> land. The <i>n</i>, <i>l</i> and <i>r</i> were

-alternating letters in this dialect.</p>

-

-<p class="indent">The population was, however, very sparse, owing

-to the predatory incursions of the Susquehannocks, whose trails,

-leading up the Octorara and Conestoga, and down the Christina

-and Brandywine Creeks, were followed by war parties

-annually, and desolated the west shores of the Bay and lower

-river. When, in 1634, Captain Thomas Young explored the

-river, the few natives he found on the west side told him

-(through the medium of his Algonkin Virginian interpreter)

-that the "Minquaos" had killed their people, burnt their

-villages, and destroyed their crops, so that "the Indians had

-wholly left that side of the river which was next their

-enemies, and had retired themselves on the other side farre

-up into the woods."<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a></p>

-

-<p class="indent">North of the Chikelaki, Smith's map locates the <i>Macovks</i>.

-This name does not appear in later authors, but near that site

-were the <i>Okahoki</i> band, who occupied the shores of Ridley

-and Crum creeks and the land between them. There they

-remained until 1703, when they were removed to a small

-reservation of 500 acres in what is now Willistown township,

-Chester county.<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a>

-<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span></p>

-

-<h3><i>The Totemic Animals.</i></h3>

-

-<p class="indent">These three sub-tribes had each its totemic animal,

-from which it claimed a mystical descent. The Minsi had the

-Wolf, the Unami the Turtle, and the Unalachtigo the Turkey.

-The Unamis claimed and were conceded the precedence of

-the others, because their ancestor, the Turtle, was not the

-common animal, so-called, but the great original tortoise

-which bears the world on its back, and was the first of living

-beings, as I shall explain on a later page.</p>

-

-<p class="indent">In referring to the totemic animals the common

-names were not used, but metaphorical expressions. Thus the Wolf

-was referred to as <i>Ptuksit</i>, Round Foot (<i>ptuk</i>, round,

-<i>sit</i>, foot, from the shape of its paws;) the turtle was

-<i>Pakoango</i>, the Crawler; and the turkey was <i>Pullaeu</i>,

-he does not chew,<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a>

-referring to the bird's manner of swallowing food.</p>

-

-<p class="indent">The signs of these animals were employed in their

-picture writing, painted on their houses or inscribed on rocks, to

-designate the respective sub-tribes. But only in the case of

-the Unamis was the whole animal represented. The Turkey

-<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>

-tribe painted only one foot of their totemic bird, and the

-Minsi the extended foot of the wolf, though they sometimes

-added an outline of the rest of the animal.<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a></p>

-

-<p class="indent">These three divisions of the Lenape were neither

-"gentes" nor "phratries," though Mr. Morgan has endeavored to

-force them into his system by stating that they were "of the

-nature of phratries."<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a>

-Each was divided into twelve

-families bearing female names, and hence probably referring

-to some unexplained matriarchal system. They were, as I

-have called them, sub-tribes. In their own orations they

-referred to each other as "playmates." (Heckewelder.)</p>

-

-<h3><i>The New Jersey Lenape.</i></h3>

-

-<p class="indent">The native name of New Jersey is given as Shã'akbee

-(English orthography: ã as in fate); or as the German missionaries

-wrote it, <i>Sche'jachbi</i>. It is a compound of <i>bi</i>, water,

-<i>aki</i>, land, and the adjective prefix <i>schey</i>, which means

-something long and narrow (<i>scheyek</i>, a string of wampum;

-<i>schajelinquall</i>, the edge of the eyes, the eyelids, etc.)

-This would be equivalent to "long-land water," and, according to

-the rules of Delaware grammar, which place the noun used in

-the genitive sense before the noun which governs it, the term

-would be more suitable to some body of water, Delaware bay

-or the ocean, than to the main land.</p>

-

-<p class="indent">The Lenape distinctly claimed the whole of the

-present area of New Jersey. Their great chief, Tedyuscung, stated

-at the Conference at Easton (1757), that their lands reached

-eastward to the shore of the sea. The New Jersey tribes

-<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>

-fully recognized their unity. As early as 1694, at an interview

-with Governor Markham at Philadelphia, when the

-famous Tamany and other Lenape chieftains were present,

-Mohocksey, a chief of the Jersey Indians, said: "Though

-we live on the other side of the water (<i>i.e.</i>, the Delaware

-river), yet we reckon ourselves all one, because," he added,

-giving a characteristically native reason, "because we drink

-one water."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a></p>

-

-<p class="indent">The names, number and position of the Jersey

-tribes have not been very clearly made out.

-A pamphlet published in London, in 1648, states that there

-were twenty-three Indian kinglets in its area, with about 2000

-warriors in all. Of these, Master Robert Evelin, a surveyor,

-who spent several years in the Province about 1635, names

-nine on the left bank of the Delaware, between Cape May

-and the Falls. The names are extremely corrupt, but it may

-be worth while giving them.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a></p>

-

-<p>

-<span class="m-left_3">1. Kechemeches, 500 men, five miles above Cape May.</span><br />

-<span class="m-left_3">2. Manteses, 100 bowmen, twelve leagues above the former.</span><br />

-<span class="m-left_3">3. Sikonesses.</span><br />

-<span class="m-left_3">4. Asomoches, 100 men.</span><br />

-<span class="m-left_3">5. Eriwoneck, 40 men.</span><br />

-<span class="m-left_3">6. Ramcock, 100 men.</span><br />

-<span class="m-left_3">7. Axion, 200 men.</span><br />

-<span class="m-left_3">8. Calcefar, 150 men.</span><br />

-<span class="m-left_3">9. Mosilian, 200 men, at the Falls.</span>

-<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span></p>

-

-<p class="indent">Of these, the Mantes lived on Salem creek; <i>Ramcock</i>

-is Rancocas creek; the <i>Eriwoneck</i> are evidently the <i>Ermomex</i>

-of Van der Donck's map of 1656; <i>Axion</i> may be for Assiscunk

-creek, above Burlington, from Del. <i>assiscu</i>, mud;

-<i>assiscunk</i>, a muddy place. Lindstrom and Van der Donck name

-the most Southern tribe in New Jersey <i>Naraticons</i>. They

-were on and near Raccoon creek, which on Lindstrom's map

-is <i>Narraticon Sipu</i>, the Naraticon river. Probably the English

-name is simply a translation of the Del. <i>nachenum</i>, raccoon.</p>

-

-<p class="indent">In 1675 the number of sachems in Jersey of sufficient

-importance for the then Governor Andros to treat with were

-four. It is noted that when he had made them the presents

-customary on such occasions, "They return thanks and fall a

-kintacoying, singing <i>kenon, kenon</i>."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a>

-This was the Delaware <i>genan</i> (<i>genama</i>, thank ye him. Zeis).</p>

-

-<p class="indent">The total number in New Jersey a few years before this

-(1671) were estimated by the authorities at "about a thousand

-persons, besides women and children."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a></p>

-

-<p class="indent">The "<i>Wakings, Opings</i> or <i>Pomptons</i>," as they

-are named in the old records, were the tribe which dwelt on the west

-shore of New York harbor and southwardly, or, more

-exactly, "from Roeloff Jansen's Kill to the sea."<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a>

-They were of the Minsi totem, and were the earliest of the

-<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>

-Lenape who saw white men, when, in 1524, the keel of

-Verrazano was the first to plough the waters of New York harbor.</p>

-

-<p class="indent">The name Waping or Oping is derived from <i>Wapan</i>,

-east, and was applied to them as the easternmost of the Lenape

-nation.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a>

-Their other name, Pompton, Mr Heckewelder identifies with

-<i>pihm-tom</i>, crooked-mouthed, though its applicability

-is not obvious.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a></p>

-

-<p class="indent">In the middle of the eighteenth century the remains

-of the Pompton Indians resided on the Raritan river. The boundaries

-of their territory were defined in 1756, at the Treaty of Crosswicks.</p>

-

-<p class="indent">The <i>Sanhicans</i> occupied the Delaware shore at

-the Falls, near where Trenton now stands, and extended eastward along

-the upper Indian path quite to New York bay. Heckewelder

-says that this name, <i>Sankhicani</i>, means a gun lock, and was

-applied by the Lenape to the Mohawks who were first furnished

-with muskets by the Europeans. This has led some writers

-to locate a band of Mohawks at the Falls.</p>

-

-<p class="indent space-below1">The Sanhicans were, however, undoubtedly Lenape.

-Campanius, who quotes the name of the place in 1642, classes

-<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>

-them as such. In Van der Donck's map, of 1656, they are

-marked as possessing the land at the Falls and Manhattan

-Bay; and De Laet gives the numerals and a number of words

-from their dialect, which are all pure Delaware, as:&mdash;</p>

-

-<table border="0" cellspacing="2" summary="_" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdl"><i>Sanhican.</i></td>

-      <td class="tdl"><i>Delaware.</i></td>

-    </tr><tr>

-      <td class="tdl">Deer,</td>

-      <td class="tdl">atto,</td>

-      <td class="tdl">achtu.</td>

-    </tr><tr>

-      <td class="tdl">Bear,</td>

-      <td class="tdl">machquoyuo,&emsp;&emsp;&nbsp;</td>

-      <td class="tdl">machquak.</td>

-    </tr><tr>

-      <td class="tdl">Wolf,</td>

-      <td class="tdl">metumnu,</td>

-      <td class="tdl">metemmeu.</td>

-    </tr><tr>

-      <td class="tdl">Turkey,&emsp;&emsp;&nbsp;</td>

-      <td class="tdl">sickenum,</td>

-      <td class="tdl">tschickenum.</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="indent space-above1">Their name has lost its first syllable.

-It should be <i>assanhican</i>. This means not merely and not originally

-a gun-flint, but any stone implement, from <i>achsin</i>, or, in

-the New Jersey dialect, <i>assun</i>, a stone, and <i>hican</i>,

-an instrument. They were distinctively "the stone-implement people."</p>

-

-<p class="indent">This is plainly with reference to their manufactures

-near Trenton. The great deposit of post-glacial gravels at this

-point abound with quartzite fragments suitable for working

-into stone implements, and to what extent they were utilized

-by the natives is shown by the enormous collection, numbering

-over thirty thousand specimens, which Dr. Charles C.

-Abbott, of Trenton, has made in that immediate vicinity. A

-horde of over 125 beautifully chipped lance heads of quartz

-and jasper, and the remains of a workshop of remarkable

-magnitude, were evidences of the extensive manufacture that

-once prevailed there.</p>

-

-<p class="indent">The left bank of the Delaware, from the vicinity

-of Burlington quite to and below Salem, was held by a warlike tribe

-known to the settlers as the <i>Mantas</i>, or <i>Mantos</i>, or

-<i>Mandes</i>, otherwise named the Frog Indians. They extended eastward

-<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>

-along the main or southern Indian path, which led from the

-Delaware, below the mouth of Rancocas Creek, to the

-extensive Indian plantations or corn fields near Sandy Hook,

-mentioned by Campanius and Lindstrom.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a></p>

-

-<p class="indent">Mr. Henry has derived their name from

-<i>mangi</i>, great,<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a>

-and others have suggested <i>menatey</i>, an island; but I do not

-think either of these is tenable. I have no doubt that <i>mante</i>

-is simply a mis-spelling of <i>monthee</i>, which is the form given

-by the East Jersey and Stockbridge Indians to the name of

-the Minsi or Monsey sub-tribe of the Delawares.<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a>

-This is further indicated by the fact that toward the beginning

-of the eighteenth century they incorporated themselves

-wholly with the two other Lenape sub-tribes.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a>

-We thus find that the Minsis were not confined to the North and

-Northwest, as Heckewelder and others wrote, but had pressed

-southward in New Jersey, quite to the shores of Delaware Bay.</p>

-

-<p class="indent">The New Jersey Indians disappeared rapidly. As

-early as 1721 an official document states that they were "but few,

-and very innocent and friendly."<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a>

-When, in 1745, the missionary Brainerd visited their settlement at

-Crosweeksung, Burlington county, he found some "who had lived with the

-<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>

-white people under gospel light, had learned to read, were

-civil, etc."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a>

-Those with whom he labored at this place

-subsequently removed to New Stockbridge, Mass., and united

-with the Mohegans and others there.<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a></p>

-

-<p class="indent">The Swedish traveler, Peter Kalm, who spent about

-a year in New Jersey in 1749, observes that the disappearance of

-the native population was principally due to two agencies.

-Smallpox destroyed "incredible numbers", "but brandy

-has killed most of the Indians."<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a></p>

-

-<p class="indent">The dialect of the New Jersey Indians was soft and

-vocalic, avoiding the gutturals of their northern relatives, and without

-the frequent unpleasant forcible expirations of the Nanticoke.

-A vocabulary of it, obtained for Mr. Thomas Jefferson,

-in 1792, at the village of Edgpiihik, West New Jersey, is in

-MS. in the library of the American Philosophical Society.</p>

-

-<h3><i>Political Constitution</i>.</h3>

-

-<p class="indent">Each totem of the Lenape recognized a chieftain,

-called sachem, <i>sakima</i>, a word found in most Algonkin dialects,

-with slight variations (Chip. <i>ogima</i>, Cree, <i>okimaw</i>, Pequot,

-<i>sachimma</i>), and derived from a root <i>ôki</i>, signifying above in

-space, and by a transfer frequent in all languages, above in

-power. Thus, in Cree,<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a>

-we have <i>sâkamow</i>, "il projecte, il

-<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span>

-montre la tête," and in Delaware, <i>w'ochgitschi</i>, the part

-above, the upper part (Zeisberger), etc.</p>

-

-<p class="indent">It appears from Mr. Morgan's inquiries, that at

-present and of later years, "the office of sachem is hereditary in

-the gens, but elective among its members."<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a>

-Loskiel, however, writing on the excellent authority of Zeisberger, states

-explicitly that the chief of each totem was selected and

-inaugurated by those of the remaining two.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>

-By common and ancient consent, the chief selected from the Turtle

-totem was head chief of the whole Lenape nation.</p>

-

-<p class="indent">These chieftains were the "peace chiefs." They

-could neither go to war themselves, nor send nor receive the war

-belt&mdash;the ominous string of dark wampum, which indicated

-that the tempest of strife was to be let loose. Their proper

-badge was the wampum belt, with a diamond-shaped figure

-in the centre, worked in white beads, which was the symbol

-of the peaceful council fire, and was called by that name.</p>

-

-<p class="indent">War was declared by the people at the instigation

-of the "war captains," valorous braves of any birth or family who

-had distinguished themselves by personal prowess, and especially

-by good success in forays against the enemy.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a>

-<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span></p>

-

-<p class="indent">Nor did the authority of the chiefs extend to any

-infringement on the traditional rights of the gens, as, for instance,

-that of blood revenge. The ignorance of this limitation of

-the central power led to various misunderstandings at the

-time, on the part of the colonial authorities, and since then,

-by later historians. Thus, in 1728, "the Delaware Indians

-on Brandywine" were summoned by the Governor to answer

-about a murder. Their chief, Civility, answered that it was

-committed by the Minisinks, "over whom they had no

-authority."<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a>

-This did not mean but that in some matters authority

-could be exerted, but not in a question relating to

-a feud of blood.</p>

-

-<h3><i>Agriculture and Food Resources</i>.</h3>

-

-<p class="indent">The Lenape did not depend solely on the chase for

-subsistence. They were largely agricultural, and raised a variety

-of edible plants. Indian corn was, as usual, the staple; but

-in addition to that, they had extensive fields of squashes,

-beans and sweet potatoes.<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a>

-The hardy variety of tobacco was also freely cultivated.</p>

-

-<p class="indent">The value of Indian corn, the <i>Zea mais</i>, must

-have been known to the Algonkin tribes while they still formed one

-nation, as the same name is applied to it by tribes geographically

-the widest apart. Thus the Micmacs of Nova Scotia

-call it <i>pe-ãs'kumun-ul</i> whose theme <i>ãs'ku-mun</i>

-<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>

-reappears in the <i>wuskannem</i> (Elliott) and the <i>scannemeneash</i>

-(Roger Williams) of New England, in the Delaware <i>jesquem</i>

-(Campanius), and <i>chasquem</i> (Zeis.), and even in the Piegan

-Blackfoot <i>esko-tope</i>.</p>

-

-<p class="indent">The first radical <i>ask</i>, Chip. <i>ashk</i>, Del.

-<i>aski</i>, means "green." The application is to the green waving plant, so

-conspicuous in the fields during the summer months. The second <i>mün</i>

-or <i>min</i> is a generic suffix applied to all sorts of small edible

-fruits. In the Blackfoot its place is supplied by another, and in the

-Unami Delaware it is abbreviated to the letter <i>m</i>.</p>

-

-<p class="indent">On the other hand, in the Chipeway word for corn,

-<i>mandamin</i>, Ottawa <i>mindamin</i>, Cree <i>mattamin</i>, the second

-radical is retained in full, while for the first is substituted an

-abbreviation of <i>manito</i>, divine ("it is divine, supernatural, or

-mysterious"); if we may accept the opinion of Mr. Schoolcraft,

-and I know of no more plausible etymology.</p>

-

-<p class="indent">Tobacco was called by the Delawares <i>kscha-tey</i>,

-Zeis., <i>seka-ta</i>, Camp., or in the English orthography <i>shuate</i>

-(Vocab. N. J. Inds.), and <i>koshãhtahe</i> (Cummmings). I am inclined to

-think that these are but dialectic variations and different

-orthographies of the root <i>'ta</i> or <i>'dam</i> (<i>a</i> nasal)

-found in the New England <i>wuttãm-anog</i>, Micmac <i>tùmawa</i>,

-Abnaki <i>wh'dãman</i> (Rasle), Cree <i>tchistémaw</i>, Chip.

-<i>assema</i> (= <i>asté-maw</i>), Blackfoot <i>pi-stã-kan</i>;

-a root which Dr. J. H. Trumbull has satisfactorily identified as

-meaning "to drink," the smoke being swallowed and likened to water.

-"To drink tobacco" was the usual old English expression for "to smoke."</p>

-

-<p class="indent">If this etymology is correct, it leads to the inference

-that tobacco also was known to the ancient Algonkins before they

-split up into the many nations which we now know, and

-<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>

-furthermore that they must have lived in a region where these

-two semi-tropical or wholly tropical plants, Indian corn and

-tobacco, had been already introduced and cultivated by some

-more ancient race. To conclude that they themselves brought

-them from a tropical land, would be too hazardous.</p>

-

-<p class="indent">The pipes in which the tobacco was smoked were called

-<i>appooke</i> (modern Delaware <i>o'pahokun'</i>, Cumings' Vocab.)

-They were of earthenware and of stone; sometimes, it is said,

-of copper. According to Kalm, the ceremonial pipes were

-of a red stone, possibly the western pipe stone, and were very

-highly prized.<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a></p>

-

-<p class="indent">Of wild fruits and plants they consumed the esculent and

-nutritious tubers on the roots of the Wild Bean, <i>Apios tuberosa</i>,

-the large, oval, fleshy roots of the arrow-leaved <i>Sagittaria</i>, the

-former of which the Indians called <i>hobbenis</i>, and the latter

-<i>katniss</i>, names which they subsequently applied to the

-European turnip. They also roasted and ate the acrid

-cormus of the Indian turnip, <i>Arum triphyllum</i>, in Delaware

-<i>taw-ho</i>, <i>taw-hin</i> or <i>tuck-ah</i>, and collected

-for food the seeds of the Golden Club, <i>Orontium aquaticum</i>,

-common in the pools along the creeks and rivers. Its native name was

-<i>taw-kee</i>.<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a></p>

-

-<h3><i>House Building.</i></h3>

-

-<p class="indent">In their domestic architecture they differed

-noticeably from the Iroquois and even the Mohegans. Their houses

-were not communal, but each family had its separate residence,

-a wattled hut, with rounded top, thatched with mats

-<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>

-woven of the long leaves of the Indian corn or the stalks of

-the sweet flag (<i>Acorus calamus</i>,) or of the bark of trees

-(<i>anacon</i>, a mat, Z.) These were built in groups and surrounded

-with a palisade to protect the inhabitants from

-sudden inroads.<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a></p>

-

-<p class="indent">In the centre was sometimes erected a mound of

-earth, both as a place of observation and as a location to place

-the children and women. The remains of these circular ramparts

-enclosing a central mound were seen by the early settlers

-at the Falls of the Delaware and up the Lehigh valley.</p>

-

-<h3><i>Manufactures</i>.</h3>

-

-<p class="indent">The art of the potter was known and extensively

-practiced, but did not indicate any unusual proficiency, either

-in the process of manufacture or in the methods of decoration,

-although the late Mr. F. Peale thought that, in the latter

-respect, the Delaware pottery had some claims to a high

-rank.<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a>

-The representation of animal forms was quite unusual,

-only some few and inferior examples having been found.

-<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p>

-

-<p class="indent">Their skill in manufacturing bead work and feather

-mantles, and in dressing deer skins, excited the admiration

-of the early voyagers. Although their weapons and utensils

-were mostly of stone, there was a considerable supply of

-native copper among them, in use as ornaments, for arrow

-heads and pipes. Some specimens of it have been found by

-Dr. Abbott near Trenton, and by other collectors in Pennsylvania,<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a>

-and its scarcity in modern collections is to be

-attributed to its being bought up and melted by the whites

-rather than to its limited employment.</p>

-

-<p class="indent">Soap stone was hollowed out with considerable skill,

-to form bowls, and the wood of the sassafras tree was highly esteemed

-for the same purpose (Kalm).</p>

-

-<p class="indent">The maize was broken up in wooden or stone mortars with

-a stone pestle, the native name of which was <i>pocohaac</i>, a word

-signifying also the virile member.

-<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span></p>

-

-<p class="indent">Their arms were the war club or tomahawk, <i>tomhickan</i>,

-the bow, <i>hattape</i>, and arrow, <i>alluns</i>, the spear,

-<i>tanganaoun</i>, and for defence Bishop Ettwein states they

-carried a round shield of thick, dried hide.</p>

-

-<p class="indent">The spear was also used for spearing fish, which

-they, moreover, knew how to catch with "brush nets," and with

-fish hooks made of bone and the dried claws of birds

-(Kalm).<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a></p>

-

-<h3><i>Paints and Dyes</i>.</h3>

-

-<p class="indent">The paints and dyes used by the Lenape and

-neighboring Indians were derived both from the vegetable and

-mineral realms. From the former they obtained red, white and blue

-clays, which were in such extensive demand that the vicinity

-of those streams in New Castle county, Delaware, which

-are now called White Clay Creek and Red Clay Creek, was

-widely known to the natives as <i>Walamink</i>, the Place of Paint.</p>

-

-<p class="indent">The vegetable world supplied a variety of dyes

-in the colored juices of plants. These were mixed with the acid

-juice of the wild, sweet-scented crab apple (<i>Pyrus coronaria</i>;

-in Lenape, <i>tombic'anall</i>), to fix the dye.</p>

-

-<p class="indent">A red was yielded by the root of the <i>Sanguinaria

-Canadensis</i>, still called "Indian paint root;" an orange by the root

-of <i>Phytolacca decandra</i>, the poke or pocoon; a yellow by the

-<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>

-root of <i>Hydrastis Canadensis</i>; a black by a mixture of sumac

-and white walnut bark, etc.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a></p>

-

-<h3><i>Dogs</i>.</h3>

-

-<p class="indent">The only domestic animal they possessed was a small

-species of dogs with pointed ears. These were called <i>allum</i>,

-and were preserved less for protection or for use in hunting

-than for food, and especially for ceremonial purposes.<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a></p>

-

-<h3><i>Interments</i>.</h3>

-

-<p class="indent">The custom of common ossuaries for each gens

-appears to have prevailed among the Lenape. Gabriel Thomas states

-that: "If a person of Note dies very far away from his place

-of residence, they will convey his Bones home some considerable

-Time after, to be buried there."<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> Bishop Ettwein

-speaks of mounds for common burial, though he appears to

-limit their use to times of war.<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a>

-<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span></p>

-

-<p class="indent">One of these communal graveyards of the Minsis covers an

-area of six acres on the Neversink creek,<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a>

-while, according to tradition, another of great antiquity and extent

-was located on the islands in the Delaware river, above the Water-Gap.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a></p>

-

-<h3><i>Computation of Time.</i></h3>

-

-<p class="indent">The accuracy with which the natives computed time

-becomes a subject of prime consideration in a study of their

-annals. It would appear that the Eastern Algonkins were

-not deficient in astronomical knowledge. Roger Williams

-remarks, "they much observe the Starres, and their very

-children can give names to many of them;"<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a>

-and the same testimony is borne by Wassenaer. The latter, speaking of

-the tribes around New York Harbor, in 1630, says that their

-year began with the first moon after the February moon; and

-that the time for planting was calculated by the rising of the

-constellation Taurus in a certain quarter. They named this

-constellation the horned head of some great fictitious animal.<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a></p>

-

-<p class="indent">Zeisberger observes that, in his day, the Lenape

-did not have a fixed beginning to their year, but reckoned from one

-seeding time to another, or from when the corn was ripe, etc.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a>

-Nevertheless, they had a word for year, <i>gachtin</i>, and counted

-their ages and the sequence of events by yearly periods. The

-<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span>

-Chipeways count by winters (<i>pipun-agak</i>, in which the first

-word means winter, and the second is a plural form similar to

-the Del. <i>gachtin</i>); but the Lenape did not apparently follow

-them in this. They recognized only twelve moons in the

-year and not thirteen, as did the New England nations; at

-least, the names of but twelve months have been preserved.<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a>

-The day periods were reckoned usually by nights, but it was

-not improper to count by "suns" or days.</p>

-

-<h3><i>Pictographic Signs</i>.</h3>

-

-<p class="indent">The picture writing of the Delawares has been

-quite fully described by Zeisberger, Loskiel and Heckewelder. It

-was scratched upon stone (Loskiel), or more frequently cut in or

-painted upon the bark of trees or pieces of wood. The

-colors were chiefly black and red. The system was highly

-conventionalized, so that it could readily be understood by

-all their tribes, and also by others with whom they came in

-contact, the Shawnees, Wyandots, Chipeways, etc.</p>

-

-<p class="indent">The subjects had reference not merely to matters of

-present interest, but to the former history of their nation, and were

-directed "to the preservation of the memory of famous men,

-and to the recollection of events and actions of note."

-Therefore, their Agamemnons felt no anxiety for the absence

-of a Homer, but "confidently reckoned that their noble

-deeds would be held in memory long after their bodies had perished."<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a>

-<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span></p>

-

-<p class="indent">The material on which the drawings were made

-was generally so perishable that few examples have been left to

-us. One, a stone about seven inches long, found in central

-New Jersey, has been described and figured by Dr. Abbott.<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a>

-It represents an arrow crossing certain straight lines. Several

-"gorgets" (smooth stone tablets pierced with holes for

-suspension, and probably used for ceremonial purposes),

-stone knives and pebbles, showing inscribed marks and lines,

-and rude figures, are engraved in Dr. Abbott's book; others similar

-have been seen in Bucks and Berks counties, Pa.</p>

-

-<p class="indent">There was a remarkable series of hieroglyphics,

-some eighty in number, on a rock at Safe Harbor, on the Susquehanna.

-They have been photographed and described by

-Prof. T. C. Porter, of Lancaster, but have yet to be carefully

-analyzed.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a>

-From its location, it was probably the work of the Susquehannocks,

-and did not belong to the general system of Algonkin pictography.</p>

-

-<p class="indent">If the rude drawings appended to the early treatises

-as signatures of native sachems be taken as a guide, little or no

-uniformity prevailed in the personal signs. The same chieftain would,

-on various occasions, employ symbols differing so

-widely that they have no visible relation.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>

-<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span></p>

-

-<p class="indent">An interesting incident is recorded by Friend

-John Richardson when on a visit to William Penn, at his

-manor of Pennsburg, in 1701. Penn asked the Indian

-interpreter to give him some idea of what the native notion

-of God was. The interpreter, at a loss for words, had

-recourse to picture writing, and describing a number of

-circles, one inside the other, he pointed to the centre of

-the innermost and smallest one, and there, "placed, as he

-said, by way of representation, the Great Man."<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a>

-The explanation was striking and suggestive, and hints at the

-meaning of the not infrequent symbol of the concentric circles.</p>

-

-<p class="indent">An alleged piece of Delaware pictography is copied by

-Schoolcraft<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a>

-from the London <i>Archæologia</i>, Vol. IV.

-It purports to be an inscription found on the Muskingum river in

-1780, and the interpretation is said to have been supplied by

-the celebrated Delaware chief, Captain White Eyes (Coquethagechton).

-As interpreted, it relates to massacres of the whites

-by the Delaware chief, Wingenund, in the border war of 1763.</p>

-

-<p class="indent">There is a tissue of errors here. The pictograph,

-"drawn with charcoal and oil on a tree," must have been quite recent,

-and is not likely to have referred to events seventeen years

-antecedent. There is no evidence that Wingenund took part

-in Pontiac's conspiracy, and he was the consistent friend of

-<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span>

-the whites.<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a>

-Several of the characters are not like Indian

-pictographs. And finally, White Eyes, the alleged interpreter

-in 1780, had died at Tuscarawas, two years before, Nov. 10th, 1778!<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a></p>

-

-<h3><i>Record Sticks</i>.</h3>

-

-<p class="indent">The Algonkin nations very generally preserved their

-myths, their chronicles, and the memory of events, speeches, etc.,

-by means of marked sticks. As early as 1646, the Jesuit

-missionaries in Canada made use of these to teach their converts

-the prayers of the Church and their sermons.<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p>

-

-<p class="indent">The name applied to these record or tally sticks

-was, among the Crees and Chipeways, <i>massinahigan</i>, which is

-the common word now for book, but which originally meant "a

-piece of wood marked with fire," from the verb <i>masinákisan</i>,

-I imprint a mark upon it with fire, I burn a mark upon it,<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a>

-thus indicating the rude beginning of a system of mnemonic

-aids. The Lenape words for book, <i>malackhickan</i>, Camp.,

-<i>mamalekhican</i> Zeis., were probably from the same root.</p>

-

-<p class="indent">In later days, instead of burning the marks upon the

-sticks, they were painted, the colors as well as the figures having

-certain conventional meanings.<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a></p>

-

-<p class="indent">These sticks are described as about six inches in length,

-slender, though varying in shape, and tied up in bundles.<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a>

-<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>

-Such bundles are mentioned by the interpreter Conrad Weiser,

-as in use in 1748 when he was on his embassy in the Indian

-country.<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a>

-The expression, "we tied up in bundles," is translated

-by Mr. Heckewelder, <i>olumapisid</i>, and a head chief of

-the Lenape, usually called <i>Olomipees</i>, was thus named, apparently

-as preserver of such records.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a>

-I shall return on a later page to the precise meaning of this term.</p>

-

-<p class="indent">The word signifying to paint was <i>walamén</i>, which

-does not appear in western dialects, but is found precisely the same in

-the Abnaki, where it is given by Rasles, <i>8ramann</i><a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a>,

-which, transliterated into Delaware (where the <i>l</i> is substituted

-for the <i>r</i>), would be <i>w'lam'an</i>. From this word came

-<i>Wallamünk</i>, the name applied by the natives to a tract in New

-Castle county, Delaware, since at that locality they procured supplies

-of colored earth, which they employed in painting. It means

-"the place of paint."<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a>

-<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p>

-

-<p class="indent">Roger Williams, describing the New England Indians,

-speaks of "<i>Wunnam</i>, their red painting, which they most

-delight in, and is both the Barke of the Fine, as also a red

-Earth."<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a></p>

-

-<p class="indent">The word is derived from Narr. <i>wunne</i>, Del. <i>wulit</i>,

-Chip. <i>gwanatsch</i> = beautiful, handsome, good, pretty, etc.</p>

-

-<p class="indent">The Indian who had artistically bedaubed his skin

-with red, ochreous clay, was esteemed In full dress, and delightful to

-look upon. Hence the term <i>wulit</i>, fine, pretty, came to be

-applied to the paint itself.</p>

-

-<p class="indent">The custom of using such sticks, painted or notched,

-was by no means peculiar to the Delawares. They were familiar

-to the Iroquois, and the early travelers found them in common

-employment among the southern tribes.<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a></p>

-

-<p class="indent">As the art advanced, in place of simple sticks, painted

-or notched, wooden tablets came into use, on which the symbols

-were scratched or engraved with a sharp flint or knife. Such

-are those still in use among the Chipeway, described by Dr.

-James as "rude pictures carved on a flat piece of wood;"<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a>

-by the native Copway, as "board plates;"<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a>

-and more precisely

-<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>

-by Mr. Schoolcraft, as "a tabular piece of wood, covered on

-both sides with a series of devices cut between parallel lines."<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a></p>

-

-<p class="indent">The Chipeway terms applied to these devices or symbols

-are, according to Mr. Schoolcraft, <i>kekeewin</i>, for those in

-ordinary and common use, and <i>kekeenowin</i>, for those connected

-with the mysteries, the "meda worship" and the "great

-medicine." Both words are evidently from a radical signifying

-a mark or sign, appearing in the words given in Baraga's

-"Otchipwe Dictionary," <i>kikinawadjiton</i>, I mark it, I put a

-certain mark on it, and <i>kikinoamawa</i>, I teach, instruct him.</p>

-

-<h3><i>Moral and Mental Character.</i></h3>

-

-<p class="indent">The character of the Delawares was estimated very

-differently, even by those who had the best opportunities of

-judging. The missionaries are severe upon them. Brainerd

-described them as "unspeakably indolent and slothful. They

-have little or no ambition or resolution; not one in a

-thousand of them that has the spirit of a man."<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a>

-No more favorable was the opinion of Zeisberger. He speaks of

-their alleged bravery with the utmost contempt, and morally he

-puts them down as "the most ordinary and the vilest of

-savages."<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a></p>

-

-<p class="indent">Perhaps these worthy missionaries measured them by the

-standard of the Christian ideal, by which, alas, we all fall wofully short.

-<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span></p>

-

-<p class="indent">Certainly, other competent observers report much more

-cheerfully. One of the first explorers of the Delaware,

-Captain Thomas Young (1634), describes them as "very

-well proportioned, well featured, gentle, tractable and

-docile."<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a></p>

-

-<p class="indent">Of their domestic affections, Mr. Heckewelder

-writes: "I do not believe that there are any people on earth who

-are more attached to their relatives and offspring than these

-Indians are."<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a></p>

-

-<p class="indent">Their action toward the Society of Friends in

-Pennsylvania indicates a sense of honor and a respect for pledges

-which we might not expect. They had learned and well understood

-that the Friends were non-combatants, and as such they

-never forgot to spare them, even in the bloody scenes of

-border warfare.</p>

-

-<p class="indent">"Amidst all the devastating incursions of the

-Indians in North America, it is a remarkable fact that no Friend

-who stood faithful to his principles in the disuse of all weapons

-of war, the cause of which was generally well understood

-by the Indians, ever suffered personal molestation from

-them."<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a></p>

-

-<p class="indent">The fact that for more than forty years after the

-founding of Penn's colony there was not a single murder committed

-on a settler by an Indian, itself speaks volumes for their

-self-control and moral character. So far from seeking quarrels

-<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span>

-with the whites they extended them friendly aid and

-comfort.<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a></p>

-

-<p class="indent">Even after they had become embittered and corrupted

-by the gross knavery of the whites (for example, the notorious

-"long walk,") and the debasing influence of alcohol, such an

-authority as Gen. Wm. H. Harrison could write these words

-about the Delawares: "A long and intimate knowledge of

-them, in peace and war, as enemies and friends, has left upon

-my mind the most favorable impression of their character for

-bravery, generosity and fidelity to their engagements."<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a>

-More than this, and from a higher source, could scarcely be asked.</p>

-

-<p class="indent">That intellectually they were by no means deficient is

-acknowledged by Brainerd himself. "The children," he

-<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span>

-writes, "learn with surprising readiness; their master tells me he

-never had an English school that learned, in general, so fast."<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a></p>

-

-<h3><i>Religious Beliefs</i>.</h3>

-

-<p class="indent">With the hints given us in various authors, it is not

-difficult to reconstruct the primitive religious notions of the Delawares.

-They resembled closely those of the other Algonkin nations,

-and were founded on those general mythical principles which,

-in my "Myths of the New World," I have shown existed

-widely throughout America. These are, the worship of Light,

-especially in its concrete manifestations of fire and the sun;

-of the Four Winds, as typical of the cardinal points, and as

-the rain bringers; and of the Totemic Animal.</p>

-

-<p class="indent">As the embodiment of Light, some spoke of the

-sun as a deity,<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a>

-while their fifth and greatest festival was held in honor

-of Fire, which they personified, and called the Grandfather

-of all Indian nations. They assigned to it twelve divine

-assistants, who were represented by so many actors in the

-ceremony, with evident reference to the twelve moons or

-months of the year, the fire being a type of the heavenly

-blaze, the sun.<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a></p>

-

-<p class="indent">But both Sun and Fire were only material emblems

-of the mystery of Light. This was the "body or fountain of deity,"

-which Brainerd said they described to him in terms that he

-could not clearly understand; something "all light;" a being

-<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>

-"<i>in</i> whom the earth, and all things in it, may be seen;" a

-"great man, clothed with the day, yea, with the brightest

-day, a day of many years, yea, a day of everlasting continuance."

-From him proceeded, in him were, to him returned,

-all things and the souls of all things.</p>

-

-<p class="indent">Such was the extraordinary doctrine which a converted

-priest of the native religion informed Brainerd was the teaching

-of the medicine men.<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a></p>

-

-<p class="indent">The familiar Algonkin myth of the "Great Hare," which

-I have elsewhere shown to be distinctively a myth of Light,<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a>

-was also well known to the Delawares, and they applied to

-this animal, also, the appellation of the "Grandfather of

-the Indians."<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a>

-Like the fire, the hare was considered their

-ancestor, and in both instances the Light was meant, fire

-being its symbol, and the word for hare being identical with

-that of brightness and light.</p>

-

-<p class="indent">As in Mexico and elsewhere, this light or bright ancestor

-was the culture hero of their mythology, their pristine instructor

-in the arts, and figured in some of their legends as a

-white man, who, in some remote time, visited them from the

-east, and brought them their civilization.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a></p>

-

-<p class="indent">I desire to lay especial stress on these proofs of

-Light worship among the Delawares, for it has an immediate bearing

-on several points in the <span class="smcap">Walam Olum</span>. There are no compounds

-<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>

-more frequent in that document than those with the

-root signifying "light," "brightness," etc., and this is one

-of the evidences of its authenticity.</p>

-

-<p class="indent">Next in order, or rather, parallel with and a

-part of the worship of Light, was that of the Four Cardinal Points,

-always identified with the Four Winds, the bringers of rain

-and sunshine, the rulers of the weather.</p>

-

-<p class="indent">"After the strictest inquiry respecting their notions

-of the Deity," says David Brainerd, "I find that in ancient times,

-before the coming of the white people, some supposed there

-were four invisible powers, who presided over the four corners

-of the earth."<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a></p>

-

-<p class="indent">The Montauk Indians of Long Island, a branch

-of the Mohegans, also worshiped these four deities, as we are

-informed by the Rev Sampson Occum;<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a>

-and Captain Argoll found them again in 1616 among the accolents of

-the Potomac, close relatives of the Delawares. Their chief told him:

-"We have five gods in all, our chief god appears often unto us in

-the form of a mighty great hare, the other four have no

-visible shape, but are indeed the four winds, which keep the

-four corners of the earth."<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a></p>

-

-<p class="indent">These are the fundamental doctrines, the universal <i>credo</i>,

-of not only all the Algonkin faiths, but of all or nearly all primitive

-American religions.</p>

-

-<p class="indent">This is very far from the popular conception of

-Indian religion, with its "Good Spirit" and "Bad Spirit." Such

-<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span>

-ideas were not familiar to the native mind. Heckewelder,

-Brainerd and Loskiel all assure us in positive terms that the

-notion of a bad spirit, a "Devil," was wholly unknown

-to the aborigines, and entirely borrowed from the whites.

-Nor was the Divinity of Light looked upon as a beneficent

-father, or anything of that kind. The Indian did not

-appeal to him for assistance, as to his

-<i>totemic and personal gods</i>.</p>

-

-<p class="indent">These were conceived to be in the form of animals,

-and various acts of propitiation to them were performed. Such

-acts were not a worship of the animals themselves. Brainerd

-explains this very correctly when he says: "They do not

-suppose a divine power essential to or inhering in these

-creatures, but that some invisible beings, not distinguished

-from each other by certain names, but only notionally,

-communicate to these animals a great power, and so make

-these creatures the immediate authors of good to certain

-persons. Hence such a creature becomes <i>sacred</i> to the

-person to whom he is supposed to be the immediate author

-of good, and through him they must worship the invisible

-powers, though to others he is no more than another creature."<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a></p>

-

-<p class="indent">They rarely attempted to set forth the divinity in

-image. The rude representation of a human head, cut in wood, small

-enough to be carried on the person, or life size on a post, was

-their only idol. This was called <i>wsinkhoalican</i>. They also

-drew and perhaps carved emblems of their totemic guardian.

-Mr. Beatty describes the head chief's home as a long building

-of wood: "Over the door a turtle is drawn, which is the

-<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span>

-ensign of this particular tribe. On each door post was cut

-the face of a grave old man."<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a></p>

-

-<p class="indent">Occasionally, rude representations of the human head,

-chipped out of stone, are exhumed in those parts of Pennsylvania

-and New Jersey once inhabited by the Lenape.<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a>

-These are doubtless the <i>wsinkhoalican</i> above mentioned.</p>

-

-<h3><i>Doctrine of the Soul</i>.</h3>

-

-<p class="indent">There was a general belief in a soul, spirit or immaterial

-part of man. For this the native words were <i>tschipey</i> and

-<i>tschitschank</i> (in Brainerd, <i>chichuny</i>). The former

-is derived from a root signifying to be separate or apart, while

-the latter means "the shadow."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p>

-

-<p class="indent">Their doctrine was that after death the soul went

-<i>south</i>, where it would enjoy a happy life for a certain term,

-and then could return and be born again into the world. In

-moments of spiritual illumination it was deemed possible to

-<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span>

-recall past existences, and even to remember the happy epoch

-passed in the realm of bliss.<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a></p>

-

-<p class="indent">The path to this abode of the blessed was by the

-Milky Way, wherein the opinion of the Delawares coincided with

-that of various other American nations, as the Eskimos, on

-the north, and the Guaranis of Paraguay, on the south.</p>

-

-<p class="indent">The ordinary euphemism to inform a person that his

-death was at hand was: "You are about to visit your ancestors;"<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a>

-but most observers agree that they were a timorous people,

-with none of that contempt of death sometimes assigned

-them.<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a></p>

-

-<h3><i>The Native Priests.</i></h3>

-

-<p class="indent">An important class among the Lenape were those

-called by the whites doctors, conjurers, or medicine men, who were

-really the native priests. They appear to have been of two

-schools, the one devoting themselves mainly to divination,

-the other to healing.</p>

-

-<p class="indent">According to Brainerd, the title of the former among

-the Delawares, as among the New England Indians, was <i>powwow</i>,

-a word meaning "a dreamer;" Chip., <i>bawadjagan</i>, a dream;

-<i>nind apawe</i>, I dream; Cree, <i>pawa-miwin</i>, a dream. They

-were the interpreters of the dreams of others, and themselves

-claimed the power of dreaming truthfully of the future and

-the absent.<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a>

-In their visions their guardian spirit visited

-<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span>

-them; they became, in their own words, "all light," and

-they "could see through men, and knew the thoughts of

-their hearts."<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a>

-At such times they were also instructed at

-what spot the hunters could successfully seek game.</p>

-

-<p class="indent">The other school of the priestly class was called,

-as we are informed by Mr. Heckewelder, <i>medeu</i>.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a>

-This is the same term which we find in Chipeway as <i>mide</i>

-(<i>medaween</i>, Schoolcraft), and in Cree as <i>mitew</i>,

-meaning a conjurer, a member of the Great Medicine Lodge.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a>

-I suspect the word is from <i>m'iteh</i>, heart (Chip. <i>k'ide</i>,

-thy heart), as this organ was considered the source and centre of life

-and the emotions, and is constantly spoken of in a figurative sense in

-Indian conversation and oratory.</p>

-

-<p class="indent">Among the natives around New York Bay there was

-a body of conjurers who professed great austerity of life. They had

-no fixed homes, pretended to absolute continence, and both

-exorcised sickness and officiated at the funeral rites. Their

-name, as reported by the Dutch, was <i>kitzinacka</i>, which is

-evidently Great Snake (<i>gitschi</i>, <i>achkook</i>). The interesting

-fact is added, that at certain periodical festivals a sacrifice

-<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>

-was prepared, which it was believed was carried off by a huge

-serpent.<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p>

-

-<p class="indent">When the missionaries came among the Indians, the

-shrewd and able natives who had been accustomed to practice on the

-credulity of their fellows recognized that the new faith would

-destroy their power, and therefore they attacked it vigorously.

-Preachers arose among them, and claimed to have had communications

-from the Great Spirit about all the matters which

-the Christian teachers talked of. These native exhorters

-fabricated visions and revelations, and displayed symbolic

-drawings on deerskins, showing the journey of the soul after

-death, the path to heaven, the twelve emetics and purges

-which would clean a man of sin, etc.</p>

-

-<p class="indent">Such were the famed prophets Papunhank and Wangomen,

-who set up as rivals in opposition to David Zeisberger; and

-such those who so constantly frustrated the efforts of the

-pious Brainerd. Often do both of these self-sacrificing apostles

-to the Indians complain of the evil influence which such

-false teachers exerted among the Delawares.<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a></p>

-

-<p class="indent">The existence of this class of impostors is significant

-for the appreciation of such a document as the <span class="smcap">Walam Olum</span>.

-They were partially acquainted with the Bible history of

-<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span>

-creation; some had learned to read and write in the mission

-schools; they were eager to imitate the wisdom of the whites,

-while at the same time they were intent on claiming authentic

-antiquity and originality for all their sayings.</p>

-

-<h3><i>Religious Ceremonies.</i></h3>

-

-<p class="indent">The principal sacred ceremony was the dance and

-accompanying song. This was called <i>kanti kanti</i>, from a verbal

-found in most Algonkin dialects with the primary meaning

-to sing (Abnaki, <i>skan</i>, je danse et chante en même temps,

-Rasles; Cree, <i>nikam</i>; Chip., <i>nigam</i>, I sing). From this

-noisy rite, which seems to have formed a part of all the native

-celebrations, the settlers coined the word <i>cantico</i>,

-which has survived and become incorporated into the English tongue.</p>

-

-<p class="indent">Zeisberger describes other festivals, some five

-in number. The most interesting is that called <i>Machtoga</i>,

-which he translates "to sweat." This was held in honor of

-"their Grandfather, the Fire." The number twelve appears in

-it frequently as regulating the actions and numbers of the performers.

-This had evident reference to the twelve months of the year,

-but his description is too vague to allow a satisfactory analysis

-of the rite.</p>

-

-<hr class="chap" />

-<p><span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span></p>

-<h2>CHAPTER IV.</h2>

-<p class="f120"><b><span class="smcap">The Literature And Language Of The Lenape.</span></b></p>

-

-<p class="blockquot space-above1">

-§ 1. Literature of the Lenape Tongue&mdash;Campanius; Penn; Thomas,<br />

-<span class="m-left_3">Zeisberger; Heckeweider, Roth, Ettwein; Grube, Dencke;</span><br />

-<span class="m-left_3">Luckenbach; Henry; Vocabularies, a native letter.</span><br />

-§ 2. General Remarks on the Lenape.<br />

-§ 3. Dialects of the Lenape.<br />

-§ 4. Special Structure of the Lenape.&mdash;The Root and the Theme;<br />

-<span class="m-left_3">Prefixes; Suffixes; Derivatives, Grammatical Notes.</span></p>

-

-<h3>§ 1. <i>Literature of the Lenape Tongue.</i></h3>

-

-<p class="indent">The first study of the Delaware language was

-undertaken by the Rev. Thomas Campanius (Holm), who was chaplain

-to the Swedish settlements, 1642-1649. He collected a vocabulary,

-wrote out a number of dialogues in Delaware and

-Swedish, and even completed a translation of the Lutheran

-catechism into the tongue. The last mentioned was published

-in Stockholm, in 1696, through the efforts of his grandson,

-under the title, <span class="smcap">Lutheri Catechismus</span>, <i>Ofwersatt

-pä American-Virginiske Spräket</i>, 1 vol., sm. 8vo, pp. 160.

-On pages 133-154 it has a <i>Vocabularium Barbaro-Virgineorum</i>,

-and on pages 155-160, <i>Vocabula Mahakuassica</i>. The first is the

-Delaware as then current on the lower river, the second the dialect

-of the Susquehannocks or Minquas, who frequently visited the

-Swedish settlements.</p>

-

-<p class="indent">Although he managed to render all the Catechism

-into something which looks like Delaware, Campanius' knowledge

-of the tongue was exceedingly superficial. Dr. Trumbull

-says of his work: "The translator had not learned even so

-<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span>

-much of the grammar as to distinguish the plural of a noun

-or verb from the singular, and knew nothing of the "transitions"

-by which the pronouns of the subject and object are

-blended with the verb."<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a></p>

-

-<p class="indent">At the close of his "History of New Sweden," Campanius

-adds further linguistic material, including an imaginary conversation

-in Lenape, and the oration of a sachem. It is of

-the same character as that found in the Catechism.</p>

-

-<p class="indent">After the English occupation very little attention

-was given to the tongue beyond what was indispensable to trading.

-William Penn, indeed, professed to have acquired a mastery

-of it. He writes: "I have made it my business to understand

-it, that I might not want an interpreter on any occasion."<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a>

-But it is evident, from the specimens he gives, that all he studied

-was the trader's jargon, which scorned etymology, syntax and prosody,

-and was about as near pure Lenape as pigeon English is to the

-periods of Macaulay.</p>

-

-<p class="indent space-below1">An ample specimen of this jargon is furnished us

-by Gabriel Thomas, in his "Historical and Geographical Account of

-the Province and Country of Pensilvania; and of West-New-Jersey

-in America," London, 1698, dedicated to Penn.

-Thomas tells us that he lived in the country fifteen years,

-and supplies, for the convenience of those who propose visiting

-the province, some forms of conversation, Indian and

-English. I subjoin a short specimen, with a brief commentary:&mdash;

-<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span></p>

-

-<table border="0" cellspacing="2" summary="_" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">1.</td>

-      <td class="tdl"><i>Hitah takoman?</i></td>

-      <td class="tdl">Friend, from whence com'st?</td>

-    </tr><tr>

-      <td class="tdl">2.</td>

-      <td class="tdl"><i>Andogowa nee weekin.</i></td>

-      <td class="tdl">Yonder.</td>

-    </tr><tr>

-      <td class="tdl">3.</td>

-      <td class="tdl"><i>Tony andogowa kee weekin?</i></td>

-      <td class="tdl">Where Yonder?</td>

-    </tr><tr>

-      <td class="tdl">4.</td>

-      <td class="tdl"><i>Arwaymouse.</i></td>

-      <td class="tdl">At Arwaymouse.</td>

-    </tr><tr>

-      <td class="tdl">5.</td>

-      <td class="tdl"><i>Keco kee hatah weekin?</i></td>

-      <td class="tdl">What hast got in thy house?</td>

-    </tr><tr>

-      <td class="tdl">6.</td>

-      <td class="tdl"><i>Nee hatah huska weesyouse og huska chetena&emsp;&nbsp;</i></td>

-      <td class="tdl">I have very fat venison and good strong skins,</td>

-    </tr><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdl">&emsp;&emsp;<i>chase og huska orit chekenip.</i></td>

-      <td class="tdl">&emsp;&emsp;with very good turkeys.</td>

-    </tr><tr>

-      <td class="tdl">7.</td>

-      <td class="tdl"><i>Chingo kee beto nee chasa ag yousa</i></td>

-      <td class="tdl">When wilt thou bring me skins and venison,</td>

-    </tr><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdl">&emsp;&emsp;<i>elka chekenip?</i></td>

-      <td class="tdl">&emsp;&emsp;with turkeys?</td>

-    </tr><tr>

-      <td class="tdl">8.</td>

-      <td class="tdl"><i>Haiapa etka nisha kishquicka.</i></td>

-      <td class="tdl">To-morrow, or two days hence.</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="blockquot space-above1">1. <i>Hitah</i> for <i>n'ischu</i>

-(Mohegan, <i>nitap</i>), my friend; <i>takoman</i>, Zeis. <i>takomun</i>,

-from <i>ta</i>, where, <i>k</i>, 2d pers. sing.

-<br /><br />

-2. <i>Andogowa</i>, similar to <i>undachwe</i>, he comes, Heck.;

-<i>nee</i>, pron. possess. 1st person; <i>weekin</i> = <i>wikwam</i>,

-or wigwam. "I come from my house."

-<br /><br />

-3. <i>Tony</i>, = Zeis. <i>tani</i>, where? <i>kee</i>,

-pron. possess. 2d person.

-<br /><br />

-4. <i>Arwaymouse</i> was the name of an Indian village,

-near Burlington, N. J.

-<br /><br />

-5. <i>Keco</i>, Zeis. <i>koecu</i>, what? <i>hatah</i>, Zeis.

-<i>hattin</i>, to have.

-<br /><br />

-6. <i>Huska</i>, Zeis. <i>husca</i>, "very, truly;" <i>wees</i>, Zeis.

-<i>wisu</i>, fatty flesh, <i>youse</i>, R. W. <i>jous</i>, deer meat;

-<i>og</i>, Camp. <i>ock</i>, Zeis. <i>woak</i> and; <i>chetena</i>,

-Zeis. <i>tschitani</i>, strong; <i>chase</i>, Z. <i>chessak</i>,

-deerskin; <i>orit</i>, Zeis. <i>wulit</i>, good; <i>chekenip</i>,

-Z. <i>tschekenum</i>, turkey.

-<br /><br />

-7. <i>Chingo</i>, Zeis. <i>tschingatsch</i>, when; <i>beto</i>,

-Z. <i>peten</i>, to bring; <i>etka</i>, R. W., <i>ka</i>, and.

-<br /><br />

-8. <i>Halapa</i>, Z. <i>alappa</i>, to-morrow; <i>nisha</i>,

-two; <i>kishquicka</i>, Z. <i>gischgu</i>, day, <i>gischguik</i>, by day.</p>

-

-<p class="indent">The principal authority on the Delaware language

-is the Rev. David Zeisberger, the eminent Moravian missionary,

-<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span>

-whose long and devoted labors may be accepted as fixing the

-standard of the tongue.</p>

-

-<p class="indent">Before him, no one had seriously set to work to master

-the structure of the language, and reduce it to a uniform orthography.

-With him, it was almost a lifelong study, as for more

-than sixty years it engaged his attention. To his devotion

-to the cause in which he was engaged, he added considerable

-natural talent for languages, and learned to speak, with almost

-equal fluency, English, German, Delaware and the Onondaga

-and Mohawk dialects of the Iroquois.</p>

-

-<p class="indent">The first work he gave to the press was a

-"Delaware Indian and English Spelling Book for the Schools of

-the Mission of the United Brethren," printed in Philadelphia,

-1776. As he did not himself see the proofs, he complained

-that both in its arrangement and typographical

-accuracy it was disappointing. Shortly before his death,

-in 1806, the second edition appeared, amended in these

-respects. A "Hymn Book," in Delaware, which he finished

-in 1802, was printed the following year, and the last work

-of his life, a translation into Delaware of Lieberkuhn's

-"History of Christ," was published at New York in 1821.</p>

-

-<p class="indent">These, however, formed but a small part of the

-manuscript materials he had prepared on and in the language. The

-most important of these were his Delaware Grammar, and his

-Dictionary in four languages, English, German, Onondaga

-and Delaware.</p>

-

-<p class="indent">The MS. of the Grammar was deposited in the Archives

-of the Moravian Society at Bethlehem, Pa. A translation of it

-was prepared by Mr. Peter Stephen Duponceau, and published

-<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span>

-in the "Transactions of the American Philosophical Society," in 1827.</p>

-

-<p class="indent">The quadrilingual dictionary has never been printed.

-The MS. was presented, along with others, in 1850, to the library

-of Harvard College, where it now is. The volume is an

-oblong octavo of 362 pages, containing about 9000 words

-in the English and German columns, but not more than half

-that number in the Delaware.</p>

-

-<p class="indent">A number of other MSS. of Zeisberger are also

-in that library, received from the same source. Among these are

-a German-Delaware Glossary, containing 51 pages and about

-600 words; a Delaware-German Phrase Book of about 200

-pages; Sermons in Delaware, etc., mostly incomplete studies,

-but of considerable value to the student of the tongue.<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a></p>

-

-<p class="indent">Associated with Zeisberger for many years was

-the genial Rev. John Heckewelder, so well known for his pleasant

-"History of the Indian Nations of Pennsylvania," his interpretations

-of the Indian names of the State, and his correspondence

-with Mr. Duponceau. He certainly had a fluent,

-practical knowledge of the Delaware, but it has repeatedly

-been shown that he lacked analytical power in it, and that

-many of his etymologies as well as some of his grammatical

-statements are erroneous.</p>

-

-<p class="indent">Another competent Lenapist was the Rev. Johannes

-Roth. He was born in Prussia in 1726, and educated a Catholic.

-Joining the Moravians in 1748, he emigrated to America in

-1756, and in 1759 took charge of the missionary station called

-<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>

-Schechschiquanuk, on the west bank of the Susquehanna,

-opposite and a little below Shesequin, in Bradford county,

-Pennsylvania. There he remained until 1772, when, with

-his flock, fifty-three in number, he proceeded to the new

-Gnadenhütten, in Ohio. There a son was born to him, the

-first white child in the area of the present State of Ohio. In

-1774 he returned to Pennsylvania, and after occupying various

-pastorates, he died at York, July 22d, 1791.</p>

-

-<p class="indent">Roth has left us a most important work, and one

-hitherto entirely unknown to bibliographers. He made an especial

-study of the <i>Unami dialect</i> of the Lenape, and composed in

-it an extensive religious work, of which only the fifth part

-remains. It is now in the possession of the American

-Philosophical Society, and bears the title:&mdash;</p>

-

-<p class="center space-above2">

-<span class="smcap">Ein Versuch</span>!<br />

-der Geschichte unsers Herrn u. Heylandes<br />

-<span class="smcap">Jesu Christi</span><br />

-in dass Delawarische übersetzt der <i>Unami</i><br />

-<i>von der Marter Woche an</i><br />

-bis zur<br />

-Himmelfahrt unsers Herrn<br />

-im<br />

-Yahr 1770 u. 72 zu Tschechschequanüng<br />

-an<br />

-der Susquehanna.<br />

-Wuntschi mesettschawi tipatta lammowewoagan sekauchsianup.<br />

-Wulapensuhalinen, Woehowaolan Nihillalijeng mPatamauwoss.</p>

-

-<p class="indent space-above2">The next page begins, "Der fünfte Theil,"

-and § 86, and proceeds to § 139. It forms a quarto volume, of title,

-9 pages of contents in German and English, and 268 pages of text

-<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>

-in Unami, written in a clear hand, with many corrections

-and interlineations.</p>

-

-<p class="indent">This is the only work known to me as composed distinctively

-in the Unami, and its value is proportionately great as providing

-the means of studying this, the acknowledged most cultivated and

-admired of the Lenape dialects.</p>

-

-<p class="indent">It will be the task of some future Lenape scholar to edit

-its text and analyze its grammatical forms. But I believe that Algonkin students

-will be glad to see at this time an extract from its pages.</p>

-

-<p class="indent space-below1">I select § 96, which is the parable of the marriage

-feast of the king's son, as given in Matthew xxii, 1-14.</p>

-

-<p>

-<b>1.</b> Woak&emsp; Jesus&emsp;&emsp; wtabptonalawoll&emsp; woak&emsp; lapi&emsp; nuwuntschi<br />

-&emsp; And &emsp; Jesus &emsp; he-spoke-with-them&emsp; and&emsp; again&emsp; he-began<br />

-<br />

-&emsp; Enendhackewoagannall&emsp;  nelih*&emsp;  woak&emsp; wtellawoll.<br />

-<span class="m-left_4">parables</span>  <span class="m-left_4">them-to</span>

-&emsp; and&emsp; he-said-to-them.<br /><br />

-<span class="m-left_19">{wtellgigui}</span><br />

-<b>2.</b> Ne&emsp; Wusakimawoagan&emsp; Patamauwoss&emsp;&nbsp; {mallaschi }<br />

-&emsp;The&emsp;&emsp; his-kingdom&emsp;&emsp;&emsp;&emsp; God&emsp;&emsp;&emsp;&emsp; it-is-like<br />

-<br />

-&emsp; mejauchsid* Sakima,&emsp; na Quisall&nbsp; &nbsp; mall'mtauwan&emsp; Witachpungewiwuladtpoàgan.<br />

-&emsp;&emsp;certain&emsp;&emsp;&nbsp;king,&emsp;&emsp; his-son&emsp; be-made-for-him&emsp;&emsp; marriage.<br />

-<br />

-<b>3.</b> Woak&emsp; wtellallocàlan&emsp; wtallocacannall,&emsp; wentschitsch&emsp; nek<br />

-&emsp; And &emsp;&emsp; he-sent-out&emsp;&emsp; his-servants&emsp;&emsp; the-bidding&emsp;&emsp;the<br />

-<br />

-&emsp; Elendpannik&emsp;  lih*&nbsp; Witachpungewiwuladtpoàgannung&nbsp;  wentschimcussowoak;<br />

-&emsp; those-bidden&emsp;  to&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;  marriage&emsp;&emsp;&emsp;&emsp;&emsp;&emsp; those-who-were-bidden,<br />

-<br />

-&emsp; tschuk&emsp; necamawa&emsp;&nbsp; schingipawak.<br />

-&emsp;&nbsp; but&emsp;&emsp;&emsp; they&emsp;&emsp;&emsp; they-were-unwilling.<br />

-<br />

-<b>4.</b> Woak&emsp; lapi&emsp; wtellallocàlan&emsp; pih&emsp; wtallocacannall&emsp; woak<br />

-&emsp; And&emsp; again&emsp; he-sent-out&emsp;&emsp;other&emsp; servants&emsp;&emsp;&nbsp;&emsp; and<br />

-<br />

-<span class="m-left_5">{panni} &emsp; &emsp; &emsp; &emsp; &emsp; &emsp;

-                &emsp; &emsp; &emsp; &emsp; &emsp; &emsp; {penna }</span><br />

-&emsp; wtella&emsp; {wolli}&emsp; Mauwnoh&emsp; nen&emsp; Elendpanmk,&emsp;{schita}<br />

-<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span>

-&emsp; he-said-to-them&emsp;&emsp;&emsp;&emsp;&emsp;&emsp; those&emsp;&emsp; the-bidden<br />

-<br />

-&emsp; Nolachtuppoágan&emsp; 'nkischachtuppui,&emsp; &emsp; nihillalachkik&emsp;  Wisuhengpannik<br />

-&emsp;&emsp; The-feast&emsp; &emsp; I-have-made-the-feast,&emsp; they-are-killed&emsp; they-fattened-them<br />

-<br />

-&emsp; auwessissak&emsp; nemætschi&emsp; nhillapannick&emsp; woak&emsp; weemi&emsp; ktakocku 'ngischachtuppui,<br />

-&emsp;&emsp; beasts&emsp;&emsp; &nbsp; the-whole&emsp; I-killed-them&emsp;&emsp;and&emsp;&emsp; all&emsp;&emsp;&emsp; I-have-finished<br />

-<br />

-&emsp; peeltik&emsp;  lih&emsp; Witachpungkewiwuladtpoàgannung.<br />

-&emsp;&nbsp; come&emsp;&nbsp; to&emsp;&emsp;&emsp;&emsp; marriage.<br />

-<br />

-<b>5.</b> Tschuk&emsp; necamawa&emsp; mattelemawoawollnenni,&emsp; woak&emsp; ewak<br />

-&emsp;&emsp; But&emsp;&emsp; they&emsp;&emsp; &emsp; they-esteemed-it-not&emsp; &emsp; and&emsp;&emsp; went<br />

-<br />

-&emsp;&nbsp; ika,&emsp; mejauchsid&emsp;  enda&emsp; &emsp; wtakihàcannung,&emsp;  &emsp; napilli<br />

-&emsp; away&emsp;  certain&emsp; &emsp; thither&emsp; to-his-plantation-place&nbsp; &nbsp; &nbsp; other<br />

-<br />

-&emsp; nihillatschi&emsp; {M'hallamawachtowoagannung }<br />

-<span class="m-left_7">{ &emsp;Nundauchsowoagannung&emsp; }.</span><br />

-<span class="m-left_9">to-merchandise-place</span><br />

-<br />

-<b>6.</b> Tschuk&emsp; allende&emsp; wtahunnawoawoll&emsp; neca&emsp; allocacannall<br />

-&emsp; But&emsp;  &emsp; some&emsp; &nbsp; they-seized-them&emsp;&emsp;those&emsp; &nbsp;servants<br />

-<br />

-&emsp;{ quochkikimawoawoll }<br />

-&emsp;{popochpoalimawoawoll}&emsp; woak&emsp; wumhillawoawoll&emsp; necamawa.<br />

-&emsp; &emsp; they-beat-them&emsp; &emsp; &emsp; &emsp;and&emsp; &emsp;they-killed-them&emsp; they.<br />

-<br />

-<b>7.</b> Elinenni&emsp; na*&emsp; Sakima&emsp; pentanke,&emsp; nannen&emsp;&emsp; lachxu,<br />

-&emsp; When&emsp; &nbsp; the&emsp;&emsp; king&emsp;&emsp; heard&emsp; &emsp; therefore&emsp; he-was-angry,<br />

-<br />

-&emsp;woak&emsp; wtellallokalan&emsp; Ndopaluwinuwak,&emsp; woak&emsp; wumhillawunga<br />

-&emsp; and&emsp;&emsp; he-sent-them&emsp; &emsp; warriors &emsp; &emsp; and&emsp; &emsp; he-slew<br />

-<br />

-&emsp; jok&emsp; Nehhillowetschik,&emsp; woak&emsp; wulusumen&emsp; Wtutèn'nejuwaowoll.<br />

-&emsp;these&emsp; murderers,&emsp; &emsp; &emsp; and&emsp;&emsp;he-destroyed&emsp; their-cities.<br />

-<br />

-<span class="m-left_8">{woll }</span><br />

-<b>8.</b> Nannen&emsp; wtella {panni}&emsp; nelih&emsp; wtallocacannall:&emsp; Ne<br />

-&emsp; Then&emsp; he-said-to-them&emsp;&emsp; to&emsp;&emsp; his-servants&emsp;&emsp; The<br />

-<br />

-&emsp;Witachpungkewiwuladtpoagan&nbsp;  khella&nbsp; &nbsp; nkischachtuppui,&emsp; tschuk<br />

-&emsp; &emsp; &emsp; marriage&emsp; &emsp; &emsp; &emsp; &emsp; &emsp;truly&emsp; I-have-prepared-it&emsp; but<br />

-<br />

-<span class="m-left_11">{attacu uchtàpsiwunewo}</span><br />

-&emsp; nek&emsp; Elendpannick&emsp; &nbsp;{wtopielgique juwunewo}.<br />

-&emsp; the&emsp; &nbsp;those-bidden&emsp; &nbsp;are-not-to-sit-down-worthy.<br />

-<br />

-<b>9.</b> Nowentschi&emsp; allmussin&emsp;&emsp;ikali&emsp;&emsp; mengichungi&emsp; Ansijall,&emsp; woak<br />

-<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>

-&emsp; Therefore&emsp; go-ye-away&emsp; thither&emsp; to-some-places&emsp; roads&emsp;&emsp; and<br />

-<br />

-&emsp;winawammoh&emsp; lih&emsp; Witachpungkewiwuladtpoagan;&emsp;  na natta<br />

-&emsp;ask-ye-them&emsp;&emsp; to&emsp; &emsp;&emsp;&emsp;&emsp;marriage&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;those<br />

-<br />

-&emsp;aween&emsp; <i>kiluwa</i>&emsp; mechkaweek (oh).<br />

-&emsp;whom&emsp;&emsp; ye&emsp;&emsp;&emsp; find.<br />

-<br />

-<b>10.</b> Woak&emsp; nek&emsp; Allocacannak&emsp; iwak&emsp;&emsp;&emsp;ikali&emsp;&emsp; menggichüngi<br />

-&emsp;&emsp;And&emsp; the&emsp;&emsp; servants&emsp;&emsp; they-went&emsp; thither&emsp; to-some-places<br />

-<br />

-&emsp;Aneijall,&emsp; woak&emsp; mawehawoawoll peschuwoawak&nbsp;  na natta<br />

-&emsp;&emsp;roads&emsp;&emsp; and&emsp;&emsp;&emsp; they-brought-them-together&emsp; those<br />

-<br />

-&emsp;aween&emsp;  machkawoachtid,&emsp; Memannungsitschik&emsp; woak&emsp; Wewulilossitschik,<br />

-&emsp;whom&emsp; they-found-them&emsp;&emsp;&emsp; the-bad-ones&emsp;&emsp;&emsp; and&emsp;&emsp; the good-ones<br />

-<br />

-&emsp;woak&emsp; nel*&emsp;  Ehendachpuingkill&emsp; weemi&emsp; tæphikkawachtinewo.<br />

-&emsp; and&emsp;&emsp;the&emsp;&emsp; at-the-tables&emsp;&emsp;&emsp;&emsp; all&emsp;&emsp; they-seated.<br />

-<br />

-<b>11.</b> Nannen&emsp; mattemikæùh&emsp; na&emsp; Sakima,&emsp; nek&emsp; Elendpannik&emsp; mauwi<br />

-&emsp;&emsp;Then&emsp;&emsp;he-entered-in&emsp; the&emsp; king&emsp;&emsp; the&emsp; those-bidden<br />

-<br />

-&emsp; pennawoawoll,&nbsp;  woak&nbsp;  wunewoawoll&nbsp;  uchtenda&nbsp;  mejauchsid&emsp; Lenno,<br />

-&emsp; &nbsp;he-saw-them&emsp;  and&emsp; &nbsp;he-saw-him&emsp; there&emsp;&emsp; certain&emsp;&emsp;&emsp; man<br />

-<br />

-&emsp; na&emsp; matta&emsp; uchtellachquiwon&emsp; witachpungkewi&emsp; Schakhokquiwan.<br />

-&emsp; the&emsp; not&emsp; &emsp; &emsp; wearing&emsp; &emsp; &emsp; a marriage&emsp; &emsp; &emsp; coat.<br />

-<br />

-<b>12.</b> Woak&emsp; wtellawoll&emsp;&emsp; neli,*&emsp; Elanggomêllen,&emsp; ktelgiquiki&emsp; matte<br />

-&emsp; And&emsp; he-said-to-him&emsp; to-him&emsp;&emsp; Friend&emsp; &emsp; &emsp; &emsp;like&emsp; &emsp; &emsp; not<br />

-<br />

-&emsp;attemikēn&emsp; jun&emsp; (<i>or</i>&emsp; tá&emsp;  elinàquo&emsp; wentschi&emsp; jun&emsp; k'mattîmikeen,)<br />

-&emsp;ashamed&emsp; here&emsp; &emsp; &emsp;not&emsp;&emsp;like&emsp; &emsp;therefore&emsp;here&emsp;thou-art-ashamed<br />

-<br />

-&emsp; woak&emsp; {müngachsa*}&emsp; mattacu&emsp; witachpungkewi&emsp; Schakhokquiwan<br />

-&emsp; &nbsp;and&emsp; &nbsp; { &emsp;ilik*&emsp;&emsp;}&emsp; &emsp;not&emsp; &emsp; &emsp;marriage&emsp; &emsp; &emsp; coat<br />

-<br />

-&emsp;ktellachquiwon?&emsp; Necama&nbsp;  tschuk&emsp; &emsp;k'pettúneù.<br />

-&emsp;&emsp;thou wearest&emsp; &emsp; He&emsp; &emsp; but&emsp; &emsp;He-mouth-shuts.<br />

-<br />

-<b>13.</b> Nannen&emsp; w'tellawoll&emsp; &emsp; &nbsp;na&emsp; Sakima&emsp; nelih*&emsp; Wtallocacannüng;<br />

-&emsp; &emsp;Then&emsp; he-said-to-them&emsp; the&emsp; king&emsp; &nbsp;to-them&emsp; &emsp; his-servants<br />

-<br />

-<span class="m-left_85">{ nan }</span><br />

-&emsp; &emsp;Kachpiluh&emsp;&emsp;{woan}&emsp;  Wunachkall&emsp; woak&emsp; W'sittall,&emsp; woak<br />

-&emsp; &emsp; &emsp; Fasten-ye-him&emsp; &emsp; &emsp; his-hands&emsp; &emsp;and&emsp; &nbsp;his-feet&emsp; &emsp;and<br />

-<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span>

-<br />

-&emsp; lannéhewik&emsp;quatschemung&emsp; enda&emsp; &emsp; achwipegnunk,&emsp; nitschlenda<br />

-&emsp; &emsp; &emsp; throw-him&emsp; &emsp; &emsp; &emsp;&emsp;where &emsp; in pitch-darkness&emsp; even-some<br />

-<br />

-&emsp; Lipackcuwoagan&emsp; &emsp; woak&emsp; Tschætschak&emsp; koalochinen.<br />

-&emsp; &emsp;&emsp;weeping&emsp; &emsp; &emsp;&emsp;and&emsp; &emsp; &emsp;teeth-gnashing.<br />

-<br />

-<b>14.</b> Ntitechquoh&emsp; macheli&emsp; moetschi&emsp; wentschimcussuwak,&emsp; tschuk<br />

-&emsp; &emsp;Because&emsp; &emsp; many &emsp; &emsp; &emsp; &emsp; &emsp; &emsp; they-are-called&emsp; &emsp; &nbsp;but<br />

-<br />

-&emsp; tatthiluwak&emsp; &emsp;achnaeknuksitschik.<br />

-&emsp; they-are-few&emsp; &emsp; the-chosen.<br />

-</p>

-

-<p class="indent">The <b>asterisk</b> occurs in the original apparently

-to indicate that a word is superfluous or doubtful. The interlined

-translation I have supplied from the materials in the mission-Delaware

-dialect, but my resources have not been sufficient

-to analyze each word; and this, indeed, is not necessary for

-my purpose, which is merely to present an example of the

-true Unami dialect.</p>

-

-<p class="indent">The Moravian Bishop, John Ettwein, was another of

-their fraternity who applied himself to the study of the Delaware.

-Born in Europe in 1712, he came to the New World in 1754,

-and died at the great age of ninety years in 1802. He prepared

-a small dictionary and phrase book, especially rich in

-verbal forms. It is an octavo MS. of 88 pages, without title,

-and comprises about 1300 entries. This manuscript exists in

-one copy only, in the Moravian Archives at Bethlehem.</p>

-

-<p class="indent">Bishop Ettwein also prepared for General Washington,

-in 1788, an account of the traditions and language of the natives,

-including a vocabulary. This was found among the Washington

-papers by Mr. Jared Sparks, and was published in the

-"Bulletin of the Pennsylvania Historical Society," 1848.</p>

-

-<p class="indent">One of the most laborious of the Moravian missionaries

-was the Rev. Adam Grube. His life spanned nearly a century,

-from 1715, when he was born in Germany, until 1808,

-<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>

-when he died in Bethlehem, Pa. Many years of this were

-spent among the Delawares in Pennsylvania and Ohio. He

-was familiar with their language, but the only evidence of his

-study of it that has come to my knowledge is a MS. in the

-Harvard College Library, entitled, "Einige Delawarische

-Redensarten und Worte." It has seventy-five useful leaves,

-the entries without alphabetic arrangement, some of the verbs

-accompanied by partial inflections. The only date it bears

-is "Oct. 10, 1800," when he presented it to the Rev. Mr.

-Luckenbach, soon to be mentioned.</p>

-

-<p class="indent">After the War of 1812 the Moravian brother,

-Rev. C. F. Dencke, who, ten years before had attempted to teach

-the Gospel to the Chipeways, gathered together the scattered

-converts among the Delawares at New Fairfield, Canada West.

-In 1818 he completed and forwarded to the Publication Board

-of the American Bible Society a translation of the Epistles

-of John, which was published the same year.</p>

-

-<p class="indent">He also stated to the Board that at that time he had

-finished a translation of John's Gospel and commenced that of Matthew,

-both of which he expected to send to the Board in that year.

-A donation of one hundred dollars was made to him to encourage

-him in his work, but for some reason the prosecution

-of his labors was suspended, and the translation of the Gospels

-never appeared (contrary to the statements in some bibliographies).</p>

-

-<p class="indent">It is probable that Mr. Dencke was the compiler

-of the Delaware Dictionary which is preserved in the Moravian

-Archives at Bethlehem. The MS. is an oblong octavo, in a

-fine, but beautifully clear hand, and comprises about 3700

-words. The handwriting is that of the late Rev. Mr. Kampman,

-<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>

-from 1840 to 1842 missionary to the Delawares on the

-Canada Reservation. On inquiring the circumstances connected

-with this MS., he stated to me that it was written at

-the period named, and was a copy of some older work, probably

-by Mr. Dencke, but of this he was not certain.</p>

-

-<p class="indent">While the greater part of this dictionary is

-identical in words and rendering with the second edition of Zeisberger's

-"Spelling Book" (with which I have carefully compared it),

-it also includes a number of other words, and the whole is

-arranged in accurate alphabetical order.</p>

-

-<p class="indent">Mr. Dencke also prepared a grammar of the Delaware,

-as I am informed by his old personal friend, Rev. F. R. Holland,

-of Hope, Indiana; but the most persistent inquiry through

-residents at Salem, N. C., where he died in 1839, and at the

-Missionary Archives at Bethlehem, Pa., and Moraviantown,

-Canada, have failed to furnish me a clue to its whereabouts.

-I fear that this precious document was "sold as paper stock,"

-as I am informed were most of the MSS. which he left at his

-decease! A sad instance of the total absence of intelligent

-interest in such subjects in our country.</p>

-

-<p class="indent">The Rev. Abraham Luckenbach may be called the

-last of the Moravian Lenapists. With him, in 1854, died out the

-traditions of native philology. Born in 1777, in Lehigh

-county, Pennsylvania, he became a missionary among the

-Indians in 1800, and until his retirement, forty-three years

-later, was a zealous pastor to his flock on the White river,

-Indiana, and later, on the Canada Reservation. His published

-work is entitled "Forty-six Select Scripture Narratives

-from the Old Testament, embellished with Engravings, for

-the Use of Indian Youth. Translated into Delaware Indian,

-<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span>

-by A. Luckenbach. New York. Printed by Daniel Fanshaw,

-1838." 8vo, pp. xvi, 304.</p>

-

-<p class="indent">After his retirement in Bethlehem, he edited, in

-1847, the second edition of Zeisberger's "Collection of Hymns," the

-first of which has already been mentioned.</p>

-

-<p class="indent">A short MS. vocabulary, in German and Delaware,

-is in the possession of his family, in Bethlehem, and some loose

-papers in the language.</p>

-

-<p class="indent">One of the most recent students of the Delaware was

-Mr. Matthew G. Henry, of Philadelphia. In 1859 and 1860 he compiled,

-with no little labor, a "Delaware Indian Dictionary," the

-MS. of which, in the library of the American Philosophical Society,

-forms a thick quarto volume of 843 pages, with a number of maps.

-It is in three parts; 1, English and Delaware; 2, Delaware and English;

-3, Delaware Proper Names and their Translations.</p>

-

-<p class="indent">It includes, without analysis or correction, the words in

-Zeisberger's "Spelling Book," Roger William's "Key," Companius' Vocabulary,

-those in Smith's and Strachey's "Virginia" and various Nanticoke, Mohegan,

-Minsi and other vocabularies. The derivations of the proper names are

-chiefly from Heckewelder, and in other cases are venturesome.

-The compilation, therefore, while often useful, lacks the salutary check

-of a critical, grammatical erudition, and in its present form is

-of limited value.</p>

-

-<p class="indent">Some of the later vocabularies collected by various

-travelers offer points for comparison, and may be mentioned here.

-<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span></p>

-

-<p class="indent">In 1786 Major Denny<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a>

-at Fort McIntosh, Ohio, collected a number of Delaware words,

-principally from Shawnee Indians. A comparison shows many of them

-to be in a corrupt form, owing either to the ignorance of the Shawnee

-authority, or to the inaccuracy of Major Denny in catching the sounds.</p>

-

-<p class="indent">While engaged on the Pacific Railroad survey, in 1853,

-Lieut. Whipple<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a>

-collected a vocabulary of a little over 200

-words from a Delaware chief, named Black Beaver, in the

-Indian Territory, which was edited, in 1856, by Prof. Turner.

-It is evidently a pure specimen, and, as the editor observes,

-"agrees remarkably" with earlier authentic vocabularies.</p>

-

-<p class="indent">In the second volume of Schoolcraft's large work<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a>

-is a vocabulary of about 350 words, obtained by Mr. Cummings,

-U. S. Indian Agent. The precise source, date and locality

-are not given, but it is evidently from some trustworthy

-native, and is quite correct.</p>

-

-<p class="indent">Some small works for the schools of the Baptist

-missions among the Delawares in Kansas were prepared by the Rev.

-J. Meeker. They appear to be entirely elementary in character.</p>

-

-<p class="indent">It will be observed that in this list not a single

-native writer is named. So far as I have ascertained, though many

-learned to write their native tongue, not one attempted any composition

-in it beyond the needs of daily life.</p>

-

-<p class="indent space-below2">To make some amends for this, and as I wished to

-obtain an example of the Lenape of to-day, I asked Chief Gottlieb

-Tobias, an educated native on the Moravian Reservation in

-<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>

-Canada, to give me in writing his opinion of the Delaware

-text of the <span class="smcap">Walum Olum</span>, which I had sent him.

-This he obligingly did, and added a translation of his letter. The

-two are as follows, without alteration:&mdash;</p>

-

-<p class="author"><br /><span class="smcap">Moraviantown</span>, Sept. 26, 1884.</p>

-

-<div class="blockquot">

-

-<p>I, <span class="smcap">Gottlieb Tobias</span>,</p>

-

-<p class="indent">Nanne ni ngutschi nachguttemin, jun awen eet ma elekhigetup.

-Woak alende nenostamen woak alende taku eli wtallichsin elewondasik

-wiwonalatokowo pachsi wonamii lichsu woak pachsi pilli

-lichsoagan. Taku ni nenostamowin. Lamoe nemochomsinga

-achpami eet newinachke woak chash tichi kachtin nbibindameneb

-nin lichsoagan. Mauchso lenno woak mauchso chauchshissis woak

-juque mauchso chauchshissis achpo pomauchsu igabtshi lue wiwonallatokowo

-won bambil alachshe. Woak lue lamoe ni enda.

-Mimensiane ntelsitam alowi ayachichson won elhagewit woak

-ehelop ne likhiqui. Gichgi wonami lichso shuk tatcamse woak

-gichgi minsiwi lichso.</p>

-

-<p class="center"><span class="smcap">Translation.</span></p>

-

-<p class="indent">Then I will try to answer this (which) some one at some time

-wrote. And some I understand, and some not, because his language

-is called Wonalatoko, half Unami and half another language. I

-do not understand it. Long ago my grandfather about 48 years

-ago I heard it that language. One man and one old woman and

-now another old woman here lives yet who uses this Wonalatoko

-language just like this book and she said, I of old time when I was

-a child heard more difficult dialect than the present, and many at

-that time partly Unami he speak, but sometimes also partly

-Minsi he speak.</p></div>

-

-<p class="indent space-above2">The drift of Chief Tobias' letter is highly

-important to this present work, though his expressions are not couched in

-<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span>

-the most perfect English. It will be noted that he recognizes

-the text of the <span class="smcap">Walum Olum</span> to be a native

-production composed in one of the ancient southern dialects of the

-tongue, the Unami (Wonami) or the Unalachtgo (Wonalatoko). I

-shall recur to this when discussing the authenticity of that

-document on a later page.</p>

-

-<h3>§ 2. <i>General Remarks on the Lenape.</i></h3>

-

-<p class="indent">The Lenape language is a well-defined and quite

-pure member of the great Algonkin stock, revealing markedly the

-linguistic traits of this group, and standing philologically,

-as well as geographically, between the Micmac of the extreme

-east and the Chipeway of the far West.</p>

-

-<p class="indent">These linguistic traits, common to the whole

-stock, I may briefly enumerate as follows:&mdash;</p>

-

-<p class="indent">1. All words are derived from simple, monosyllabic

-roots, by means of affixes and suffixes.</p>

-

-<p class="indent">2. The words do not come within the grammatical

-categories of the Aryan language, as nouns, adjectives, verbs and

-other "parts of speech," but are "indifferent themes," which

-may be used at will as one or the other. To this there

-appear to be a few exceptions.</p>

-

-<p class="indent">3. Expressions of being (<i>i.e.</i>, nominal themes)

-undergo modifications depending on the ontological conception as

-to whether the thing spoken of is a living or a lifeless

-object. This forms the "animate and inanimate," or the

-"noble and ignoble" declensions and conjugations. The

-distinction is not strictly logical, but largely grammatical,

-many lifeless objects being considered living, and the

-reverse. This is the only modification of the kind known,

-true grammatical gender not appearing in any of these tongues.

-<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span></p>

-

-<p class="indent">4. Expressions of action (<i>i. e.</i>, verbal themes)

-undergo modifications depending on the abstract assumption as to

-whether the action is real or conjectural. If the latter, it is

-indicated by a change in the vowel of the root. This leads

-to a fundamental division of verbal modes into <i>positive</i> and

-<i>suppositive</i> modes.</p>

-

-<p class="indent">5. The expression of action is subordinate to that

-of being, so that the verbal elements of a proposition are secondary to

-the nominal or pronominal elements, and the subjective relation

-becomes closely akin to, or identical with, that of possession.<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p>

-

-<p class="indent">6. The conception of number is feebly developed in

-its application to inanimate objects, which often have no grammatical

-plurals. The inclusive and exclusive plurals are used

-in the first person.</p>

-

-<p class="indent">7. The genius of the language is <i>holophrastic</i>&mdash;that

-is, its effort is to express the relationship of several ideas by combining

-them in one word. This is displayed: 1, in nominal

-themes, by <i>polysynthesis</i>, by which several such themes are

-<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span>

-welded into one, according to fixed laws of elision and

-euphony; and 2, by <i>incorporation</i>, where the object (or a

-pronoun representing it) and the subject are united with the

-verb, forming the so-called "transitions," or "objective conjugations."</p>

-

-<p class="indent">8. There is no relative pronoun, so that the relation

-of minor to major clauses is left to be indicated either by position

-or the offices of a simple connective.</p>

-

-<p class="indent">9. The language of both sexes is identical, those

-differences of speech between the males and females, so frequently

-observed in other American tongues, finding no place in the

-Algonkin.</p>

-

-<p class="indent">10. No independent verb-substantive is found,

-and, as might be anticipated, no means of predicating existence

-apart from quality and attribute.</p>

-

-<h3>§ 3. <i>Dialects of the Lenape.</i></h3>

-

-<p class="indent">Two slightly different dialects prevailed among

-the Delawares themselves, the one spoken by the Unami and Unalachtgo,

-the other by the Minsi. The former is stated by the

-Moravian missionaries to have had an uncommonly soft and

-pleasant sound to the ear<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a>,

-and William Penn made the same remark. It was also considered to be

-the purer and more elegant dialect, and was preferred by the

-missionaries as the vehicle for their translations.

-<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span></p>

-

-<p class="indent">The Minsi was harsher and more difficult to learn,

-but would seem to have been the more archaic branch, as it is

-stated to be a key to the other, and to preserve many words

-in their integrity and original form, which in the Unami were

-abbreviated or altogether dropped. The Minsi dialect was

-closely akin to the Mohegan.</p>

-

-<p class="indent">How far the separation of the Delaware dialects

-had extended may be judged from the subjoined list of words. They

-are selected, as showing the greatest variation, from a list of

-over one hundred, prepared by Mr. Heckewelder for the

-American Philosophical Society, and preserved in MS. in its library.</p>

-

-<p class="indent">The comparison proves that the differences are far

-from extensive, and chiefly result from a greater use of gutturals.</p>

-

-<p class="f120"><b>COMPARISON OF THE UNAMI AND MINSI DIALECTS.</b></p>

-

-<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdc">&nbsp;</td>

-      <td class="tdc"><i>Unami</i>.</td>

-      <td class="tdc"><i>Minsi</i>.</td>

-    </tr><tr>

-      <td class="tdl">God</td>

-      <td class="tdl">Patamawos&emsp;&nbsp;</td>

-      <td class="tdl">Pachtamawos</td>

-    </tr><tr>

-      <td class="tdl">Earth</td>

-      <td class="tdl">hacki</td>

-      <td class="tdl">achgi</td>

-    </tr><tr>

-      <td class="tdl">Valley</td>

-      <td class="tdl">pasaeck</td>

-      <td class="tdl">pachsajech</td>

-    </tr><tr>

-      <td class="tdl">Beard</td>

-      <td class="tdl">wuttoney</td>

-      <td class="tdl">wuchtoney</td>

-    </tr><tr>

-      <td class="tdl">Tooth</td>

-      <td class="tdl">wipit</td>

-      <td class="tdl">wichpit</td>

-    </tr><tr>

-      <td class="tdl">Blood</td>

-      <td class="tdl">mocum</td>

-      <td class="tdl">mochcum</td>

-    </tr><tr>

-      <td class="tdl">Night</td>

-      <td class="tdl">ipocu</td>

-      <td class="tdl">ipochcu</td>

-    </tr><tr>

-      <td class="tdl">Pretty</td>

-      <td class="tdl">schiki</td>

-      <td class="tdl">pschickki</td>

-    </tr><tr>

-      <td class="tdl">Small</td>

-      <td class="tdl">tangeto</td>

-      <td class="tdl">tschankschisu</td>

-    </tr><tr>

-      <td class="tdl">Stone</td>

-      <td class="tdl">assinn</td>

-      <td class="tdl">achsun</td>

-    </tr><tr>

-      <td class="tdl">The Sea</td>

-      <td class="tdl">kithanne</td>

-      <td class="tdl">gichthanne</td>

-    </tr><tr>

-      <td class="tdl">Light</td>

-      <td class="tdl">woacheu</td>

-      <td class="tdl">woashe´jeek</td>

-    </tr><tr>

-      <td class="tdl">Black</td>

-      <td class="tdl">süksit</td>

-      <td class="tdl">neesachgissit</td>

-    </tr><tr>

-      <td class="tdl">Chief</td>

-      <td class="tdl">saki´ma</td>

-      <td class="tdl">wajauwe</td>

-    </tr><tr>

-      <td class="tdl">Green</td>

-      <td class="tdl">asgask</td>

-      <td class="tdl">asgasku</td>

-    </tr><tr>

-      <td class="tdl">No, not&emsp;&nbsp;</td>

-      <td class="tdl">matta</td>

-      <td class="tdl">machta</td>

-    </tr>

- </tbody>

-</table>

-<p><span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span></p>

-

-<p class="indent space-below2">What differences there were have been retained and

-perhaps accentuated in modern times, if we may judge from the names

-of consanguinity obtained by Mr. Lewis H. Morgan on the

-Kansas Reservation in 1860. These are given in part in the

-annexed table, and the Mohegan is added for the sake of

-extending the comparison.</p>

-

-<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">&nbsp;</td><td class="tdl">&nbsp;<i>Delaware.</i></td>

-      <td class="tdl">&emsp;<i>Minsi.</i></td><td class="tdl">&nbsp;<i>Mohegan.</i></td>

-    </tr><tr>

-      <td class="tdl">My grandfather</td><td class="tdl">no mohómus</td>

-      <td class="tdl">na māhomis´</td><td class="tdl">nuh māhome´</td>

-    </tr><tr>

-      <td class="tdl">My grandmother</td><td class="tdl">noo home´</td>

-      <td class="tdl">na nóhome</td><td class="tdl">no ome´</td>

-    </tr><tr>

-      <td class="tdl">My father</td><td class="tdl">noh´h</td>

-      <td class="tdl">na no´uh</td><td class="tdl">noh</td>

-    </tr><tr>

-      <td class="tdl">My mother</td><td class="tdl">ugā´hase</td>

-      <td class="tdl">nain guk´</td><td class="tdl">n'guk</td>

-    </tr><tr>

-      <td class="tdl">My son</td><td class="tdl">n'kweese´</td>

-      <td class="tdl">nain gwase´</td><td class="tdl">n'diome´</td>

-    </tr><tr>

-      <td class="tdl">My daughter</td><td class="tdl">n´dānuss</td>

-      <td class="tdl">nain dāness´</td><td class="tdl">ne chune´</td>

-    </tr><tr>

-      <td class="tdl">My grandchild</td><td class="tdl">noh whese´</td>

-      <td class="tdl">nain no whasé</td><td class="tdl">nā hise´</td>

-    </tr><tr>

-      <td class="tdl">My elder brother</td><td class="tdl">nah hāns</td>

-      <td class="tdl">nain n´hans</td><td class="tdl">n tā kun´</td>

-    </tr><tr>

-      <td class="tdl">My elder sister</td><td class="tdl">na mese´</td>

-      <td class="tdl">nain nawesé</td><td class="tdl">nā mees</td>

-    </tr><tr>

-      <td class="tdl">My younger brother&emsp;&nbsp;</td><td class="tdl">nah eese umiss&emsp;&nbsp;</td>

-      <td class="tdl">nain hisesamus´&emsp;&nbsp;</td><td class="tdl">nhisum</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="indent space-above2">A noteworthy difference in the Northern and

-Southern Lenape dialects was that the latter possessed the three phonetic

-elements <i>n</i>, <i>l</i> and <i>r</i>, while the former could

-not pronounce the <i>r</i>, and their neighbors, the Mohegans,

-neither the <i>l</i> nor the <i>r</i>.</p>

-

-<p class="indent">The dialect studied by Campanius and Penn, and

-that in southern New Jersey presented the <i>r</i> sound where the

-Upper Unami and Minsi had the <i>l</i>. Thus Campanius gives

-<i>rhenus</i>, for <i>lenno</i>, man; and Penn <i>oret</i>,

-for the Unami <i>wulit</i>, good.</p>

-

-<p class="indent">The dialectic substitution of one of these elements

-for another is a widespread characteristic of Algonkin phonology.

-<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span>

-Roger Williams early called attention to it among the tribes

-of New England.<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a></p>

-

-<p class="indent">Tracing it to its origin, it clearly arises from the

-use of "alternating consonants," so extensive in American languages.

-In very many of them it is optional with the speaker

-to employ any one of several sounds of the same class. This

-is the case with these letters in Cree, which, for various

-reasons, may be considered the most archaic of all the Algonkin

-dialects. In its phonetics, the <i>th</i>, <i>y</i>, <i>l</i>,

-<i>n</i> and <i>r</i> are "permuting" or "alternating" letters.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a></p>

-

-<p class="indent">Often, too, the sound falls between these letters,

-so that the foreign ear is left in doubt which to write.</p>

-

-<p class="indent space-below1">That this is the case with the Delaware is evident

-from some of the more recent vocabularies where the <i>r</i> is not

-infrequent. The following words, from the vocabulary in

-Major Denny's <i>Memoir</i>, illustrate this:&mdash;</p>

-

-<table border="0" cellspacing="2" summary="_" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">Stone</td>

-      <td class="tdl"><i>seegriana</i></td>

-    </tr><tr>

-      <td class="tdl">Buffalo&emsp;&emsp;&emsp;&nbsp;</td>

-      <td class="tdl"><i>serelea</i></td>

-    </tr><tr>

-      <td class="tdl">Beaver</td>

-      <td class="tdl"><i>thomagru</i></td>

-    </tr><tr>

-      <td class="tdl">Above</td>

-      <td class="tdl"><i>hoqrunog</i>, etc.</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="indent space-above1">Even Mr. Lewis A. Morgan, who had considerable

-practice in writing the sounds of the Indian languages, inserts the <i>r</i>

-in a number of pure Delaware words he collected in Kansas.<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a></p>

-

-<p class="indent">Another difficulty presents itself in the sibilants.

-They are not always distinguished.

-<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span></p>

-

-<p class="indent">Mr. Horatio Hale writes me on this point: "In

-Minsi, and perhaps in all the Lenape dialects, the sound written <i>s</i> is

-intermediate between <i>s</i> and <i>th</i> (the Greek <i>Θ</i>). This

-element is pronounced by placing the tongue and teeth in the position

-of the theta, and then endeavoring to utter <i>s</i>".</p>

-

-<p class="indent">The guttural, represented in the Moravian vocabularies

-by <i>ch</i>, was softened by the English likewise to the <i>s</i> sound, as

-it appears also to have been by the New Jersey tribes.<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a></p>

-

-<p class="indent">In connection with dialectic variation,

-the interesting question arises as to the rapidity of change in

-language. With regard to the Lenape we are enabled to compare this

-for a period covering more than two centuries. To test it, I have

-arranged the subjoined table of words culled from three writers

-at about equidistant points in this period. Each wrote in the

-orthography of his own tongue, and this I have not altered.

-The words from Campanius are from the southern dialect,

-which preferred the <i>r</i> to the <i>l</i>, and this substitution

-should be allowed for in a fair comparison.

-<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span></p>

-

-<p class="f120 space-above2"><b>COMPARISON OF THE DELAWARE AT INTERVALS DURING 210 YEARS.</b></p>

-

-<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdc">&nbsp;</td>

-      <td class="tdc"><i>Campanius.</i></td>

-      <td class="tdc"><i>Zeisberger</i></td>

-      <td class="tdc"><i>Whipple.</i></td>

-    </tr><tr>

-      <td class="tdc">&nbsp;</td>

-      <td class="tdc">1645</td>

-      <td class="tdc">1778</td>

-      <td class="tdc">1855</td>

-    </tr><tr>

-      <td class="tdc">&nbsp;</td>

-      <td class="tdc">Swedish</td>

-      <td class="tdc">German</td>

-      <td class="tdc">English</td>

-    </tr><tr>

-      <td class="tdc">&nbsp;</td>

-      <td class="tdc">Orthography.</td>

-      <td class="tdc">Orthography.</td>

-      <td class="tdc">Orthography.</td>

-    </tr><tr>

-      <td class="tdl"><br />Man</td>

-      <td class="tdl"><br />&emsp;rhenus</td>

-      <td class="tdl"><br />&emsp;lenno</td>

-      <td class="tdl"><br />&emsp;lenno</td>

-    </tr><tr>

-      <td class="tdl">Woman</td>

-      <td class="tdl">&emsp;âquaeo</td>

-      <td class="tdl">&emsp;ochque</td>

-      <td class="tdl">&emsp;h'que'i</td>

-    </tr><tr>

-      <td class="tdl">Father</td>

-      <td class="tdl">&emsp;nωk</td>

-      <td class="tdl">&emsp;nooch (my)</td>

-      <td class="tdl">&emsp;nuuh</td>

-    </tr><tr>

-      <td class="tdl">Mother</td>

-      <td class="tdl">&emsp;kahaess</td>

-      <td class="tdl">&emsp;gahowes</td>

-      <td class="tdl">&emsp;gaiez</td>

-    </tr><tr>

-      <td class="tdl">Head</td>

-      <td class="tdl">&emsp;kwijl</td>

-      <td class="tdl">&emsp;wil</td>

-      <td class="tdl">&emsp;wil</td>

-    </tr><tr>

-      <td class="tdl">Hair</td>

-      <td class="tdl">&emsp;mijrack</td>

-      <td class="tdl">&emsp;milach</td>

-      <td class="tdl">&emsp;milakh</td>

-    </tr><tr>

-      <td class="tdl">Ear</td>

-      <td class="tdl">&emsp;hittaock</td>

-      <td class="tdl">&emsp;w'hittawak (pl.)</td>

-      <td class="tdl">&emsp;howitow</td>

-    </tr><tr>

-      <td class="tdl">Eye</td>

-      <td class="tdl">&emsp;schinck</td>

-      <td class="tdl">&emsp;w'ushgink</td>

-      <td class="tdl">&emsp;tukque´ling</td>

-    </tr><tr>

-      <td class="tdl">Nose</td>

-      <td class="tdl">&emsp;wiküwan</td>

-      <td class="tdl">&emsp;w'ikiwan</td>

-      <td class="tdl">&emsp;ouiki´o</td>

-    </tr><tr>

-      <td class="tdl">Mouth</td>

-      <td class="tdl">&emsp;tωn</td>

-      <td class="tdl">&emsp;w'doon</td>

-      <td class="tdl">&emsp;ouitun</td>

-    </tr><tr>

-      <td class="tdl">Tongue&emsp; &nbsp;</td>

-      <td class="tdl">&emsp;hijrano</td>

-      <td class="tdl">&emsp;w'ilano</td>

-      <td class="tdl">&emsp;ouilano</td>

-    </tr><tr>

-      <td class="tdl">Tooth</td>

-      <td class="tdl">&emsp;wippit</td>

-      <td class="tdl">&emsp;w'epit</td>

-      <td class="tdl">&emsp;ouipita</td>

-    </tr><tr>

-      <td class="tdl">Hand</td>

-      <td class="tdl">&emsp;alænskan</td>

-      <td class="tdl">&emsp;w'anach</td>

-      <td class="tdl">&emsp;puck-alenge</td>

-    </tr><tr>

-      <td class="tdl">Foot</td>

-      <td class="tdl">&emsp;zijt</td>

-      <td class="tdl">&emsp;sit</td>

-      <td class="tdl">&emsp;zit</td>

-    </tr><tr>

-      <td class="tdl">Heart</td>

-      <td class="tdl">&emsp;chitto, kitte</td>

-      <td class="tdl">&emsp;ktee (thy)</td>

-      <td class="tdl">&emsp;huté</td>

-    </tr><tr>

-      <td class="tdl">House</td>

-      <td class="tdl">&emsp;wickωmen</td>

-      <td class="tdl">&emsp;wiquoam</td>

-      <td class="tdl">&emsp;ouigwam</td>

-    </tr><tr>

-      <td class="tdl">Pipe</td>

-      <td class="tdl">&emsp;hopockan</td>

-      <td class="tdl">&emsp;hopenican</td>

-      <td class="tdl">&emsp;haboca</td>

-    </tr><tr>

-      <td class="tdl">Sun</td>

-      <td class="tdl">&emsp;chisogh</td>

-      <td class="tdl">&emsp;gischuch</td>

-      <td class="tdl">&emsp;kishu'h</td>

-    </tr><tr>

-      <td class="tdl">Star</td>

-      <td class="tdl">&emsp;aranck</td>

-      <td class="tdl">&emsp;alank</td>

-      <td class="tdl">&emsp;alanq'</td>

-    </tr><tr>

-      <td class="tdl">Fire</td>

-      <td class="tdl">&emsp;taenda</td>

-      <td class="tdl">&emsp;tindey</td>

-      <td class="tdl">&emsp;tundaih</td>

-    </tr><tr>

-      <td class="tdl">Water</td>

-      <td class="tdl">&emsp;bij</td>

-      <td class="tdl">&emsp;mbi</td>

-      <td class="tdl">&emsp;bih</td>

-    </tr><tr>

-      <td class="tdl">Snow</td>

-      <td class="tdl">&emsp;kuun</td>

-      <td class="tdl">&emsp;guhn</td>

-      <td class="tdl">&emsp;ku´no</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="f120 space-above2"><b>COMPARISON OF THE DELAWARE NUMERALS.</b></p>

-

-<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdr">&nbsp;</td>

-      <td class="tdc"><i>Campanius.</i></td>

-      <td class="tdc"><i>Thomas.</i></td>

-      <td class="tdc"><i>Zeisberger</i></td>

-      <td class="tdc"><i>Whipple.</i></td>

-    </tr><tr>

-      <td class="tdr">&nbsp;</td>

-      <td class="tdc">1645</td>

-      <td class="tdc">1695</td>

-      <td class="tdc">1750</td>

-      <td class="tdc">1855</td>

-    </tr><tr>

-      <td class="tdr">1</td>

-      <td class="tdl">&emsp;Ciútte</td>

-      <td class="tdl">&emsp;Kooty</td>

-      <td class="tdl">&emsp;Ngutti</td>

-      <td class="tdl">&emsp;Co´te</td>

-    </tr><tr>

-      <td class="tdr">2</td>

-      <td class="tdl">&emsp;Nissa</td>

-      <td class="tdl">&emsp;Nisha</td>

-      <td class="tdl">&emsp;Nischa</td>

-      <td class="tdl">&emsp;Ni´sha</td>

-    </tr><tr>

-      <td class="tdr">3</td>

-      <td class="tdl">&emsp;Náha</td>

-      <td class="tdl">&emsp;Natcha</td>

-      <td class="tdl">&emsp;Nacha</td>

-      <td class="tdl">&emsp;Naha´</td>

-    </tr><tr>

-      <td class="tdr">4</td>

-      <td class="tdl">&emsp;Nævvo</td>

-      <td class="tdl">&emsp;Neo</td>

-      <td class="tdl">&emsp;Newo</td>

-      <td class="tdl">&emsp;Ne´ewah</td>

-    </tr><tr>

-      <td class="tdr">5</td>

-      <td class="tdl">&emsp;Pareenach</td>

-      <td class="tdl">&emsp;Pelenach</td>

-      <td class="tdl">&emsp;Palenach</td>

-      <td class="tdl">&emsp;Pahle´nah'k</td>

-    </tr><tr>

-      <td class="tdr">6</td>

-      <td class="tdl">&emsp;Ciuttas</td>

-      <td class="tdl">&emsp;Kootash</td>

-      <td class="tdl">&emsp;Guttasch</td>

-      <td class="tdl">&emsp;Cot´tasch</td>

-    </tr><tr>

-      <td class="tdr">7</td>

-      <td class="tdl">&emsp;Nissas</td>

-      <td class="tdl">&emsp;Nishash</td>

-      <td class="tdl">&emsp;Nischasch</td>

-      <td class="tdl">&emsp;Ni´shasch</td>

-    </tr><tr>

-      <td class="tdr">8</td>

-      <td class="tdl">&emsp;Haas</td>

-      <td class="tdl">&emsp;Choesh</td>

-      <td class="tdl">&emsp;Chasch</td>

-      <td class="tdl">&emsp;Hasch</td>

-    </tr><tr>

-      <td class="tdr">9</td>

-      <td class="tdl">&emsp;Paeschum</td>

-      <td class="tdl">&emsp;Peshonk</td>

-      <td class="tdl">&emsp;Peschkonk</td>

-      <td class="tdl">&emsp;Pes´co</td>

-    </tr><tr>

-      <td class="tdr">10</td>

-      <td class="tdl">&emsp;Thæren</td>

-      <td class="tdl">&emsp;Telen</td>

-      <td class="tdl">&emsp;Tellen</td>

-      <td class="tdl">&emsp;Te´len</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="space-above2"><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p>

-

-<p class="indent">I have no doubt that if a Swede, a German and an

-Englishman were to-day to take down these words from the mouth

-of a Delaware Indian, each writing them in the orthography

-of his own tongue, the variations would be as numerous as

-in the above list, except, perhaps, the ancient and now disused

-<i>r</i> sound. The comparison goes to show that there has

-probably been but a very slight change in the Delaware, in

-spite of the many migrations and disturbances they have

-undergone. They speak the language of their forefathers as

-closely as do the English, although no written documents

-have aided them in keeping it alive. This is but another

-proof added to an already long list, showing that the belief

-that American languages undergo rapid changes is an error.</p>

-

-<p class="indent">The dialect which the Moravian missionaries learned,

-and in which they composed their works, was that of the Lehigh

-Valley. That it was not an impure Minsi mixed with Mohegan,

-as Dr. Trumbull seems to think,<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a>

-is evident from the direct statements of the missionaries themselves,

-as well as from Heckewelder's Minsi vocabularies, which show many

-points of divergence from the printed books. Moreover,

-among the first converts from the Delaware nation were

-members of the Unami or Turtle tribe, and Zeisberger was

-brought into immediate contact with them.<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a>

-We may fairly consider it to have been the upper or inland Unami,

-which, as I have said, was recognized by the nation as the purest,

-or at least the most polished dialect of their tongue. It stood midway

-between the Unalachtgo and Southern Unami and the true Minsi.

-<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p>

-

-<h3>§ 4. <i>Special Structure of the Lenape.</i></h3>

-

-<p class="indent"><i>The Root and the Formation of the Theme.</i>&mdash;As

-they appear in the language of to-day, the Lenape radicals are chiefly

-monosyllables, which undergo more or less modifications

-in composition. They cannot be used alone, the tongue

-having long since passed from that interjectional condition

-where each of these roots conveyed a whole sentence in itself.</p>

-

-<p class="indent">Whether they can be resolved back into a few

-elementary sounds, primitive elements of speech, I shall not discuss.

-This has been done for the Cree roots by Mr. Joseph Howse,<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a>

-and most of the radicals of that tongue are identical with

-those of the Lenape. Some of his conclusions appear to me

-hazardous and hypothetical; and certainly many of his supposed

-analogies drawn from European tongues are extravagant.</p>

-

-<p class="indent">As in other idioms, so in Lenape, two or more

-radicals may be compounded to form a combination, which, in turn,

-performs the offices of a radical in the construction of themes.</p>

-

-<p class="indent">This combination is formed either by prefixes or

-suffixes. The prefixes are generally adjectival in signification, while

-the suffixes are usually classificatory. A number of these are

-secondary roots, which are themselves capable of further analysis.

-<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span></p>

-

-<p class="indent">As so much of the strength of the languages depends on

-this plan of word building, I have drawn off a list of a few of the

-more frequent affixes of the Lenape, with their signification:&mdash;</p>

-

-<p class="indent space-above1"><i>Lenape Prefixes.</i></p>

-<p>

-<i>awoss-</i>,&nbsp; beyond, the other side of.<br />

-<i>eluwi-</i>,&nbsp; most, a superlative form.<br />

-<i>gisch-</i>,&nbsp; <a href="#Page_102">see page 102</a>.<br />

-<i>kit-</i>,&nbsp; great, large.<br />

-<i>lappi-</i>,&nbsp; again, indicates repetition.<br />

-<i>lenno-</i>,&nbsp; male, man.<br />

-<i>lippoe-</i>,&nbsp; wise, shrewd; as <i>lippoeweno</i>, a shrewd man.<br />

-<i>mach-</i>,&nbsp; evil, bad, hurt.<br />

-<i>matt-</i>,&nbsp; negative and depreciatory;<br />

-<span class="m-left_5">as <i>mattaptonen</i>, to speak uncivilly.</span><br />

-<i>ni-</i>,&nbsp; <a href="#Page_101">see page 101</a>.<br />

-<i>ochque-</i>,&nbsp; she, female.<br />

-<i>pach-</i>,&nbsp; division, separation; <i>pachican</i>, a knife;<br />

-<span class="m-left_5"><i>pachat</i>, to split.</span><br />

-<i>pal-</i>,&nbsp; negative, as dis- or in-,<br />

-<span class="m-left_5">from <i>palli</i> otherwheres.</span><br />

-<i>tach-</i>,&nbsp; pairs or doubles.<br />

-<i>tschitsch-</i>,&nbsp; indicates repetition.<br />

-<i>wit-</i>,&nbsp; with or in common.<br />

-<i>wul-</i>, or <i>wel-</i>,&nbsp; <a href="#Page_104">see page 104</a>.

-</p>

-

-<p class="indent">Many of these are abbreviated to the extent that a single

-significant letter is all that remains, as <i>min</i> in <i>msim</i>,

-hickory nut; <i>pakihm</i>, cranberry; and so <i>acki</i> to <i>k</i>,

-<i>hanne</i> to <i>an</i>, as <i>kitanink</i> (Kittanning), from

-<i>gitschi</i>, great; <i>hanne</i>, flowing river; <i>ink</i>,

-locative, "at the place of the great river."</p>

-

-<p class="indent space-above1"><i>Lenape Suffixes.</i>

-<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span></p>

-

-<p>

-<i>-ak</i>,&nbsp; wood, from <i>tachan</i>;&nbsp; <i>kuwenchak</i>, pine wood.<br />

-<i>-aki</i>,&nbsp; place, land.<br />

-<i>-ammen</i>,&nbsp; acceptance, adoption; <i>wulistamen</i>,<br />

-<span class="m-left_3">I accept it as good, I believe it. <a href="#Page_104">See page 104</a>.</span><br />

-<i>-ape</i>,&nbsp; male, man. From a root <i>ap</i>, to cover (carnally).<br />

-<span class="m-left_3">In Chipeway applied only to lower animals.</span><br />

-<i>-atton</i>,&nbsp; or <i>hatton</i>,&nbsp; to have, to put somewhere.<br />

-<span class="m-left_3"> The radical is <i>ãt</i>.&nbsp; Also a prefix, as,</span><br />

-<span class="m-left_3"> <i>hattape</i>,&nbsp; the bow; lit., what the man has.</span><br />

-<i>-bi</i>,&nbsp; tree; <i>machtschibi</i>,&nbsp; papaw tree.<br />

-<i>-chum</i>,&nbsp; a quadruped.<br />

-<i>-elendam</i>,&nbsp; a verbal termination, signifying a disposition of mind.<br />

-<span class="m-left_3">The root is <i>en, ne, ni</i>,</span><br />

-<span class="m-left_3">I; "it is to me so."</span><br />

-<i>-goot</i>,&nbsp; a snake; from <i>achgook</i>,&nbsp; a serpent.<br />

-<i>-hanna</i>,&nbsp; properly <i>hannek</i>,&nbsp; a river;&nbsp; from the root,<br />

-<span class="m-left_3">which appears in Cree as <i>anask</i>,&nbsp; to stretch out along</span><br />

-<span class="m-left_3">the ground;&nbsp; <i>mechhannek</i>,&nbsp; a large stream.</span><br />

-</p>

-

-<p class="blockquot">Heckewelder derives this from <i>amkamme</i>,

-a river. The terminal <i>k</i> is, however, part of the root, and not the

-locative termination. The word is allied to Del. <i>quenek</i>, long.</p>

-

-<p><i>-hikan</i>,&nbsp; tidal water; <i>kittahikan</i>,&nbsp; the ocean; <i>shajahikan</i>,&nbsp; the sea shore.<br />

-<i>-hilleu</i>,&nbsp; it is so, it is true; impersonal form from <i>lissin</i>.<br />

-<i>-hittuck</i>,&nbsp; river, water in motion.<br />

-<i>-igan</i>,&nbsp; instrumental; also <i>shican</i> and <i>can</i>.<br />

-<span class="m-left_3">A participial termination used with inanimate objects.<br />

-<i>-in</i>&nbsp; or <i>ini</i>,&nbsp; of the kind; like; predicative form of the demonstrative pronoun.<br />

-<i>-ink</i>&nbsp; or <i>unk</i>,&nbsp; place where.</span><br />

-<i>-is</i>&nbsp; or <i>-it</i>,&nbsp; diminutive termination.<br />

-<i>-leu</i>,&nbsp; it is so, it is true.<br />

-<i>-meek</i>,&nbsp; a fish; <i>maschilamek</i>, a trout.<br />

-<i>-min</i>,&nbsp; a fruit.<br />

-<i>-peek</i>,&nbsp; a body of still water; <i>menuppek</i>, a lake.<br />

-<i>-sacunk</i>,&nbsp; an outlet of a stream into another; also <i>saquik</i>.<br />

-<i>-sipu</i>,&nbsp; stream; lit., stretched, extended.<br />

-<i>-tin</i>,&nbsp; with, or in common.<br />

-<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span>

-<i>-tit</i>,&nbsp; diminutive termination; <i>amentit</i>, a babe.<br />

-<i>-wagan</i>,&nbsp; abstract verbal termination;<br />

-<span class="m-left_3"><i>machelemuxowagan</i>,&nbsp; the being honored.</span><br />

-<i>-wehelleu</i>,&nbsp; a bird.<br />

-<i>-wi</i>,&nbsp; the verb-substantive termination, predicating being;<br />

-<span class="m-left_3"><i>tehek</i>,&nbsp; cold; <i>tehekwi</i>,&nbsp; he or it is cold.</span><br />

-<i>-wi</i>,&nbsp; negative termination in certain verbal forms.<br />

-<i>-xit</i>,&nbsp; indicates the passive recipient of the action;<br />

-<span class="m-left_3"><i>machelemuxit</i>,&nbsp; the one who is honored.</span><br />

-</p>

-

-<p class="indent space-above1">The analysis of a series of derivatives from the same

-root offers a most instructive subject for investigation in the Lenape.

-Not only does it reveal the linguistic processes adapted, but

-it discloses the psychology of the native mind, and teaches

-us the associations of its ideas, and the range of its imaginative

-powers. By no other avenue can we gain access to the

-intimate thought-life of this people. Here it is unfolded to

-us by evidence which is irrefragable.</p>

-

-<p class="indent">These considerations lead me to present a few

-examples of the derivatives from roots of different classes.</p>

-

-<p  class="indent space-above1">&emsp;<b>EXAMPLES OF LENAPE DERIVATIVES.</b></p>

-

-<p><i>Subjective Root</i>&nbsp; NI,&nbsp; <i>I, mine</i>.<br />

-&emsp;1. In a good sense.<br />

-<span class="m-left_2"><i>Nihilleu</i>, it is I, <i>or</i>, mine.</span><br />

-<span class="m-left_2"><i>Nihillatschi</i>, self, oneself.</span><br />

-<span class="m-left_2"><i>Nihillapewi</i>, free (<i>ape</i>, man = I am my own man).</span><br />

-<span class="m-left_2"><i>Nihillapewit</i>, a freeman.</span><br />

-<span class="m-left_2"><i>Nihillasowagan</i>, freedom, liberty.</span><br />

-<span class="m-left_2"><i>Nihillapeuhen</i>, to make free, to redeem.</span><br />

-<span class="m-left_2"><i>Nihillapeuhoalid</i>, the Redeemer, the Saviour.</span><br />

-<br />

-&emsp;2. In a bad sense.<br />

-<span class="m-left_2"><i>Ni´hillan</i>, he is mine to beat, I beat him.</span><br />

-<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>

-<span class="m-left_2"><i>Nihil´lan</i>, I beat him to death, I kill him.</span><br />

-<span class="m-left_2"><i>Nihillowen</i>, I put him to death, I murder him.</span><br />

-<span class="m-left_2"><i>Nihillowet</i>, a murderer.</span><br />

-<span class="m-left_2"><i>Nihillowewi</i>, murderous.</span><br />

-<br />

-&emsp;3. In a demonstrative sense.<br />

-<span class="m-left_2"><i>Ne</i>, pl. <i>nek</i>, or <i>nell</i>, this, that, the.</span><br />

-<span class="m-left_2"><i>Nall, nan, nanne, nanni</i>, this one, that one.</span><br />

-<span class="m-left_2"><i>Nill</i>, these.</span><br />

-<span class="m-left_2"><i>Naninga</i>, those gone, with reference to the dead.</span><br />

-<br />

-&emsp;4. In a possessive sense.<br />

-<span class="m-left_2"><i>Nitaton</i>, in-my-having, I can, I am able, I know how.</span><br />

-<span class="m-left_2"><i>Nitaus</i>, of-my-family, sister-in-law.</span><br />

-<span class="m-left_2"><i>Nitis</i>, of-mine, a friend, a companion.</span><br />

-<span class="m-left_2"><i>Nitsch!</i> my child! exclamation of fondness.</span><br />

-</p>

-

-<p class="indent">The strangely conflicting ideas evolved from this root

-already attracted the attention of Mr. Duponceau<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a>.

-That the notions for freedom and servitude, murderer and Saviour,

-should be expressed by modifications of the same radical is

-indeed striking! But the psychological process through which

-it came about is evident on studying the above arrangement.</p>

-

-<p><i>Objective-intensive root</i> GISCH <i>or</i> KICH (<i>Cree</i>, KIS or KIK).</p>

-

-<p>

-<span class="m-left_2"><i>Signification&mdash;successful action.</i></span><br />

-&emsp;1. Applied to persons.<br />

-<span class="m-left_2">A. Initial successful action.</span><br />

-<span class="m-left_3"><i>Gischigin</i>, to begin life, to be born.</span><br />

-<span class="m-left_3"><i>Gischihan</i>, to form, to make with the hands.</span><br />

-<span class="m-left_3"><i>Gischiton</i>, to make ready, to prepare.</span><br />

-<span class="m-left_3"><i>Gischeleman</i>, to create with the mind, to fancy.</span><br />

-<span class="m-left_3"><i>Gischelendam</i>, to meditate a plan, to lie.</span><br />

-<span class="m-left_2">B. Continuous successful action.</span><br />

-<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>

-<span class="m-left_3"><i>Gischikenamen</i>, to increase, to produce fruit.</span><br />

-<span class="m-left_3"><i>Giken</i>, to grow better in health.</span><br />

-<span class="m-left_3"><i>Gikeowagan</i>, life, health.</span><br />

-<span class="m-left_3"><i>Gikey</i>, long-living, old, aged,</span><br />

-<span class="m-left_2">C. Final successful action.</span><br />

-<span class="m-left_3"><i>Gischatten</i>, finished, ready, done, cooked.</span><br />

-<span class="m-left_3"><i>Gischiton</i>, to make ready, to finish.</span><br />

-<span class="m-left_3"><i>Gischpuen</i>, to have eaten enough.</span><br />

-<span class="m-left_3"><i>Gischileu</i>, it has proved true.</span><br />

-<span class="m-left_3"><i>Gischatschimolsin</i>, to have resolved, to have decreed.</span><br />

-<span class="m-left_3"><i>Gischachpoanhe</i>, baked, cooked (the bread is).</span><br />

-&emsp;2. Applied to things.<br />

-<span class="m-left_2">A. Initial successful action.</span><br />

-<span class="m-left_3"><i>Gischuch</i>, sun, moon, day, month. The idea appears</span><br />

-<span class="m-left_65">to be the beginning of a period of time with the</span><br />

-<span class="m-left_65">collateral notion of prosperous activity. The</span><br />

-<span class="m-left_65">correctness of the derivation is shown by the next word.</span><br />

-<span class="m-left_3"><i>Gischapan</i>, day-break, beginning day-light.</span><br />

-<span class="m-left_12">From <i>wapan</i>, the east, or light.</span><br />

-<span class="m-left_3"><i>Gischuchwipall</i>, the rays of the sun.</span><br />

-<span class="m-left_3"><i>Gischcu</i>, or <i>Gisckquik</i>, day.</span><br />

-<span class="m-left_2">B. Continuous successful action.</span><br />

-<span class="m-left_3"><i>Gischten</i>, clear, light, shining.</span><br />

-<span class="m-left_3"><i>Gischachsummen</i>, to shine, to enlighten.</span><br />

-<span class="m-left_3"><i>Gischuten</i>, warm, tepid.</span><br />

-</p>

-

-<p class="indent">Numerous other derivatives could be added, but the

-above are sufficient to show the direction of thoughts flowing from

-this root. Howse considers it identical with the root <i>kitch</i>,

-great, large<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a>.

-This would greatly increase its derivatives.

-They certainly appear allied. In Cree, Lacombe gives <i>kitchi</i>,

-<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>

-great, and <i>kije</i>, finished, perfect, both being terms applied to

-divinity<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a>.</p>

-

-<p>

-<span class="m-left_10">{L}</span><br />

-<i>General Algonkin root</i> 8{N} I.&emsp; <i>Abnaki</i>, 8RI; <i>Micmac</i>, 8E´LI,<br />

-<span class="m-left_10">{R}</span><br />

-<span class="m-left_3"><i>Chippeway</i>, GWAN-; <i>Del., two forms</i>, WUL <i>and</i> WIN.</span><br />

-<span class="m-left_6"><i>It conveys the idea of pleasurable sensation.</i></span><br />

-<br />

-&emsp;A. First form, <i>wul</i>.<br />

-<span class="m-left_2"><i>Wulit</i>, well, good, handsome, fine.</span><br />

-<span class="m-left_2"><i>Wullihilleu</i>, it is good, etc.</span><br />

-<span class="m-left_2"><i>Wuliken</i>, it grows well.</span><br />

-<span class="m-left_2"><i>Wulamoe</i>, he truth-speaks.</span><br />

-<span class="m-left_2"><i>Wulamoewagan</i>, truth.</span><br />

-<span class="m-left_2"><i>Wulistamen</i>, to believe, to accept as truth.</span><br />

-<span class="m-left_2"><i>Wulenensin</i>, to be fine in appearance, to dress.</span><br />

-<span class="m-left_2"><i>Wulenensen</i>, to be fine to oneself, to be proud.</span><br />

-<br />

-&emsp;B. Second form, <i>won</i> or <i>win</i>.<br />

-<span class="m-left_2"><i>Winu</i>, ripe, good to eat.</span><br />

-<span class="m-left_2"><i>Wonita</i>, he is ripe for it, he can, he is able.</span><br />

-<span class="m-left_2"><i>Wingan</i>, sweet, savory.</span><br />

-<span class="m-left_2"><i>Winktek</i>, done, boiled, fit to eat.</span><br />

-<span class="m-left_2"><i>Winak</i>, sassafras. From its sweet leaves.</span><br />

-<span class="m-left_2"><i>Wingi</i>, gladly, willingly.</span><br />

-<span class="m-left_2"><i>Winginamen</i>, to delight in.</span><br />

-</p>

-

-<p class="indent">The <b>figure 8</b> in the above represents the "whistled <i>w</i>,"

-like the <i>wh</i> in "which," when strongly pronounced.</p>

-

-<p class="indent">From this root, as I have already said, is derived also the

-word <span class="smcap">Walam</span>, red paint, from the sense "to be fine in

-appearance, to dress," as the Indian accomplished that object by painting himself.

-<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span></p>

-

-<p class="center space-above1"><i>Grammatical Structure of the Lenape.</i></p>

-

-<p class="indent">It would not be worth while for me to enter into

-the intricacies of Lenape grammar, particularly as I can add little

-to what is already known.</p>

-

-<p class="indent">The Delaware Grammar of Zeisberger remains our only

-authority, and in spite of its manifest shortcomings and state

-of incompletion, the unprejudiced student must acknowledge,

-with Albert Gallatin<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a>,

-that it is "most honestly done," and

-showed the Delaware as it actually was spoken, though perhaps

-not as scientific linguists think it ought to have been spoken.</p>

-

-<p class="indent">A few general observations will be sufficient.</p>

-

-<p class="indent">As in other languages of the class, the theme is indifferently

-nominal, verbal or adjectival; that is, it performs the functions

-of either of these grammatical categories, according to its connection.</p>

-

-<p class="indent">Nominal themes are either animate or inanimate.

-The characteristic of all animate plurals is <i>k</i> (<i>ak</i>,

-<i>ik</i>, <i>ek</i>). Inanimate plurals are in <i>al</i>,

-<i>wall</i> or <i>a</i>. As usual, the distinction

-between animate and inanimate nouns is partly logical, partly

-grammatical, various objects being conceived as animate which

-are in fact not so.

-<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span></p>

-

-<p class="indent">The possessive relation is generally indicated by

-placement alone, the possessor preceding the thing possessed, as

-<i>lenno quisall</i>, the man's son; but one could also say

-<i>lenno w'quisall</i>, the man his son.</p>

-

-<p class="indent">Adjectives precede nouns, and when used attributively

-assume a verbal form by adding the termination <i>wi</i>, which

-indicates objective existence (like the Chip. <i>-win</i>). Thus,

-<i>scattek</i>, burning; <i>scattewi w'dehin</i>,

-a burning-heart&mdash;literally, it-is-a-burning-thing his-heart.</p>

-

-<p class="indent">The degrees of comparison are formed by prefixing <i>allowiwi</i>,

-more, and <i>eluwi</i>, most. Both of these are from the same radical

-<i>ala</i> which may perhaps come from the <i>admirationis

-particula</i>, <i>ala'</i> (Abnaki, <i>ara'</i>) found in the northern

-dialects as expressive of astonishment<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a>.</p>

-

-<p class="indent">There being no relative pronoun in Delaware, dependent

-clauses are either included in the verbal of the major clause,

-or include it as a secondary.</p>

-

-<p class="indent">The scheme of the simple sentence is usually subject-verb-object;

-but emphasis allows departures from this, as in the following

-sentence from Bishop Ettwein's MSS.:&mdash;</p>

-

-<p class="indent"><i>Jesus&emsp; wemi&emsp; amemensall&emsp;  w'taholawak.</i><br />

-&emsp; Jesus&emsp; &emsp;all&emsp; &emsp;children&emsp; &emsp;he-loved-them.</p>

-

-<p class="indent">Of the formal affixes, the inseparable pronouns are the

-most prominent. They are the same for nouns and verbs, and are&mdash;</p>

-

-<p>

-<span class="m-left_5">1st. <i>n</i>,&nbsp; I, my, we, our.</span><br />

-<span class="m-left_5">2d.&nbsp; <i>k</i>,&nbsp; thou, thy, you, your.</span><br />

-<span class="m-left_5">3d.&nbsp; <i>w</i>&nbsp; or <i>o</i>,&nbsp; he, she, it, his, their.</span><br />

-<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span></p>

-

-<p class="indent">Past time is indicated by the terminal <i>p</i>, with a

-connective vowel, and future time by <i>tsch</i>, which may be either a

-prefix or suffix, as&mdash;</p>

-

-<p>

-<span class="m-left_5"><i>N'dellsin</i>,&nbsp; &nbsp;  I am thus.</span><br />

-<span class="m-left_5"><i>N'dellsineep</i>,&nbsp; I was thus.</span><br />

-<span class="m-left_5"><i>N'dellsintschi</i>,&emsp; &nbsp;}</span><br />

-<span class="m-left_4">or&emsp; &emsp; &emsp; &emsp; &emsp; &emsp;&nbsp;}&emsp; I shall be thus.</span><br />

-<span class="m-left_5"><i>Nantsch n'dellsin</i>, }</span><br />

-</p>

-

-<p class="indent">The change or "flattening" of the vowel of the root

-in suppositive propositions, was recognized as a fact of speech,

-but not grammatically analyzed by Zeisberger.</p>

-

-<p class="indent">Its effect on verbal forms may be seen from the

-following examples from his <i>Grammar</i>:&mdash;</p>

-

-<p class="center space-above2"><i>Examples of Vowel Change in Lenape.</i></p>

-

-<table border="0" cellspacing="2" summary="_" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl"><i>N'dappin</i>, I am there</td>

-      <td class="tdl"><i>Achpiya</i>, if I am there.</td>

-    </tr><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdl"><i>Epia</i>, where I am.</td>

-    </tr><tr>

-      <td class="tdl"><i>N'dellsin</i>, I am so.</td>

-      <td class="tdl"><i>Lissiye</i>, if I am so.</td>

-    </tr><tr>

-      <td class="tdl"><i>N'gauwi</i>, I sleep.</td>

-      <td class="tdl"><i>Gewi</i>, he who sleeps.</td>

-    </tr><tr>

-      <td class="tdl"><i>N'pommauchsi</i>, I walk or live.  &nbsp;</td>

-      <td class="tdl"><i>Pemauchsit</i>, living.</td>

-    </tr><tr>

-      <td class="tdl"><i>N'da</i>, I go.</td>

-      <td class="tdl"><i>Eyaya</i>, when I go.</td>

-    </tr><tr>

-      <td class="tdl">&nbsp;</td>

-      <td class="tdl"><i>Eyat</i>, going.</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="indent">Another omission in his Grammar is that of the

-"obviative" and "super-obviative" forms of nouns. These are

-used in the Algonkin dialects to define the relations of third

-persons. They prevent such obscurity as appears in the

-following English sentence: "John's brother called at Robert's,

-to see his wife." Whose wife is referred to is left

-ambiguous; but in Algonkin these third persons would have

-different forms, and there would be no room for ambiguity.

-In his writings in Lenape, Zeisberger makes use of obviatives,

-<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>

-with the terminations <i>al</i> and <i>l</i>, but does not treat of them in

-his Grammar.</p>

-

-<p class="indent">As a question in philosophical grammar, it may

-be doubted whether the Lenape has any true passive voice. Cardinal

-Mezzofanti was accustomed to deny the presence of any real

-passives in American languages; and he had studied the

-Delaware among others.</p>

-

-<p class="indent">The sign of the Delaware passive is the suffix <i>gussu</i>

-or <i>cusso</i>. In the Cree dialect, which, as I have already said,

-preserves the ancient forms most closely, this is <i>k-ussu</i>,

-and is a particle expressing likeness or similarity in animate

-objects<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a>.

-Hence, probably, the original sense of the Lenape word translated,

-"I am loved," is "I am like the object of the action of loving."

-<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span></p>

-

-<hr class="chap" />

-<h2>CHAPTER V.</h2>

-<p class="f120"><b><span class="smcap">Historical Sketches of the Lenape.</span></b></p>

-

-<p class="blockquot space-above1">

-§ 1. The Lenape as "Women"<br />

-§ 2. Recent Migrations of the Lenape<br />

-§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.</p>

-

-<h3>§ 1. <i>The Lenape as "Women".</i></h3>

-

-<p class="indent">A unique peculiarity of the political condition

-of the Lenape was that for a certain time they occupied a recognized

-position as non-combatants&mdash;as "women," as they

-were called by the Iroquois.</p>

-

-<p class="indent">Indian customs and phraseology attached a

-two-fold significance to this term.</p>

-

-<p class="indent">The more honorable was that of peace-makers.

-Among the Five Nations and Susquehannocks, certain grave matrons

-of the tribe had the right to sit in the councils, and, among

-other privileges, had that of proposing a cessation of hostilities

-in time of war. A proposition from them to drop the

-war club could be entertained without compromising the

-reputation of the tribe for bravery. There was an official

-orator and messenger, whose appointed duty it was to convey

-such a pacific message from the matrons, and to negotiate

-for peace<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a>.</p>

-

-<p class="indent">Another and less honorable sense of the term arose

-from a custom prevalent throughout America, and known also among

-the ancient Scythians. Its precise purpose remains obscure,

-<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>

-although it has been made the subject of a careful study by

-one of our most eminent surgeons, who had facilities of

-observation among the Western tribes<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a>.

-Certain young men of the tribe, apparently vigorous and of normal

-development, were deprived of the accoutrements of the male sex,

-clothed like women, and assigned women's work to do. They neither

-went out to hunt nor on the war-path, and were treated as

-inferiors by their male associates. Whether this degradation

-arose from superstitious rites or sodomitic practices, it certainly

-carried to its victims the contempt of both sexes.</p>

-

-<p class="indent">In their account of the transaction the Delawares

-claimed that they were appointed as peace-makers in an honorable

-manner, although the Iroquois deceived them as to their object.</p>

-

-<p class="indent">The Lenape account is as follows:&mdash;</p>

-

-<p class="indent">&emsp;"The Iroquois sent messengers to the Delawares

-with the following speech:&mdash;</p>

-

-<p class="blockquot indent">"'It is not well that all nations should war;

-for that will finally bring about the destruction of the Indians. We have

-thought of a means to prevent this before it is too late. Let

-one nation be The Woman. We will place her in the middle,

-and the war nations shall be the Men and dwell around the

-Woman. No one shall harm the Woman; and if one does,

-we shall speak to him and say, 'Why strikest thou the

-Woman?' Then all the Men shall attack him who has

-<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span>

-struck the Woman. The Woman shall not go to war, but

-shall do her best to keep the peace. When the Men around

-her fight one another, and the strife waxes hot, the Woman

-shall have power to say: 'Ye Men! what do ye that ye thus

-strike one another? Remember that your wives and children

-must perish, if ye do not cease. Will ye perish from the face

-of the earth?' Then the Men shall listen to the Woman and obey her.'</p>

-

-<p class="indent">&emsp;"The Delawares did not at once perceive the aim of the

-Iroquois, and were pleased to take this position of the Woman.</p>

-

-<p class="indent">&emsp;"Then the Iroquois made a great feast, and invited the

-Delawares, and spoke to their envoys an address in three parts.</p>

-

-<p class="indent">&emsp;"First, they declared the Delaware nation to be the Woman

-in these words:&mdash;</p>

-

-<p class="indent">&emsp;"'We place upon you the long gown of a woman, and

-adorn you with earrings.'</p>

-

-<p class="indent">&emsp;"This was as much as to say that thenceforward they were

-not to bear arms.</p>

-

-<p class="indent">&emsp;"The second sentence was in these words:&mdash;</p>

-

-<p class="blockquot indent">"'We hang on your arm a calabash of oil and

-medicine. With the oil you shall cleanse the ears of other nations that

-they listen to good and not to evil. The medicine you shall

-use for those nations who have been foolish, that they may

-return to their senses, and turn their hearts to peace.'</p>

-

-<p class="indent">&emsp;"The third sentence intimated that the Delawares should

-make agriculture their chief occupation. It was:&mdash;</p>

-

-<p class="indent">&emsp;"'We give herewith into your hands a corn pestle and a hoe.'

-<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span></p>

-

-<p class="indent space-above2">"Each sentence was accompanied with a belt

-of wampum. These belts have ever since been carefully preserved and their

-meanings from time to time recalled."<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a></p>

-

-<p class="indent">Opinions of historians about this tradition have

-been various. It has generally been considered a fabrication of the

-Delawares, to explain their subjection in a manner consoling

-to their national vanity. Gen. Harrison dismisses it as

-impossible;<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a>

-Albert Gallatin says, "it is too incredible to

-require serious discussion;"<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a>

-Mr. Hale characterizes it as

-"preposterous;"<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a>

-and Bishop de Schweinitz as "fabulous

-and absurd"<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a>.</p>

-

-<p class="indent">On the other hand, it is vouched for by Zeisberger,

-who furnished the account to Loskiel, and who would not have

-said that the wampum belts with their meaning were still preserved

-unless he knew it to be a fact. It is repeated emphatically

-by Heckewelder, who adds that his informants

-were not only Delawares but Mohegans as well, who could not

-have shared the motive suggested above<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a>.</p>

-

-<p class="indent">There can be no question but that the neutral position

-of the Delawares was something different from that of a conquered

-nation, and that it meant a great deal more. They

-undoubtedly were the acknowledged peace-makers over a

-wide area, and this in consequence of some formal ancient

-<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>

-treaty. This is distinctly stated by the Stockbridge Indian,

-Hendrick Aupaumut, in his curious Narrative:&mdash;<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a></p>

-

-<p class="indent">"The Delawares, who we called <i>Wenaumeen</i>, are

-our Grandfathers, according to the ancient covenant of their and our

-ancestors, to which we adhere without any deviation in these

-near 200 years, to which nation the 5 nations and British have

-commit the whole business. For this nation has the greatest

-influence with the southern, western and northern nations."</p>

-

-<p class="indent">Hence Aupaumut undertook his embassy directly

-to them, so as to secure their influence for peace in 1791.</p>

-

-<p class="indent">To the fact that they exerted this influence during

-the Revolutionary War, may very plausibly be attributed the success

-of the Federal cause in the dark days of 1777 and 1778;

-for, as David Zeisberger wrote: "If the Delawares had taken

-part against the Americans in the present war, America would

-have had terrible experiences; for the neutrality of the Delawares

-kept all the many nations that are their grandchildren

-neutral also, except the Shawanese, who are no longer in

-close union with their grandfathers."<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>

-<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span></p>

-

-<p class="indent">When at the close of the French War, in 1758, the

-treaty of Easton put a stop to the bloody feuds of the border, "the

-<i>peace-belt</i> was sent to our brethren, the Delawares, that they

-might send it to all the nations living toward the setting

-sun,"<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a>

-and they carried it as the recognized pacific envoys.</p>

-

-<p class="indent">The Iroquois, however, assumed a most arrogant

-and contemptuous tone toward the Delawares, about the middle of

-the eighteenth century. In 1756 they sent a belt to them,

-with a most insulting message:<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a>

-"You will remember that

-you are our women; our forefathers made you so, and put a

-petticoat on you, and charged you to be true to us, and lie

-with no other man; but now you have become a common

-bawd," etc.</p>

-

-<p class="indent">Two years later, the Cayuga chief, John Hudson, said, at

-a council at Burlington,<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a>

-"The Munseys are women, and cannot make treaties for themselves."</p>

-

-<p class="indent">These were but repetitions of the famous diatribe

-of the Onondaga chieftain, Canassatego, at a council at Philadelphia,

-in 1742. Turning to the representatives of the Lenape,

-he broke out upon them with the words:&mdash;</p>

-

-<p class="indent">"How came you to take upon you to sell land?

-We conquered you. We made women of you. You know you are

-women, and can no more sell land than women. * * *

-We charge you to remove instantly. We don't give you the

-liberty to think about it. We assign you two places to go

-<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>

-to, either Wyoming or Shamokin. Don't deliberate, but

-remove away; and take this belt of wampum."</p>

-

-<p class="indent">And as he handed the belt to the Lenape head chief

-he seized him by his long hair and pushed him out of the door

-of the council room!</p>

-

-<p class="indent">It was notorious at the time, however, that this

-was a scene arranged between the Governor of the Province, Mr. George

-Thomas, and the Iroquois deputation. The Lenape had been

-grossly cheated out of their lands by the trick of the so-called

-"Long Walk," in 1735, and they refused to vacate their

-hunting grounds. The Governor sent secret messengers to

-the powerful and dreaded Six Nations to exert their pretended

-rights, and paid them well for it.<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a></p>

-

-<p class="indent">What could the Lenape do? They were feeble, and

-undoubtedly had been brought under the authority of their

-warlike northern neighbors. They found themselves in the

-position of the Persian chieftain Harmosar, as he stood before

-the caliph Omar, and heard the latter revile the patriot cause:</p>

-

-<p class="space-above2 space-below1"><span class="m-left_5">

-"In deinen Händen ist die Macht,</span><br />

-<span class="m-left_5">Wer einem Sieger widerspricht, der widerspricht mit Unbedacht."</span><br />

-<span class="m-left_20">&mdash;<i>Van Platen-Hallermunde</i>.</span></p>

-

-<p class="indent">Such were the respective claims of the Lenape and

-Iroquois. Instead of discussing the antecedent probability of one or

-the other being true, I shall endeavor to ascertain from the early

-records the precise facts about this curious transaction.

-<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>

-It is certain that toward the close of the sixteenth century

-the unending wars between the Delaware confederacy and the

-Iroquois had reduced the latter almost to destruction. The

-Jesuit missionaries tell us this.<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a>

-The turning point in their

-affairs was the settlement of the Dutch on the Hudson.

-Quick to appreciate the value of firearms, they bought guns

-and powder at any price, and soon had rendered themselves

-formidable to all their neighbors.<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a>

-About 1670 they attacked successfully that family of the

-Minsi called the <i>Minisink</i>.</p>

-

-<p class="indent">This was probably the victory to which the Five

-Nations referred at a treaty at Philadelphia, in 1727, when they

-stated that their conquest of the Delawares was about the time

-William Penn first landed, and that he sent congratulations

-to them on their success&mdash;an obvious falsehood.<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a></p>

-

-<p class="indent">They were certainly at that period pressing hard

-on the Susquehannocks and destroying their remnant in the valley

-of that river. Mr. William P. Foulke is quite correct in his

-conclusion that, "Upon the whole we may conclude that the

-<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>

-Lancaster lands fell into the power of the Five Nations at

-some time between 1677 and 1684."<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a></p>

-

-<p class="indent">Yet their conquest of the Minsi was not complete.

-The latter had the mind and the will to renew the combat. In

-1692 they appealed to the government of Pennsylvania to aid

-them in an attack on the Senecas, but the Quakers declined

-the foray. The next year the Minsi asked Governor Benjamin

-Fletcher at least to protect them against these Senecas, adding

-that with assistance they were ready to attack them, for

-"although wee are a small number of Indians, wee are Men,

-and know fighting."<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a></p>

-

-<p class="indent">Evidently there was neither subjection nor

-womanhood with the Minsi at that date.</p>

-

-<p class="indent">There is also positive evidence that the Five

-Nations at that time regarded the Delawares as a combatant nation,

-and worthy of an invitation to join a war. On July 6th, 1694,

-Governor Wm. Markham met in conference the famous chief

-Tamany and others; and the Delaware orator, Hithquoquean,

-laid down a belt of wampum, and said:&mdash;<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a></p>

-

-<p class="indent blockquot">"This belt is sent us by the Onondagas

-and Senecas, who say: 'You Delaware Indians do nothing but stay at

-home and boil your pots, and are like women; while we, Onondagas

-and Senecas, go abroad and fight the enemy.'"<br /><br />

-"The Senecas would have us Delaware Indians to be partners

-with them, and fight against the French, but we, having

-<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span>

-always been a peaceful people, and resolving to live so; and

-being but weak and verie few in number, cannot assist them,

-and having resolved among ourselves not to go, doe intend

-to send back, this their Belt of Wampum."</p>

-

-<p class="indent">The Lenape, therefore, did not, at that date,

-occupy any degrading position, although they were under the

-general domination of the Iroquois League.</p>

-

-<p class="indent">Both these points are proved yet more conclusively

-by the proceedings at a conference at White Marsh, May 19th, 1712,

-between Governor C. Gookin and the Delaware chiefs.

-Gollitchy, orator of the latter, exhibited thirty-two belts of

-wampum, which they were on their way to deliver to the

-Five Nations, adding "that many years ago they had been

-made tributaries to the Mingoes." He also shewed "a long

-Indian pipe, with a stone head, a wooden shaft, and feathers

-fixt to it like wings. This pipe, they said, upon making

-their submission to the Five Nations, who had subdued

-them, and obliged them to be their tributaries, those Nations

-had given to these Indians, to be kept by them." All the

-tribute belts, however, were sent by the women and children,

-as the speaker explained at length, "as the Indian

-reckons the paying of tribute becomes none but women and

-children."<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a></p>

-

-<p class="indent">Fortunately, however, we are able to fix the

-exact date and circumstances of the political transformation of

-the Delawares into women. It is by no means so remote as

-Mr. Heckewelder thought, who located the occurrence at

-Norman's Kill, on the Hudson, between 1609 and 1620;

-<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span><a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a>

-and it was long after 1670, which is the date assigned by

-Mr. Ruttenber,<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a>

-from a study of the New York records.</p>

-

-<p class="indent">It was in the year 1725, and was in consequence

-of the Delawares refusing to join the Iroquois in an attack on the

-English settlements.</p>

-

-<p class="indent">These data come to light in a message of the

-Shawnee chiefs, in 1732, to Governor Gordon, who had inquired

-their reasons for migrating to the Ohio Valley.</p>

-

-<p class="indent">Their reply was as follows:&mdash;</p>

-

-<p class="indent blockquot">"About nine years agoe the 5 nations told

-us att Shallyschohking, wee Did nott Do well to Setle there, for there

-was a Greatt noise In the Greatt house and thatt in three years time,

-all Should know whatt they had to Say, as far as there was any

-Setlements or the Sun Sett."

-<br /><br />

-"About ye Expiration of 3 years affore S<sup>d</sup>, the 5 nations Came

-and Said our Land is goeing to bee taken from us, Come brothers

-assistt us Lett us fall upon and fightt with the English. Wee

-answered them no, wee Came here for peace and have Leave to

-Setle here, and wee are In League with them and Canott break itt."

-<br /><br />

-"Aboutt a year after they, ye 5 nations, Told the Delawares

-and us, Since you have nott hearkened to us, nor Regarded whatt

-we have said, now wee will pettycoatts on you, and Look upon

-you as women for the future, and nott as men. Therefore, you

-Shawanese Look back toward Ohioh, The place from whence you

-Came, and Return thitherward, for now wee Shall Take pitty on

-the English and Lett them have all this Land."

-<br /><br />

-"And further Said now Since you are Become women, He

-Take Peahohquelloman, and putt itt on Meheahoaming and He

-Take Meheahoaming and putt itt on Ohioh, and Ohioh He putt

-on Woabach, and thatt shall bee the warriours Road for the

-future." (<i>Penna Archives</i>, Vol. I.)

-<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span></p>

-

-<p class="indent space-above1">The circumstances attending the ceremony were

-probably pretty much as Loskiel relates.</p>

-

-<p class="indent">The correctness of this account is borne out

-by an examination of law titles.</p>

-

-<p class="indent">That the river tribes at the time of Penn's treaties

-(1680-1700) could not sell their lands without the permission of the

-Iroquois has never been established. Mr. Gallatin states that

-William Penn "always purchased the right of possession from

-the Delawares, and that of sovereignty from the Five Nations."<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a>

-This may have been the case in some later treaties of the

-colony, but certainly there is no intimation of it in the celebrated

-"First Indian Deed" to Penn, July 15th, 1682.<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a>

-Furthermore, in the Release which the Iroquois did give of

-their Pennsylvania lands in 1736, the boundaries are defined

-as "Westward to the Setting of the Sun, and Eastward to the

-furthest springs of the Waters running into the said River,"

-<i>i. e.</i>, the Susquehannah;<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a>

-and to do away with any doubt

-that the tract thus defined included all the land in this part

-to which they had a claim, the Release goes on to recite that

-"our true intent and meaning was and is to release all our

-Right, Claim and Pretensions whatsoever to all and every the

-Lands lying within the Bounds and Limits of the Government

-of Pennsylvania, Beginning Eastward on the River Delaware,

-as far Northward as the s<sup>d</sup> Ridge or Chain of Endless Mountains."

-In other words, although the Six Nations advanced

-no claim to land east of the Susquehanna watershed, the

-Proprietors chose to include the Delaware watershed so as to

-<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span>

-avoid any future complication. It seems to me this Release

-does away with any "right of sovereignty" of the Iroquois

-over the Delaware Valley south of the mountains, and brands

-Canassatego's remarks above quoted as braggart falsehoods.</p>

-

-<p class="indent">As for land east of the Delaware river,

-Mr. Ruttenber correctly observes: "The Iroquois never questioned

-the sales made by the Lenapes or Minsis east of that river. * * The

-findings of Gallatin in this particular are confirmed by all the

-title deeds in New York and New Jersey."<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a></p>

-

-<p class="indent">It was only to the Susquehannock lands, purchased by Penn

-in 1699, that the confirmation of the Iroquois was required.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a></p>

-

-<p class="indent">The close of this condition of subjection was in

-1756. In that year Sir William Johnson formally "took off the petticoat"

-from the Lenape, and "handed them the war belt."<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a>

-The year subsequent they made the public declaration that

-"they would not acknowledge but the Senecas as their superiors."<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a></p>

-

-<p class="indent">Even their supremacy was soon rejected. At the

-Treaty of Fort Pitt, October, 1778, Captain White Eyes, when reminded

-by the Senecas that the petticoats were still on his people,

-scornfully repudiated the imputation, and made good his

-words by leading a war party against them the following year.

-<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span></p>

-

-<p class="indent">The Iroquois, however, released their hold unwillingly,

-and it was not until 1794, shortly before the Treaty of Greenville,

-that their delegates came forward and "officially declared

-that the Lenape were no longer women, but <i>men</i>," and the

-famous chief, Joseph Brant, placed in their hands the war

-club.<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p>

-

-<h3>§ 2. <i>Historic Migrations of the Lenape</i>.</h3>

-

-<p class="indent">It does not form part of my plan to detail the later

-history of the Lenape. But some account of their number and migrations

-will aid in the examination of the origin and claims

-of the <span class="smcap">Walum Olum</span>.</p>

-

-<p class="indent">The first estimate of the whole number of native

-inhabitants of the province was by William Penn. He stated that there

-were ten different nations, with a total population of about

-6000 souls.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a></p>

-

-<p class="indent">This was in 1683. Very soon after this they began

-to diminish by disease and migration. As early as 1690, a band

-of the Minsi left for the far West, to unite with the Ottawas.<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a>

-In 1721 the Frenchman Durant speaks of them as "exceedingly

-decreased."<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a>

-Already they had yielded to the pressure

-of the whites, and were seeking homes on the head-waters of

-the Ohio, in Western Pennsylvania. Their first cabins are

-said to have been built there in 1724.<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a>

-<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span></p>

-

-<p class="indent">All that remained in the Delaware valley were

-ordered by the Iroquois, at the treaty of Lancaster, 1744, to leave

-the waters of their river, and remove to Shamokin (now Sunbury)

-and Wyoming, on the Susquehanna, and most of them obeyed. The former

-was their chief town, and the residence of their "king," Allemœbi.</p>

-

-<p class="indent">When the interpreter, Conrad Weiser, visited their

-Ohio settlements, in 1748, he reported their warriors there at 165,

-which was probably about one-fourth of the nation.</p>

-

-<p class="indent">In the "French War," 1755, the Delawares united

-with the French against the Iroquois and English, and suffered

-considerable losses. At its close they were estimated to

-have, both on the Susquehanna and in Ohio, a total of 600

-available fighting men.<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a></p>

-

-<p class="indent">After this date they steadily migrated from the

-Susquehannah to the streams in central and eastern Ohio,

-establishing their chief fire on the Tuscarawas river, at

-Gekelemukpechunk, and hunting on the Muskingum, the

-Licking, etc.<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a></p>

-

-<p class="indent">When the war of the Revolution broke out, Zeisberger

-used all his efforts to have them remain neutral, and at least

-prevented them from joining in a general attack on the settlements.

-Their distinguished war-chief, Koquethagachton,

-known to the settlers as "Captain White Eyes," declared,

-in 1775, in favor of the Federal cause, and renounced for

-himself and his people all dependence on the Iroquois.

-These friendly relations were confirmed at the treaty of

-<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span>

-Fort Pitt (1778), and the next year a number of Delawares

-accompanied Col. Brodhead in an expedition against the Senecas.</p>

-

-<p class="indent">The massacre of the unoffending Christian natives

-of Gnadenhütten, in 1788, was but one event in the murderous

-war between the races that continued in Ohio from 1782 to

-the treaty of peace at Greenville, in 1795.</p>

-

-<p class="indent">To escape its direful scenes, a part of the Delawares

-removed south, to upper Louisiana, in 1789, where they received

-official permission from Governor Carondelet, in 1793, to

-locate permanent homes.<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a>

-Zeisberger also, in 1791, conducted

-his colony of Christian Indians to Canada, and founded the

-town of Fairfield, on the Retrenche river. Thus, in both

-directions the Delawares were driven off the soil of the

-United States. Yet those that remained in Ohio, if we

-may accept the account of John Brickell, who was a captive

-among them from 1791 to 1796, attempted to live a peaceable

-and agricultural life.<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a></p>

-

-<p class="indent">Peace restored, the Delawares made their next remove

-to the valley of White Water river, Indiana, where they attempted

-to rekindle the national council fire, under the head chief

-Tedpachxit. They founded six towns, the largest of which

-was <i>Woapikamikunk</i> or <i>Wapeminskink</i>, "Place of Chestnut

-Trees." This tract was guaranteed them "in perpetuity"

-<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span>

-by the treaty of Vincennes, 1808.<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a>

-Nevertheless, just ten years later, at the treaty of St. Mary's,

-they released the whole of their land, "without reserve," to the

-United States, the government agreeing to remove them west of

-the Mississippi, and grant them land there.</p>

-

-<p class="indent">At this time they numbered about 1000 souls, of whom

-800 were Delawares, the others being Mohegans and Nanticokes.<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a>

-Their head chief was Thahutoowelent, of the Turkey tribe,

-Tedpachxit having been assassinated, at the instigation of Tecumseh.</p>

-

-<p class="indent">They are described as "having a peculiar aversion

-to white people," and "more opposed to the Gospel and the whites

-than any other Indians,"<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a>

-which is small matter of wonder,

-when they had seen the peaceful Christian converts of their

-nation massacred three times, in cold blood, once at Gnadenhütten,

-in Pennsylvania (1756); again at Gnadenhütten,

-in Ohio (1788), and finally at Fairfield, Canada (1813).</p>

-

-<p class="indent">The Rev. Isaac McCoy, who visited them on the

-White Water, in the winter of 1818-19, states that they lived in

-log huts and bark shanties, and were fearfully deteriorated

-by whisky drinking.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a></p>

-

-<p class="indent">The last band of the Delawares that appeared in Ohio was

-in 1822.<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a>

-<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span></p>

-

-<p class="indent">The location assigned to the Delawares was near

-the mouth of the Kansas river, Kansas. They were reported, in 1850,

-as possessing there 375,000 acres and numbering about 1500

-souls. Four years later they "ceded" this land, and were

-moved to various reservations in the Indian Territory.</p>

-

-<p class="indent">There still remain about sixty natives at New

-Westfield, near Ottawa, Kansas, under the charge of the Moravian

-Church. The same denomination has about 300 of the tribe

-on the reservation at Moraviantown, in the province of

-Ontario, Canada. A second reservation in Canada is under

-the charge of the Anglican Church. The majority of the tribe

-are scattered in different agencies in the Indian Territory.</p>

-

-<h3>§ 3. <i>Missionary Efforts in the Provinces of New Jersey and Pennsylvania</i>.</h3>

-

-<p class="indent">None of the American colonies enjoyed a more

-favorable opportunity to introduce the Christian religion to the

-natives than that located on the Delaware river. What use was

-made of it?</p>

-

-<p class="indent">The Rev. Thomas Campanius, of Stockholm, a

-Lutheran clergyman, attached to the Swedish settlement from 1642 to

-1649, made a creditable effort to acquire the native tongue and

-preach Christianity to the savages about him. He translated

-the Catechism into the traders' dialect of Lenape, but we have

-no record that he succeeded in his attempts at conversion.</p>

-

-<p class="indent">One might suppose that so very religious a body

-as the early Friends would have taken some positive steps in this

-direction. Such was not the case. I have not found the record

-of any one of them who set seriously to work to learn the native

-tongue, without which all effort would have been fruitless.

-<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p>

-

-<p class="indent">William Penn was not wholly unmindful of the spiritual

-condition of his native wards. In 1699 he offered to provide

-the Friends' Meeting at Philadelphia with interpreters to convey

-religious instruction to the Indians. But the Meeting

-took no steps in this direction. He himself, when in the

-colony in 1701, made some attempts to address them on religious

-subjects, as did also Friend John Richardson, who was

-with him, availing themselves of interpreters. The latter

-reports a satisfactory response to his words, but not being

-followed up, their effect was ephemeral.<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a></p>

-

-<p class="indent">Nothing further was done for nearly half a century,

-and when the enthusiastic young David Brainerd began his mission

-in 1742, he distinctly states that there was not another missionary

-in either province.<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a>

-His labors extended over four

-years, and were productive of some permanent good results

-among the New Jersey Indians, and this in spite of the suspicions,

-opposition and evil example of the whites around

-him. The little society of Christian Indians which he gathered

-in Burlington County, New Jersey, was even reported as a

-congregation of rioters and enemies of the State!<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a>

-<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span></p>

-

-<p class="indent">Nor was the province of Penn inclined to greater

-favors toward Christianized natives. When the Indians were cheated

-out of their lands by the "Long Walk," a few who had been

-converted, among others the chief Moses Tatemy, petitioned

-the Council to remain on their lands, some of which were direct

-personal gifts from the Proprietaries. Their request was refused,

-and Moses Tatemy, who did remain, was shot down like a dog, in the

-road, by a white man.<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a></p>

-

-<p class="indent">Unknown to Brainerd, however, the seeds of a Christian

-harvest had already been sown, in 1742, in the wilderness of Pennsylvania,

-by the ardent Moravian leader, Count Nicholas Lewis Zinzendorf; already,

-in 1744, the fervent Zeisberger, prescient of his long and marvelous

-service in the church militant, had registered himself as

-<i>destinirter Heidenbote</i>&mdash;"appointed messenger to the heathen"&mdash;in

-the corner-stone of the Brethren's House, at Bethlehem; already the

-pious Rauch had collected a small but earnest congregation of

-Mohegans at Shekomeko, who soon removed to the Lehigh

-valley, and pitched the first of those five <i>Gnadenhütten</i>,

-"Tents of Grace," destined successively to mark the unwearied

-efforts of the Moravian missionaries, and their frustration

-through the treachery of the conquering whites.<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a>

-<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span></p>

-

-<p class="indent">It is not my purpose to tell the story of this long

-struggle. Its thrilling events are recounted, with all desirable

-fullness, in the vivid narrative of Bishop Edmund de Schweinitz,

-grouped around the marked individuality of the devoted

-Zeisberger&mdash;pages which none can read without amazement

-at the undaunted courage of these Christian heroes, without

-sorrow at the sparse harvest gleaned from such devotion.<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a></p>

-

-<p class="indent">When, after sixty-two years of missionary labors,

-the venerable Zeisberger closed his eyes in death (1808), the huts

-of barely a score of converted Indians clustered around his little

-chapel. His aspiration that the Lenape would form a native

-Christian State, their ancient supremacy revived and applied

-to the dissemination of peace, piety and civilization among

-their fellow-tribes&mdash;this cherished hope of his life had forever

-disappeared. He had lived to see the Lenape, a mere broken

-remnant, "steeped in all the abominations of heathenism,

-eke out their existence far away from their former council fires."

-<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span></p>

-

-<hr class="chap" />

-<h2>CHAPTER VI.</h2>

-<p class="f120"><b><span class="smcap">Myths and Traditions of the Lenape</span>.</b></p>

-

-<p class="blockquot space-above1">Cosmogonical and Culture

-Myths.&mdash;The Culture-hero, Michabo.&mdash;Myths

-from Lindstrom, Ettwein, Jasper Donkers, Zeisberger.&mdash;Native

-Symbolism.&mdash;The Saturnian Age.&mdash;Mohegan Cosmogony and Migration Myth.

-National Traditions.&mdash;Beatty's Account.&mdash;The Number

-Seven.&mdash;Heckewelder's Account.&mdash;Prehistoric Migrations.&mdash;Shawnee

-Legend.&mdash;Lenape Legend of the Naked Bear.</p>

-

-<h3><i>Cosmogonical and Culture Myths.</i></h3>

-

-<p class="indent">The Algonkins, as a stock, had a well developed

-creation-myth and a culture legend, found in more or less

-completeness in all their branches.</p>

-

-<p class="indent">Their culture hero, their ancestor and creator,

-he who made the earth and stocked it with animals, who taught them

-the arts of war and the chase, and gave them the Indian corn,

-beans and squashes, was generally called <i>Michabo</i>, The Great

-Light, but was also known among the Narragansetts of New

-England as <i>Wetucks</i>, The Common Father; among the Cree

-as <i>Wisakketjâk</i>, the Trickster; by the Chippeways as Nanabozho

-(<i>Nenâboj</i>), the Cheat; by the Black Feet as <i>Natose</i>,

-Our Father, or <i>Napiw</i>; and by the Micmacs and Penobscots

-as <i>Glus-Kap</i>, the Liar.</p>

-

-<p class="indent">I have given the details of this myth and analyzed them

-in previous works;<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a>

-here it is sufficient to say that it is a

-<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span>

-Light-myth, and one of noble proportion and circumstance,

-quite worthy of comparison with those of the Oriental world.</p>

-

-<p class="indent">Traces of it are reported among the Lenape, and

-I doubt not that had we their ancient stories in their completeness,

-we should find that they had preserved it as wholly as the

-Chipeways. These related of their Nanabozho that he was

-the son of a maiden who had descended from heaven. She

-conceived without knowledge of man, and having given birth

-to twins, she disappeared. One of these twins was Nanabozho.

-Having formed the earth by his miraculous powers, and done

-many wonderful things, he disappeared toward the east, where

-he still dwells beyond the sunrise.</p>

-

-<p class="indent">It was undoubtedly a fragment of this legend

-that the Swedish engineer, Lindstrom heard among the Lenape, on

-the Delaware, about 1650. They told him, or rather he

-understood them, as follows:&mdash;</p>

-

-<p class="indent">"Once, one of your women (<i>i.e.</i>, a

-white woman) came among us, and she became pregnant, in consequence

-of drinking out of a creek; an Indian had connection with her,

-and she became pregnant, and brought forth a son, who,

-when he came to a certain size, was so sensible and clever,

-that there never was one who could be compared to him, so

-much and so well he spoke, which excited great wonder; he

-also performed many miracles. When he was quite grown

-up, he left us, and went up to heaven, and promised to come

-again, but has never returned."<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a></p>

-

-<p class="indent">This is but a mistranslation of the general Algonkin

-legend, in which the virgin mother bears a white and dark twin,

-the former of whom becomes the tribal culture hero and demiurgic deity.

-<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span></p>

-

-<p class="indent">Its interpretation is, that the virgin is the Dawn,

-who brings forth the Day, which assures safety and knowledge, and the

-Night, which departs with her. The Day leaves us, and in its

-personified form returns no more, though ever expected.</p>

-

-<p class="indent">That such were the original form and significance of the

-myth, we have the testimony of Bishop Ettwein,<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a>

-himself a Delaware scholar, and who drew his information from the

-natives as well as the missionaries. He tells us that their

-legend ran, that in the beginning the first woman fell from

-heaven and bore twins; that it was toward the east that they

-directed their children to turn their faces when they prayed

-to the spirits; and that their old men had said that it was an

-ancient belief that from that quarter some one would come

-to them to benefit them. Therefore, said they, when our

-ancestors saw the first white men, they looked upon them as

-divine, and adored them.</p>

-

-<p class="indent">The Dutch travelers, Jasper Donkers and Peter

-Sluyter, relate a part of this myth as they heard it from New Jersey

-Indians in 1679. These informed them that all things came

-from a tortoise. It had brought forth the world, and from

-the middle of its back had sprung up a tree, upon whose

-branches men had grown.</p>

-

-<p class="indent">This tortoise "had a power and a nature to produce

-all things, such as earth, trees and the like." But it was not

-the <i>primum mobile</i>, not the ultimate energy of the universe.

-"The first and great beginning of all things was <i>Kickeron</i>

-<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span>

-or <i>Kickerom</i>, who is the original of all, who has not only

-once produced or made all things, but produces every day."

-The tortoise brought forth what this primal divinity "wished

-through it to produce."<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a></p>

-

-<p class="indent">This is a very interesting statement. It reveals

-a depth of thought on the part of the native philosophers for which we

-were scarcely prepared. The worthy Dutch travelers do not pretend

-to explain the myth. But its sense can be clearly interpreted.</p>

-

-<p class="indent">The turtle or tortoise is everywhere in Algonkin pictography

-the symbol of the earth.<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a>

-From the earth, from the soil, all organic life, the whole realm of animate

-existence&mdash;ever sharply defined in Algonkin grammar and thought from

-inanimate existence&mdash;proceeds, directly as vegetable life, or

-indirectly as animal life. The earth is the All-Mother, ever-producing, inexhaustible.</p>

-

-<p class="indent">As for <i>Kikeron</i>, the eternally active, hidden

-spirit of the universe, I have but to refer the reader to the list of

-ideas associated around this root <i>kik</i>, which I have given on a

-previous page (<a href="#Page_102">p. 102</a>) to reveal the significance of

-this word. We may, with equal correctness, translate it Life, Light,

-Action or Energy. It is the abstract conception back of all these.

-<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span></p>

-

-<p class="indent">The distinction was the same as that established by

-the scholastic philosophers between the <i>mundus</i> and the <i>anima

-mundi</i>; between the <i>essentia</i> and the <i>existentia;</i>

-between <i>natura naturans</i> and <i>natura naturata</i>. But who

-expected to find it among the Lenape?</p>

-

-<p class="indent">This creation myth of the Delawares is also given

-in brief by Zeisberger. It dated back to that marvelous overflow

-which is heard of in many mythologies. The whole earth

-was submerged, and but a few persons survived. They had

-taken refuge on the back of a turtle, who had reached so

-great an age that his shell was mossy, like the bank of a

-rivulet. In this forlorn condition a loon flew that way, which

-they asked to dive and bring up land. He complied, but

-found no bottom. Then he flew far away, and returned with

-a small quantity of earth in his bill. Guided by him, the

-turtle swam to the place, where a spot of dry land was found.

-There the survivors settled and repeopled the land.<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a></p>

-

-<p class="indent">This is more a tale of reconstruction than a creation

-myth. It is that which has generally been supposed to refer to the

-Deluge. But, as I have explained in my "Myths of the New

-World," all these so-called Deluge Myths are but developments

-of crude cosmogonical theories.</p>

-

-<p class="indent">To understand the significance of this myth

-we must examine the Indian notion of the earth. This is the more

-germane to my theme, as the meaning of the original text

-which is printed in this volume can only be grasped by one

-acquainted with this notion.</p>

-

-<p class="indent">The Indians almost universally believed the dry

-land they knew to be a part of a great island, everywhere surrounded

-<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span>

-by wide waters whose limits were unknown.<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a>

-Many tribes had vague myths of a journey from beyond this sea;

-many placed beyond it the home of the Sun and of Light, and the

-happy hunting grounds of the departed souls. The Delawares

-believed that the whole was supported by a fabled turtle, whose

-movements caused earthquakes and who had been their first

-preserver.<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a>

-As above mentioned, the turtle in its amphibious

-character and rounded back represented the earth or the land

-itself, as distinguished from water. Like the turtle, the land

-lies at times under the water and at times above it. The

-spirit of the earth was the practical and visible developmental

-energy of nature.</p>

-

-<p class="indent">The medicine men, or conjurers, who professed

-to be in personal relations with this power, made their "medicine

-rattle" of a turtle shell (Loskiel), and when they died,

-such a shell was suspended from their tomb posts (Zeisberger).</p>

-

-<p class="indent">The Delawares also shared the belief, common to so many

-nations the world over, that the pristine age was one of unalloyed

-prosperity, peace and happiness, an Age of Gold, a

-Saturnian Reign. Their legends asseverated that at that time

-"the killing of a man was unknown, neither had there been

-instances of their dying before they had attained to that age

-which causes the hair to become white, the eyes dim, and the

-teeth to be worn away."

-<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p>

-

-<p class="indent">This happy time was brought to a close by the advent

-of certain evil beings who taught men how to kill each other by

-sorcery.<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a></p>

-

-<p class="indent">Their kinsmen, the Mohegans, varied this cosmogonical

-tradition, though retaining some of its main features. They

-taught that in the beginning there was nought but water and

-sky. At length from the sky a woman descended, our common

-mother. As she approached the boundless ocean, a small

-point of land rose above the watery surface, and supplied her

-with firm footing. She was pregnant by some mysterious

-power, and she brought forth on this island animal triplets&mdash;

-a bear, a deer and a wolf. From these all men and animals

-are descended. The island grew to a main land, and the

-mother of all, her mission accomplished, returned to her

-home in the sky.<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a></p>

-

-<p class="indent">This creation-myth, obtained from the Indians around

-New York harbor in the first generation after the advent of the

-whites, has every mark of a genuine native production, and

-coincides closely with that generally believed by the early Algonkins.</p>

-

-<p class="indent">It is followed by a migration myth, which ran to the

-effect that their early forefathers came out of the northwest, forsaking

-a tide-water country, and crossing over a great watery

-tract, called <i>ukhkok-pek</i>, "snake water, or water where snakes

-are abundant," (<i>âkhgook</i>, snake, and <i>pek</i>, standing water,

-<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>

-probably from <i>n'pey</i>, water, <i>akek</i>, place or country).

-They crossed many streams, but none in which the water ebbed

-and flowed, until they reached the Hudson. "Then they

-said, one to another, 'This is like the Muhheakunnuck

-(tidal ocean) of our nativity.' Therefore they agreed to

-kindle a fire there and hang a kettle, whereof they and their

-children after them might dip out their daily refreshment."

-Hence came their name, the Tide-water People (<a href="#Page_20">see ante, p. 20</a>).</p>

-

-<h3><i>National Traditions.</i></h3>

-

-<p class="indent">Many early writers attest the passionate fondness

-of the Delawares for their ancestral traditions and the memory of

-their ancient heroes. The missionary, David Brainerd, mentions

-this as one of the leading difficulties in the way of

-"evangelizing the Indians." "They are likewise much

-attached," he writes, "to the traditions and fabulous notions

-of their fathers, which they firmly believe, and thence look

-upon their ancestors to have been the best of men."<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a></p>

-

-<p class="indent">To the same effect, Loskiel informs us that the

-Delawares "love to relate what great warriors their ancestors had been,

-and how many heroic deeds they had performed. It is a

-pleasure to them to rehearse their genealogies. They are so

-skilled at it that they can repeat the chief and collateral

-lines with the utmost readiness. At the same time, they

-characterize their ancestors, by describing this one as a

-wise or skillful man, as a great chieftain, a renowned warrior,

-a rich man, and the like. This they teach to their children,

-<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>

-and <i>embody it in pictures, so as to make it more readily

-remembered."</i><a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a></p>

-

-<p class="indent">The earliest writer who gives us any detailed

-description of what these traditions were, is the Rev. Charles Beatty,

-who visited the Delaware settlements in Ohio in 1767. On

-his way there, he met a white man, Benjamin Button, who

-for years had been a captive among the natives. He related

-to Beatty the following tradition, which he had heard recited

-by some old men among the Delawares:&mdash;</p>

-

-<p class="indent">"That of old time their people were divided by a

-river, nine parts of ten passing over the river, and one part

-remaining behind; that they knew not, for certainty, how they

-came to this continent; but account thus for their first coming

-into these parts where they are now settled; that a king of

-their nation, where they formerly lived, far to the west,

-left his kingdom to his two sons; that the one son making

-war upon the other, the latter thereupon determined to depart

-and seek some new habitation; that accordingly he sat out,

-accompanied by a number of his people, and that, after

-wandering to and fro for the space of forty years, they at

-length came to Delaware river, where they settled 370 years

-ago. The way, he says, they keep an account of this is by

-putting on a black bead of wampum every year on a belt

-they keep for that purpose."<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a>

-<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span></p>

-

-<p class="indent">From another source Mr. Beatty obtained the traditions

-of the Nanticokes, which is apparently a version of that of

-their relatives, the Delawares. It ran to this effect: At some

-remote age, while on their way to their present homes, "They

-came to a great water. One of the Indians that went before

-them tried the depth of it by a long pole or reed, which he

-had in his hand, and found it too deep for them to wade.

-Upon their being non-plussed, and not knowing how to get

-over it, their God made a bridge over the water in one night,

-and the next morning, after they were all over, God took

-away the bridge."<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a></p>

-

-<p class="indent">A curious addition to this story is mentioned

-by Loskiel.<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a>

-The number of the mythical ancestors of their race who thus

-were left on the shore of the great water was <i>seven</i>. This at

-once recalls the seven caves (<i>Chicomoztoc</i>) or primitive stirpes

-of the Mexican tribes, the seven clans (<i>vuk amag</i>) of the

-Cakchiquels, the seven ancestors of the Qquechuas, etc., and

-strongly intimates that there must be some common natural

-occurrence to give rise to this widespread legend.<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p>

-

-<p class="indent">Some peculiar sacredness must have attached to this

-number among the Delawares also, as we are informed that the period

-<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span>

-of isolation of their women at the catamenial period was seven days.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a></p>

-

-<p class="indent">The lunar month of 28 days, if divided and assigned

-equally to each of the four cardinal points, would give a week of seven

-days to each. Something of this kind seems to have been

-done by another Algonkin tribe, the Ottawas, who declared

-that the winds are caused (alternately?) by seven genii or

-gods who dwelt in the air.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a></p>

-

-<p class="indent">The seven day period is also a natural, physical one,

-whose influence is felt widely by vertebrate and invertebrate animals,

-as Darwin has pointed out,<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a>

-and hence its appearance among these people, who lived entirely subject

-to the operation of their physical surroundings, is not so surprising.</p>

-

-<p class="indent">The most complete account of the Delaware tradition

-is that preserved by Heckewelder. In his pages it appears, not

-as a reminiscence of tribal history, but as the tradition of the

-whole eastern Algonkin race, and it claims for the three Delaware

-tribes an antiquity of organization surpassing that of any

-of their neighbors.</p>

-

-<p class="indent">It holds such an important place that I quote

-all the essential passages:&mdash;</p>

-

-<div class="blockquot">

-<p  class="indent">"The Lenni Lenape (according to the traditions

-handed down to them by their ancestors) resided many hundred years

-ago in a very distant country in the western part of the

-American continent. For some reason, which I do not find

-accounted for, they determined on migrating to the eastward,

-and accordingly set out together in a body. After a very

-<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span>

-long journey, and many nights' encampments by the way,

-they at length arrived on the <i>Namoesi Sipu</i>, where they fell

-in with the Mengwe, who had likewise emigrated from a distant

-country, and had struck upon this river somewhat higher

-up. Their object was the same with that of the Delawares;

-they were proceeding on to the eastward, until they should

-find a country that pleased them. The spies which the Lenape

-had sent forward for the purpose of reconnoitring, had long

-before their arrival discovered that the country east of the

-Mississippi was inhabited by a very powerful nation, who had

-many large towns built on the great rivers flowing through

-their land. Those people (as I was told) called themselves

-Talligeu or Talligewi. Colonel John Gibson, however, a

-gentleman who has a thorough knowledge of the Indians,

-and speaks several of their languages, is of opinion that they

-were not called Talligewi, but Alligewi. * * *</p>

-

-<p class="indent">"Many wonderful things are told of this famous people.

-They are said to have been remarkably tall, and stout, and

-there is a tradition that there were giants among them, people

-of a much larger size than the tallest of the Lenape. It is

-related that they had built to themselves regular fortifications

-or entrenchments, from whence they would sally out, but

-were generally repulsed. * * *</p>

-

-<p class="indent">"When the Lenape arrived on the banks of the Mississippi,

-they sent a message to the Alligewi to request permission to

-settle themselves in their neighbourhood. This was refused

-them, but they obtained leave to pass through the country

-and seek a settlement farther to the eastward. They accordingly

-began to cross the Namaesi Sipu, when the Alligewi,

-seeing that their numbers were so very great, and in fact they

-<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>

-consisted of many thousands, made a furious attack on those

-who had crossed, threatening them all with destruction, if

-they dared to persist in coming over to their side of the

-river. * * *</p>

-

-<p class="indent">"Having united their forces, the Lenape and Mengwe

-declared war against the Alligewi, and great battles were fought,

-in which many warriors fell on both sides. The enemy fortified

-their large towns and erected fortifications, especially on

-large rivers and near lakes, where they were successively attacked

-and sometimes stormed by the allies. An engagement

-took place in which hundreds fell, who were afterwards buried

-in holes or laid together in heaps and covered over with earth.

-No quarter was given, so that the Alligewi, at last, finding

-that their destruction was inevitable if they persisted in their

-obstinacy, abandoned the country to the conquerors, and

-fled down the Mississippi river, from whence they never

-returned. * * *</p>

-

-<p class="indent">"In the end the conquerors divided the country

-between themselves; the Mengwe made choice of the lands in the

-vicinity of the great lakes and on their tributary streams, and

-the Lenape took possession of the country to the south. For

-a long period of time&mdash;some say many hundred years&mdash;the

-two nations resided peaceably in this country, and increased

-very fast; some of their most enterprising huntsmen and

-warriors crossed the great swamps, and falling on streams

-running to the eastward, followed them down to the great

-Bay river, thence into the Bay itself, which we call Chesapeak.

-As they pursued their travels, partly by land and

-partly by water, sometimes near and at other times on the

-great Salt-water Lake, as they call the sea, they discovered

-<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>

-the great river, which we call the Delaware; and thence

-exploring still eastward, the <i>Scheyichbi</i> country, now named

-New Jersey, they arrived at another great stream, that which

-we call the Hudson or North river. * * *</p>

-

-<p class="indent">"At last they settled on the four great rivers

-(which we call Delaware, Hudson, Susquehannah, Potomack), making

-the Delaware, to which they gave the name of <i>'Lenape-wihittuck'</i>

-(the river or stream of the Lenape), the centre of their possessions.</p>

-

-<p class="indent">"They say, however, that the whole of their nation

-did not reach this country; that many remained behind, in order

-to aid and assist that great body of their people which had

-not crossed the Namaesi Sipu, but had retreated into the

-interior of the country on the other side. * * *</p>

-

-<p class="indent">"Their nation finally became divided into three

-separate bodies; the larger body, which they suppose to have been

-one-half the whole, was settled on the Atlantic, and the other

-half was again divided into two parts, one of which, the

-strongest, as they suppose, remained beyond the Mississippi,

-and the remainder where they left them, on this side of that river.</p>

-

-<p class="indent">"Those of the Delawares who fixed their abodes on

-the shores of the Atlantic divided themselves into three tribes.

-Two of them, distinguished by the names of the <i>Turtle</i> and

-the <i>Turkey</i>, the former calling themselves <i>Unâmi</i>, and the

-other <i>Unalâchtgo</i>, chose those grounds to settle on which lay

-nearest to the sea, between the coast and the high mountains.

-As they multiplied, their settlements extended from the

-<i>Mohicanittuck</i> (river of the Mohicans, which we call the

-North or Hudson river) to the Potomack." * * *

-<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>

-"The third tribe, the <i>Wolf</i>, commonly called the <i>Minsi</i>,

-which we have corrupted into <i>Monseys</i>, had chosen to live

-back of the other two." * * * They extended their settlements

-from the Minisink, a place named after them, where

-they had their council seat and fire, quite up to the Hudson,

-on the east; and to the west or southward far beyond the Susquehannah.</p>

-

-<p class="indent">"From the above three tribes, the <i>Unami, Unalachtgo</i>

-and the <i>Minsi</i>, had, in the course of time, sprung many others,

-* * * the Mahicanni, or Mohicans, who spread themselves

-over all that country which now composes the Eastern States,

-* * * and the <i>Nanticokes</i>, who proceeded far to the south,

-in Maryland and Virginia."</p></div>

-

-<p class="indent">On their conquests during the period of their western

-migrations, the Delawares based a claim for hunting grounds in

-the Ohio valley. It is stated that when they had decided to

-remove to the valley of the Muskingum, their chief, Netawatwes,

-presented this claim to the Hurons and Miamis, and

-had it allowed.<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a>

-They also claimed lands on White River,

-Indiana, and their settlement in that region at the close of

-the last century was regarded as a return to their ancient seats.</p>

-

-<p class="indent">Nevertheless, in the earliest historic times, when

-the whites first came in contact with the Lenape tribes, none of them

-dwelt west of the mountains, nor, apparently, had they any towns

-in the valley of the west branch of the Susquehanna or of its main stream.</p>

-

-<p class="indent">Although the above mentioned facts point to a migration

-in prehistoric times from the West toward the East, there are

-<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span>

-indications of a yet older movement from the northeast westward

-and southward to the upper Mississippi valley. A legend

-common to the western Algonkin tribes, the Kikapoos, Sacs,

-Foxes, Ottawas and Pottawatomies, located their original

-home north of the St. Lawrence river, near or below where

-Montreal now stands. In that distant land their ancestors

-were created by the Great Spirit, and they dwelt there, "all

-of one nation." Only when they removed or were driven

-west did they separate into tribes speaking different dialects.<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a></p>

-

-<p class="indent">The Shawnees, who at various times were in close

-relation with the Delawares, also possessed a vague migration myth,

-according to which, at some indefinitely remote past, they

-had arrived at the main land after crossing a wide water.

-Their ancestors succeeded in this by their great control of

-magic arts, their occult power enabling them to walk over the

-water as if it had been land. Until within the present century

-this legend was repeated annually, and a yearly sacrifice offered

-up in memory of their safe arrival.<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a>

-It is evidently a version of that which appears in the

-third part of the <span class="smcap">Walam Olum</span>.

-<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p>

-

-<p class="indent">One of the curious legends of the Lenape was that

-of the Great Naked or Hairless Bear. It is told by the Rev. John

-Heckewelder, in a letter to Dr. B. S. Barton.<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a>

-The missionary had heard it both among the Delawares and the Mohicans.

-By the former, it was spoken of as <i>amangachktiátmachque</i>,

-and in the dialect of the latter, <i>ahamagachktiât mechqua</i>.<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a></p>

-

-<p class="indent">The story told of it was that it was immense in

-size and the most ferocious of animals. Its skin was bare, except a

-tuft of white hair on its back. It attacked and ate the natives,

-and the only means of escape from it was to take to the water.

-Its sense of smell was remarkably keen, but its sight was

-defective. As its heart was very small, it could not be easily

-killed. The surest plan was to break its back-bone; but so

-dangerous was an encounter with it, that those hunters who

-went in pursuit of it bade their families and friends farewell,

-as if they never expected to return.</p>

-

-<p class="indent">Fortunately, there were few of these beasts. The

-last one known was to the east, somewhere beyond the left bank of

-the Mahicanni Sipu (the Hudson river). When its presence was

-learned a number of bold hunters went there, and mounted a

-rock with precipitous sides. They then made a noise, and

-attracted the bear's attention, who rushed to the attack with

-great fury. As he could not climb the rock, he tore at it

-<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>

-with his teeth, while the hunters above shot him with arrows

-and threw upon him great stones, and thus killed him.</p>

-

-<p class="indent">Though this was the last of the species, the Indian

-mothers still used his name to frighten their children into obedience,

-threatening them with the words, "The Naked Bear will eat you."

-<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span></p>

-

-<hr class="chap" />

-<h2>CHAPTER VII.</h2>

-

-<p class="f120"><b><span class="smcap">The Walam Olum: Its Origin,

- Authenticity And Contents.</span></b></p>

-

-<p class="indent blockquot space-above1">Biographical Sketch of Rafinesque&mdash;Value of

-his Writings&mdash;His Account of the

-<span class="smcap">Walam Olum</span>.&mdash;Was it a Forgery?&mdash;

-Rafinesque's Character&mdash;The Text pronounced Genuine by Native

-Delawares&mdash;Conclusion Reached</p>

-

-<p class="indent blockquot">Phonetic System of the

-<span class="smcap">Walam Olum</span>&mdash;Metrical

-Form&mdash;Pictographic System&mdash;Derivation and Precise Meaning

-of <span class="smcap">Walam Olum</span>.&mdash;The MS of the

-<span class="smcap">Walam Olum</span>

-&mdash;General Synopsis of the <span class="smcap">Walam Olum</span>&mdash;

-Synopsis of its Parts.</p>

-

-<h3><i>Rafinesque and his Writings.</i></h3>

-

-<p class="indent">Constantine Samuel Rafinesque-Schmaltz, to whom we owe

-the preservation and first translation of the <span class="smcap">Walam Olum</span>,

-was born in Galata, a suburb of Constantinople, Oct. 22d,

-1783, and died in Philadelphia, of cancer of the stomach,

-Sept. 18th, 1840.</p>

-

-<p class="indent">His first visit to this country was in 1802. He

-remained until 1804, when he went to Sicily, where he commenced

-business. As the French were unpopular there, he added

-"Schmaltz" to his name, for "prudent considerations,"

-that being the surname of his mother's family.</p>

-

-<p class="indent">In 1815 he returned to America, but had the misfortune

-to be shipwrecked on the coast, losing his manuscripts and much

-of his property. On his arrival, he supported himself by

-teaching, occupying his leisure time in scientific pursuits and

-travel. In 1819 he was appointed "Professor of Historical

-and Natural Sciences," in Transylvania University, Kentucky.

-<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>

-This position he was obliged to resign, for technical reasons,

-in 1826, when he returned to Philadelphia, which city he

-made his home during the rest of his life.</p>

-

-<p class="indent">From his early youth he was an indefatigable student,

-collector and writer in various branches of knowledge, especially

-in natural history. On the title-page of the last work that

-he published, "The Good Book and Amenities of Nature"

-(Philadelphia, 1840), he claims to be the author of "220 books,

-pamphlets, essays and tracts." Including his contributions

-to periodicals, there is no reason to doubt the correctness of

-this estimate. They began when he was nineteen, and were

-composed in English, French, Italian and Latin, all of which

-he wrote with facility.</p>

-

-<p class="indent">His earlier essays were principally on botanical

-subjects; later, he included zoölogy and conchology; and during the

-last fifteen years of his life the history and antiquities of

-America appear to have occupied his most earnest attention.</p>

-

-<p class="indent">The value of his writings in these various branches has

-been canvassed by several eminent critics in their respective lines.</p>

-

-<p class="indent">First in point of time was Prof. Asa Gray, who in

-the year following Rafinesque's death published in the "American

-Journal of Science and Arts," Vol. XI, an analysis of his

-botanical writings. He awards him considerable credit for

-his earlier investigations, but much less for his later ones. To

-quote Dr. Gray's words: "A gradual deterioration will be

-observed in Rafinesque's botanical writings from 1819 to 1830,

-when the passion for establishing new genera and species appears

-to have become a complete <i>monomania</i>."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a>

-But modern believers in the doctrine of the evolution of plant forms and

-<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>

-the development of botanical species will incline to think

-that there was a method in this madness, when they read the

-passage from Rafinesque's writings, about 1836, which Dr.

-Gray quotes as conclusively proving that, in things botanical,

-Rafinesque had lost his wits. It is this: "But it is needless

-to dispute about new genera, species and varieties. Every

-variety is a deviation, which becomes a species as soon as it

-is permanent by reproduction. Deviations in essential organs

-may thus gradually become new genera." This is really an

-anticipation of Darwinianism in botany.</p>

-

-<p class="indent">The next year, in the same journal, appeared a

-"Notice of the Zoölogical Writings of the late C. S. Rafinesque,"

-by Prof. S. S. Haldeman. It is, on the whole, depreciatory, and

-convicts Rafinesque of errors of observation as well as of inference;

-at the same time, not denying his enthusiasm and

-his occasional quickness to appreciate zoölogical facts.</p>

-

-<p class="indent">In 1864 the conchological writings of Rafinesque

-were collected and published, in Philadelphia, by A. G. Binney

-and Geo. W. Tryon, Jr., without comments. One of

-the editors informs me that they have positive merit,

-although the author was too credulous and too desirous

-of novelties.</p>

-

-<p class="indent">The antiquarian productions of Rafinesque, which interest

-us most in this connection, were reviewed with caustic severity

-by Dr. S. F. Haven,<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a>

-especially the "Ancient Annals of Kentucky",

-which was printed as an introduction to Marshall's

-History of that State, in 1824. It is, indeed, an

-absurd production, a reconstruction of alleged history on the

-flimsiest foundations; but, alas! not a whit more absurd than

-the laborious card houses of many a subsequent antiquary of renown.

-<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span></p>

-

-<p class="indent">His principal work in this branch appeared in

-Philadelphia in 1836, entitled: "The American Nations; or, Outlines

-of a National History; of the Ancient and Modern Nations of

-North and South America." It was printed for the author,

-and is in two parts. Others were announced but never appeared,

-nor did the maps and illustrations which the title

-page promised. Its pages are filled with extravagant theories

-and baseless analogies. In the first part he prints with notes

-his translation of the <span class="smcap">The Walam Olum</span>,

-and his explanation of its significance.</p>

-

-<h3><i>History of the Walam Olum.</i></h3>

-

-<p class="indent">Rafinesque's account of the origin of the

-<span class="smcap">The Walam Olum</span>

-may be introduced by a passage in the last work he published,

-"The Good Book." In that erratic volume he tells us that

-he had long been collecting the signs and pictographs current

-among the North American Indians, and adds:&mdash;</p>

-

-<p class="indent">"Of these I have now 60 used by the Southern or

-Floridian Tribes of Louisiana to Florida, based upon their language

-of Signs&mdash;40 used by the Osages and Arkanzas, based on the

-same&mdash;74 used by the Lenàpian (Delaware and akin) tribes

-in their <span class="smcap">The Walamolum</span> or Records&mdash;besides 30 simple

-signs that can be traced out of the <span class="smcap">Neobagun</span> or Delineation

-of the Chipwas or Ninniwas, a branch of the last."<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a>

-<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p>

-

-<p class="indent">In these lines Rafinesque makes an important statement,

-which has been amply verified by the investigations of Col.

-Garrick Mallery, Dr. W. J. Hoffman and Capt. W. P. Clark,

-within the last decade, and that is, that the Indian pictographic

-system was based on their gesture speech.</p>

-

-<p class="indent">So far as I remember, he was the first to perceive

-this suggestive fact; and he had announced it some time before 1840.

-Already, in "The American Nations" (1836), he wrote,

-"the Graphic Signs correspond to these Manual Signs."<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a></p>

-

-<p class="indent">Here he anticipates a leading result of the latest

-archaeological research; and I give his words the greater prominence,

-because they seem to have been overlooked by all the recent

-writers on Indian Gesture-speech and Sign-language.</p>

-

-<p class="indent">The <i>Neobagun</i>, the Chipeway medicine song to

-which he alludes, is likewise spoken of in "The American Nations,"

-where he says: "The Ninniwas or Chipiwas * * have

-such painted tales or annals, called Neobagun (male tool) by

-the former."<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a>

-I suspect he derived his knowledge of this

-from the Shawnee "Song for Medicine Hunting," called

-"Nah-o-bah-e-gun-num," or, The Four Sticks, the words and

-figures of which were appended by Dr. James to Tanner's

-<i>Narrative</i>, published in 1830.<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a>

-<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span></p>

-

-<h3><i>Discovery of the Walam Olum.</i></h3>

-

-<p class="indent">As for the Lenape records, he gives this not

-very clear account of his acquisition of them:&mdash;</p>

-

-<p class="indent blockquot">"Having obtained, through the late Dr. Ward,

-of Indiana, some of the original Wallam-Olum (painted record) of the

-Linàpi Tribe of Wapihani or White River, the translation

-will be given of the songs annexed to each."<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a></p>

-

-<p class="indent">On a later page he

-wrote:&mdash;<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a></p>

-

-<p class="indent blockquot">"<i>Olum</i> implies <i>a record, a notched stick</i>,

-an engraved piece of wood or bark. It comes from <i>ol</i>, hollow or graved

-record. * * * These actual <i>olum</i> were at first obtained

-in 1820, as a reward for a medical cure, deemed a

-curiosity; and were unexplicable. In 1822 were obtained

-from another individual the songs annexed thereto in

-the original language; but no one could be found by me

-able to translate them. I had therefore to learn the

-language since, by the help of Zeisberger, Heckewelder

-and a manuscript dictionary, on purpose to translate

-them, which I only accomplished in 1833. The contents

-were totally unknown to me in 1824, when I published

-my 'Annals of Kentucky.'"</p>

-

-<p class="indent">I have attempted to identify this "Dr. Ward, of

-Indiana;" but no such person is known in the early medical annals

-of that State. There is, however, an old and well-known Kentucky

-family of that name, who, about 1820, resided, and

-still do reside, in the neighborhood of Cynthiana. One of

-these, in 1824-25, was a friend of Rafinesque, invited him to

-his house, and shared his archaeological tastes, as Rafinesque

-<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span>

-mentions in his autobiography.<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a>

-It was there, no doubt,

-that he copied the signs and the original text of the Walam

-Olum. My efforts to learn further about the originals from

-living members of the family have been unsuccessful. From

-a note in Rafinesque's handwriting, on the title page of his

-MS. of 1833, it would appear that he had at least seen the

-wooden tablets. This note reads:&mdash;</p>

-

-<p class="indent">"This Mpt &amp; the wooden original was (<i>sic</i>)

-procured in 1822 in Kentucky&mdash;but was inexplicable till a deep

-study of the Linapi enabled me to translate them with explanations.

-(Dr. Ward.)"</p>

-

-<p class="indent">The name of Dr. Ward added in brackets is, I judge,

-merely a note, and is not intended to imply that the sentence is a quotation.</p>

-

-<h3><i>Was it a Forgery?</i></h3>

-

-<p class="indent">The crucial question arises: Was the

-<span class="smcap">Walam Olum</span> a forgery by Rafinesque?</p>

-

-<p class="indent">It is necessary to ask and to answer this question,

-though it seems, at first sight, an insult to the memory of the man

-to do so. No one has ever felt it requisite to propound such

-an inquiry about the pieces of the celebrated Mexican collection

-of the Chevalier Boturini, who, as an antiquary, was

-scarcely less visionary than Rafinesque.</p>

-

-<p class="indent">But, unquestionably, an air of distrust and doubt

-shadowed Rafinesque's scientific reputation during his life, and he

-was not admitted on a favorable footing to the learned circles of

-<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>

-the city where he spent the last fifteen years of his life. His

-articles were declined a hearing in its societies; and the

-learned linguist, Mr. Peter Stephen Duponceau, whose specialty

-was the Delaware language, wholly and deliberately ignored

-everything by the author of "The American Nations."</p>

-

-<p class="indent">Why was this?</p>

-

-<p class="indent">Rafinesque was poor, eccentric, negligent of his

-person, full of impractical schemes and extravagant theories, and

-manufactured and sold in a small way a secret nostrum which

-he called "pulmel," for the cure of consumption. All these

-were traits calculated to lower him in the respect of the citizens

-of Philadelphia, and the consequence was, that although a

-member of some scientific societies, he seems to have taken

-no part in their proceedings, and was looked upon as an undesirable

-acquaintance, and as a sort of scientific outcast.</p>

-

-<p class="indent">As early as 1819 Prof. Benjamin Silliman declined to

-publish contributions from him in the "American Journal of Science,"

-<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>

-and returned him his MSS. Dr. Gray strongly intimates that

-Rafinesque's assertions on scientific matters were at times

-intentionally false, as when he said that he had seen Robin's

-collection of Louisiana plants in France, whereas that botanist

-never prepared dried specimens; and the like.</p>

-

-<p class="indent">I felt early in this investigation that Rafinesque's

-assertions were, therefore, an insufficient warranty for the authenticity

-of this document.</p>

-

-<p class="indent">As I failed in my efforts to substantiate them by

-local researches in Kentucky and Indiana, I saw that the evidence

-must come from the text itself. Nor would it be sufficient to

-<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>

-prove that the words of the text were in the Lenape dialect.

-With Zeisberger and Heckewelder at hand, both of whose

-works had been years in print, it were easy to string together

-Lenape words.</p>

-

-<p class="indent">But what Rafinesque certainly had not the ability

-to do, was to write a sentence in Lenape, to compose lines which an

-educated native would recognize as in the syntax of his own

-speech, though perhaps dialectically different.</p>

-

-<p class="indent">This was the test that I determined to apply.

-I therefore communicated my doubts to my friend, the distinguished

-linguist, Mr. Horatio Hale, and asked him to state them to

-the Rev. Albert Anthony, a well educated native Delaware,

-equally conversant with his own tongue and with English.</p>

-

-<p class="indent">Mr. Anthony considered the subject fully, and concluded

-by expressing the positive opinion that the text as given was

-a genuine <i>oral</i> composition of a Delaware Indian. In many

-lines the etymology and syntax are correct; in others there

-are grammatical defects, which consist chiefly in the omission

-of terminal inflections.</p>

-

-<p class="indent">The suggestion he offered to explain these defects

-is extremely natural. The person who wrote down this oral

-explanation of the signs, or, to speak more accurately, these

-chants which the signs were intended to keep in memory, was

-imperfectly acquainted with the native tongue, and did not

-always catch terminal sounds. The speaker also may have

-used here and there parts of that clipped language, or "white

-man's Indian," which I have before referred to as serving for

-the trading tongue between the two races.</p>

-

-<p class="indent">This was also the opinion of the Moravian natives

-who examined the text. They all agreed that it impressed them as

-<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span>

-being of aboriginal origin, though the difference of the forms

-of words left them often in the dark as to the meaning.</p>

-

-<p class="indent">This very obscurity is in fact a proof that Rafinesque

-did not manufacture it. Had he done so, he would have used the

-"Mission Delaware" words which he found in Zeisberger.

-But the text has quite a number not in that dialect, nor in

-any of the mission dictionaries.</p>

-

-<p class="indent">Moreover, had he taken the words from such sources,

-he would in his translation have given their correct meanings;

-but in many instances he is absurdly far from their sense.

-Thus he writes: "The word for angels, <i>angelatawiwak</i>, is

-not borrowed, but real Linapi, and is the same as the Greek

-word <i>angelos</i>;"<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a>

-whereas it is a verbal with a future sense

-from the very common Delaware verb <i>angeln</i>, to die. Many

-such examples will be noted in the vocabulary on a later page.</p>

-

-<p class="indent">In several cases the figures or symbols appear to

-me to bear out the corrected translations which I have given of the

-lines, and not that of Rafinesque. This, it will be observed,

-is an evidence, not merely that he must have received this

-text from other hands, but the figures also, and weighs

-heavily in favor of the authentic character of both.</p>

-

-<p class="indent">That it is a copy is also evident from some manifest

-mistakes in transcription, which Rafinesque preserves in his

-printed version, and endeavored to translate, not perceiving

-their erroneous form. Thus, in the fourth line of the first

-chant, he wrote <i>owak</i>, translating it "much air or clouds,"

-when it is clearly a mere transposition for <i>woak</i>, the Unami

-form of the conjunction "and," as the sense requires. No

-such blunder would appear if he had forged the document.

-<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span>

-It is true that a goodly share of the words in the earlier

-chants occur in Zeisberger. Thus it seems, at first sight,

-suspicious to find the three or four superlatives in III, 5, all

-given under examples of the superlatives, in Zeisberger's

-<i>Grammar</i>, p. 105. It looks as if they had been bodily

-transferred into the song. So I thought; but afterwards I

-found these same superlatives in Heckewelder, who added

-specifically that "the Delawares had formed them to address

-or designate the Supreme being."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a></p>

-

-<p class="indent">If we assume that this song is genuine, then

-Zeisberger was undoubtedly familiar with some version of it; had

-learned it probably, and placed most of its words in his

-vocabulary.</p>

-

-<p class="indent">Some other collateral evidences of authenticity I

-have referred to on previous pages (<a href="#Page_67">pp. 67</a>,

-<a href="#Page_89">89</a>, <a href="#Page_136">136</a>).</p>

-

-<p class="indent">From these considerations, and from a study of the text,

-the opinion I have formed of the <span class="smcap">Walam Olum</span>

-is as follows:&mdash;</p>

-

-<p class="indent">It is a genuine native production, which was repeated

-orally to some one indifferently conversant with the Delaware

-language, who wrote it down to the best of his ability. In

-its present form it can, as a whole, lay no claim either to

-antiquity, or to purity of linguistic form. Yet, as an authentic

-modern version, slightly colored by European teachings, of

-the ancient tribal traditions, it is well worth preservation,

-and will repay more study in the future than is given it in

-this volume. The narrator was probably one of the native

-chiefs or priests, who had spent his life in the Ohio and

-<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span>

-Indiana towns of the Lenape, and who, though with some

-knowledge of Christian instruction, preferred the pagan rites,

-legends and myths of his ancestors. Probably certain lines

-and passages were repeated in the archaic form in which

-they had been handed down for generations.</p>

-

-<h3><i>Phonetic System.</i></h3>

-

-<p class="indent">The phonetic system adopted by the writer, whoever

-he was, is not that of the Moravian brethren. They employed

-the German alphabet, which does not obtain in the present

-text. On this point Rafinesque says: "The orthography of

-the Linapi names is reduced to the Spanish or French pronunciation,

-except <i>sh</i>, as in English; <i>u</i>, as in French; <i>w</i>, as

-in <i>how</i>."<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a>

-A comparison of the words with their equivalents

-in Zeisberger's spelling shows that this is generally true.</p>

-

-<p class="indent">It is obvious that the gutturals are few and soft,

-and that the process of synthesis is carried further than in the Minsi

-dialect. For this reason, from the introduction of peculiar

-words, and from the loss of certain grammatical terminations,

-the Minsi Delawares of to-day, to whom I have submitted it,

-are of the opinion that it belongs to one of the southern

-dialects of their nation; perhaps to the Unalachtgo, as suggested

-by Chief Gabriel Tobias, in his letter printed on a

-preceding page (<a href="#Page_88">p. 88</a>).</p>

-

-<h3><i>Metrical Form.</i></h3>

-

-<p class="indent">Even to an ear not acquainted with the language, the

-chants of the <span class="smcap">Walam Olum</span> are obviously in metrical

-arrangement. The rhythm is syllabic and accentual, with frequent

-<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>

-effort to select homophones (to which the correct form of

-the words is occasionally sacrificed), and sometimes alliteration.

-Iteration is also called in aid, and the metrical scheme

-is varied in the different chants.</p>

-

-<p class="indent">All these rhythmical devices appear in the native

-American songs of many tribes, though I cannot point to any other

-strictly aboriginal production in Algonkin, where a tendency

-toward rhyme is as prominent as in the <span class="smcap">Walam Olum</span>.

-It is well to remember, however, that our material for comparison

-is exceedingly scanty, and also that for nearly three fourths

-of a century before this song was obtained, the music-loving

-Moravian missionaries had made the Delawares familiar with

-numerous hymns in their own tongue, correctly framed and rhymed.</p>

-

-<h3><i>Pictographic System</i></h3>

-

-<p class="indent">The pictographic system which the

-<span class="smcap">Walam Olum</span> presents

-is clearly that of the Western Algonkins, most familiar to us

-through examples from the Chipeways and Shawnees. It is

-quite likely, indeed, that it was the work of a Shawnee, as

-we know that they supplied such songs, with symbols, to the

-Chipeways, and were intimately associated with the Delawares.</p>

-

-<p class="indent">At the time Rafinesque wrote, Tanner's <i>Narrative</i>

-had been in print several years, and the numerous examples of

-Algonkin pictography it contains were before him. Yet it

-must be said that the pictographs of the <span class="smcap">Walam Olum</span>

-have less resemblance to these than to those published by the

-Chipeway chief, George Copway, in 1850, and by Schoolcraft,

-in his "History and Statistics of the Indian Tribes."

-<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>

-There is generally a distinct, obvious connection between

-the symbol and the sense of the text, sufficient to recall the

-latter to one who has made himself once thoroughly familiar

-with it. I have not undertaken a study of the symbols; but

-have confined myself to a careful reproduction of them, and

-the suggestion of their more obvious meanings, and their

-correspondences with the pictographs furnished by later

-writers. I shall leave it for others to determine to what

-extent they should be accepted as a pure specimen of Algonkin

-pictographic writing.</p>

-

-<h3><i>Derivation of Walam Olum.</i></h3>

-

-<p class="indent">The derivation of the name <span class="smcap">Walam Olum</span>

-has been largely anticipated on previous pages. I have shown that <i>wâlâm</i>

-(in modern Minsi, <i>wâlumin</i>) means "painted," especially

-"painted <i>red</i>." This is a secondary meaning, as the root

-wuli conveys the idea of something pleasant, in this connection,

-pleasant to the eye, fine, pretty. (<a href="#Page_104">See ante p. 104</a>.)</p>

-

-<p class="indent"><i>Olum</i> was the name of the scores, marks, or

-figures in use on the tally-sticks or record-boards. The native Delaware

-missionary, Mr. Albert Anthony says that the knowledge of

-these ancient signs has been lost, but that the word <i>olum</i> is

-still preserved by the Delaware boys in their games when

-they keep the score by notches on a stick. These notches&mdash;

-not the sticks&mdash;are called to this day <i>olum</i>&mdash;an interesting

-example of the preservation of an archaic form in the language

-of children.</p>

-

-<p class="indent">The name <i>Wâlâm Olum</i> is therefore a highly appropriate

-one for the record, and may be translated "<span class="smcap">Red Score</span>."

-<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span></p>

-

-<h3>

-<i>The MS. of the</i> <b><span class="smcap">Walam Olum</span></b>.</h3>

-

-<p class="indent">The MS. from which I have printed the

-<span class="smcap">Walam Olum</span> is a

-small quarto of forty unnumbered leaves, in the handwriting

-of Rafinesque. It is in two parts with separate titles. The

-first reads:&mdash;</p>

-

-<p class="center space-above2"><b><span class="smcap">Walamolum</span></b></p>

-

-<p class="indent blockquot space-below2">

-First Part of the painted-engraved ║ traditions of the Linni

-linapi,&amp;c. ║ containing ║ the 3 original traditional poems ║ 1 on the

-Creation and Ontogony, 24 verses ║ 2 on the Deluge, &amp;c. 16 v ║ 3 on the

-passage to America, 20 v ║ Signs and Verses, 60 ║ with the original

-glyphs or signs ║ for each verse of the poems or songs ║ translated

-word for word ║ by C S Rafinesque ║ 1833</p>

-

-<p class="indent">The title of the second part is:&mdash;</p>

-

-<p class="center space-above2"><b><span class="smcap">Walam-olum</span></b></p>

-

-<p class="indent blockquot">

-First and Second Parts of the ║ Painted and engraved traditions ║ of the Linni linapi</p>

-

-<p class="center space-above2"><b>II Part</b></p>

-

-<div class="blockquot">

-<p class="indent">Historical Chronicles or Annals ║ in two Chronicles</p>

-

-<p class="indent">1 From arrival in America to settlement in Ohio,

-&amp;c. 4 chapters each of 16 verses, each of 4 words, 64 signs</p>

-

-<p class="indent">2d From Ohio to Atlantic States and back to Missouri,

-a mere succession of names in 3 chapters of 20 verses&mdash;60 signs</p>

-

-<p class="indent">Translated word for word by means of Zeisberger and

-Linapi Dictionary. With explanations, &amp;c.</p>

-

-<p class="indent">By C S Rafinesque 1833</p>

-</div>

-

-<p class="indent space-above1">When Rafinesque died, his MSS. were scattered

-and passed into various hands. Prof. Haldeman, in his notice above referred

-to (<a href="#Page_150">p. 150</a>), stated that he and "Mr. Poulson of Philadelphia"

-had a large part of them.</p>

-

-<p class="indent">This particular one, and also others descriptive of

-Rafinesque's archaeological explorations in the southwest, his surveys

-of the earthworks of Kentucky and the neighboring states,

-and the draft of a work on "The Ancient Monuments of

-North and South America," came into the possession of the

-Hon. Brantz Mayer, of Baltimore, distinguished as an able

-<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span>

-public man and writer on American subjects, from whose

-family I obtained them.</p>

-

-<p class="indent">He loaned them all to Mr. E. G. Squier, who made

-extensive use of Rafinesque's surveys, in the "Ancient Monuments

-of the Mississippi Valley," giving due credit.</p>

-

-<p class="indent">In June, 1848, Mr. Squier read before the New York

-Historical Society a paper entitled, "Historical and Mythological

-Traditions of the Algonquins; with a translation of the

-'Walum-Olum,' or Bark Record of the Linni-Lenape." This

-was published in the "American Review," February, 1849,

-and has been reprinted by Mr. W. W. Beach, in his "Indian

-Miscellany" (Albany, 1877), and in the fifteenth edition of

-Mr. S. G. Drake's "Aboriginal Races of North America."</p>

-

-<p class="indent">This paper gave the symbols, original text and Rafinesque's

-translation of the first two songs, and a free translation only,

-of the remainder. The text was carelessly copied, whole

-words being omitted, and no attempt was made to examine

-the accuracy of the translation; the symbols were also imperfect,

-several being reversed. Hence, as material for a critical study

-of the document, Squier's essay is of little value.</p>

-

-<p class="indent">At the close of the second part of the MS. there

-are four pages, closely written, with the title:&mdash;</p>

-

-<p class="indent blockquot">"Fragment on the History of the Linapis since abt 1600

-when the <i>Wallamolum</i> closes translated from the Linapi by John Burns."</p>

-

-<p>This was printed by Rafinesque and Squier, but as it has no

-original text, as nothing is known of "John Burns," and as

-the document itself, even if reasonably authentic, has no historic

-value, I omit it.

-<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span></p>

-

-<h3><i>General Synopsis of the Walam Olum.</i></h3>

-

-<p class="indent">The myths embodied in the earlier portion

-of the <span class="smcap">Walam Olum</span>

-are perfectly familiar to one acquainted with Algonkin

-mythology. They are not of foreign origin, but are wholly

-within the cycle of the most ancient legends of that stock.

-Although they are not found elsewhere in the precise form

-here presented, all the figures and all the leading incidents

-recur in the native tales picked up by the Jesuit missionaries

-in the seventeenth century, and by Schoolcraft, McKinney,

-Tanner and others in later days.</p>

-

-<p class="indent">In an earlier chapter I have collected the

-imperfect fragments of these which we hear of among the Delawares,

-and these are sufficient to show that they had substantially the

-same mythology as their western relatives.</p>

-

-<p class="indent">The cosmogony describes the formation of the

-world by the Great Manito, and its subsequent despoliation by the

-spirit of the waters, under the form of a serpent. The happy

-days are depicted, when men lived without wars or sickness,

-and food was at all times abundant. Evil beings, of mysterious

-power, introduced cold and war and sickness and

-premature death. Then began strife and long wanderings.</p>

-

-<p class="indent">However similar this general outline may be to

-European and Oriental myths, it is neither derived originally from

-them, nor was it acquired later by missionary influence.

-This similarity is due wholly to the identity of psychological

-action, the same ideas and fancies arising from similar impressions

-in New as well as Old World tribes. No sound

-ethnologist, no thorough student in comparative mythology,

-would seek to maintain a genealogical relation of cultures on

-<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span>

-the strength of such identities. They are proofs of the

-oneness of the human mind, and nothing more.</p>

-

-<p class="indent">As to the historical portion of the document, it

-must be judged by such corroborative evidence as we can glean from

-other sources. I have quoted, in an earlier chapter, sufficient

-testimony to show that the Lenape had traditions similar to

-these, extending back for centuries, or at least believed by

-their narrators to reach that far. What trust can be reposed

-in them is for the archaeologist to judge.</p>

-

-<p class="indent">Authentic history tells us nothing about the migrations

-of the Lenape before we find them in the valley of the Delaware.

-There is no positive evidence that they arrived there from

-the west; still less concerning their earlier wanderings.</p>

-

-<p class="indent">Were I to reconstruct their ancient history from the

-<span class="smcap">Walam Olum</span>, as I understand it, the result

-would read as follows:&mdash;</p>

-

-<p class="indent">At some remote period their ancestors dwelt

-far to the northeast, on tide-water, probably at Labrador

-(<a href="#Page_145">Compare ante, p. 145</a>). They journeyed south and west,

-till they reached a broad water, full of islands and abounding in fish,

-perhaps the St. Lawrence about the Thousand Isles. They

-crossed and dwelt for some generations in the pine and

-hemlock regions of New York, fighting more or less with the

-Snake people, and the Talega, agricultural nations, living in

-stationary villages to the southeast of them, in the area of

-Ohio and Indiana. They drove out the former, but the latter

-remained on the upper Ohio and its branches. The Lenape,

-now settled on the streams in Indiana, wished to remove to

-the East to join the Mohegans and other of their kin who had

-moved there directly from northern New York. They, therefore,

-united with the Hurons (Talamatans) to drive out the

-<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span>

-Talega (Tsalaki, Cherokees) from the upper Ohio. This they

-only succeeded in accomplishing finally in the historic period

-(<a href="#Page_17">see ante p. 17</a>). But they did clear the road and reached

-the Delaware valley, though neither forgetting nor giving up

-their claims to their western territories (<a href="#Page_144">see ante p. 144</a>).</p>

-

-<p class="indent">In the sixteenth century the Iroquois tribes seized

-and occupied the whole of the Susquehanna valley, thus cutting off

-the eastern from the western Algonkins, and ended by driving

-many of the Lenape from the west to the east bank of the

-Delaware (<a href="#Page_38">ante p. 38</a>,).</p>

-

-<h3><i>Synopsis of the separate parts.</i></h3>

-

-<h4>I.</h4>

-

-<p class="indent">The formation of the universe by the Great Manito

-is described. In the primal fog and watery waste he formed land

-and sky, and the heavens cleared. He then created men and

-animals. These lived in peace and joy until a certain evil

-manito came, and sowed discord and misery.</p>

-

-<p class="indent">This canto is a version of the Delaware tradition

-mentioned in the Heckewelder MSS. which I have given previously,

-<a href="#Page_135">p. 135</a>. The notion of the earth rising from the primal waters

-is strictly a part of the earliest Algonkin mythology, as I have

-amply shown in previous discussions of the subject. See my

-<i>Myths of the New World</i>, p. 213, and

-<i>American Hero Myths</i>, Chap. II.</p>

-

-<h4>II.</h4>

-

-<p class="indent">The Evil Manito, who now appears under the guise

-of a gigantic serpent, determines to destroy the human race, and

-for that purpose brings upon them a flood of water. Many

-perish, but a certain number escape to the turtle, that is, to

-solid land, and are there protected by Nanabush (Manibozho or Michabo).

-<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span>

-They pray to him for assistance, and he caused

-the water to disappear, and the great serpent to depart.</p>

-

-<p class="indent">This canto is a brief reference to the conflict

-between the Algonkin hero god and the serpent of the waters,

-originally, doubtless, a meteorological myth. It is an ancient

-and authentic aboriginal legend, shared both by Iroquois and

-Algonkins, under slightly different forms. In one aspect, it

-is the Flood or Deluge Myth. For the general form of this

-myth, see my <i>Myths of the New World</i>, pp. 119, 143, 182,

-and <i>American Hero Myths</i>, p. 50, and authorities there

-quoted; also, E. G. Squier, "Manabozho and the Great

-Serpent; an Algonquin Tradition," in the <i>American Review</i>,

-Vol. II, Oct., 1848.</p>

-

-<h4>III.</h4>

-

-<p class="indent">The waters having disappeared, the home of the

-tribe is described as in a cold northern clime. This they concluded

-to leave in search of warmer lands. Having divided their

-people into a warrior and a peaceful class, they journeyed

-southward, toward what is called the "Snake land." They

-approached this land in winter, over a frozen river. Their

-number was large, but all had not joined in the expedition

-with equal willingness, their members at the west preferring

-their ancient seats in the north to the uncertainty of southern

-conquests. They, however, finally united with the other

-bands, and they all moved south to the land of spruce pines.</p>

-

-<h4>IV.</h4>

-

-<p class="indent">The first sixteen verses record the gradual conquest

-of most of the Snake land. It seems to have required the successive

-efforts of six or seven head chiefs, one after another,

-<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span>

-to bring this about, probably but a small portion at a time

-yielding to the attacks of these enemies. Its position is

-described as being to the southwest, and in the interior of

-the country. Here they first learned to cultivate maize.</p>

-

-<p class="indent">The remainder of the canto is taken up with a long

-list of chiefs, and with the removal of the tribe, in separate bands

-and at different times, to the east. In this journey from the

-Snake land to the east, they encountered and had long wars

-with the Talega. These lived in strong towns, but by the

-aid of the Hurons (Talamatans), they overcame them and

-drove them to the south.</p>

-

-<h4>V.</h4>

-

-<p class="indent">Having conquered the Talegas, the Lenape possessed

-their land and that of the Snake people, and for a certain time

-enjoyed peace and abundance. Then occurred a division of

-their people, some, as Nanticokes and Shawnees, going to

-the south, others to the west, and later, the majority toward

-the east, arriving finally at the Salt sea, the Atlantic ocean.

-Thence a portion turned north and east, and encountered

-the Iroquois. Still later, the three sub-tribes of the Lenape

-settled themselves definitely along the Delaware river, and

-received the geographical names by which they were known,

-as Minsi, Unami and Unalachtgo (<a href="#Page_36">see ante, p. 36</a>). They

-were often at war with the Iroquois, generally successfully.

-Rumors of the whites had reached them, and finally these

-strangers approached the river, both from the north (New

-York bay) and the south. Here the song closes.

-<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span></p>

-<hr class="full" />

-<h2>THE WALUM OLUM</h2>

-<p class="f90">or</p>

-<p class="f150"><b>RED SCORE</b>,</p>

-<p class="f90">of the</p>

-<p class="f150 space-below3"><b>LENÂPÉ</b>.</p>

-<hr class="full" />

-

-<p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>

-<div class="figcenter">

-  <img src="images/i170.jpg" alt="Page of Walum Olum" width="600" height="965" />

-</div>

-<h3>I.</h3>

-<hr class="r5" />

-<div class="poem"><div class="stanza">

-<span class="i0">1. Sayewi talli wemiguma wokgetaki,</span>

-<span class="i0">2. Hackung kwelik owanaku wak yutali Kitanitowit-essop.</span>

-<span class="i0">3. Sayewis hallemiwis nolemiwi elemamik Kitanitowit-es-sop.</span>

-<span class="i0">4. Sohalawak kwelik hakik owak<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a>

-     awasagamak.</span>

-<span class="i0">5. Sohalawak gishuk nipahum alankwak.</span>

-<span class="i0">6. Wemi-sohalawak yulik yuchaan.</span>

-<span class="i0">7. Wich-owagan kshakan moshakwat<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a>

-     kwelik kshipe-helep.</span>

-<span class="i0">8. Opeleken mani-menak delsin-epit.</span>

-<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>

-</div><div class="stanza">

-<span class="i4">1. At first, in that place, at all times, above the earth,</span>

-<span class="i4">2. On the earth, [was] an extended fog, and there the great Manito was.</span>

-<span class="i4">3. At first, forever, lost in space, everywhere, the great Manito was.</span>

-<span class="i4">4. He made the extended land and the sky.</span>

-<span class="i4">5. He made the sun, the moon, the stars.</span>

-<span class="i4">6. He made them all to move evenly.</span>

-<span class="i4">7. Then the wind blew violently, and it cleared, and the water flowed off far and strong.</span>

-<span class="i4">8. And groups of islands grew newly, and there remained</span>

-<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span></div></div>

-<div class="figcenter">

-  <img src="images/i172.jpg" alt="Page of Walum Olum" width="600" height="964" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i1">9. Lappinup Kitanitowit manito manitoak.</span>

-<span class="i0">10. Owiniwak angelatawiwak chichankwak wemiwak.</span>

-<span class="i0">11. Wtenk manito jinwis lennowak mukom.</span>

-<span class="i0">12. Milap netami gaho owini gaho.</span>

-<span class="i0">13. Namesik milap,tulpewik milap, awesik milap, cholensak milap.</span>

-<span class="i0">14. Makimani shak sohalawak makowini nakowak amangamek.</span>

-<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>

-</div><div class="stanza">

-<span class="i5">9. Anew spoke the great Manito, a manito to manitos,</span>

-<span class="i4">10. To beings, mortals, souls and all,</span>

-<span class="i4">11. And ever after he was a manito to men, and their grandfather.</span>

-<span class="i4">12. He gave the first mother, the mother of beings.</span>

-<span class="i4">13. He gave the fish, he gave the turtles, he gave the beasts, he gave the birds.</span>

-<span class="i4">14. But an evil Manito made evil beings only, monsters,</span>

-<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></div></div>

-<div class="figcenter">

-  <img src="images/i174.jpg" alt="Page of Walum Olum" width="600" height="950" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">15. Sohalawak uchewak, sohala-wak pungusak.</span>

-<span class="i0">16. Nitisak wemi owini w delsinewuap.</span>

-<span class="i0">17. Kiwis, wunand wishimanitoak essopak</span>

-<span class="i0">18. Nijini netami lennowak, ni goha netami okwewi nan tinewak.</span>

-<span class="i0">19. Gattamin netami mitzi nijini nantine.</span>

-<span class="i0">20. Wemi wingi-namenep, wemi ksin-elendamep, wemi wullatemanuwi.</span>

-<span class="i0">21. Shukand eli-kimi mekenikink wakon powako init'ako.</span>

-<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>

-</div><div class="stanza">

-<span class="i4">15. He made the flies, he made the gnats.</span>

-<span class="i4">16. All beings were then friendly.</span>

-<span class="i4">17. Truly the manitos were active and kindly</span>

-<span class="i4">18. To those very first men, and to those first mothers; fetched them wives,</span>

-<span class="i4">19. And fetched them food, when first they desired it.</span>

-<span class="i4">20. All had cheerful knowledge, all had leisure, all thought in gladness.</span>

-<span class="i4">21. But very secretly an evil being, a mighty magician, came on earth,</span>

-<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span></div></div>

-<div class="figcenter">

-  <img src="images/i176a.jpg" alt="Page of Walum Olum" width="600" height="311" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">22. Mattalogas pallalogas maktaton owagan payat-chik yutali.</span>

-<span class="i0">23. Maktapan payat, wihillan payat, mboagan payat.</span>

-<span class="i0">24. Won wemi wiwunch kamik atak kitahikan netamaki epit.</span>

-</div><div class="stanza">

-<span class="i4">22. And with him brought badness, quarreling, unhappiness,</span>

-<span class="i4">23. Brought bad weather, brought sickness, brought death.</span>

-<span class="i4">24. All this took place of old on the earth, beyond the great tide-water, at the first.</span>

-</div></div>

-<hr class="chap" />

-<div class="figcenter">

-  <img src="images/i176b.jpg" alt="Page of Walum Olum" width="600" height="622" />

-</div>

-<h3>II.</h3>

-<hr class="r5" />

-<div class="poem"><div class="stanza">

-<span class="i0">1. Wulamo maskanako anup lennowak makowini essopak.</span>

-<span class="i0">2. Maskanako shingalusit nijini essopak shawelendamep eken shingalan.</span>

-<span class="i0">3. Nishawi palliton, nishawi machiton, nishawi matta lungundowin.</span>

-<span class="i0">4. Mattapewi wiki nihanlowit mekwazoan.</span>

-<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>

-</div><div class="stanza">

-<span class="i4">1. Long ago there was a mighty snake and beings evil to men.</span>

-<span class="i4">2. This mighty snake hated those who were there (and) greatly disquieted those whom he hated.</span>

-<span class="i4">3. They both did harm, they both injured each other, both were not in peace.</span>

-<span class="i4">4. Driven from their homes they fought with this murderer.</span>

-<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span>

-</div></div>

-<div class="figcenter">

-  <img src="images/i178.jpg" alt="Page of Walum Olum" width="600" height="956" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i1">5. Maskanako gishi penauwelendamep lennowak owini palliton.</span>

-<span class="i1">6. Nakowa petonep, amangam petonep, akopehella petonep.</span>

-<span class="i1">7. Pehella pehella, pohoka pohoka, eshohok eshohok, palliton palliton.</span>

-<span class="i1">8. Tulapit menapit Nanaboush maskaboush owinimokom linowimokom.</span>

-<span class="i1">9. Gishikin-pommixin tulagis-hatten-lohxin.</span>

-<span class="i0">10. Owini linowi wemoltin, Pehella gahani pommixin, Nahiwi tatalli tulapin.</span>

-<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>

-</div><div class="stanza">

-<span class="i5">5. The mighty snake firmly resolved to harm the men.</span>

-<span class="i5">6. He brought three persons, he brought a monster, he

-       brought a rushing water.</span>

-<span class="i5">7. Between the hills the water rushed and rushed, dashing

-       through and through, destroying much.</span>

-<span class="i5">8. Nanabush, the Strong White One, grandfather of

-       beings, grandfather of men, was on the Turtle Island.</span>

-<span class="i5">9. There he was walking and creating, as he passed by

-       and created the turtle.</span>

-<span class="i4">10. Beings and men all go forth, they walk in the floods

-        and shallow waters, down stream thither to the Turtle Island.</span>

-<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>

-</div></div>

-<div class="figcenter">

-  <img src="images/i180a.jpg" alt="Page of Walum Olum" width="600" height="720" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">11. Amanganek makdopannek alendyuwek metzipannek.</span>

-<span class="i0">12. Manito-dasin mokol-wichemap, Palpal payat payat wemichemap.</span>

-<span class="i0">13. Nanaboush Nanaboush wemimokom, Winimokom linnimokom tulamokom.</span>

-<span class="i0">14. Linapi-ma tulapi-ma tulapewi tapitawi.</span>

-<span class="i0">15. Wishanem tulpewi pataman tulpewi poniton wuliton.</span>

-<span class="i0">16. Kshipehelen penkwihilen, Kwamipokho sitwalikho,

-                       Maskan wagan palliwi palliwi.</span>

-</div><div class="stanza">

-<span class="i4">11. There were many monster fishes, which ate some of them.</span>

-<span class="i4">12. The Manito daughter, coming, helped with her canoe,

-        helped all, as they came and came.</span>

-<span class="i4">13. [And also] Nanabush, Nanabush, the grandfather of all, the grandfather of beings,

-          the grandfather of men, the grandfather of the turtle.</span>

-<span class="i4">14. The men then were together on the turtle, like to turtles.</span>

-<span class="i4">15. Frightened on the turtle, they prayed on the turtle

-         that what was spoiled should be restored.</span>

-<span class="i4">16. The water ran off, the earth dried, the lakes were at

-            rest, all was silent, and the mighty snake departed.</span>

-</div></div>

-<hr class="chap" />

-<div class="figcenter">

-  <img src="images/i180b.jpg" alt="Page of Walum Olum" width="600" height="258" />

-</div>

-<h3>III.</h3>

-<hr class="r5" />

-<div class="poem"><div class="stanza">

-<span class="i0">1. Pehella wtenk lennapewi tulapewini psakwiken woliwikgun wittank talli.</span>

-<span class="i0">2. Topan-akpinep, wineu-akpinep, kshakan-akpinep, thupin akpinep.</span>

-<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span>

-</div><div class="stanza">

-<span class="i4">1. After the rushing waters (had subsided) the Lenape of the turtle

-   were close together, in hollow houses, living together there.</span>

-<span class="i4">2. It freezes where they abode, it snows where they abode,

-   it storms where they abode, it is cold where they abode.</span>

-<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i182.jpg" alt="Page of Walum Olum" width="600" height="954" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">3. Lowankwamink wulaton wtakan tihill kelik meshautang sili ewak.</span>

-<span class="i0">4. Chintanes-sin powalessin peyachik wikhichik pokwihil.</span>

-<span class="i0">5. Eluwi-chitanesit eluwi takau wesit, elowi chiksit, elowichik delsinewo.</span>

-<span class="i0">6. Lowaniwi, wapaniwi shawaniwi, wunkeniwi, elowichik apakachik.</span>

-<span class="i0">7. Lumowaki, lowanaki tulpenaki elowaki tulapiwi lina-piwi.</span>

-<span class="i0">8. Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam.</span>

-<span class="i0">9. Akhokink wapaneu wemoltin palliaal kitelendam aptelendam.</span>

-<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span>

-</div><div class="stanza">

-<span class="i4">3. At this northern place they speak favorably of mild, cool (lands),

-                    with many deer and buffaloes.</span>

-<span class="i4">4. As they journeyed, some being strong, some rich, they separated

-                    into house-builders and hunters;</span>

-<span class="i4">5. The strongest, the most united, the purest, were the hunters.</span>

-<span class="i4">6. The hunters showed themselves at the north, at the

-                    east, at the south, at the west.</span>

-<span class="i4">7. In that ancient country, in that northern country, in

-                    that turtle country, the best of the Lenape were the Turtle men.</span>

-<span class="i4">8. All the cabin fires of that land were disquieted, and

-                    all said to their priest, "Let us go".</span>

-<span class="i4">9. To the Snake land to the east they went forth, going away,

-                    earnestly grieving.</span>

-<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i184.jpg" alt="Page of Walum Olum" width="600" height="973" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">10. Pechimuin shakowen<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a>

-       nungihillan lusasaki pikihil pokwihil akomenaki.</span>

-<span class="i0">11. Nihillapewin komelendam lowaniwi wemiten chihillen winiaken.</span>

-<span class="i0">12. Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi ouken.</span>

-<span class="i0">13. Amokolon nallahemen agunouken pawasinep wapasinep

-       akomenep.<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a></span>

-<span class="i0">14. Wihlamokkicholenluchundi, Wematam akomen luchundi.</span>

-<span class="i0">15. Witehen wemiluen wemaken nihillen.</span>

-<span class="i0">16. Nguttichin lowaniwi,</span>

-<span class="i3">Nguttichin wapaniwi,</span>

-<span class="i3">Agamunk topanpek</span>

-<span class="i3">Wulliton epannek.</span>

-<span class="i0">17. Wulelemil w'shakuppek,</span>

-<span class="i3">Wemopannek hakhsinipek,</span>

-<span class="i3">Kitahikan pokhakhopek.</span>

-<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>

-</div><div class="stanza">

-<span class="i4">10. Split asunder, weak, trembling, their land burned,

-       they went, torn and broken, to the Snake Island.</span>

-<span class="i4">11. Those from the north being free, without care, went

-       forth from the land of snow, in different directions.</span>

-<span class="i4">12. The fathers of the Bald Eagle and the White Wolf

-       remain along the sea, rich in fish and muscles.</span>

-<span class="i4">13. Floating up the streams in their canoes, our fathers were rich,

-       they were in the light, when they were at those islands.</span>

-<span class="i4">14. Head Beaver and Big Bird said,

-       "Let us go to Snake Island," they said.</span>

-<span class="i4">15. All say they will go along to destroy all the land.</span>

-<span class="i4">16. Those of the north agreed,</span>

-<span class="i7">Those of the east agreed.</span>

-<span class="i7">Over the water, the frozen sea,</span>

-<span class="i7">They went to enjoy it.</span>

-<span class="i4">17. On the wonderful, slippery water,</span>

-<span class="i7">On the stone-hard water all went,</span>

-<span class="i7">On the great Tidal Sea, the muscle-bearing sea.</span>

-<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i186a.jpg" alt="Page of Walum Olum" width="600" height="513" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">18. Tellenchen kittapakki nillawi,</span>

-<span class="i3">Wemoltin gutikuni nillawi,</span>

-<span class="i3">Akomen wapanawaki nillawi,</span>

-<span class="i3">Ponskan, ponskan, wemiwi olini.</span>

-<span class="i0">19. Lowanapi, wapanapi, shawa-napi,</span>

-<span class="i3">Lanewapi, tamakwapi, tume-wapi,</span>

-<span class="i3">Elowapi, powatapi, wilawapi,</span>

-<span class="i3">Okwisapi, danisapi, allumapi,</span>

-<span class="i0">20. Wemipayat gunéunga shinaking,</span>

-<span class="i3">Wunkenapi chanelendam payaking,</span>

-<span class="i3">Allowelendam kowiyey tulpaking.</span>

-</div><div class="stanza">

-<span class="i4">18. Ten thousand at night,</span>

-<span class="i7">All in one night,</span>

-<span class="i7">To the Snake Island, to the east, at night,</span>

-<span class="i7">They walk and walk, all of them.</span>

-<span class="i4">19. The men from the north, the east, the south,</span>

-<span class="i7">The Eagle clan, the Beaver clan, the Wolf clan,</span>

-<span class="i7">The best men, the rich men, the head men,</span>

-<span class="i7">Those with wives, those with daughters, those with dogs,</span>

-<span class="i4">20. They all come, they tarry at the land of the spruce pines;</span>

-<span class="i7">Those from the west come with hesitation,</span>

-<span class="i7">Esteeming highly their old home at the Turtle land.</span>

-</div></div>

-<hr class="chap" />

-<div class="figcenter">

-  <img src="images/i186b.jpg" alt="Page of Walum Olum" width="600" height="413" />

-</div>

-<h3>IV.</h3>

-<hr class="r5" />

-<div class="poem"><div class="stanza">

-<span class="i0">1. Wulamo linapioken manup shinaking.</span>

-<span class="i0">2. Wapallanewa sittamaganat yukepechi wemima,</span>

-<span class="i0">3. Akhomenis michihaki wellaki kundokanup.</span>

-<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span>

-</div><div class="stanza">

-<span class="i4">1. Long ago the fathers of the Lenape were at the land of spruce pines.</span>

-<span class="i4">2. Hitherto the Bald Eagle band had been the pipe bearer,</span>

-<span class="i4">3. While they were searching for the Snake Island, that great and fine land.</span>

-<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>

-</div></div>

-

-

-<div class="figcenter">

-  <img src="images/i188.jpg" alt="Page of Walum Olum" width="600" height="885" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i1">4. Angomelchik elowichik elmusichik menalting.</span>

-<span class="i1">5. Wemilo kolawil sakima lissilma.</span>

-<span class="i1">6. Akhopayat kihillalend akhopokho askiwaal.</span>

-<span class="i1">7. Showihilla akhowemi gandhaton mashkipokhing.</span>

-<span class="i1">8. Wtenkolawil shinaking sakimanep wapagokhos.</span>

-<span class="i1">9. Wtenk nekama sakimanep janotowi enolowin.</span>

-<span class="i0">10. Wtenk nekama sakimanep chilili shawaniluen.</span>

-<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span>

-</div><div class="stanza">

-<span class="i5">4. They having died, the hunters, about to depart, met together.</span>

-<span class="i5">5. All say to Beautiful Head, "Be thou chief."</span>

-<span class="i5">6. "Coming to the Snakes, slaughter at that Snake hill, that they leave it."</span>

-<span class="i5">7. All of the Snake tribe were weak, and hid themselves in the Swampy Vales.</span>

-<span class="i5">8. After Beautiful Head, White Owl was chief at Spruce Pine land.</span>

-<span class="i5">9. After him, Keeping-Guard was chief of that people.</span>

-<span class="i4">10. After him, Snow Bird was chief, he spoke of the south,</span>

-<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i190.jpg" alt="Page of Walum Olum" width="600" height="956" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">11. Wokenapi nitaton wullaton apakchikton.</span>

-<span class="i0">12. Shawaniwaen chilili, wapaniwaen tamakwi.</span>

-<span class="i0">13. Akolaki shawanaki, kitshinaki shabiyaki.</span>

-<span class="i0">14. Wapanaki namesaki, pemapaki sisilaki.</span>

-<span class="i0">15. Wtenk chilili sakimanep ayamek weminilluk.</span>

-<span class="i0">16. Chikonapi akhonapi makatapi assinapi.</span>

-<hr class="tb_nm" />

-<span class="i0">17. Wtenk ayamek tellen sakimak machi tonanup shawapama.</span>

-<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span>

-</div><div class="stanza">

-<span class="i4">11. That our fathers should possess it by scattering abroad.</span>

-<span class="i4">12. Snow Bird went south, White Beaver went east.</span>

-<span class="i4">13. The Snake land was at the south, the great Spruce Pine land was toward the shore;</span>

-<span class="i4">14. To the east was the Fish land, toward the lakes was the buffalo land.</span>

-<span class="i4">15. After Snow Bird, the Seizer was chief, and all were killed,</span>

-<span class="i4">16. The robbers, the snakes, the evil men, the stone men.</span>

-<hr class="tb_nm" />

-<span class="i4">17. After the Seizer there were ten chiefs, and there was much warfare south and east.</span>

-<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i192.jpg" alt="Page of Walum Olum" width="600" height="963" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">18. Wtenk nellamawa sakimanep langundowi akolaking.</span>

-<span class="i0">19. Wtenk nekama sakimanep tasukamend shakagapipi.</span>

-<span class="i0">20. Wtenk nekama sakimanep pemaholend wuhtowin.</span>

-<span class="i0">21. Sagimawtenk matemik, sagimawtenk pilsohalm.</span>

-<span class="i0">22. Sagimawtenk gunokeni, sagimawtenk mangipitak.</span>

-<span class="i0">23. Sagimawtenk olumapi, leksahowen sohalawak.</span>

-<span class="i0">24. Sagimawtenk taguachi shawamwaen mmihaking.</span>

-<span class="i0">25. Sakimawtenk huminiend mimgeman sohalgol.</span>

-<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>

-</div><div class="stanza">

-<span class="i4">18. After them, the Peaceable was chief at Snake land.</span>

-<span class="i4">19. After him, Not-Black was chief, who was a straight man.</span>

-<span class="i4">20. After him, Much-Loved was chief, a good man.</span>

-<span class="i4">21. After him, No-Blood was chief, who walked in cleanliness.</span>

-<span class="i4">22. After him, Snow-Father was chief, he of the big teeth.</span>

-<span class="i4">23. After him, Tally-Maker was chief, who made records.</span>

-<span class="i4">24. After him, Shiverer-with-Cold was chief, who went south to the corn land.</span>

-<span class="i4">25. After him, Corn-Breaker was chief, who brought about the planting of corn.</span>

-<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i194.jpg" alt="Page of Walum Olum" width="600" height="902" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">26. Sakimawtenk alkosohit sakimachik apendawi.</span>

-<span class="i0">27. Sawkima tenk shiwapi, sakimatenk penkwonwi.</span>

-<span class="i0">28. Attasokelan attaminin wapaniwaen italissipek.</span>

-<span class="i0">29. Oligonunk sisilaking nallimetzin kolakwammg.</span>

-<span class="i0">30. Wtenk penkwonwi wekwochella, wtenk nekama chingalsuwi.</span>

-<span class="i0">31. Wtenk nekama kwitikwond, slangelendam attagatta,</span>

-<span class="i0">32. Wundanuksm wapanickam<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a>

-       allendyachick kimimikwi.</span>

-<hr class="tb_nm" />

-<span class="i0">33. Gunehunga wetatamowi wakaholend sakimalanop.</span>

-<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>

-</div><div class="stanza">

-<span class="i4">26. After him, the Strong-Man was chief, who was useful to the chieftains.</span>

-<span class="i4">27. After him, the Salt-Man was chief; after him the Little-One was chief.</span>

-<span class="i4">28. There was no rain, and no corn, so they moved further seaward.</span>

-<span class="i4">29. At the place of caves, in the buffalo land, they at

-       last had food, on a pleasant plain.</span>

-<span class="i4">30. After the Little-One (came) the Fatigued; after him, the Stiff-One.</span>

-<span class="i4">31. After him, the Reprover; disliking him, and unwilling (to remain),</span>

-<span class="i4">32. Being angry, some went off secretly, moving east.</span>

-<hr class="tb_nm" />

-<span class="i4">33. The wise ones who remained made the Loving-One chief.</span>

-<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i196.jpg" alt="Page of Walum Olum" width="600" height="938" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">34. Wisawana lappi wittank michi mini madawasim.</span>

-<span class="i0">35. Weminitis tamenend sakimanep nekohatami.</span>

-<span class="i0">36. Eluwiwulit matemenend wemi linapi nitis payat.</span>

-<span class="i0">37. Wtenk wulitma maskansisil sakimanep w'tamaganat.</span>

-<span class="i0">38. Machigokloos sakimanep, wapkicholen sakimanep.</span>

-<span class="i0">39. Wingenund sakimanep powatanep gentikalanep.</span>

-<span class="i0">40. Lapawin sakimanep, waliama sakimanep.</span>

-<span class="i0">41. Waptipatit sakimanep, lappi mahuk lowashawa.</span>

-<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span>

-</div><div class="stanza">

-<span class="i4">34. They settled again on the Yellow river, and had much corn on stoneless soil.</span>

-<span class="i4">35. All being friendly, the Affable was chief, the first of that name.</span>

-<span class="i4">36. He was very good, this Affable, and came as a friend to all the Lenape.</span>

-<span class="i4">37. After this good one, Strong-Buffalo was chief and pipe-bearer.</span>

-<span class="i4">38. Big-Owl was chief; White-Bird was chief.</span>

-<span class="i4">39. The Willing-One was chief and priest, he made festivals.</span>

-<span class="i4">40. Rich-Again was chief, the Painted-One was chief.</span>

-<span class="i4">41. White-Fowl was chief; again there was war, north and south.</span>

-<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i198.jpg" alt="Page of Walum Olum" width="600" height="956" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">42. Wewoattan menatting tumaokan sakimanep.</span>

-<span class="i0">43. Nitatonep wemi palliton maskansim nihillanep.</span>

-<span class="i0">44. Messissuwi sakimanep akowmi pallitonep.</span>

-<span class="i0">45. Chitanwulit sakimanep lowanuski pallitonep.</span>

-<span class="i0">46. Alokuwi sakimanep towakon pallitonep.</span>

-<span class="i0">47. Opekasit sakimanep sakhelendam pallitonepit.</span>

-<span class="i0">48. Wapagishik yuknohokluen makeluhuk wapaneken.</span>

-<hr class="tb_nm" />

-<span class="i0">49. Tsehepieken nemassipi<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a>

-       nolandowak gunehunga.</span>

-<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span>

-</div><div class="stanza">

-<span class="i4">42. The Wolf-wise-in-Counsel was chief.</span>

-<span class="i4">43. He knew how to make war on all; he slew Strong-Stone.</span>

-<span class="i4">44. The Always-Ready-One was chief; he fought against the Snakes.</span>

-<span class="i4">45. The Strong-Good-One was chief; he fought against the northerners.</span>

-<span class="i4">46. The Lean-One was chief; he fought against the Tawa people.</span>

-<span class="i4">47. The Opossum-Like was chief; he fought in sadness,</span>

-<span class="i4">48. And said, "They are many; let us go together to the east, to the sunrise."</span>

-<hr class="tb_nm" />

-<span class="i4">49. They separated at Fish river; the lazy ones remained there.</span>

-<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i200.jpg" alt="Page of Walum Olum" width="600" height="924" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">50. Yagawanend sakimanep talligewi wapawullaton.</span>

-<span class="i0">51. Chitanitis sakimanep wapawaki gotatamen.</span>

-<span class="i0">52. Wapallendi pomismep talegawil allendhilla.</span>

-<span class="i0">53. Mayoksuwi wemilowi palliton palliton.</span>

-<span class="i0">54. Talamatan nitilowan payatchik wemiten.</span>

-<span class="i0">55. Kinehepend sakimanep tamaganat sipakgamen.</span>

-<span class="i0">56. Wulatonwi makelima pallihilla talegawik.</span>

-<span class="i0">57. Pimokhasuwi sakimanep wsamimaskan talegawik.</span>

-<span class="i0">58. Tenchekentit sakimanep wemilat makelinik.</span>

-<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span>

-</div><div class="stanza">

-<span class="i4">50. Cabin-Man was chief; the Talligewi possessed the east.</span>

-<span class="i4">51. Strong-Friend was chief; he desired the eastern land.</span>

-<span class="i4">52. Some passed on east; the Talega ruler killed some of them.</span>

-<span class="i4">53. All say, in unison, "War, war".</span>

-<span class="i4">54. The Talamatan, friends from the north, come, and all go together.</span>

-<span class="i4">55. The Sharp-One was chief; he was the pipe-bearer beyond the river.</span>

-<span class="i4">56. They rejoiced greatly that they should fight and slay the Talega towns.</span>

-<span class="i4">57. The Starrer was chief, the Talega towns were too strong.</span>

-<span class="i4">58. The Fire-Builder was chief; they all gave to him many towns.</span>

-<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i202a.jpg" alt="Page of Walum Olum" width="600" height="643" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">59. Pagan chihilla sakimanep shawanewak wemi talega.</span>

-<span class="i0">60. Hattan wulaton sakimanep, wingelendam wemi lennowak.</span>

-<span class="i0">61. Shawanipekis gunehungind lowanipekis talamatanitis.</span>

-<span class="i0">62. Attabchinitis gishelendam gunitakan sakimanep.</span>

-<span class="i0">63. Linniwulamen sakimanep pallitonep talamatan.</span>

-<span class="i0">64. Shakagapewi sakimanep nungiwi talamatan.</span>

-</div><div class="stanza">

-<span class="i4">59. The Breaker-in-Pieces was chief; all the Talega go south.</span>

-<span class="i4">60. He-has-Pleasure was chief; all the people rejoice.</span>

-<span class="i4">61. They stay south of the lakes; the Talamatan friends north of the lakes.</span>

-<span class="i4">62. When Long-and-Mild was chief, those who were not his friends conspired.</span>

-<span class="i4">63. Truthful-Man was chief; the Talamatans made war.</span>

-<span class="i4">64. Just-and-True was chief; the Talamatans trembled.</span>

-</div></div>

-<hr class="chap" />

-<div class="figcenter">

-  <img src="images/i202b.jpg" alt="Page of Walum Olum" width="600" height="306" />

-</div>

-<h3>V.</h3>

-<hr class="r5" />

-<div class="poem"><div class="stanza">

-<span class="i0">1. Wemilangundo wulamo talli talegaking.</span>

-<span class="i0">2. Tamaganend sakimanep wapalaneng.</span>

-<span class="i0">3. Wapushuwi sakimanep kelitgeman.</span>

-<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span>

-</div><div class="stanza">

-<span class="i4">1. All were peaceful, long ago, there at the Talega land.</span>

-<span class="i4">2. The Pipe-Bearer was chief at the White river.</span>

-<span class="i4">3. White-Lynx was chief; much corn was planted.</span>

-<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i204.jpg" alt="Page of Walum Olum" width="600" height="955" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i1">4. Wulitshinik sakimanep makdopannik.</span>

-<span class="i1">5. Lekhihitin sakimanep wallamolumin.</span>

-<span class="i1">6. Kolachuisen sakimanep makeliming.</span>

-<span class="i1">7. Pematalli sakimanep makelinik.</span>

-<span class="i1">8. Pepomahenem sakimanep makelaning.</span>

-<span class="i1">9. Tankawon sakimanep makeleyachik.</span>

-<span class="i0">10. Nentegowi shawanowi shawanaking.</span>

-<span class="i0">11. Kichitamak sakimanep wapahoning.</span>

-<span class="i0">12. Onowutok awolagan wunkenahep.</span>

-<span class="i0">13. Wunpakitonis wunshawononis wunkiwikwotank.</span>

-<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span>

-</div><div class="stanza">

-<span class="i5">4. Good-and-Strong was chief, the people were many.</span>

-<span class="i5">5. The Recorder was chief, he painted the records.</span>

-<span class="i5">6. Pretty-Blue-Bird was chief, there was much fruit.</span>

-<span class="i5">7. Always-There was chief, the towns were many.</span>

-<span class="i5">8. Paddler-up-Stream was chief, he was much on the rivers.</span>

-<span class="i5">9. Little-Cloud was chief, many departed,</span>

-<span class="i4">10. The Nanticokes and the Shawnees going to the south.</span>

-<span class="i4">11. Big-Beaver was chief, at the White Salt Lick.</span>

-<span class="i4">12. The Seer, the praised one, went to the west.</span>

-<span class="i4">13. He went to the west, to the southwest, to the western villages.</span>

-<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i206.jpg" alt="Page of Walum Olum" width="600" height="1005" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">14. Pawanami sakimanep taleganah.</span>

-<span class="i0">15. Lokwelend sakimanep makpalliton.</span>

-<span class="i0">16. Lappi towako lappi sinako lappi lowako.</span>

-<span class="i0">17. Mokolmokom sakimanep mokolakolin.</span>

-<span class="i0">18. Winelowich sakimanep lowushkakiang.</span>

-<span class="i0">19. Linkwekinuk sakimanep talegachukang.</span>

-<span class="i0">20. Wapalawikwan sakimanep waptalegawing.</span>

-<hr class="tb_nm" />

-<span class="i0">21. Amangaki amigaki wapakisinep.</span>

-<span class="i0">22. Mattakohaki mapawaki mawulitenol.</span>

-<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span>

-</div><div class="stanza">

-<span class="i4">14. The Rich-Down-River-Man was chief, at Talega river.</span>

-<span class="i4">15. The Walker was chief; there was much War.</span>

-<span class="i4">16. Again with the Tawa people, again with the Stone people, again with the northern people.</span>

-<span class="i4">17. Grandfather-of-Boats was chief, he went to lands in boats.</span>

-<span class="i4">18. Snow-Hunter was chief; he went to the north land.</span>

-<span class="i4">19. Look-About was chief; he went to the Talega mound-mountains.</span>

-<span class="i4">20. East-Villager was chief; he was east of Talega.</span>

-<hr class="tb_nm" />

-<span class="i4">21. A great land and a wide land was the east land,</span>

-<span class="i4">22. A land without snakes, a rich land, a pleasant land.</span>

-<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i208.jpg" alt="Page of Walum Olum" width="600" height="939" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">23. Gikenopalat sakimanep pekochilowan.</span>

-<span class="i0">24. Saskwihanang hanaholend sakimanep.</span>

-<span class="i0">25. Gattawisi sakimanep winakaking.</span>

-<span class="i0">26. Wemi lowichik gishikshawipek lappi kichipek.</span>

-<span class="i0">27. Makhiawip sakimanep lapihaneng.</span>

-<span class="i0">28. Wolomenap sakimanep maskekitong.</span>

-<span class="i0">29. Wapanand tumewand waplowaan.</span>

-<span class="i0">30. Wulitpallat sakimanep piskwilowan.</span>

-<span class="i0">31. Mahongwi pungelika wemi nungwi.</span>

-<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span>

-</div><div class="stanza">

-<span class="i4">23. Great Fighter was chief, toward the north.</span>

-<span class="i4">24. At the Straight river, River-Loving was chief.</span>

-<span class="i4">25. Becoming-Fat was chief at Sassafras land.</span>

-<span class="i4">26. All the hunters made wampum again at the great sea.</span>

-<span class="i4">27. Red-Arrow was chief at the stream again.</span>

-<span class="i4">28. The Painted-Man was chief at the Mighty Water.</span>

-<span class="i4">29. The Easterners and the Wolves go northeast.</span>

-<span class="i4">30. Good-Fighter was chief, and went to the north.</span>

-<span class="i4">31. The Mengwe, the Lynxes, all trembled.</span>

-<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i210.jpg" alt="Page of Walum Olum" width="600" height="953" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">32. Lappi tamenend sakimanepit wemi langundit.</span>

-<span class="i0">33. Wemi nitis wemi takwicken sakima kichwon.</span>

-<span class="i0">36. Kichitamak sakimanep winakununda.</span>

-<span class="i0">37. Wapahakey sakimanep sheybian.</span>

-<span class="i0">38. Elangomel sakimanep makeliwulit.</span>

-<span class="i0">39. Pitenumen sakimanep unchihillen.</span>

-<span class="i0">40. Wonwihil wapekunchi wapsipayat.</span>

-<hr class="tb_nm" />

-<span class="i0">41. Makelomush sakimanep wulatenamen.</span>

-</div><div class="stanza">

-<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span>

-<span class="i4">32. Again an Affable was chief, and made peace with all,</span>

-<span class="i4">33. All were friends, all were united, under this great chief.</span>

-<span class="i4">36. Great-Beaver was chief, remaining in Sassafras land.</span>

-<span class="i4">37. White-Body was chief on the sea shore.</span>

-<span class="i4">38. Peace-Maker was chief, friendly to all.</span>

-<span class="i4">39. He-Makes-Mistakes was chief, hurriedly coming.</span>

-<span class="i4">40. At this time whites came on the Eastern sea.</span>

-<hr class="tb_nm" />

-<span class="i4">41. Much-Honored was chief; he was prosperous.</span>

-<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i212.jpg" alt="Page of Walum Olum" width="600" height="919" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">42. Wulakeningus sakimanep shawanipalat.</span>

-<span class="i0">43. Otaliwako akowetako ashkipalliton.</span>

-<span class="i0">44. Wapagamoshki sakimanep lamatanitis.</span>

-<span class="i0">45. Wapashum sakimanep talegawunkik.</span>

-<span class="i0">46. Mahiliniki mashawoniki makonowiki.</span>

-<span class="i0">47. Nitispayat sakimanep kipemapekan,</span>

-<span class="i0">48. Wemiamik weminitik kiwikhotan.</span>

-<span class="i0">49. Pakimitzin sakimanep tawanitip.</span>

-<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span>

-</div><div class="stanza">

-<span class="i4">42. Well-Praised was chief; he fought at the south.</span>

-<span class="i4">43. He fought in the land of the Talega and Koweta.</span>

-<span class="i4">44. White-Otter was chief; a friend of the Talamatans.</span>

-<span class="i4">45. White-Horn was chief; he went to the Talega,</span>

-<span class="i4">46. To the Hilini, to the Shawnees, to the Kanawhas.</span>

-<span class="i4">47. Coming-as-a-Friend was chief; he went to the Great Lakes,</span>

-<span class="i4">48. Visiting all his children, all his friends.</span>

-<span class="i4">49. Cranberry-Eater was chief, friend of the Ottawas.</span>

-<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i214.jpg" alt="Page of Walum Olum" width="600" height="966" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">50. Lowaponskan sakimanep ganshowemk.</span>

-<span class="i0">51. Tashawinso sakimanep shayabing.</span>

-<span class="i0">52. Nakhagatfamen nakhalissin wenchikit,</span>

-<span class="i0">52. <i>bis.</i> Unamini minsimini chikimini.</span>

-<span class="i0">53. Epallahchund sakimanep mahongwipallat.</span>

-<span class="i0">54. Langomuwi sakimanep mahongwichamen.</span>

-<span class="i0">55. Wangomend sakimanep ikalawit,</span>

-<span class="i0">56. Otahwi wasiotowi shingalusit.</span>

-<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span>

-</div><div class="stanza">

-<span class="i4">50. North-Walker was chief; he made festivals.</span>

-<span class="i4">51. Slow-Gatherer was chief at the shore.</span>

-<span class="i4">52. As three were desired, three those were who grew forth,</span>

-<span class="i4">52. <i>bis.</i> The Unami, the Minsi, the Chikini.</span>

-<span class="i4">53. Man-Who-Fails was chief; he fought the Mengwe.</span>

-<span class="i4">54. He-is-Friendly was chief; he scared the Mengwe.</span>

-<span class="i4">55. Saluted was chief; thither,</span>

-<span class="i4">56. Over there, on the Scioto, he had foes.</span>

-<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>

-</div></div>

-

-<div class="figcenter">

-  <img src="images/i216.jpg" alt="Page of Walum Olum" width="600" height="460" />

-</div>

-<div class="poem"><div class="stanza">

-<span class="i0">57. Wapachikis sakimanep shayabinitis.</span>

-<span class="i0">58. Ncnachihat sakimanep peklinkwekin.</span>

-<span class="i0">59. Wonwihil lowashawa wapayachik.</span>

-<span class="i0">60. Langomuwak kitohatewa ewenikiktit?</span>

-<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span>

-</div><div class="stanza">

-<span class="i4">57. White-Crab was chief, a friend of the shore.</span>

-<span class="i4">58. Watcher was chief, he looked toward the sea.</span>

-<span class="i4">59. At this time, from north and south, the whites came.</span>

-<span class="i4">60. They are peaceful, they have great things, who are they?</span>

-<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span>

-</div></div>

-<hr class="full" />

-<p><span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span></p>

-

-<h2>NOTES</h2>

-<hr class="r5" />

-<h3>I.</h3>

-<p class="indent">&#8658;The references to authorities on Algonkin picture-writing

-are the Appendix to <i>Tanner's Narrative of Captivity and Adventures</i>,

-Copway's <i>Traditional History of the Ojibway Nation</i>, and

-Schoolcraft's <i>Synopsis of Indian Symbols</i>, in Vol. I of his

-<i>History and Statistics of the Indian Tribes</i>. I have not pursued

-an investigation of the symbols beyond the first chant.</p>

-

-<p class="indent">1. Rafinesque translates <i>wemiguna</i> "all sea water."

-The proper form is <i>wemmguna</i>, "at all times" (Anthony). The symbol is

-that of the sky and clouds above the earth. Compare Copway,

-p. 134; Schoolcraft, <i>Synopsis</i>, Fig. 17.</p>

-

-<p class="indent">2. <i>Kwelik</i>, a dialectic form of <i>quenek</i>, Z. long,

-stretched out. <i>Kitanito</i>, a compound of <i>kehtan</i>, great, and

-<i>manito</i>, mysterious being, is rendered by Raf. as Creator;

-<i>wit</i> is the substantive verbaffix.</p>

-

-<p class="indent">Heckewelder (MSS.) distinguishes between the synthetic

-form, <i>ketanittowit</i>, which he translates "Majestic Being," and the

-analytic form, <i>kitschi manito</i>, which he renders "Supreme

-Wonder-doer." In the latter, the sense of <i>manito</i> is brought out.

-In the Delaware and related dialects it conveys the idea of making,

-or doing (<i>maniton</i>, to make, Zeisberger, <i>Gram.</i>, p. 222;

-<i>maranito taendo</i>, make a fire, Campamus; Chipeway,

-<i>win ma-nitawito</i> he himself makes it, or, can make it).</p>

-

-<p class="indent">The idea of making or creating is at the bottom of many

-native titles to supernatural powers, as the Shawnee <i>We-shellaqua</i>,

-"he that made us all." (Rev. David Jones, Journal of Two Visits,

-etc., p. 62.) See notes to line four. The Algonkin root, <i>etu</i>,

-he does, he acts, he makes, would therefore seem to be a radical of

-the word. (See Howse, <i>Gram. of the Cree Lang</i>., p. 160.)</p>

-

-<p class="indent">Dr. Trumbull, on the other hand, believes the only radical

-to be <i>an</i>, = <i>el</i> or <i>al</i>, in the sense of "to be more than,"

-"to surpass," "to exceed;" and maintains that the syllable <i>it</i>,

-of the theme <i>manit</i>, is a formative suffix. (In <i>Old and New</i>, March, 1870.)

-<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p>

-

-<p class="indent">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 <i>an</i> is thus an intensive

-prefix to the real root <i>it</i>, and the compound radical thus formed

-in the third person, singular, <i>månito</i>, means "he or it does or

-acts in a surpassing or extraordinary manner."</p>

-

-<p class="indent"><i>Essop</i>, pl. <i>essopak</i>, frequently recurring

-words, are suppositive (<a href="#Page_90">see p. 90</a>) forms of the verb <i>lissin</i>,

-"to be or do so, to be so situated, disposed, <i>or</i> acting" (Zeisberger,

-<i>Gram.</i> p. 117). The terminal <i>p</i> is the sign of the

-preterite. They are dialectic for <i>elsitup</i> and <i>elsichtitup</i>.</p>

-

-<p class="indent">The symbol of a head with rays represents a manito.

-Schoolcraft, <i>Synopsis</i>, Fig. 10.</p>

-

-<p class="indent">3. Squier omits the word <i>elumamek</i>. These terms

-are formal epithets applied to the highest divinity. <a href="#Page_158">See page 158</a>.</p>

-

-<p class="indent">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.</p>

-

-<p class="indent">4. <i>Sohalawak</i> is not a Delaware form, but is a true Algonkin

-word, as seen in the Cree <i>ooseh-ayoo</i>, animate, <i>ooseh-taw</i>,

-inanimate, he, it, makes, produces. (Howse, <i>Cree Grammar</i>,p. 166.)

-It appears in the Shawnee <i>w'shellaqua</i>, quoted in notes

-to verse 2; in the Minsi dialect the corresponding word is

-<i>kwishelmawak</i>; <i>owak</i> is a mistake for <i>woak</i>,

-and Rafinesque translates it "much air." <i>Awasagamak</i>, heaven,

-sky, literally, "the land or place beyond," from <i>awossi</i>,

-beyond; but Dr. Trumbull prefers a derivation

-from a root signifying "light," <i>Del. waseleu</i>, 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.</p>

-

-<p class="indent">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, <i>Kwishelmawak kischohk

-nipahenk alankwewak</i>.</p>

-

-<p class="indent">7. On the termination <i>wagan</i> <a href="#Page_101">see page 101</a>. The prefix

-<i>ksh</i>, properly <i>k'sch</i>, is intensive, as it is an abbreviation of

-<i>kitschi</i>, great, large. Thus <i>sokelan</i>, it rains,

-<i>k'schilan</i>, it rains very hard.</p>

-

-<p class="indent">The symbol seems to indicate the waters flowing off.

-<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span></p>

-

-<p class="indent">8. Mr. Anthony renders this line in Minsi:&mdash;</p>

-

-<p class="indent"><i>Pilikin</i>&emsp; &emsp;<i>ameni-menayen</i>&emsp; &emsp; &emsp;<i>epit</i>,<br />

-&nbsp; Grew-clean&emsp; groups of islands&emsp; where they are,</p>

-

-<p class="indent">That is, that the islands rose dry and clean from

-the water, as they now are found.</p>

-

-<p class="indent"><i>Delsin-epit</i>; the first part of this compound,

-properly <i>w'dell-sinewo</i>, is the indicative present, 3d p. pi.,

-of <i>lissin</i>, to be thus, or so situated; <i>epit</i> is what

-Zeisberger (<i>Gram.</i> p. 115) calls the "adverbial" form of

-<i>achpin</i>, to be there, in a particular place. This adverbial

-is really the suppositive form of the verb, after the vowel-change

-has taken place. (<a href="#Page_107">See above, page 107</a>.)</p>

-

-<p class="indent">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).</p>

-

-<p class="indent">The symbol is a three cornered point of land, rising

-above the water under the sky.</p>

-

-<p class="indent">9. <i>Manito manitoak</i>, "made the makers'," Raf.;

-"made the Great Spirits," Squier. Either of these renderings is defensible,

-as will appear from the senses of <i>manito</i>, above given.</p>

-

-<p class="indent">This line can be read in Minsi,

-<i>Lapi-up Kehtanitowit man'ito mani'towak</i>, Again-he-spake, Great-Spirit,

-a spirit, spirits. The symbol represents the communion of the spirits.

-Compare Tanner, <i>Narrative</i>, p. 359, fig. 24.</p>

-

-<p class="indent">10. Raf. and Squier absurdly translate <i>angelatawiwak</i>,

-angels. It is from a familiar Del. verb, <i>angeln</i>, to die. Compare Abnaki

-<i>8anangmes8ak</i>, "revenants," Rasles, and <i>w'tanglowagan</i>, 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:&mdash;</p>

-

-<p class="indent"><i>Aweniwak</i>&emsp; <i>angelatawawak</i>&emsp; <i>wtschitsch'wankwak</i>&emsp; <i>wemiwak</i>,<br />

-&emsp; &emsp;Beings&emsp; &emsp; &emsp;mortals&emsp; &emsp; &emsp; &emsp; souls&emsp; &emsp; &emsp; &emsp; &emsp;and all</p>

-

-<p>The <i>wak</i> of the last word is not the plural but the conjunction

-"and;" as in the Latin, <i>omniaque</i>.</p>

-

-<p class="indent">11. Raf. translates <i>jinwis</i> as "man-being," and Squier

-thinks it the Chipeway <i>inini</i>, men; but it appears to be the adverb

-<i>janwi</i>, ever, always. The symbol is apparently that of birth,

-or being born. Compare Tanner, <i>Narr.</i>, p. 351, fig. 1, with

-that meaning, an armless figure with wide spread legs.</p>

-

-<p class="indent">12. The pictograph is a woman, with breasts, but armless.

-The "first mother" here represented was an important personage in

-<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span>

-the mythology of the Chipeways and neighboring tribes. She was

-called "the grandmother of mankind" (<i>Me-suk-kum-me-go-kwa</i>,

-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 <i>Narrative</i>, p. 355.</p>

-

-<p class="indent">13. The figure of a square, the world, with the four

-varieties of animals named.</p>

-

-<p class="indent">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, <i>Synopsis</i>, figs. 93, 100.</p>

-

-<p class="indent"><i>Amangamek</i>, plural form of the compound <i>amangi</i>,

-great; <i>namaes</i> fish; but <i>amangi</i> has the associate idea of

-terrifying, frightful, hence the reference is to some mythical water

-monster (Cree, <i>am</i>, faire peur, Lacombe).</p>

-

-<p class="indent">Raf. translates both <i>nakowak</i> in this line, and

-<i>nakowa</i>, in II, 6, as "black snake." They can have no such meaning,

-black, in Lenape, being <i>suckeu</i>, and in none of the Algonkin dialects

-does <i>nak</i> mean black.</p>

-

-<p class="indent">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, <i>Narr.</i>, p. 348, fig. I.</p>

-

-<p class="indent">V. 16 pursues the topic of v. 13, and it looks as if

-v. 14 and 15 should be transposed to follow v. 20.</p>

-

-<p class="indent">17. The former renderings are.&mdash;</p>

-

-<p class="indent">"Thou being Kiwis, good God Wunand, and the

-good makers were such."&mdash;<i>Rafinesque.</i></p>

-

-<p class="indent">"There being a good god, all spirits were good."&mdash;<i>Squier.</i></p>

-

-<p class="indent">Rafinesque mistook the adverb <i>kiwis</i> for a proper name.</p>

-

-<p class="indent">18. Raf. translates <i>nijini</i>, the Jins, and <i>nantinewak</i>,

-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, <i>Narr.</i>, pp. 371, figs. 8, 9.</p>

-

-<p class="indent">19. <i>Gattamin</i> cannot mean "fat fruit," as Raf.

-translates it. He has evidently mistaken the explanation given by Heckewelder,

-of Catawissa, <i>Gattawisu</i>, becoming fat, and thought that

-<i>gatta</i>, was fat, whereas <i>wisu</i> is "fat." (Zeis. <i>Gram.</i>, p. 229.)

-<i>Wakon</i> is understood by Rafinesque as the proper name of the

-evil spirit, connecting it with the Dakota <i>wakan</i>, divine, supernatural.

-<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p>

-

-<p class="indent">20. The dream of "the good old times," the happy

-epoch of yore, when men dwelt in peace and prosperity, was, as I

-have shown, page 135, a myth of the Delawares, and George

-Copway tells us that the Chipeway legends also recalled it with delight.

-(<i>Traditional History of the Ojibway Nation</i>, pp. 98 and 169-175.)</p>

-

-<p class="indent">21. The symbol is the same as that of the

-"bad spirit under the earth," given by Copway, p. 135.</p>

-

-<p class="indent">A similar figure is given by Copway to signify "bad,"

-p. 135. I do not understand its allusion.</p>

-

-<p class="indent">22. <i>Mattalogas</i>; the prefix is the negative

-<i>matta</i>, no, not, and generally conveys a bad sense, as <i>matteleman</i>,

-to despise one, <i>mattelendam</i>, to be uneasy. Zeis.</p>

-

-<p class="indent"><i>Pallalogasin</i>, to sin, from <i>palli</i>, elsewhere, other

-than, hence <i>pallhiken</i>, to shoot amiss, to miss the mark, to go wrong.</p>

-

-<p class="indent"><i>Maktaton</i>, unhappiness. There is a relation in Lenape

-between the negative <i>matta</i>, in Minsi, <i>machta</i>, and the words for bad,

-ugly, evil, and the like; <i>machtisisu</i>, here it is bad, or ugly.

-<i>Zeisb.</i> It would seem to be an intuitive recognition of the

-profound philosophical maxim that evil is ever a negation; that

-Mephistopheles is, as he says in Faust&mdash;</p>

-

-<p class="center">"Der Geist der stets vernemt"</p>

-

-<p class="indent">23. The symbol is apparently trees on hills, bent by

-a storm, and beneath a death's head.</p>

-

-<p class="indent">24. The picture seems to be two countries connected by a bridge.</p>

-

-<p class="indent"><i>Atak kitahican</i>, = <i>attach</i>, beyond, above;

-<i>kitahican</i>, the ocean, literally "the great tidal sea." It is possible

-this has reference to the deluge, which is described in the next section;

-but usually <i>kitahican</i> meant the ocean.</p>

-

-<h3 class="space-above2">II.</h3>

-

-<p class="indent">1. <i>Maskanako</i>; the Lenape words would be <i>mechek</i>,

-great, <i>achgook</i>, snake; but <i>maska</i> is more allied to the Cree

-<i>maskaw</i>, strong, hard, solid. Raf. translates the close of the

-line "when men had become bad."

-<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span></p>

-

-<p class="indent">2. <i>Schingalan</i>, to hate; from the adjective <i>schingi</i>,

-disliking, unwilling. This is the contrary of <i>wingi</i>, liking,

-willing. Both are from the subjective radical <i>n</i> or <i>ni</i>,

-I, <i>Ego</i>, the latter with the prefix <i>wĕl</i>, signifying

-pleasurable sensation (<a href="#Page_104">see page 104</a>).</p>

-

-<p class="indent"><i>Shawelendamep</i>, preterite form, strengthened by

-the prefix <i>ksch</i>, of the verb <i>acquiwelendam</i>, Zeis., to disquiet,

-to trouble; it has not the passive sense given in Rafinesque's

-translation. All verbs terminating in <i>elendam</i> signify a

-disposition of mind, the root being again the subjective <i>n</i>,

-ego. Raf. translates: "This strong snake had become the foe of the

-Jins, and they became troubled, hating each other."</p>

-

-<p class="indent">3. <i>Palliton</i>, from <i>palli</i>, elsewhere (from what

-was intended), hence "to spoil something, to do it wrong," and later

-"to fall out, to fight."</p>

-

-<p class="indent"><i>Lungundowin</i>, from <i>langan</i>, easy, light to do, Chipeway,

-<i>nin nangan</i>, I find it light, of no trouble; hence, "<i>peace</i>" as being a

-time free from trouble; and by a third application of the idea,

-<i>elangomellan</i>, friends, those who are at peace with us.</p>

-

-<p class="indent">4. Raf. translates this line: "Less men with dead-keeper

-fighting," which is a total misunderstanding of the words. On the

-derivation of <i>nihanlowit</i> see <i>ante</i>, <a href="#Page_102">page 102</a>.</p>

-

-<p class="indent">6. On <i>nakowa</i>, see I, line 14. Here I consider it a derivative

-from <i>nacha</i>, three, and both the sense of the line and the symbol,

-with three marks to the right of the figure, indicate this meaning.

-The three antagonists are the monster, the waters, and the Great Snake himself.</p>

-

-<p class="indent">7. The repetition of the words is to add force to the phrase.</p>

-

-<p class="indent">8. This is an important line, as indicating the origin

-of the Walam Olum. <i>Nanaboush</i> is not the Delaware form of the name

-of the Algonkin hero-god, so far as known, but the Chipeway

-<i>Nanabooshoo</i>, Tanner, <i>Nanibajou</i>, McKinney, properly <i>Nānâboj</i>,

-the Trickster, the Cheater, allied to Chip. <i>nin nanabanis</i>, I am

-cheated. This term, like the Cree <i>Wisakketjâk</i>, which has the

-same meaning (<i>fourbe</i>, <i>trompeur</i>, Lacombe), was applied to the

-hero-god of these nations on account of his exhaustless ingenuity

-in devising tricks, ruses, disguises and transformations, to overcome

-the various other divine powers with whom he came in conflict.

-This seemingly depreciatory term arose from the same

-admiration of versatility of powers which has imparted such universal

-<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span>

-popularity to the story of the wily (<b>πολυτροπος</b>) Ulysses,

-and the trickery of Master Reynard.</p>

-

-<p class="indent">The appearance of this form of the name indicates that

-the version of the legend here given has been influenced by Chipeway

-associations, as, indeed, we might expect, since it was obtained in

-Indiana, where the Delawares were in constant intercourse with

-their Chipeway neighbors.</p>

-

-<p class="indent"><i>Tulapit menapit = tulpe epit, menatey epit</i>, "it was then

-at the turtle, it was then at the island." The form <i>Tula</i> has given rise to

-the strangest theorizing about this line, as, of course, the antiquaries

-could not resist the temptation to see in it a reference to the Tula

-or Tollan of Aztec mythology, the capital city of the Toltecs and the

-home of Quetzalcoatl.</p>

-

-<p class="indent">The similarity of the words is purely fortuitous. The Lenape

-word <i>tulpe</i> means turtle or tortoise, especially, says Zeisberger,

-a water or sea turtle. In their mythology, as I have already shown

-(<a href="#Page_134">ante, p. 134</a>) the earth was supposed to be floating on a boundless

-ocean, as a turtle floats on the surface of a pond. Hence, symbolically,

-the turtle represents the dry land.</p>

-

-<p class="indent"><i>Maskaboush</i> = Chip. <i>mashka</i>,

-strong, <i>wabos</i>, usually translated

-hare or rabbit, but really "White One." I have fully explained

-this mistaken sense of the word in <i>American Hero Myths</i>,

-pp. 41, 42, and elsewhere.</p>

-

-<p class="indent">9. The Algonkin myth relates that Michabo or Nanaboj

-after having formed the earth on the primal ocean, walked round and

-round it, and by this act increased it constantly in size.</p>

-

-<p class="indent">Rafinesque's translation is:&mdash;"Being born creeping, he

-is ready to move and dwell at <i>Tula</i>;" and in his note to the line he adds,

-"<i>Tula</i> is the ancient seat of the Toltecas and Mexican nations in

-Asia; the <i>Tulan</i> or <i>Turan</i> of Central Tartary."</p>

-

-<p class="indent">The entire absence of connected meaning in this and

-other lines of Rafinesque's translation is strong evidence that he did

-not fabricate the text; otherwise he would certainly have assigned

-it some coherent sense.</p>

-

-<p class="indent">The turtle is, as usual, the symbol of the land

-or earth (<a href="#Page_133">see page 133</a>).</p>

-

-<p class="indent">12. <i>Manito-dasin</i>, the Divine Maiden, or the Daughter

-of the Gods, as it might be freely translated. The reference is to the

-Virgin who at the beginning of things descended from heaven, and

-<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>

-alighting on the back of the turtle became the mother of Nanaboj

-and his brothers. She was well known in Eastern Algonkin

-mythology, as I have already shown. (<a href="#Page_131">See above, p. 131</a>.)</p>

-

-<p class="indent">13. This and the three following verses form,

-observes Rafinesque, a rhymed hymn to Nanabush.</p>

-

-<p class="indent">14. In this line the men are referred to as <i>Linapi</i>,

-not <i>lennowak</i> as before. Here then begins the particular history of

-the Lenape tribe, whose chief sub-tribe was the Turtle clan.</p>

-

-<p class="indent">The meaning of the line is very obscure. It seems to refer

-to the origin of the Unami, or Turtle sub-tribe of the Delawares.</p>

-

-<p class="indent">16. <i>Kwamipokho</i>, translated by Raf. "plain and mountain,"

-does not appear to me to bear any such rendering. I take it as a

-form of <i>champeecheneu</i>, Z. "it is still or stagnant water," the

-appropriateness of which to the context is evident.</p>

-

-<p class="indent"><i>Sitwalikho</i>, Raf. renders "path of cave," deriving it obviously

-from <i>tsit</i>, foot, and <i>woalheu</i>, a hole. It has no sort of meaning

-in this rendering, and I assume, therefore, that it is a derivative

-from <i>tschitqui</i>, silent.</p>

-

-<p class="indent"><i>Maskan wagan</i>, probably an error for <i>maskanakon</i>, as in v. I.</p>

-

-<p class="indent"><i>Palliwi, palliwi</i>, "is elsewhere, is elsewhere,"

-or, "is foiled, is overcome."</p>

-

-<h3 class="space-above2">III.</h3>

-

-<p class="indent">1. <i>Wittank talli</i>: in the MS. these words are first

-translated "dwelling town there," but the last two words are erased and "of

-Talli" substituted. This is one of a number of instances where

-Rafinesque altered his first translations, which is further evidence

-that he did not manufacture the text. In this instance, as frequently,

-he altered it for the worse. <i>Wittank</i> is from <i>witen</i>, to go

-with or be with, Zeis., and <i>talli</i> is the adverb "there."</p>

-

-<p class="indent">3. <i>Meshautang</i>, "many deer" (see Vocabulary),

-translated by Rafinesque, "game."</p>

-

-<p class="indent"><i>Siliewak</i>, rendered by Rafinesque <i>sili</i>, cattle,

-<i>ewak</i>, they go. The <i>wak</i> is the terminal "and" (see notes to I. v. 10).

-The word <i>sisile</i>, in modern Delaware <i>sizil'ia</i> (Whipple's Vocabulary),

-means "buffalo." Its older form is seen in the MS. vocab. of

-the New Jersey Indians, 1792, where it is <i>sisiliamuus</i>. This is

-a compound of the generic termination <i>muus</i>, Cree, <i>mustus</i>

-(whence our word "moose"), meaning any large quadruped, and

-<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span>

-probably the prefix <i>tschilani</i> strong powerful with an intensive

-reduplication</p>

-

-<p class="indent">4. <i>Powalessin</i> from the same root as <i>powwow</i>

-(<a href="#Page_70">see page 70</a>). The course of thought was that the dreamer

-(<i>powwow</i>) became wise beyond his followers and hence obtained power and

-riches though not of a martial character.</p>

-

-<p class="indent"><i>Elowichil</i> hunters <i>allowin</i> to hunt,

-doubtless connected with <i>alluns</i> an arrow.</p>

-

-<p class="indent">5, 6. A note in the MS states that the symbols of

-these two verses were united together in the original drawings.</p>

-

-<p class="indent">7. In this verse the pre-eminence of the Turtle sub-tribe

-the Unami is asserted to have obtained from the most ancient times.</p>

-

-<p class="indent">8. The verses 8, 9, 10 are referred in Rafinesque's free

-translation to the Snake people. They seem to me to be descriptive

-of the grief of the Lenape on leaving their ancient home.</p>

-

-<p class="indent">12. <i>Pokhapokhapek</i>, Gaping Sea, Raf. Both this and

-the preceding word are descriptive of the sea referred to as offering

-means of subsistence <i>namaes</i> fish <i>pocqueu</i> muscles or clams

-being the two main food products of the water for the Indians.</p>

-

-<p class="indent">The location of this productive spot I leave for future

-investigators to determine. The Detroit River and the Thousand Isles

-in the St. Lawrence are the most appropriate localities to my mind.</p>

-

-<p class="indent">13. The last word of the line is given in the MS. both

-as <i>menakinep</i> and <i>akomenep</i> the latter a later interlineation.

-I prefer the former.</p>

-

-<p class="indent"><i>Wapasinep</i>, may mean 'at the East' as well as 'in the

-light.' The latter is a metaphor, common in the native tongues for prosperity.</p>

-

-<p class="indent">Verses 13 to 20 inclusive were printed by Rafinesque in

-the original and called by him, the poem on the passage to America, as

-he understood this narrative to refer to the period when the ancestors

-of the Lenape crossed Behring straits from Asia to America on the ice.</p>

-

-<p class="indent">17. <i>Kitahican</i>, This is the term given by Zeisberger

-to the Ocean. The prefix <i>Kit</i> is "great" and the termination <i>hican</i>

-appears to have been confined to tidal waters (<a href="#Page_21">see above p. 21</a>).

-Elsewhere this termination signifies an instrument. Probably it

-was applicable to all large bodies of water.

-<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span>

-On <i>pokhakhopek</i>, doubtless a carelessness for <i>pokhapokhapek</i>,

-line 12, see note to the latter.</p>

-

-<p class="indent">18. Squier does not give the numerals, but says simply

-"in vast numbers." No doubt this is the intention of the expression.</p>

-

-<p class="indent">20. <i>Shiwaking</i>, "the place of spruce firs"

-(see Vocab). They crossed in mid-winter a broad stream, rich in fish

-and shell-fish, and arrived at a land covered with forests of spruce.

-For a long time this appears to have remained their home.</p>

-

-<h3 class="space-above2">IV.</h3>

-

-<p class="indent">2. <i>Sittamaganat</i>, Raf. translates "Path Leader." The

-word <i>tamaganat</i> appears in other verses, as <i>w'tamaganat</i>, IV, 37;

-<i>tamaganat</i>, IV, 55; <i>tamaganend</i>, V, 2. I derive it from the root

-<i>tam</i>, literally to drink, but generally, to smoke tobacco, as in

-Roger Williams' Key <i>wut-tammagon</i>, a pipe (<a href="#Page_49">see above, page 49</a>).

-Hence I take <i>tamagamat</i> to be the pipe-bearer, he who had charge

-of the Sacred Calumet. If it is objected that this puts the use of

-tobacco by the Lenape too remote, I reply that we do not know when they began

-to use it, and moreover, this may be an anachronism of tradition.</p>

-

-<p class="indent">13, 14. The lands toward the four cardinal points are

-described from a centre where the tribe was then located. Neither

-Rafinesque nor Squier understood this, and their renderings do not

-mention the territories North and West. From the description, I

-should place the then location of the tribe in Western New York

-and Northern Ohio.</p>

-

-<p class="indent">16. The four names seem to be appellatives of different

-tribes. One of the extinct tribes remembered in Chipeway tradition was

-the <i>Assigunaik</i>, Stone People (Schoolcraft, <i>History and Statistics

-of the Ind. Tribes</i>, Vol. I, p. 305).</p>

-

-<p class="indent">25. The legend here relates that the cultivation of maize

-began after they had reached a low latitude, presumably Southern Indiana

-or Ohio. The legend of the New England Indians was

-that a crow flew down from the great God Kitantowit, bringing in

-one ear a grain of corn, in the other a bean, and taught them the

-cultivation of these plants. (Roger Williams, <i>Key into the Language

-of America</i>, p. 114.) See further, <a href="#Page_48">ante, p. 48</a>.</p>

-

-<p class="indent">34. <i>Wisawana</i>, the Yellow River. There is a

-small river, so-called, in the State of Indiana, a branch of the Kankakee, called

-<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span>

-on Hough's "Map of the Indian Names of Indiana" <i>We-tho-gan</i>,

-a corruption of <i>wisawanna</i>. (See Hough's map, in <i>Twelfth Annual

-Report of the Geology and Natural History of Indiana</i>,

-1883.) When the Minsi made their first migration west, about

-1690, they directed their course to this spot, where they were found

-by Charlevoix in 1721.</p>

-

-<p class="indent">36. <i>Tamenend</i>, the name of the celebrated chief now

-better known to us as Tammany, who dealt with William Penn. Heckewelder

-translates it as "Affable." This is the first of the name.

-A second is mentioned, V, 32. The friend of Penn was the third.</p>

-

-<p class="indent">46. <i>Towakon pallitonep</i>, Raf. translates

-"father snake, he was mad!"</p>

-

-<p class="indent">48. Perhaps this line should be translated:

-"They speak well of the east; many go to the east."</p>

-

-<p class="indent">49. <i>Nemassipi</i>, Fish River. In the MS. this name

-was first written <i>mixtu sipi</i>. The name "Fish River" was applied to

-various streams by the Delawares, but never, so far as I know, to

-the Mississippi. In the present connection it seems to refer either

-to the St. Lawrence, about the Thousand Isles, or else its upper

-stream, the Detroit River, both of which were famous fishing spots.</p>

-

-<p class="indent">50. <i>Talligewi</i>. No name in the Lenape legends has

-given rise to more extensive discussion than this. It is usually connected

-with <i>Alligewi</i> and this again with <i>Alleghany</i>. This seems

-supported by Loskiel, who, writing on the authority of Zeisberger,

-says, "Nun nennen die Delawaren die ganze Gegend, so weit die

-Gewässer reichen, die in dem Ohio fallen, Alligewinengk, welches

-so viel bedeutet, als das Land, in welches sie sich aus weit entfernten

-Orten begeben haben." (<i>Geschichte der Mission</i>, etc., p. 164.)</p>

-

-<p class="indent">The meaning here assigned to Alligewinengk, "land where

-they arrived from distant places," is evidently based on the resolution

-of the compound into <i>talli</i>, there, <i>icku</i>, to that place, <i>ewak</i>,

-they go, with a locative final. The initial <i>t</i> is often omitted in adverbial

-compounds of <i>talli</i> (itself a compound of <i>ta</i>, locative particle, and

-<i>li</i>, to), as <i>allamunk</i>, in there.</p>

-

-<p class="indent">Bishop Ettwein gives to the word a different meaning.

-He writes: "The Delawares call the western country <i>Alligewenork</i>,

-which signifies a War-Path; the river itself they call <i>Alligewi Sipo</i>."

-<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>

-(<i>Legends and Traditions</i>, etc., in <i>Bull. of the Pa. Hist. Soc.</i> p. 34.)

-Here the derivation would be from <i>palliton</i>, to fight,

-<i>ewak</i>, they go, and a locative, "they go there to fight." The

-omission of the initial <i>p</i> was not uncommon, as Campanius gives

-<i>ayuta = alliton</i>, to make war. (<i>Catechismus</i>, p. 141.)</p>

-

-<p class="indent">Basing his opinion on an expression in the Journal of

-C. F. Post, to the effect that Alleghany means "fine or fair river," Dr.

-J. H. Trumbull analyzes it into <i>wulik, hanne, sipu</i>, which he translates

-"best, rapid-stream, long-river" (<i>Connect. Hist. Soc. Colls.</i> Vol. II).</p>

-

-<p class="indent">Rafinesque, in the MS. of the Walum Olum, gives Talligewi

-the translation "there found," from <i>talli</i>, there, and I know not what

-word for "found."</p>

-

-<p class="indent">There have not been wanting those who would derive the

-name Alleghany from Iroquois roots, as the Seneca <i>De-o-na-ga-no</i>,

-"cold water" (<i>Amer. Hist. Mag.</i> Vol. IV, p. 184). But there is

-no probability that the word is Iroquois.</p>

-

-<p class="indent">Whatever its origin, the name was not confined to

-the Alleghany river, but included the whole of the Upper Ohio, as the

-interpreter Post distinctly says.</p>

-

-<p class="indent">The Rev. Mr. Heckewelder was of opinion that <i>Talligewi</i>

-was a word foreign to the Algonkin, a <i>nomen gentile</i> of another

-tribe, adopted by the Delawares, just as they adopted <i>Mengwe</i> for

-the Iroquois from the Onondaga <i>Yenkwe</i>, men (<a href="#Page_14">see above, page 14</a>).

-It is not necessarily connected with Alleghany, which may

-be pure Algonkin. He says, "Those people called themselves

-<i>Talligeu</i> or <i>Talligewi</i>." (<i>Indian Nations</i> p. 48.) The accent,

-as he gives it, <i>Tallige'wi</i>, shows that the word is, <i>Talliké</i>, with

-the substantive verb termination, so that <i>Talligewi</i> means, "He is a

-<i>Talliké</i>" or, "It is of (belongs to) the Talliké."</p>

-

-<p class="indent">This appears to me the most probable supposition of

-any I have quoted, and it reduces our quest to that of a nation who

-called themselves by a name which, to Lenape ears, would sound like

-<i>Talliké</i>. Such a nation presents itself at once in the Cherokees,

-who call themselves <i>Tsa'laki</i>. Moreover, they fill the requirements

-in other particulars. Their ancient traditions assign them a

-residence precisely where the Delaware legends locate the Tallike,

-to wit, on the upper waters of the Ohio (<a href="#Page_17">see above, page 17</a>).

-Fragments of them continued there until within the historic

-<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>

-period, and the persistent hostility between them and the Delawares

-points to some ancient and important contest.</p>

-

-<p class="indent">Name, location and legends, therefore, combine to identify

-the Cherokees or Tsalaki with the Tallike, and this is as much evidence

-as we can expect to produce in such researches. I can see

-no reason whatever for Dr. Shea's opinion that the Lenape "in

-their progress eastward drove out of Ohio the Quappas, called by

-the Algonkins, Alkanzas or Alligewi, who retreated down the

-Ohio and Mississippi." (Shea, Notes to Alsop's <i>Maryland</i>, p. 118.)</p>

-

-<p class="indent">The question remains, whether the Tallike were the "Mound

-Builders." It is not so stated in the <span class="smcap">Walum Olum</span>. The inference

-rather is that the "Snake people," <i>Akowini</i> or <i>Akonapi</i>, dwelt

-in the river valleys north of the Ohio river, in the area of Western

-Ohio and Indiana, where the most important earthworks are

-found&mdash;and singularly enough none more remarkable than the

-immense effigy of the serpent in Adams County, Ohio, which winds

-its gigantic coils over 700 feet in length on the summit of a bold

-bluff overlooking Brush Creek.</p>

-

-<p class="indent">According to the <span class="smcap">Red Score</span>,

-the Snake people were conquered

-by the Algonkins long before the contest with the Tallike began.

-These latter lay between the position then occupied by the Lenape

-and the eastern territory where they were found by the whites.

-In other words, the Tallike were on the Upper Ohio and its tributaries,

-and they had to be driven south before the path across the

-mountains was open. For this reason they are called <i>wapawullaton</i>,

-"possessing the East," that is, with reference to the then

-position of the Lenape in southwestern Ohio.</p>

-

-<p class="indent">54. <i>Talamatan</i>. This was the Lenape name of the

-Huron-Iroquois or Wyandots. It is found in the form <i>Telamatinos</i>

-in a "List of 11 Nations living West of Allegheny" present by deputy

-at a Conference in Philadelphia, 1759 (<i>Minutes of the Prov Council

-of Penna.</i>, Vol. VIII, p. 418). Heckewelder gives <i>Delamattenos</i>

-(<i>Ind. Nations</i>, p. 80).</p>

-

-<p class="indent">Rafinesque translates the name in one place by "not Talas,"

-and in another by "not of us," from Len. <i>matta</i>, not, Latin <i>nos</i>,

-us. That the Lenape did not speak Latin made no difference in

-his linguistic theory, as he held all languages to be at core the

-same! On the Hurons, <a href="#Page_16">see above, p. 16</a>.

-<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span></p>

-

-<h3 class="space-above2">V.</h3>

-

-<p class="indent">2. <i>Wapalaneng</i>, apparently the White River,

-Indiana, or else the Wabash.</p>

-

-<p class="indent">16. In this line the three tribes are mentioned which were

-previously named in IV, 44, 45, 46, and the difference in the spelling shows

-that the chant was written down by one unacquainted with the forms of the

-language. The correspondent names are:&mdash;</p>

-

-<table border="0" cellspacing="2" summary="_" cellpadding="0" >

-  <tbody><tr>

-      <td class="tdl">&emsp; IV.</td>

-      <td class="tdl">&emsp;V.</td>

-    </tr><tr>

-      <td class="tdl">Akowini,</td>

-      <td class="tdl">Sinako.</td>

-    </tr><tr>

-      <td class="tdl">Towakon,</td>

-      <td class="tdl">Towako.</td>

-    </tr><tr>

-      <td class="tdl">Lowanuski,&emsp; &emsp; &nbsp;</td>

-      <td class="tdl">Lowako.</td>

-    </tr>

- </tbody>

-</table>

-

-<p class="indent">The termination <i>ako</i>, uniformly rendered by Rafinesque

-<i>snake</i>, appears to be either the animate plural in <i>ak</i>,

-or the locative <i>aki</i>, place or land.</p>

-

-<p class="indent">The <i>Towako</i> are probably the Ot-tawa called by the

-Delaware <i>Taway</i>; or the Twightees, called by them <i>Tawatatwee</i>

-(see "List of 11 Nations," etc., in <i>Minutes of the

-Prov. Council of Pa.</i>, Vol. VIII, p. 418).</p>

-

-<p class="indent">There is difficulty in reconciling <i>Akowini</i> and

-<i>Sinako</i>. In the former, the prefix <i>ako</i> may be from <i>achgook</i>,

-snake, as Rafinesque and Squier rendered it.</p>

-

-<p class="indent">The word <i>Lowanuski</i> appears again in v. 18, where Raf.

-inserts the note, "Lowushkis are Esquimaux." It means simply "winter land,"

-or "Northern people," and is not likely to have any reference to the Eskimo.</p>

-

-<p class="indent">22. "Without snakes," <i>i. e.</i>, free from enemies.</p>

-

-<p class="indent">24. On the derivation of Susquehannah, <a href="#Page_14">see page 14</a>.</p>

-

-<p class="indent">25. <i>Winakaking</i>, Sassafras Land, the native name of eastern Pennsylvania.</p>

-

-<p class="indent">29. The Wapings and the Minsi seem to be referred to.</p>

-

-<p class="indent">33, 36. The omission of the numbers 34 and 35 is in the original MS.</p>

-

-<p class="indent">50. <i>Ganshowenik</i>; Raf. translates this "the noisy place, or

-Niagara." It is a derivative from the root <i>kan</i>. See Vocab.</p>

-

-<p class="indent">60. <i>Ewenikiktit</i>, may be translated "whites" or "Europeans."

-See Vocabulary.</p>

-

-<hr class="chap" />

-<p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p>

-

-<h2>VOCABULARY.</h2>

-<hr class="r5" />

-

-<p class=" indent blockquot">In the following Vocabulary the meaning

-placed immediately after the word is that

-assigned to it in Rafinesque's original MS, the probable composition of it is then

-added, with its correct rendering. The standard of the language adopted is that of

-the Moravian missionaries (<a href="#Page_97">see above, p. 97</a>). The initials

-referring to authorities are Z., for Zeisberger, K., for Kampman, H., for

-Heckewelder, R. W., Roger Williams, C. or Camp., Campamus, etc.</p>

-

-<p><b>Aan.</b>&emsp;I,6. To move; to go; Z. conjugated, <i>Gram.</i>, p. 142. Chip <i>am</i>,

-he goes; <i>aunj-eh</i>, he moves. Cf. <i>Payat.</i></p>

-

-<p><b>Agamunk.</b>&emsp;III,16. Over water. <i>Acawenuck</i>, over the water. R. W.

-<i>Acawmenoakit</i>, land on the other side of the water, <i>i. e.</i> England.

-R. W. The proper names Accomac, Algonkin, etc., are from the same roots.</p>

-

-<p><b>Agunouken.</b>&emsp;III, 13. Always our fathers. <i>Nooch</i>, my father, Z. in

-                           which <i>n</i> is the possessive <i>our</i> or <i>my</i>.</p>

-

-<p><b>Akhokink.</b> III, 9. Snake land at. Derivatives beginning with <i>akho</i>,

-and some with <i>ako</i> appear to be compounds of <i>achgook</i>, Mohegan

-<i>ukkok</i>, the generic name for snake.</p>

-

-<p><b>Akhomenis.</b> IV, 3. Snake Island. <i>Menatey</i>, island, and <i>achgook</i>, snake.</p>

-<p><b>Akhonapi.</b> IV, 16. Snaking man. <i>Achgook</i>, and <i>ape</i>, man, a <i>nomen gentile</i>.</p>

-<p><b>Akhopayat.</b> IV, 6. Snake coming. <i>Achgook</i>, snake; <i>payat</i>, he comes.</p>

-<p><b>Akhopokho.</b> IV, 6. Snake hill. <i>Achgook</i>, snake. <i>Pockhepokink</i>,

-a river between hills. Heck.</p>

-<p><b>Akhowemi.</b> IV, 7. Snake all. <i>Achgook</i>, snake, and <i>wemi</i>, all.</p>

-<p><b>Ako.</b> II, 1, 2. Snake. <i>Achgook</i>, snake. See <i>Akhokink</i>.</p>

-<p><b>Akolaki.</b> IV, 13, and Akolaking. IV, 18. At beautiful land. <i>Achgook</i>,

-snake; <i>aki</i>, land. A form of <i>Akhokink</i>, q. v.</p>

-<p><b>Akomen.</b> III, 14, 18. Island snake. <i>Achgook</i>, snake; <i>menatey</i>, island.</p>

-<p><b>Akomenaki.</b> III, 10. Snake fortified island. <i>Akomen</i>, q. v., and <i>aki</i>, land.</p>

-<p><b>Akomenep.</b> III, 13. Snake island was. <i>Akomen</i>, with the preterit termination.</p>

-<p><b>Akopehella.</b> II, 6. Snake water rushing. <i>Kschippehellan</i>, strong stream in a river.

-Z. See <i>Pehella</i>.</p>

-<p><b>Akowetako</b>. V, 43. Coweta snakes. <i>Weta</i>, a house, H., and <i>aki</i>, land; the Coweta land.

-<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span></p>

-<p><b>Akowini.</b> IV, 44. Snake beings <i>or</i> like. The Snake people; a <i>nomen gentile</i>.</p>

-<p><b>Akpinep.</b> III, 2. Was there. <i>Achpil</i>, to stay, abide; <i>achpiney</i>, a sleeping place.</p>

-<p><b>Alankwak.</b> I, 5. Stars. <i>Alank</i>, star.</p>

-<p><b>Alkosohit.</b> IV, 26. Keeper and preserver. <i>Allouchsit</i>, strong and mighty. K.</p>

-<p><b>Allendyachick.</b> IV, 32. Some going. <i>Alende</i>, some.</p>

-<p><b>Allendhilla.</b> IV, 52. Some kill. <i>Alende</i>, some, and <i>nihillan</i>, to kill.</p>

-<p><b>Allendyumek.</b> II, 11. Some of them.</p>

-<p><b>Allowelendam.</b> III, 20. Preferring above all. <i>Allowelendamen</i>, to esteem highly. Z.</p>

-<p><b>Allumapi.</b> III, 19. With dogs of man. <i>Allum</i>, dog; <i>ape</i>, man; men having dogs.</p>

-<p><b>Alokuwi.</b> IV, 46. Lean he. <i>Alocuwoagan</i>, leanness. Z.</p>

-<p><b>Amangaki.</b> V, 21. Large land. <i>Amangi</i>, great, large. <a href="#Page_146">See Footnote [245], p. 146,</a>.</p>

-<p><b>Amangam.</b> II, 6. Monster. <i>Amangi</i>. <a href="#Page_146">See Footnote [245], p. 146,</a>.</p>

-<p><b>Amangamek.</b> I, 14. Manitos or large reptiles. II, 11. Waters of sea.

-<i>Amangemek</i>, a large fish.</p>

-<p><b>Amokolen.</b> III, 13. Boating. <i>Amochol</i>, canoe or boat.</p>

-<p><b>Amigaki.</b> V, 21. Long land. <i>Amangi</i>, great; <i>aki</i>, land.</p>

-<p><b>Angelotawiwak.</b> I, 10. Angels also. From <i>angeln</i>, to die.

-See note to the passage.</p>

-<p><b>Angomelchik.</b> IV, 4. The friends <i>or</i> friendly souls. <i>Melechitschant</i>,

-soul. Z.; <i>melih</i>, corruption, Z., and <i>angeln</i>, to die; "the souls departed."</p>

-<p><b>Anup.</b> II, 1. When. <i>Aanup</i>, when <i>or</i> if I went.

-Zeis. <i>Gram.</i>, p. 143. Doubtful.</p>

-<p><b>Apakachik.</b> III, 6. Spreaders. <i>Apach tschiechton</i>, to display, to attach oneself to or upon. K.</p>

-<p><b>Apakchikton.</b> IV, 11. Spreading. See <i>Apakachik</i>.</p>

-<p><b>Apendawi.</b> IV, 26. Useful he. <i>Apendamen</i>, to make use of;

-<i>apensuwi</i>, useful, enjoyable.</p>

-<p><b>Aptèlendam.</b> III, 9. Grieving. To grieve to death. Zeis.</p>

-<p><b>Askipalliton.</b> V, 43. Must make war. <i>Aski</i>, must, obliged, and <i>palliton</i>.</p>

-<p><b>Askiwaal.</b> IV. They must go. <i>Aski</i>, must, and <i>aan</i> or <i>aal</i>, to go.</p>

-<p><b>Assinapi.</b> IV, 16. Stone man. <i>Assin</i>, a stone; <i>ape</i>, a man; a <i>nomen gentile.</i></p>

-<p><b>Atak.</b> I, 24. Beyond. <i>Attach</i>, beyond, above. Zeis.</p>

-<p><b>Atam.</b> III, 8. Let us go. <i>Atam</i>, let us go. Z. <i>Gram.</i>

-<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span></p>

-<p><b>Attagatta.</b> IV, 31. Unwilling. <i>Atta</i>, or <i>matta</i>, negative prefix;

-<i>gatta</i>, to want, or wish.</p>

-<p><b>Attalchinitis.</b> IV, 62. Not always friend. <i>Atta</i>, neg. prefix; <i>nitap</i>,

-friend, or our friend.</p>

-<p><b>Attaminin.</b> IV, 28. No corn. <i>Atta</i>, neg. prefix; <i>min</i>, berry or corn.</p>

-<p><b>Attasokelan.</b> IV, 28. No raining. <i>Atta</i>, neg. prefix; <i>sokelan</i>, rain.</p>

-<p><b>Awasagamek.</b> I, 4. Much heaven. <i>Awosegame</i>, heaven. Z.</p>

-<p><b>Awesik.</b> I, 13. Beasts. <i>Awessis</i>, a beast.</p>

-<p><b>Awolagan.</b> V, 12. Heavenly. <i>Awullakenim</i>, to praise. K.</p>

-<p><b>Ayamak.</b> IV, 15, 17. The great warrior. <i>Ajummen</i>, to buy, purchase.

-K.; from <i>aji</i>, take it! hence "the Buyer," or "the Seizer".</p>

-

-<p class="space-above2"><b>Chanelendam.</b> III, 20. Doubting. <i>Tschannelendam</i>,

-to consider, to be in doubt. K.</p>

-<p><b>Chichankwak.</b> I, 10. Souls also. <i>Tschitschank</i>, soul.</p>

-<p><b>Chihillen.</b> III, 11. Separating. <i>Tschitschpihieleu</i>, to split asunder;

-cf. <i>chipeu</i>, it separates.</p>

-<p><b>Chikimini.</b> V, 52. Turkey tribe. <a href="#Page_37">See above, p. 37</a>.</p>

-<p><b>Chikonapi.</b> IV, 16. Robbing man, <i>Cheche</i>, to rob, R. W., <i>Key</i>, p. 102.</p>

-<p><b>Chiksit.</b> III, 5. Holy. <i>Kschiechek</i>, clean; <i>kschiechanchsopannik</i>, holy. Z.</p>

-<p><b>Chilili.</b> IV, 10, 12, 15. Snow-bird. <i>Chilili</i>, snow-bird, Heck. <i>Ind. Names</i>, p. 363.</p>

-<p><b>Chingalsuwi.</b> IV, 30. Stiffened he. <i>Tschingalsu</i>, stiff.</p>

-<p><b>Chintanes.</b> III, 4. Strong. <i>Tschintamen</i>, strong. Z.</p>

-<p><b>Chitanesit.</b> III, 5. Strong. <i>Tschitani</i>, strong. K.</p>

-<p><b>Chitanitis.</b> IV, 51. Strong friend. <i>Tschitani</i>, strong; <i>nitis</i>, friend.</p>

-<p><b>Chitanwulit.</b> IV, 45. Strong and good. <i>Tschitani</i>, strong; <i>wulit</i>, good.</p>

-<p><b>Cholensak.</b> I, 13. Birds. <i>Tscholens</i>, bird.</p>

-

-<p class="space-above2"><b>Dasin.</b> II, 12. Daughter. <i>N'danūss</i>, my daughter.</p>

-<p><b>Danisapi.</b> III, 19. Daughters of man. <i>N'danūss</i>, my daughter; <i>ape</i>, man.</p>

-<p><b>Delsin.</b> I, 8. Is there. <i>W'dellsin</i>, he is <i>or</i> does so. Zeis. <i>Gram.</i>, p. 117.</p>

-<p><b>Delsinewo.</b> III, 5. They are. <i>W'dellsinewo</i>, they are or do so. Zeis. <i>Gram.</i>, p. 117.</p>

-

-<p class="space-above2"><b>Eken.</b> II, 2. Together. Probably an error for <i>nekama</i>, those.</p>

-<p><b>Elangomel.</b> V, 38. Friendly to all. <i>Elangomellan</i>, my friend. Z.</p>

-<p><b>Elemamik.</b> I, 3. Everywhere, <i>Elemamek</i>, everywhere. Z.

-<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span></p>

-<p><b>Elendamep.</b> I, 20. Thinking. On <i>elendam</i>, <a href="#Page_100">see above, p. 100</a>.</p>

-<p><b>Eli.</b> I, 21. While. <i>Eli</i>, because, then, so, that. K. Also a superlative

-prefix, as <i>eli kimi</i> very privately.</p>

-<p><b>Elmusichik.</b> IV, 4. The goers. <i>Elemussit</i>, he who goes away. Z.</p>

-<p><b>Elowaki.</b> III, 17. Hunting country. <i>Eluwak</i>, most powerful. Z. In this word and

-in <i>elowapi</i>, Rafinesque mistook the meaning of the prefix. Compare <i>elowichik</i>.</p>

-<p><b>Elowapi.</b> III, 19. Hunting manly. <i>Eli</i>, intensive, best or most, and

-<i>ape</i>, man, or perhaps <i>wapi</i>, knowing.</p>

-<p><b>Elowichik.</b> III, 4, 5, 6. Hunters. From <i>allauwin</i>, to hunt. Z.; <i>allauwitaa</i>,

-let us go hunting. H.</p>

-<p><b>Eluwi.</b> III, 5. Most. The superlative form <i>eli</i>, with the substantive verb suffix, <i>wi</i>.</p>

-<p><b>Eluwiwulit.</b> IV, 36. The best. From <i>eluwi</i>, and <i>wulit</i>, good.</p>

-<p><b>Enolowin.</b> IV, 9. Things who. Doubtful, perhaps, <i>nanne</i>, those; <i>owini</i>, beings, people.</p>

-<p><b>Epallahchund.</b> V, 53. Failer, who fails. <i>Pallikiken</i>, to shoot amiss; <i>palliaan</i>, to go away.</p>

-<p><b>Epit.</b> I, 8. Being there. I, 24. At. This is a suppositive form from <i>achpin</i>, called

-the "adverbial" by Zeis., <i>Gram.</i>, p. 115, who translates it "where he is." It may also

-be translated by the preposition "at." See Heckewelder, <i>Correspondence with Duponceau</i>,

-Letter XXI.</p>

-<p><b>Eshohok.</b> II, 7. Much penetrate. <i>Eschoochwen</i>, to go through. Z.</p>

-<p><b>Essop.</b> I, 2, 3. He was.</p>

-<p><b>Essopak.</b> I, 17. Were. II, i, 2. Had become. A form from <i>lissin</i>, to be <i>or</i> do so.</p>

-<p><b>Ewak.</b> III, 3. They go. <i>Ewak</i>, they go. Z.; from <i>aan</i>, to go.</p>

-<p><b>Ewenikiktit.</b> V, 60. Who are they? <i>Auwenik</i>, who are they? Z. <i>Gram.</i>,

-116. The term <i>Awanuts</i> was that applied to the whites in general by the New England

-Indians. The Abbé Maurault derives it from <i>a8eni</i>, who, <i>uji</i>, whence; = whence

-come they? <i>Histoire des Abénakis</i>, p. 10.</p>

-

-<p class="space-above2"><b>Gahani.</b> II, 10. Shallow water. <i>Gahan</i>, shallow. K.</p>

-<p><b>Gaho.</b> I, 12. Mother. See <i>Nigoha</i>.</p>

-<p><b>Gandhaton.</b> IV, 7. Concealing or hiding themselves. <i>Gandhatton</i>, to hide, to conceal. K.</p>

-<p><b>Ganshowenik.</b> V, 50. Noisy place (Niagara). <i>Ganschewen</i>, to roar,

-to make a great noise, Z.; or from <i>kanti</i>. <a href="#Page_73">See above, p. 73</a>.</p>

-<p><b>Gattamin.</b> 1, 19. Fat fruits. <i>N'gattamen</i>, I wish, desire. Z. See note to passage.</p>

-<p><b>Gattawisi.</b> V, 25. Becoming fat. <i>Gatta</i>, do you want? Z.; <i>gattawisi</i>,

-becoming fat, proper form of Catawissa. Heck., <i>Ind. Names</i>, p. 360.

-See note.<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span></p>

-<p><b>Gentikalanep</b>. IV, 39. Festivals he made. <i>Kanti</i>, to sing and dance. <a href="#Page_73">See p. 73</a>.</p>

-<p><b>Gichi.</b> II, 5. Ready. See the root <i>kich</i>, <a href="#Page_102">p. 102</a>.</p>

-<p><b>Gikenopalat.</b> V, 23. Great warrior. <i>Gischigin</i>, to be born; <i>netopalisak</i> = warrior. Z.</p>

-<p><b>Gishelendam.</b> IV, 62. Conspiring. <i>Gischelendam</i>, to hatch or

-meditate something good or bad. <a href="#Page_103">See p. 103</a>.</p>

-<p><b>Gishikin.</b> II, 9. Being born. <i>Gischigin</i>, to be born. <a href="#Page_102">See pp. 102-3</a>.</p>

-<p><b>Gishikshawipek.</b> V, 26. Sun salt sea. <i>Gischihan</i>, to make; <i>schejek</i>, wampum.</p>

-<p><b>Gishuk.</b> I, 5. Sun. <a href="#Page_103">See p. 103</a>.</p>

-<p><b>Gotatamen.</b> IV, 51. He desires. <i>N'gattamen</i>, I want, <i>or</i> wish. Z.</p>

-<p><b>Gunehunga.</b> IV, 33. They tarry. <i>Guneúnga</i>, they stay long. Heck., <i>Ind. Names</i>, p. 365.</p>

-<p><b>Gunehungtit.</b> IV, 61. They settle. <i>Gunehunga</i>, they stay.</p>

-<p><b>Guneunga.</b> III, 12, 20. They tarry. See <i>Gunehunga</i>.</p>

-<p><b>Gunitakan.</b> IV, 62. Long-and-mild. <i>Guneu</i>, long.</p>

-<p><b>Gunokim.</b> IV, 22. Long while fatherly. <i>Guno</i>, snow. Z. <i>Ooch</i>, father.</p>

-<p><b>Gutikuni.</b> III, 18. Single night. <i>Gutti</i>, one; <i>nuktogunak</i>, one night. R. W.</p>

-

-<p class="space-above2"><b>Hackung.</b> I, 2. Above. <i>Hacki</i>, the earth. Z. <i>Hackunk</i>, on or at the earth.

-Raf. translates it as <i>hockung</i>, the place above, the sky, heaven. Camp.</p>

-<p><b>Hakhsinipek.</b> III, 17. On hard, stony sea. <i>Achsin</i>, a stone; <i>pek</i>,

-a sea. It may mean "stony sea;" but in the connection I think it is metaphorical

-"stone-hard," <i>i. e.</i>, frozen sea.</p>

-<p><b>Hakik.</b> I, 4. Much land. <i>Hacki</i>, the earth. Z.</p>

-<p><b>Hallemiwis.</b> I, 3. Eternal being. <i>Hallemiwi</i>, eternally. Z.</p>

-<p><b>Hanaholend.</b> V, 24. River loving. <i>Amhanne</i>, river. H. <i>Ahoala</i>, to love.</p>

-<p><b>Hattanwulaton.</b> IV, 60. He-has-possession. <i>Hattan</i>, to have;

-<i>wulaton</i> to own, to possess.</p>

-<p><b>Huminiend.</b> IV, 25. Corn eater. <i>Pach-hamineu</i>, parched and beaten

-corn, R. W., whence our word <i>hominy</i>.</p>

-

-<p class="space-above2"><b>Ikalawit.</b> V, 55. Yonder between. <i>Ikali</i>, thither.</p>

-<p><b>Init'ako.</b> I, 21. Worship snake. <i>Aan</i>, to come; <i>aki</i>,

-earth. Raf. derives the suffix from <i>achgook</i>, snake.</p>

-<p><b>Italissipek.</b> IV, 28. Far from the sea. <i>Ikalissi</i>, further,

-more; <i>pek</i>, standing water, or sea.</p>

-

-<p class="space-above2"><b>Janotowi.</b> IV, 9. True-maker. <i>W'nutikowi</i>,

-he keeps watch. Z. Doubtful.</p>

-<p><b>Jinwis.</b> I, 11. Man-being. See note to passage.

-<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span></p>

-

-<p class="space-above2"><b>Kamik.</b> I, 24. Age or foretime. "<i>Kamig</i>, at the end of words, alludes

-to the ground." Baraga, <i>Otch. Dic. Gamunk</i>, on the other side of the water. Z.</p>

-<p><b>Kelik.</b> III, 3. Much. Comp. <i>Kwelik.</i> An intensive prefix.</p>

-<p><b>Kelitgeman.</b> V, 3. Much planting corn. Comp. <i>kelik</i>; <i>min</i>, corn or berry.</p>

-<p><b>Kichipek.</b> V, 26. Big sea. <i>Kitschi</i>, great; <i>pek</i>, a body of still water. <a href="#Page_100">See p. 100</a>.</p>

-<p><b>Kichitamak.</b> V, 11, 36. Big Beaver. <i>Kitschi</i>, great; <i>tamaque</i>, beaver.</p>

-<p><b>Kicholen.</b> III, 14. Big bird. <i>Kitchi</i>, great; <i>tscholens</i>, bird.</p>

-<p><b>Kihillalend.</b> IV, 6. Thou killest some. <i>Nihillan</i>, to kill, <i>k'</i>, thou.</p>

-<p><b>Kimi.</b> I, 21. Secretly. <i>Kimi</i>, privately. Z.</p>

-<p><b>Kiminikwi.</b> IV, 32. Secretly far off. <i>Kimi</i>, privately.</p>

-<p><b>Kinchepend.</b> IV, 55. Sharp he was. <i>Kineu</i>, sharp.</p>

-<p><b>Kipemapekan.</b> V, 47. Big Lake going. <i>Kitschi</i>, great;

-<i>pek</i>, lake; <i>aan</i>, to go.</p>

-<p><b>Kitahikan.</b> I, 21. Great ocean. III, 17. Of great ocean.

-<i>Kitahican</i>, the sea, ocean. Z.</p>

-<p><b>Kitanitowit.</b> I, 2, 3, 9. God-Creator. <a href="#Page_218">See p. 218</a>.</p>

-<p><b>Kitelendam.</b> III, 9. Earnestly. To be in earnest. Z.</p>

-<p><b>Kitohatewa.</b> V, 60. Big ships or birds. <i>Kito</i>, great; <i>haten</i>, he has.</p>

-<p><b>Kitshinaki.</b> IV, 13. Big firland. <i>Kitschi</i>, great, and <i>shinaki</i>.</p>

-<p><b>Kiwis.</b> I, 17. Thou being. <i>Kitschiwi</i>, truly, verily. Z.</p>

-<p><b>Kiwikhotan.</b> V, 48. Visiting. <i>Kiwiken</i>, to visit.</p>

-<p><b>Kolachusien.</b> V, 6. Pretty bluebird. <i>Kola</i> = <i>wulit</i>, pretty. Doubtful.</p>

-<p><b>Kolakwaming.</b> IV, 29. Fine plain at. <i>Wulit</i>, fine, beautiful. The sense is doubtful.</p>

-<p><b>Kolawil.</b> Beautiful head. IV, 5, 8. <i>Wulit</i>, fine; <i>wil</i>, head.</p>

-<p><b>Komelendam.</b> III, 11. Having no trouble. To be free from trouble or care. K.</p>

-<p><b>Kowiyey-tulpaking.</b> III, 20. Old turtle land at. <i>Kikey</i>, old. K.

-<i>Tulpe</i>, turtle. Doubtful.</p>

-<p><b>Kshakan.</b> I, 7. It blows hard. III, 2. It storms. <i>Kschachan</i>,

-the wind blows hard. K.</p>

-<p><b>Kshipehelen.</b> II, 16. Water running off. <i>Kschippehellan</i>, the water flows rapidly,

-a strong current. Z. Z. also uses <i>higih hilleu</i>, the waterfalls.

-<i>Spelling Book</i>, p. 122.</p>

-<p><b>Kshipehelep.</b> I, 7. It ran off. <i>K'schippehelleup</i>, the water ran off.

-Zeis. <i>Gram.</i>, p. 224.</p>

-<p><b>Ksin.</b> I, 20. Easy. <i>Ksinachpo</i>, he is at leisure.</p>

-<p><b>Kundokanup.</b> IV, 3. Searching when. <i>N'doniken</i>, I seek, or, <i>n'donam</i>. Z.</p>

-<p><b>Kwamipokho.</b> II, 16. Plain and mountain. <i>Klampeecheneu</i>, it is still or stagnant water. Z.

-<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span></p>

-<p><b>Kwelik.</b> I, 2, 4. Much water. I, 7. Deep water. <i>Quenek</i> = <i>kwelek</i>,

-long, extended. Z. Compare <i>kelik</i>.</p>

-<p><b>Kwitikwond.</b> IV, 31. Reprover. <i>Quittel</i>, to reprove. Z.</p>

-

-<p class="space-above2"><b>Lakka welendam.</b> III, 8. Troubled <i>or</i> afraid.

-<i>Lachan welendam</i>, to be troubled in mind. K.</p>

-<p><b>Lamatanitis.</b> V, 44. <i>Lamatan</i> (Huron), friends. <a href="#Page_16">See above, p. 16</a>.</p>

-<p><b>Lanewapi.</b> III, 19. Eagle manly. <i>Woapalanne</i>, bald eagle. Z.</p>

-<p><b>Langomuwak.</b> V, 60. Friendly they. <i>Langamu winaxu</i>. he looks friendly. Z.</p>

-<p><b>Langomuwi.</b> V, 54. Friendly he. <i>Langundo</i>, peaceful, Z. From <i>langan</i>, light, easy.</p>

-<p><b>Langundit.</b> V, 32. Made peace. <i>Langundo</i>, peaceful.</p>

-<p><b>Langundo.</b> V, 1. Peaceful. <i>Langundo</i>, peaceful. Z.</p>

-<p><b>Langundowi.</b> IV, 18. Peaceful he. See above.</p>

-<p><b>Lapawin.</b> IV, 40. Whitened. <i>Lappi</i>, again; <i>pawa</i>, rich.</p>

-<p><b>Lappimahuk.</b> IV, 41. Again there is war. <i>Lappi</i>, again;

-<i>machtagewak</i>, they are at war. Z.</p>

-<p><b>Lappinup.</b> I, 9. Again when. Mr. Anthony translates this "again he spoke;"

-<i>aptonen</i>, to speak. Zeis.</p>

-<p><b>Lapihaneng.</b> V, 27. Tide water at. <i>Lappi</i>, again; <i>amhanne</i>, flowing water. H.</p>

-<p><b>Lekhihitin.</b> V, 5. Writer writing. <i>Lekhiket</i>, writer; <i>lekhiken</i>, to write. K.</p>

-<p><b>Leksahowen.</b> IV, 23. Writing who. <i>Lekhasik</i>, written. K.</p>

-<p><b>Lennowak.</b> I, 11, 18. Men. II, 1, 5. Men also. <i>Lenno</i>, man.</p>

-<p><b>Lessin.</b> III, 4. To be. <i>Lissin</i>, to be <i>or</i> do so.</p>

-<p><b>Linapi-ma.</b> II, 14. Men there. <i>Lenape</i>, with suffix <i>ma</i>, there.</p>

-<p><b>Linapioken.</b> IV, 1. Men fathers. Qy. "The fathers of the Linapi."</p>

-<p><b>Linkwekinuk.</b> V, 19. Looking well about. <i>Linquechin</i>, to look, behold;

-<i>linquechinock</i> Look here, behold! Z.</p>

-<p><b>Linnapewi.</b> III, 1. True manly. III, 7. True men. "They are Lenape."</p>

-<p><b>Linni wulamen.</b> IV, 63. Man of truth. <i>Lenno</i>, man; <i>wulamen</i>. <a href="#Page_104">See p. 104</a>.</p>

-<p><b>Linowi.</b> II, 10. Men. <i>Lenno-wi</i>, he is a man.</p>

-<p><b>Linowimokom.</b> II, 8, 13. Of men grandfather. <i>Lenno</i>, man; <i>mohomus</i>, grandfather.</p>

-<p><b>Lissilma.</b> IV, 5. Be thou there. <i>Lissil</i>, imperative of <i>lissin</i>.

-Zeis. <i>Gram.</i>, p. 118.</p>

-<p><b>Lohxin.</b> II, 9. To move and dwell. <i>Lowin</i>, to pass by. K. <i>Lauchsin</i>,

-to walk, to live. Zeis. <i>Gram.</i>, p. 132.</p>

-<p><b>Lokwelend.</b> V, 15. Walker. <i>Lauchsin</i>, to live, to walk.</p>

-<p><b>Lowako.</b> V, 16. North snake. <i>Lowan</i>, winter; <i>aki</i>, land.

-<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span></p>

-<p><b>Lowaniwi.</b> III, 6, II, 16. Northerlings <i>Lowan</i>, winter; <i>lowaneu</i>, north. Z.</p>

-<p><b>Lowanaki.</b> III, 7. North country <i>Lowan</i>, winter; <i>aki</i>, land.</p>

-<p><b>Lowanapi.</b> III, 19. Northern manly. <i>Lowan</i>, winter; <i>ape</i>, man, a <i>nomen gentile</i>.</p>

-<p><b>Lowanipekis.</b> IV, 61. North of the lakes <i>Lowan</i>, winter; <i>pek</i>,

-lake; or <i>lowan, ape</i>, man; <i>aki</i>, land, "the land of the Northern men."</p>

-<p><b>Lowankwamink.</b> III, 3. In northerly plain. <i>Lowan</i>, winter or north;

-<i>wemenque</i>, as we came from. Z; with the locative suffix <i>nk</i>.</p>

-<p><b>Lowanuski.</b> IV, 45. Northern foes. <i>Lowan</i>, north or winter.</p>

-<p><b>Lowaponskan.</b> V, 50. North walker. <i>Lowan</i>, winter; north; <i>pomsin</i>, to walk. Z.</p>

-<p><b>Lowashawa.</b> IV, 41; V, 59. North and south, <i>Lowan</i>, north; <i>shawano</i>, south.</p>

-<p><b>Lowushkaking.</b> V, 18. North land going. <i>Lowan</i>, north; <i>aki</i>, land. Doubtful.</p>

-<p><b>Luchundi.</b> III, 14. They saying. <i>Luchundi</i>, they say, or, it is said. Z. <i>Gram</i>, p. 175.</p>

-<p><b>Lumowaki.</b> III, 7. White country. <i>Loamoe</i>, long ago, ancient; <i>aki</i>, land.</p>

-<p><b>Lungundowin.</b> II, 3. Peaceful or keeping peace. <i>Langundowi</i>, peaceful.</p>

-<p><b>Lusasaki.</b> III, 10. Burned land. <i>Lussin</i>, to burn; <i>lusasu</i>, burnt. Z.</p>

-

-<p class="space-above2"><b>Machelinik.</b> IV, 58. Many places or towns. <i>Macheh</i>, much. K.</p>

-<p><b>Machigoklos.</b> IV, 38. Big owl. <i>Macheu</i>, great; <i>goklos</i>, owl.</p>

-<p><b>Machiton.</b> II, 3. Spoiling. <i>Matschihilleu</i>, spoiled. K. <i>Matschiton</i>,

-to spoil something, to make mischief. Z <i>Gram.</i>, p. 222.</p>

-<p><b>Machitonanep.</b> IV, 17. Much warfare then. Made mischief. See <i>Ante.</i></p>

-<p><b>Madawasim.</b> IV, 34. Great meadow. <i>Matta</i>, no, not; <i>assin</i>, stone.</p>

-<p><b>Mahiliniki.</b> V, 46. There was Hilinis. Perhaps "Illini," the Chipeways or Illinois.</p>

-<p><b>Mahongwi.</b> V, 31. There Hong (Mengui) <i>or</i> lickings. Mengwe? <a href="#Page_14">See p. 14</a>.</p>

-<p><b>Mahongwipallat.</b> V, 53. Mengwi was. See last word.</p>

-<p><b>Mahongwichamen.</b> V, 54. Mengwi frightened.</p>

-<p><b>Makatapi.</b> IV, 16. Blacking man. <i>Machit</i>, bad, evil; <i>ape</i>, man.</p>

-<p><b>Makdopannik.</b> V, 4, and Makdupannek, II, 11. They were many. <i>Macheh</i>, many.</p>

-<p><b>Makeleyachick.</b> V, 9. Many going. See above.</p>

-<p><b>Makelohok.</b> IV, 48. They are many. See above.</p>

-<p><b>Makeliming.</b> V, 6. Much fruits at. <i>Machelemuwi</i>,

-honorable, precious K. Or <i>macheli</i>, much; <i>min</i>, fruits.

-<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span></p>

-<p><b>Makelining.</b> V, 8. Much river at. <i>Machelensin</i>, to be proud or high-minded.

-K. Or, <i>macheli</i>, much or many; <i>amhanne</i>, rivers, "the place of many streams."</p>

-<p><b>Makelima.</b> IV, 56. Much there is. <i>Macheli</i>, much or many.</p>

-<p><b>Makelinik.</b> V, 7. Many towns. <i>Macheli</i>, many; <i>wik</i>, houses.</p>

-<p><b>Makeliwulit.</b> V, 38. Much good done. <i>Macheli</i>, much; <i>wulit</i>, good.</p>

-<p><b>Makelomush.</b> V, 41. Much honored. <i>Machelemuxit</i>, he that is honored. Z.</p>

-<p><b>Makhiawip.</b> V, 27. Red arrow. <i>Machke</i>, red.</p>

-<p><b>Makimani.</b> I, 14. Bad spirit. <i>Machi manito</i>, the bad manito.</p>

-<p><b>Makonowiki.</b> V, 46. There was Konowis. Qy. <i>Achgunnan</i>, he is

-clothed. Z. <i>Mach</i>, = red; <i>mecaneu</i>, dog.</p>

-<p><b>Makowini.</b> I, 14; II, 1. Bad beings. <i>Mach</i>, from <i>machtit</i>, bad; <i>owini</i>, q. v.</p>

-<p><b>Makpalliton.</b> V, 15. Much warfare. <i>Macheli</i>, much, and <i>palliton</i>, q. v.</p>

-<p><b>Maktapan.</b> I, 23. Bad weather. <i>Machtapan</i>, stormy weather. K.</p>

-<p><b>Maktaton.</b> I, 22. Unhappiness. <i>Machtatemamoagan</i>, unhappiness. K.</p>

-<p><b>Mangipitak.</b> IV, 22. Big teeth. <i>Amangi</i>, big, great; <i>wipit</i>, his teeth.</p>

-<p><b>Mani.</b> I, 8. Made. <i>Maniton</i>, to make.</p>

-<p><b>Manito.</b> I, 9, 10. He made. II, 12. Spirit. See notes.</p>

-<p><b>Manitoak.</b> I, 9, 17. The spirits or makers.</p>

-<p><b>Manup.</b> IV, 1. There were then. Doubtful. Comp. <i>anup</i>.</p>

-<p><b>Mapawaki.</b> V, 22. There is rich land. <i>Pawa</i>, rich; <i>aki</i>, land. Doubtful.</p>

-<p><b>Mashawoniki.</b> V, 46. There was Shawonis. <i>Meshe</i>, great, in comp.</p>

-<p><b>Mashkipokhing.</b> IV, 7. Bear hills at. <i>Machk</i>, bear; but probably

-from <i>maskiek</i>, Chip. <i>mashkig</i>, swamp or marsh, and <i>pachkink</i>, the

-division or valley between the mountains.</p>

-<p><b>Maskaboush.</b> II, 8. Strong hare. <i>Maskan</i> and <i>wabos</i>, hare. <a href="#Page_130">See anté, p. 130</a>.</p>

-<p><b>Maskan.</b> II, 1, 2, 5, 16. Powerful or dire. <i>Meckek</i>, great, large;

-<i>mangain</i>, Nant. <i>mashka</i>, Chip. strong. <i>Màskane</i>, strong, rapid.

-Heck., <i>Ind. Names</i>, p. 355.</p>

-<p><b>Maskanako.</b> II, 1, 2, 5. Strong snake. <i>Maskan</i>, large or strong; <i>achgook</i>, snake.</p>

-<p><b>Maskansisil.</b> IV, 37. Strong buffalo. <i>Maskan</i>, and <i>sisil</i>.</p>

-<p><b>Maskansini.</b> IV, 43. Strong stone. <i>Maskan</i>, and <i>assin</i>, a stone.</p>

-<p><b>Maskekitong.</b> V, 28. Strong falls at (Trenton). <i>Maskan</i>, and <i>kithanne</i>,

-main stream. See Heck. <i>Ind. Names</i>, p. 355, where this word is given and analyzed.</p>

-<p><b>Matemik.</b> IV, 20. Builder of towns. <i>Matta</i>, not; <i>mequik</i>, blood. Z.</p>

-<p><b>Matta.</b> II, 3. Not. <i>Matta</i>, no, not.

-<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span></p>

-<p><b>Mattakohaki.</b> V, 22. Without snake land. <i>Matta</i>, not;

-<i>achgook</i>, snake; <i>aki</i>, land.</p>

-<p><b>Mattalogas.</b> I, 22. Wickedness. <i>Machtit</i>, bad, evil; <i>mattalogasowagon</i>,

-a sinful act. Zeis <i>Gram</i>, p. 103.</p>

-<p><b>Mattapewi.</b> II, 4. Less man. <i>Mattapeu</i>, he is not at home. Z.</p>

-<p><b>Matemenend.</b> IV, 36 There <i>or</i> now Tamenend.</p>

-<p><b>Mawuhtenal.</b> V, 22 There is good thing. <i>Wuht</i>, good.</p>

-<p><b>Mayoksuwi.</b> IV, 53. Of one mind. <i>Mawat</i>, one, only one. K.</p>

-<p><b>Mboagan.</b> I, 23. Death. <i>M'boagan</i>, death. Z.</p>

-<p><b>Mekemkink.</b> I, 21. On earth. <i>Mach</i>, prefix indicating evil or misfortune, from <i>machtit</i>.</p>

-<p><b>Mekwazoan.</b> II, 4. Fighting. <i>Mechtagan</i>, to fight. K.</p>

-<p><b>Menak.</b> I, 8 Islands. <i>Menatey</i>, an island.</p>

-<p><b>Menalting.</b> IV, 4, 42 In assembly met. Menachtin, to drink together.

-K, <i>Menaltink</i>, the place where we drank H <i>Ind. Names</i>, p. 371.</p>

-<p><b>Menapit.</b> II, 8. At that island. <i>Menatey</i>, island, <i>epit</i>, at.</p>

-<p><b>Meshautang.</b> III, 3. Game. <i>Mechtit</i>, much, <i>achtu</i>, deer Z.

-In the N. J. dialect, deer is <i>aatu</i>; hence the meaning is "many deer."</p>

-<p><b>Messisuwi.</b> IV, 44. Whole he. <i>Metschi schawi</i>, very, ready Z.</p>

-<p><b>Metzipannek.</b> II, 11. They did eat. <i>Mitzopannik</i>, they have eaten. Zeis. <i>Gram</i>, p. 124.</p>

-<p><b>Michihaki.</b> IV, 3. Big land. <i>Mechti</i>, much, <i>aki</i>, land.</p>

-<p><b>Michimini.</b> IV, 34. Much corn. <i>Mechtil</i>, much, <i>min</i>, edible fruit.</p>

-<p><b>Milap.</b> I, 12, 13 He gave him. <i>Mil</i> or <i>miltin</i>, to give.

-The terminal <i>p</i> marks the pretent.</p>

-<p><b>Minigeman.</b> IV, 25. Corn planting. <i>Min</i>, edible fruit; for corn, <a href="#Page_48">see p. 48</a>.</p>

-<p><b>Minihaking.</b> IV, 24 Corn land at. <i>Min</i>, edible fruit; <i>aki</i>, land.</p>

-<p><b>Minsimini.</b> V, 52. Wolf tribe. <a href="#Page_36">See p. 36</a>.</p>

-<p><b>Mitzi.</b> I, 19. Food. <i>Mitzin</i>, to eat.</p>

-<p><b>Mokol.</b> II, 12 Boat. <i>Amochol</i>, a boat Zeis. <i>Gram</i>, p. 101</p>

-<p><b>Mokolakolin.</b> V, 17. In boats he snaking. See above. <i>Aki</i>, land.</p>

-<p><b>Mokom.</b> V, 17. Grandfather. <i>Muchomsena</i>, our grandfather Z.</p>

-<p><b>Mokolmokom.</b> V, 17. Boats grandfather. <i>Amochol</i>, boat; <i>muchom</i>, ancestor.</p>

-<p><b>Moshakwat.</b> I, 7. It clears up. <i>Moschkakquat</i>, clear weather. K.</p>

-<p><b>Mukum.</b> I, 11. Ancestor. <i>Muchomes</i>, grandfather. K.</p>

-

-<p class="space-above2"><b>Nahiwi.</b> II, 10. Above water or afloat. <i>Nahiwi</i>,

-down the water, down stream. K.</p>

-<p><b>Nakhagattamen.</b> V, 52. 3 desiring. <i>Nacha</i>, three; <i>gattamen</i>, to wish.</p>

-<p><b>Nakkalisin.</b> V, 52. 3 to be. <i>Nacha</i>, three; <i>lissin</i>, to be <i>or</i> do so.

-<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span></p>

-<p><b>Nakopowa.</b> III, 8. The snake priest. <i>Pawa</i>, priest.

-<a href="#Page_70">See above, p. 70</a>. The prefix doubtful.</p>

-<p><b>Nakowa.</b> II, 6. Black snake. <i>Nachoak</i>, three persons. Z.</p>

-<p><b>Nakowak.</b> I, 14. Black snakes. <i>Nachohaneu</i>, he is alone. Z. <i>Sukachgook</i>,

-black snake. Z. Doubtful.</p>

-<p><b>Nallahemen.</b> III, 13. Navigating. <i>Nallahemen</i>, to boat up the stream. K.</p>

-<p><b>Nallimetzin.</b> IV, 29. At last to eat. <i>Nall</i>, that, at last; <i>mitzin</i>, to eat.</p>

-<p><b>Namenep.</b> I, 20. Pleased. <i>Namen</i>, to know, understand.</p>

-<p><b>Namesaki.</b> IV, 14. Fish land; <i>Namaes</i>, fish; <i>aki</i>, land.</p>

-<p><b>Namesik.</b> I, 13. Fishes. <i>Namessall</i>, fishes. Zeis. <i>Gram.</i>, p. 101.</p>

-<p><b>Namesuagipek.</b> III, 12. Fish resort sea. <i>Namaes</i>, fish; <i>pek</i>, lake.</p>

-<p><b>Nanaboush.</b> II, 8, 13. Nana-hare. <a href="#Page_130">See p. 130</a>.</p>

-<p><b>Nantiné.</b> I, 19. The fairies. <i>Naten</i>, to fetch. Z.</p>

-<p><b>Nantinewak.</b> I, 18. Fairies also. Pl. form from <i>naten</i>, to fetch.</p>

-<p><b>Nekama.</b> IV, 9, 10, 19. Him. Him, them.</p>

-<p><b>Nekohatami.</b> IV, 35. Alone the first. <i>Netami</i>, the first.</p>

-<p><b>Nemassipi.</b> IV, 49. Fish river. <i>Namaes</i>, fish; <i>sipi</i>, river.</p>

-<p><b>Nenachihat.</b> V, 58. Watcher. <i>Nenachgistawachtin</i>, to listen to one

-another, to hear one. K. Hence <i>hearer</i>.</p>

-<p><b>Nentegowi.</b> V, 16. The Nentegos. <i>Nentégo</i> is the proper name of

-the Nanticokes, who inhabited the eastern shore of Maryland. <a href="#Page_22">See p. 22</a>.</p>

-<p><b>Netamaki.</b> I, 24. First land. <i>Netami</i>, first; <i>aki</i>, land.</p>

-<p><b>Netami.</b> I, 12, 18, 19. The first. <i>Netami</i>, the first. Z. <i>Gram.</i>, p. 108.</p>

-<p><b>Nguttichin.</b> III, 16. All agreed. <i>'Nguttitehen</i>, to be of one heart and mind. Z.</p>

-<p><b>Nigoha.</b> I, 18. Mother. <i>Ngahomes</i>, my mother. See Zeis. <i>Gram.</i>, p. 100.</p>

-<p><b>Nihantowit.</b> II, 4. Dead keeper. <i>'Nihillowet</i>,

-murderer (<i>nihillanowet</i>). <a href="#Page_102">See p. 102</a>.</p>

-<p><b>Nihillanep.</b> IV, 43. He killed. <a href="#Page_102">See p. 102</a>.</p>

-<p><b>Nihillapewin.</b> III, 11. Being free. <i>Nihillapewi</i>, free. Z. <a href="#Page_101">See p. 101</a>.</p>

-<p><b>Nihillen.</b> III, 15. To kill <i>or</i> annihilate. <i>Nihilla</i>, I kill. Z. <a href="#Page_101">See p. 101</a>.</p>

-<p><b>Nijini.</b> I, 10, 19; II, 2. The Jins. <i>Nik</i>, these, those.

-K. <i>Nigani</i>, the first, the foremost. Z. See notes.</p>

-<p><b>Nillawi.</b> III, 18. By night or in the dark. <i>Nipahwi</i>, by night. Z.</p>

-<p><b>Nipahum.</b> I, 5. Moon. <i>Nipahump</i>, moon, <i>Min</i>.</p>

-<p><b>Nishawi.</b> II, 3. Both, <i>Nischa</i>, two.</p>

-<p><b>Nitaton.</b> IV, 11. To be able. To know how to do it. Z.</p>

-<p><b>Nitatonep.</b> IV, 43. He was able. See above. Preterit.

-<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p>

-<p><b>Nitisak.</b> I, 16. Friends. <i>Nitis</i>, confidential friend. (Heck, p. 438.)</p>

-<p><b>Nitilowan.</b> IV, 54. Friends of north. <i>Nitis</i>, and <i>lowan</i>, north.</p>

-<p><b>Nolandowak.</b> IV, 49. Lazy they. <i>Nolhand</i>, lazy. K.</p>

-<p><b>Nolemiwi.</b> I, 3. Invisible. Invisible. Z.</p>

-<p><b>Nungihillan.</b> III, 10. By trembling. <i>Nungihillan</i>, to tremble. K.</p>

-<p><b>Nungiwi.</b> IV, 64. Trembling he. See above.</p>

-

-<p class="space-above2"><b>Okwewi.</b> I, 18. Wives. <i>Ochquewak</i>, women. Z.</p>

-<p><b>Okwisapi.</b> III, 19 With wives or women of man. <i>Ochque</i>, woman; <i>ape</i>, man.</p>

-<p><b>Oligonunk.</b> IV, 29. Hollow mountain over. <i>Wahlo</i>, a cavern <i>or</i> a hollow between hills.

-<i>Oley</i>, in Berks county, Pa., the name of a Moravian settlement, is from this root.</p>

-<p><b>Olini.</b> III, 18. The men <i>or</i> people. From root <i>ni</i>, <a href="#Page_101">p. 101</a>.</p>

-<p><b>Olumapi.</b> IV, 23. Bundler of written sticks. <a href="#Page_161">See p. 161</a>.</p>

-<p><b>Onowutok.</b> V, 12. Prophet. <i>Owoatan</i>, to know. K.</p>

-<p><b>Opannek.</b> III, 16. They went. From <i>aan</i>, to go, and perhaps with prefix <i>wab</i> or <i>op</i>, east.</p>

-<p><b>Opekasit.</b> IV, 47. Easterly looking. <i>Waopink</i> or <i>opūnk</i>, opossum.

-From the root <i>wab</i>, white. <a href="#Page_43">See p. 43</a>.</p>

-<p><b>Opeleken.</b> I, 8. It looks bright. Root <i>wab</i> or <i>op</i>. See last word.</p>

-<p><b>Otaliwako.</b> V, 43. There snake <i>or</i> Otalis (Cherokis).</p>

-<p><b>Otaliwi.</b> V, 56. Cherokees of Mts.</p>

-<p><b>Ouken.</b> III, 12. Fathers. <i>Ochwall</i>, his father. Zeis. <i>Gram</i>, p. 100.</p>

-<p><b>Owagan.</b> I, 22, or Owagon, I, 7. Deeds, action. A verbal suffix. <a href="#Page_101">See p. 101</a>.</p>

-<p><b>Owak.</b> I, 4. Much air or clouds. An error for <i>woak</i>, and. Comp. Zeis. <i>Spelling Book</i>, p. 122.</p>

-<p><b>Owanaku.</b> I, 2. Foggy. <i>Awonn</i>. Z. <i>Auan</i>, N. J., fog.</p>

-<p><b>Owini.</b> I, 12. First beings I, 16; II, 5, 9. Beings. Rafinesque says of this

-word, that it "may be analyzed <i>o-wi-ni</i>, 'such they men' or beings."

-It would seem to be a form of the substantive verb termination <i>wi</i>.</p>

-<p><b>Owinkwak.</b> I, 10. First beings also. <i>Owini</i>, and <i>wak</i>, and.</p>

-

-<p class="space-above2"><b>Paganchihilla.</b> IV, 59. Great fulfiller.

-<i>Pachgihillan</i>, to break, break asunder. K.</p>

-<p><b>Pakimitzin.</b> V, 49. Cranberry eating. <i>Pakihm</i>, cranberries; <i>mitzin</i>, to eat.</p>

-<p><b>Pallalogas.</b> I, 22. Crime. <i>Pallalogosawagan</i>, crime, evil deed. Zeis. <i>Gram.</i>, p. 103.</p>

-<p><b>Palliaal.</b> III, 9. Go away. The same. Zeis. <i>Gram.</i>, p. 243.

-An imperative; but not so used in the text.

-<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span></p>

-<p><b>Pailihilla.</b> IV, 56. Spoil and killing. From <i>pallilissin</i>, to do wrong. Zeis. <i>Gram.</i>, p. 243.</p>

-<p><b>Palliton.</b> II, 3. Fighting. II, 5. To destroy or spoil. II, 7. Much spoiling

-or destroying. <i>Palliton</i>, to do ill, to spoil. Zeis. <i>Gram.</i>, p. 222.</p>

-<p><b>Pallitonep.</b> IV, 44, 46. He war made. It is the imperfect of <i>palliton</i>, to despoil, fight.</p>

-<p><b>Pallitonepit.</b> IV, 47. At the warfare. Preterit of the above.</p>

-<p><b>Palliwi.</b> II, 16. Elsewhere. Ibid. Z.</p>

-<p><b>Palpal.</b> II, 12. Come, come. <i>Palite</i>, when he comes. Z.</p>

-<p><b>Paniton.</b> II, 15. Let it be. <i>Paliton</i>, to spoil, injure. Z.</p>

-<p><b>Pataman.</b> II, 15. Praying. <i>Pataman</i>, to pray. K.</p>

-<p><b>Pawanami.</b> V, 14. Rich water turtle. <i>Pawalessin</i>, to be rich.</p>

-<p><b>Pawasinep.</b> III, 13. Rich was. <i>Pawa</i>, rich.</p>

-<p><b>Payat.</b> I, 23. Coming. <i>Paan</i>, to come. Conjugated in Zeis. <i>Gram.</i>, p. 148.

-<i>Payat</i>, he who comes <i>or</i> is coming. From the root <i>an</i>, to move. Cf. <i>Aan</i>.</p>

-<p><b>Payat-chik.</b> I, 22. Coming them. See above.</p>

-<p><b>Payaking.</b> III, 20. Coming at. See above.</p>

-<p><b>Payat payat.</b> II, 12. Coming, coming. See above.</p>

-<p><b>Pechimin.</b> III, 10. Thus escaping. <i>Pach-</i>, to separate, divide, to split asunder.</p>

-<p><b>Pehella.</b> II, 7. Much water rushing. II, 10. Flood. See <i>Kschippehellen</i>.</p>

-<p><b>Peklinkwekin.</b> V, 59. Sea looking. <i>Pek</i>, still water, lake, sea.</p>

-<p><b>Pekochilowan.</b> V, 23. Near north. <i>Lowan</i>, north.</p>

-<p><b>Pemaholend.</b> IV, 20. Constantly beloved. <i>Ahoala</i>, to love.</p>

-<p><b>Pemapaki.</b> IV, 14. Lake land. Apparently for <i>menuppekink</i>, at the lake.</p>

-<p><b>Pematalli.</b> V, 17. Constant those. <i>Talli</i>, there.</p>

-<p><b>Penauwelendamep.</b> II, 5. Resolved. <i>Penauwelendam</i>, to consider about something. Z.</p>

-<p><b>Penkwihilen.</b> II, 16. It is drying. <i>Penquihillen</i>, dried. K.</p>

-<p><b>Pepomahemen.</b> V, 8. Navigator up. Doubtful.</p>

-<p><b>Petonep.</b> II, 6. He brought. <i>Peton</i>, to bring. Z.</p>

-<p><b>Peyachik.</b> III, 4. Comers. See <i>Payat</i>.</p>

-<p><b>Pikihil.</b> III, 10. Is torn. <i>Pikihillen</i>, torn, rent in pieces. K.</p>

-<p><b>Pilwhalin.</b> IV, 21. Holy goer. <i>Pilhik</i>, clean, pure.</p>

-<p><b>Pimikhasuwi.</b> IV, 57. Stirring about he.</p>

-<p><b>Piskwilowan.</b> V, 31. Against north. <i>Tipisqui</i>, against. Z. <i>Lowan</i>, north.</p>

-<p><b>Pitenumen.</b> V, 39. Mistaken. <i>Pitenummen</i>, to make a mistake. Z.

-<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span></p>

-<p><b>Pohoka.</b> II, 7. Much go to hills. <i>Pokawachne</i>, creek between two hills.

-The word does not refer to hills, but to the division, cleft or valley between hills.</p>

-<p><b>Pokhapokhapek.</b> III, 12. Gaping sea, <i>Pocqueu</i>, a muscle, clam. Z.

-An important article of food to the natives; <i>pek</i>, a lake or sea.</p>

-<p><b>Pokhakhopak.</b> III, 17. At gap snake sea. See above.</p>

-<p><b>Pokwihil.</b> III, 4. Divided or broken. III, 10. Is broken. <i>Poquihilleu</i>

-or <i>poquiecheu</i>, broken. K. The root is <i>pach</i>, to split, divide.</p>

-<p><b>Pomisinep.</b> IV, 52. Went <i>or</i> passed. <i>Pomsin</i>, to walk. K.</p>

-<p><b>Pommixin.</b> II, 9, 10. Creeping. <i>Pommisgen</i>, to begin to walk;

-<i>pommixin</i>, to creep. K.</p>

-<p><b>Ponskan.</b> III, 18. Much walking. <i>Pommauchsin</i>, to walk.</p>

-<p><b>Powa.</b> III, 4. Rich, for <i>Pawa</i>, rich, etc. <a href="#Page_70">See p. 70</a>. See words under <i>pawa</i>.</p>

-<p><b>Powako.</b> I, 21. Priest snake. See above.</p>

-<p><b>Powatanep.</b> IV, 39. Pontiff was. See above.</p>

-<p><b>Powatapi.</b> III, 19. Priest manly. See above.</p>

-<p><b>Psakwiken.</b> III, 1. Close together. <i>Psakquiechen</i>, close together. K.</p>

-<p><b>Pungelika.</b> V, 31. Lynx well like (Eries). <i>Pongus</i>, sand fly. K. Doubtful.</p>

-<p><b>Pungusak.</b> I, 15. Gnats. <i>Pongus</i>, sand fly, K.</p>

-

-<p class="space-above2"><b>Sakelendam.</b> IV, 47. Being sad. <i>Sakquelendam</i>, to be sad. K.</p>

-<p><b>Sakima.</b> IV, 5. King. <a href="#Page_46">See p. 46</a>.</p>

-<p><b>Sakimachik.</b> IV, 26. See above.</p>

-<p><b>Sakimak.</b> IV, 17. Kings. See above.</p>

-<p><b>Sakimakichwon.</b> V, 33. With this great king. See above.</p>

-<p><b>Sakimalanop.</b> IV, 33. King was made. See above.</p>

-<p><b>Sakimanep.</b> IV, 8, 9, 15, 18. King was. See above. Preterite form.</p>

-<p><b>Saskwihanang.</b> V, 24. Susquehanah (branchy R.) at. <a href="#Page_14">See p. 14</a>.</p>

-<p><b>Sayewis.</b> I, 3. First being. <i>Schawi</i>, immediately, directly. Z.</p>

-<p><b>Shabigaki.</b> IV, 13. Shore land. This seems a more correct form than

-Heckewelder's <i>scheyichbi</i>. <a href="#Page_40">See p. 40</a>.</p>

-<p><b>Shak.</b> I, 14. But. <i>Schuk</i>, but.</p>

-<p><b>Shakagapewi.</b> IV, 64. Just and upright he. <i>Schachachgapewi</i>, he is honest, righteous. K.</p>

-<p><b>Shakagapip.</b> IV, 19. A just man he was. <i>Schachach</i>, straight; here

-used in a metaphorical sense for just.</p>

-<p><b>Shawaniwaen.</b> IV, 12, 24. South he goes. <i>Shawano</i>, south.</p>

-<p><b>Shawanaki.</b> IV, 13. South land. <i>Shawano</i>, south; <i>aki</i>, land.

-Zeis. gives <i>schawenneu</i> for south.</p>

-<p><b>Shawanaking.</b> V, 10. South land at. See above.

-<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span></p>

-<p><b>Shawanapi.</b> III, 19. Southern manly. <i>Shawano</i>, and <i>ape</i>, man.</p>

-<p><b>Shawaniluen.</b> IV, 10. South he saying. <i>Shawano</i>, and <i>luen</i>, to say.</p>

-<p><b>Shawaniwak.</b> IV, 59. South they go. <i>Shawano</i>, and <i>ewak</i>.</p>

-<p><b>Shawanipalat.</b> V, 42. South warrior. <i>Shawano</i>, and <i>itapalat</i>.</p>

-<p><b>Shawanipekis.</b> IV, 60. South of the lakes. <i>Shawano</i>, and <i>pek</i>, lake.</p>

-<p><b>Shawaniwi.</b> III, 6. Southerlings. <i>Shawano</i>, with suffix <i>wi</i>.</p>

-<p><b>Shawanowi.</b> V, 10. The Shawani. See above.</p>

-<p><b>Shawapama.</b> IV, 17. South and east there. <i>Shawano</i>, <i>wapan</i>, east, and <i>ma</i>, there.</p>

-<p><b>Shawelendamep.</b> II, 2. Become troubled. <i>Acquiwelendam</i>, to disquiet.

-Z. With intensive prefix <i>ksch</i>.</p>

-<p><b>Shawoken.</b> III, 10. So far going. <i>Schewak</i>, weak?</p>

-<p><b>Shayabinitis.</b> V, 57. Shore friend. See next words. <i>Nitis</i>, friend.</p>

-<p><b>Shayabian.</b> V, 37. Shore (or Jersey) going. <i>Schejek</i>, a string of wampum. Z.</p>

-<p><b>Sheyabing.</b> V, 51. At New Jersey <i>or</i> shore. <i>Scheyichbi</i>,

-Indian name of New Jersey. (Heck., p. 51.) <a href="#Page_40">See p. 40</a>.</p>

-<p><b>Shinaking.</b> III, 20; IV, 1, 5. At fir-land. Chip. <i>jin-goh</i>, spruce fir. Bar.

-<i>Schind</i>, spruce. Z. <i>Aki</i>, land; <i>nk</i>, locative termination,

-"the place of spruce firs."</p>

-<p><b>Shingalan.</b> II, 2. Hating. <i>Schingalan</i>, to hate somebody. K.</p>

-<p><b>Shingalusit.</b> II, 2; V, 56. Foe, foes. <i>Schingalusit</i>, enemy, adversary. K.</p>

-<p><b>Shiwapi.</b> IV, 27. Salt man. <i>Schwewak</i>, salt meat; <i>sikey</i>, salt.</p>

-<p><b>Showihilla.</b> IV, 7. Weak. <i>Schawek</i>, weak.</p>

-<p><b>Shukand.</b> I, 20. But then. <i>Schukund</i>, only, but then.</p>

-<p><b>Sili.</b> III, 3. Cattle. <i>Sisili</i>, a buffalo. See note to verse.</p>

-<p><b>Sin.</b> III, 4. To be. <i>Lissin</i>, to be <i>or</i> do so.</p>

-<p><b>Sinako.</b> V, 16. Strong snake. <i>Assin</i>, stone; <i>aki</i>, land.</p>

-<p><b>Sipakgamen.</b> IV, 55. River over against. <i>Sipi</i>, river. See <i>Agamunk</i>.</p>

-<p><b>Sisilaki.</b> IV, 14. Cattle land. <i>Sisiliamuus</i>, a buffalo, N. J.</p>

-<p><b>Sisilaking.</b> IV, 29. Cattle land at. <i>Sisili</i>, buffalo; <i>aki</i>, land.</p>

-<p><b>Sittamaganat.</b> V, 2. Path leader. Pipe-bearer. See note to IV, 2.</p>

-<p><b>Sitwahikho.</b> II, 16. Path of cave. <i>Tschitqui</i>, silent;

-<i>tschitquihillewak</i>, they are silent. Z.</p>

-<p><b>Slangelendam.</b> IV, 31. Disliking. <i>Skattelendam</i>, to loathe, to hate.</p>

-<p><b>Sohalawak.</b> I, 4, 5, 6, 14, 15; IV, 23. He causes them. See note.</p>

-<p><b>Sohalgol.</b> IV, 25. He causes it. See last word.</p>

-

-<p class="space-above2"><b>Taquachi.</b> IV, 24. Shiverer with cold. <i>Tachquatten</i>, frozen. K.</p>

-<p><b>Takauwesit.</b> III, 5. The best. <i>Tach</i>, together, to tie, etc. Hence united, harmonious.</p>

-<p><b>Talamatan.</b> IV, 54, 61, 63, 64. Hurons. <a href="#Page_16">See p. 16</a>.

-<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span></p>

-<p><b>Talamatanitis.</b> IV, 61. Huron friends. See <i>Lamatanitis</i>.</p>

-<p><b>Talegachukang.</b> V, 19. Allegheny Mts going. Doubtful.</p>

-<p><b>Talegaking.</b> V, 1. Talega land at. <a href="#Page_230">See p. 230</a>.</p>

-<p><b>Taleganah.</b> V, 14. Talega R, at. <a href="#Page_230">See p. 230</a>.</p>

-<p><b>Talegawik.</b> IV, 56. Talega they. <a href="#Page_230">See p. 230</a>.</p>

-<p><b>Talegawil.</b> IV, 52. Talega head <i>or</i> emperor. <a href="#Page_230">See p. 230</a>. <i>Wil</i>, head.</p>

-<p><b>Talegawunkik.</b> V, 45. Talegas west visitor. <a href="#Page_230">See p. 230</a>. <i>Wunken</i>,

-west; <i>kiwiken</i>, to visit.</p>

-<p><b>Talligewi.</b> IV, 50. Talegas <i>or</i> there found. <a href="#Page_229">See p. 229</a>.</p>

-<p><b>Tamaganat.</b> IV, 55. Leader. <i>Gelelemend</i> = the leader.

-Heck. <i>Ind. Names</i>, p. 392. See note to IV, 2.</p>

-<p><b>Tamaganena.</b> V, 2. Chieftain such <i>or</i> Beaver leader. Pipe-bearer.

-See note to IV, 2.</p>

-<p><b>Tamakwapi.</b> III, 19. Beaver manly. <i>Tamaque</i>. Camp. <i>Ktemaque</i>.

-Zeis. A beaver. Mohegan, <i>amuchke</i>, Schmick.</p>

-<p><b>Tamakwi.</b> IV, 12. Beaver he. See last word.</p>

-<p><b>Tamenend.</b> IV, 35; Tamanend, V, 32. Affable (beaver like). <i>Temenend</i>, affable. Heck.</p>

-<p><b>Tankawun.</b> V, 9. Little cloud. <i>Tangelensuwi</i>, modest, humble; <i>tangitti</i>, small.</p>

-<p><b>Tapitawi.</b> II, 14. Altogether. <i>Tachguiwi</i>, together. Z.</p>

-<p><b>Tashawinso.</b> V, 51. At leisure gatherer.</p>

-<p><b>Tasukamend.</b> IV, 19. Never black <i>or</i> bad. <i>Ta</i>, not, <i>suckeu</i>, black. Z.</p>

-<p><b>Tatalli.</b> II, 10. Which way <i>or</i> shall there. <i>Tatalli</i>, whitherwards. K.</p>

-<p><b>Tawanitip.</b> V, 49. Ottawas made friends; <i>nitis</i>, friend.</p>

-<p><b>Tellen.</b> IV, 17. Ten.</p>

-<p><b>Tellenchen kittapakki.</b> III, 18. 10,000.</p>

-<p><b>Tenche kentit.</b> IV, 58. Opening path. <i>Tenk</i>, <i>titit</i>, little. K. Doubtful.</p>

-<p><b>Tendki.</b> III, 8. Being there. <i>Tindey</i>, fire. Z. <i>Tenden</i>, <i>Min</i>.;

-<i>yawagan tendki</i>, the cabin-fires.</p>

-<p><b>Tenk wonwi.</b> IV, 27, 30. Dry-he. <i>Teng</i>- or <i>tenk</i>- = little. K.</p>

-<p><b>Thupin.</b> III, 2. It is cold. <i>Teu</i>, it is cold. K.</p>

-<p><b>Tihill.</b> III, 3. Coolness. <i>Tillihan</i>, it is cool. K.</p>

-<p><b>Topan.</b> III, 2. It freezes. <i>Tepan</i>, white frost.</p>

-<p><b>Topanpek.</b> III, 16. Frozen sea. <i>Tepan</i>, and; <i>pek</i>, lake.</p>

-<p><b>Towakon.</b> IV, 46. Towako. V, 16. Father snake. <i>Tawa</i> and <i>aki</i>,

-the Ottawas or Twightees. See note to V, 16.</p>

-<p><b>Tsehepicken.</b> IV, 49. Separated. <i>Tschetschpiechen</i>, to separate. K.</p>

-<p><b>Tulagishatten.</b> II, 9. At Tula he is ready. <i>Tulpe</i>, turtle;

-<i>gischatten</i>, it is ready, done, finished.

-<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span></p>

-<p><b>Tulamokom.</b> II, 13. A turtle's grandfather. <i>Tulpe</i>, turtle. See <i>Mokom</i>.</p>

-<p><b>Tulapewi.</b> II, 14. Turtle there. <i>Tulpe</i>, a water turtle. K.</p>

-<p><b>Tulapewini.</b> III, 1. Turtle being. See above.</p>

-<p><b>Tulapima.</b> II, 14. Turtle there. <i>Tulpe</i>, and <i>ma</i>, there.</p>

-<p><b>Tulapin.</b> II, 10. Turtle-back. <i>Tulpe</i>, turtle.</p>

-<p><b>Tulapit.</b> II, 8. At Tula or turtle land. <i>Tulpe</i>, and <i>epit</i>, q. v.</p>

-<p><b>Tulapiwi.</b> III, 7. The turtling. <i>Tulpe</i>, and suffix <i>wi</i>.</p>

-<p><b>Tulpenaki.</b> III, 7. Turtle country. <i>Tulpe</i>, and <i>aki</i>, land.</p>

-<p><b>Tulpewi.</b> II, 15. Turtle he. See above. <i>Tulapewi</i>.</p>

-<p><b>Tulpewik.</b> I, 13. Turtles. See above.</p>

-<p><b>Tumaskan.</b> IV, 42. Wolf strong. <i>Temmeu</i>, wolf, Z.</p>

-<p><b>Tumewand.</b> V, 29. The wolfers (mohican). <i>Temmeu</i>, wolf, <i>anit</i> = the wolf god, or magician.</p>

-<p><b>Tumewapi.</b> III, 19. Wolf manly. <i>Temmeu</i>, and <i>ape</i> man; a <i>nomen gentile</i>.</p>

-

-<p class="space-above2"><b>Uchewak.</b> I, 15. Flies. <i>Utschewak</i>, flies. Z.</p>

-<p><b>Unamini.</b> V, 52. Turtle tribe. <a href="#Page_36">See p. 36</a>.</p>

-<p><b>Unchihillen.</b> V, 39. Coming from somewhere. <i>Untschihilleu</i>

-it comes from somewhere rapidly, to flow out.</p>

-

-<p class="space-above2"><b>Wagan.</b> II, 16. Action. See <i>Owagan</i>.</p>

-<p><b>Wak.</b> I, 2. And. Id.</p>

-<p><b>Wakaholend.</b> IV, 33. Loving, beloved. <i>Ahoalan</i>, to love.

-<i>Woakaholend</i>. Heck. <i>Ind. Names</i>, p. 395.</p>

-<p><b>Wakon.</b> I, 21. Snake god. <i>Wachunk</i>, high (Min.) Perhaps a form of <i>akiuk</i>, earthward.</p>

-<p><b>Wallama.</b> IV, 40. Painted. <a href="#Page_161">See p. 161</a>.</p>

-<p><b>Wallamolumin.</b> V, 5. Painted-booking. <a href="#Page_161">See p. 161</a>.</p>

-<p><b>Wangomend.</b> V, 55. Saluted. Id. Heck. <i>Ind. Names</i>, p. 395.</p>

-<p><b>Wapachikis.</b> V. 57. White crab. <i>Woapeu</i>, white. Z. The root <i>wab, wap</i>,

-or <i>op</i>, white, light, the east, etc., occurs in numerous words.</p>

-<p><b>Wapagumoshki.</b> V, 44. White otter. See above.</p>

-<p><b>Wapagishik.</b> IV, 48. East sun or sunrise. <i>Wap</i>, and <i>gischuch</i>.</p>

-<p><b>Wapagokhos.</b> IV, 8. White owl. <i>Wap</i>, and <i>gokhos</i>, owl. Z.</p>

-<p><b>Wapahacki.</b> V, 37. White body. <i>Wap</i>, and <i>hackey</i>, body.</p>

-<p><b>Wapahoning.</b> V, 11. White Lick at. <i>Wap</i>, and <i>mahoning</i>. Z. At the deer lick.</p>

-<p><b>Wapakisinep.</b> V, 21. East land was. <i>Wap</i>, and <i>aki</i>, land, with preterit suffix.</p>

-<p><b>Wapalaneng.</b> V, 2. White river at. <i>Wap</i>, and <i>amkannink</i> at the river.

-<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span></p>

-<p><b>Wapala wikwan.</b> V, 20. East settling place. <i>Wap</i>, and <i>wikwam</i>, house.</p>

-<p><b>Wapallanewa.</b> IV, 2. White eagle. <i>Woaplanne</i>, the bald eagle. Z.</p>

-<p><b>Wapallendi.</b> IV, 52. East some. <i>Wap</i>, east; <i>allende</i>, some.</p>

-<p><b>Wapanaki.</b> III, 18. Eastern land. <i>Wap</i>, east; <i>aki</i>, land.</p>

-<p><b>Wapanapi.</b> III, 19. Eastern manly. <i>Wap</i>, east or white; <i>ape</i>, man.</p>

-<p><b>Wapaneken.</b> IV, 48. East going together. <i>Wap</i>, east; see <i>Eken</i>.</p>

-<p><b>Wapanen.</b> III, 9. Easterly. <i>Wap</i>, east.</p>

-<p><b>Wapanand.</b> V, 29. The easters. <i>Wap</i>, east.</p>

-<p><b>Wapanichan.</b> IV, 32. East moving. <i>Wap</i>, east.</p>

-<p><b>Wapaniwaen.</b> IV, 12, 28. East he goes. <i>Wap</i>, east; <i>aan</i>, to go.</p>

-<p><b>Wapaniwi.</b> III, 6, 16. Easterlings. <i>Wap</i>, east; <i>wi</i>, substantive verb suffix.</p>

-<p><b>Wapashum.</b> V, 45. White big horn. <i>Wap</i>, white; <i>wschummo</i>, horn. Z.</p>

-<p><b>Wapasinep.</b> III, 13. East was <i>or</i> bright. <i>Wap</i>, east; preterit termination.</p>

-<p><b>Wapawaki.</b> IV, 51. East rich land.</p>

-<p><b>Wapawullaton.</b> IV, 50. East possessing. <i>Wap</i>, east; <i>wullaton</i>, to possess.</p>

-<p><b>Wapayachik.</b> V, 59. White or east coming. <i>Wap</i>, east; <i>payat</i>, q. v.</p>

-<p><b>Wapekunchi.</b> V, 40. East sea from. <i>Wap</i>, east; doubtful.</p>

-<p><b>Wapkicholan.</b> IV, 38. White crane <i>or</i> big bird. <i>Wap</i>, white; <i>tscholen</i>, bird.</p>

-<p><b>Waplanowa.</b> III, 12. White eagle. <i>Woaplanne</i>, a bald eagle. Z.</p>

-<p><b>Waplowaan.</b> V, 29. East, north, do go. <i>Wap</i>, east; <i>lowan</i>, north, <i>aan</i>, to go.</p>

-<p><b>Wapsipayat.</b> V, 40. Whites coming. <i>Wap</i>, white; <i>payat</i>, q. v.</p>

-<p><b>Waptalegawing.</b> V, 20. East of Talega at. <i>Wap</i> east; <i>talega</i>, q. v.</p>

-<p><b>Waptipatit.</b> IV, 41. White chicken. <i>Wap</i>, white; <i>tipatit</i>, chicken.</p>

-<p><b>Waptumewi.</b> III, 12. White wolf. <i>Wap</i>, white; <i>temmeu</i>, wolf.</p>

-<p><b>Wapushuwi.</b> V, 3. White lynx he. <i>Wap</i>, white.</p>

-<p><b>Wasiotowi.</b> V. 56. Wasioto. Doubtful.</p>

-<p><b>W'delsinewap.</b> I, 16. Were there. Preterit of <i>lissin</i>, to be so.</p>

-<p><b>Wekwochella.</b> IV, 30. Much fatigued. <i>Wiquehilla</i>, to be tired. Z.</p>

-<p><b>Wellaki.</b> IV, 3. Fine land. <i>Wulit</i>, fine; <i>aki</i>, land.</p>

-<p><b>Wemaken.</b> III, 15. All snaking. <i>Wemi</i>, all; <i>aki</i>, land, earth; the

-whole land.</p>

-<p><b>Wematan.</b> III, 14. All let us go. <i>Wemi</i>, and <i>atam</i>, q. v.</p>

-<p><b>Wemelowichik.</b> V, 26. All hunters. <i>Wemi</i>, all; <i>elauwitschik</i>, hunters.</p>

-<p><b>Wemi.</b> I, 7, 6, 16, 20. All. Id. Wemiako. III, 8. All the snakes.

-<i>Wemi</i>, all; <i>achgook</i>, snake; or, <i>aki</i>, land.

-<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span></p>

-<p><b>Wemiamik.</b> V. 48. All children (Miamis). Doubtful.</p>

-<p><b>Wemichemap.</b> II, 12. All helped. <i>Wemi</i>, all; <i>mitschemuk</i>, he helps me. Z.</p>

-<p><b>Wemiguma.</b> I, 1. <i>Wemi</i>, all; <i>guma</i>, sea water. See note to passage.</p>

-<p><b>Wemiluen.</b> III, 15. All saying. <i>Wemi</i>, all; <i>luen</i>, to say.</p>

-<p><b>Wemimokom.</b> II, 13. Of all grandfather. <i>Wemi</i>, and <i>mokom</i>, q. v.</p>

-<p><b>Wemilowi.</b> IV, 53. All say. <i>Wemi</i>, all; <i>luen</i>, to say.</p>

-<p><b>Weminitis.</b> IV, 35. All being friends. V, 33. All friendly. <i>Wemi</i>, all; <i>nitis</i>, friends.</p>

-<p><b>Wemipalliton.</b> IV, 43. To war on all. <i>Wemi</i>, and <i>palliton</i>, q. v.</p>

-<p><b>Wemima.</b> IV, 2. All there. <i>Wemi</i>, all; <i>ma</i>, there.</p>

-<p><b>Wemilat.</b> IV, 58. All given to him. <i>Wemi</i>, and <i>miltin</i>, q. v.</p>

-<p><b>Wemilo.</b> IV, 5. All say to him. <i>Wemi</i>, and <i>luen</i>, to say.</p>

-<p><b>Weminilluk.</b> IV, 15. All warred. <i>Wemi</i>, and <i>nihillan</i>, q. v.</p>

-<p><b>Weminitik.</b> V, 48. All friends <i>or</i> allies. <i>Wemi</i>, and <i>nitis</i>.</p>

-<p><b>Weminungwi.</b> V, 31. All trembling. <i>Wemi</i> and <i>nungihillan</i>, to tremble.</p>

-<p><b>Wemi owenluen.</b> III, 8. To all saying. <i>Wemi</i>, and <i>luen</i>, to say.</p>

-<p><b>Wemi tackwicken.</b> V, 33. All united. <i>Tachquiwi</i>, together.</p>

-<p><b>Wemiten.</b> III, 11. All go out. IV, 54. To go all united. <i>Wemiten</i> (infin),

-to go all forth or abroad. Z. <i>Gr.</i> 244.</p>

-<p><b>Wemoltin.</b> II, 10. All go forth. III, 9, 18. They go forth.

-They are all going forth. Z. <i>Gr.</i> p. 244.</p>

-<p><b>Wemopannek.</b> III, 17. All went. <i>Wemi</i>, with past preterit suffix.</p>

-<p><b>Wenchikit.</b> V, 52. Offspring. <i>Wentschiken</i>, to descend, to grow out of. Z.</p>

-<p><b>Wetamalowi.</b> IV, 33. The wise they. <i>Wewoatamamine</i>, wise man. Z.</p>

-<p><b>Wewoattan.</b> IV, 42. To be wise <i>or</i> by wise. <i>Woaton</i>, to know. Z.</p>

-<p><b>Wich.</b> I, 7. With. <i>Witschi</i>, with.</p>

-<p><b>Wichemap.</b> II, 12. Helped. <i>Witscheman</i>, to help somebody.</p>

-<p><b>Wihillan.</b> I, 23. Destroying or distemper. <i>Nihillan</i>, to destroy.</p>

-<p><b>Wiblamok.</b> III, 14. Head beaver. <i>Wil</i>, head; <i>amuchke</i>, beaver. Moh.</p>

-<p><b>Wikhichik.</b> III, 4. Tillers. <i>Wikhetschik</i>, cultivators of the earth. Z.</p>

-<p><b>Wiki.</b> II, 4. With. <i>Witschi</i>, with.</p>

-<p><b>Wikwan.</b> V, 20. <i>Wikwam</i>, house.</p>

-<p><b>Wilawapi.</b> III, 19. Rich manly. <i>Wil</i>, head; <i>ape</i>, man.</p>

-<p><b>Winakicking.</b> V, 25, 27. Sassafras land at or Penna. <i>Winak</i>, sassafras. Z.</p>

-<p><b>Winakununda.</b> V, 36. Sassafras tarry. <i>Winak</i>, sassafras, <i>guneunga</i>, q. v.

-<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span></p>

-<p><b>Winelowich.</b> V, 18. Snow hunter. <i>Wineu</i>, snow; <i>elauwitsch</i>, hunter.</p>

-<p><b>Wineu.</b> III, 2. It snows. <i>Wineu</i>, it snows.</p>

-<p><b>Wingelendam.</b> IV, 60. <i>Wingelendam</i>, to approve, to like. Z.</p>

-<p><b>Wingenund.</b> IV, 39. Mindful.</p>

-<p><b>Wingi.</b> I, 20. Willingly. <i>Wingi</i>, fain, gladly, willing.</p>

-<p><b>Winiaken.</b> III, 11. At the land of snow. <i>Wineu</i>, it snows; <i>aki</i>, land.</p>

-<p><b>Winimokom.</b> II, 13. Of beings grandfather. <i>Owini</i> and <i>Mokom</i>, q. v.</p>

-<p><b>Wisawana.</b> IV, 34. Yellow River. <i>Wisaweu</i>, yellow; <i>amhanne</i>, river.</p>

-<p><b>Wishanem.</b> II, 15. Frightened. <i>Wischaleu</i>, he is frightened. Z.</p>

-<p><b>Wishi.</b> I, 17. Good. Probably for <i>mesitche</i> = Chip. <i>mitcha, etc.</i>, great.</p>

-<p><b>Witchen.</b> III, 15. Going with. <i>Witen</i>, to go with. K.</p>

-<p><b>Wittank.</b> IV, 34. Town. <i>Witen</i>, to go or dwell with.</p>

-<p><b>Wittanktalli.</b> III, 1. Dwelling of Talli. <i>Witen</i>, to go with. Z. <i>talli</i>, there. Z.</p>

-<p><b>Wiwunch.</b> I, 24. Very long. <i>Wiwuntschi</i>, before now, of old. K.</p>

-<p><b>Wokenapi.</b> IV, 11. Fathers men. <i>Woaklappi</i> repeatedly, again. K.</p>

-<p><b>Wokgetaki.</b> I, 1. <i>Wokget</i>, on the top; <i>aki</i>, land.

-<i>Wochgitschi</i>, above, on top; <i>aki</i>, land, earth.</p>

-<p><b>Woliwikgun.</b> III, 1. Cane house. <i>Walak</i>, hole; <i>walkeu</i>,

-he is digging a hole. Z.</p>

-<p><b>Wolomenap.</b> V, 28. Hollow men. <i>Wahhillemato</i>, wide, far. K.</p>

-<p><b>Won.</b> I, 24. This. <i>Won</i>, this, this one. K.</p>

-<p><b>Wonwihil.</b> V, 40, 59. At this time. <i>Won</i>, this, <i>wil</i>, head.</p>

-<p><b>Wsamimaskan.</b> IV, 57. Too much strong. <i>Maskan</i>, great.</p>

-<p><b>W'shakuppek.</b> III, 17. Smooth deep water. <i>Wschacheu</i>,

-it is slippery, smooth, glossy; <i>pek</i>, lake, sea.</p>

-<p><b>Wtakan.</b> III, 3. Mild. <i>Wtakeu</i>, soft, tender. Z.</p>

-<p><b>W'tamaganat.</b> IV, 37. And chieftain. The smoker or pipe bearer. See note to IV, 2.</p>

-<p><b>Wtenk.</b> I, 11. After. Ibid.</p>

-<p><b>Wulakeningus.</b> V, 42. Well praised. <i>Wulakenimgussin</i>, to be praised. K.</p>

-<p><b>Wulamo.</b> II, 1; IV, 1; V, 1. Long ago. <i>Wulamoe</i>, long ago.</p>

-<p><b>Wulaton.</b> III, 3; IV, 11. To possess.</p>

-<p><b>Wulliton.</b> III, 16. <i>Wulaton</i>, to save, to put up. K. <i>Wuliton</i>, to make well. K.</p>

-<p><b>Wulatenamen.</b> V, 41. To be happy. Ibid.</p>

-<p><b>Wulelemil.</b> III, 17. Wonderful. <i>Wulelemi</i>, wonderful.</p>

-<p><b>Wuliton.</b> II, 15. To make well, to do well. Z. <i>Gr.</i> p. 222.</p>

-<p><b>Wulitowin.</b> IV, 20. Good who (did). See last word.

-<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span></p>

-<p><b>Wulitshinik.</b> V, 4. Good stony <i>or</i> well, hardy. <i>Wulit</i>, good; <i>assin</i>, stone.</p>

-<p><b>Wulitpallat.</b> V, 30. Good warrior. <i>Wulit</i>, good; <i>itopallat</i>, warrior.</p>

-<p><b>Wunand.</b> I, 17. A good god. Root <i>Wun</i>. <a href="#Page_104">See p. 104</a>.</p>

-<p><b>Wundanuksin.</b> IV, 32. Being angry. <i>Wundanuxin</i>, to be angry at or for. K.</p>

-<p><b>Wunkenahep.</b> V, 12. West he went. <i>Wundcheneu</i>, it is west.</p>

-<p><b>Wunkenapi.</b> III, 20. Western man. <i>Wundchen</i>, west; <i>ape</i>, man.</p>

-<p><b>Wunkeniwi.</b> III, 6. Westerlings. See above.</p>

-<p><b>Wunkiwikwotank.</b> V, 13. West he visited. See above. <i>Kiwichen</i>, to visit.</p>

-<p><b>Wunpakitonis.</b> V, 13. West abandoned. <i>Pakiton</i>, to throw away.</p>

-<p><b>Wunshawononis.</b> V, 13. West southerners. <i>Shawano</i>, south.</p>

-

-<p class="space-above2"><b>Yagawan.</b> III, 8. (In the) huts. Ibid.</p>

-<p><b>Yagawanend.</b> IV, 50. Hut maker. See last word.</p>

-<p><b>Yuch.</b> I, 6. Well. <i>Yuh</i>. H. <i>Yuch</i>. K. <i>Yuk</i>, these. K.</p>

-<p><b>Yukepechi.</b> IV, 1. Till there. <i>Yukepetschi</i>, till now, hitherto. K.</p>

-<p><b>Yuknohokluen.</b> IV, 48. Let us go saying. Doubtful.</p>

-<p><b>Yulik.</b> I, 6. These. <i>Yukik</i>, these. K.</p>

-<p><b>Yutali.</b> I, 2, 22. There. <i>Jutalli</i>, just here. K.</p>

-

-<hr class="full" />

-<p><span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span></p>

-<p><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span></p>

-

-

-<h2>APPENDIX.</h2>

-<hr class="r5" />

-<h3>AGOZHAGÀUTA. (<a href="#Page_14"><i>page</i> 14. <i>Note</i></a>.)</h3>

-

-<p class="indent">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.</p>

-

-<p class="indent">Gen. Clark and Mr. Hale believe that it is a dialectic or corrupt

-form for <i>agotsaganha</i>, which is a derivature from <i>atsagannen</i>

-(Bruyas, <i>Radices Verborum Iroquaeorum</i>, 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 <i>ago</i> or <i>ako</i> is an indefinite pronoun, having the same form

-in both singular and plural, and is used with national or tribal

-appellations, as in <i>akononsionni</i>, "People of the Long House,"

-the general name of the Five Nations. Gen. Clark notes that the

-term <i>agotsaganens</i>, or <i>agotsaganes</i>, was the term applied by the

-Iroquois to the Mohegans, = "People who speak a foreign tongue."

-(Jogues, <i>Novum Belgium</i> (1646), and <i>Pa. Colonial Records</i>, vol.

-vi, p. 183.)</p>

-

-<p class="indent">The Rev. Mr. Cuoq believes that the proper form is

-<i>akotsakannha</i>, which in his alphabet is the same as <i>agotsaganha</i>,

-but he limits its meaning to "on est Abnaquis," from <i>aktsakann</i>, "être

-Abnaquis." (See his <i>Lexique de la Langue Iroquoise</i>, pp. 1, 155.)

-The general name applied by the Iroquois to the Algonkins he

-gives as <i>Ratirontaks</i>, from <i>karonta</i>, tree, and <i>ikeks</i>, to eat,

-"Tree-eaters" (<i>Lexique</i>, p. 88); probably they were so called from their

-love of the product of the sugar maple.</p>

-

-

-<h3>DIALECT OF THE NEW JERSEY LENAPE. (<a href="#Page_46"><i>p. 46</i></a>)</h3>

-

-<p class="indent">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 <i>American Historical

-Record</i>, vol. I, pp. 308-311, 1872. The orthography is English,

-and it is evidently the same trader's jargon which Gabriel Thomas

-gives. (<a href="#Page_76">See p. 76</a>.) The <i>r</i> is frequent; man is <i>renus leno</i>;

-devil is <i>manitto</i>; God is <i>hockung tappin</i> (literally, "he who is above").

-There are several typographical errors in the printed vocabulary.

-<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span></p>

-

-

-<h3>REV. ADAM GRUBE. (<a href="#Page_84"><i>p. 84.</i></a>)</h3>

-

-<p class="indent">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.</p>

-

-

-<h3>EASTERN ORIGIN OF THE ALGONKINS.

- (<a href="#Page_12"><i>pp. 12</i></a> and <a href="#Page_145"><i>145.</i></a>)</h3>

-

-<p class="indent">Quite recently M. Emile Petitot, in an article entitled,

-"<i>De la pretendue Origine Orientale des Algonquins</i>" (<i>Bulletin de la

-Société d'Anthropologie</i>, 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: "<i>Wabang</i> signifie plutôt detroit que

-orient; et quant au mot <i>askiy</i> ou <i>ahkiy</i>, il vent dire

-<i>terre</i>, et non pas <i>peuple</i>".</p>

-

-<p class="indent">Now, no one ever claimed that <i>abnaki</i> meant eastern

-people. The Abbé Maurault translates the form <i>Abanki</i> by "terre au

-Levant." (<i>Histoire des Abénakis</i>, Introd. p. ii, Quebec, 1866.)

-In Cree <i>wapaw</i>, in Chipeway <i>wabi</i>, mean narrows or strait; but

-they are derivatives from the root <i>wab</i>, and mean a light or open

-place between two approaching shores, as Chip. <i>wabigama</i>, or

-<i>wabimagad</i>, "there is a strait between the two shores." (Baraga,

-<i>Otchipwe Dictionary</i>.) 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.</p>

-

-<p class="indent">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, <i>Histoire des Abénakis</i>, p. 111, and Wm.

-W. Warren, <i>Hist. of the Ojibways</i>, Chap. IV (Minnesota, Hist. Colls., 1885).

-<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p>

-

-<hr class="full" />

-<p class="f120 space-above2"><b>INDEX OF AUTHORS</b></p>

-<hr class="r5" />

-<p class="center space-below2">(<i>The principal references are in full-faced type.</i>)</p>

-

-<p>

-Abbott, C. C.,<a href="#Page_44">44</a>,<a href="#Page_52">52</a>,<a href="#Page_57">57</a>,<a href="#Page_69">69</a>.<br />

-Adair, J., <a href="#Page_61">61</a>.<br />

-Alsop, G., <a href="#Page_14">14</a>.<br />

-Anthony, A., <a href="#Page_156">156</a>,<a href="#Page_161">161</a>,<a href="#Page_219">219</a>.<br />

-Aupaumut, H., <a href="#Page_18">18</a>,<a href="#Page_20">20</a>,<a href="#Page_23">23</a>,

-              <a href="#Page_45">45</a>,<a href="#Page_113">113</a>.<br />

-<br />

-Baraga, J., <a href="#Page_35">35</a>,<a href="#Page_59">59</a>,<a href="#Page_62">62</a>.<br />

-Barton, B. S., <a href="#Page_146">146</a>.<br />

-Beach, W. W., <a href="#Page_115">115</a>,<a href="#Page_125">125</a>.<br />

-Beatty, C., <a href="#Page_23">23</a>,<a href="#Page_47">47</a>,

-            <a href="#Page_69">69</a>,<a href="#Page_138">138</a>.<br />

-Bozman, J., <a href="#Page_15">15</a>,<a href="#Page_23">23</a>,<a href="#Page_29">29</a>.<br />

-Brainerd, D., <a href="#Page_46">46</a>,<a href="#Page_62">62</a>,<a href="#Page_65">65</a>,

-              <a href="#Page_127">127</a>,<a href="#Page_137">137</a>.<br />

-Brickell, J., <a href="#Page_64">64</a>.<br />

-Brunner, D. F., <a href="#Page_52">52</a>,<a href="#Page_57">57</a>.<br />

-<br />

-Campanius, T., <a href="#Page_66">66</a>,<a href="#Page_75"><b>75</b></a>,<a href="#Page_96">96</a>,

-               <a href="#Page_116">116</a>,<a href="#Page_126">126</a>,<a href="#Page_131">131</a>.<br />

-Clark, W. P., <a href="#Page_152">152</a>.<br />

-Copway, G., <a href="#Page_61">61</a>,<a href="#Page_160">160</a>,<a href="#Page_219">219</a>.<br />

-Cummings, A., <a href="#Page_87">87</a>.<br />

-Cuoq, F. H., <a href="#Page_71">71</a>,<a href="#Page_105">105</a>.<br />

-<br />

-Darlington, W., <a href="#Page_50">50</a>.<br />

-Darwin, C., <a href="#Page_140">140</a>.<br />

-De Laet, <a href="#Page_31">31</a>.<br />

-Dencke, C. F., <a href="#Page_84">84</a>.<br />

-Denny, E., <a href="#Page_86">86</a>,<a href="#Page_94">94</a>.<br />

-Donkers, J., <a href="#Page_132">132</a>.<br />

-Drake, S. G., <a href="#Page_163">163</a>.<br />

-Duponceau, P. S., <a href="#Page_77">77</a>,<a href="#Page_102">102</a>,

-                 <a href="#Page_121">121</a>,<a href="#Page_155">155</a>.<br />

-Durant, M., <a href="#Page_122">122</a>.<br />

-<br />

-Eager, <a href="#Page_36">36</a>.<br />

-Ettwein, J., <a href="#Page_14">14</a>,<a href="#Page_18">18</a>,<a href="#Page_47">47</a>,

-<a href="#Page_51">51</a>,<a href="#Page_83"><b>83</b></a>,

-<a href="#Page_132">132</a>,<a href="#Page_229">229,etc</a>.<br />

-Evelin, R., <a href="#Page_41">41</a>.<br />

-<br />

-Fast, C., <a href="#Page_125">125</a>.<br />

-Fleet, H., <a href="#Page_27">27</a>.<br />

-Force, M. J., <a href="#Page_29">29</a>,<a href="#Page_31">31</a>.<br />

-Foulke, W. P., <a href="#Page_116">116</a>.<br />

-<br />

-Gallatin, A., <a href="#Page_31">31</a>,<a href="#Page_112">112</a>,<a href="#Page_120">120</a>.<br />

-Gray, A., <a href="#Page_149">149</a>,<a href="#Page_155">155</a>.<br />

-Grube, B. A., <a href="#Page_83">83</a>,<a href="#Page_256">256</a>.<br />

-Guss, N. L., <a href="#Page_14">14</a>.<br />

-<br />

-Haldeman, S. S., <a href="#Page_150">150</a>,<a href="#Page_162">162</a>.<br />

-Hale, H., <a href="#Page_12">12</a>,<a href="#Page_17">17</a>,<a href="#Page_18">18</a>,

-          <a href="#Page_36">36</a>,<a href="#Page_95">95</a>,

-          <a href="#Page_112">112</a>,<a href="#Page_156">156</a>.<br />

-Hammond, W. A., <a href="#Page_110">110</a>.<br />

-Harrison, W. H., <a href="#Page_64">64</a>,<a href="#Page_112">112</a>.<br />

-Haven, S. F., <a href="#Page_150">150</a>.<br />

-Haywood, J., <a href="#Page_17">17</a>.<br />

-Heckewelder, J., <a href="#Page_15">15-16</a>,<a href="#Page_18">18</a>,<a href="#Page_20">20-23</a>,

-                 <a href="#Page_30">30</a>,<a href="#Page_35">35</a>,<a href="#Page_43">43</a>,

-                 <a href="#Page_78">78</a>,<a href="#Page_92">92</a>,<a href="#Page_128">128</a>,<br />

-<span class="m-left_7"><a href="#Page_136">136</a>,<a href="#Page_140">140</a>,

-<a href="#Page_146">146</a>,<a href="#Page_219">219, etc</a>.</span><br />

-Hendricks, Capt., <a href="#Page_21">21</a>.<br />

-Henry, M. J., <a href="#Page_37">37</a>,<a href="#Page_45">45</a>,<a href="#Page_86"><b>86</b></a>.<br />

-Hoffman, W. J., <a href="#Page_152">152</a>.<br />

-Holland, F. R., <a href="#Page_85">85</a>.<br />

-Hough, <a href="#Page_125">125</a>,<a href="#Page_229">229</a>.<br />

-Howse, J., <a href="#Page_13">13</a>,<a href="#Page_94">94</a>,<a href="#Page_98">98</a>,

-           <a href="#Page_103">103</a>,<a href="#Page_105">105</a>.<br />

-<br />

-James, E., <a href="#Page_61">61</a>,<a href="#Page_152">152</a>.<br />

-Jogues, I., <a href="#Page_225">225</a>.<br />

-Jones, D., <a href="#Page_60">60</a>.<br />

-Jones, P., <a href="#Page_16">16</a>.<br />

-Johnston, J., <a href="#Page_26">26</a>,<a href="#Page_30">30</a>,

-              <a href="#Page_125">125</a>,<a href="#Page_145">145</a>.<br />

-<br />

-Kalm, P., <a href="#Page_46">46</a>,<a href="#Page_50">50</a>,<a href="#Page_52">52</a>.<br />

-Kampman, Rev., <a href="#Page_28">28</a>,<a href="#Page_84">84</a>.<br />

-<br />

-Lacombe, A., <a href="#Page_12">12</a>,<a href="#Page_26">26</a>,

-             <a href="#Page_43">43</a>,<a href="#Page_103">103,etc</a>.<br />

-Lawson, J., <a href="#Page_61">61</a>.<br />

-Lindstrom, <a href="#Page_131">131</a>.<br />

-Long, J., <a href="#Page_20">20</a>.<br />

-Loskiel, G. H., <a href="#Page_18">18</a>,<a href="#Page_29">29</a>,<a href="#Page_47">47</a>,

-                <a href="#Page_70">70</a>,<a href="#Page_91">91</a>,

-                <a href="#Page_137">137</a>,<a href="#Page_229">229,etc</a>.<br />

-Luckenbach, A., <a href="#Page_85">85</a>.<br />

-<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span>

-<br />

-McCoy, I., <a href="#Page_125">125</a>.<br />

-McKenney, T. L., <a href="#Page_224">224</a>.<br />

-Mallery, G., <a href="#Page_152">152</a>.<br />

-Martin, H., <a href="#Page_54">54</a>.<br />

-Maurault, J. A., <a href="#Page_256">256</a>.<br />

-Mayer, B., <a href="#Page_162">162</a>.<br />

-Meeker, J., <a href="#Page_87">87</a>.<br />

-Mezzofanti, Cardinal, <a href="#Page_108">108</a>.<br />

-Morgan, L. H., <a href="#Page_12">12</a>,<a href="#Page_19">19</a>,<a href="#Page_21">21</a>,

-               <a href="#Page_34">34</a>,<a href="#Page_40">40</a>,

-               <a href="#Page_47">47</a>,<a href="#Page_93">93</a>.<br />

-Morse, J., <a href="#Page_31">31</a>,<a href="#Page_113">113</a>,<a href="#Page_145">145</a>.<br />

-Murray, W. V., <a href="#Page_24">24</a>.<br />

-<br />

-Neill, E. D., <a href="#Page_27">27</a>.<br />

-<br />

-Occum, S., <a href="#Page_67">67</a>,<a href="#Page_70">70</a>.<br />

-<br />

-Peale, F., <a href="#Page_51">51</a>.<br />

-Peet, S. D., <a href="#Page_124">124</a>.<br />

-Penn, Wm., <a href="#Page_58">58</a>,<a href="#Page_75">75</a>,<a href="#Page_122">122</a>.<br />

-Petitot, E., <a href="#Page_256">256</a>.<br />

-Pickering, J., <a href="#Page_94">94</a>.<br />

-Porter, T. C., <a href="#Page_57">57</a>.<br />

-Proud, R., <a href="#Page_20">20</a>,<a href="#Page_37">37</a>,<a href="#Page_45">45</a>.<br />

-<br />

-Rafinesque, C. S., <a href="#Page_148"><b>148</b>,etc</a>.<br />

-Rasles, S., <a href="#Page_60">60</a>,<a href="#Page_94">94,etc</a>.<br />

-Reichel, W. C., <a href="#Page_22">22</a>.<br />

-Richardson, J., <a href="#Page_58">58</a>.<br />

-Roth, J., <a href="#Page_78"><b>78</b></a>.<br />

-Ruttenber, E. M., <a href="#Page_20">20</a>,<a href="#Page_21">21</a>,<a href="#Page_36">36</a>,

-                  <a href="#Page_42">42</a>,<a href="#Page_55">55</a>,

-                  <a href="#Page_116">116</a>,<a href="#Page_119">119</a>.<br />

-<br />

-Schmick, J. J., <a href="#Page_22">22</a>.<br />

-Schoolcraft, H. R., <a href="#Page_20">20</a>,<a href="#Page_58">58</a>,<a href="#Page_62">62</a>,

-                    <a href="#Page_87">87</a>,<a href="#Page_109">109</a>,<a href="#Page_133">133</a>,

-                    <a href="#Page_160">160</a>,<a href="#Page_129">129,etc</a>.<br />

-Schweinitz, E. de, <a href="#Page_25">25</a>,<a href="#Page_62">62</a>,<a href="#Page_129">129,etc</a>.<br />

-Scull, N., <a href="#Page_36">36</a>.<br />

-Shea, J. G., <a href="#Page_14">14</a>,<a href="#Page_231">231</a>.<br />

-Silliman, B., <a href="#Page_155">155</a>.<br />

-Sluyter, Peter, <a href="#Page_132">132</a>.<br />

-Smith, G., <a href="#Page_38">38</a>.<br />

-Smith, J., <a href="#Page_23">23</a>,<a href="#Page_26">26</a>,<a href="#Page_114">114</a>.<br />

-Smith, S., <a href="#Page_37">37</a>.<br />

-Squier, E. G., <a href="#Page_163">163</a>,<a href="#Page_167">167</a>,<a href="#Page_219">219</a>, etc.<br />

-Stiles, Pres., <a href="#Page_35">35</a>.<br />

-Strachey, W., <a href="#Page_67">67</a>.<br />

-<br />

-Tanner, J., <a href="#Page_152">152</a>,<a href="#Page_160">160</a>,<a href="#Page_219">219</a>.<br />

-Thomas, C., <a href="#Page_17">17</a>.<br />

-Thomas, G., <a href="#Page_54">54</a>,<a href="#Page_75"><b>75</b></a>,

-            <a href="#Page_91">91</a>,<a href="#Page_96">96</a>.<br />

-Thompson, C., <a href="#Page_48">48</a>,<a href="#Page_115">115</a>,<a href="#Page_121">121</a>.<br />

-Tobias, G., <a href="#Page_87">87</a>,<a href="#Page_88">88</a>.<br />

-Trumbull, J. H., <a href="#Page_20">20</a>,<a href="#Page_30">30</a>,<a href="#Page_33">33</a>,

-<a href="#Page_46">46</a>,<a href="#Page_49">49</a>,<a href="#Page_71">71</a>,<br />

-<span class="m-left_65"><a href="#Page_74">74</a>,<a href="#Page_90">90</a>,

-<a href="#Page_97">97</a>,<a href="#Page_105">105</a>,<a href="#Page_219">219,etc</a>.</span><br />

-Tryon, G. W., <a href="#Page_150">150</a>.<br />

-<br />

-Van der Donck, <a href="#Page_44">44</a>,<a href="#Page_51">51</a>,<a href="#Page_136">136</a>.<br />

-Vincent, F., <a href="#Page_60">60</a>.<br />

-<br />

-Ward, Dr., <a href="#Page_153">153-4</a>.<br />

-Wassenaer, <a href="#Page_55">55</a>,<a href="#Page_72">72</a>.<br />

-Watson, J., <a href="#Page_115">115(Footnote [185])</a>.<br />

-Weiser, Conrad, <a href="#Page_60">60</a>,<a href="#Page_123">123</a>.<br />

-Whipple, Lt., <a href="#Page_87">87</a>,<a href="#Page_96">96</a>.<br />

-White, A., <a href="#Page_27">27</a>,<a href="#Page_28">28</a>.<br />

-Wied, Prince of, <a href="#Page_55">55</a>.<br />

-Williams, R., <a href="#Page_30">30</a>,<a href="#Page_55">55</a>,

-              <a href="#Page_61">61</a>,<a href="#Page_94">94</a>.<br />

-<br />

-Young, T., <a href="#Page_38">38</a>,<a href="#Page_63">63</a>.<br />

-<br />

-Zeisberger, <a href="#Page_35">35</a>,<a href="#Page_55">55</a>,<a href="#Page_62">62</a>,

-<a href="#Page_69">69</a>,<a href="#Page_76"><b>76</b></a>,<a href="#Page_105">105</a>,

-<a href="#Page_113">113</a>,<a href="#Page_129">129</a>,<a href="#Page_134">134,etc</a>.

-<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span></p>

-

-<hr class="chap" />

-<h2>INDEX OF SUBJECTS</h2>

-

-<p class="center">(<i>The principal references are in full-faced type</i>.)</p>

-

-<p>

-Abnaki, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>.<br />

-&emsp;derivation of name, <a href="#Page_256">256</a>.<br />

-Age of Gold, <a href="#Page_135">135</a>, <a href="#Page_222">222</a>.<br />

-Agozhagauta, <a href="#Page_14">14</a>, <a href="#Page_255">255</a>.<br />

-&emsp;derivation of, <a href="#Page_255">255</a><br />

-Algonkins, location, <a href="#Page_9">9</a>.<br />

-&emsp;dialects, <a href="#Page_11">11</a>, <a href="#Page_89">89</a>, <a href="#Page_93">93</a>.<br />

-&emsp;dialects, traits of, <a href="#Page_89">89</a>.<br />

-&emsp;myths, <a href="#Page_67">67</a>, <a href="#Page_130">130</a>,

-             <a href="#Page_164">164</a>, <a href="#Page_167">167</a>.<br />

-&emsp;legends, <a href="#Page_145">145</a>.<br />

-&emsp;eastern origin of, <a href="#Page_14">14</a>, <a href="#Page_145">145</a>, <a href="#Page_256">256</a>.<br />

-Allemœbi, chief, <a href="#Page_123">123</a>.<br />

-Alligewi, <a href="#Page_141">141-2</a>, <a href="#Page_229">229-31</a>.<br />

-Alleghany, derivation, <a href="#Page_229">229-31</a>.<br />

-Alternating consonants, <a href="#Page_94">94</a>.<br />

-Andastes, <a href="#Page_14">14</a>.<br />

-Arms, native, <a href="#Page_53">53</a>.<br />

-Assigunaik, <a href="#Page_228">228</a>.<br />

-Assiwikales, <a href="#Page_32">32</a>.<br />

-Auquitsaukon, <a href="#Page_35">35</a>.<br />

-<br />

-Bear, Naked, legend of, <a href="#Page_146">146</a>.<br />

-Blackfeet, <a href="#Page_9">9</a>, <a href="#Page_49">49</a>, <a href="#Page_130">130</a>.<br />

-Bones, preservation of, <a href="#Page_25">25</a>, <a href="#Page_54">54</a>.<br />

-Book, Lenape word for, <a href="#Page_59">59</a>.<br />

-Brandywine creek, Indians on, <a href="#Page_48">48</a>.<br />

-Brant, Joseph, <a href="#Page_122">122</a>.<br />

-Brush nets, <a href="#Page_53">53</a>.<br />

-Buffalo, the, <a href="#Page_226">226</a>.<br />

-<br />

-Cachnawayes, <a href="#Page_26">26</a>.<br />

-Canai. See <i>Conoys</i>.<br />

-Canassatego, <a href="#Page_15">15</a>, <a href="#Page_114">114</a>, <a href="#Page_121">121</a>.<br />

-Canaways. See <i>Conoys</i>.<br />

-Cantico, derivation, <a href="#Page_73">73</a>.<br />

-Cape May, tribes at, <a href="#Page_41">41</a>.<br />

-Cardinal Points, the, <a href="#Page_67">67</a>.<br />

-Carolina, tribes from, <a href="#Page_25">25</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>.<br />

-Catawbas, <a href="#Page_31">31</a>.<br />

-Cherokees, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>,

-           <a href="#Page_166">166</a>, <a href="#Page_230">230</a>.<br />

-Chesapeake Bay, Indians on, <a href="#Page_15">15</a>, <a href="#Page_23">23-5</a>.<br />

-Chicomoztoc, <a href="#Page_139">139</a>.<br />

-Chihohockies, <a href="#Page_37">37</a>.<br />

-Chiholacki, the, <a href="#Page_20">20</a>, <a href="#Page_37">37</a>.<br />

-Chilicothe, <a href="#Page_30">30</a>.<br />

-Chipeways, <a href="#Page_9">9</a>, <a href="#Page_56">56</a>, <a href="#Page_62">62</a>,

-           <a href="#Page_113">113</a>, <a href="#Page_130">130-1</a>,

-           <a href="#Page_151">151-2</a>, <a href="#Page_222">222</a>.<br />

-Christina Creek, <a href="#Page_15">15</a>.<br />

-Civility, chief, <a href="#Page_48">48</a>.<br />

-Cohongorontas, <a href="#Page_15">15</a>.<br />

-Condolence, custom of, <a href="#Page_18">18</a>.<br />

-Conestoga Creek, <a href="#Page_15">15</a>.<br />

-Conestogas, <a href="#Page_14">14</a>.<br />

-Confederacy, Algonkin, <a href="#Page_19">19</a>.<br />

-Conoys, <a href="#Page_25"><b>25</b></a>.<br />

-Conoy town, <a href="#Page_29">29</a>.<br />

-Copper, use of, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>.<br />

-Cree dialect, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_98">98</a>.<br />

-Crees, <a href="#Page_9">9</a>.<br />

-Crosweeksung, <i>or</i> Crosswicks, <a href="#Page_45">45</a>.<br />

-<br />

-Dance, sacred, <a href="#Page_73">73</a>.<br />

-Deed, First Indian, <a href="#Page_120">120</a>.<br />

-Delamattenos, <a href="#Page_16">16.</a><br />

-&emsp;&emsp;See <i>Talamatans</i> and <i>Hurons</i>.<br />

-Delawares. See <i>Lenape</i>.<br />

-Deluge, Myth of, <a href="#Page_134">134</a>, <a href="#Page_167">167</a>.<br />

-Dialects of the Lenni Lenape, <a href="#Page_91">91</a>.<br />

-Dogs, <a href="#Page_54">54</a>.<br />

-Dreams, belief in, <a href="#Page_70">70</a>.<br />

-Dyes, use of, <a href="#Page_53">53</a>.<br />

-<br />

-Eastlanders, <a href="#Page_19">19</a>.<br />

-Eries, <a href="#Page_13">13</a>.<br />

-Ermomex, <a href="#Page_42">42</a>.<br />

-Eskimos, <a href="#Page_70">70</a>, <a href="#Page_232">232</a>.<br />

-<br />

-Fairfield, founding of, <a href="#Page_124">124</a>.<br />

-Fire worship, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>.<br />

-Fish River, <a href="#Page_229">229</a>.<br />

-Five Nations. See <i>Iroquois</i>.<br />

-"Four Sticks," the, <a href="#Page_152">152</a>.<br />

-Four winds as deities, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>.<br />

-Foxes, tribe, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />

-Friends, their relations to the Indians, <a href="#Page_63">63</a>, <a href="#Page_126">126</a>.<br />

-Frog Indians, <a href="#Page_44">44</a>.<br />

-<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span>

-<br />

-Ganawese. See <i>Conoys</i>.<br />

-Gekelemukpechunk, town, <a href="#Page_123">123</a>.<br />

-Gesture-speech, native, <a href="#Page_152">152</a>.<br />

-Glus-kap, Micmac god, <a href="#Page_130">130</a>.<br />

-Gnadenhütten, <a href="#Page_124">124-5</a>, <a href="#Page_128">128</a>.<br />

-Gollitchy, chief, <a href="#Page_118">118</a>.<br />

-Gookin, Governor, <a href="#Page_118">118</a>.<br />

-Gordon, Governor, <a href="#Page_119">119</a>.<br />

-Grave Creek Mounds, <a href="#Page_17">17</a>.<br />

-Grandfathers, Delawares as, <a href="#Page_23">23</a>, <a href="#Page_113">113</a>.<br />

-Grandfathers, Fire as, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>.<br />

-Guaranis, the, <a href="#Page_70">70</a>.<br />

-<br />

-Hare, the Great, <a href="#Page_66">66</a>.<br />

-Head, idols of, <a href="#Page_68">68</a>.<br />

-Heart, symbolic meaning of, <a href="#Page_71">71</a>.<br />

-Hieroglyphics, native, <a href="#Page_57">57</a>.<br />

-Hithquoquean, chief, <a href="#Page_117">117</a>.<br />

-Hurons, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>, <a href="#Page_144">144</a>,

-        <a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_231">231</a>.<br />

-<br />

-Idols, <a href="#Page_68">68</a>.<br />

-Indian corn. See <i>Maize</i>.<br />

-Indian paths, the, <a href="#Page_45">45</a>.<br />

-Inscribed stones, <a href="#Page_57">57</a>.<br />

-Interments, <a href="#Page_54">54</a>.<br />

-Iroquois, location, <a href="#Page_13">13</a>.<br />

-&emsp;history, <a href="#Page_110">110</a>, <a href="#Page_114">114</a>, <a href="#Page_120">120</a>.<br />

-<br />

-Kanawha, derivation, <a href="#Page_26">26</a>.<br />

-Kanawhas. See <i>Conoys</i>.<br />

-Kansas, Delawares in, <a href="#Page_126">126</a>.<br />

-Kikeron, <a href="#Page_132">132-3</a>.<br />

-Kittawa-Cherokees, <a href="#Page_16">16</a>.<br />

-Koquethagachton, chief. See <i>White Eyes</i>.<br />

-Kuscarawocks, <a href="#Page_23">23</a>.<br />

-<br />

-Lenape, the, <a href="#Page_33"><b>33</b></a>.<br />

-&emsp;myths of, <a href="#Page_130">130</a>.<br />

-Lenape dialects, <a href="#Page_91">91, sqq</a>.<br />

-&emsp;prefixes, <a href="#Page_99">99</a>.<br />

-&emsp;grammatical structure, <a href="#Page_105">105</a>.<br />

-&emsp;derivation, <a href="#Page_33">33</a>.<br />

-Light, worship of, <a href="#Page_65">65</a>, <a href="#Page_130">130</a>, <a href="#Page_132">132</a>.<br />

-Long Island, Indians of, <a href="#Page_67">67</a>, <a href="#Page_70">70</a>.<br />

-Long Walk, the, <a href="#Page_115">115</a>, <a href="#Page_128">128</a>.<br />

-<br />

-Machtoga, a festival, <a href="#Page_73">73</a>.<br />

-Macocks, <a href="#Page_38">38</a>.<br />

-Mahicanni. See <i>Mohegans</i>.<br />

-Maize, native name of, <a href="#Page_48">48</a>.<br />

-&emsp;origin of, <a href="#Page_228">228</a>.<br />

-Manabozho, See <i>Michabo</i>.<br />

-Manito, derivation of, <a href="#Page_219">219</a>.<br />

-Mantes, <a href="#Page_42">42</a>, <a href="#Page_44"><b>44</b></a>.<br />

-Manufactures, <a href="#Page_51">51</a>.<br />

-Marcus Hook, derivation, <a href="#Page_39">39</a>.<br />

-Masco, chief, <a href="#Page_145">145</a>.<br />

-Meday worship, <a href="#Page_71">71</a>.<br />

-Medicine men, <a href="#Page_71">71</a>, <a href="#Page_135">135</a>.<br />

-&emsp;rattle, <a href="#Page_135">135</a>.<br />

-&emsp;lodge, <a href="#Page_71">71</a>.<br />

-Mengwe, derivation, <a href="#Page_14">14</a>, <a href="#Page_116">116</a>, <a href="#Page_141">141</a>.<br />

-Mesukkummegokwa, <a href="#Page_222">222</a>.<br />

-Miamis, <a href="#Page_9">9</a>, <a href="#Page_144">144</a>, <a href="#Page_146">146</a>.<br />

-Michabo, <a href="#Page_130">130</a>, <a href="#Page_167">167</a>.<br />

-Micmacs, <a href="#Page_10">10</a>, <a href="#Page_48">48</a>, <a href="#Page_130">130</a>.<br />

-Milky Way, myth of, <a href="#Page_70">70</a>.<br />

-Mingo, <a href="#Page_15">15</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>.<br />

-Mingo Creek, <a href="#Page_15">15</a>.<br />

-Minisink. See <i>Minsi</i>.<br />

-Minquas, <a href="#Page_14">14</a>.<br />

-Minsi, <a href="#Page_19">19</a>, <a href="#Page_36">36</a>, <a href="#Page_114">114</a>,

-       <a href="#Page_116">116-7</a>, <a href="#Page_122">122</a>.<br />

-&emsp;dialect, <a href="#Page_92">92</a>.<br />

-Mission Delaware dialect, <a href="#Page_97">97</a>.<br />

-Mohegan dialect, <a href="#Page_22">22</a>, <a href="#Page_93">93</a>.<br />

-Mohegans, <a href="#Page_19">19</a>, <a href="#Page_20"><b>20</b></a>, <a href="#Page_165">165</a>.<br />

-&emsp;myths of, <a href="#Page_136">136</a>, <a href="#Page_139">139</a>.<br />

-Monsey. See <i>Minsi</i>.<br />

-Montauk Indians, <a href="#Page_67">67</a>.<br />

-Mounds, building of, <a href="#Page_17">17</a>, <a href="#Page_51">51</a>.<br />

-&emsp;builders, <a href="#Page_231">231</a>.<br />

-Munsees. See <i>Minsi</i>,<br />

-Myths of Lenapes, <a href="#Page_130">130</a>.<br />

-<br />

-Namaes sipu, <a href="#Page_141">141</a>, <a href="#Page_143">143</a>.<br />

-Nanabozho, <a href="#Page_130">130-1</a>, <a href="#Page_166">166</a>, <a href="#Page_224">224</a>.<br />

-Nanticoke dialect, <a href="#Page_24">24</a>.<br />

-Nanticokes, <a href="#Page_22"><b>22</b></a>, <a href="#Page_145">145</a>.<br />

-&emsp;traditions of, <a href="#Page_139">139</a>.<br />

-Narraticons, <a href="#Page_42">42</a>.<br />

-Neobagun, the, <a href="#Page_151">151-2</a>.<br />

-Neutral Nation, <a href="#Page_13">13</a>.<br />

-New Albion, <a href="#Page_41">41</a>.<br />

-New Jersey Lenape, <a href="#Page_40"><b>40</b></a>, <a href="#Page_127">127</a>, <a href="#Page_256">256</a>.<br />

-New Jersey Lenape, their dialect, <a href="#Page_46">46</a>, <a href="#Page_93">93</a>, <a href="#Page_95">95</a>.<br />

-Ninniwas, <a href="#Page_151">151</a>.<br />

-Nottoways, <a href="#Page_13">13</a>.<br />

-<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>

-<br />

-Obviative, in Lenape, <a href="#Page_107">107</a>.<br />

-Ohio, Delawares in, <a href="#Page_124">124-5</a>.<br />

-Okahokis, <a href="#Page_38">38</a>.<br />

-Old Sack, <a href="#Page_25">25</a><br />

-<span class="smcap">Olum</span>, derivation of, <a href="#Page_153">153</a>.<br />

-Onas, name of Penn, derivation, <a href="#Page_95">95</a>.<br />

-Onondagas, <a href="#Page_117">117</a>.<br />

-Opings, <a href="#Page_21">21</a>, <a href="#Page_42">42</a>.<br />

-Opossum, the, <a href="#Page_43">43</a>.<br />

-Opuhnarke, the, <a href="#Page_19">19</a>.<br />

-Osages, <a href="#Page_151">151</a>, <a href="#Page_161">161</a>.<br />

-Ossuaries, <a href="#Page_23">23</a>, <a href="#Page_54">54</a>.<br />

-Otayachgo, tribe, <a href="#Page_22">22</a>.<br />

-Ottawas, <a href="#Page_113">113</a>, <a href="#Page_122">122</a>, <a href="#Page_140">140</a>,

- <a href="#Page_145">145</a>, <a href="#Page_232">232</a>.<br />

-<br />

-Paint, word for, <a href="#Page_60">60</a>.<br />

-Paints, use of, <a href="#Page_53">53</a>.<br />

-Paint Creek, <a href="#Page_60">60</a>.<br />

-Palisades, <a href="#Page_51">51</a>.<br />

-Pascatoway, derivation, <a href="#Page_26">26</a>.<br />

-Pascatoways, <a href="#Page_15">15</a>, <a href="#Page_26"><b>26</b></a>, <a href="#Page_47">47</a>.<br />

-Passive voice, in American languages, <a href="#Page_108">108</a>.<br />

-Peace-belt, the, <a href="#Page_47">47</a>, <a href="#Page_114">114</a>.<br />

-Peace chiefs, <a href="#Page_47">47</a>.<br />

-Penn, Wm., <a href="#Page_75">75</a>, <a href="#Page_116">116</a>,

-           <a href="#Page_122">122</a>, <a href="#Page_127">127</a>.<br />

-&emsp;his Indian name, <a href="#Page_95">95</a>.<br />

-&emsp;his treaties, <a href="#Page_120">120</a>.<br />

-Pequods, <a href="#Page_30">30</a>.<br />

-Pictographs, <a href="#Page_56">56</a>.<br />

-Pipes, <a href="#Page_40">40</a>, <a href="#Page_118">118</a>.<br />

-Piquas, <a href="#Page_29">29</a>.<br />

-Piscatoways. See <i>Pascatoways</i>.<br />

-Playwickey, derivation, <a href="#Page_39">39</a>.<br />

-Pohhegan, the, <a href="#Page_35">35</a>.<br />

-Pomptons, <a href="#Page_42">42-3</a>.<br />

-Potomac, Indians near, <a href="#Page_25">25</a>, <a href="#Page_67">67</a>.<br />

-&emsp;Iroquois name of, <a href="#Page_15">15</a>.<br />

-Pottawatomies, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />

-Pottery, native, <a href="#Page_51">51</a>.<br />

-Powwow, derivation, <a href="#Page_70">70</a>, <a href="#Page_227">227</a>.<br />

-Priests, native, <a href="#Page_70">70</a>.<br />

-Pueblo Indians, <a href="#Page_110">110</a>.<br />

-<br />

-Record Sticks, <a href="#Page_59">59</a>.<br />

-<span class="smcap">Red Score</span>, the, <a href="#Page_161">161</a>.<br />

-<br />

-Sachem, derivation, <a href="#Page_46">46</a>.<br />

-Sacs <i>or</i> Sauks, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />

-Safe Harbor, inscription, <a href="#Page_57">57</a>.<br />

-Sanhicans, <a href="#Page_43">43</a>.<br />

-Sapoonies, the, <a href="#Page_31">31</a>.<br />

-Scheyichbi, <a href="#Page_40">40</a>, <a href="#Page_143">143</a>.<br />

-Scythians, disease of, <a href="#Page_110">110</a>.<br />

-Senecas, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>.<br />

-Serpent worship, <a href="#Page_71">71-2</a>, <a href="#Page_167">167</a>,

- <a href="#Page_222">222</a>, <a href="#Page_231">231</a>.<br />

-Seven, as a sacred number, <a href="#Page_139">139</a>.<br />

-Shamokin, <a href="#Page_29">29</a>, <a href="#Page_115">115</a>, <a href="#Page_123">123</a>.<br />

-Shawnees, <a href="#Page_29"><b>29</b></a>, <a href="#Page_39">39</a>, <a href="#Page_113">113</a>,

- <a href="#Page_119">119</a>, <a href="#Page_145">145</a>, <a href="#Page_219">219</a>.<br />

-&emsp;sacred song of, <a href="#Page_145">145, Footnote[243]</a>.<br />

-Shekomeko, <a href="#Page_128">128</a>.<br />

-Sign-language, native, <a href="#Page_152">152</a>.<br />

-Snake, the Great, <a href="#Page_71">71</a>, <a href="#Page_167">167</a>.<br />

-Snake people, the, <a href="#Page_165">165</a>, <a href="#Page_227">227</a>, <a href="#Page_231">231</a>.<br />

-&emsp;land, the, <a href="#Page_167">167</a>, <a href="#Page_231">231</a>.<br />

-&emsp;water, <a href="#Page_136">136</a>.<br />

-Soap-stone, use of, <a href="#Page_52">52</a>.<br />

-Soul, doctrine of, <a href="#Page_69">69</a>.<br />

-Spears, use of, <a href="#Page_53">53</a>.<br />

-Stars, knowledge of, <a href="#Page_55">55</a>.<br />

-Stockbridge Indians, <a href="#Page_45">45</a>, <a href="#Page_113">113</a>.<br />

-Sun worship, <a href="#Page_65">65</a>.<br />

-Susquehanna, derivation of, <a href="#Page_14">14</a>.<br />

-&emsp;lands, <a href="#Page_120">120</a>.<br />

-Susquehannocks, <a href="#Page_13"><b>13</b></a>, <a href="#Page_53">53</a>,

-                <a href="#Page_116">116</a>, <a href="#Page_121">121</a>.<br />

-<br />

-Tadirighrones, <a href="#Page_31">31</a>.<br />

-Talamatans, <a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_231">231</a>.<br />

-Talega, the, <a href="#Page_165">165-6</a>.<br />

-Talligewi, <a href="#Page_141">141-2</a>, <a href="#Page_229">229</a>, <a href="#Page_231">231</a>.<br />

-Tamany, <a href="#Page_41">41</a>, <a href="#Page_117">117</a>, <a href="#Page_229">229</a>.<br />

-Tatemy, Moses, <a href="#Page_128">128</a>.<br />

-Taurus, constellation of, <a href="#Page_55">55</a>.<br />

-Tawatawas, <a href="#Page_146">146</a>.<br />

-Taway <i>or</i> Tawas, <a href="#Page_232">232</a>.<br />

-Tedpachxit, chief, <a href="#Page_124">124-5</a>.<br />

-Tedyuscung, <a href="#Page_33">33</a>, <a href="#Page_40">40</a>.<br />

-Thahutoolent, chief, <a href="#Page_125">125</a>.<br />

-Thousand Isles, the, <a href="#Page_165">165</a>.<br />

-Tiawoo, the, <a href="#Page_22">22</a>.<br />

-Time, computation of, <a href="#Page_55">55</a>.<br />

-Tobacco, name and culture, <a href="#Page_49">49</a>, <a href="#Page_228">228</a>.<br />

-Tockwhoghs, <a href="#Page_23">23</a>.<br />

-Tollan, <a href="#Page_225">225</a>.<br />

-Totemic animals, the, <a href="#Page_39">39</a>, <a href="#Page_68">68</a>.<br />

-&emsp;marks, <a href="#Page_39">39</a>, <a href="#Page_57">57</a>.<br />

-Towanda, derivation,<a href="#Page_23">23</a>.<br />

-Tsalaki, <a href="#Page_166">166</a>, <a href="#Page_230">230</a>.<br />

-Tula, <a href="#Page_225">225</a>.<br />

-Turkey River = Ohio, <a href="#Page_39">39</a>.<br />

-Turkey sub-tribe. See <i>Unalachtgos.</i><br />

-Turtle, symbol of, <a href="#Page_132">132-5</a>.<br />

-Turtle sub tribe. See <i>Unamis</i>,<br />

-Twelve, a sacred number, <a href="#Page_73">73</a>.<br />

-Twightees, <a href="#Page_146">146</a>, <a href="#Page_232">232</a>.<br />

-<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>

-<br />

-Unalachtgo, derivation, <a href="#Page_36">36</a>.<br />

-Unalachtgos, <a href="#Page_37">37</a>.<br />

-Unami, derivation, <a href="#Page_36">36</a>.<br />

-&emsp;dialect, <a href="#Page_79">79-80</a>, <a href="#Page_91">91</a>.<br />

-Unamis, <a href="#Page_37">37</a>.<br />

-<br />

-Virgin-mother, myth of, <a href="#Page_131">131</a>.<br />

-Vowel change in Lenape, <a href="#Page_107">107</a>.<br />

-<br />

-<span class="smcap">Walam</span>, derivation, <a href="#Page_60">60</a>,

- <a href="#Page_104">104</a>, <a href="#Page_161">161</a>.<br />

-<span class="smcap">Walam Olum</span>.<br />

-&emsp;evidences of its authenticity, <a href="#Page_67">67</a>, <a href="#Page_89">89</a>,

- <a href="#Page_155">155-8</a>, <a href="#Page_225">225</a>.<br />

-&emsp;history of, <a href="#Page_151">151</a>.<br />

-&emsp;phonetic system, <a href="#Page_159">159</a>.<br />

-&emsp;metrical form, <a href="#Page_159">159</a>.<br />

-&emsp;pictographic system, <a href="#Page_160">160</a>.<br />

-&emsp;MS. of, <a href="#Page_162">162</a>.<br />

-&emsp;synopsis of, <a href="#Page_164">164</a>.<br />

-Wallamünk, <a href="#Page_53">53</a>, <a href="#Page_60">60</a>.<br />

-Wampanos, <a href="#Page_21">21</a>, <a href="#Page_128">128</a>.<br />

-Wampum belts, <a href="#Page_47">47</a>, <a href="#Page_138">138</a>.<br />

-Wapanachki, the, <a href="#Page_19"><b>19</b></a>.<br />

-Wapemmskmk, town, <a href="#Page_124">124</a>.<br />

-Wapings, <a href="#Page_21">21</a>, <a href="#Page_24">24</a>, <a href="#Page_128">128</a>.<br />

-Wappingers, the, <a href="#Page_20">20</a>.<br />

-War captains, <a href="#Page_47">47</a>.<br />

-Water god, the, <a href="#Page_222">222</a>.<br />

-Wendats. See <i>Hurons.</i><br />

-We-shellaqua, <a href="#Page_219">219-20</a>.<br />

-White Eyes, chief, <a href="#Page_58">58</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>.<br />

-White River, the, <a href="#Page_124">124</a>, <a href="#Page_144">144</a>, <a href="#Page_153">153</a>.<br />

-Winicaco, <a href="#Page_24">24</a>.<br />

-Wingenund, chief, <a href="#Page_58">58</a>.<br />

-Wiwash, the, <a href="#Page_25">25</a>.<br />

-Women, the Lenape as, <a href="#Page_109">109</a>.<br />

-Wonameys, <a href="#Page_36">36</a>.<br />

-Wolf sub-tribe. See <i>Minsis</i>.<br />

-Wyandots, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>, <a href="#Page_231">231</a>.<br />

-<br />

-Year, the native, <a href="#Page_55">55</a>.<br />

-<br />

-Zanzendorf, Count, <a href="#Page_128">128</a>.

-<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span></p>

-<hr class="full" />

-

-<div class="bbox space-below3" />

-<p class="f150"><b>LIBRARY</b></p>

-<p class="f90"><b>&mdash; OF &mdash;</b></p>

-<p class="f200"><b>ABORIGINAL AMERICAN LITERATURE,</b></p>

-<p class="f90"><b>GENERAL EDITOR AND PUBLISHER:</b></p>

-<p class="f120"><b>D. G. BRINTON, M.D.</b></p>

-<hr class="tb" />

-<p class="indent blockquot">The aim of this series of publications is to put within the reach

-of scholars authentic materials for the study of the languages and culture of the native races

-of America. Each work is the production of the native mind, and is printed in the original

-tongue, with a translation and notes, and only such are selected as have some intrinsic

-historical or ethnological importance. The volumes of the series are sold separately,

-at the prices named.</p>

-

-<p class="center u"><b>NOW READY.</b></p>

-<p class="f150"><b>No. I. THE CHRONICLES OF THE MAYAS.</b></p>

-<p class="f90"><b>Edited by DANIEL G. BRINTON, M.D. 279 pages. Cloth, uncut, $5.00.<br />

-($3.00 when a complete set is ordered.)</b></p>

-

-<p class="indent blockquot">This volume contains five brief chronicles in the Maya language

-of Yucatan, written shortly after the Conquest, and carrying the history of that people back

-many centuries. To these is added a history of the Conquest, written in his native tongue,

-by a Maya Chief, in 1562. The texts are preceded by an introduction on the history of the Mayas;

-their language, calendar, numeral system, etc.; and a vocabulary is added at the close.</p>

-

-<p class="f150"><b>No. II. THE IROQUOIS BOOK OF RITES.</b></p>

-<p class="f90"><b>Edited by HORATIO HALE. 222 pages. Cloth, uncut, $3.00.</b></p>

-

-<p class="indent blockquot">This work contains, in the Mohawk and Onondaga languages, the

-speeches, songs and rituals with which a deceased chief was lamented and his successor

-installed in office. It may be said to throw a distinct light on the authentic history

-of Northern America to a period fifty years earlier than the era of Columbus. The Introduction

-treats of the ethnology and history of the Huron-Iroquois.

-A map, notes and a glossary complete the work.</p>

-

-<p class="f150"><b>No. III. THE COMEDY-BALLET OF GÜEGÜENCE.</b></p>

-<p class="f90"><b>Edited by DANIEL G. BRINTON, M.D. 146 pages. Cloth, uncut, $2.50.</b></p>

-

-<p class="indent blockquot">A curious and unique specimen of the native comic dances,

-with dialogues, called <i>bailes</i>, formerly common in Central America. It is in the

-mixed Nahuatl-Spanish jargon of Nicaragua, and shows distinctive features of native

-authorship. The Introduction treats of the ethnology of Nicaragua, and the local dialects,

-musical instruments, and dramatic representations.

-A map and a number of illustrations are added.</p>

-

-<p class="f150"><b>No. IV. A MIGRATION LEGEND OF THE CREEK INDIANS.</b></p>

-<p class="f90"><b>By A. S. GATSCHET. 251 pages. Cloth, uncut, $3.00.</b></p>

-

-<p class="indent blockquot">This learned work offers a complete survey of the ethnology

-of the native tribes of the Gulf States. The strange myth or legend told to Gov. Oglethorpe,

-in 1732, by the Creeks, is given in the original, with an Introduction and Commentary.</p>

-

-<p class="f150"><b>No. V. THE LENÂPÉ AND THEIR LEGENDS.</b></p>

-<p class="f90"><b>By Dr. DANIEL G. BRINTON. Cloth, uncut, $3.00.</b></p>

-

-<p class="indent blockquot">Contains the complete text and symbols, 184 in number,

-of the <span class="smcap">Walam Olum</span> or <span class="smcap">Red Score</span>

-of the Delaware Indians, with the full original text, and a new translation, notes and

-vocabulary. A lengthy introduction treats of the Lenâpé or Delawares, their history,

-customs, myths, language, etc., with numerous references to other tribes of the great

-Algonkin stock.</p>

-

-

-<p class="f90 u"><b><i>IN PREPARATION</i>:</b></p>

-

-<p class="indent blockquot"><b>THE ANNALS OF THE CAKCHIQUELS.</b> By Francisco Arana

-Ernantez Xahila. With a translation and notes by Dr. D. G. Brinton.</p>

-

-<p class="indent blockquot"><b>ABORIGINAL AMERICAN ANTHOLOGY.</b> Chiefly original

-material, furnished by various collaborators.</p>

-

-<div class="footnotes"><h2>FOOTNOTES:</h2>

-

-<div class="footnote"><p>

-<a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1">

-<span class="label">[1]</span></a>

-Lewis H. Morgan, <i>Indian Migrations</i>, in Beach's

-<i>Indian Miscellany</i>, p. 218.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2">

-<span class="label">[2]</span></a>

-H. Hale, <i>Indian Migrations as Evidenced

-by Language</i>, p. 24. (Chicago, 1883.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3">

-<span class="label">[3]</span></a>

-See the R. P. A. Lacombe <i>Dictionnaire de la

-Langue des Cris. Introd.</i>, p. xi. (Montreal, 1874.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4">

-<span class="label">[4]</span></a>

-See Joseph Howse, <i>A grammar of the Cree Language</i>,

-p. 13, et al. (London, 1842)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5">

-<span class="label">[5]</span></a>

-In a note to Mr. Gowan's edition of George Alsop's

-<i>Province of Maryland</i>, pp. 117-121 (New York, 1869); also, in 1858,

-in an article "On the Identity of the Adastas, Minquas, Susquehannocks,

-and Conestogas," in the <i>Amer. Hist. Mag.</i>, Vol. II, p. 294</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6">

-<span class="label">[6]</span></a>

-<i>Early Indian History on the Susquehanna</i>, p. 31.

-(Harrisburg, 1883)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7">

-<span class="label">[7]</span></a>

-<i>Megnwe</i> is the Onondaga <i>yenkwe</i>, males, or men,

-<i>viri</i>, 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 <i>Agozhagduta</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8">

-<span class="label">[8]</span></a>

-Bozman, <i>History of Maryland</i>, Vol. I, p. 167.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9">

-<span class="label">[9]</span></a>

-Heckewelder, <i>History of the Indian Nations</i>, p. 80.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10">

-<span class="label">[10]</span></a>

-Peter Jones, <i>History of the Ojibway Nation</i>, p. 32.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11">

-<span class="label">[11]</span></a>

-<i>Relation da Jesuites</i>, 1637, p. 154. The Hurons, at

-that time, are stated to have had reliable traditions running back more

-than two hundred years. <i>Relation de 1639</i>, p. 50.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12">

-<span class="label">[12]</span></a>

-"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, <i>Natural and Aboriginal History of

-Tennessee</i>, 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.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13">

-<span class="label">[13]</span></a>

-<i>Indian Migrations as Evidenced by Language</i>, p. 22.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14">

-<span class="label">[14]</span></a>

-Prof. Thomas has shown beyond reasonable doubt that the

-Cherokees were mound builders within the historic period.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15">

-<span class="label">[15]</span></a>

-Loskiel, <i>Geschichte der Mission</i>, etc., p. 160;

-Heckewelder, <i>History of the Indian Nations</i>, 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 <i>Bulletin of the Pa. Hist. Soc.</i>, 1844.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16">

-<span class="label">[16]</span></a>

-Heckewelder, <i>Indian Nations</i>, pp. 88, 327.

-Mr. H. Hale, in <i>The Iroquois Book of Rites</i>, 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." <i>Narrative of Hendrick Aupaumut</i>, in

-<i>Mems. Hist. Soc. Pa.</i>, Vol. II, p. 99.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17">

-<span class="label">[17]</span></a>

-Heckewelder, <i>History of the Indian Nations</i>, p. 60,

-and <i>Narrative of Hendrick Aupaumut</i>, 1791, in <i>Mems. Hist.

-Soc. Pa.</i>, 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." <i>History of Penna.</i>, Vol. II, p. 297, note.

-Compare J. Long, <i>Voyages and Travels</i>, 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."&mdash;<i>Indian Tribes

-on Hudson River</i>, p. 64.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18">

-<span class="label">[18]</span></a>

-Trumbull, <i>Indian Names in Connecticut</i>, p. 31.

-Schoolcraft had already given the same derivation in his <i>History

-and Statistics of the Indian Tribes</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19">

-<span class="label">[19]</span></a>

-Capt. Hendricks, in <i>Mass. Hist. Soc. Colls</i>., Vol. IX, p. 101.<br />

-Lewis H. Morgan, <i>Systems of Consanguinity and Affinity</i>, p. 289.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20">

-<span class="label">[20]</span></a>

-Ruttenber, <i>History of the Indian Tribes of Hudson's River</i>, p. 50.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21">

-<span class="label">[21]</span></a>

-Morgan, <i>Ancient Society</i>, pp. 173-4.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22">

-<span class="label">[22]</span></a>

-These opinions are from a MS. in the library of the

-American Philosophical Society, in the handwriting of Mr. Heckewelder,

-entitled <i>Notes, Amendments and Additions to Heckewelder's History

-of the Indians</i> (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.</p>

-

-<p>An unpublished and hitherto unknown work on the Mohegan language

-is the <i>Miscellanea Lingua Nationis Indica Mahikan dicta, curà scepta

-à Joh. Jac. Schmick</i>, 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.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23">

-<span class="label">[23]</span></a>

-J. Bozman, <i>History of Maryland</i>, Vol. I, pp. 112,

-114, 121, 177. This laborious writer still remains the best authority

-on the aboriginal inhabitants of Maryland.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24">

-<span class="label">[24]</span></a>

-"The We nuh tok o wuk are our brothers according to ancient agreement,"

-<i>Journal of Hendrick Aupaumut, Mems. Hist, Soc. Pa.</i>, Vol. II, P. 77.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25">

-<span class="label">[25]</span></a>

-Charles Beatty, <i>Journal of a Journey</i>, etc.,

-p. 87. Heckewelder, <i>Indian Nations</i>, pp. 90, et seq. Ibid.

-<i>Trans. Am. Phil. Soc.</i>, Vol. IV, p. 362.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26">

-<span class="label">[26]</span></a>

-The authorities for these facts are Bozman,

-<i>History of Maryland</i>, Vol. I, pp. 175-180; Heckewelder,

-<i>Indian Nations</i>, pp. 93, sqq.; E. de Schweinitz, <i>Life of

-Zeisberger</i>, pp. 208, 322, etc.; the Treaty Records, and MSS.

-in the library of the American Philosophical Society.</p>

-

-<p>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. <i>New York Colonial Documents</i>, 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.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27">

-<span class="label">[27]</span></a>

-<i>History of the Indian Nations</i>, Introduction, p. xlii.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28">

-<span class="label">[28]</span></a>

-Ibid., pp. 90-122.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29">

-<span class="label">[29]</span></a>

-<i>Minutes of the Provincial Council of Penna.</i>,

-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."<i> New York Colonial Documents</i>,

-Vol. III, pp. 322, 323.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30">

-<span class="label">[30]</span></a>

-I am aware that Mr. Johnston, deriving his information

-from Shawnee interpreters, translated the name Kanawha, as

-"having whirlpools." (<i>Trans. of the Amer. Antiq. Soc.</i>,

-Vol. I, p. 297.) But I prefer the derivation given in the text.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31">

-<span class="label">[31]</span></a>

-Lacombe, <i>Dictionnaire de la Langue des Cris</i>,

-s. v. In Delaware the root takes the form <i>pach</i>, from which are

-derived, by suffixes, the words <i>pach-at</i>, to split,

-<i>pachgeechen</i>, where the road branches off, <i>pachshican</i>,

-a knife = something that divides, etc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32">

-<span class="label">[32]</span></a>

-<i>Relatio Itineris in Marylandiam</i>, p. 63.

-(Edition of the Md. Hist. Soc. 1874.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33">

-<span class="label">[33]</span></a>

-See his <i>Journal</i>, published in Neill's

-<i>Founders of Maryland</i> (Albany, 1876). Fleet was a

-prisoner among the Pascatoways for five years, and served

-as an interpreter to Calvert's colony.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34">

-<span class="label">[34]</span></a>

-<i>Relatio Itineris in Marylandiam</i>, p. 84.

-The Rev. Mr. Kampman, at one time Moravian missionary among

-the Delawares, told me that even with the modern aids of grammars,

-dictionaries and educated native instructors, it is considered to

-require five years to obtain a sufficient knowledge of their

-language to preach in it. The slowness of the early Maryland priests

-to master its intricacies, therefore, need not surprise us.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35">

-<span class="label">[35]</span></a>

-"Omni vero ratione placare conantur phantasticum quemdam spiritum quem Ochre

-nominant, ut ne noceat." <i>Relatio Itineris in Marylandiam</i>, p. 40.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36">

-<span class="label">[36]</span></a>

-Bozman, <i>History of Maryland</i>, Vol. I, p. 166</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37">

-<span class="label">[37]</span></a>

-"The Nanticokes and Conoys are now one nation."

-<i>Minutes of the Provincial Council of Penna.</i>, 1759, Vol. VIII, p. 176.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38">

-<span class="label">[38]</span></a>

-On this tribe see "The Shawnees and Their Migrations,"

-by Dr. D. G. Brinton, in the <i>American Historical Magazine</i>, 1866;

-M. F. Force, <i>Some Early Notices of the Indians of Ohio</i>, Cincinnati, 1879.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39">

-<span class="label">[39]</span></a>

-See <i>Colonial History of New York</i>, Vol. IV. Index. Loskiel,

-<i>Geschichte der Mission</i>, etc., p. 25.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40">

-<span class="label">[40]</span></a>

-These names are as given by John Johnston, Indian agent,

-in 1819. <i>Archæologia Americana</i>, Vol. I, p. 275. Heckewelder says

-they had four divisions, but mentions only two, the <i>Pecuwési</i> and

-<i>Woketamósi</i>. (MSS. in Lib. Am. Philos. Soc.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41">

-<span class="label">[41]</span></a>

-"That branch of Shawanos which had settled part in

-Pennsylvania and part in New England were of the tribe of Shawanos

-then and ever since called <i>Pi'coweu</i> or <i>Pe'koweu</i>,

-and after emigrating to the westward settled on and near the Scioto

-river, where, to this day, the extensive flats go under the name of

-'Pickoway Plains.'" Heckewelder MSS. in Lib. Am. Phil. Soc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42">

-<span class="label">[42]</span></a>

-In a note to Roger Williams, <i>Key into the Language of America</i>, p. 22.

-The tradition referred to is mentioned in the Heckewelder MSS.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43">

-<span class="label">[43]</span></a>

-Printed in the <i>Colonial History of New York</i>,

-Vol. I. Compare Force, <i>ubi suprá</i>, pp. 16, 17.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44">

-<span class="label">[44]</span></a>

-Rev. J. Morse, <i>Report on Indian Affairs</i>, p. 362</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45">

-<span class="label">[45]</span></a>

-See Gallatin, <i>Synopsis of the Indian Tribes</i>, pp. 85, 86.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46">

-<span class="label">[46]</span></a>

-See <i>New York Colonial Documents</i>, Vol. V, pp. 660, 673, etc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47">

-<span class="label">[47]</span></a>

-<i>Pennsylvania Archives</i>, Vol. I, pp. 299, 300,

-302. Gov. Gordon writes to the "Chiefs of ye Shawanese and Assekelaes,"

-under date December, 1731, "I find by our Records that about 34 Years

-since some Numbers of your Nation came to Sasquehannah,"

-etc. Ibid., p. 302.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48">

-<span class="label">[48]</span></a>

-See his remarks in the Transactions of the <i>American

-Philological Association</i>, 1872, p. 157.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49">

-<span class="label">[49]</span></a>

-For instance, in Governor Patrick Gordon's Letter to the Friends,

-1728, where he speaks of "Our Lenappys or Delaware Indians," in

-<i>Penna. Archives</i>, Vol. I, p. 230. At the treaty of Easton, 1756,

-Tedyuscung, head chief of the Delawares, is stated to have represented the

-"Lenopi" Indians (<i>Minutes of the Council</i>, Phila., 1757), and in the

-"Conference of Eleven Nations living West of Allegheny," held at

-Philadelphia, 1759, the Delawares are included under the tribal name

-"Leonopy." See <i>Minutes of the Provincial Council of Penna.</i>, Vol.

-VIII, p. 418.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50">

-<span class="label">[50]</span></a>

-So Mr. Lewis H. Morgan says, and he obtained the facts

-on the spot. "Len-ã'-pe was their former name, and is still used."

-<i>Systems of Consanguinity and Affinity</i>, p. 289 (Washington, 1871).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51">

-<span class="label">[51]</span></a>

-<i>History of the Indian Nations</i>, p. 401.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52">

-<span class="label">[52]</span></a>

-<i>Transactions of the American Philological Association</i>, 1871, p. 144.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53">

-<span class="label">[53]</span></a>

-Weisberger's translation of Lenni Lenape as "people of the same nation,"

-would be more literal if it were put "men of our nation."

-<br /><br />

-President Stiles, in his <i>Itinerary</i>, makes the statement:

-"The Delaware tribe is called <i>Poh-he-gan</i> or <i>Mo-hee-gan</i>

-by themselves, and <i>Auquitsaukon.</i>" I have not been able to reach

-a satisfactory solution of the first and third of these names.

-<br /><br />

-That the Delawares did use the term Lenape as their own designation,

-is shown by the refrain of one of their chants, preserved by Heckewelder.

-<br /><br />

-It was&mdash;

-"<i>Husca n'lenape-win</i>,"<br />

-Truly I&mdash;a Lenape&mdash;am.

-<br />

-Or: "I am a true man of our people." <i>Trans. Amer. Philos. Soc.</i>,

-Vol. IV, N. Ser., p. 381.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54">

-<span class="label">[54]</span></a>

-Mr. Eager, in his <i>History of Orange County</i>,

-quotes the old surveyor, Nicolas Scull (1730), in favor of translating

-<i>minisink</i> "the water is gone," and Ruttenber, in his <i>History

-of the Native Tribes of the Hudson River</i>, supposes that it is

-derived from <i>menatey</i>, an island. Neither of these commends

-itself to modern Delawares.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55">

-<span class="label">[55]</span></a>

-See <i>Penna. Archives</i>, Vol. I, pp. 540-1.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56">

-<span class="label">[56]</span></a> Proud, <i>History of Penna.</i>, Vol. II, p. 297, S Smith,

-<i>Hist of New Jersey</i>, p. 456; Henry, <i>Dict. of the Delaware

-Lang.</i>, MS., p. 539.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57">

-<span class="label">[57]</span></a> Delaware Vocabulary in Whipple, Ewbank &amp; Turner's

-<i>Report</i>, 1855. The German form is <i>tsickenum</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58">

-<span class="label">[58]</span></a>

-<i>A Brief Relation of the Voyage of Captayne Thomas Yong</i>,

-in <i>Mass. Hist. Soc. Colls.</i>, 4th series, Vol. IX, p. 119.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59">

-<span class="label">[59]</span></a>

-See the original Warrant of Survey and Minutes relating

-thereto, in Dr. George Smith's <i>History of Delaware County, Pa.</i>,

-pp. 209, 210 (Phila., 1862). The derivation is uncertain. Captain John

-Smith gives <i>mahcawq</i> for pumpkin, and this appears to be the word

-in the native name of Chester Creek, <i>Macopanackhan</i>, which is

-also seen in <i>Marcus</i> Hook. (See Smith's <i>Hist. Del. Co.</i>,

-pp. 145, 381.) I am inclined to identify the <i>Macocks</i> with the

-<i>M'okahoka</i> as "the people of the pumpkin place," or where those

-vegetables were cultivated.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60">

-<span class="label">[60]</span></a>

-The Shawnee word is the same, <i>pellewaa</i>, whence

-their name for the Ohio River, <i>Pellewaa seepee</i>, Turkey River.

-(Rev. David Jones, <i>Journal of Two Visits Made to Some Nations of

-Indians on the West Side of the River Ohio in 1772 and 1773</i>,

-p. 20.) From this is derived the shortened form <i>Plaen</i>, seen

-in <i>Playwickey</i>, or <i>Planwikit</i>, the town of those of the

-Turkey Tribe, in Berks county, Pa. (Heckewelder, <i>Indian Names</i>,

-p, 355.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61">

-<span class="label">[61]</span></a>

-Heckewelder, <i>Hist. Indian Nations</i>, pp. 253-4.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62">

-<span class="label">[62]</span></a>

-Lewis H. Morgan, <i>Ancient Society</i>, pp. 171-2.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63">

-<span class="label">[63]</span></a> <i>Minutes of the Provincial Council

-of Pennsylvania</i>, July 6th, 1694.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64">

-<span class="label">[64]</span></a>

-Master Evelin's Letter is printed in Smith's

-<i>History of New Jersey</i>, 2d ed. Some doubt has been cast

-on his letter, because of its connection with the mythical

-"New Albion," but his personality and presence on the river

-have been vindicated. See <i>The American Historical Magazine</i>,

-Vol. I, 2d series, pp. 75, 76.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65">

-<span class="label">[65]</span></a>

-<i>New Jersey Archives</i>, Vol. I, p. 183.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66">

-<span class="label">[66]</span></a>

-Ibid, Vol. I, p. 73.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67">

-<span class="label">[67]</span></a>

-Ruttenber, <i>Hist. of the Indian Tribes of Hudson River</i>, s. v.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68">

-<span class="label">[68]</span></a>

-Heckewelder, in his unpublished MSS, asserts that both

-these names mean "Opossum". It is true that the name of this animal

-in Lenape is <i>woapink</i>, in the New Jersey dialect <i>opiing</i>,

-and in the Nanticoke of Smith <i>oposon</i>, but all these are derived

-from the root <i>wab</i>, which originally meant "white," and was

-applied to the East as the place of the dawn and the light. The

-reference is to the light gray, or whitish, color of the animal's

-hair. Compare the Cree, <i>wapiskowes</i>, cendré, il a le poil

-blafard Lacombe, <i>Dictionnaire de la Langue des Cris</i> s v</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69">

-<span class="label">[69]</span></a>

-<i>On Indian Names</i>, p. 375, in <i>Trans American

-Philosophical Society</i>, Vol. III, n. ser</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70">

-<span class="label">[70]</span></a>

-Proud, <i>History of Pennsylvania</i>, Vol. I, 144, II,

-p. 295. Heckewelder, <i>Tran. Am. Philo. Soc.</i>, Vol. IV, p. 376.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71">

-<span class="label">[71]</span></a>

-Matthew G. Henry, <i>Delaware Indian Dictionary</i>,

-p. 709. (MS in the Library of the Am. Phil. Soc.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72">

-<span class="label">[72]</span></a>

-"The Monthees who we called Wemintheuw," etc. <i>Journal

-of Hendrick Aupaumut, Mems. Hist. Soc. Pa.</i>, Vol. II, p. 77.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73">

-<span class="label">[73]</span></a>

-Heckewelder, <i>ubi supra</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74">

-<span class="label">[74]</span></a>

-<i>New Jersey Archives</i>, Vol. V, p. 22.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75">

-<span class="label">[75]</span></a>

-<i>The Rise and Progress of a Remarkable Work of Grace

-Among the Indians</i>. By David Brainerd, in <i>Works</i>, p. 304.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76">

-<span class="label">[76]</span></a>

-E de Schweimtz, <i>Life of Zeisberger</i>, p. 660, note.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77">

-<span class="label">[77]</span></a>

-<i>Travels into North America</i>, Vol. II, pp. 93-94 (London, 1771).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78">

-<span class="label">[78]</span></a>

-Lacombe, <i>Dictionnaire de la Langue des Cris</i>,

-p. 711. Dr. Trumbull, however, maintains that it is derived from

-<i>sohkau-au</i>, he prevails over (note to Roger Williams' <i>Key</i>,

-p. 162). If there is a genetic connection, the latter is the derivative.

-The word <i>sakima</i> is not known among the Minsi. In place of it they

-say <i>K'htai</i>, the great one, from <i>kehtan</i>, great. From this

-comes the corrupted forms <i>tayach</i> or <i>tallach</i> of the Nanticokes,

-and the <i>tayac</i> of the Pascatoways.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79">

-<span class="label">[79]</span></a>

-Lewis H. Morgan, <i>Ancient Society</i>, p. 172.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80">

-<span class="label">[80]</span></a>

-Loskiel, <i>Geschichte der Mission</i>, p. 168.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81">

-<span class="label">[81]</span></a>

-For these particulars see Ettwein, <i>Traditions and

-Language of the Indians</i>, in <i>Bulletin of the Pa. Hist. Soc.</i>,

-Vol. I; Charles Beatty, <i>Journal of a Tour, etc.</i>, p. 51.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82">

-<span class="label">[82]</span></a>

-C. Thompson, <i>Inquiry into the Causes of the

-Alienation of the Delaware and Shawnee Indians</i>, p. 16.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83">

-<span class="label">[83]</span></a>

-I assign them the sweet potato on the excellent authority

-of Dr. C. Thompson, <i>Essay on Indian Affairs</i>, in <i>Colls. of

-the Hist. Soc. of Penna.</i>, Vol. I, p. 81.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84">

-<span class="label">[84]</span></a>

-Peter Kalm, <i>Travels in North America</i>, Vol. II, p. 42.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85">

-<span class="label">[85]</span></a>

-See Peter Kalm, <i>Travels in North America</i>, Vol. II, pp. 110-115;

-William Darlington, <i>Flora Cestrica</i>. (West Chester, Pa., 1837.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86">

-<span class="label">[86]</span></a>

-For these facts, see Bishop Ettwem's article on the

-Traditions and Languages of the Indians, <i>Bulletin of the Pa. Hist.

-Soc.</i>, 1848, p. 32. Van der Donck (1656) describes these palisaded

-strongholds, and Campanius (1642-48) gives a picture of one. See also

-E. de Schweimtz, <i>Life of Zeisberger</i>, p. 83. The Mohegan houses

-were sometimes 180 feet long, by about 20 feet wide, and occupied by

-numerous families. Van der Donck, <i>Descrip. of the New

-Netherlands</i>, pp. 196-7. <i>Coll. N. Y. Hist. Soc.</i>, Ser. II, Vol. I.

-<br /><br />

-The native name of these wooden forts was <i>menachk</i>, derived

-from <i>manachen</i>, to cut wood (Cree, <i>manikka</i>, to cut

-with a hatchet). Roger Williams calls them <i>aumansk</i>, a form

-of the same word.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87">

-<span class="label">[87]</span></a>

-See the communication on "Pottery on the Delaware," by

-him, in the Proceedings of the <i>Am. Phil. Soc.</i>, 1868. The whole

-subject of the archæology of the Delaware valley and New Jersey has been

-treated in the most satisfactory manner by the distinguished antiquary,

-Dr. Charles C. Abbott, in his work, <i>Primitive Industry</i> (Salem,

-Mass., 1881), and his <i>Stone Age in New Jersey</i> (1877).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88">

-<span class="label">[88]</span></a>

-Four specimens are reported from Berks Co., Pa., by

-Prof. D. P. Brunner, in his volume, <i>The Indians of Berks Co.,

-Pa.</i>, pp. 94, 95 (Reading, 1881). These were an axe, a chisel,

-a knife and a gouge. The metal was probably in part obtained in

-New Jersey, in part imported from the Lake Superior region.

-See further, Abbott, <i>Primitive Industry</i>, chap. xxviii.

-Peter Kalm, the Swedish naturalist, who visited New Jersey

-in 1748, says that when the copper mines "upon the second river

-between Elizabeth Town and New York" were discovered, old mining

-holes were found and tools which the Indians had made use of.

-<i>Travels in North America</i>, Vol. I, p. 384.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89">

-<span class="label">[89]</span></a>

-Some antiquaries appear to have doubted whether the spear

-was in use as a weapon of war among the Pennsylvania Indians.

-(See Abbott, <i>Primitive Industry</i>, p. 248.)

-But the Susquehannocks are distinctly reported as employing as a weapon

-"a strong and light spear of locust wood."

-<i>Relatio Itineris in Marylandiam</i>, p. 85.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90">

-<span class="label">[90]</span></a>

-For further information on this subject, an article may

-be consulted in the <i>Transactions of the American Philosophical

-Society</i>, 1st Ser., Vol. III, pp. 222, et seq., by Mr. Hugh Martin,

-entitled "An Account of the Principal Dies employed by the

-American Indians."</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91">

-<span class="label">[91]</span></a>

-The Delawares had three words for dog. One was

-<i>allum</i>, which recurs in many Algonkin dialects, and is

-derived by Mr. Trumbull from a root signifying "to lay hold of,"

-or "to hold fast." The second was <i>lennochum</i> or <i>lenchum</i>,

-which means "the quadruped belonging to man;" <i>lenno</i>, man;

-<i>chum</i>, a four-footed beast. The third was <i>moekaneu</i>,

-a name derived from a general Algonkin root, in Cree, <i>mokku</i>,

-meaning "to tear in pieces," from which the Delaware word for bear,

-<i>machque</i>, has its origin, and also, significantly enough,

-the verb "to eat" in some dialects.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92">

-<span class="label">[92]</span></a>

-<i>History of West New Jersey</i>, p. 3 (London, 1698).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93">

-<span class="label">[93]</span></a>

-<i>Bulletin Hist. Soc. of Penna.</i>, 1848, p. 32.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94">

-<span class="label">[94]</span></a>

-E. M. Ruttenber, <i>History of the Indian Tribes of Hudson River</i>, p. 96, note.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95">

-<span class="label">[95]</span></a>

-Maximilian, Prince of Wied, <i>Travels in America</i>, p. 35.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96">

-<span class="label">[96]</span></a>

-<i>A Key into the Language of America</i>, p. 105.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97">

-<span class="label">[97]</span></a> <i>Documentary History of New York</i>,

-Vol. III, pp. 29, 32.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98">

-<span class="label">[98]</span></a>

-<i>Grammar of the Language of the Lenni Lenape</i>, pp 108-109.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99">

-<span class="label">[99]</span></a>

-They are given, with translations, in Zeisberger's <i>Grammar</i>, p. 109.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100">

-<span class="label">[100]</span></a>

-See Loskiel, <i>Geschichte der Mission</i>, etc., pp. 32, 33;

-Heckewelder, <i>History of the Indian Nations</i>, chap. X.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101">

-<span class="label">[101]</span></a>

-Dr. Charles C. Abbott, <i>Primitive Industry</i>, pp. 71, 207, 347, 379, 384, 390, 391.

-Dr. Abbott's suggestion that the bird's head seen on several specimens

-might represent the totem of the Turkey gens of the Lenape cannot be

-well founded, if Heckewelder is correct in saying that their totemic

-mark was only the foot of the fowl. <i>Ind. Nations</i>, p. 253.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102">

-<span class="label">[102]</span></a>

-See <i>Proceedings Amer. Philos. Soc.</i>, Vol. X.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103">

-<span class="label">[103]</span></a>

-The subject is discussed, and comparative drawings of the

-native signatures reproduced, by Prof. D. B. Brunner, in his useful

-work, <i>The Indians of Berks County, Pa.</i>, p. 68 (Reading, 1881).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104">

-<span class="label">[104]</span></a>

- John Richardson's Diary, quoted in <i>An Account of the Conduct of the Society

-of Friends toward the Indian Tribes</i>, pp. 61, 62 (London, 1844).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105">

-<span class="label">[105]</span></a>

-<i>History and Statistics of the Indian Tribes</i>,

-Vol. I, plate 47, B, and pages 353, 354</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106">

-<span class="label">[106]</span></a>

-"Amiable and benevolent," says Heckewelder, whose life

-he aided in saving on one occasion. <i>Indian Nations</i>, p. 285.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107">

-<span class="label">[107]</span></a>

-E. de Schweinitz, <i>Life of Zeisberger</i>, p. 469.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108">

-<span class="label">[108]</span></a>

-<i>Relation des Jesuites</i>, 1646, p. 33</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109">

-<span class="label">[109]</span></a>

-Baraga, <i>A Dictionary of the Otchipwe Language</i>, s. v.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110">

-<span class="label">[110]</span></a>

-For an example, see de Schweinitz, <i>Life of Zeisberger</i>, p. 342.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111">

-<span class="label">[111]</span></a>

-<i>Documentary History of New York</i>, Vol. IV, p. 437.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112">

-<span class="label">[112]</span></a>

-<i>Journal of Conrad Weiser</i>; in <i>Early History of Western Penna.</i>, p. 16.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113">

-<span class="label">[113]</span></a>

-<i>Tran. Am. Phil. Soc.</i>, Vol. IV, p. 384.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114">

-<span class="label">[114]</span></a>

-<i>A Dictionary of the Abnaki Language</i>, s. v. <i>Peinture</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115">

-<span class="label">[115]</span></a>

-<a href="#Page_53">See ante p. 53.</a> Mr. Francis Vincent, in his <i>History of

-the State of Delaware</i>, p. 36 (Phila., 1870), says of the colored

-earth of that locality, that it is "a highly argillaceous loam,

-interspersed with large and frequent masses of yellow, ochrey clay,

-some of which are remarkable for fineness of texture, not unlike

-lithomarge, and consists of white, yellow, red and dark blue

-clay in detached spots."

-<br /><br />

-The Shawnees applied the same word to Paint Creek, which falls into

-the Scioto, close to Chilicothe. They named it <i>Alamonee sepee</i>,

-of which Paint Creek is a literal rendering. Rev. David Jones,

-<i>A Journal of Two Visits to the West Side of the Ohio in

-1772 and 1773</i>, p. 50.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116">

-<span class="label">[116]</span></a>

-<i>Key into the Language of America</i>, p. 206</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117">

-<span class="label">[117]</span></a>

-Lawson, in his <i>New Account of Carolina</i>, p. 180,

-says that the natives there bore in mind their traditions by means

-of a "Parcel of Reeds of different Lengths, with several distinct

-Marks, known to none but themselves." James Adair writes of the

-Southern Indians "They count certain very remarkable things by

-notched square sticks, which are distributed among the head warriors

-and other chieftains of different towns."

-<i>History of the Indians</i>, p. 75.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118">

-<span class="label">[118]</span></a>

-Dr Edwin James, <i>Narrative of John Tanner</i>, p. 341</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119">

-<span class="label">[119]</span></a>

-George Copway, <i>Traditional History of the Ojibway Nation</i>, pp 130, 131.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120">

-<span class="label">[120]</span></a>

-Schoolcraft, <i>Indian Tribes</i>, Vol. I, p. 339.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121">

-<span class="label">[121]</span></a>

-Brainerd, <i>Life and Journal</i>, p. 410.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122">

-<span class="label">[122]</span></a>

-E. de Schweinitz, <i>Life and Times of Zeisberger</i>, p. 92.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123">

-<span class="label">[123]</span></a>

-<i>Mass. Hist. Soc. Colls</i>., 4th series,

-Vol. IX, where Captain Young's journal is printed.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124">

-<span class="label">[124]</span></a>

-<i>Heckewelder MSS</i>. in Amer Phil. Soc. Lib.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125">

-<span class="label">[125]</span></a> <i>An Account of the Conduct of the Society of

-Friends toward the Indian Tribes</i>, p. 72 (London, 1844).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126">

-<span class="label">[126]</span></a>

-The records of my own family furnish an example of this. My

-ancestor, William Brinton, arrived in the fall of 1684, and, with his

-wife and children, immediately took possession of a grant in the unbroken

-wilderness, about twenty miles from Philadelphia. A severe winter set in;

-their food supply was exhausted, and they would probably have perished

-but for the assistance of some neighboring lodges of Lenape, who provided

-them with food and shelter. It is, therefore, a debt of gratitude which I

-owe to this nation to gather its legends, its language, and its memories,

-so that they,</p>

-

-<div class="poem"><div class="stanza">

-<span class="i4">"in books recorded.</span>

-<span class="i2">May, like hoarded</span>

-<span class="i2">Household words, no more depart!"</span>

-</div></div></div>

-

-<div class="footnote"><p>

-<a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127">

-<span class="label">[127]</span></a>

-<i>A Discourse on the Aborigines of the Valley of

-the Ohio</i>, p. 25 (Cinn., 1838). I add the further testimony

-of John Brickell, who was a captive among them from 1791 to 1796.

-He speaks of them as fairly virtuous and temperate, and adds:

-"Honesty, bravery and hospitality are cardinal virtues among them."

-<i>Narrative of Captivity among the Delaware Indians</i>,

-in the <i>American Pioneer</i>, Vol. I, p. 48 (Cincinnati, 1844).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128">

-<span class="label">[128]</span></a>

-Life and Journal, p. 381</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129">

-<span class="label">[129]</span></a>

-"Others imagined the Sun to be the only deity, and that all things were made

-by him." David Brainerd, <i>Life and Journal</i>, p. 395.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130">

-<span class="label">[130]</span></a>

-Loskiel, <i>Geschichte der Mission</i>, p. 55.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131">

-<span class="label">[131]</span></a>

-David Brainerd, <i>Life and Journal</i>, pp. 395, 399.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132">

-<span class="label">[132]</span></a>

-D. G. Brinton, <i>The Myths of the New World</i>, chap. vi;

-<i>American Hero Myths</i>, chap ii.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133">

-<span class="label">[133]</span></a>

-Loskiel, <i>Geschichte der Mission</i>, p. 53.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134">

-<span class="label">[134]</span></a>

-He is thus spoken of in Campanius, <i>Account of New Sweden</i>, Book III,

-chap. xi. Compare my <i>Myths of the New World</i>, p. 190.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135">

-<span class="label">[135]</span></a>

-Brainerd, <i>Life and Journal</i>, p. 395.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136">

-<span class="label">[136]</span></a>

-His statements are in the <i>Calls of the Mass Hist

-Soc</i>, Vol. X (1st Series), p. 108.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137">

-<span class="label">[137]</span></a>

-Wm Strachey, <i>Historie of Travaile into Virginia</i>, p. 98</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138">

-<span class="label">[138]</span></a>

-Brainerd, <i>Life and Travels</i>, p. 394.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139">

-<span class="label">[139]</span></a>

-Charles Beatty, <i>Journal</i>, p. 44.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140">

-<span class="label">[140]</span></a>

-One, about five inches in height, of a tough, argillaceous stone, is figured and

-described by Dr. C. C. Abbott, in the <i>American Naturalist</i>, October, 1882.

-It was found in New Jersey.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141">

-<span class="label">[141]</span></a>

-From the same root, <i>tschip</i>, are derived the Lenape

-<i>tschipilek</i>, something strange or wonderful; <i>tschepsit</i>,

-a stranger or foreigner; and <i>tschapiet</i>, the invocation of

-spirits. Among the rules agreed upon by Zeisberger's converted Indians

-was this: "We will use no <i>tschapiet</i>, or witchcraft, when hunting."

-(De Schweinitz, <i>Life of Zeisberger</i>, p. 379.)

-<br /><br />

-The root <i>tschitsch</i> indicates repetition, and applied to the

-shadow or spint of man means as much as his double or counterpart.

-<br /><br />

-A third word for soul was the verbal form <i>w'tellenapewoagan</i>,

-"man&mdash;his substance;" but this looks as if it had been manufactured

-by the missionaries.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142">

-<span class="label">[142]</span></a>

-Compare Loskiel, <i>Geschichte</i>, pp. 48, 49;<br />

-Brainerd, <i>Life and Journal</i>, pp. 314, 396, 399, 400.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143">

-<span class="label">[143]</span></a>

-Schweinitz, <i>Life of Zeisberger</i>, p. 472.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144">

-<span class="label">[144]</span></a>

-Heckewelder, MSS., says that he has often heard the lamentable cry,

-<i>matta wingi angeln</i>, "I do not want to die."</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145">

-<span class="label">[145]</span></a>

-"As for the Powaws," says the native Mohegan,

-the Rev. Sampson Occum, in his account of the Montauk Indians

-of Long Island, "they say they get their art from dreams." <i>Mass.

-Hist. Soc. Colls</i>., Vol. X, p. 109. Dr. Trumbull's suggested affinity

-of powaw with Cree <i>tàp-wayoo</i>, he speaks the truth; Nar,

-<i>taupowauog</i>, wise speakers, is, I think, correct, but the latter

-are secondary senses. They were wise, and gave true counsel, who could

-correctly interpret dreams. Compare the Iroquois <i>katetsens</i>,

-to dream; <i>katetsiens</i>, to practice medicine, Indian fashion.

-Cuoq, <i>Lexique de la Langue Iroquoise</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146">

-<span class="label">[146]</span></a>

-David Brainerd, <i>Life and Journal</i>, pp. 400, 401.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147">

-<span class="label">[147]</span></a>

-<i>Hist. Ind. Nations</i>, p. 280.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148">

-<span class="label">[148]</span></a>

-<i>Hist. and Statistics of the Indian Tribes</i>, Vol. I, p. 358, seq.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149">

-<span class="label">[149]</span></a>

-Wassenaer's <i>Description of the New Netherlands</i>

-(1631), in <i>Doc. Hist of New York</i>, Vol. III, pp 28, 40.

-Other signs of serpent worship were common among the Lenape.

-Loskiel states that their cast-off skins were treasured as possessing

-wonderful curative powers (<i>Geschichte</i>, p. 147), and Brainerd

-saw an Indian offering supplications to one

-(<i>Life and Journal</i>, p. 395).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150">

-<span class="label">[150]</span></a>

-See Brainerd, <i>Life and Journal</i>, pp. 310, 312, 364, 398, 425, etc., and<br />

-E. de Schweinitz, <i>Life of Zeisberger</i>, pp. 265, 332, etc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151">

-<span class="label">[151]</span></a>

-<i>Transactions of the American Philological Association</i>, 1872, p. 158.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152">

-<span class="label">[152]</span></a>

-Penn, Letter to the Free Society of Traders, 1683, Sec. xii.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153">

-<span class="label">[153]</span></a>

-On the literary works of Zeisberger, see

-Rev. E. de Schweinitz, <i>Life of Zeisberger</i>,

-chap. xlviii, who gives a full account of all the printed works,

-but does not describe the MSS.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154">

-<span class="label">[154]</span></a>

-Major Ebenezer Denny's "Journal" in <i>Memoirs of the

-Hist. Soc. of Penna.</i>, Vol. VII, pp. 481-86.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155">

-<span class="label">[155]</span></a>

-<i>Report upon the Indian Tribes</i>, by Whipple,

-Ewbank and Turner, p. 56 (Washington, 1855).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156">

-<span class="label">[156]</span></a>

-<i>History and Statistics of the Indian

-Tribes</i>, Vol. II, p. 470.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157">

-<span class="label">[157]</span></a>

-I am aware that in this proposition I am following the

-German and French linguists, Steinthal, F. Müller, Adam, Henry,

-etc., and not our own distinguished authority on Algonkin grammar,

-Dr J Hammond Trumbull, who, in his essay "On the Algonkin Verb,"

-has learnedly maintained another opinion (<i>Transactions of the

-American Philological Association</i>, 1876, p. 146). I have not been

-able, however, to convince myself that his position is correct.

-The formative elements of the Algonkin paradigms appear to me simply

-attached particles, and not true inflections Their real character is

-obscured by phonetic laws, just as in the Finnish when compared with

-the Hungarian.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158">

-<span class="label">[158]</span></a>

-"Ungemein wohlkhngend." Loskiel, <i>Geschichte

-der Mission</i>, p. 24. An early traveler of English nationality

-pronounced it "sweet, of noble sound and accent." Gabriel Thomas,

-<i>Hist. and Geog. Account of Pensilvania and West New Jersey</i>,

-p. 47 (London, 1698).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159">

-<span class="label">[159]</span></a>

-<i>Key into the Language of North America</i>, p. 129.

-See, also, Mr. Bickering's remarks on the same subject, in his

-Appendix to Rasles' <i>Dictionary of the Abnaki</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160">

-<span class="label">[160]</span></a>

-Howse, <i>Grammar of the Cree Language</i>, p. 316.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161">

-<span class="label">[161]</span></a>

-See his <i>Ancient Society</i>, pp. 172-73.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162">

-<span class="label">[162]</span></a>

-The native name of William Penn offers an instance of this

-phonetic alteration. It is given as <i>Onas</i>. The proper form is

-<i>Wonach</i>. It literally means the tip or extremity of anything;

-as <i>wonach-sitall</i>, the tips of the toes;

-<i>wonach-gulinschall</i>, the tips of the fingers. The inanimate

-plural form <i>wolanniall</i>, means the tail feathers of a bird.

-To explain the name <i>Penn</i> to the Indians a feather was shown

-them, probably a quill pen, and hence they gave the translation

-<i>Wonach</i>, corrupted into <i>Onas</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163">

-<span class="label">[163]</span></a>

-<i>Trans. Am. Philol. Assoc.</i>, 1872, p. 157.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164">

-<span class="label">[164]</span></a>

-De Schweinitz, <i>Life of Zeisberger</i>, p. 131.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165">

-<span class="label">[165]</span></a>

-<i>A Grammar of the Cree Language, with which is combined an Analysis of the

-Chippeway Dialect</i>, by Joseph Howse, Esq. (London, 1844).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166">

-<span class="label">[166]</span></a>

-In a note to Zeisberger's <i>Grammar of the Delaware</i>, p. 141.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167">

-<span class="label">[167]</span></a>

-<i>A Grammar of the Cree Language</i>, p. 175.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168">

-<span class="label">[168]</span></a>

-<i>Dictionnaire de la Langue des Cris</i>, sub voce.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169">

-<span class="label">[169]</span></a>

-In <i>Trans. Amer. Antiq. Society</i>,

-Vol. II, p. 223. Zeisberger's statements were criticised

-by Joseph Howse, <i>Grammar of the Cree Language</i>,

-pp. 109, 310, 313. His strictures and those of the Abbé Cuoq,

-in his <i>Etudes Philologiques sur Quelques Langues Sauvages</i>,

-Chap. I, were collected and extended by Dr. J. Hammond Trumbull,

-in his paper on "Some Mistaken Notions of Algonquin Grammar,"

-<i>Trans. of the American Philological Association</i>, 1874.

-There is a needless degree of severity in both these last

-named productions.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170">

-<span class="label">[170]</span></a>

-Rasles, <i>Dictionary of the Abnaki</i>, p. 550. Dr. Trumbull compares

-the Mass. <i>anue</i>, more than. <i>Trans. American Philological

-Association</i>, 1872, p. 168.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171">

-<span class="label">[171]</span></a>

-J. Howse: <i>Grammar of the Cree Language</i>, p. 111.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172">

-<span class="label">[172]</span></a>

-H R Schoolcraft, <i>Notes on the Iroquois</i>, pp. 135-36</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173">

-<span class="label">[173]</span></a>

-<i>The Disease of the Scythians (Morbus Feminarum)

-and Certain Analogous Conditions.</i> By William A. Hammond, M. D.

-(New York, 1882). Dr. Hammond found that the <i>hombre mujerado</i>

-of the Pueblo Indians "is the chief passive agent in the pederastic

-ceremonies which form so important a part in their religious

-performances," p. 9.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174">

-<span class="label">[174]</span></a>

-Loskiel, <i>Geschichte der Mission, etc.</i>, s. 161-2.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175">

-<span class="label">[175]</span></a>

-Wm. Henry Harrison, <i>A Discourse on the Aborigines

-of the Valley of the Ohio</i>, pp. 24, 25 (Cincinnati, 1838).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176">

-<span class="label">[176]</span></a>

-Gallatin, <i>Trans. Amer. Antiq. Soc.</i>, Vol. II, p. 46.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177">

-<span class="label">[177]</span></a>

-Horatio Hale, <i>The Iroquois Book of Rites</i>, p. 92.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178">

-<span class="label">[178]</span></a>

-Edmund de Schweinitz, <i>Life and Times of David Zeisberger</i>, p. 46.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179">

-<span class="label">[179]</span></a>

-Heckewelder, <i>Indian Nations</i>, pp. xxxii and 60.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180">

-<span class="label">[180]</span></a>

-<i>Narrative of Hendrick Aupaumut, Mems. Hist. Soc. Pa.</i>,

-Vol. II, pp. 76-77. Wenaumeen for Unami, the Mohegan form of the name.

-This seems to limit the peace making power to that gens. He may mean,

-"Those of the Delawares who are called the Unamis are our

-Grandfathers," etc.

-<br /><br />

-The Chipeways, Ottawas, Shawnees, Pottawattomies, Sacs, Foxes and

-Kikapoos, all called the Delawares "Grandfather", J. Morse, <i>Report

-on Indian Affairs</i>, pp. 122, 123, 142. The term was not intended in

-a genealogical, but solely in a political, sense. Its origin and

-precise meaning are alike obscure.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181">

-<span class="label">[181]</span></a>

-<i>History of the Indians</i>, MS., quoted by Bishop Schweinitz,

-<i>Life of Zeisberger</i>, p. 444, note.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182">

-<span class="label">[182]</span></a>

-The words are those of George Croghan, Esq., at the

-treaty of Pittsburgh, 1759, with the Six Nations and Wyandots.

-<i>History of Western Penna.</i>, App. p. 135.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183">

-<span class="label">[183]</span></a>

-<i>Records of the Council at Easton</i>, 1756, in Lib. Amer. Philos. Soc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184">

-<span class="label">[184]</span></a>

-Smith, <i>History of New Jersey</i>, p. 451 (2d ed.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185">

-<span class="label">[185]</span></a>

-See the <i>Narrative of the Long Walk</i>,

-by John Watson, father and son, in Hazard's <i>Register of Penna.</i>,

-1830, reprinted in Beach's <i>Indian Miscellany</i>,

-pp 90-94; also the able discussion of the question in Dr. Charles

-Thompson's <i>Inquiry into the Causes of the Alienation of the

-Delaware and Shawnee Indians</i>, pp. 30-34 and 42-46. (London, 1759.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186">

-<span class="label">[186]</span></a>

-<i>Relations des Jesuites</i>, 1660, p. 6.

-Some confusion has arisen in this matter, from confounding

-the Susquehannocks with the Iroquois, both of

-whom were called "Mengwe" by the Delawares, corrupted into "Mingoes."

-Thus, a writer in the first half of the 17th century says of the

-"Mingoes" that the river tribes "are afraid of them, so that they dare

-not stir, much less go to war against them." Thomas Campanius,

-<i>Description of the Province of New Sweden</i>, p. 158.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187">

-<span class="label">[187]</span></a>

-See Mr. E. M. Ruttenber's able discussion of the subject in his

-<i>History of the Indian Tribes of Hudson's River</i>, p. 66 (Albany, 1872).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188">

-<span class="label">[188]</span></a>

-Dr. Charles Thompson, <i>An Inquiry into the Causes of the Alienation of the

-Delaware and Shawnee Indians</i>, pp. 11, 12. (London, 1759.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189">

-<span class="label">[189]</span></a>

-See his "Notes Respecting the Indians of Lancaster County, Penna.," in the

-<i>Collections of the Historical Society of Penna.</i>, Vol. IV, Part p. 198.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190">

-<span class="label">[190]</span></a>

-<i>Minutes of the Provincial Council of

-Pennsylvania</i>, Vol. I, p. 333.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191">

-<span class="label">[191]</span></a>

-Ibid, Vol. I, p. 410-11.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192">

-<span class="label">[192]</span></a>

-<i>Minutes of the Provincial Council</i>, Vol. II, pp 572-73.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193">

-<span class="label">[193]</span></a>

-<i>History of the Indian Nations</i>, p. xxix.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194">

-<span class="label">[194]</span></a>

-<i>The Indian Tribes of Hudson's River</i>, p. 69.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195">

-<span class="label">[195]</span></a>

-<i>Trans. Am. Antiq. Soc.</i>, Vol. II, p. 46.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196">

-<span class="label">[196]</span></a>

-<i>Pennsylvania Archives</i>, Vol. II, p. 47.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197">

-<span class="label">[197]</span></a>

-<i>Pennsylvania Archives</i>, Vol. I, p. 498</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198">

-<span class="label">[198]</span></a>

-<i>The Indian Tribes of Hudson's River</i>, p. 69.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199">

-<span class="label">[199]</span></a>

-See <i>Penna. Archives</i>, Vol. I, p. 144, and Du Ponceau,

-<i>Memoir on the Treaty at Shackamaxon, Collections of the

-Penna. Hist. Soc.</i>, Vol. III, Part II, p. 73.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200">

-<span class="label">[200]</span></a>

-<i>New York Colonial Documents</i>, Vol. VII, p. 119.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201">

-<span class="label">[201]</span></a>

-Thompson, <i>Inquiry into the Causes of the Alienation

-of the Delaware and Shawnee Indians</i>, p. 107.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202">

-<span class="label">[202]</span></a>

-Heckewelder, <i>Indian Nations</i>, p. 70; E. de Schweinitz,

-<i>Life of Zeisberger</i>, pp. 430, 641</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203">

-<span class="label">[203]</span></a>

-Janney, <i>Life of Penn</i>, p. 247.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204">

-<span class="label">[204]</span></a>

-Ruttenber, <i>Indians of the Hudson River</i>, p. 177.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205">

-<span class="label">[205]</span></a>

-Durant's <i>Memorial</i>, in <i>New York Colonial

-Documents</i>, Vol. V, p. 623.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206">

-<span class="label">[206]</span></a>

-<i>Early History of Western Pennsylvania</i>, p. 31 (Pittsburgh, 1846);

-and see <i>Penna. Archives</i>, Vol. I, pp. 322, 330.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207">

-<span class="label">[207]</span></a>

-Loskiel, <i>Geschichte der Mission</i>, p. 54. The treaty of Lancaster, 1762,

-was the last treaty held with the Indians in eastern Pennsylvania.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208">

-<span class="label">[208]</span></a>

-Schweinitz, <i>Life of Zeisberger</i>, p. 90.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209">

-<span class="label">[209]</span></a>

-<i>New York Colonial Documents</i>, Vol. VII, p. 583.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210">

-<span class="label">[210]</span></a>

-On the locations of the Delawares in Ohio, and the

-boundaries of their tract, see Ed. de Schweinitz,

-<i>Life of Zeisberger</i>, p. 374, and an article by

-the Rev. Stephen D. Peet, entitled "The Delaware Indians in

-Ohio," in the <i>American Antiquarian</i>, Vol. II.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211">

-<span class="label">[211]</span></a>

-The position of the Delawares in Indiana is roughly

-shown on Hough's Map of the Tribal Districts of Indiana, in the

-<i>Report on the Geology and Natural History of Indiana</i>, 1882.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212">

-<span class="label">[212]</span></a>

-J. Morse, <i>Report on the Indian Tribes</i>, p. 110.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213">

-<span class="label">[213]</span></a>

-Mr. John Johnston, Indian Agent, in <i>Trans. of

-the Amer. Antiquarian Society</i>, Vol. I, p. 271.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214">

-<span class="label">[214]</span></a>

-<i>History of the Baptist Indian Missions</i>, p. 53, etc.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215">

-<span class="label">[215]</span></a>

-<i>Captivity of Christian Fast</i>, in Beach,

-<i>Indian Miscellany</i>, p. 63.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216">

-<span class="label">[216]</span></a>

-See the work entitled, <i>Account of the Conduct of the Society of Friends

-toward the Indian Tribes</i>, pp. 55 seq. (London, 1844.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217">

-<span class="label">[217]</span></a>

-"I have likewise been wholly alone in my work,

-there being no other missionary among the Indians, in either

-of these Provinces." He wrote this in 1746.

-<i>Life of David Brainerd</i>, p. 409.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218">

-<span class="label">[218]</span></a>

-See "A State of Facts about the Riots," in

-<i>New Jersey Archives</i>, Vol. VI, pp. 406-7, where the

-writer speaks with great suspicion of "the cause pretended

-for such a number of Indians coming to live there is that

-they are to be taught the Christian religion by one

-Mr. <i>Braniard</i>." Well he might! Any such occurrence was

-totally unprecedented in the annals of the colony.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219">

-<span class="label">[219]</span></a>

-See <i>Minutes of the Provincial Council of Penna.</i>,

-Nov., 1742, Vol. IV, 624-5, Further, on Tatemy who had been converted

-by Brainerd and served him as interpreter, see Heckewelder,

-<i>Indian Nations</i>, second edition, p. 302, note of the editor.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220">

-<span class="label">[220]</span></a>

-The Heckewelder MSS., in the library of the

-Am. Philos Society, give the results of the first twenty years,

-1741-61, of the labors of the Moravian brethren. In that period

-525 Indians were converted and baptized. Of these&mdash;163 were

-Connecticut Wampanos; 111 were Mahicanni proper; 251 were Lenape.

-Some of the latter were of the New Jersey Wapings.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221">

-<span class="label">[221]</span></a>

-<i>The Life and Times of David Zeisberger, the Western Pioneer and Apostle of

-the Indians</i>. By Edmund de Schweinitz, Philadelphia, 1871.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222">

-<span class="label">[222]</span></a>

-D. G. Brinton, <i>Myths of the New World</i>, Chap. VI. (N.Y., 1876),

-and <i>American Hero Myths</i>, Chap. II (Phila., 1882). The seeming

-incongruity of applying such terms as Trickster, Cheat and Liar to

-the highest divinity I have explained in a paper in the

-<i>American Antiquarian</i> for the current year (1885) and will recur to later.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223">

-<span class="label">[223]</span></a>

-Thomas Campanius, <i>Account of New Sweden</i>, Book III, cap. xi</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224">

-<span class="label">[224]</span></a>

-<i>Traditions and Language of the Indians</i>,

-in <i>Bulletin Hist. Soc. Pa.</i>, Vol. I, pp. 30-31.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225">

-<span class="label">[225]</span></a>

-<i>Journal of a Voyage to New York in 1679-80</i>.

-By Jasper Donkers and Peter Sluyter, p. 268. Translation in

-Vol. I of the <i>Transactions of the Long Island Historical

-Society</i> (Brooklyn, 1867).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226">

-<span class="label">[226]</span></a>

-Schoolcraft says of the Chipeway pictographic symbols:

-"The turtle is believed to be, in all instances, a symbol of the

-earth, and is addressed as mother." <i>History and Statistics

-of the Indian Tribes</i>, Vol. I, p. 390.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227">

-<span class="label">[227]</span></a>

-Zeisberger, MSS, in E. de Schweinitz, <i>Life and Times of Zeisberger</i>,

-pp. 218, 219; Heckewelder, <i>Indian Nations</i>, p. 253.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228">

-<span class="label">[228]</span></a>

-"The Indians call the American continent an island, believing it to be entirely

-surrounded by water." Heckewelder, <i>Hist. Indian Nations</i>, p. 250.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229">

-<span class="label">[229]</span></a>

-Ibid, p. 308.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230">

-<span class="label">[230]</span></a>

-Heckewelder, MSS in the Library of the American Philosophical Society.

-It is one of the points in favor of the authenticity of the

-<span class="smcap">Walam Olum</span> that this halcyon epoch

-is mentioned in its lines, though no reference to it is contained

-in printed books relating to the Lenape legends.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231">

-<span class="label">[231]</span></a>

-Van der Donck, <i>Description of the New Netherlands,

-Coll. N. Y. Hist. Soc.</i>, Ser. II, Vol. I, pp. 217-18.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232">

-<span class="label">[232]</span></a>

-<i>Life and Journal of the Rev. David Brainerd, </i> pp. 397, 425 (Edinburgh, 1826).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233">

-<span class="label">[233]</span></a>

-So we may understand Loskiel to mean when he says,</p>

-<p class="blockquot">

-"Das bringen sie ihren Kindern ebenfalls bey, und kleiden es in

-Bilder ein, um es noch eindrücklicher zu machen."</p>

-

-<p><i>Geschichte der Mission</i>, etc., s. 32. I think Zeisberger, who was Loskiel's

-authority, meant <i>Bilder</i> in its literal, not rhetorical, sense.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234">

-<span class="label">[234]</span></a>

-Charles Beatty, <i>Journal of a Two Months' Tour:

-with a View of Promoting Religion among the Frontier Inhabitants

-of Pennsylvania, and of Introducing Christianity among the Indians

-to the Westward of the Alleghgeny Mountains</i>, p. 27 (London, 1768).</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235">

-<span class="label">[235]</span></a>

-Ibid, p. 91.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236">

-<span class="label">[236]</span></a>

-<i>Geschichte der Mission</i>, etc., p. 31.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237">

-<span class="label">[237]</span></a>

-The Mohegans seem also to have at one time had a sevenfold division.

-At least a writer speaks of the "seven tribes" into which those in

-Connecticut were divided. <i>Mass. Hist. Soc. Colls.</i>, Vol. IX (I ser.), p. 90.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238">

-<span class="label">[238]</span></a>

-Charles Beatty, <i>Journal</i>, etc., p. 84.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239">

-<span class="label">[239]</span></a>

-<i>Relation des Jesuites</i>, 1648, p. 77.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240">

-<span class="label">[240]</span></a>

-<i>The Descent of Man</i>, p. 165, note.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241">

-<span class="label">[241]</span></a>

-Heckewelder, <i>Tran. Amer. Philos. Soc.</i>, Vol. III, p. 388.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242">

-<span class="label">[242]</span></a>

-This legend was told by the Sac Chief Masco, to Major Marston,

-about 1819. See J. Morse, <i>Report on Indian Affairs</i>, p. 138.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243">

-<span class="label">[243]</span></a>

-This myth was obtained in 1812, from the Shawnees

-in Missouri (Schoolcraft, <i>Indian Tribes</i>, Vol. IV, p. 254),

-and independently in 1819, from those in Ohio (Mr. John Johnston,

-in <i>Trans. of the Amer. Antiq. Soc.</i>, Vol. I, p. 273).

-Those of the tribe who now live on the Quapaw Reservation,

-Indian Territory, repeat every year a long, probably mythical

-and historical, chant, the words of which I have tried, in vain,

-to obtain. They say that to repeat it to a white man would bring

-disasters on their nation. I mention it as a piece of aboriginal

-composition most desirable to secure.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244">

-<span class="label">[244]</span></a>

-Published in the <i>Transactions of the American

-Philosophical Society</i>, 1st ser., Vol. IV, pp. 260, sqq.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245">

-<span class="label">[245]</span></a>

-From <i>amangi</i>, great or big (in composition

-<i>amangach</i>), with the accessory notion of terrible, or

-frightful; Cree, <i>amansis</i>, to frighten; <i>tiât</i>,

-an abbreviated form of <i>tawa</i>, naked, whence the name

-<i>Tawatawas</i>, or Twightees, applied to the Miami Indians

-in the old records. (See <i>Minutes of the Provincial

-Council of Penna.</i>, Vol. VIII, p. 418)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246">

-<span class="label">[246]</span></a>

-<i>American Journal of Science</i>, Vol. XL, p. 237.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247">

-<span class="label">[247]</span></a> Samuel F. Haven, <i>Archaeology of the

-United States</i>, p. 40.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248">

-<span class="label">[248]</span></a>

- <i>The Good Book; or the Amenities of Nature.

-Printed for the Eleutherium of Knowledge</i>.

-Philadelphia, 1840, pp. 77, 78. This "Eleutherium," so far

-as I can learn, consisted of nobody but Monsieur Rafinesque

-himself. Among his manifold projects was a "Divitial System",

-by which all interested could soon become large capitalists.

-He published a book on it (of course), which might be worth

-the attention of a financial economist. The solid men of

-Philadelphia, however, like its scholars, turned a deaf ear

-to the words of the eccentric foreigner.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249">

-<span class="label">[249]</span></a>

-<i>The American Nations</i>, etc., p. 78.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250">

-<span class="label">[250]</span></a>

-Ibid, p. 123.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251">

-<span class="label">[251]</span></a>

-Tanner's <i>Narrative</i>, p. 359.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252">

-<span class="label">[252]</span></a>

-<i>American Nations</i>, p. 122.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253">

-<span class="label">[253]</span></a>

-Ibid, p. 151.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254">

-<span class="label">[254]</span></a>

-"My friend, Mr. Ward, took me to Cynthiana in a gig, where I surveyed other

-ancient monuments." Rafinesque, <i>A Life of Travels and Researches</i>,

-p. 74. (Phila., 1836.)</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255">

-<span class="label">[255]</span></a>

-<i>American Journal of Science</i>, Vol. XL, p. 237, note.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256">

-<span class="label">[256]</span></a>

-The American Nations, p. 151.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257">

-<span class="label">[257]</span></a>

-<i>Correspondence between the Rev. John Heckewelder

-and Peter S Duponceau, Esq.</i>, p. 410.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258">

-<span class="label">[258]</span></a>

-<i>The American Nations</i>, p. 125.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259">

-<span class="label">[259]</span></a>

-Read, <i>woak</i></p>.</div>

-

-<div class="footnote"><p>

-<a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260">

-<span class="label">[260]</span></a>

-Var <i>moshalguat</i></p>.</div>

-

-<div class="footnote"><p>

-<a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261">

-<span class="label">[261]</span></a>

-Var. <i>showoken</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262">

-<span class="label">[262]</span></a>

-Var. <i>menakinep</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263">

-<span class="label">[263]</span></a>

-Var <i>wapanahan</i>.</p></div>

-

-<div class="footnote"><p>

-<a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264">

-<span class="label">[264]</span></a>

-Var <i>mixtisipi</i></p>.</div>

-

-</div>

-

-

-

-

-

-

-

-<pre>

-

-

-

-

-

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+<body>
+<div>*** START OF THE PROJECT GUTENBERG EBOOK 46422 ***</div>
+
+<div id="cover-image" class="figcenter">
+<img src="images/cover_image.jpg" alt="Cover" width="500" height="798" />
+</div>
+<hr class="full" />
+
+<p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p>
+<p class="f150"><b>LIBRARY</b></p>
+<p class="f90"><b>OF</b></p>
+<p class="f150"><b>ABORIGINAL AMERICAN<br />LITERATURE.</b></p>
+
+<p class="f120 space-above3 space-below3"><b>No. V.</b></p>
+
+<p class="f90"><b>EDITED BY</b></p>
+<p class="f120"><b>D. G. BRINTON, M.D.</b></p>
+<hr class="r5" />
+<p class="f120"><b>PHILADELPHIA</b></p>
+<p class="f90"><b>1885</b></p>
+
+<p><span class="pagenum"><a name="Page_ii" id="Page_ii">[Pg ii]</a></span></p>
+<hr class="full" />
+<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p>
+
+<h1 class="space-above2 space-below2">
+THE LENÂPÉ<br /><small>AND</small><br />THEIR LEGENDS;</h1>
+
+<p class="f150"><b>WITH THE COMPLETE TEXT AND SYMBOLS</b></p>
+<p class="f90"><b>OF THE</b></p>
+<p class="f150"><b>WALAM OLUM,</b></p>
+
+<p class="f90 space-above2 space-below2">
+<b>A NEW TRANSLATION, AND AN INQUIRY INTO ITS AUTHENTICITY.</b></p>
+
+<p class="f90"><b>BY</b></p>
+<p class="f90 space-below2"><b>DANIEL G. BRINTON, A.M., M.D.,</b></p>
+
+<p class="f90 space-above2"><b>PROFESSOR OF ETHNOLOGY AND ARCHÆOLOGY AT THE</b></p>
+<p class="f90 space-below1"><b>ACADEMY OF NATURAL SCIENCES, PHILADELPHIA.</b></p>
+
+<div class="blockquot">
+
+<p class="indent blockquot">President of the Numismatic and Antiquarian; Society
+of Philadelphia; Member of the American Philosophical Society, the American
+Antiquarian Society, the Pennsylvania Historical Society, etc.; Membre de la
+Société Royale des Antiquaires du Nord; Délégné Général de
+l'Institution Ethnographique; Vice-President du Congrés International
+des Americanistes; Corresponding Member of the Anthropological
+Society of Washington, etc.</p></div>
+
+<p class="f90 space-above2"><b>D. G. BRINTON.</b></p>
+<p class="f120"><b>PHILADELPHIA.</b></p>
+<p class="f90 space-below3"><b>1885.</b></p>
+
+<p><span class="pagenum"><a name="Page_iv" id="Page_iv">[Pg iv]</a></span></p>
+<hr class="chap" />
+<p class="center">Entered according to Act of Congress, in the year 1885, by<br />D. G. BRINTON,<br />
+In the Office of the Librarian of Congress. All rights reserved.</p>
+<hr class="chap" />
+<p><span class="pagenum"><a name="Page_v" id="Page_v">[Pg v]</a></span></p>
+
+<p class="transnote">
+Transcriber's Notes:<br />
+&emsp;Obvious misspellings and omissions were corrected.<br />
+&emsp;Uncertain misspellings or ancient words were not corrected.<br />
+&emsp;Missing periods were inserted where obvious.<br />
+&emsp;The use of the digit 8 to represent a 'whistled' letter w has been<br />
+&emsp;&emsp;retained as in the original.</p>
+
+<hr class="chap" />
+
+<h2 class="space-above2">PREFACE.</h2>
+
+<p class="indent">In the present volume I have grouped a series of ethnological
+studies of the Indians of Eastern Pennsylvania, New
+Jersey and Maryland, around what is asserted to be one of
+the most curious records of ancient American history.</p>
+
+<p class="indent">For a long time this record&mdash;the
+<span class="smcap">Walam Olum</span>, or Red
+Score&mdash;was supposed to have been lost. Having obtained
+the original text complete about a year ago, I printed a few
+copies and sent them to several educated native Delawares
+with a request for aid in its translation and opinions on its
+authenticity. The results will be found in the following pages.</p>
+
+<p class="indent">The interest in the subject thus excited prompted
+me to a general review of our knowledge of the Lenape or Delawares,
+their history and traditions, their language and customs.
+This disclosed the existence of a number of MSS. not
+mentioned in bibliographies, some in the first rank of importance,
+especially in the field of linguistics. Of these I
+have made free use.</p>
+
+<p class="indent">In the course of these studies I have received
+suggestions and assistance from a number of obliging friends, among
+whom I would mention the native Delawares, the Rev. Albert
+Anthony, and the Rev. John Kilbuck; Mr. Horatio Hale
+and the Right Rev. E. de Schweinitz; Dr. J. Hammond
+Trambull, Prof. A. M. Elliott and Gen. John Mason Brown.
+<span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></p>
+
+<p class="indent">Not without hesitation do I send forth this volume
+to the learned world. Regarded as an authentic memorial, the
+original text of the <span class="smcap">Walam Olum</span>
+will require a more accurate
+rendering than I have been able to give it; while the
+possibility that a more searching criticism will demonstrate
+it to have been a fabrication may condemn as labor lost the
+pains that I have bestowed upon it. Yet even in the latter
+case my work will not have been in vain. There is, I trust,
+sufficient in the volume to justify its appearance, apart from
+the Red Score; and the latter, by means of this complete
+presentation, can now be assigned its true position in American
+archaeology, whatever that may be.
+<span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p>
+<hr class="full" />
+<p class="f150 space-above3"><b>CONTENTS.</b></p>
+<hr class="r5" />
+<table border="0" cellspacing="2" summary="TOC" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdr"><span class="smcap"><b>PAGE</b></span></td>
+    </tr><tr>
+      <td class="tdl">CHAPTER I.&mdash;§ 1. <span class="smcap">The Algonkin Stock</span></td>
+      <td class="tdr"><a href="#Page_9">&nbsp;&nbsp;9</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;Scheme of its Dialects.&mdash;Probable Primitive Location.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl"><span class="m-left_65">§ 2. <span class="smcap">The Iroquis Stock</span></span></td>
+      <td class="tdr"><a href="#Page_13">&nbsp;13</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;The Susquehannocks&mdash;The Hurons&mdash;The Cherokees.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER II.&mdash;<span class="smcap">The Wapanachki or Eastern Algonkin Confederacy</span></td>
+      <td class="tdr"><br /><a href="#Page_19">&nbsp;19</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;The Confederated Tribes&mdash;The Mohegans&mdash;The Nanticokes.&mdash;The Conoys.<br />
+                      &emsp;&mdash;The Shawnees.&mdash;The Saponies.&mdash;The Assiwikalees.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER III.&mdash;<span class="smcap">The Lenape or Delawares</span></td>
+      <td class="tdr"><br /><a href="#Page_33">&nbsp;33</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;Derivation of the Name Lenape.&mdash;The Three Sub-Tribes:<br />&emsp;
+the Minsi or Wolf, the Unami or Turtle, and the Unalachtgo<br />&emsp;
+or Turkey Tribes.&mdash;Their Totems.&mdash;The New Jersey Tribes:<br />&emsp;
+the Wapings, Sanhicans and Mantas.&mdash;Political Constitution<br />&emsp;
+of the Lenape.&mdash;Vegetable Food Resources.&mdash;Domestic<br />&emsp;
+Architecture.&mdash;Manufactures.&mdash;Paints and Dyes.&mdash;Dogs.&mdash;<br />&emsp;
+Interments.&mdash;Computation of Time.&mdash;Picture Writing.&mdash;<br />&emsp;
+Record Sticks.&mdash;Moral and Mental Character.&mdash;Religious<br />&emsp;
+Belief.&mdash;Doctrine of the Soul.&mdash;The Native Priests.&mdash;<br />&emsp;
+Religious Ceremonies.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER IV.&mdash;<span class="smcap">The Literature and Language of the Lenape</span></td>
+      <td class="tdr"><br /><a href="#Page_74">&nbsp;74</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;§ 1. Literature of the Lenape Tongue.&mdash;<br />
+                      &emsp;&emsp;&emsp;Campanius; Penn; Thomas; Zeisberger; Heckewelder;<br />
+                      &emsp;&emsp;&emsp;Roth; Ettwem; Grube; Dencke; Luckenbach; Henry;<br />
+                      &emsp;&emsp;&emsp;Vocabularies; a Native Letter.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl">&emsp;§ 2. General Remarks on the Lenape.<br />
+                      &emsp;§ 3. Dialects of the Lenape.<br />
+                      &emsp;§ 4. Special Structure of the Lenape.&mdash;The Root and the Theme;<br />
+                      &emsp;&emsp;&emsp;Prefixes; Suffixes; Derivatives; Grammatical Notes.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER V.&mdash;<span class="smcap">Historical Sketches of the Lenape</span></td>
+      <td class="tdr"><br /><a href="#Page_109">109</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;§ 1. The Lenape as "Women."<br />
+                      &emsp;§ 2. Recent Migrations of the Lenape.<br />
+                      &emsp;§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.</td>
+      <td class="tdr"><span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span></td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER VI.&mdash;<span class="smcap">Myths and Traditions of the Lenape </span></td>
+      <td class="tdr"><br /><a href="#Page_130">130</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;Cosmogonical and Culture Myths.&mdash;The Culture-hero,<br />
+                      &emsp;&emsp;&emsp;Michabo.&mdash;Myths from Lindstrom, Ettwein, Jasper<br />
+                      &emsp;&emsp;&emsp;Donkers, Zeisberger.&mdash;Native Symbolism&mdash;The Saturnian<br />
+                      &emsp;&emsp;&emsp;Age.&mdash;Mohegan Cosmogony and Migration Myth.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl">&emsp;National Traditions.&mdash;Beatty's Account.&mdash;The Number Seven.&mdash;<br />
+                      &emsp;&emsp;&emsp;Heckewelder's Account.&mdash;Prehistoric Migrations.&mdash;Shawnee<br />
+                      &emsp;&emsp;&emsp;Legend.&mdash;Lenape Legend of the Naked Bear.</td>
+      <td class="tdr"></td>
+    </tr><tr>
+      <td class="tdl"><br />CHAPTER VII.&mdash;<span class="smcap">The Walam Olum</span>:<br />
+       <span class="m-left_9"><span class="smcap">Its Origin, Authenticity and Contents</span></span></td>
+      <td class="tdr"><br /><a href="#Page_148">148</a></td>
+    </tr><tr>
+      <td class="tdl">&emsp;Biographical Sketch of Rafinesque.&mdash;Value of his Writings.&mdash;<br />
+                      &emsp;&emsp;&emsp;His account of the <span class="smcap">Walum Olum</span>.&mdash;Was it a Forgery?&mdash;<br />
+                      &emsp;&emsp;&emsp;Rafinesque's Character.&mdash;The Text Pronounced Genuine<br />
+                      &emsp;&emsp;&emsp;by Native Delawares.&mdash;Conclusion Reached.</td>
+      <td class="tdr">&nbsp;</td>
+    </tr><tr>
+      <td class="tdl">&emsp;Phonetic System of the <span class="smcap">Walum Olum</span>.&mdash;Metrical Form.&mdash;<br />
+                      &emsp;&emsp;&emsp;Pictographic System&mdash;Derivation and Precise Meaning<br />
+                      &emsp;&emsp;&emsp;of <span class="smcap">Walum Olum</span>.&mdash;The MS of the <span class="smcap">Walum Olum</span>.&mdash;General<br />
+                      &emsp;&emsp;&emsp;Synopsis of the <span class="smcap">Walum Olum</span>&mdash;Synopsis of its Parts.</td>
+      <td class="tdr"></td>
+    </tr><tr>
+      <td class="tdl"><br />THE WALUM OLUM.&mdash;<span class="smcap">Original Text and Translation</span></td>
+      <td class="tdr"><br /><a href="#Page_169">169</a></td>
+    </tr><tr>
+      <td class="tdl"><br /><span class="smcap">Notes</span></td>
+      <td class="tdr"><br /><a href="#Page_219">219</a></td>
+    </tr><tr>
+      <td class="tdl"><span class="smcap">Vocabulary</span></td>
+      <td class="tdr"><a href="#Page_233">233</a></td>
+    </tr><tr>
+      <td class="tdl"><span class="smcap">Appendix</span></td>
+      <td class="tdr"><a href="#Page_255">255</a></td>
+    </tr><tr>
+      <td class="tdl"><span class="smcap">Index of Authors</span></td>
+      <td class="tdr"><a href="#Page_257">257</a></td>
+    </tr><tr>
+      <td class="tdl"><span class="smcap">Index of Subjects</span></td>
+      <td class="tdr"><a href="#Page_259">259</a></td>
+    </tr>
+ </tbody>
+</table>
+
+<hr class="chap" />
+<p><span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span></p>
+<p class="f150"><b>THE LENAPE AND THEIR LEGENDS.</b></p>
+<hr class="chap" />
+
+<h2>CHAPTER I.</h2>
+<p class="center">§ 1. <span class="smcap">The Algonkin Stock</span>.</p>
+<p class="center space-below1">Scheme of its Dialects&mdash;Probable Primitive Location</p>
+<p class="center">§ 2. <span class="smcap">The Iroquis Stock</span>.</p>
+<p class="center space-below3">The Susquehannocks&mdash;The Hurons&mdash;The Cherokees</p>
+
+<h3>§ 1. <i>The Algonkin Stock</i>.</h3>
+
+<p class="indent">About the period 1500-1600, those related tribes
+whom we now know by the name of Algonkins were at the height of
+their prosperity. They occupied the Atlantic coast from the
+Savannah river on the south to the strait of Belle Isle on the
+north. The whole of Newfoundland was in their possession;
+in Labrador they were neighbors to the Eskimos; their northernmost
+branch, the Crees, dwelt along the southern shores
+of Hudson Bay, and followed the streams which flow into it
+from the west, until they met the Chipeways, closely akin
+to themselves, who roamed over the water shed of Lake Superior.
+The Blackfeet carried a remote dialect of their tongue
+quite to the Rocky Mountains; while the fertile prairies of
+Illinois and Indiana were the homes of the Miamis. The
+area of Ohio and Kentucky was very thinly peopled by a few
+<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span>
+of their roving bands; but east of the Alleghanies, in the
+valleys of the Delaware, the Potomac and the Hudson, over
+the barren hills of New England and Nova Scotia, and
+throughout the swamps and forests of Virginia and the Carolinas,
+their osier cabins and palisadoed strongholds, their
+maize fields and workshops of stone implements, were numerously located.</p>
+
+<p class="indent">It is needless for my purpose to enumerate the
+many small tribes which made up this great group. The more prominent
+were the Micmacs of Nova Scotia, the Abnakis of Maine, the
+Pequots and Narragansets, in New England, the Mohegans
+of the Hudson, the Lenape on the Delaware, the Nanticokes
+around Chesapeake Bay, the Pascataway on the Potomac,
+and the Powhatans and Shawnees further south; while
+between the Great Lakes and the Ohio river were the
+Ottawas, the Illinois, the Pottawatomies, the Kikapoos,
+Piankishaws, etc.</p>
+
+<p class="indent">The dialects of all these were related, and evidently
+at some distant day had been derived from the same primitive
+tongue. Which of them had preserved the ancient forms
+most closely, it may be premature to decide positively, but
+the tendency of modern studies has been to assign that place
+to the Cree&mdash;the northernmost of all.</p>
+
+<p class="indent">We cannot erect a genealogical tree of these
+dialects. It is not probable that they branched off, one after
+another, from a common stock. The ancient tribes each took their
+several ways from a common centre, and formed nuclei for
+subsequent development. We may, however, group them in
+such a manner as roughly to indicate their relationship. This
+I do on the following page:&mdash;
+<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p>
+
+<p>
+&emsp;Cree,<br />
+&emsp;Old Algonkin,<br />
+&emsp;Montagnais.<br />
+<span class="m-left_7">Chipeway,</span><br />
+<span class="m-left_7">Ottawa,</span><br />
+<span class="m-left_7">Pottawattomie,</span><br />
+<span class="m-left_7">Miami,</span><br />
+<span class="m-left_7">Peoria,</span><br />
+<span class="m-left_7">Pea,</span><br />
+<span class="m-left_7">Piankishaw,</span><br />
+<span class="m-left_7">Kaskaskia,</span><br />
+<span class="m-left_7">Menominee,</span><br />
+<span class="m-left_7">Sac,</span><br />
+<span class="m-left_7">Fox,</span><br />
+<span class="m-left_7">Kikapoo.</span><br />
+<span class="m-left_11">Sheshatapoosh,</span><br />
+<span class="m-left_11">Secoffee,</span><br />
+<span class="m-left_11">Micmac,</span><br />
+<span class="m-left_11">Melisceet,</span><br />
+<span class="m-left_11">Etchemin,</span><br />
+<span class="m-left_11">Abnaki.</span><br />
+<span class="m-left_15">Mohegan,</span><br />
+<span class="m-left_15">Massachusetts,</span><br />
+<span class="m-left_15">Shawnee,</span><br />
+<span class="m-left_15">Minsi,&nbsp; &nbsp; &emsp;&nbsp; }</span><br />
+<span class="m-left_15">Unami,&nbsp; &nbsp; &nbsp; &nbsp; }</span><br />
+<span class="m-left_15">Unalachtigo,}</span><br />
+<span class="m-left_15">Nanticoke,</span><br />
+<span class="m-left_15">Powhatan,</span><br />
+<span class="m-left_15">Pampticoke.</span><br />
+<span class="m-left_22">Blackfoot,</span><br />
+<span class="m-left_22">Gros Ventre,</span><br />
+<span class="m-left_22">Sheyenne.</span><br />
+<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p>
+
+<p class="indent">Granting, as we must, some common geographical
+centre for these many dialects, the question where this was located
+becomes an interesting one.</p>
+
+<p class="indent">More than one attempt to answer it has been
+made. Mr. Lewis H. Morgan thought there was evidence to show that
+the valley of the Columbia river, Oregon, "was the initial
+point from which the Algonkin stock emigrated to the great
+lake region and thence to the Atlantic coast."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>
+This is in direct conflict with the evidence of language, as the
+Blackfoot or Satsika is the most corrupt and altered of the Algonkin
+dialects. Basing his argument on this evidence, Mr. Horatio
+Hale reaches a conclusion precisely the reverse of that of
+Morgan. "The course of migration of the Indian tribes,"
+writes Mr. Hale, "has been from the Atlantic coast westward
+and southward. The traditions of the Algonkins seem to
+point to Hudson's Bay and the coast of Labrador."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>
+This latter view is certainly that which accords best with the
+testimony of language and of history.</p>
+
+<p class="indent">We know that both Chipeways and Crees have
+been steadily pressing westward since their country was first
+explored, driving before them the Blackfeet and Dakotas.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p>
+
+<p class="indent">The Cree language is built up on a few simple,
+unchangeable radicals and elementary words, denoting being, relation,
+energy, etc.; it has extreme regularity of construction, a
+<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span>
+single negative, is almost wholly verbal and markedly incorporative,
+has its grammatical elements better defined than its
+neighbors, and a more consistent phonetic system.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>
+For these and similar reasons we are justified in considering it the
+nearest representative we possess of the pristine Algonkin
+tongue, and unless strong grounds to the contrary are
+advanced, it is proper to assume that the purest dialect is
+found nearest the primeval home of the stock.</p>
+
+<h3>§ 2. <i>The Iroquois Stock</i>.</h3>
+
+<p class="indent">Surrounded on all sides by the Algonkins were the
+<i>Iroquois</i>, once called the Five or Six Nations. When first
+discovered they were on the St. Lawrence, near Montreal, and in
+the Lake Region of Central New York. Various other, tribes,
+not in their confederacy, and generally at war with them,
+spoke dialects of the same language. Such were the Hurons
+or Wyandots, between the Georgian Bay and Lake Erie, the
+Neutral Nation on the Niagara river, the Eries on the
+southern shore of the lake of that name, the Nottoways in
+Virginia, and the Tuscaroras in North Carolina. The
+Cherokees, found by the whites in East Tennessee, but
+whose national legend, carefully preserved for generations,
+located them originally on the head waters of the Ohio, were
+a remote offshoot of this same stem.</p>
+
+<h4><i>The Susquehannocks</i>.</h4>
+
+<p class="indent">The valley of the Susquehanna river was occupied by a
+tribe of Iroquois lineage and language, known as the <i>Susquehannocks,
+Conestogas</i> and <i>Andastes</i>.
+<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>
+ The last name is Iroquois,
+from <i>andasta</i>, a cabin pole. By some, "Susquehannock"
+has also been explained as an Iroquois word, but its
+form is certainly Algonkin. The terminal <i>k</i> is the place-sign,
+<i>hanna</i> denotes a flowing stream, while the adjectival
+prefix has been identified by Heckewelder with <i>schachage</i>,
+straight, from the direct course of the river near its mouth,
+and by Mr. Guss with <i>woski</i>, new, which, he thinks, referred
+to fresh or spring water.</p>
+
+<p class="indent">Of these the former will appear the preferable, if
+we allow for the softening of the gutturals, which was a phonetic
+trait of the Unami dialect of the Lenape.</p>
+
+<p class="indent">The Susquehannocks were always at deadly feud
+with the Iroquois, and between wars, the smallpox and the whites,
+they were finally exterminated. The particulars of their
+short and sad history have been presented with his characteristic
+thoroughness by Dr. John G. Shea,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> and later by Prof. N. L. Guss.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>
+They were usually called by the Delawares <i>Mengwe</i>, which was
+the term they applied to all the Iroquois-speaking tribes.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a>
+The English corrupted it to Minqua and
+<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span>
+Mingo, and as the eastern trail of the Susquehannocks lay
+up the Conestoga Creek, and down the Christina, both
+those streams were called "Mingo Creek" by the early
+settlers.</p>
+
+<p class="indent">It is important for the ethnology of Pennsylvania,
+to understand that at the time of the first settlement the whole of
+the Susquehanna Valley, from the Chesapeake to the New
+York lakes, was owned and controlled by Iroquois-speaking
+tribes. A different and erroneous opinion was expressed
+by Heckewelder, and has been generally received. He
+speaks of the Lenape Minsi as occupying the head waters
+of the Susquehanna. This was not so in the historic period.</p>
+
+<p class="indent">The claims of the Susquehannocks extended down
+the Chesapeake Bay on the east shore, as far as the Choptank
+River, and on the west shore as far as the Patuxent. In
+1654 they ceded to the government of Maryland their
+southern territory to these boundaries.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>
+The first English explorers met them on the Potomac, about the Falls,
+and the Pascatoways were deserting their villages and fleeing before
+them, when, in 1634, Calvert founded his colony at St. Mary's.</p>
+
+<p class="indent">Their subjection to the Five Nations took place about
+1680, and it was through the rights obtained by this conquest that,
+at the treaty of Lancaster, 1744, Canassatego, the Onondaga
+speaker for the Nation, claimed pay from the government of
+Maryland for the lands on the Potomac, or, as that river was
+called in his tongue, the <i>Cohongorontas</i>.
+<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span></p>
+
+<h4><i>The Hurons.</i></h4>
+
+<p class="indent">The Hurons, Wyandots, or Wendats, were another
+Iroquois people, who seem, at some remote epoch, to have come into
+contact with the Lenape. The latter called them <i>Delamattenos</i><a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a>
+and claimed to have driven them out of a portion of
+their possessions. A Chipeway tradition also states that the
+Hurons were driven north from the lake shores by Algonkin
+tribes.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> We know, from the early accounts of the Jesuits,
+that there was commercial intercourse between them and the
+tribes south of the lakes, the materials of trade being principally
+fish and corn.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> The Jesuit <i>Relations</i> of 1648 contain
+quite a full account of a Huron convert who, in that year,
+visited the Lenape on the Delaware River, and had an interview
+with the Swedish Governor, whom he took to task for
+neglecting the morals of his men.</p>
+
+<h4><i>The Cherokees.</i></h4>
+
+<p class="indent">The Cherokees were called by the Delawares <i>Kittuwa</i>
+(<i>Kuttoowauw</i>, in the spelling of the native Aupaumut).
+This word I suppose to be derived from the prefix, <i>kit</i>, great,
+and the root <i>tawa</i> (Cree, <i>yette</i>, <i>tawa</i>), to open,
+whence tawatawik, an open, <i>i.e.</i>, uninhabited place,
+a wilderness (Zeisberger).</p>
+
+<p class="indent">The designation is geographical. According to the
+tradition of the Cherokees, they once lived (probably about the
+<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span>
+fourteenth century) in the Ohio Valley, and claimed to have
+been the constructors of the Grave Creek and other earthworks
+there.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>
+Some support is given to this claim by the
+recent linguistic investigations of Mr. Horatio Hale,<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a>
+and the archaeological researches of Prof. Cyrus Thomas.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a>
+They were driven southward by their warlike neighbors, locating
+their council fire first near Monticello, Va., and the main
+body reaching East Tennessee about the close of the fifteenth
+century. As late as 1730 some of them continued to
+live east of the Alleghanies, while, on the other hand, it is
+evident, from the proper names preserved by the chroniclers
+of De Soto's expedition (1542), that at that period others
+held the mountains of Northern Georgia. To the Delawares
+they remained <i>kit-tawa-wi</i>, inhabitants of the great wilderness
+of Southern Ohio and Kentucky.</p>
+
+<p class="indent">Delaware traditions distinctly recalled the period
+when portions of the Cherokees were on the Ohio, and recounted
+<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span>
+long wars with them.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a>
+When the Lenape assumed the office
+of peacemaker, this feud ceased, and was not renewed until
+the general turmoil of the French-Indian wars, 1750-60. After
+this closed, in 1768, the Cherokees sought and effected a renewal
+of their peaceful relations with the Delawares, and in
+1779 they even sent a deputation of "condolence" to their
+"grandfather," the Lenape, on the death of the head chief,
+White Eyes.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p>
+
+<hr class="chap" />
+<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p>
+
+<h2>CHAPTER II.</h2>
+
+<p class="f120"><b><span class="smcap">The Wapanachki or Eastern Algonkin Confederacy</span></b>.</p>
+
+<p class="blockquot">The Confederated Tribes&mdash;The Mohegans&mdash;The
+Nanticokes&mdash;The Conoys&mdash;The Shawnees&mdash;The Saponies&mdash;The Assiwikalees</p>
+
+<h3><i>The Confederated Tribes.</i></h3>
+
+<p class="indent">All the Algonkin nations who dwelt north of the
+Potomac, on the east shore of Chesapeake Bay, and in the basins of
+the Delaware and Hudson rivers, claimed near kinship and an identical
+origin, and were at times united into a loose, defensive confederacy.</p>
+
+<p class="indent">By the western and southern tribes they were collectively
+known as <i>Wapanachkik</i>&mdash;"those of the eastern region"&mdash;
+which in the form <i>Abnaki</i> is now confined to the remnant of
+a tribe in Maine. The Delawares in the far West retain traditionally
+the ancient confederate name, and still speak of
+themselves as "Eastlanders"&mdash;<i>O-puh-narke</i>. (Morgan.)</p>
+
+<p class="indent">The members of the confederacy were the Mohegans
+(Mahicanni) of the Hudson, who occupied the valley of that
+river to the falls above the site of Albany, the various New
+Jersey tribes, the Delawares proper on the Delaware river and
+its branches, including the Minsi or Monseys, among the
+mountains, the Nanticokes, between Chesapeake Bay and the
+Atlantic, and the small tribe called Canai, Kanawhas or Ganawese,
+whose towns were on tributaries of the Potomac and Patuxent.
+<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p>
+
+<p class="indent">That all these were united in some sort of an alliance, with
+the Delawares at its head, is not only proved by the traditions
+of this tribe itself, but by the distinct assertion of the Mohegans
+and others, and by events within historical times, as the
+reunion of the Nanticokes, New Jersey and Eastern Indians
+with the Delawares as with the parent stem.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p>
+
+<h3><i>The Mohegans.</i></h3>
+
+<p class="indent">The Mohegans, <i>Mo-hé-kun-ne-uk</i>, dwelt on the
+tide-waters of the Hudson, and from this their name was derived. Dr.
+Trumbull, indeed, following Schoolcraft, thinks that they
+"took their tribal name from <i>maingan</i>, a wolf, and
+<i>Moheganick</i> = Chip. <i>maniganikan</i>, 'country of wolves.'"<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>
+They, themselves, however, translate it, "seaside people," or more
+fully, "people of the great waters which are constantly ebbing
+or flowing."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>
+The compound is <i>machaak</i>, great, <i>hickan</i>,
+tide ("ebbing tide," Zeis; "tide of flood," Campanius) and <i>ik</i>,
+animate plural termination.
+<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span></p>
+
+<p class="indent">The Mohegans on the Hudson are said to have been
+divided into three phratries, the Bear, the Wolf and the
+Turtle, of whom the Bear had the primacy.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a>
+Mr. Morgan, however, who examined, in 1860, the representatives of the
+nation in Kansas,<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>
+discovered that they had precisely the
+same phratries as the Delawares, that is the Wolf, the Turtle,
+and the Turkey, each subdivided into three or four gentes.
+He justly observes that this "proves their immediate connection
+with the Delawares and Munsees by descent," and thus
+renders their myths and traditions of the more import in the
+present study.</p>
+
+<p class="indent">Linguistically, the Mohegans were more closely
+allied to the tribes of New England than to those of the Delaware
+Valley. Evidently, most of the tribes of Massachusetts and
+Connecticut were comparatively recent offshoots of the parent
+stem on the Hudson, supposing the course of migration had
+been eastward.</p>
+
+<p class="indent">In some of his unpublished notes Mr. Heckewelder
+identifies the <i>Wampanos</i>, who lived in Connecticut, along the
+shore of Long Island Sound, and whose council fire was
+where New Haven now stands, as Mohegans, while the
+<i>Wapings</i> or <i>Opings</i> of the Northern Jersey shore were a
+<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span>
+mixed clan derived from intermarriages between Mohegans and
+Monseys.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p>
+
+<h3><i>The Nanticokes</i>.</h3>
+
+<p class="indent">The Nanticokes occupied the territory between
+Chesapeake Bay and the ocean, except its southern extremity, which
+appears to have been under the control of the Powhatan tribe
+of Virginia.</p>
+
+<p class="indent">The derivation of Nanticoke is from the Delaware <i>Unéchtgo</i>,
+"tide-water people," and is merely another form of <i>Unalachtgo</i>,
+the name of one of the Lenape sub-tribes. In both
+cases it is a mere geographical term, and not a national eponym.</p>
+
+<p class="indent">In the records of the treaty at Fort Johnston, 1757,
+the Nanticokes are also named <i>Tiawco</i>. This is their Mohegan
+name, <i>Otayãchgo</i>, which means "bridge people," or bridge
+makers, the reference being to the skill with which the Nanticokes
+could fasten floating logs together to construct a bridge across a
+stream. In the Delaware dialect this was <i>Tawachguáno</i>,
+<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>
+from <i>taiachquoan</i>, a bridge. The latter enables us to
+identify the Tockwhoghs, whom Captain John Smith met on
+the Chesapeake, in 1608, with the Nanticokes. The <i>Kuscarawocks</i>,
+whom he also visited, have been conclusively
+shown by Mr. Bozman<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a>
+to have been also Nanticokes.</p>
+
+<p class="indent">By ancient traditions, they looked up to the Lenape as their
+"grandfather," and considered the Mohegans their "brethren."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a>
+That is, they were, as occasion required, attached to the same confederacy.</p>
+
+<p class="indent">In manners and customs they differed little from
+their northern relatives. The only peculiarity in this respect which
+is noted of them was the extravagant consideration they bestowed
+on the bones of the dead. The corpse was buried for
+some months, then exhumed and the bones carefully cleaned
+and placed in an ossuary called <i>man-to-kump</i> (= <i>manito</i>,
+with the locative termination, place of the mystery or spirit).</p>
+
+<p class="indent">When they removed from one place to another these
+bones were carried with them. Even those who migrated to northern
+Pennsylvania, about the middle of the last century, piously
+brought along these venerable relics, and finally interred them
+near the present site of Towanda, whence its name, <i>Tawundeunk</i>,
+"where we bury our dead."<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a>
+<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span></p>
+
+<p class="indent">Their dialect varied considerably from the Delaware;
+of which it is clearly a deteriorated form. It is characterized by
+abbreviated words and strongly expirated accents, as <i>tah!
+quah! quak! su</i>, short; <i>quah! nah! qut</i>, long.</p>
+
+<p class="indent">Our knowledge of it is limited to a few vocabularies.
+The earliest was taken down by Captain John Smith, during his
+exploration of the Chesapeake. The most valuable is one
+obtained by Mr. William Vans Murray, in 1792, from the
+remnant in Maryland. It is in the library of the American
+Philosophical Society, and has never been correctly or
+completely printed.</p>
+
+<p class="indent">The Nanticokes broke up early. Between the
+steady encroachments of the whites and the attacks of the Iroquois
+they found themselves between the upper and the nether millstones.</p>
+
+<p class="indent">According to their own statement to Governor Evans,
+at a conference in 1707, they had at that time been tributary to
+the latter for twenty-seven years, <i>i.e.</i>, since 1680. Their
+last head chief, or "crowned king," Winicaco, died about 1720.
+A few years after this occurrence bands of them began to remove
+to Pennsylvania, and at the middle of the century
+were living at the mouth of the Juniata, under the immediate
+control of the Iroquois. Thence they removed to Wyoming,
+and in 1753, "in a fleet of twenty-five canoes," to the Iroquois
+lands in western New York. Others of their nation
+were brought there by the Iroquois in 1767; but by the
+close of the century only five families survived in that
+region.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a>
+<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p>
+
+<p class="indent">A small band called the <i>Wiwash</i> remained on
+Goose creek, Dorchester county, Maryland, to the same date.</p>
+
+<h3><i>The Conoys.</i></h3>
+
+<p class="indent">The fourth member of the Wapanachki was that nation
+variously called in the old records <i>Conoys</i>, <i>Ganawese</i> or
+<i>Canaways</i>, the proper form of which Mr. Heckewelder states
+to be <i>Canai</i>.<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p>
+
+<p class="indent">Considerable obscurity has rested on the early
+location and affiliation of this people. Mr. Heckewelder vaguely
+places them "at a distance on the Potomac," and supposes them to
+have been the Kanawhas of West Virginia.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a>
+This is a loose guess. They were, in fact, none other than the
+Piscataways of Southern Maryland, who occupied the area between
+Chesapeake Bay and the lower Potomac, about St. Mary's, and
+along the Piscataway creek and Patuxent river.</p>
+
+<p class="indent">Proof of this is furnished by the speech of their
+venerable head chief, "Old Sack," at a conference in Philadelphia in
+1743.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a>
+His words were: "Our forefathers came from Piscatua
+<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>
+to an island in Potowmeck; and from thence down to
+Philadelphia, in old Proprietor Penn's time, to show their
+friendship to the Proprietor. After their return they brought
+down all their brothers from Potowmeck to Conejoholo, on
+the east side Sasquehannah, and built a town there."</p>
+
+<p class="indent">This interesting identification shows that they
+were the people whom Captain John Smith found (1608) in numerous
+villages along the Patuxent and the left bank of the lower
+Potomac. The local names show them to have been of
+Algonkin stock and akin to the Nanticokes.</p>
+
+<p class="indent">Conoy, Ganawese, Kanawha, are all various spellings
+of a derivative from an Algonkin root, meaning "it is long"
+(Del. <i>guneu</i>, long, Cree <i>kinowaw</i>, it is long,)
+and is found applied to various streams in Algonkin territory.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p>
+
+<p class="indent">Piscataway, or Pascatoway, as it is spelled in the
+early narratives, also recurs as a local name in various parts of the
+Northern States. It is from, the root <i>pashk</i>, which means to
+separate, to divide. Many derivatives from it are in use in
+the Delaware tongue. In the Cree we have the impersonal
+form, <i>pakestikweyaw</i>, or the active animate <i>pasketiwa</i>,
+in the sense of "the division or branch of a river."<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>
+<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+The site of Kittamaquindi (<i>kittamaque-ink</i>, Great Beaver Place,)
+the so-called "metropolis of Pascatoe,"<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a>
+was where Tinker's creek and Piscataway creek branch off from their
+common estuary, about fifteen miles south of Washington city.</p>
+
+<p class="indent">The "emperor" Chitomachen, Strong Bear (<i>chitani</i>,
+strong, <i>macha</i>, bear), who bore the title <i>Tayac</i> (Nanticoke,
+<i>tallak</i>, head chief) ruled over a dominion which extended
+about 130 miles from east to west.</p>
+
+<p class="indent">The district was thinly peopled. On the upper
+shores of the west side of the Chesapeake Captain John Smith and
+the other early explorers found scarcely any inhabitants. In
+1631 Captain Henry Fleet estimated the total number of
+natives "in Potomack and places adjacent," at not over
+5000 persons.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a>
+This included both sides of the river as high
+up as the Falls, and the shores of Chesapeake Bay.</p>
+
+<p class="indent">Chitomachen, with his family, was converted to the
+Catholic faith in 1640, by the exertions of the Jesuit missionary,
+Father Andrew White, but died the year after. When the English
+first settled at St. Mary's, the tribe was deserting its ancient
+seats, through fear of the Susquehannocks, and diminished
+rapidly after that date.
+<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p>
+
+<p class="indent">Father White was among them from 1634 to 1642,
+and composed a grammar, dictionary and catechism of their
+tongue. Of these, the catechism is yet preserved in manuscript,
+in the library of the Domus Professa of the Jesuits, in
+Rome. It would be a great benefit to students of Algonkin
+dialects to have his linguistic works sought out and published.
+How far his knowledge of the language extended is uncertain.
+In a letter from one of the missionaries, dated 1642, who
+speaks of White, the writer adds: "The difficulty of the
+language is so great that none of us can yet converse with the
+Indians without an interpreter."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a></p>
+
+<p class="indent">That it was an Algonkin dialect, closely akin to
+the Nanticoke, is clear from the words and proper names preserved in
+the early records and locally to this day. The only word
+which has created doubts has been the name of "a certain
+imaginary spirit called <i>Ochre</i>."<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a>
+It has been supposed that
+this was the Huron <i>oki</i>. But it is pure Algonkin. It is the
+Cree <i>oki-sikow</i> (<i>être du ciel</i>, <i>ange</i>, Lacombe),
+the Abnaki <i>ooskoo</i> (<i>katini ooskoo</i>, Bon Esprit,
+<i>matsini ooskoo</i>, Mauvais Esprit, Rasles).
+<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span></p>
+
+<p class="indent">It was nearly allied to that spoken in Virginia among
+Powhatan's subjects, as an English boy who had lived with that
+chieftain served as an interpreter between the settlers and the
+Patuxent and neighboring Indians.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p>
+
+<p class="indent">The Conoys were removed, before 1743, from Conejoholo
+to Conoy town, further up the Susquehanna, and in 1744 they
+joined several other fragmentary bands at Shamokin (where
+Sunbury, Pa., now stands). Later, they became merged with
+the Nanticokes.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a></p>
+
+<h3><i>The Shawnees</i>.</h3>
+
+<p class="indent">The wanderings of the unstable and migratory Shawnees
+have occupied the attention of several writers, but it cannot
+be said that either their history or their affiliations have been
+satisfactorily worked out.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p>
+
+<p class="indent">Their dialect is more akin to the Mohegan than to
+the Delaware, and when, in 1692, they first appeared in the area
+of the Eastern Algonkin Confederacy, they came as the
+friends and relatives of the former.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p>
+
+<p class="indent">They were divided into four bands, as follows:&mdash;</p>
+
+<p class="blockquot">1. <i>Piqua</i>, properly <i>Pikoweu</i>, "he comes from the ashes."</p>
+
+<p class="blockquot">2. <i>Mequachake</i>, "a fat man filled," signifying completion or
+perfection. This band held the privilege of the hereditary priesthood.
+<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span></p>
+
+<p class="blockquot">3. Kiscapocoke.</p>
+
+<p class="blockquot">4. Chilicothe.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p>
+
+<p class="indent">Of these, that which settled in Pennsylvania was
+the <i>Pikoweu</i>, who occupied and gave their name to the Pequa
+valley in Lancaster county.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a></p>
+
+<p class="indent">According to ancient Mohegan tradition, the New England
+<i>Pequods</i> were members of this band. These moved eastwardly
+from the Hudson river, and extended their conquests
+over the greater part of the area of Connecticut. Dr.
+Trumbull, however,<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>
+assigns a different meaning to their name,
+and a more appropriate one&mdash;<i>Peguitóog</i>, the Destroyers.
+Some countenance is given to the tradition by the
+similarity of the Shawnee to the Mohegan, standing, as it
+does, more closely related to it than to the Unami Delaware.</p>
+
+<p class="indent">It has been argued that a band of the Shawnees
+lived in Southern New Jersey when that territory first came to the
+knowledge of the whites. On a Dutch map, drawn in 1614
+or thereabouts, a tribe called <i>Saw wanew</i> is located on the left
+<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span>
+bank of the Delaware river, near the Bay;<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>
+and DeLaet speaks of the <i>Sawanoos</i> as living there.</p>
+
+<p class="indent">I am inclined to believe that, in both these cases,
+the term was used by the natives around New York Bay in its simple
+geographical sense of "south" or "southern," and not as a
+tribal designation. It frequently appears with this original
+meaning in the <span class="smcap">Waluam Olum</span>.</p>
+
+<h3><i>The Sapoonees</i>.</h3>
+
+<p class="indent">A tribe called the Sapoonees, or Saponies, is mentioned
+as living in Pennsylvania, attached to the Delawares, about the
+middle of the last century.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a></p>
+
+<p class="indent">They are no doubt the Saponas who once dwelt on
+a branch of the Great Pedee river in North Carolina, and who moved
+north about the year 1720.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a></p>
+
+<p class="indent">They were said to have joined the Tuscaroras, but the
+Pennsylvania records class them with the Delawares. Others, impressed by
+the similarity of <i>Sa-po-nees</i> to <i>Pa-nis</i>, have imagined they
+were the Pawnees, now of the west. There is not the slightest
+importance to be attached to this casual similarity of names.</p>
+
+<p class="indent">They were called, by the Iroquois, <i>Tadirighrones</i>,
+and were distinctly identified by them with the nation known to the
+English as the Catawbas.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a>
+For a long time the two nations carried on a bitter warfare.
+<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span></p>
+
+<h3><i>The Assiwikales</i>.</h3>
+
+<p class="indent">This band of about fifty families, or one hundred
+men (about three hundred souls), are stated to have come from
+South Carolina to the Potomac late in the seventeenth century,
+and in 1731 were settled partly on the Susquehanna and partly
+on the upper Ohio or Alleghany. Their chief was named
+Aqueioma, or Achequeloma.</p>
+
+<p class="indent">Their name appears to be a compound of <i>assin</i>,
+stone; and <i>wikwam</i>, house, and they were probably Algonkin neighbors
+of the Shawnees in their southern homes, and united with
+them in their northern migration.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a>
+<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p>
+
+<hr class="chap" />
+<h2>CHAPTER III</h2>
+
+<p class="f120"><b><span class="smcap">The Lenape or Delawares</span></b>.</p>
+
+<p class="blockquot">Derivation of the Name Lenape.&mdash;The Three Sub-Tribes the
+Minsi or Wolf, the Unami or Turtle, and the Unalachtgo or Turkey Tribes&mdash;Their
+Totems&mdash;The New Jersey Tribes the Wapings, Sanhicans and
+Mantas&mdash;Political Constitution of the Lenape&mdash;Vegetable Food Resources&mdash;Domestic
+Architecture&mdash;Manufactures.&mdash;Paints and Dyes.&mdash;Dogs&mdash;Interments&mdash;Computation
+of Time&mdash;Picture Writing&mdash;Record
+Sticks&mdash; Moral and Mental Character&mdash;Religious Belief.&mdash;Doctrine of the
+Soul.&mdash; The Native Priests.&mdash;Religious Ceremonies.</p>
+
+<h3><i>Derivation of Lenni Lenape</i>.</h3>
+
+<p class="indent">The proper name of the Delaware Indians was and is
+<i>Lenapé</i>, (a as in father, é as a in mate). Dr. J. Hammond
+Trumbull<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a>
+is quite wide of the mark both in calling this a
+"misnomer," and in attributing its introduction to Mr. Heckewelder.</p>
+
+<p class="indent">Long before that worthy missionary was born, the
+name was in use in the official documents of the commonwealth of
+Pennsylvania as the synonym in the native tongue for the
+Delaware Indians,<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a>
+and it is still retained by their remnant
+<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span>
+in Kansas as the proper term to designate their collective
+nation, embracing its sub-tribes.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p>
+
+<p class="indent">The derivation of <i>Lenape</i> has been discussed with no
+little learning, as well as the adjective <i>lenni</i>, which often precedes
+it (Lenni Lenape). Mr. Heckewelder stated that <i>lenni</i> means
+"original, pure," and that <i>Lenape</i> signifies "people."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a>
+Dr. Trumbull, in the course of a long examination of the words
+for "man" in the Algonkin dialects, reaches the conclusion
+that "Len-âpé" denotes "a common adult male," <i>i. e.</i>, an
+Indian man; <i>lenno lenâpé</i>, an Indian of <i>our</i> tribe or
+nation, and, consequently, <i>vir</i>, "a man of men."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a>
+He derives these two words from the roots <i>len</i> (= <i>nen</i>),
+a pronominal possessive, and <i>ape</i>, an inseparable generic particle,
+"denoting an adult male."</p>
+
+<p class="indent">I differ, with hesitation, from such an eminent
+authority; but this explanation does not, to my mind, give the precise
+meaning of the term. No doubt, both <i>lenno</i>, which in Delaware
+means <i>man</i>, and <i>len</i>, in Lenape, are from the pronominal
+radicle of the first person <i>né</i>, I, we, mine, our. As the
+native considered his tribe the oldest, as well as the most
+important of created beings, "ours" with him came to be
+synonymous with what was esteemed ancient, indigenous,
+primeval, as well as human, man-like, <i>par excellence</i>. "We"
+<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span>
+and "men" were to him the same. The initial <i>l</i> is but a
+slight modification of the <i>n</i> sound, and is given by Campanius
+as an <i>r</i>, "<i>rhenus</i>, homo."</p>
+
+<p class="indent"><i>Lenape</i>, therefore, does not mean "a common adult male,"
+but rather "a male of our kind," or "our men."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a></p>
+
+<p class="indent">The termination <i>apé</i> is said by Heckewelder to
+convey the idea of "walking or being in an erect posture." A
+comparison of the various Algonkin dialects indicates that
+it was originally a locative, signifying staying in a place,
+abiding or sitting. Thus, in Cree, <i>apú</i>, he is there; in
+Chipeway, <i>abi</i>, he is at home; in Delaware, <i>n'dappin</i>, I am
+here. The transfer of this idea to the male sex is seen in
+the Cree, <i>ap</i>, to sit upon, to place oneself on top, <i>apa</i>, to
+cover (animate and active); Chipeway, <i>nabe</i>, the male of
+quadrupeds. Baraga says that for a Chipeway woman to
+call her husband <i>nin nabem</i> (lit. my coverer, comp. French,
+<i>femme couverte</i>), is coarse.
+<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>
+
+<h3><i>The Lenape Sub-Tribes.</i></h3>
+
+<p class="indent">The Lenape were divided into three sub-tribes:&mdash;</p>
+
+<p>
+<span class="m-left_3">1. The Minsi, Monseys, Montheys, Munsees, or Minisinks.</span><br />
+<span class="m-left_3">2. The Unami, or Wonameys.</span><br />
+<span class="m-left_3">3. The Unalachtigo.</span></p>
+
+<p class="indent">No explanation of these designations will be found
+in Heckewelder or the older writers. From investigations among living
+Delawares, carried out at my request by Mr. Horatio Hale,
+it is evident that they are wholly geographical, and refer to
+the locations of these sub-tribes on the Delaware river.</p>
+
+<p class="indent"><i>Minsi</i>, properly <i>Minsiu</i>, and formerly <i>Minassiniu</i>,
+means "people of the stony country," or briefly, "mountaineers."
+It is a synthesis of <i>minthiu</i>, to be scattered, and <i>achsin</i>, stone,
+according to the best living native authorities.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p>
+
+<p class="indent"><i>Unami</i>, or <i>W'nãmiu</i>, means "people down
+the river," from <i>naheu</i>, down-stream.</p>
+
+<p class="indent"><i>Unalachtigo</i>, properly <i>W'nalãchtko</i>, means
+"people who live near the ocean," from <i>wunalawat</i>, to go towards,
+and <i>t'kow</i> or <i>t'kou</i>, wave.</p>
+
+<p class="indent">Historically, such were the positions of these
+sub-tribes when they first came to the knowledge of Europeans.</p>
+
+<p class="indent">The Minsi lived in the mountainous region at the
+head waters of the Delaware, above the Forks, or junction of the
+Lehigh river. One of their principal fires was on the
+Minisink plains, above the Water Gap, and another on the
+<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span>
+East Branch of the Delaware, which they called <i>Namaes Sipu</i>,
+Fish River. Their hunting grounds embraced lands now in
+the three colonies of Pennsylvania, New York and New
+Jersey. The last mentioned extinguished their title in 1758,
+by the payment of one thousand pounds.</p>
+
+<p class="indent">That, at any time, as Heckewelder asserts, their
+territory extended up the Hudson as far as tide-water, and westward
+"far beyond the Susquehannah," is surely incorrect. Only
+after the beginning of the eighteenth century, when they
+had been long subject to the Iroquois, have we any
+historic evidence that they had a settlement on the last
+named river.</p>
+
+<p class="indent">The Unamis' territory on the right bank of the
+Delaware river extended from the Lehigh valley southward. It was
+with them and their southern neighbors, the Unalachtigos,
+that Penn dealt for the land ceded him in the Indian Deed
+of 1682. The Minsis did not take part in the transaction,
+and it was not until 1737 that the Colonial authorities
+treated directly with the latter for the cession of their
+territory.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a></p>
+
+<p class="indent">The Unalachtigo or Turkey totem had its principal
+seat on the affluents of the Delaware near where Wilmington now
+stands. About this point, Captain John Smith, on his map
+(1609,) locates the <i>Chikahokin</i>. In later writers this name is
+spelled <i>Chihohockies</i>, <i>Chiholacki</i> and <i>Chikolacki</i>,
+and is stated by the historians Proud and Smith to be synonymous with
+Delawares.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a>
+The correct form is <i>Chikelaki</i>, from
+<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span>
+<i>chik'eno</i>, turkey, the modern form as given by Whipple,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>
+and <i>aki</i> land. The <i>n</i>, <i>l</i> and <i>r</i> were
+alternating letters in this dialect.</p>
+
+<p class="indent">The population was, however, very sparse, owing
+to the predatory incursions of the Susquehannocks, whose trails,
+leading up the Octorara and Conestoga, and down the Christina
+and Brandywine Creeks, were followed by war parties
+annually, and desolated the west shores of the Bay and lower
+river. When, in 1634, Captain Thomas Young explored the
+river, the few natives he found on the west side told him
+(through the medium of his Algonkin Virginian interpreter)
+that the "Minquaos" had killed their people, burnt their
+villages, and destroyed their crops, so that "the Indians had
+wholly left that side of the river which was next their
+enemies, and had retired themselves on the other side farre
+up into the woods."<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a></p>
+
+<p class="indent">North of the Chikelaki, Smith's map locates the <i>Macovks</i>.
+This name does not appear in later authors, but near that site
+were the <i>Okahoki</i> band, who occupied the shores of Ridley
+and Crum creeks and the land between them. There they
+remained until 1703, when they were removed to a small
+reservation of 500 acres in what is now Willistown township,
+Chester county.<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a>
+<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span></p>
+
+<h3><i>The Totemic Animals.</i></h3>
+
+<p class="indent">These three sub-tribes had each its totemic animal,
+from which it claimed a mystical descent. The Minsi had the
+Wolf, the Unami the Turtle, and the Unalachtigo the Turkey.
+The Unamis claimed and were conceded the precedence of
+the others, because their ancestor, the Turtle, was not the
+common animal, so-called, but the great original tortoise
+which bears the world on its back, and was the first of living
+beings, as I shall explain on a later page.</p>
+
+<p class="indent">In referring to the totemic animals the common
+names were not used, but metaphorical expressions. Thus the Wolf
+was referred to as <i>Ptuksit</i>, Round Foot (<i>ptuk</i>, round,
+<i>sit</i>, foot, from the shape of its paws;) the turtle was
+<i>Pakoango</i>, the Crawler; and the turkey was <i>Pullaeu</i>,
+he does not chew,<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a>
+referring to the bird's manner of swallowing food.</p>
+
+<p class="indent">The signs of these animals were employed in their
+picture writing, painted on their houses or inscribed on rocks, to
+designate the respective sub-tribes. But only in the case of
+the Unamis was the whole animal represented. The Turkey
+<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>
+tribe painted only one foot of their totemic bird, and the
+Minsi the extended foot of the wolf, though they sometimes
+added an outline of the rest of the animal.<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a></p>
+
+<p class="indent">These three divisions of the Lenape were neither
+"gentes" nor "phratries," though Mr. Morgan has endeavored to
+force them into his system by stating that they were "of the
+nature of phratries."<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a>
+Each was divided into twelve
+families bearing female names, and hence probably referring
+to some unexplained matriarchal system. They were, as I
+have called them, sub-tribes. In their own orations they
+referred to each other as "playmates." (Heckewelder.)</p>
+
+<h3><i>The New Jersey Lenape.</i></h3>
+
+<p class="indent">The native name of New Jersey is given as Shã'akbee
+(English orthography: ã as in fate); or as the German missionaries
+wrote it, <i>Sche'jachbi</i>. It is a compound of <i>bi</i>, water,
+<i>aki</i>, land, and the adjective prefix <i>schey</i>, which means
+something long and narrow (<i>scheyek</i>, a string of wampum;
+<i>schajelinquall</i>, the edge of the eyes, the eyelids, etc.)
+This would be equivalent to "long-land water," and, according to
+the rules of Delaware grammar, which place the noun used in
+the genitive sense before the noun which governs it, the term
+would be more suitable to some body of water, Delaware bay
+or the ocean, than to the main land.</p>
+
+<p class="indent">The Lenape distinctly claimed the whole of the
+present area of New Jersey. Their great chief, Tedyuscung, stated
+at the Conference at Easton (1757), that their lands reached
+eastward to the shore of the sea. The New Jersey tribes
+<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>
+fully recognized their unity. As early as 1694, at an interview
+with Governor Markham at Philadelphia, when the
+famous Tamany and other Lenape chieftains were present,
+Mohocksey, a chief of the Jersey Indians, said: "Though
+we live on the other side of the water (<i>i.e.</i>, the Delaware
+river), yet we reckon ourselves all one, because," he added,
+giving a characteristically native reason, "because we drink
+one water."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a></p>
+
+<p class="indent">The names, number and position of the Jersey
+tribes have not been very clearly made out.
+A pamphlet published in London, in 1648, states that there
+were twenty-three Indian kinglets in its area, with about 2000
+warriors in all. Of these, Master Robert Evelin, a surveyor,
+who spent several years in the Province about 1635, names
+nine on the left bank of the Delaware, between Cape May
+and the Falls. The names are extremely corrupt, but it may
+be worth while giving them.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a></p>
+
+<p>
+<span class="m-left_3">1. Kechemeches, 500 men, five miles above Cape May.</span><br />
+<span class="m-left_3">2. Manteses, 100 bowmen, twelve leagues above the former.</span><br />
+<span class="m-left_3">3. Sikonesses.</span><br />
+<span class="m-left_3">4. Asomoches, 100 men.</span><br />
+<span class="m-left_3">5. Eriwoneck, 40 men.</span><br />
+<span class="m-left_3">6. Ramcock, 100 men.</span><br />
+<span class="m-left_3">7. Axion, 200 men.</span><br />
+<span class="m-left_3">8. Calcefar, 150 men.</span><br />
+<span class="m-left_3">9. Mosilian, 200 men, at the Falls.</span>
+<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span></p>
+
+<p class="indent">Of these, the Mantes lived on Salem creek; <i>Ramcock</i>
+is Rancocas creek; the <i>Eriwoneck</i> are evidently the <i>Ermomex</i>
+of Van der Donck's map of 1656; <i>Axion</i> may be for Assiscunk
+creek, above Burlington, from Del. <i>assiscu</i>, mud;
+<i>assiscunk</i>, a muddy place. Lindstrom and Van der Donck name
+the most Southern tribe in New Jersey <i>Naraticons</i>. They
+were on and near Raccoon creek, which on Lindstrom's map
+is <i>Narraticon Sipu</i>, the Naraticon river. Probably the English
+name is simply a translation of the Del. <i>nachenum</i>, raccoon.</p>
+
+<p class="indent">In 1675 the number of sachems in Jersey of sufficient
+importance for the then Governor Andros to treat with were
+four. It is noted that when he had made them the presents
+customary on such occasions, "They return thanks and fall a
+kintacoying, singing <i>kenon, kenon</i>."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a>
+This was the Delaware <i>genan</i> (<i>genama</i>, thank ye him. Zeis).</p>
+
+<p class="indent">The total number in New Jersey a few years before this
+(1671) were estimated by the authorities at "about a thousand
+persons, besides women and children."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a></p>
+
+<p class="indent">The "<i>Wakings, Opings</i> or <i>Pomptons</i>," as they
+are named in the old records, were the tribe which dwelt on the west
+shore of New York harbor and southwardly, or, more
+exactly, "from Roeloff Jansen's Kill to the sea."<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a>
+They were of the Minsi totem, and were the earliest of the
+<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>
+Lenape who saw white men, when, in 1524, the keel of
+Verrazano was the first to plough the waters of New York harbor.</p>
+
+<p class="indent">The name Waping or Oping is derived from <i>Wapan</i>,
+east, and was applied to them as the easternmost of the Lenape
+nation.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a>
+Their other name, Pompton, Mr Heckewelder identifies with
+<i>pihm-tom</i>, crooked-mouthed, though its applicability
+is not obvious.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a></p>
+
+<p class="indent">In the middle of the eighteenth century the remains
+of the Pompton Indians resided on the Raritan river. The boundaries
+of their territory were defined in 1756, at the Treaty of Crosswicks.</p>
+
+<p class="indent">The <i>Sanhicans</i> occupied the Delaware shore at
+the Falls, near where Trenton now stands, and extended eastward along
+the upper Indian path quite to New York bay. Heckewelder
+says that this name, <i>Sankhicani</i>, means a gun lock, and was
+applied by the Lenape to the Mohawks who were first furnished
+with muskets by the Europeans. This has led some writers
+to locate a band of Mohawks at the Falls.</p>
+
+<p class="indent space-below1">The Sanhicans were, however, undoubtedly Lenape.
+Campanius, who quotes the name of the place in 1642, classes
+<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>
+them as such. In Van der Donck's map, of 1656, they are
+marked as possessing the land at the Falls and Manhattan
+Bay; and De Laet gives the numerals and a number of words
+from their dialect, which are all pure Delaware, as:&mdash;</p>
+
+<table border="0" cellspacing="2" summary="_" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdl"><i>Sanhican.</i></td>
+      <td class="tdl"><i>Delaware.</i></td>
+    </tr><tr>
+      <td class="tdl">Deer,</td>
+      <td class="tdl">atto,</td>
+      <td class="tdl">achtu.</td>
+    </tr><tr>
+      <td class="tdl">Bear,</td>
+      <td class="tdl">machquoyuo,&emsp;&emsp;&nbsp;</td>
+      <td class="tdl">machquak.</td>
+    </tr><tr>
+      <td class="tdl">Wolf,</td>
+      <td class="tdl">metumnu,</td>
+      <td class="tdl">metemmeu.</td>
+    </tr><tr>
+      <td class="tdl">Turkey,&emsp;&emsp;&nbsp;</td>
+      <td class="tdl">sickenum,</td>
+      <td class="tdl">tschickenum.</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="indent space-above1">Their name has lost its first syllable.
+It should be <i>assanhican</i>. This means not merely and not originally
+a gun-flint, but any stone implement, from <i>achsin</i>, or, in
+the New Jersey dialect, <i>assun</i>, a stone, and <i>hican</i>,
+an instrument. They were distinctively "the stone-implement people."</p>
+
+<p class="indent">This is plainly with reference to their manufactures
+near Trenton. The great deposit of post-glacial gravels at this
+point abound with quartzite fragments suitable for working
+into stone implements, and to what extent they were utilized
+by the natives is shown by the enormous collection, numbering
+over thirty thousand specimens, which Dr. Charles C.
+Abbott, of Trenton, has made in that immediate vicinity. A
+horde of over 125 beautifully chipped lance heads of quartz
+and jasper, and the remains of a workshop of remarkable
+magnitude, were evidences of the extensive manufacture that
+once prevailed there.</p>
+
+<p class="indent">The left bank of the Delaware, from the vicinity
+of Burlington quite to and below Salem, was held by a warlike tribe
+known to the settlers as the <i>Mantas</i>, or <i>Mantos</i>, or
+<i>Mandes</i>, otherwise named the Frog Indians. They extended eastward
+<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>
+along the main or southern Indian path, which led from the
+Delaware, below the mouth of Rancocas Creek, to the
+extensive Indian plantations or corn fields near Sandy Hook,
+mentioned by Campanius and Lindstrom.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a></p>
+
+<p class="indent">Mr. Henry has derived their name from
+<i>mangi</i>, great,<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a>
+and others have suggested <i>menatey</i>, an island; but I do not
+think either of these is tenable. I have no doubt that <i>mante</i>
+is simply a mis-spelling of <i>monthee</i>, which is the form given
+by the East Jersey and Stockbridge Indians to the name of
+the Minsi or Monsey sub-tribe of the Delawares.<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a>
+This is further indicated by the fact that toward the beginning
+of the eighteenth century they incorporated themselves
+wholly with the two other Lenape sub-tribes.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a>
+We thus find that the Minsis were not confined to the North and
+Northwest, as Heckewelder and others wrote, but had pressed
+southward in New Jersey, quite to the shores of Delaware Bay.</p>
+
+<p class="indent">The New Jersey Indians disappeared rapidly. As
+early as 1721 an official document states that they were "but few,
+and very innocent and friendly."<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a>
+When, in 1745, the missionary Brainerd visited their settlement at
+Crosweeksung, Burlington county, he found some "who had lived with the
+<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>
+white people under gospel light, had learned to read, were
+civil, etc."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a>
+Those with whom he labored at this place
+subsequently removed to New Stockbridge, Mass., and united
+with the Mohegans and others there.<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a></p>
+
+<p class="indent">The Swedish traveler, Peter Kalm, who spent about
+a year in New Jersey in 1749, observes that the disappearance of
+the native population was principally due to two agencies.
+Smallpox destroyed "incredible numbers", "but brandy
+has killed most of the Indians."<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a></p>
+
+<p class="indent">The dialect of the New Jersey Indians was soft and
+vocalic, avoiding the gutturals of their northern relatives, and without
+the frequent unpleasant forcible expirations of the Nanticoke.
+A vocabulary of it, obtained for Mr. Thomas Jefferson,
+in 1792, at the village of Edgpiihik, West New Jersey, is in
+MS. in the library of the American Philosophical Society.</p>
+
+<h3><i>Political Constitution</i>.</h3>
+
+<p class="indent">Each totem of the Lenape recognized a chieftain,
+called sachem, <i>sakima</i>, a word found in most Algonkin dialects,
+with slight variations (Chip. <i>ogima</i>, Cree, <i>okimaw</i>, Pequot,
+<i>sachimma</i>), and derived from a root <i>ôki</i>, signifying above in
+space, and by a transfer frequent in all languages, above in
+power. Thus, in Cree,<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a>
+we have <i>sâkamow</i>, "il projecte, il
+<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span>
+montre la tête," and in Delaware, <i>w'ochgitschi</i>, the part
+above, the upper part (Zeisberger), etc.</p>
+
+<p class="indent">It appears from Mr. Morgan's inquiries, that at
+present and of later years, "the office of sachem is hereditary in
+the gens, but elective among its members."<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a>
+Loskiel, however, writing on the excellent authority of Zeisberger, states
+explicitly that the chief of each totem was selected and
+inaugurated by those of the remaining two.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>
+By common and ancient consent, the chief selected from the Turtle
+totem was head chief of the whole Lenape nation.</p>
+
+<p class="indent">These chieftains were the "peace chiefs." They
+could neither go to war themselves, nor send nor receive the war
+belt&mdash;the ominous string of dark wampum, which indicated
+that the tempest of strife was to be let loose. Their proper
+badge was the wampum belt, with a diamond-shaped figure
+in the centre, worked in white beads, which was the symbol
+of the peaceful council fire, and was called by that name.</p>
+
+<p class="indent">War was declared by the people at the instigation
+of the "war captains," valorous braves of any birth or family who
+had distinguished themselves by personal prowess, and especially
+by good success in forays against the enemy.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a>
+<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span></p>
+
+<p class="indent">Nor did the authority of the chiefs extend to any
+infringement on the traditional rights of the gens, as, for instance,
+that of blood revenge. The ignorance of this limitation of
+the central power led to various misunderstandings at the
+time, on the part of the colonial authorities, and since then,
+by later historians. Thus, in 1728, "the Delaware Indians
+on Brandywine" were summoned by the Governor to answer
+about a murder. Their chief, Civility, answered that it was
+committed by the Minisinks, "over whom they had no
+authority."<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a>
+This did not mean but that in some matters authority
+could be exerted, but not in a question relating to
+a feud of blood.</p>
+
+<h3><i>Agriculture and Food Resources</i>.</h3>
+
+<p class="indent">The Lenape did not depend solely on the chase for
+subsistence. They were largely agricultural, and raised a variety
+of edible plants. Indian corn was, as usual, the staple; but
+in addition to that, they had extensive fields of squashes,
+beans and sweet potatoes.<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a>
+The hardy variety of tobacco was also freely cultivated.</p>
+
+<p class="indent">The value of Indian corn, the <i>Zea mais</i>, must
+have been known to the Algonkin tribes while they still formed one
+nation, as the same name is applied to it by tribes geographically
+the widest apart. Thus the Micmacs of Nova Scotia
+call it <i>pe-ãs'kumun-ul</i> whose theme <i>ãs'ku-mun</i>
+<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span>
+reappears in the <i>wuskannem</i> (Elliott) and the <i>scannemeneash</i>
+(Roger Williams) of New England, in the Delaware <i>jesquem</i>
+(Campanius), and <i>chasquem</i> (Zeis.), and even in the Piegan
+Blackfoot <i>esko-tope</i>.</p>
+
+<p class="indent">The first radical <i>ask</i>, Chip. <i>ashk</i>, Del.
+<i>aski</i>, means "green." The application is to the green waving plant, so
+conspicuous in the fields during the summer months. The second <i>mün</i>
+or <i>min</i> is a generic suffix applied to all sorts of small edible
+fruits. In the Blackfoot its place is supplied by another, and in the
+Unami Delaware it is abbreviated to the letter <i>m</i>.</p>
+
+<p class="indent">On the other hand, in the Chipeway word for corn,
+<i>mandamin</i>, Ottawa <i>mindamin</i>, Cree <i>mattamin</i>, the second
+radical is retained in full, while for the first is substituted an
+abbreviation of <i>manito</i>, divine ("it is divine, supernatural, or
+mysterious"); if we may accept the opinion of Mr. Schoolcraft,
+and I know of no more plausible etymology.</p>
+
+<p class="indent">Tobacco was called by the Delawares <i>kscha-tey</i>,
+Zeis., <i>seka-ta</i>, Camp., or in the English orthography <i>shuate</i>
+(Vocab. N. J. Inds.), and <i>koshãhtahe</i> (Cummmings). I am inclined to
+think that these are but dialectic variations and different
+orthographies of the root <i>'ta</i> or <i>'dam</i> (<i>a</i> nasal)
+found in the New England <i>wuttãm-anog</i>, Micmac <i>tùmawa</i>,
+Abnaki <i>wh'dãman</i> (Rasle), Cree <i>tchistémaw</i>, Chip.
+<i>assema</i> (= <i>asté-maw</i>), Blackfoot <i>pi-stã-kan</i>;
+a root which Dr. J. H. Trumbull has satisfactorily identified as
+meaning "to drink," the smoke being swallowed and likened to water.
+"To drink tobacco" was the usual old English expression for "to smoke."</p>
+
+<p class="indent">If this etymology is correct, it leads to the inference
+that tobacco also was known to the ancient Algonkins before they
+split up into the many nations which we now know, and
+<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span>
+furthermore that they must have lived in a region where these
+two semi-tropical or wholly tropical plants, Indian corn and
+tobacco, had been already introduced and cultivated by some
+more ancient race. To conclude that they themselves brought
+them from a tropical land, would be too hazardous.</p>
+
+<p class="indent">The pipes in which the tobacco was smoked were called
+<i>appooke</i> (modern Delaware <i>o'pahokun'</i>, Cumings' Vocab.)
+They were of earthenware and of stone; sometimes, it is said,
+of copper. According to Kalm, the ceremonial pipes were
+of a red stone, possibly the western pipe stone, and were very
+highly prized.<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a></p>
+
+<p class="indent">Of wild fruits and plants they consumed the esculent and
+nutritious tubers on the roots of the Wild Bean, <i>Apios tuberosa</i>,
+the large, oval, fleshy roots of the arrow-leaved <i>Sagittaria</i>, the
+former of which the Indians called <i>hobbenis</i>, and the latter
+<i>katniss</i>, names which they subsequently applied to the
+European turnip. They also roasted and ate the acrid
+cormus of the Indian turnip, <i>Arum triphyllum</i>, in Delaware
+<i>taw-ho</i>, <i>taw-hin</i> or <i>tuck-ah</i>, and collected
+for food the seeds of the Golden Club, <i>Orontium aquaticum</i>,
+common in the pools along the creeks and rivers. Its native name was
+<i>taw-kee</i>.<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a></p>
+
+<h3><i>House Building.</i></h3>
+
+<p class="indent">In their domestic architecture they differed
+noticeably from the Iroquois and even the Mohegans. Their houses
+were not communal, but each family had its separate residence,
+a wattled hut, with rounded top, thatched with mats
+<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span>
+woven of the long leaves of the Indian corn or the stalks of
+the sweet flag (<i>Acorus calamus</i>,) or of the bark of trees
+(<i>anacon</i>, a mat, Z.) These were built in groups and surrounded
+with a palisade to protect the inhabitants from
+sudden inroads.<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a></p>
+
+<p class="indent">In the centre was sometimes erected a mound of
+earth, both as a place of observation and as a location to place
+the children and women. The remains of these circular ramparts
+enclosing a central mound were seen by the early settlers
+at the Falls of the Delaware and up the Lehigh valley.</p>
+
+<h3><i>Manufactures</i>.</h3>
+
+<p class="indent">The art of the potter was known and extensively
+practiced, but did not indicate any unusual proficiency, either
+in the process of manufacture or in the methods of decoration,
+although the late Mr. F. Peale thought that, in the latter
+respect, the Delaware pottery had some claims to a high
+rank.<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a>
+The representation of animal forms was quite unusual,
+only some few and inferior examples having been found.
+<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p>
+
+<p class="indent">Their skill in manufacturing bead work and feather
+mantles, and in dressing deer skins, excited the admiration
+of the early voyagers. Although their weapons and utensils
+were mostly of stone, there was a considerable supply of
+native copper among them, in use as ornaments, for arrow
+heads and pipes. Some specimens of it have been found by
+Dr. Abbott near Trenton, and by other collectors in Pennsylvania,<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a>
+and its scarcity in modern collections is to be
+attributed to its being bought up and melted by the whites
+rather than to its limited employment.</p>
+
+<p class="indent">Soap stone was hollowed out with considerable skill,
+to form bowls, and the wood of the sassafras tree was highly esteemed
+for the same purpose (Kalm).</p>
+
+<p class="indent">The maize was broken up in wooden or stone mortars with
+a stone pestle, the native name of which was <i>pocohaac</i>, a word
+signifying also the virile member.
+<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span></p>
+
+<p class="indent">Their arms were the war club or tomahawk, <i>tomhickan</i>,
+the bow, <i>hattape</i>, and arrow, <i>alluns</i>, the spear,
+<i>tanganaoun</i>, and for defence Bishop Ettwein states they
+carried a round shield of thick, dried hide.</p>
+
+<p class="indent">The spear was also used for spearing fish, which
+they, moreover, knew how to catch with "brush nets," and with
+fish hooks made of bone and the dried claws of birds
+(Kalm).<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a></p>
+
+<h3><i>Paints and Dyes</i>.</h3>
+
+<p class="indent">The paints and dyes used by the Lenape and
+neighboring Indians were derived both from the vegetable and
+mineral realms. From the former they obtained red, white and blue
+clays, which were in such extensive demand that the vicinity
+of those streams in New Castle county, Delaware, which
+are now called White Clay Creek and Red Clay Creek, was
+widely known to the natives as <i>Walamink</i>, the Place of Paint.</p>
+
+<p class="indent">The vegetable world supplied a variety of dyes
+in the colored juices of plants. These were mixed with the acid
+juice of the wild, sweet-scented crab apple (<i>Pyrus coronaria</i>;
+in Lenape, <i>tombic'anall</i>), to fix the dye.</p>
+
+<p class="indent">A red was yielded by the root of the <i>Sanguinaria
+Canadensis</i>, still called "Indian paint root;" an orange by the root
+of <i>Phytolacca decandra</i>, the poke or pocoon; a yellow by the
+<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>
+root of <i>Hydrastis Canadensis</i>; a black by a mixture of sumac
+and white walnut bark, etc.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a></p>
+
+<h3><i>Dogs</i>.</h3>
+
+<p class="indent">The only domestic animal they possessed was a small
+species of dogs with pointed ears. These were called <i>allum</i>,
+and were preserved less for protection or for use in hunting
+than for food, and especially for ceremonial purposes.<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a></p>
+
+<h3><i>Interments</i>.</h3>
+
+<p class="indent">The custom of common ossuaries for each gens
+appears to have prevailed among the Lenape. Gabriel Thomas states
+that: "If a person of Note dies very far away from his place
+of residence, they will convey his Bones home some considerable
+Time after, to be buried there."<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> Bishop Ettwein
+speaks of mounds for common burial, though he appears to
+limit their use to times of war.<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a>
+<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span></p>
+
+<p class="indent">One of these communal graveyards of the Minsis covers an
+area of six acres on the Neversink creek,<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a>
+while, according to tradition, another of great antiquity and extent
+was located on the islands in the Delaware river, above the Water-Gap.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a></p>
+
+<h3><i>Computation of Time.</i></h3>
+
+<p class="indent">The accuracy with which the natives computed time
+becomes a subject of prime consideration in a study of their
+annals. It would appear that the Eastern Algonkins were
+not deficient in astronomical knowledge. Roger Williams
+remarks, "they much observe the Starres, and their very
+children can give names to many of them;"<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a>
+and the same testimony is borne by Wassenaer. The latter, speaking of
+the tribes around New York Harbor, in 1630, says that their
+year began with the first moon after the February moon; and
+that the time for planting was calculated by the rising of the
+constellation Taurus in a certain quarter. They named this
+constellation the horned head of some great fictitious animal.<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a></p>
+
+<p class="indent">Zeisberger observes that, in his day, the Lenape
+did not have a fixed beginning to their year, but reckoned from one
+seeding time to another, or from when the corn was ripe, etc.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a>
+Nevertheless, they had a word for year, <i>gachtin</i>, and counted
+their ages and the sequence of events by yearly periods. The
+<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span>
+Chipeways count by winters (<i>pipun-agak</i>, in which the first
+word means winter, and the second is a plural form similar to
+the Del. <i>gachtin</i>); but the Lenape did not apparently follow
+them in this. They recognized only twelve moons in the
+year and not thirteen, as did the New England nations; at
+least, the names of but twelve months have been preserved.<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a>
+The day periods were reckoned usually by nights, but it was
+not improper to count by "suns" or days.</p>
+
+<h3><i>Pictographic Signs</i>.</h3>
+
+<p class="indent">The picture writing of the Delawares has been
+quite fully described by Zeisberger, Loskiel and Heckewelder. It
+was scratched upon stone (Loskiel), or more frequently cut in or
+painted upon the bark of trees or pieces of wood. The
+colors were chiefly black and red. The system was highly
+conventionalized, so that it could readily be understood by
+all their tribes, and also by others with whom they came in
+contact, the Shawnees, Wyandots, Chipeways, etc.</p>
+
+<p class="indent">The subjects had reference not merely to matters of
+present interest, but to the former history of their nation, and were
+directed "to the preservation of the memory of famous men,
+and to the recollection of events and actions of note."
+Therefore, their Agamemnons felt no anxiety for the absence
+of a Homer, but "confidently reckoned that their noble
+deeds would be held in memory long after their bodies had perished."<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a>
+<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span></p>
+
+<p class="indent">The material on which the drawings were made
+was generally so perishable that few examples have been left to
+us. One, a stone about seven inches long, found in central
+New Jersey, has been described and figured by Dr. Abbott.<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a>
+It represents an arrow crossing certain straight lines. Several
+"gorgets" (smooth stone tablets pierced with holes for
+suspension, and probably used for ceremonial purposes),
+stone knives and pebbles, showing inscribed marks and lines,
+and rude figures, are engraved in Dr. Abbott's book; others similar
+have been seen in Bucks and Berks counties, Pa.</p>
+
+<p class="indent">There was a remarkable series of hieroglyphics,
+some eighty in number, on a rock at Safe Harbor, on the Susquehanna.
+They have been photographed and described by
+Prof. T. C. Porter, of Lancaster, but have yet to be carefully
+analyzed.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a>
+From its location, it was probably the work of the Susquehannocks,
+and did not belong to the general system of Algonkin pictography.</p>
+
+<p class="indent">If the rude drawings appended to the early treatises
+as signatures of native sachems be taken as a guide, little or no
+uniformity prevailed in the personal signs. The same chieftain would,
+on various occasions, employ symbols differing so
+widely that they have no visible relation.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>
+<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span></p>
+
+<p class="indent">An interesting incident is recorded by Friend
+John Richardson when on a visit to William Penn, at his
+manor of Pennsburg, in 1701. Penn asked the Indian
+interpreter to give him some idea of what the native notion
+of God was. The interpreter, at a loss for words, had
+recourse to picture writing, and describing a number of
+circles, one inside the other, he pointed to the centre of
+the innermost and smallest one, and there, "placed, as he
+said, by way of representation, the Great Man."<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a>
+The explanation was striking and suggestive, and hints at the
+meaning of the not infrequent symbol of the concentric circles.</p>
+
+<p class="indent">An alleged piece of Delaware pictography is copied by
+Schoolcraft<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a>
+from the London <i>Archæologia</i>, Vol. IV.
+It purports to be an inscription found on the Muskingum river in
+1780, and the interpretation is said to have been supplied by
+the celebrated Delaware chief, Captain White Eyes (Coquethagechton).
+As interpreted, it relates to massacres of the whites
+by the Delaware chief, Wingenund, in the border war of 1763.</p>
+
+<p class="indent">There is a tissue of errors here. The pictograph,
+"drawn with charcoal and oil on a tree," must have been quite recent,
+and is not likely to have referred to events seventeen years
+antecedent. There is no evidence that Wingenund took part
+in Pontiac's conspiracy, and he was the consistent friend of
+<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span>
+the whites.<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a>
+Several of the characters are not like Indian
+pictographs. And finally, White Eyes, the alleged interpreter
+in 1780, had died at Tuscarawas, two years before, Nov. 10th, 1778!<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a></p>
+
+<h3><i>Record Sticks</i>.</h3>
+
+<p class="indent">The Algonkin nations very generally preserved their
+myths, their chronicles, and the memory of events, speeches, etc.,
+by means of marked sticks. As early as 1646, the Jesuit
+missionaries in Canada made use of these to teach their converts
+the prayers of the Church and their sermons.<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p>
+
+<p class="indent">The name applied to these record or tally sticks
+was, among the Crees and Chipeways, <i>massinahigan</i>, which is
+the common word now for book, but which originally meant "a
+piece of wood marked with fire," from the verb <i>masinákisan</i>,
+I imprint a mark upon it with fire, I burn a mark upon it,<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a>
+thus indicating the rude beginning of a system of mnemonic
+aids. The Lenape words for book, <i>malackhickan</i>, Camp.,
+<i>mamalekhican</i> Zeis., were probably from the same root.</p>
+
+<p class="indent">In later days, instead of burning the marks upon the
+sticks, they were painted, the colors as well as the figures having
+certain conventional meanings.<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a></p>
+
+<p class="indent">These sticks are described as about six inches in length,
+slender, though varying in shape, and tied up in bundles.<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a>
+<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>
+Such bundles are mentioned by the interpreter Conrad Weiser,
+as in use in 1748 when he was on his embassy in the Indian
+country.<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a>
+The expression, "we tied up in bundles," is translated
+by Mr. Heckewelder, <i>olumapisid</i>, and a head chief of
+the Lenape, usually called <i>Olomipees</i>, was thus named, apparently
+as preserver of such records.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a>
+I shall return on a later page to the precise meaning of this term.</p>
+
+<p class="indent">The word signifying to paint was <i>walamén</i>, which
+does not appear in western dialects, but is found precisely the same in
+the Abnaki, where it is given by Rasles, <i>8ramann</i><a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a>,
+which, transliterated into Delaware (where the <i>l</i> is substituted
+for the <i>r</i>), would be <i>w'lam'an</i>. From this word came
+<i>Wallamünk</i>, the name applied by the natives to a tract in New
+Castle county, Delaware, since at that locality they procured supplies
+of colored earth, which they employed in painting. It means
+"the place of paint."<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a>
+<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p>
+
+<p class="indent">Roger Williams, describing the New England Indians,
+speaks of "<i>Wunnam</i>, their red painting, which they most
+delight in, and is both the Barke of the Fine, as also a red
+Earth."<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a></p>
+
+<p class="indent">The word is derived from Narr. <i>wunne</i>, Del. <i>wulit</i>,
+Chip. <i>gwanatsch</i> = beautiful, handsome, good, pretty, etc.</p>
+
+<p class="indent">The Indian who had artistically bedaubed his skin
+with red, ochreous clay, was esteemed In full dress, and delightful to
+look upon. Hence the term <i>wulit</i>, fine, pretty, came to be
+applied to the paint itself.</p>
+
+<p class="indent">The custom of using such sticks, painted or notched,
+was by no means peculiar to the Delawares. They were familiar
+to the Iroquois, and the early travelers found them in common
+employment among the southern tribes.<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a></p>
+
+<p class="indent">As the art advanced, in place of simple sticks, painted
+or notched, wooden tablets came into use, on which the symbols
+were scratched or engraved with a sharp flint or knife. Such
+are those still in use among the Chipeway, described by Dr.
+James as "rude pictures carved on a flat piece of wood;"<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a>
+by the native Copway, as "board plates;"<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a>
+and more precisely
+<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>
+by Mr. Schoolcraft, as "a tabular piece of wood, covered on
+both sides with a series of devices cut between parallel lines."<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a></p>
+
+<p class="indent">The Chipeway terms applied to these devices or symbols
+are, according to Mr. Schoolcraft, <i>kekeewin</i>, for those in
+ordinary and common use, and <i>kekeenowin</i>, for those connected
+with the mysteries, the "meda worship" and the "great
+medicine." Both words are evidently from a radical signifying
+a mark or sign, appearing in the words given in Baraga's
+"Otchipwe Dictionary," <i>kikinawadjiton</i>, I mark it, I put a
+certain mark on it, and <i>kikinoamawa</i>, I teach, instruct him.</p>
+
+<h3><i>Moral and Mental Character.</i></h3>
+
+<p class="indent">The character of the Delawares was estimated very
+differently, even by those who had the best opportunities of
+judging. The missionaries are severe upon them. Brainerd
+described them as "unspeakably indolent and slothful. They
+have little or no ambition or resolution; not one in a
+thousand of them that has the spirit of a man."<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a>
+No more favorable was the opinion of Zeisberger. He speaks of
+their alleged bravery with the utmost contempt, and morally he
+puts them down as "the most ordinary and the vilest of
+savages."<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a></p>
+
+<p class="indent">Perhaps these worthy missionaries measured them by the
+standard of the Christian ideal, by which, alas, we all fall wofully short.
+<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span></p>
+
+<p class="indent">Certainly, other competent observers report much more
+cheerfully. One of the first explorers of the Delaware,
+Captain Thomas Young (1634), describes them as "very
+well proportioned, well featured, gentle, tractable and
+docile."<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a></p>
+
+<p class="indent">Of their domestic affections, Mr. Heckewelder
+writes: "I do not believe that there are any people on earth who
+are more attached to their relatives and offspring than these
+Indians are."<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a></p>
+
+<p class="indent">Their action toward the Society of Friends in
+Pennsylvania indicates a sense of honor and a respect for pledges
+which we might not expect. They had learned and well understood
+that the Friends were non-combatants, and as such they
+never forgot to spare them, even in the bloody scenes of
+border warfare.</p>
+
+<p class="indent">"Amidst all the devastating incursions of the
+Indians in North America, it is a remarkable fact that no Friend
+who stood faithful to his principles in the disuse of all weapons
+of war, the cause of which was generally well understood
+by the Indians, ever suffered personal molestation from
+them."<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a></p>
+
+<p class="indent">The fact that for more than forty years after the
+founding of Penn's colony there was not a single murder committed
+on a settler by an Indian, itself speaks volumes for their
+self-control and moral character. So far from seeking quarrels
+<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span>
+with the whites they extended them friendly aid and
+comfort.<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a></p>
+
+<p class="indent">Even after they had become embittered and corrupted
+by the gross knavery of the whites (for example, the notorious
+"long walk,") and the debasing influence of alcohol, such an
+authority as Gen. Wm. H. Harrison could write these words
+about the Delawares: "A long and intimate knowledge of
+them, in peace and war, as enemies and friends, has left upon
+my mind the most favorable impression of their character for
+bravery, generosity and fidelity to their engagements."<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a>
+More than this, and from a higher source, could scarcely be asked.</p>
+
+<p class="indent">That intellectually they were by no means deficient is
+acknowledged by Brainerd himself. "The children," he
+<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span>
+writes, "learn with surprising readiness; their master tells me he
+never had an English school that learned, in general, so fast."<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a></p>
+
+<h3><i>Religious Beliefs</i>.</h3>
+
+<p class="indent">With the hints given us in various authors, it is not
+difficult to reconstruct the primitive religious notions of the Delawares.
+They resembled closely those of the other Algonkin nations,
+and were founded on those general mythical principles which,
+in my "Myths of the New World," I have shown existed
+widely throughout America. These are, the worship of Light,
+especially in its concrete manifestations of fire and the sun;
+of the Four Winds, as typical of the cardinal points, and as
+the rain bringers; and of the Totemic Animal.</p>
+
+<p class="indent">As the embodiment of Light, some spoke of the
+sun as a deity,<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a>
+while their fifth and greatest festival was held in honor
+of Fire, which they personified, and called the Grandfather
+of all Indian nations. They assigned to it twelve divine
+assistants, who were represented by so many actors in the
+ceremony, with evident reference to the twelve moons or
+months of the year, the fire being a type of the heavenly
+blaze, the sun.<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a></p>
+
+<p class="indent">But both Sun and Fire were only material emblems
+of the mystery of Light. This was the "body or fountain of deity,"
+which Brainerd said they described to him in terms that he
+could not clearly understand; something "all light;" a being
+<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>
+"<i>in</i> whom the earth, and all things in it, may be seen;" a
+"great man, clothed with the day, yea, with the brightest
+day, a day of many years, yea, a day of everlasting continuance."
+From him proceeded, in him were, to him returned,
+all things and the souls of all things.</p>
+
+<p class="indent">Such was the extraordinary doctrine which a converted
+priest of the native religion informed Brainerd was the teaching
+of the medicine men.<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a></p>
+
+<p class="indent">The familiar Algonkin myth of the "Great Hare," which
+I have elsewhere shown to be distinctively a myth of Light,<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a>
+was also well known to the Delawares, and they applied to
+this animal, also, the appellation of the "Grandfather of
+the Indians."<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a>
+Like the fire, the hare was considered their
+ancestor, and in both instances the Light was meant, fire
+being its symbol, and the word for hare being identical with
+that of brightness and light.</p>
+
+<p class="indent">As in Mexico and elsewhere, this light or bright ancestor
+was the culture hero of their mythology, their pristine instructor
+in the arts, and figured in some of their legends as a
+white man, who, in some remote time, visited them from the
+east, and brought them their civilization.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a></p>
+
+<p class="indent">I desire to lay especial stress on these proofs of
+Light worship among the Delawares, for it has an immediate bearing
+on several points in the <span class="smcap">Walam Olum</span>. There are no compounds
+<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>
+more frequent in that document than those with the
+root signifying "light," "brightness," etc., and this is one
+of the evidences of its authenticity.</p>
+
+<p class="indent">Next in order, or rather, parallel with and a
+part of the worship of Light, was that of the Four Cardinal Points,
+always identified with the Four Winds, the bringers of rain
+and sunshine, the rulers of the weather.</p>
+
+<p class="indent">"After the strictest inquiry respecting their notions
+of the Deity," says David Brainerd, "I find that in ancient times,
+before the coming of the white people, some supposed there
+were four invisible powers, who presided over the four corners
+of the earth."<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a></p>
+
+<p class="indent">The Montauk Indians of Long Island, a branch
+of the Mohegans, also worshiped these four deities, as we are
+informed by the Rev Sampson Occum;<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a>
+and Captain Argoll found them again in 1616 among the accolents of
+the Potomac, close relatives of the Delawares. Their chief told him:
+"We have five gods in all, our chief god appears often unto us in
+the form of a mighty great hare, the other four have no
+visible shape, but are indeed the four winds, which keep the
+four corners of the earth."<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a></p>
+
+<p class="indent">These are the fundamental doctrines, the universal <i>credo</i>,
+of not only all the Algonkin faiths, but of all or nearly all primitive
+American religions.</p>
+
+<p class="indent">This is very far from the popular conception of
+Indian religion, with its "Good Spirit" and "Bad Spirit." Such
+<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span>
+ideas were not familiar to the native mind. Heckewelder,
+Brainerd and Loskiel all assure us in positive terms that the
+notion of a bad spirit, a "Devil," was wholly unknown
+to the aborigines, and entirely borrowed from the whites.
+Nor was the Divinity of Light looked upon as a beneficent
+father, or anything of that kind. The Indian did not
+appeal to him for assistance, as to his
+<i>totemic and personal gods</i>.</p>
+
+<p class="indent">These were conceived to be in the form of animals,
+and various acts of propitiation to them were performed. Such
+acts were not a worship of the animals themselves. Brainerd
+explains this very correctly when he says: "They do not
+suppose a divine power essential to or inhering in these
+creatures, but that some invisible beings, not distinguished
+from each other by certain names, but only notionally,
+communicate to these animals a great power, and so make
+these creatures the immediate authors of good to certain
+persons. Hence such a creature becomes <i>sacred</i> to the
+person to whom he is supposed to be the immediate author
+of good, and through him they must worship the invisible
+powers, though to others he is no more than another creature."<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a></p>
+
+<p class="indent">They rarely attempted to set forth the divinity in
+image. The rude representation of a human head, cut in wood, small
+enough to be carried on the person, or life size on a post, was
+their only idol. This was called <i>wsinkhoalican</i>. They also
+drew and perhaps carved emblems of their totemic guardian.
+Mr. Beatty describes the head chief's home as a long building
+of wood: "Over the door a turtle is drawn, which is the
+<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span>
+ensign of this particular tribe. On each door post was cut
+the face of a grave old man."<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a></p>
+
+<p class="indent">Occasionally, rude representations of the human head,
+chipped out of stone, are exhumed in those parts of Pennsylvania
+and New Jersey once inhabited by the Lenape.<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a>
+These are doubtless the <i>wsinkhoalican</i> above mentioned.</p>
+
+<h3><i>Doctrine of the Soul</i>.</h3>
+
+<p class="indent">There was a general belief in a soul, spirit or immaterial
+part of man. For this the native words were <i>tschipey</i> and
+<i>tschitschank</i> (in Brainerd, <i>chichuny</i>). The former
+is derived from a root signifying to be separate or apart, while
+the latter means "the shadow."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p>
+
+<p class="indent">Their doctrine was that after death the soul went
+<i>south</i>, where it would enjoy a happy life for a certain term,
+and then could return and be born again into the world. In
+moments of spiritual illumination it was deemed possible to
+<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span>
+recall past existences, and even to remember the happy epoch
+passed in the realm of bliss.<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a></p>
+
+<p class="indent">The path to this abode of the blessed was by the
+Milky Way, wherein the opinion of the Delawares coincided with
+that of various other American nations, as the Eskimos, on
+the north, and the Guaranis of Paraguay, on the south.</p>
+
+<p class="indent">The ordinary euphemism to inform a person that his
+death was at hand was: "You are about to visit your ancestors;"<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a>
+but most observers agree that they were a timorous people,
+with none of that contempt of death sometimes assigned
+them.<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a></p>
+
+<h3><i>The Native Priests.</i></h3>
+
+<p class="indent">An important class among the Lenape were those
+called by the whites doctors, conjurers, or medicine men, who were
+really the native priests. They appear to have been of two
+schools, the one devoting themselves mainly to divination,
+the other to healing.</p>
+
+<p class="indent">According to Brainerd, the title of the former among
+the Delawares, as among the New England Indians, was <i>powwow</i>,
+a word meaning "a dreamer;" Chip., <i>bawadjagan</i>, a dream;
+<i>nind apawe</i>, I dream; Cree, <i>pawa-miwin</i>, a dream. They
+were the interpreters of the dreams of others, and themselves
+claimed the power of dreaming truthfully of the future and
+the absent.<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a>
+In their visions their guardian spirit visited
+<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span>
+them; they became, in their own words, "all light," and
+they "could see through men, and knew the thoughts of
+their hearts."<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a>
+At such times they were also instructed at
+what spot the hunters could successfully seek game.</p>
+
+<p class="indent">The other school of the priestly class was called,
+as we are informed by Mr. Heckewelder, <i>medeu</i>.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a>
+This is the same term which we find in Chipeway as <i>mide</i>
+(<i>medaween</i>, Schoolcraft), and in Cree as <i>mitew</i>,
+meaning a conjurer, a member of the Great Medicine Lodge.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a>
+I suspect the word is from <i>m'iteh</i>, heart (Chip. <i>k'ide</i>,
+thy heart), as this organ was considered the source and centre of life
+and the emotions, and is constantly spoken of in a figurative sense in
+Indian conversation and oratory.</p>
+
+<p class="indent">Among the natives around New York Bay there was
+a body of conjurers who professed great austerity of life. They had
+no fixed homes, pretended to absolute continence, and both
+exorcised sickness and officiated at the funeral rites. Their
+name, as reported by the Dutch, was <i>kitzinacka</i>, which is
+evidently Great Snake (<i>gitschi</i>, <i>achkook</i>). The interesting
+fact is added, that at certain periodical festivals a sacrifice
+<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>
+was prepared, which it was believed was carried off by a huge
+serpent.<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p>
+
+<p class="indent">When the missionaries came among the Indians, the
+shrewd and able natives who had been accustomed to practice on the
+credulity of their fellows recognized that the new faith would
+destroy their power, and therefore they attacked it vigorously.
+Preachers arose among them, and claimed to have had communications
+from the Great Spirit about all the matters which
+the Christian teachers talked of. These native exhorters
+fabricated visions and revelations, and displayed symbolic
+drawings on deerskins, showing the journey of the soul after
+death, the path to heaven, the twelve emetics and purges
+which would clean a man of sin, etc.</p>
+
+<p class="indent">Such were the famed prophets Papunhank and Wangomen,
+who set up as rivals in opposition to David Zeisberger; and
+such those who so constantly frustrated the efforts of the
+pious Brainerd. Often do both of these self-sacrificing apostles
+to the Indians complain of the evil influence which such
+false teachers exerted among the Delawares.<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a></p>
+
+<p class="indent">The existence of this class of impostors is significant
+for the appreciation of such a document as the <span class="smcap">Walam Olum</span>.
+They were partially acquainted with the Bible history of
+<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span>
+creation; some had learned to read and write in the mission
+schools; they were eager to imitate the wisdom of the whites,
+while at the same time they were intent on claiming authentic
+antiquity and originality for all their sayings.</p>
+
+<h3><i>Religious Ceremonies.</i></h3>
+
+<p class="indent">The principal sacred ceremony was the dance and
+accompanying song. This was called <i>kanti kanti</i>, from a verbal
+found in most Algonkin dialects with the primary meaning
+to sing (Abnaki, <i>skan</i>, je danse et chante en même temps,
+Rasles; Cree, <i>nikam</i>; Chip., <i>nigam</i>, I sing). From this
+noisy rite, which seems to have formed a part of all the native
+celebrations, the settlers coined the word <i>cantico</i>,
+which has survived and become incorporated into the English tongue.</p>
+
+<p class="indent">Zeisberger describes other festivals, some five
+in number. The most interesting is that called <i>Machtoga</i>,
+which he translates "to sweat." This was held in honor of
+"their Grandfather, the Fire." The number twelve appears in
+it frequently as regulating the actions and numbers of the performers.
+This had evident reference to the twelve months of the year,
+but his description is too vague to allow a satisfactory analysis
+of the rite.</p>
+
+<hr class="chap" />
+<p><span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span></p>
+<h2>CHAPTER IV.</h2>
+<p class="f120"><b><span class="smcap">The Literature And Language Of The Lenape.</span></b></p>
+
+<p class="blockquot space-above1">
+§ 1. Literature of the Lenape Tongue&mdash;Campanius; Penn; Thomas,<br />
+<span class="m-left_3">Zeisberger; Heckeweider, Roth, Ettwein; Grube, Dencke;</span><br />
+<span class="m-left_3">Luckenbach; Henry; Vocabularies, a native letter.</span><br />
+§ 2. General Remarks on the Lenape.<br />
+§ 3. Dialects of the Lenape.<br />
+§ 4. Special Structure of the Lenape.&mdash;The Root and the Theme;<br />
+<span class="m-left_3">Prefixes; Suffixes; Derivatives, Grammatical Notes.</span></p>
+
+<h3>§ 1. <i>Literature of the Lenape Tongue.</i></h3>
+
+<p class="indent">The first study of the Delaware language was
+undertaken by the Rev. Thomas Campanius (Holm), who was chaplain
+to the Swedish settlements, 1642-1649. He collected a vocabulary,
+wrote out a number of dialogues in Delaware and
+Swedish, and even completed a translation of the Lutheran
+catechism into the tongue. The last mentioned was published
+in Stockholm, in 1696, through the efforts of his grandson,
+under the title, <span class="smcap">Lutheri Catechismus</span>, <i>Ofwersatt
+pä American-Virginiske Spräket</i>, 1 vol., sm. 8vo, pp. 160.
+On pages 133-154 it has a <i>Vocabularium Barbaro-Virgineorum</i>,
+and on pages 155-160, <i>Vocabula Mahakuassica</i>. The first is the
+Delaware as then current on the lower river, the second the dialect
+of the Susquehannocks or Minquas, who frequently visited the
+Swedish settlements.</p>
+
+<p class="indent">Although he managed to render all the Catechism
+into something which looks like Delaware, Campanius' knowledge
+of the tongue was exceedingly superficial. Dr. Trumbull
+says of his work: "The translator had not learned even so
+<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span>
+much of the grammar as to distinguish the plural of a noun
+or verb from the singular, and knew nothing of the "transitions"
+by which the pronouns of the subject and object are
+blended with the verb."<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a></p>
+
+<p class="indent">At the close of his "History of New Sweden," Campanius
+adds further linguistic material, including an imaginary conversation
+in Lenape, and the oration of a sachem. It is of
+the same character as that found in the Catechism.</p>
+
+<p class="indent">After the English occupation very little attention
+was given to the tongue beyond what was indispensable to trading.
+William Penn, indeed, professed to have acquired a mastery
+of it. He writes: "I have made it my business to understand
+it, that I might not want an interpreter on any occasion."<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a>
+But it is evident, from the specimens he gives, that all he studied
+was the trader's jargon, which scorned etymology, syntax and prosody,
+and was about as near pure Lenape as pigeon English is to the
+periods of Macaulay.</p>
+
+<p class="indent space-below1">An ample specimen of this jargon is furnished us
+by Gabriel Thomas, in his "Historical and Geographical Account of
+the Province and Country of Pensilvania; and of West-New-Jersey
+in America," London, 1698, dedicated to Penn.
+Thomas tells us that he lived in the country fifteen years,
+and supplies, for the convenience of those who propose visiting
+the province, some forms of conversation, Indian and
+English. I subjoin a short specimen, with a brief commentary:&mdash;
+<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span></p>
+
+<table border="0" cellspacing="2" summary="_" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">1.</td>
+      <td class="tdl"><i>Hitah takoman?</i></td>
+      <td class="tdl">Friend, from whence com'st?</td>
+    </tr><tr>
+      <td class="tdl">2.</td>
+      <td class="tdl"><i>Andogowa nee weekin.</i></td>
+      <td class="tdl">Yonder.</td>
+    </tr><tr>
+      <td class="tdl">3.</td>
+      <td class="tdl"><i>Tony andogowa kee weekin?</i></td>
+      <td class="tdl">Where Yonder?</td>
+    </tr><tr>
+      <td class="tdl">4.</td>
+      <td class="tdl"><i>Arwaymouse.</i></td>
+      <td class="tdl">At Arwaymouse.</td>
+    </tr><tr>
+      <td class="tdl">5.</td>
+      <td class="tdl"><i>Keco kee hatah weekin?</i></td>
+      <td class="tdl">What hast got in thy house?</td>
+    </tr><tr>
+      <td class="tdl">6.</td>
+      <td class="tdl"><i>Nee hatah huska weesyouse og huska chetena&emsp;&nbsp;</i></td>
+      <td class="tdl">I have very fat venison and good strong skins,</td>
+    </tr><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdl">&emsp;&emsp;<i>chase og huska orit chekenip.</i></td>
+      <td class="tdl">&emsp;&emsp;with very good turkeys.</td>
+    </tr><tr>
+      <td class="tdl">7.</td>
+      <td class="tdl"><i>Chingo kee beto nee chasa ag yousa</i></td>
+      <td class="tdl">When wilt thou bring me skins and venison,</td>
+    </tr><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdl">&emsp;&emsp;<i>elka chekenip?</i></td>
+      <td class="tdl">&emsp;&emsp;with turkeys?</td>
+    </tr><tr>
+      <td class="tdl">8.</td>
+      <td class="tdl"><i>Haiapa etka nisha kishquicka.</i></td>
+      <td class="tdl">To-morrow, or two days hence.</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="blockquot space-above1">1. <i>Hitah</i> for <i>n'ischu</i>
+(Mohegan, <i>nitap</i>), my friend; <i>takoman</i>, Zeis. <i>takomun</i>,
+from <i>ta</i>, where, <i>k</i>, 2d pers. sing.
+<br /><br />
+2. <i>Andogowa</i>, similar to <i>undachwe</i>, he comes, Heck.;
+<i>nee</i>, pron. possess. 1st person; <i>weekin</i> = <i>wikwam</i>,
+or wigwam. "I come from my house."
+<br /><br />
+3. <i>Tony</i>, = Zeis. <i>tani</i>, where? <i>kee</i>,
+pron. possess. 2d person.
+<br /><br />
+4. <i>Arwaymouse</i> was the name of an Indian village,
+near Burlington, N. J.
+<br /><br />
+5. <i>Keco</i>, Zeis. <i>koecu</i>, what? <i>hatah</i>, Zeis.
+<i>hattin</i>, to have.
+<br /><br />
+6. <i>Huska</i>, Zeis. <i>husca</i>, "very, truly;" <i>wees</i>, Zeis.
+<i>wisu</i>, fatty flesh, <i>youse</i>, R. W. <i>jous</i>, deer meat;
+<i>og</i>, Camp. <i>ock</i>, Zeis. <i>woak</i> and; <i>chetena</i>,
+Zeis. <i>tschitani</i>, strong; <i>chase</i>, Z. <i>chessak</i>,
+deerskin; <i>orit</i>, Zeis. <i>wulit</i>, good; <i>chekenip</i>,
+Z. <i>tschekenum</i>, turkey.
+<br /><br />
+7. <i>Chingo</i>, Zeis. <i>tschingatsch</i>, when; <i>beto</i>,
+Z. <i>peten</i>, to bring; <i>etka</i>, R. W., <i>ka</i>, and.
+<br /><br />
+8. <i>Halapa</i>, Z. <i>alappa</i>, to-morrow; <i>nisha</i>,
+two; <i>kishquicka</i>, Z. <i>gischgu</i>, day, <i>gischguik</i>, by day.</p>
+
+<p class="indent">The principal authority on the Delaware language
+is the Rev. David Zeisberger, the eminent Moravian missionary,
+<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span>
+whose long and devoted labors may be accepted as fixing the
+standard of the tongue.</p>
+
+<p class="indent">Before him, no one had seriously set to work to master
+the structure of the language, and reduce it to a uniform orthography.
+With him, it was almost a lifelong study, as for more
+than sixty years it engaged his attention. To his devotion
+to the cause in which he was engaged, he added considerable
+natural talent for languages, and learned to speak, with almost
+equal fluency, English, German, Delaware and the Onondaga
+and Mohawk dialects of the Iroquois.</p>
+
+<p class="indent">The first work he gave to the press was a
+"Delaware Indian and English Spelling Book for the Schools of
+the Mission of the United Brethren," printed in Philadelphia,
+1776. As he did not himself see the proofs, he complained
+that both in its arrangement and typographical
+accuracy it was disappointing. Shortly before his death,
+in 1806, the second edition appeared, amended in these
+respects. A "Hymn Book," in Delaware, which he finished
+in 1802, was printed the following year, and the last work
+of his life, a translation into Delaware of Lieberkuhn's
+"History of Christ," was published at New York in 1821.</p>
+
+<p class="indent">These, however, formed but a small part of the
+manuscript materials he had prepared on and in the language. The
+most important of these were his Delaware Grammar, and his
+Dictionary in four languages, English, German, Onondaga
+and Delaware.</p>
+
+<p class="indent">The MS. of the Grammar was deposited in the Archives
+of the Moravian Society at Bethlehem, Pa. A translation of it
+was prepared by Mr. Peter Stephen Duponceau, and published
+<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span>
+in the "Transactions of the American Philosophical Society," in 1827.</p>
+
+<p class="indent">The quadrilingual dictionary has never been printed.
+The MS. was presented, along with others, in 1850, to the library
+of Harvard College, where it now is. The volume is an
+oblong octavo of 362 pages, containing about 9000 words
+in the English and German columns, but not more than half
+that number in the Delaware.</p>
+
+<p class="indent">A number of other MSS. of Zeisberger are also
+in that library, received from the same source. Among these are
+a German-Delaware Glossary, containing 51 pages and about
+600 words; a Delaware-German Phrase Book of about 200
+pages; Sermons in Delaware, etc., mostly incomplete studies,
+but of considerable value to the student of the tongue.<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a></p>
+
+<p class="indent">Associated with Zeisberger for many years was
+the genial Rev. John Heckewelder, so well known for his pleasant
+"History of the Indian Nations of Pennsylvania," his interpretations
+of the Indian names of the State, and his correspondence
+with Mr. Duponceau. He certainly had a fluent,
+practical knowledge of the Delaware, but it has repeatedly
+been shown that he lacked analytical power in it, and that
+many of his etymologies as well as some of his grammatical
+statements are erroneous.</p>
+
+<p class="indent">Another competent Lenapist was the Rev. Johannes
+Roth. He was born in Prussia in 1726, and educated a Catholic.
+Joining the Moravians in 1748, he emigrated to America in
+1756, and in 1759 took charge of the missionary station called
+<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>
+Schechschiquanuk, on the west bank of the Susquehanna,
+opposite and a little below Shesequin, in Bradford county,
+Pennsylvania. There he remained until 1772, when, with
+his flock, fifty-three in number, he proceeded to the new
+Gnadenhütten, in Ohio. There a son was born to him, the
+first white child in the area of the present State of Ohio. In
+1774 he returned to Pennsylvania, and after occupying various
+pastorates, he died at York, July 22d, 1791.</p>
+
+<p class="indent">Roth has left us a most important work, and one
+hitherto entirely unknown to bibliographers. He made an especial
+study of the <i>Unami dialect</i> of the Lenape, and composed in
+it an extensive religious work, of which only the fifth part
+remains. It is now in the possession of the American
+Philosophical Society, and bears the title:&mdash;</p>
+
+<p class="center space-above2">
+<span class="smcap">Ein Versuch</span>!<br />
+der Geschichte unsers Herrn u. Heylandes<br />
+<span class="smcap">Jesu Christi</span><br />
+in dass Delawarische übersetzt der <i>Unami</i><br />
+<i>von der Marter Woche an</i><br />
+bis zur<br />
+Himmelfahrt unsers Herrn<br />
+im<br />
+Yahr 1770 u. 72 zu Tschechschequanüng<br />
+an<br />
+der Susquehanna.<br />
+Wuntschi mesettschawi tipatta lammowewoagan sekauchsianup.<br />
+Wulapensuhalinen, Woehowaolan Nihillalijeng mPatamauwoss.</p>
+
+<p class="indent space-above2">The next page begins, "Der fünfte Theil,"
+and § 86, and proceeds to § 139. It forms a quarto volume, of title,
+9 pages of contents in German and English, and 268 pages of text
+<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>
+in Unami, written in a clear hand, with many corrections
+and interlineations.</p>
+
+<p class="indent">This is the only work known to me as composed distinctively
+in the Unami, and its value is proportionately great as providing
+the means of studying this, the acknowledged most cultivated and
+admired of the Lenape dialects.</p>
+
+<p class="indent">It will be the task of some future Lenape scholar to edit
+its text and analyze its grammatical forms. But I believe that Algonkin students
+will be glad to see at this time an extract from its pages.</p>
+
+<p class="indent space-below1">I select § 96, which is the parable of the marriage
+feast of the king's son, as given in Matthew xxii, 1-14.</p>
+
+<p>
+<b>1.</b> Woak&emsp; Jesus&emsp;&emsp; wtabptonalawoll&emsp; woak&emsp; lapi&emsp; nuwuntschi<br />
+&emsp; And &emsp; Jesus &emsp; he-spoke-with-them&emsp; and&emsp; again&emsp; he-began<br />
+<br />
+&emsp; Enendhackewoagannall&emsp;  nelih*&emsp;  woak&emsp; wtellawoll.<br />
+<span class="m-left_4">parables</span>  <span class="m-left_4">them-to</span>
+&emsp; and&emsp; he-said-to-them.<br /><br />
+<span class="m-left_19">{wtellgigui}</span><br />
+<b>2.</b> Ne&emsp; Wusakimawoagan&emsp; Patamauwoss&emsp;&nbsp; {mallaschi }<br />
+&emsp;The&emsp;&emsp; his-kingdom&emsp;&emsp;&emsp;&emsp; God&emsp;&emsp;&emsp;&emsp; it-is-like<br />
+<br />
+&emsp; mejauchsid* Sakima,&emsp; na Quisall&nbsp; &nbsp; mall'mtauwan&emsp; Witachpungewiwuladtpoàgan.<br />
+&emsp;&emsp;certain&emsp;&emsp;&nbsp;king,&emsp;&emsp; his-son&emsp; be-made-for-him&emsp;&emsp; marriage.<br />
+<br />
+<b>3.</b> Woak&emsp; wtellallocàlan&emsp; wtallocacannall,&emsp; wentschitsch&emsp; nek<br />
+&emsp; And &emsp;&emsp; he-sent-out&emsp;&emsp; his-servants&emsp;&emsp; the-bidding&emsp;&emsp;the<br />
+<br />
+&emsp; Elendpannik&emsp;  lih*&nbsp; Witachpungewiwuladtpoàgannung&nbsp;  wentschimcussowoak;<br />
+&emsp; those-bidden&emsp;  to&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;  marriage&emsp;&emsp;&emsp;&emsp;&emsp;&emsp; those-who-were-bidden,<br />
+<br />
+&emsp; tschuk&emsp; necamawa&emsp;&nbsp; schingipawak.<br />
+&emsp;&nbsp; but&emsp;&emsp;&emsp; they&emsp;&emsp;&emsp; they-were-unwilling.<br />
+<br />
+<b>4.</b> Woak&emsp; lapi&emsp; wtellallocàlan&emsp; pih&emsp; wtallocacannall&emsp; woak<br />
+&emsp; And&emsp; again&emsp; he-sent-out&emsp;&emsp;other&emsp; servants&emsp;&emsp;&nbsp;&emsp; and<br />
+<br />
+<span class="m-left_5">{panni} &emsp; &emsp; &emsp; &emsp; &emsp; &emsp;
+                &emsp; &emsp; &emsp; &emsp; &emsp; &emsp; {penna }</span><br />
+&emsp; wtella&emsp; {wolli}&emsp; Mauwnoh&emsp; nen&emsp; Elendpanmk,&emsp;{schita}<br />
+<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span>
+&emsp; he-said-to-them&emsp;&emsp;&emsp;&emsp;&emsp;&emsp; those&emsp;&emsp; the-bidden<br />
+<br />
+&emsp; Nolachtuppoágan&emsp; 'nkischachtuppui,&emsp; &emsp; nihillalachkik&emsp;  Wisuhengpannik<br />
+&emsp;&emsp; The-feast&emsp; &emsp; I-have-made-the-feast,&emsp; they-are-killed&emsp; they-fattened-them<br />
+<br />
+&emsp; auwessissak&emsp; nemætschi&emsp; nhillapannick&emsp; woak&emsp; weemi&emsp; ktakocku 'ngischachtuppui,<br />
+&emsp;&emsp; beasts&emsp;&emsp; &nbsp; the-whole&emsp; I-killed-them&emsp;&emsp;and&emsp;&emsp; all&emsp;&emsp;&emsp; I-have-finished<br />
+<br />
+&emsp; peeltik&emsp;  lih&emsp; Witachpungkewiwuladtpoàgannung.<br />
+&emsp;&nbsp; come&emsp;&nbsp; to&emsp;&emsp;&emsp;&emsp; marriage.<br />
+<br />
+<b>5.</b> Tschuk&emsp; necamawa&emsp; mattelemawoawollnenni,&emsp; woak&emsp; ewak<br />
+&emsp;&emsp; But&emsp;&emsp; they&emsp;&emsp; &emsp; they-esteemed-it-not&emsp; &emsp; and&emsp;&emsp; went<br />
+<br />
+&emsp;&nbsp; ika,&emsp; mejauchsid&emsp;  enda&emsp; &emsp; wtakihàcannung,&emsp;  &emsp; napilli<br />
+&emsp; away&emsp;  certain&emsp; &emsp; thither&emsp; to-his-plantation-place&nbsp; &nbsp; &nbsp; other<br />
+<br />
+&emsp; nihillatschi&emsp; {M'hallamawachtowoagannung }<br />
+<span class="m-left_7">{ &emsp;Nundauchsowoagannung&emsp; }.</span><br />
+<span class="m-left_9">to-merchandise-place</span><br />
+<br />
+<b>6.</b> Tschuk&emsp; allende&emsp; wtahunnawoawoll&emsp; neca&emsp; allocacannall<br />
+&emsp; But&emsp;  &emsp; some&emsp; &nbsp; they-seized-them&emsp;&emsp;those&emsp; &nbsp;servants<br />
+<br />
+&emsp;{ quochkikimawoawoll }<br />
+&emsp;{popochpoalimawoawoll}&emsp; woak&emsp; wumhillawoawoll&emsp; necamawa.<br />
+&emsp; &emsp; they-beat-them&emsp; &emsp; &emsp; &emsp;and&emsp; &emsp;they-killed-them&emsp; they.<br />
+<br />
+<b>7.</b> Elinenni&emsp; na*&emsp; Sakima&emsp; pentanke,&emsp; nannen&emsp;&emsp; lachxu,<br />
+&emsp; When&emsp; &nbsp; the&emsp;&emsp; king&emsp;&emsp; heard&emsp; &emsp; therefore&emsp; he-was-angry,<br />
+<br />
+&emsp;woak&emsp; wtellallokalan&emsp; Ndopaluwinuwak,&emsp; woak&emsp; wumhillawunga<br />
+&emsp; and&emsp;&emsp; he-sent-them&emsp; &emsp; warriors &emsp; &emsp; and&emsp; &emsp; he-slew<br />
+<br />
+&emsp; jok&emsp; Nehhillowetschik,&emsp; woak&emsp; wulusumen&emsp; Wtutèn'nejuwaowoll.<br />
+&emsp;these&emsp; murderers,&emsp; &emsp; &emsp; and&emsp;&emsp;he-destroyed&emsp; their-cities.<br />
+<br />
+<span class="m-left_8">{woll }</span><br />
+<b>8.</b> Nannen&emsp; wtella {panni}&emsp; nelih&emsp; wtallocacannall:&emsp; Ne<br />
+&emsp; Then&emsp; he-said-to-them&emsp;&emsp; to&emsp;&emsp; his-servants&emsp;&emsp; The<br />
+<br />
+&emsp;Witachpungkewiwuladtpoagan&nbsp;  khella&nbsp; &nbsp; nkischachtuppui,&emsp; tschuk<br />
+&emsp; &emsp; &emsp; marriage&emsp; &emsp; &emsp; &emsp; &emsp; &emsp;truly&emsp; I-have-prepared-it&emsp; but<br />
+<br />
+<span class="m-left_11">{attacu uchtàpsiwunewo}</span><br />
+&emsp; nek&emsp; Elendpannick&emsp; &nbsp;{wtopielgique juwunewo}.<br />
+&emsp; the&emsp; &nbsp;those-bidden&emsp; &nbsp;are-not-to-sit-down-worthy.<br />
+<br />
+<b>9.</b> Nowentschi&emsp; allmussin&emsp;&emsp;ikali&emsp;&emsp; mengichungi&emsp; Ansijall,&emsp; woak<br />
+<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>
+&emsp; Therefore&emsp; go-ye-away&emsp; thither&emsp; to-some-places&emsp; roads&emsp;&emsp; and<br />
+<br />
+&emsp;winawammoh&emsp; lih&emsp; Witachpungkewiwuladtpoagan;&emsp;  na natta<br />
+&emsp;ask-ye-them&emsp;&emsp; to&emsp; &emsp;&emsp;&emsp;&emsp;marriage&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;&emsp;those<br />
+<br />
+&emsp;aween&emsp; <i>kiluwa</i>&emsp; mechkaweek (oh).<br />
+&emsp;whom&emsp;&emsp; ye&emsp;&emsp;&emsp; find.<br />
+<br />
+<b>10.</b> Woak&emsp; nek&emsp; Allocacannak&emsp; iwak&emsp;&emsp;&emsp;ikali&emsp;&emsp; menggichüngi<br />
+&emsp;&emsp;And&emsp; the&emsp;&emsp; servants&emsp;&emsp; they-went&emsp; thither&emsp; to-some-places<br />
+<br />
+&emsp;Aneijall,&emsp; woak&emsp; mawehawoawoll peschuwoawak&nbsp;  na natta<br />
+&emsp;&emsp;roads&emsp;&emsp; and&emsp;&emsp;&emsp; they-brought-them-together&emsp; those<br />
+<br />
+&emsp;aween&emsp;  machkawoachtid,&emsp; Memannungsitschik&emsp; woak&emsp; Wewulilossitschik,<br />
+&emsp;whom&emsp; they-found-them&emsp;&emsp;&emsp; the-bad-ones&emsp;&emsp;&emsp; and&emsp;&emsp; the good-ones<br />
+<br />
+&emsp;woak&emsp; nel*&emsp;  Ehendachpuingkill&emsp; weemi&emsp; tæphikkawachtinewo.<br />
+&emsp; and&emsp;&emsp;the&emsp;&emsp; at-the-tables&emsp;&emsp;&emsp;&emsp; all&emsp;&emsp; they-seated.<br />
+<br />
+<b>11.</b> Nannen&emsp; mattemikæùh&emsp; na&emsp; Sakima,&emsp; nek&emsp; Elendpannik&emsp; mauwi<br />
+&emsp;&emsp;Then&emsp;&emsp;he-entered-in&emsp; the&emsp; king&emsp;&emsp; the&emsp; those-bidden<br />
+<br />
+&emsp; pennawoawoll,&nbsp;  woak&nbsp;  wunewoawoll&nbsp;  uchtenda&nbsp;  mejauchsid&emsp; Lenno,<br />
+&emsp; &nbsp;he-saw-them&emsp;  and&emsp; &nbsp;he-saw-him&emsp; there&emsp;&emsp; certain&emsp;&emsp;&emsp; man<br />
+<br />
+&emsp; na&emsp; matta&emsp; uchtellachquiwon&emsp; witachpungkewi&emsp; Schakhokquiwan.<br />
+&emsp; the&emsp; not&emsp; &emsp; &emsp; wearing&emsp; &emsp; &emsp; a marriage&emsp; &emsp; &emsp; coat.<br />
+<br />
+<b>12.</b> Woak&emsp; wtellawoll&emsp;&emsp; neli,*&emsp; Elanggomêllen,&emsp; ktelgiquiki&emsp; matte<br />
+&emsp; And&emsp; he-said-to-him&emsp; to-him&emsp;&emsp; Friend&emsp; &emsp; &emsp; &emsp;like&emsp; &emsp; &emsp; not<br />
+<br />
+&emsp;attemikēn&emsp; jun&emsp; (<i>or</i>&emsp; tá&emsp;  elinàquo&emsp; wentschi&emsp; jun&emsp; k'mattîmikeen,)<br />
+&emsp;ashamed&emsp; here&emsp; &emsp; &emsp;not&emsp;&emsp;like&emsp; &emsp;therefore&emsp;here&emsp;thou-art-ashamed<br />
+<br />
+&emsp; woak&emsp; {müngachsa*}&emsp; mattacu&emsp; witachpungkewi&emsp; Schakhokquiwan<br />
+&emsp; &nbsp;and&emsp; &nbsp; { &emsp;ilik*&emsp;&emsp;}&emsp; &emsp;not&emsp; &emsp; &emsp;marriage&emsp; &emsp; &emsp; coat<br />
+<br />
+&emsp;ktellachquiwon?&emsp; Necama&nbsp;  tschuk&emsp; &emsp;k'pettúneù.<br />
+&emsp;&emsp;thou wearest&emsp; &emsp; He&emsp; &emsp; but&emsp; &emsp;He-mouth-shuts.<br />
+<br />
+<b>13.</b> Nannen&emsp; w'tellawoll&emsp; &emsp; &nbsp;na&emsp; Sakima&emsp; nelih*&emsp; Wtallocacannüng;<br />
+&emsp; &emsp;Then&emsp; he-said-to-them&emsp; the&emsp; king&emsp; &nbsp;to-them&emsp; &emsp; his-servants<br />
+<br />
+<span class="m-left_85">{ nan }</span><br />
+&emsp; &emsp;Kachpiluh&emsp;&emsp;{woan}&emsp;  Wunachkall&emsp; woak&emsp; W'sittall,&emsp; woak<br />
+&emsp; &emsp; &emsp; Fasten-ye-him&emsp; &emsp; &emsp; his-hands&emsp; &emsp;and&emsp; &nbsp;his-feet&emsp; &emsp;and<br />
+<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span>
+<br />
+&emsp; lannéhewik&emsp;quatschemung&emsp; enda&emsp; &emsp; achwipegnunk,&emsp; nitschlenda<br />
+&emsp; &emsp; &emsp; throw-him&emsp; &emsp; &emsp; &emsp;&emsp;where &emsp; in pitch-darkness&emsp; even-some<br />
+<br />
+&emsp; Lipackcuwoagan&emsp; &emsp; woak&emsp; Tschætschak&emsp; koalochinen.<br />
+&emsp; &emsp;&emsp;weeping&emsp; &emsp; &emsp;&emsp;and&emsp; &emsp; &emsp;teeth-gnashing.<br />
+<br />
+<b>14.</b> Ntitechquoh&emsp; macheli&emsp; moetschi&emsp; wentschimcussuwak,&emsp; tschuk<br />
+&emsp; &emsp;Because&emsp; &emsp; many &emsp; &emsp; &emsp; &emsp; &emsp; &emsp; they-are-called&emsp; &emsp; &nbsp;but<br />
+<br />
+&emsp; tatthiluwak&emsp; &emsp;achnaeknuksitschik.<br />
+&emsp; they-are-few&emsp; &emsp; the-chosen.<br />
+</p>
+
+<p class="indent">The <b>asterisk</b> occurs in the original apparently
+to indicate that a word is superfluous or doubtful. The interlined
+translation I have supplied from the materials in the mission-Delaware
+dialect, but my resources have not been sufficient
+to analyze each word; and this, indeed, is not necessary for
+my purpose, which is merely to present an example of the
+true Unami dialect.</p>
+
+<p class="indent">The Moravian Bishop, John Ettwein, was another of
+their fraternity who applied himself to the study of the Delaware.
+Born in Europe in 1712, he came to the New World in 1754,
+and died at the great age of ninety years in 1802. He prepared
+a small dictionary and phrase book, especially rich in
+verbal forms. It is an octavo MS. of 88 pages, without title,
+and comprises about 1300 entries. This manuscript exists in
+one copy only, in the Moravian Archives at Bethlehem.</p>
+
+<p class="indent">Bishop Ettwein also prepared for General Washington,
+in 1788, an account of the traditions and language of the natives,
+including a vocabulary. This was found among the Washington
+papers by Mr. Jared Sparks, and was published in the
+"Bulletin of the Pennsylvania Historical Society," 1848.</p>
+
+<p class="indent">One of the most laborious of the Moravian missionaries
+was the Rev. Adam Grube. His life spanned nearly a century,
+from 1715, when he was born in Germany, until 1808,
+<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>
+when he died in Bethlehem, Pa. Many years of this were
+spent among the Delawares in Pennsylvania and Ohio. He
+was familiar with their language, but the only evidence of his
+study of it that has come to my knowledge is a MS. in the
+Harvard College Library, entitled, "Einige Delawarische
+Redensarten und Worte." It has seventy-five useful leaves,
+the entries without alphabetic arrangement, some of the verbs
+accompanied by partial inflections. The only date it bears
+is "Oct. 10, 1800," when he presented it to the Rev. Mr.
+Luckenbach, soon to be mentioned.</p>
+
+<p class="indent">After the War of 1812 the Moravian brother,
+Rev. C. F. Dencke, who, ten years before had attempted to teach
+the Gospel to the Chipeways, gathered together the scattered
+converts among the Delawares at New Fairfield, Canada West.
+In 1818 he completed and forwarded to the Publication Board
+of the American Bible Society a translation of the Epistles
+of John, which was published the same year.</p>
+
+<p class="indent">He also stated to the Board that at that time he had
+finished a translation of John's Gospel and commenced that of Matthew,
+both of which he expected to send to the Board in that year.
+A donation of one hundred dollars was made to him to encourage
+him in his work, but for some reason the prosecution
+of his labors was suspended, and the translation of the Gospels
+never appeared (contrary to the statements in some bibliographies).</p>
+
+<p class="indent">It is probable that Mr. Dencke was the compiler
+of the Delaware Dictionary which is preserved in the Moravian
+Archives at Bethlehem. The MS. is an oblong octavo, in a
+fine, but beautifully clear hand, and comprises about 3700
+words. The handwriting is that of the late Rev. Mr. Kampman,
+<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>
+from 1840 to 1842 missionary to the Delawares on the
+Canada Reservation. On inquiring the circumstances connected
+with this MS., he stated to me that it was written at
+the period named, and was a copy of some older work, probably
+by Mr. Dencke, but of this he was not certain.</p>
+
+<p class="indent">While the greater part of this dictionary is
+identical in words and rendering with the second edition of Zeisberger's
+"Spelling Book" (with which I have carefully compared it),
+it also includes a number of other words, and the whole is
+arranged in accurate alphabetical order.</p>
+
+<p class="indent">Mr. Dencke also prepared a grammar of the Delaware,
+as I am informed by his old personal friend, Rev. F. R. Holland,
+of Hope, Indiana; but the most persistent inquiry through
+residents at Salem, N. C., where he died in 1839, and at the
+Missionary Archives at Bethlehem, Pa., and Moraviantown,
+Canada, have failed to furnish me a clue to its whereabouts.
+I fear that this precious document was "sold as paper stock,"
+as I am informed were most of the MSS. which he left at his
+decease! A sad instance of the total absence of intelligent
+interest in such subjects in our country.</p>
+
+<p class="indent">The Rev. Abraham Luckenbach may be called the
+last of the Moravian Lenapists. With him, in 1854, died out the
+traditions of native philology. Born in 1777, in Lehigh
+county, Pennsylvania, he became a missionary among the
+Indians in 1800, and until his retirement, forty-three years
+later, was a zealous pastor to his flock on the White river,
+Indiana, and later, on the Canada Reservation. His published
+work is entitled "Forty-six Select Scripture Narratives
+from the Old Testament, embellished with Engravings, for
+the Use of Indian Youth. Translated into Delaware Indian,
+<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span>
+by A. Luckenbach. New York. Printed by Daniel Fanshaw,
+1838." 8vo, pp. xvi, 304.</p>
+
+<p class="indent">After his retirement in Bethlehem, he edited, in
+1847, the second edition of Zeisberger's "Collection of Hymns," the
+first of which has already been mentioned.</p>
+
+<p class="indent">A short MS. vocabulary, in German and Delaware,
+is in the possession of his family, in Bethlehem, and some loose
+papers in the language.</p>
+
+<p class="indent">One of the most recent students of the Delaware was
+Mr. Matthew G. Henry, of Philadelphia. In 1859 and 1860 he compiled,
+with no little labor, a "Delaware Indian Dictionary," the
+MS. of which, in the library of the American Philosophical Society,
+forms a thick quarto volume of 843 pages, with a number of maps.
+It is in three parts; 1, English and Delaware; 2, Delaware and English;
+3, Delaware Proper Names and their Translations.</p>
+
+<p class="indent">It includes, without analysis or correction, the words in
+Zeisberger's "Spelling Book," Roger William's "Key," Companius' Vocabulary,
+those in Smith's and Strachey's "Virginia" and various Nanticoke, Mohegan,
+Minsi and other vocabularies. The derivations of the proper names are
+chiefly from Heckewelder, and in other cases are venturesome.
+The compilation, therefore, while often useful, lacks the salutary check
+of a critical, grammatical erudition, and in its present form is
+of limited value.</p>
+
+<p class="indent">Some of the later vocabularies collected by various
+travelers offer points for comparison, and may be mentioned here.
+<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span></p>
+
+<p class="indent">In 1786 Major Denny<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a>
+at Fort McIntosh, Ohio, collected a number of Delaware words,
+principally from Shawnee Indians. A comparison shows many of them
+to be in a corrupt form, owing either to the ignorance of the Shawnee
+authority, or to the inaccuracy of Major Denny in catching the sounds.</p>
+
+<p class="indent">While engaged on the Pacific Railroad survey, in 1853,
+Lieut. Whipple<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a>
+collected a vocabulary of a little over 200
+words from a Delaware chief, named Black Beaver, in the
+Indian Territory, which was edited, in 1856, by Prof. Turner.
+It is evidently a pure specimen, and, as the editor observes,
+"agrees remarkably" with earlier authentic vocabularies.</p>
+
+<p class="indent">In the second volume of Schoolcraft's large work<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a>
+is a vocabulary of about 350 words, obtained by Mr. Cummings,
+U. S. Indian Agent. The precise source, date and locality
+are not given, but it is evidently from some trustworthy
+native, and is quite correct.</p>
+
+<p class="indent">Some small works for the schools of the Baptist
+missions among the Delawares in Kansas were prepared by the Rev.
+J. Meeker. They appear to be entirely elementary in character.</p>
+
+<p class="indent">It will be observed that in this list not a single
+native writer is named. So far as I have ascertained, though many
+learned to write their native tongue, not one attempted any composition
+in it beyond the needs of daily life.</p>
+
+<p class="indent space-below2">To make some amends for this, and as I wished to
+obtain an example of the Lenape of to-day, I asked Chief Gottlieb
+Tobias, an educated native on the Moravian Reservation in
+<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>
+Canada, to give me in writing his opinion of the Delaware
+text of the <span class="smcap">Walum Olum</span>, which I had sent him.
+This he obligingly did, and added a translation of his letter. The
+two are as follows, without alteration:&mdash;</p>
+
+<p class="author"><br /><span class="smcap">Moraviantown</span>, Sept. 26, 1884.</p>
+
+<div class="blockquot">
+
+<p>I, <span class="smcap">Gottlieb Tobias</span>,</p>
+
+<p class="indent">Nanne ni ngutschi nachguttemin, jun awen eet ma elekhigetup.
+Woak alende nenostamen woak alende taku eli wtallichsin elewondasik
+wiwonalatokowo pachsi wonamii lichsu woak pachsi pilli
+lichsoagan. Taku ni nenostamowin. Lamoe nemochomsinga
+achpami eet newinachke woak chash tichi kachtin nbibindameneb
+nin lichsoagan. Mauchso lenno woak mauchso chauchshissis woak
+juque mauchso chauchshissis achpo pomauchsu igabtshi lue wiwonallatokowo
+won bambil alachshe. Woak lue lamoe ni enda.
+Mimensiane ntelsitam alowi ayachichson won elhagewit woak
+ehelop ne likhiqui. Gichgi wonami lichso shuk tatcamse woak
+gichgi minsiwi lichso.</p>
+
+<p class="center"><span class="smcap">Translation.</span></p>
+
+<p class="indent">Then I will try to answer this (which) some one at some time
+wrote. And some I understand, and some not, because his language
+is called Wonalatoko, half Unami and half another language. I
+do not understand it. Long ago my grandfather about 48 years
+ago I heard it that language. One man and one old woman and
+now another old woman here lives yet who uses this Wonalatoko
+language just like this book and she said, I of old time when I was
+a child heard more difficult dialect than the present, and many at
+that time partly Unami he speak, but sometimes also partly
+Minsi he speak.</p></div>
+
+<p class="indent space-above2">The drift of Chief Tobias' letter is highly
+important to this present work, though his expressions are not couched in
+<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span>
+the most perfect English. It will be noted that he recognizes
+the text of the <span class="smcap">Walum Olum</span> to be a native
+production composed in one of the ancient southern dialects of the
+tongue, the Unami (Wonami) or the Unalachtgo (Wonalatoko). I
+shall recur to this when discussing the authenticity of that
+document on a later page.</p>
+
+<h3>§ 2. <i>General Remarks on the Lenape.</i></h3>
+
+<p class="indent">The Lenape language is a well-defined and quite
+pure member of the great Algonkin stock, revealing markedly the
+linguistic traits of this group, and standing philologically,
+as well as geographically, between the Micmac of the extreme
+east and the Chipeway of the far West.</p>
+
+<p class="indent">These linguistic traits, common to the whole
+stock, I may briefly enumerate as follows:&mdash;</p>
+
+<p class="indent">1. All words are derived from simple, monosyllabic
+roots, by means of affixes and suffixes.</p>
+
+<p class="indent">2. The words do not come within the grammatical
+categories of the Aryan language, as nouns, adjectives, verbs and
+other "parts of speech," but are "indifferent themes," which
+may be used at will as one or the other. To this there
+appear to be a few exceptions.</p>
+
+<p class="indent">3. Expressions of being (<i>i.e.</i>, nominal themes)
+undergo modifications depending on the ontological conception as
+to whether the thing spoken of is a living or a lifeless
+object. This forms the "animate and inanimate," or the
+"noble and ignoble" declensions and conjugations. The
+distinction is not strictly logical, but largely grammatical,
+many lifeless objects being considered living, and the
+reverse. This is the only modification of the kind known,
+true grammatical gender not appearing in any of these tongues.
+<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span></p>
+
+<p class="indent">4. Expressions of action (<i>i. e.</i>, verbal themes)
+undergo modifications depending on the abstract assumption as to
+whether the action is real or conjectural. If the latter, it is
+indicated by a change in the vowel of the root. This leads
+to a fundamental division of verbal modes into <i>positive</i> and
+<i>suppositive</i> modes.</p>
+
+<p class="indent">5. The expression of action is subordinate to that
+of being, so that the verbal elements of a proposition are secondary to
+the nominal or pronominal elements, and the subjective relation
+becomes closely akin to, or identical with, that of possession.<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p>
+
+<p class="indent">6. The conception of number is feebly developed in
+its application to inanimate objects, which often have no grammatical
+plurals. The inclusive and exclusive plurals are used
+in the first person.</p>
+
+<p class="indent">7. The genius of the language is <i>holophrastic</i>&mdash;that
+is, its effort is to express the relationship of several ideas by combining
+them in one word. This is displayed: 1, in nominal
+themes, by <i>polysynthesis</i>, by which several such themes are
+<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span>
+welded into one, according to fixed laws of elision and
+euphony; and 2, by <i>incorporation</i>, where the object (or a
+pronoun representing it) and the subject are united with the
+verb, forming the so-called "transitions," or "objective conjugations."</p>
+
+<p class="indent">8. There is no relative pronoun, so that the relation
+of minor to major clauses is left to be indicated either by position
+or the offices of a simple connective.</p>
+
+<p class="indent">9. The language of both sexes is identical, those
+differences of speech between the males and females, so frequently
+observed in other American tongues, finding no place in the
+Algonkin.</p>
+
+<p class="indent">10. No independent verb-substantive is found,
+and, as might be anticipated, no means of predicating existence
+apart from quality and attribute.</p>
+
+<h3>§ 3. <i>Dialects of the Lenape.</i></h3>
+
+<p class="indent">Two slightly different dialects prevailed among
+the Delawares themselves, the one spoken by the Unami and Unalachtgo,
+the other by the Minsi. The former is stated by the
+Moravian missionaries to have had an uncommonly soft and
+pleasant sound to the ear<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a>,
+and William Penn made the same remark. It was also considered to be
+the purer and more elegant dialect, and was preferred by the
+missionaries as the vehicle for their translations.
+<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span></p>
+
+<p class="indent">The Minsi was harsher and more difficult to learn,
+but would seem to have been the more archaic branch, as it is
+stated to be a key to the other, and to preserve many words
+in their integrity and original form, which in the Unami were
+abbreviated or altogether dropped. The Minsi dialect was
+closely akin to the Mohegan.</p>
+
+<p class="indent">How far the separation of the Delaware dialects
+had extended may be judged from the subjoined list of words. They
+are selected, as showing the greatest variation, from a list of
+over one hundred, prepared by Mr. Heckewelder for the
+American Philosophical Society, and preserved in MS. in its library.</p>
+
+<p class="indent">The comparison proves that the differences are far
+from extensive, and chiefly result from a greater use of gutturals.</p>
+
+<p class="f120"><b>COMPARISON OF THE UNAMI AND MINSI DIALECTS.</b></p>
+
+<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdc">&nbsp;</td>
+      <td class="tdc"><i>Unami</i>.</td>
+      <td class="tdc"><i>Minsi</i>.</td>
+    </tr><tr>
+      <td class="tdl">God</td>
+      <td class="tdl">Patamawos&emsp;&nbsp;</td>
+      <td class="tdl">Pachtamawos</td>
+    </tr><tr>
+      <td class="tdl">Earth</td>
+      <td class="tdl">hacki</td>
+      <td class="tdl">achgi</td>
+    </tr><tr>
+      <td class="tdl">Valley</td>
+      <td class="tdl">pasaeck</td>
+      <td class="tdl">pachsajech</td>
+    </tr><tr>
+      <td class="tdl">Beard</td>
+      <td class="tdl">wuttoney</td>
+      <td class="tdl">wuchtoney</td>
+    </tr><tr>
+      <td class="tdl">Tooth</td>
+      <td class="tdl">wipit</td>
+      <td class="tdl">wichpit</td>
+    </tr><tr>
+      <td class="tdl">Blood</td>
+      <td class="tdl">mocum</td>
+      <td class="tdl">mochcum</td>
+    </tr><tr>
+      <td class="tdl">Night</td>
+      <td class="tdl">ipocu</td>
+      <td class="tdl">ipochcu</td>
+    </tr><tr>
+      <td class="tdl">Pretty</td>
+      <td class="tdl">schiki</td>
+      <td class="tdl">pschickki</td>
+    </tr><tr>
+      <td class="tdl">Small</td>
+      <td class="tdl">tangeto</td>
+      <td class="tdl">tschankschisu</td>
+    </tr><tr>
+      <td class="tdl">Stone</td>
+      <td class="tdl">assinn</td>
+      <td class="tdl">achsun</td>
+    </tr><tr>
+      <td class="tdl">The Sea</td>
+      <td class="tdl">kithanne</td>
+      <td class="tdl">gichthanne</td>
+    </tr><tr>
+      <td class="tdl">Light</td>
+      <td class="tdl">woacheu</td>
+      <td class="tdl">woashe´jeek</td>
+    </tr><tr>
+      <td class="tdl">Black</td>
+      <td class="tdl">süksit</td>
+      <td class="tdl">neesachgissit</td>
+    </tr><tr>
+      <td class="tdl">Chief</td>
+      <td class="tdl">saki´ma</td>
+      <td class="tdl">wajauwe</td>
+    </tr><tr>
+      <td class="tdl">Green</td>
+      <td class="tdl">asgask</td>
+      <td class="tdl">asgasku</td>
+    </tr><tr>
+      <td class="tdl">No, not&emsp;&nbsp;</td>
+      <td class="tdl">matta</td>
+      <td class="tdl">machta</td>
+    </tr>
+ </tbody>
+</table>
+<p><span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span></p>
+
+<p class="indent space-below2">What differences there were have been retained and
+perhaps accentuated in modern times, if we may judge from the names
+of consanguinity obtained by Mr. Lewis H. Morgan on the
+Kansas Reservation in 1860. These are given in part in the
+annexed table, and the Mohegan is added for the sake of
+extending the comparison.</p>
+
+<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">&nbsp;</td><td class="tdl">&nbsp;<i>Delaware.</i></td>
+      <td class="tdl">&emsp;<i>Minsi.</i></td><td class="tdl">&nbsp;<i>Mohegan.</i></td>
+    </tr><tr>
+      <td class="tdl">My grandfather</td><td class="tdl">no mohómus</td>
+      <td class="tdl">na māhomis´</td><td class="tdl">nuh māhome´</td>
+    </tr><tr>
+      <td class="tdl">My grandmother</td><td class="tdl">noo home´</td>
+      <td class="tdl">na nóhome</td><td class="tdl">no ome´</td>
+    </tr><tr>
+      <td class="tdl">My father</td><td class="tdl">noh´h</td>
+      <td class="tdl">na no´uh</td><td class="tdl">noh</td>
+    </tr><tr>
+      <td class="tdl">My mother</td><td class="tdl">ugā´hase</td>
+      <td class="tdl">nain guk´</td><td class="tdl">n'guk</td>
+    </tr><tr>
+      <td class="tdl">My son</td><td class="tdl">n'kweese´</td>
+      <td class="tdl">nain gwase´</td><td class="tdl">n'diome´</td>
+    </tr><tr>
+      <td class="tdl">My daughter</td><td class="tdl">n´dānuss</td>
+      <td class="tdl">nain dāness´</td><td class="tdl">ne chune´</td>
+    </tr><tr>
+      <td class="tdl">My grandchild</td><td class="tdl">noh whese´</td>
+      <td class="tdl">nain no whasé</td><td class="tdl">nā hise´</td>
+    </tr><tr>
+      <td class="tdl">My elder brother</td><td class="tdl">nah hāns</td>
+      <td class="tdl">nain n´hans</td><td class="tdl">n tā kun´</td>
+    </tr><tr>
+      <td class="tdl">My elder sister</td><td class="tdl">na mese´</td>
+      <td class="tdl">nain nawesé</td><td class="tdl">nā mees</td>
+    </tr><tr>
+      <td class="tdl">My younger brother&emsp;&nbsp;</td><td class="tdl">nah eese umiss&emsp;&nbsp;</td>
+      <td class="tdl">nain hisesamus´&emsp;&nbsp;</td><td class="tdl">nhisum</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="indent space-above2">A noteworthy difference in the Northern and
+Southern Lenape dialects was that the latter possessed the three phonetic
+elements <i>n</i>, <i>l</i> and <i>r</i>, while the former could
+not pronounce the <i>r</i>, and their neighbors, the Mohegans,
+neither the <i>l</i> nor the <i>r</i>.</p>
+
+<p class="indent">The dialect studied by Campanius and Penn, and
+that in southern New Jersey presented the <i>r</i> sound where the
+Upper Unami and Minsi had the <i>l</i>. Thus Campanius gives
+<i>rhenus</i>, for <i>lenno</i>, man; and Penn <i>oret</i>,
+for the Unami <i>wulit</i>, good.</p>
+
+<p class="indent">The dialectic substitution of one of these elements
+for another is a widespread characteristic of Algonkin phonology.
+<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span>
+Roger Williams early called attention to it among the tribes
+of New England.<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a></p>
+
+<p class="indent">Tracing it to its origin, it clearly arises from the
+use of "alternating consonants," so extensive in American languages.
+In very many of them it is optional with the speaker
+to employ any one of several sounds of the same class. This
+is the case with these letters in Cree, which, for various
+reasons, may be considered the most archaic of all the Algonkin
+dialects. In its phonetics, the <i>th</i>, <i>y</i>, <i>l</i>,
+<i>n</i> and <i>r</i> are "permuting" or "alternating" letters.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a></p>
+
+<p class="indent">Often, too, the sound falls between these letters,
+so that the foreign ear is left in doubt which to write.</p>
+
+<p class="indent space-below1">That this is the case with the Delaware is evident
+from some of the more recent vocabularies where the <i>r</i> is not
+infrequent. The following words, from the vocabulary in
+Major Denny's <i>Memoir</i>, illustrate this:&mdash;</p>
+
+<table border="0" cellspacing="2" summary="_" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">Stone</td>
+      <td class="tdl"><i>seegriana</i></td>
+    </tr><tr>
+      <td class="tdl">Buffalo&emsp;&emsp;&emsp;&nbsp;</td>
+      <td class="tdl"><i>serelea</i></td>
+    </tr><tr>
+      <td class="tdl">Beaver</td>
+      <td class="tdl"><i>thomagru</i></td>
+    </tr><tr>
+      <td class="tdl">Above</td>
+      <td class="tdl"><i>hoqrunog</i>, etc.</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="indent space-above1">Even Mr. Lewis A. Morgan, who had considerable
+practice in writing the sounds of the Indian languages, inserts the <i>r</i>
+in a number of pure Delaware words he collected in Kansas.<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a></p>
+
+<p class="indent">Another difficulty presents itself in the sibilants.
+They are not always distinguished.
+<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span></p>
+
+<p class="indent">Mr. Horatio Hale writes me on this point: "In
+Minsi, and perhaps in all the Lenape dialects, the sound written <i>s</i> is
+intermediate between <i>s</i> and <i>th</i> (the Greek <i>Θ</i>). This
+element is pronounced by placing the tongue and teeth in the position
+of the theta, and then endeavoring to utter <i>s</i>".</p>
+
+<p class="indent">The guttural, represented in the Moravian vocabularies
+by <i>ch</i>, was softened by the English likewise to the <i>s</i> sound, as
+it appears also to have been by the New Jersey tribes.<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a></p>
+
+<p class="indent">In connection with dialectic variation,
+the interesting question arises as to the rapidity of change in
+language. With regard to the Lenape we are enabled to compare this
+for a period covering more than two centuries. To test it, I have
+arranged the subjoined table of words culled from three writers
+at about equidistant points in this period. Each wrote in the
+orthography of his own tongue, and this I have not altered.
+The words from Campanius are from the southern dialect,
+which preferred the <i>r</i> to the <i>l</i>, and this substitution
+should be allowed for in a fair comparison.
+<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span></p>
+
+<p class="f120 space-above2"><b>COMPARISON OF THE DELAWARE AT INTERVALS DURING 210 YEARS.</b></p>
+
+<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdc">&nbsp;</td>
+      <td class="tdc"><i>Campanius.</i></td>
+      <td class="tdc"><i>Zeisberger</i></td>
+      <td class="tdc"><i>Whipple.</i></td>
+    </tr><tr>
+      <td class="tdc">&nbsp;</td>
+      <td class="tdc">1645</td>
+      <td class="tdc">1778</td>
+      <td class="tdc">1855</td>
+    </tr><tr>
+      <td class="tdc">&nbsp;</td>
+      <td class="tdc">Swedish</td>
+      <td class="tdc">German</td>
+      <td class="tdc">English</td>
+    </tr><tr>
+      <td class="tdc">&nbsp;</td>
+      <td class="tdc">Orthography.</td>
+      <td class="tdc">Orthography.</td>
+      <td class="tdc">Orthography.</td>
+    </tr><tr>
+      <td class="tdl"><br />Man</td>
+      <td class="tdl"><br />&emsp;rhenus</td>
+      <td class="tdl"><br />&emsp;lenno</td>
+      <td class="tdl"><br />&emsp;lenno</td>
+    </tr><tr>
+      <td class="tdl">Woman</td>
+      <td class="tdl">&emsp;âquaeo</td>
+      <td class="tdl">&emsp;ochque</td>
+      <td class="tdl">&emsp;h'que'i</td>
+    </tr><tr>
+      <td class="tdl">Father</td>
+      <td class="tdl">&emsp;nωk</td>
+      <td class="tdl">&emsp;nooch (my)</td>
+      <td class="tdl">&emsp;nuuh</td>
+    </tr><tr>
+      <td class="tdl">Mother</td>
+      <td class="tdl">&emsp;kahaess</td>
+      <td class="tdl">&emsp;gahowes</td>
+      <td class="tdl">&emsp;gaiez</td>
+    </tr><tr>
+      <td class="tdl">Head</td>
+      <td class="tdl">&emsp;kwijl</td>
+      <td class="tdl">&emsp;wil</td>
+      <td class="tdl">&emsp;wil</td>
+    </tr><tr>
+      <td class="tdl">Hair</td>
+      <td class="tdl">&emsp;mijrack</td>
+      <td class="tdl">&emsp;milach</td>
+      <td class="tdl">&emsp;milakh</td>
+    </tr><tr>
+      <td class="tdl">Ear</td>
+      <td class="tdl">&emsp;hittaock</td>
+      <td class="tdl">&emsp;w'hittawak (pl.)</td>
+      <td class="tdl">&emsp;howitow</td>
+    </tr><tr>
+      <td class="tdl">Eye</td>
+      <td class="tdl">&emsp;schinck</td>
+      <td class="tdl">&emsp;w'ushgink</td>
+      <td class="tdl">&emsp;tukque´ling</td>
+    </tr><tr>
+      <td class="tdl">Nose</td>
+      <td class="tdl">&emsp;wiküwan</td>
+      <td class="tdl">&emsp;w'ikiwan</td>
+      <td class="tdl">&emsp;ouiki´o</td>
+    </tr><tr>
+      <td class="tdl">Mouth</td>
+      <td class="tdl">&emsp;tωn</td>
+      <td class="tdl">&emsp;w'doon</td>
+      <td class="tdl">&emsp;ouitun</td>
+    </tr><tr>
+      <td class="tdl">Tongue&emsp; &nbsp;</td>
+      <td class="tdl">&emsp;hijrano</td>
+      <td class="tdl">&emsp;w'ilano</td>
+      <td class="tdl">&emsp;ouilano</td>
+    </tr><tr>
+      <td class="tdl">Tooth</td>
+      <td class="tdl">&emsp;wippit</td>
+      <td class="tdl">&emsp;w'epit</td>
+      <td class="tdl">&emsp;ouipita</td>
+    </tr><tr>
+      <td class="tdl">Hand</td>
+      <td class="tdl">&emsp;alænskan</td>
+      <td class="tdl">&emsp;w'anach</td>
+      <td class="tdl">&emsp;puck-alenge</td>
+    </tr><tr>
+      <td class="tdl">Foot</td>
+      <td class="tdl">&emsp;zijt</td>
+      <td class="tdl">&emsp;sit</td>
+      <td class="tdl">&emsp;zit</td>
+    </tr><tr>
+      <td class="tdl">Heart</td>
+      <td class="tdl">&emsp;chitto, kitte</td>
+      <td class="tdl">&emsp;ktee (thy)</td>
+      <td class="tdl">&emsp;huté</td>
+    </tr><tr>
+      <td class="tdl">House</td>
+      <td class="tdl">&emsp;wickωmen</td>
+      <td class="tdl">&emsp;wiquoam</td>
+      <td class="tdl">&emsp;ouigwam</td>
+    </tr><tr>
+      <td class="tdl">Pipe</td>
+      <td class="tdl">&emsp;hopockan</td>
+      <td class="tdl">&emsp;hopenican</td>
+      <td class="tdl">&emsp;haboca</td>
+    </tr><tr>
+      <td class="tdl">Sun</td>
+      <td class="tdl">&emsp;chisogh</td>
+      <td class="tdl">&emsp;gischuch</td>
+      <td class="tdl">&emsp;kishu'h</td>
+    </tr><tr>
+      <td class="tdl">Star</td>
+      <td class="tdl">&emsp;aranck</td>
+      <td class="tdl">&emsp;alank</td>
+      <td class="tdl">&emsp;alanq'</td>
+    </tr><tr>
+      <td class="tdl">Fire</td>
+      <td class="tdl">&emsp;taenda</td>
+      <td class="tdl">&emsp;tindey</td>
+      <td class="tdl">&emsp;tundaih</td>
+    </tr><tr>
+      <td class="tdl">Water</td>
+      <td class="tdl">&emsp;bij</td>
+      <td class="tdl">&emsp;mbi</td>
+      <td class="tdl">&emsp;bih</td>
+    </tr><tr>
+      <td class="tdl">Snow</td>
+      <td class="tdl">&emsp;kuun</td>
+      <td class="tdl">&emsp;guhn</td>
+      <td class="tdl">&emsp;ku´no</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="f120 space-above2"><b>COMPARISON OF THE DELAWARE NUMERALS.</b></p>
+
+<table border="0" cellspacing="2" summary="Dialects" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdr">&nbsp;</td>
+      <td class="tdc"><i>Campanius.</i></td>
+      <td class="tdc"><i>Thomas.</i></td>
+      <td class="tdc"><i>Zeisberger</i></td>
+      <td class="tdc"><i>Whipple.</i></td>
+    </tr><tr>
+      <td class="tdr">&nbsp;</td>
+      <td class="tdc">1645</td>
+      <td class="tdc">1695</td>
+      <td class="tdc">1750</td>
+      <td class="tdc">1855</td>
+    </tr><tr>
+      <td class="tdr">1</td>
+      <td class="tdl">&emsp;Ciútte</td>
+      <td class="tdl">&emsp;Kooty</td>
+      <td class="tdl">&emsp;Ngutti</td>
+      <td class="tdl">&emsp;Co´te</td>
+    </tr><tr>
+      <td class="tdr">2</td>
+      <td class="tdl">&emsp;Nissa</td>
+      <td class="tdl">&emsp;Nisha</td>
+      <td class="tdl">&emsp;Nischa</td>
+      <td class="tdl">&emsp;Ni´sha</td>
+    </tr><tr>
+      <td class="tdr">3</td>
+      <td class="tdl">&emsp;Náha</td>
+      <td class="tdl">&emsp;Natcha</td>
+      <td class="tdl">&emsp;Nacha</td>
+      <td class="tdl">&emsp;Naha´</td>
+    </tr><tr>
+      <td class="tdr">4</td>
+      <td class="tdl">&emsp;Nævvo</td>
+      <td class="tdl">&emsp;Neo</td>
+      <td class="tdl">&emsp;Newo</td>
+      <td class="tdl">&emsp;Ne´ewah</td>
+    </tr><tr>
+      <td class="tdr">5</td>
+      <td class="tdl">&emsp;Pareenach</td>
+      <td class="tdl">&emsp;Pelenach</td>
+      <td class="tdl">&emsp;Palenach</td>
+      <td class="tdl">&emsp;Pahle´nah'k</td>
+    </tr><tr>
+      <td class="tdr">6</td>
+      <td class="tdl">&emsp;Ciuttas</td>
+      <td class="tdl">&emsp;Kootash</td>
+      <td class="tdl">&emsp;Guttasch</td>
+      <td class="tdl">&emsp;Cot´tasch</td>
+    </tr><tr>
+      <td class="tdr">7</td>
+      <td class="tdl">&emsp;Nissas</td>
+      <td class="tdl">&emsp;Nishash</td>
+      <td class="tdl">&emsp;Nischasch</td>
+      <td class="tdl">&emsp;Ni´shasch</td>
+    </tr><tr>
+      <td class="tdr">8</td>
+      <td class="tdl">&emsp;Haas</td>
+      <td class="tdl">&emsp;Choesh</td>
+      <td class="tdl">&emsp;Chasch</td>
+      <td class="tdl">&emsp;Hasch</td>
+    </tr><tr>
+      <td class="tdr">9</td>
+      <td class="tdl">&emsp;Paeschum</td>
+      <td class="tdl">&emsp;Peshonk</td>
+      <td class="tdl">&emsp;Peschkonk</td>
+      <td class="tdl">&emsp;Pes´co</td>
+    </tr><tr>
+      <td class="tdr">10</td>
+      <td class="tdl">&emsp;Thæren</td>
+      <td class="tdl">&emsp;Telen</td>
+      <td class="tdl">&emsp;Tellen</td>
+      <td class="tdl">&emsp;Te´len</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="space-above2"><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p>
+
+<p class="indent">I have no doubt that if a Swede, a German and an
+Englishman were to-day to take down these words from the mouth
+of a Delaware Indian, each writing them in the orthography
+of his own tongue, the variations would be as numerous as
+in the above list, except, perhaps, the ancient and now disused
+<i>r</i> sound. The comparison goes to show that there has
+probably been but a very slight change in the Delaware, in
+spite of the many migrations and disturbances they have
+undergone. They speak the language of their forefathers as
+closely as do the English, although no written documents
+have aided them in keeping it alive. This is but another
+proof added to an already long list, showing that the belief
+that American languages undergo rapid changes is an error.</p>
+
+<p class="indent">The dialect which the Moravian missionaries learned,
+and in which they composed their works, was that of the Lehigh
+Valley. That it was not an impure Minsi mixed with Mohegan,
+as Dr. Trumbull seems to think,<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a>
+is evident from the direct statements of the missionaries themselves,
+as well as from Heckewelder's Minsi vocabularies, which show many
+points of divergence from the printed books. Moreover,
+among the first converts from the Delaware nation were
+members of the Unami or Turtle tribe, and Zeisberger was
+brought into immediate contact with them.<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a>
+We may fairly consider it to have been the upper or inland Unami,
+which, as I have said, was recognized by the nation as the purest,
+or at least the most polished dialect of their tongue. It stood midway
+between the Unalachtgo and Southern Unami and the true Minsi.
+<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p>
+
+<h3>§ 4. <i>Special Structure of the Lenape.</i></h3>
+
+<p class="indent"><i>The Root and the Formation of the Theme.</i>&mdash;As
+they appear in the language of to-day, the Lenape radicals are chiefly
+monosyllables, which undergo more or less modifications
+in composition. They cannot be used alone, the tongue
+having long since passed from that interjectional condition
+where each of these roots conveyed a whole sentence in itself.</p>
+
+<p class="indent">Whether they can be resolved back into a few
+elementary sounds, primitive elements of speech, I shall not discuss.
+This has been done for the Cree roots by Mr. Joseph Howse,<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a>
+and most of the radicals of that tongue are identical with
+those of the Lenape. Some of his conclusions appear to me
+hazardous and hypothetical; and certainly many of his supposed
+analogies drawn from European tongues are extravagant.</p>
+
+<p class="indent">As in other idioms, so in Lenape, two or more
+radicals may be compounded to form a combination, which, in turn,
+performs the offices of a radical in the construction of themes.</p>
+
+<p class="indent">This combination is formed either by prefixes or
+suffixes. The prefixes are generally adjectival in signification, while
+the suffixes are usually classificatory. A number of these are
+secondary roots, which are themselves capable of further analysis.
+<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span></p>
+
+<p class="indent">As so much of the strength of the languages depends on
+this plan of word building, I have drawn off a list of a few of the
+more frequent affixes of the Lenape, with their signification:&mdash;</p>
+
+<p class="indent space-above1"><i>Lenape Prefixes.</i></p>
+<p>
+<i>awoss-</i>,&nbsp; beyond, the other side of.<br />
+<i>eluwi-</i>,&nbsp; most, a superlative form.<br />
+<i>gisch-</i>,&nbsp; <a href="#Page_102">see page 102</a>.<br />
+<i>kit-</i>,&nbsp; great, large.<br />
+<i>lappi-</i>,&nbsp; again, indicates repetition.<br />
+<i>lenno-</i>,&nbsp; male, man.<br />
+<i>lippoe-</i>,&nbsp; wise, shrewd; as <i>lippoeweno</i>, a shrewd man.<br />
+<i>mach-</i>,&nbsp; evil, bad, hurt.<br />
+<i>matt-</i>,&nbsp; negative and depreciatory;<br />
+<span class="m-left_5">as <i>mattaptonen</i>, to speak uncivilly.</span><br />
+<i>ni-</i>,&nbsp; <a href="#Page_101">see page 101</a>.<br />
+<i>ochque-</i>,&nbsp; she, female.<br />
+<i>pach-</i>,&nbsp; division, separation; <i>pachican</i>, a knife;<br />
+<span class="m-left_5"><i>pachat</i>, to split.</span><br />
+<i>pal-</i>,&nbsp; negative, as dis- or in-,<br />
+<span class="m-left_5">from <i>palli</i> otherwheres.</span><br />
+<i>tach-</i>,&nbsp; pairs or doubles.<br />
+<i>tschitsch-</i>,&nbsp; indicates repetition.<br />
+<i>wit-</i>,&nbsp; with or in common.<br />
+<i>wul-</i>, or <i>wel-</i>,&nbsp; <a href="#Page_104">see page 104</a>.
+</p>
+
+<p class="indent">Many of these are abbreviated to the extent that a single
+significant letter is all that remains, as <i>min</i> in <i>msim</i>,
+hickory nut; <i>pakihm</i>, cranberry; and so <i>acki</i> to <i>k</i>,
+<i>hanne</i> to <i>an</i>, as <i>kitanink</i> (Kittanning), from
+<i>gitschi</i>, great; <i>hanne</i>, flowing river; <i>ink</i>,
+locative, "at the place of the great river."</p>
+
+<p class="indent space-above1"><i>Lenape Suffixes.</i>
+<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span></p>
+
+<p>
+<i>-ak</i>,&nbsp; wood, from <i>tachan</i>;&nbsp; <i>kuwenchak</i>, pine wood.<br />
+<i>-aki</i>,&nbsp; place, land.<br />
+<i>-ammen</i>,&nbsp; acceptance, adoption; <i>wulistamen</i>,<br />
+<span class="m-left_3">I accept it as good, I believe it. <a href="#Page_104">See page 104</a>.</span><br />
+<i>-ape</i>,&nbsp; male, man. From a root <i>ap</i>, to cover (carnally).<br />
+<span class="m-left_3">In Chipeway applied only to lower animals.</span><br />
+<i>-atton</i>,&nbsp; or <i>hatton</i>,&nbsp; to have, to put somewhere.<br />
+<span class="m-left_3"> The radical is <i>ãt</i>.&nbsp; Also a prefix, as,</span><br />
+<span class="m-left_3"> <i>hattape</i>,&nbsp; the bow; lit., what the man has.</span><br />
+<i>-bi</i>,&nbsp; tree; <i>machtschibi</i>,&nbsp; papaw tree.<br />
+<i>-chum</i>,&nbsp; a quadruped.<br />
+<i>-elendam</i>,&nbsp; a verbal termination, signifying a disposition of mind.<br />
+<span class="m-left_3">The root is <i>en, ne, ni</i>,</span><br />
+<span class="m-left_3">I; "it is to me so."</span><br />
+<i>-goot</i>,&nbsp; a snake; from <i>achgook</i>,&nbsp; a serpent.<br />
+<i>-hanna</i>,&nbsp; properly <i>hannek</i>,&nbsp; a river;&nbsp; from the root,<br />
+<span class="m-left_3">which appears in Cree as <i>anask</i>,&nbsp; to stretch out along</span><br />
+<span class="m-left_3">the ground;&nbsp; <i>mechhannek</i>,&nbsp; a large stream.</span><br />
+</p>
+
+<p class="blockquot">Heckewelder derives this from <i>amkamme</i>,
+a river. The terminal <i>k</i> is, however, part of the root, and not the
+locative termination. The word is allied to Del. <i>quenek</i>, long.</p>
+
+<p><i>-hikan</i>,&nbsp; tidal water; <i>kittahikan</i>,&nbsp; the ocean; <i>shajahikan</i>,&nbsp; the sea shore.<br />
+<i>-hilleu</i>,&nbsp; it is so, it is true; impersonal form from <i>lissin</i>.<br />
+<i>-hittuck</i>,&nbsp; river, water in motion.<br />
+<i>-igan</i>,&nbsp; instrumental; also <i>shican</i> and <i>can</i>.<br />
+<span class="m-left_3">A participial termination used with inanimate objects.<br />
+<i>-in</i>&nbsp; or <i>ini</i>,&nbsp; of the kind; like; predicative form of the demonstrative pronoun.<br />
+<i>-ink</i>&nbsp; or <i>unk</i>,&nbsp; place where.</span><br />
+<i>-is</i>&nbsp; or <i>-it</i>,&nbsp; diminutive termination.<br />
+<i>-leu</i>,&nbsp; it is so, it is true.<br />
+<i>-meek</i>,&nbsp; a fish; <i>maschilamek</i>, a trout.<br />
+<i>-min</i>,&nbsp; a fruit.<br />
+<i>-peek</i>,&nbsp; a body of still water; <i>menuppek</i>, a lake.<br />
+<i>-sacunk</i>,&nbsp; an outlet of a stream into another; also <i>saquik</i>.<br />
+<i>-sipu</i>,&nbsp; stream; lit., stretched, extended.<br />
+<i>-tin</i>,&nbsp; with, or in common.<br />
+<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span>
+<i>-tit</i>,&nbsp; diminutive termination; <i>amentit</i>, a babe.<br />
+<i>-wagan</i>,&nbsp; abstract verbal termination;<br />
+<span class="m-left_3"><i>machelemuxowagan</i>,&nbsp; the being honored.</span><br />
+<i>-wehelleu</i>,&nbsp; a bird.<br />
+<i>-wi</i>,&nbsp; the verb-substantive termination, predicating being;<br />
+<span class="m-left_3"><i>tehek</i>,&nbsp; cold; <i>tehekwi</i>,&nbsp; he or it is cold.</span><br />
+<i>-wi</i>,&nbsp; negative termination in certain verbal forms.<br />
+<i>-xit</i>,&nbsp; indicates the passive recipient of the action;<br />
+<span class="m-left_3"><i>machelemuxit</i>,&nbsp; the one who is honored.</span><br />
+</p>
+
+<p class="indent space-above1">The analysis of a series of derivatives from the same
+root offers a most instructive subject for investigation in the Lenape.
+Not only does it reveal the linguistic processes adapted, but
+it discloses the psychology of the native mind, and teaches
+us the associations of its ideas, and the range of its imaginative
+powers. By no other avenue can we gain access to the
+intimate thought-life of this people. Here it is unfolded to
+us by evidence which is irrefragable.</p>
+
+<p class="indent">These considerations lead me to present a few
+examples of the derivatives from roots of different classes.</p>
+
+<p  class="indent space-above1">&emsp;<b>EXAMPLES OF LENAPE DERIVATIVES.</b></p>
+
+<p><i>Subjective Root</i>&nbsp; NI,&nbsp; <i>I, mine</i>.<br />
+&emsp;1. In a good sense.<br />
+<span class="m-left_2"><i>Nihilleu</i>, it is I, <i>or</i>, mine.</span><br />
+<span class="m-left_2"><i>Nihillatschi</i>, self, oneself.</span><br />
+<span class="m-left_2"><i>Nihillapewi</i>, free (<i>ape</i>, man = I am my own man).</span><br />
+<span class="m-left_2"><i>Nihillapewit</i>, a freeman.</span><br />
+<span class="m-left_2"><i>Nihillasowagan</i>, freedom, liberty.</span><br />
+<span class="m-left_2"><i>Nihillapeuhen</i>, to make free, to redeem.</span><br />
+<span class="m-left_2"><i>Nihillapeuhoalid</i>, the Redeemer, the Saviour.</span><br />
+<br />
+&emsp;2. In a bad sense.<br />
+<span class="m-left_2"><i>Ni´hillan</i>, he is mine to beat, I beat him.</span><br />
+<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>
+<span class="m-left_2"><i>Nihil´lan</i>, I beat him to death, I kill him.</span><br />
+<span class="m-left_2"><i>Nihillowen</i>, I put him to death, I murder him.</span><br />
+<span class="m-left_2"><i>Nihillowet</i>, a murderer.</span><br />
+<span class="m-left_2"><i>Nihillowewi</i>, murderous.</span><br />
+<br />
+&emsp;3. In a demonstrative sense.<br />
+<span class="m-left_2"><i>Ne</i>, pl. <i>nek</i>, or <i>nell</i>, this, that, the.</span><br />
+<span class="m-left_2"><i>Nall, nan, nanne, nanni</i>, this one, that one.</span><br />
+<span class="m-left_2"><i>Nill</i>, these.</span><br />
+<span class="m-left_2"><i>Naninga</i>, those gone, with reference to the dead.</span><br />
+<br />
+&emsp;4. In a possessive sense.<br />
+<span class="m-left_2"><i>Nitaton</i>, in-my-having, I can, I am able, I know how.</span><br />
+<span class="m-left_2"><i>Nitaus</i>, of-my-family, sister-in-law.</span><br />
+<span class="m-left_2"><i>Nitis</i>, of-mine, a friend, a companion.</span><br />
+<span class="m-left_2"><i>Nitsch!</i> my child! exclamation of fondness.</span><br />
+</p>
+
+<p class="indent">The strangely conflicting ideas evolved from this root
+already attracted the attention of Mr. Duponceau<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a>.
+That the notions for freedom and servitude, murderer and Saviour,
+should be expressed by modifications of the same radical is
+indeed striking! But the psychological process through which
+it came about is evident on studying the above arrangement.</p>
+
+<p><i>Objective-intensive root</i> GISCH <i>or</i> KICH (<i>Cree</i>, KIS or KIK).</p>
+
+<p>
+<span class="m-left_2"><i>Signification&mdash;successful action.</i></span><br />
+&emsp;1. Applied to persons.<br />
+<span class="m-left_2">A. Initial successful action.</span><br />
+<span class="m-left_3"><i>Gischigin</i>, to begin life, to be born.</span><br />
+<span class="m-left_3"><i>Gischihan</i>, to form, to make with the hands.</span><br />
+<span class="m-left_3"><i>Gischiton</i>, to make ready, to prepare.</span><br />
+<span class="m-left_3"><i>Gischeleman</i>, to create with the mind, to fancy.</span><br />
+<span class="m-left_3"><i>Gischelendam</i>, to meditate a plan, to lie.</span><br />
+<span class="m-left_2">B. Continuous successful action.</span><br />
+<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>
+<span class="m-left_3"><i>Gischikenamen</i>, to increase, to produce fruit.</span><br />
+<span class="m-left_3"><i>Giken</i>, to grow better in health.</span><br />
+<span class="m-left_3"><i>Gikeowagan</i>, life, health.</span><br />
+<span class="m-left_3"><i>Gikey</i>, long-living, old, aged,</span><br />
+<span class="m-left_2">C. Final successful action.</span><br />
+<span class="m-left_3"><i>Gischatten</i>, finished, ready, done, cooked.</span><br />
+<span class="m-left_3"><i>Gischiton</i>, to make ready, to finish.</span><br />
+<span class="m-left_3"><i>Gischpuen</i>, to have eaten enough.</span><br />
+<span class="m-left_3"><i>Gischileu</i>, it has proved true.</span><br />
+<span class="m-left_3"><i>Gischatschimolsin</i>, to have resolved, to have decreed.</span><br />
+<span class="m-left_3"><i>Gischachpoanhe</i>, baked, cooked (the bread is).</span><br />
+&emsp;2. Applied to things.<br />
+<span class="m-left_2">A. Initial successful action.</span><br />
+<span class="m-left_3"><i>Gischuch</i>, sun, moon, day, month. The idea appears</span><br />
+<span class="m-left_65">to be the beginning of a period of time with the</span><br />
+<span class="m-left_65">collateral notion of prosperous activity. The</span><br />
+<span class="m-left_65">correctness of the derivation is shown by the next word.</span><br />
+<span class="m-left_3"><i>Gischapan</i>, day-break, beginning day-light.</span><br />
+<span class="m-left_12">From <i>wapan</i>, the east, or light.</span><br />
+<span class="m-left_3"><i>Gischuchwipall</i>, the rays of the sun.</span><br />
+<span class="m-left_3"><i>Gischcu</i>, or <i>Gisckquik</i>, day.</span><br />
+<span class="m-left_2">B. Continuous successful action.</span><br />
+<span class="m-left_3"><i>Gischten</i>, clear, light, shining.</span><br />
+<span class="m-left_3"><i>Gischachsummen</i>, to shine, to enlighten.</span><br />
+<span class="m-left_3"><i>Gischuten</i>, warm, tepid.</span><br />
+</p>
+
+<p class="indent">Numerous other derivatives could be added, but the
+above are sufficient to show the direction of thoughts flowing from
+this root. Howse considers it identical with the root <i>kitch</i>,
+great, large<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a>.
+This would greatly increase its derivatives.
+They certainly appear allied. In Cree, Lacombe gives <i>kitchi</i>,
+<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>
+great, and <i>kije</i>, finished, perfect, both being terms applied to
+divinity<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a>.</p>
+
+<p>
+<span class="m-left_10">{L}</span><br />
+<i>General Algonkin root</i> 8{N} I.&emsp; <i>Abnaki</i>, 8RI; <i>Micmac</i>, 8E´LI,<br />
+<span class="m-left_10">{R}</span><br />
+<span class="m-left_3"><i>Chippeway</i>, GWAN-; <i>Del., two forms</i>, WUL <i>and</i> WIN.</span><br />
+<span class="m-left_6"><i>It conveys the idea of pleasurable sensation.</i></span><br />
+<br />
+&emsp;A. First form, <i>wul</i>.<br />
+<span class="m-left_2"><i>Wulit</i>, well, good, handsome, fine.</span><br />
+<span class="m-left_2"><i>Wullihilleu</i>, it is good, etc.</span><br />
+<span class="m-left_2"><i>Wuliken</i>, it grows well.</span><br />
+<span class="m-left_2"><i>Wulamoe</i>, he truth-speaks.</span><br />
+<span class="m-left_2"><i>Wulamoewagan</i>, truth.</span><br />
+<span class="m-left_2"><i>Wulistamen</i>, to believe, to accept as truth.</span><br />
+<span class="m-left_2"><i>Wulenensin</i>, to be fine in appearance, to dress.</span><br />
+<span class="m-left_2"><i>Wulenensen</i>, to be fine to oneself, to be proud.</span><br />
+<br />
+&emsp;B. Second form, <i>won</i> or <i>win</i>.<br />
+<span class="m-left_2"><i>Winu</i>, ripe, good to eat.</span><br />
+<span class="m-left_2"><i>Wonita</i>, he is ripe for it, he can, he is able.</span><br />
+<span class="m-left_2"><i>Wingan</i>, sweet, savory.</span><br />
+<span class="m-left_2"><i>Winktek</i>, done, boiled, fit to eat.</span><br />
+<span class="m-left_2"><i>Winak</i>, sassafras. From its sweet leaves.</span><br />
+<span class="m-left_2"><i>Wingi</i>, gladly, willingly.</span><br />
+<span class="m-left_2"><i>Winginamen</i>, to delight in.</span><br />
+</p>
+
+<p class="indent">The <b>figure 8</b> in the above represents the "whistled <i>w</i>,"
+like the <i>wh</i> in "which," when strongly pronounced.</p>
+
+<p class="indent">From this root, as I have already said, is derived also the
+word <span class="smcap">Walam</span>, red paint, from the sense "to be fine in
+appearance, to dress," as the Indian accomplished that object by painting himself.
+<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span></p>
+
+<p class="center space-above1"><i>Grammatical Structure of the Lenape.</i></p>
+
+<p class="indent">It would not be worth while for me to enter into
+the intricacies of Lenape grammar, particularly as I can add little
+to what is already known.</p>
+
+<p class="indent">The Delaware Grammar of Zeisberger remains our only
+authority, and in spite of its manifest shortcomings and state
+of incompletion, the unprejudiced student must acknowledge,
+with Albert Gallatin<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a>,
+that it is "most honestly done," and
+showed the Delaware as it actually was spoken, though perhaps
+not as scientific linguists think it ought to have been spoken.</p>
+
+<p class="indent">A few general observations will be sufficient.</p>
+
+<p class="indent">As in other languages of the class, the theme is indifferently
+nominal, verbal or adjectival; that is, it performs the functions
+of either of these grammatical categories, according to its connection.</p>
+
+<p class="indent">Nominal themes are either animate or inanimate.
+The characteristic of all animate plurals is <i>k</i> (<i>ak</i>,
+<i>ik</i>, <i>ek</i>). Inanimate plurals are in <i>al</i>,
+<i>wall</i> or <i>a</i>. As usual, the distinction
+between animate and inanimate nouns is partly logical, partly
+grammatical, various objects being conceived as animate which
+are in fact not so.
+<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span></p>
+
+<p class="indent">The possessive relation is generally indicated by
+placement alone, the possessor preceding the thing possessed, as
+<i>lenno quisall</i>, the man's son; but one could also say
+<i>lenno w'quisall</i>, the man his son.</p>
+
+<p class="indent">Adjectives precede nouns, and when used attributively
+assume a verbal form by adding the termination <i>wi</i>, which
+indicates objective existence (like the Chip. <i>-win</i>). Thus,
+<i>scattek</i>, burning; <i>scattewi w'dehin</i>,
+a burning-heart&mdash;literally, it-is-a-burning-thing his-heart.</p>
+
+<p class="indent">The degrees of comparison are formed by prefixing <i>allowiwi</i>,
+more, and <i>eluwi</i>, most. Both of these are from the same radical
+<i>ala</i> which may perhaps come from the <i>admirationis
+particula</i>, <i>ala'</i> (Abnaki, <i>ara'</i>) found in the northern
+dialects as expressive of astonishment<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a>.</p>
+
+<p class="indent">There being no relative pronoun in Delaware, dependent
+clauses are either included in the verbal of the major clause,
+or include it as a secondary.</p>
+
+<p class="indent">The scheme of the simple sentence is usually subject-verb-object;
+but emphasis allows departures from this, as in the following
+sentence from Bishop Ettwein's MSS.:&mdash;</p>
+
+<p class="indent"><i>Jesus&emsp; wemi&emsp; amemensall&emsp;  w'taholawak.</i><br />
+&emsp; Jesus&emsp; &emsp;all&emsp; &emsp;children&emsp; &emsp;he-loved-them.</p>
+
+<p class="indent">Of the formal affixes, the inseparable pronouns are the
+most prominent. They are the same for nouns and verbs, and are&mdash;</p>
+
+<p>
+<span class="m-left_5">1st. <i>n</i>,&nbsp; I, my, we, our.</span><br />
+<span class="m-left_5">2d.&nbsp; <i>k</i>,&nbsp; thou, thy, you, your.</span><br />
+<span class="m-left_5">3d.&nbsp; <i>w</i>&nbsp; or <i>o</i>,&nbsp; he, she, it, his, their.</span><br />
+<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span></p>
+
+<p class="indent">Past time is indicated by the terminal <i>p</i>, with a
+connective vowel, and future time by <i>tsch</i>, which may be either a
+prefix or suffix, as&mdash;</p>
+
+<p>
+<span class="m-left_5"><i>N'dellsin</i>,&nbsp; &nbsp;  I am thus.</span><br />
+<span class="m-left_5"><i>N'dellsineep</i>,&nbsp; I was thus.</span><br />
+<span class="m-left_5"><i>N'dellsintschi</i>,&emsp; &nbsp;}</span><br />
+<span class="m-left_4">or&emsp; &emsp; &emsp; &emsp; &emsp; &emsp;&nbsp;}&emsp; I shall be thus.</span><br />
+<span class="m-left_5"><i>Nantsch n'dellsin</i>, }</span><br />
+</p>
+
+<p class="indent">The change or "flattening" of the vowel of the root
+in suppositive propositions, was recognized as a fact of speech,
+but not grammatically analyzed by Zeisberger.</p>
+
+<p class="indent">Its effect on verbal forms may be seen from the
+following examples from his <i>Grammar</i>:&mdash;</p>
+
+<p class="center space-above2"><i>Examples of Vowel Change in Lenape.</i></p>
+
+<table border="0" cellspacing="2" summary="_" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl"><i>N'dappin</i>, I am there</td>
+      <td class="tdl"><i>Achpiya</i>, if I am there.</td>
+    </tr><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdl"><i>Epia</i>, where I am.</td>
+    </tr><tr>
+      <td class="tdl"><i>N'dellsin</i>, I am so.</td>
+      <td class="tdl"><i>Lissiye</i>, if I am so.</td>
+    </tr><tr>
+      <td class="tdl"><i>N'gauwi</i>, I sleep.</td>
+      <td class="tdl"><i>Gewi</i>, he who sleeps.</td>
+    </tr><tr>
+      <td class="tdl"><i>N'pommauchsi</i>, I walk or live.  &nbsp;</td>
+      <td class="tdl"><i>Pemauchsit</i>, living.</td>
+    </tr><tr>
+      <td class="tdl"><i>N'da</i>, I go.</td>
+      <td class="tdl"><i>Eyaya</i>, when I go.</td>
+    </tr><tr>
+      <td class="tdl">&nbsp;</td>
+      <td class="tdl"><i>Eyat</i>, going.</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="indent">Another omission in his Grammar is that of the
+"obviative" and "super-obviative" forms of nouns. These are
+used in the Algonkin dialects to define the relations of third
+persons. They prevent such obscurity as appears in the
+following English sentence: "John's brother called at Robert's,
+to see his wife." Whose wife is referred to is left
+ambiguous; but in Algonkin these third persons would have
+different forms, and there would be no room for ambiguity.
+In his writings in Lenape, Zeisberger makes use of obviatives,
+<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>
+with the terminations <i>al</i> and <i>l</i>, but does not treat of them in
+his Grammar.</p>
+
+<p class="indent">As a question in philosophical grammar, it may
+be doubted whether the Lenape has any true passive voice. Cardinal
+Mezzofanti was accustomed to deny the presence of any real
+passives in American languages; and he had studied the
+Delaware among others.</p>
+
+<p class="indent">The sign of the Delaware passive is the suffix <i>gussu</i>
+or <i>cusso</i>. In the Cree dialect, which, as I have already said,
+preserves the ancient forms most closely, this is <i>k-ussu</i>,
+and is a particle expressing likeness or similarity in animate
+objects<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a>.
+Hence, probably, the original sense of the Lenape word translated,
+"I am loved," is "I am like the object of the action of loving."
+<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span></p>
+
+<hr class="chap" />
+<h2>CHAPTER V.</h2>
+<p class="f120"><b><span class="smcap">Historical Sketches of the Lenape.</span></b></p>
+
+<p class="blockquot space-above1">
+§ 1. The Lenape as "Women"<br />
+§ 2. Recent Migrations of the Lenape<br />
+§ 3. Missionary Efforts in the Provinces of Pennsylvania and New Jersey.</p>
+
+<h3>§ 1. <i>The Lenape as "Women".</i></h3>
+
+<p class="indent">A unique peculiarity of the political condition
+of the Lenape was that for a certain time they occupied a recognized
+position as non-combatants&mdash;as "women," as they
+were called by the Iroquois.</p>
+
+<p class="indent">Indian customs and phraseology attached a
+two-fold significance to this term.</p>
+
+<p class="indent">The more honorable was that of peace-makers.
+Among the Five Nations and Susquehannocks, certain grave matrons
+of the tribe had the right to sit in the councils, and, among
+other privileges, had that of proposing a cessation of hostilities
+in time of war. A proposition from them to drop the
+war club could be entertained without compromising the
+reputation of the tribe for bravery. There was an official
+orator and messenger, whose appointed duty it was to convey
+such a pacific message from the matrons, and to negotiate
+for peace<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a>.</p>
+
+<p class="indent">Another and less honorable sense of the term arose
+from a custom prevalent throughout America, and known also among
+the ancient Scythians. Its precise purpose remains obscure,
+<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>
+although it has been made the subject of a careful study by
+one of our most eminent surgeons, who had facilities of
+observation among the Western tribes<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a>.
+Certain young men of the tribe, apparently vigorous and of normal
+development, were deprived of the accoutrements of the male sex,
+clothed like women, and assigned women's work to do. They neither
+went out to hunt nor on the war-path, and were treated as
+inferiors by their male associates. Whether this degradation
+arose from superstitious rites or sodomitic practices, it certainly
+carried to its victims the contempt of both sexes.</p>
+
+<p class="indent">In their account of the transaction the Delawares
+claimed that they were appointed as peace-makers in an honorable
+manner, although the Iroquois deceived them as to their object.</p>
+
+<p class="indent">The Lenape account is as follows:&mdash;</p>
+
+<p class="indent">&emsp;"The Iroquois sent messengers to the Delawares
+with the following speech:&mdash;</p>
+
+<p class="blockquot indent">"'It is not well that all nations should war;
+for that will finally bring about the destruction of the Indians. We have
+thought of a means to prevent this before it is too late. Let
+one nation be The Woman. We will place her in the middle,
+and the war nations shall be the Men and dwell around the
+Woman. No one shall harm the Woman; and if one does,
+we shall speak to him and say, 'Why strikest thou the
+Woman?' Then all the Men shall attack him who has
+<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span>
+struck the Woman. The Woman shall not go to war, but
+shall do her best to keep the peace. When the Men around
+her fight one another, and the strife waxes hot, the Woman
+shall have power to say: 'Ye Men! what do ye that ye thus
+strike one another? Remember that your wives and children
+must perish, if ye do not cease. Will ye perish from the face
+of the earth?' Then the Men shall listen to the Woman and obey her.'</p>
+
+<p class="indent">&emsp;"The Delawares did not at once perceive the aim of the
+Iroquois, and were pleased to take this position of the Woman.</p>
+
+<p class="indent">&emsp;"Then the Iroquois made a great feast, and invited the
+Delawares, and spoke to their envoys an address in three parts.</p>
+
+<p class="indent">&emsp;"First, they declared the Delaware nation to be the Woman
+in these words:&mdash;</p>
+
+<p class="indent">&emsp;"'We place upon you the long gown of a woman, and
+adorn you with earrings.'</p>
+
+<p class="indent">&emsp;"This was as much as to say that thenceforward they were
+not to bear arms.</p>
+
+<p class="indent">&emsp;"The second sentence was in these words:&mdash;</p>
+
+<p class="blockquot indent">"'We hang on your arm a calabash of oil and
+medicine. With the oil you shall cleanse the ears of other nations that
+they listen to good and not to evil. The medicine you shall
+use for those nations who have been foolish, that they may
+return to their senses, and turn their hearts to peace.'</p>
+
+<p class="indent">&emsp;"The third sentence intimated that the Delawares should
+make agriculture their chief occupation. It was:&mdash;</p>
+
+<p class="indent">&emsp;"'We give herewith into your hands a corn pestle and a hoe.'
+<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span></p>
+
+<p class="indent space-above2">"Each sentence was accompanied with a belt
+of wampum. These belts have ever since been carefully preserved and their
+meanings from time to time recalled."<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a></p>
+
+<p class="indent">Opinions of historians about this tradition have
+been various. It has generally been considered a fabrication of the
+Delawares, to explain their subjection in a manner consoling
+to their national vanity. Gen. Harrison dismisses it as
+impossible;<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a>
+Albert Gallatin says, "it is too incredible to
+require serious discussion;"<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a>
+Mr. Hale characterizes it as
+"preposterous;"<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a>
+and Bishop de Schweinitz as "fabulous
+and absurd"<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a>.</p>
+
+<p class="indent">On the other hand, it is vouched for by Zeisberger,
+who furnished the account to Loskiel, and who would not have
+said that the wampum belts with their meaning were still preserved
+unless he knew it to be a fact. It is repeated emphatically
+by Heckewelder, who adds that his informants
+were not only Delawares but Mohegans as well, who could not
+have shared the motive suggested above<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a>.</p>
+
+<p class="indent">There can be no question but that the neutral position
+of the Delawares was something different from that of a conquered
+nation, and that it meant a great deal more. They
+undoubtedly were the acknowledged peace-makers over a
+wide area, and this in consequence of some formal ancient
+<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>
+treaty. This is distinctly stated by the Stockbridge Indian,
+Hendrick Aupaumut, in his curious Narrative:&mdash;<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a></p>
+
+<p class="indent">"The Delawares, who we called <i>Wenaumeen</i>, are
+our Grandfathers, according to the ancient covenant of their and our
+ancestors, to which we adhere without any deviation in these
+near 200 years, to which nation the 5 nations and British have
+commit the whole business. For this nation has the greatest
+influence with the southern, western and northern nations."</p>
+
+<p class="indent">Hence Aupaumut undertook his embassy directly
+to them, so as to secure their influence for peace in 1791.</p>
+
+<p class="indent">To the fact that they exerted this influence during
+the Revolutionary War, may very plausibly be attributed the success
+of the Federal cause in the dark days of 1777 and 1778;
+for, as David Zeisberger wrote: "If the Delawares had taken
+part against the Americans in the present war, America would
+have had terrible experiences; for the neutrality of the Delawares
+kept all the many nations that are their grandchildren
+neutral also, except the Shawanese, who are no longer in
+close union with their grandfathers."<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>
+<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span></p>
+
+<p class="indent">When at the close of the French War, in 1758, the
+treaty of Easton put a stop to the bloody feuds of the border, "the
+<i>peace-belt</i> was sent to our brethren, the Delawares, that they
+might send it to all the nations living toward the setting
+sun,"<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a>
+and they carried it as the recognized pacific envoys.</p>
+
+<p class="indent">The Iroquois, however, assumed a most arrogant
+and contemptuous tone toward the Delawares, about the middle of
+the eighteenth century. In 1756 they sent a belt to them,
+with a most insulting message:<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a>
+"You will remember that
+you are our women; our forefathers made you so, and put a
+petticoat on you, and charged you to be true to us, and lie
+with no other man; but now you have become a common
+bawd," etc.</p>
+
+<p class="indent">Two years later, the Cayuga chief, John Hudson, said, at
+a council at Burlington,<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a>
+"The Munseys are women, and cannot make treaties for themselves."</p>
+
+<p class="indent">These were but repetitions of the famous diatribe
+of the Onondaga chieftain, Canassatego, at a council at Philadelphia,
+in 1742. Turning to the representatives of the Lenape,
+he broke out upon them with the words:&mdash;</p>
+
+<p class="indent">"How came you to take upon you to sell land?
+We conquered you. We made women of you. You know you are
+women, and can no more sell land than women. * * *
+We charge you to remove instantly. We don't give you the
+liberty to think about it. We assign you two places to go
+<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>
+to, either Wyoming or Shamokin. Don't deliberate, but
+remove away; and take this belt of wampum."</p>
+
+<p class="indent">And as he handed the belt to the Lenape head chief
+he seized him by his long hair and pushed him out of the door
+of the council room!</p>
+
+<p class="indent">It was notorious at the time, however, that this
+was a scene arranged between the Governor of the Province, Mr. George
+Thomas, and the Iroquois deputation. The Lenape had been
+grossly cheated out of their lands by the trick of the so-called
+"Long Walk," in 1735, and they refused to vacate their
+hunting grounds. The Governor sent secret messengers to
+the powerful and dreaded Six Nations to exert their pretended
+rights, and paid them well for it.<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a></p>
+
+<p class="indent">What could the Lenape do? They were feeble, and
+undoubtedly had been brought under the authority of their
+warlike northern neighbors. They found themselves in the
+position of the Persian chieftain Harmosar, as he stood before
+the caliph Omar, and heard the latter revile the patriot cause:</p>
+
+<p class="space-above2 space-below1"><span class="m-left_5">
+"In deinen Händen ist die Macht,</span><br />
+<span class="m-left_5">Wer einem Sieger widerspricht, der widerspricht mit Unbedacht."</span><br />
+<span class="m-left_20">&mdash;<i>Van Platen-Hallermunde</i>.</span></p>
+
+<p class="indent">Such were the respective claims of the Lenape and
+Iroquois. Instead of discussing the antecedent probability of one or
+the other being true, I shall endeavor to ascertain from the early
+records the precise facts about this curious transaction.
+<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>
+It is certain that toward the close of the sixteenth century
+the unending wars between the Delaware confederacy and the
+Iroquois had reduced the latter almost to destruction. The
+Jesuit missionaries tell us this.<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a>
+The turning point in their
+affairs was the settlement of the Dutch on the Hudson.
+Quick to appreciate the value of firearms, they bought guns
+and powder at any price, and soon had rendered themselves
+formidable to all their neighbors.<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a>
+About 1670 they attacked successfully that family of the
+Minsi called the <i>Minisink</i>.</p>
+
+<p class="indent">This was probably the victory to which the Five
+Nations referred at a treaty at Philadelphia, in 1727, when they
+stated that their conquest of the Delawares was about the time
+William Penn first landed, and that he sent congratulations
+to them on their success&mdash;an obvious falsehood.<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a></p>
+
+<p class="indent">They were certainly at that period pressing hard
+on the Susquehannocks and destroying their remnant in the valley
+of that river. Mr. William P. Foulke is quite correct in his
+conclusion that, "Upon the whole we may conclude that the
+<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>
+Lancaster lands fell into the power of the Five Nations at
+some time between 1677 and 1684."<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a></p>
+
+<p class="indent">Yet their conquest of the Minsi was not complete.
+The latter had the mind and the will to renew the combat. In
+1692 they appealed to the government of Pennsylvania to aid
+them in an attack on the Senecas, but the Quakers declined
+the foray. The next year the Minsi asked Governor Benjamin
+Fletcher at least to protect them against these Senecas, adding
+that with assistance they were ready to attack them, for
+"although wee are a small number of Indians, wee are Men,
+and know fighting."<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a></p>
+
+<p class="indent">Evidently there was neither subjection nor
+womanhood with the Minsi at that date.</p>
+
+<p class="indent">There is also positive evidence that the Five
+Nations at that time regarded the Delawares as a combatant nation,
+and worthy of an invitation to join a war. On July 6th, 1694,
+Governor Wm. Markham met in conference the famous chief
+Tamany and others; and the Delaware orator, Hithquoquean,
+laid down a belt of wampum, and said:&mdash;<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a></p>
+
+<p class="indent blockquot">"This belt is sent us by the Onondagas
+and Senecas, who say: 'You Delaware Indians do nothing but stay at
+home and boil your pots, and are like women; while we, Onondagas
+and Senecas, go abroad and fight the enemy.'"<br /><br />
+"The Senecas would have us Delaware Indians to be partners
+with them, and fight against the French, but we, having
+<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span>
+always been a peaceful people, and resolving to live so; and
+being but weak and verie few in number, cannot assist them,
+and having resolved among ourselves not to go, doe intend
+to send back, this their Belt of Wampum."</p>
+
+<p class="indent">The Lenape, therefore, did not, at that date,
+occupy any degrading position, although they were under the
+general domination of the Iroquois League.</p>
+
+<p class="indent">Both these points are proved yet more conclusively
+by the proceedings at a conference at White Marsh, May 19th, 1712,
+between Governor C. Gookin and the Delaware chiefs.
+Gollitchy, orator of the latter, exhibited thirty-two belts of
+wampum, which they were on their way to deliver to the
+Five Nations, adding "that many years ago they had been
+made tributaries to the Mingoes." He also shewed "a long
+Indian pipe, with a stone head, a wooden shaft, and feathers
+fixt to it like wings. This pipe, they said, upon making
+their submission to the Five Nations, who had subdued
+them, and obliged them to be their tributaries, those Nations
+had given to these Indians, to be kept by them." All the
+tribute belts, however, were sent by the women and children,
+as the speaker explained at length, "as the Indian
+reckons the paying of tribute becomes none but women and
+children."<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a></p>
+
+<p class="indent">Fortunately, however, we are able to fix the
+exact date and circumstances of the political transformation of
+the Delawares into women. It is by no means so remote as
+Mr. Heckewelder thought, who located the occurrence at
+Norman's Kill, on the Hudson, between 1609 and 1620;
+<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span><a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a>
+and it was long after 1670, which is the date assigned by
+Mr. Ruttenber,<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a>
+from a study of the New York records.</p>
+
+<p class="indent">It was in the year 1725, and was in consequence
+of the Delawares refusing to join the Iroquois in an attack on the
+English settlements.</p>
+
+<p class="indent">These data come to light in a message of the
+Shawnee chiefs, in 1732, to Governor Gordon, who had inquired
+their reasons for migrating to the Ohio Valley.</p>
+
+<p class="indent">Their reply was as follows:&mdash;</p>
+
+<p class="indent blockquot">"About nine years agoe the 5 nations told
+us att Shallyschohking, wee Did nott Do well to Setle there, for there
+was a Greatt noise In the Greatt house and thatt in three years time,
+all Should know whatt they had to Say, as far as there was any
+Setlements or the Sun Sett."
+<br /><br />
+"About ye Expiration of 3 years affore S<sup>d</sup>, the 5 nations Came
+and Said our Land is goeing to bee taken from us, Come brothers
+assistt us Lett us fall upon and fightt with the English. Wee
+answered them no, wee Came here for peace and have Leave to
+Setle here, and wee are In League with them and Canott break itt."
+<br /><br />
+"Aboutt a year after they, ye 5 nations, Told the Delawares
+and us, Since you have nott hearkened to us, nor Regarded whatt
+we have said, now wee will pettycoatts on you, and Look upon
+you as women for the future, and nott as men. Therefore, you
+Shawanese Look back toward Ohioh, The place from whence you
+Came, and Return thitherward, for now wee Shall Take pitty on
+the English and Lett them have all this Land."
+<br /><br />
+"And further Said now Since you are Become women, He
+Take Peahohquelloman, and putt itt on Meheahoaming and He
+Take Meheahoaming and putt itt on Ohioh, and Ohioh He putt
+on Woabach, and thatt shall bee the warriours Road for the
+future." (<i>Penna Archives</i>, Vol. I.)
+<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span></p>
+
+<p class="indent space-above1">The circumstances attending the ceremony were
+probably pretty much as Loskiel relates.</p>
+
+<p class="indent">The correctness of this account is borne out
+by an examination of law titles.</p>
+
+<p class="indent">That the river tribes at the time of Penn's treaties
+(1680-1700) could not sell their lands without the permission of the
+Iroquois has never been established. Mr. Gallatin states that
+William Penn "always purchased the right of possession from
+the Delawares, and that of sovereignty from the Five Nations."<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a>
+This may have been the case in some later treaties of the
+colony, but certainly there is no intimation of it in the celebrated
+"First Indian Deed" to Penn, July 15th, 1682.<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a>
+Furthermore, in the Release which the Iroquois did give of
+their Pennsylvania lands in 1736, the boundaries are defined
+as "Westward to the Setting of the Sun, and Eastward to the
+furthest springs of the Waters running into the said River,"
+<i>i. e.</i>, the Susquehannah;<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a>
+and to do away with any doubt
+that the tract thus defined included all the land in this part
+to which they had a claim, the Release goes on to recite that
+"our true intent and meaning was and is to release all our
+Right, Claim and Pretensions whatsoever to all and every the
+Lands lying within the Bounds and Limits of the Government
+of Pennsylvania, Beginning Eastward on the River Delaware,
+as far Northward as the s<sup>d</sup> Ridge or Chain of Endless Mountains."
+In other words, although the Six Nations advanced
+no claim to land east of the Susquehanna watershed, the
+Proprietors chose to include the Delaware watershed so as to
+<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span>
+avoid any future complication. It seems to me this Release
+does away with any "right of sovereignty" of the Iroquois
+over the Delaware Valley south of the mountains, and brands
+Canassatego's remarks above quoted as braggart falsehoods.</p>
+
+<p class="indent">As for land east of the Delaware river,
+Mr. Ruttenber correctly observes: "The Iroquois never questioned
+the sales made by the Lenapes or Minsis east of that river. * * The
+findings of Gallatin in this particular are confirmed by all the
+title deeds in New York and New Jersey."<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a></p>
+
+<p class="indent">It was only to the Susquehannock lands, purchased by Penn
+in 1699, that the confirmation of the Iroquois was required.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a></p>
+
+<p class="indent">The close of this condition of subjection was in
+1756. In that year Sir William Johnson formally "took off the petticoat"
+from the Lenape, and "handed them the war belt."<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a>
+The year subsequent they made the public declaration that
+"they would not acknowledge but the Senecas as their superiors."<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a></p>
+
+<p class="indent">Even their supremacy was soon rejected. At the
+Treaty of Fort Pitt, October, 1778, Captain White Eyes, when reminded
+by the Senecas that the petticoats were still on his people,
+scornfully repudiated the imputation, and made good his
+words by leading a war party against them the following year.
+<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span></p>
+
+<p class="indent">The Iroquois, however, released their hold unwillingly,
+and it was not until 1794, shortly before the Treaty of Greenville,
+that their delegates came forward and "officially declared
+that the Lenape were no longer women, but <i>men</i>," and the
+famous chief, Joseph Brant, placed in their hands the war
+club.<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p>
+
+<h3>§ 2. <i>Historic Migrations of the Lenape</i>.</h3>
+
+<p class="indent">It does not form part of my plan to detail the later
+history of the Lenape. But some account of their number and migrations
+will aid in the examination of the origin and claims
+of the <span class="smcap">Walum Olum</span>.</p>
+
+<p class="indent">The first estimate of the whole number of native
+inhabitants of the province was by William Penn. He stated that there
+were ten different nations, with a total population of about
+6000 souls.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a></p>
+
+<p class="indent">This was in 1683. Very soon after this they began
+to diminish by disease and migration. As early as 1690, a band
+of the Minsi left for the far West, to unite with the Ottawas.<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a>
+In 1721 the Frenchman Durant speaks of them as "exceedingly
+decreased."<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a>
+Already they had yielded to the pressure
+of the whites, and were seeking homes on the head-waters of
+the Ohio, in Western Pennsylvania. Their first cabins are
+said to have been built there in 1724.<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a>
+<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span></p>
+
+<p class="indent">All that remained in the Delaware valley were
+ordered by the Iroquois, at the treaty of Lancaster, 1744, to leave
+the waters of their river, and remove to Shamokin (now Sunbury)
+and Wyoming, on the Susquehanna, and most of them obeyed. The former
+was their chief town, and the residence of their "king," Allemœbi.</p>
+
+<p class="indent">When the interpreter, Conrad Weiser, visited their
+Ohio settlements, in 1748, he reported their warriors there at 165,
+which was probably about one-fourth of the nation.</p>
+
+<p class="indent">In the "French War," 1755, the Delawares united
+with the French against the Iroquois and English, and suffered
+considerable losses. At its close they were estimated to
+have, both on the Susquehanna and in Ohio, a total of 600
+available fighting men.<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a></p>
+
+<p class="indent">After this date they steadily migrated from the
+Susquehannah to the streams in central and eastern Ohio,
+establishing their chief fire on the Tuscarawas river, at
+Gekelemukpechunk, and hunting on the Muskingum, the
+Licking, etc.<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a></p>
+
+<p class="indent">When the war of the Revolution broke out, Zeisberger
+used all his efforts to have them remain neutral, and at least
+prevented them from joining in a general attack on the settlements.
+Their distinguished war-chief, Koquethagachton,
+known to the settlers as "Captain White Eyes," declared,
+in 1775, in favor of the Federal cause, and renounced for
+himself and his people all dependence on the Iroquois.
+These friendly relations were confirmed at the treaty of
+<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span>
+Fort Pitt (1778), and the next year a number of Delawares
+accompanied Col. Brodhead in an expedition against the Senecas.</p>
+
+<p class="indent">The massacre of the unoffending Christian natives
+of Gnadenhütten, in 1788, was but one event in the murderous
+war between the races that continued in Ohio from 1782 to
+the treaty of peace at Greenville, in 1795.</p>
+
+<p class="indent">To escape its direful scenes, a part of the Delawares
+removed south, to upper Louisiana, in 1789, where they received
+official permission from Governor Carondelet, in 1793, to
+locate permanent homes.<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a>
+Zeisberger also, in 1791, conducted
+his colony of Christian Indians to Canada, and founded the
+town of Fairfield, on the Retrenche river. Thus, in both
+directions the Delawares were driven off the soil of the
+United States. Yet those that remained in Ohio, if we
+may accept the account of John Brickell, who was a captive
+among them from 1791 to 1796, attempted to live a peaceable
+and agricultural life.<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a></p>
+
+<p class="indent">Peace restored, the Delawares made their next remove
+to the valley of White Water river, Indiana, where they attempted
+to rekindle the national council fire, under the head chief
+Tedpachxit. They founded six towns, the largest of which
+was <i>Woapikamikunk</i> or <i>Wapeminskink</i>, "Place of Chestnut
+Trees." This tract was guaranteed them "in perpetuity"
+<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span>
+by the treaty of Vincennes, 1808.<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a>
+Nevertheless, just ten years later, at the treaty of St. Mary's,
+they released the whole of their land, "without reserve," to the
+United States, the government agreeing to remove them west of
+the Mississippi, and grant them land there.</p>
+
+<p class="indent">At this time they numbered about 1000 souls, of whom
+800 were Delawares, the others being Mohegans and Nanticokes.<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a>
+Their head chief was Thahutoowelent, of the Turkey tribe,
+Tedpachxit having been assassinated, at the instigation of Tecumseh.</p>
+
+<p class="indent">They are described as "having a peculiar aversion
+to white people," and "more opposed to the Gospel and the whites
+than any other Indians,"<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a>
+which is small matter of wonder,
+when they had seen the peaceful Christian converts of their
+nation massacred three times, in cold blood, once at Gnadenhütten,
+in Pennsylvania (1756); again at Gnadenhütten,
+in Ohio (1788), and finally at Fairfield, Canada (1813).</p>
+
+<p class="indent">The Rev. Isaac McCoy, who visited them on the
+White Water, in the winter of 1818-19, states that they lived in
+log huts and bark shanties, and were fearfully deteriorated
+by whisky drinking.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a></p>
+
+<p class="indent">The last band of the Delawares that appeared in Ohio was
+in 1822.<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a>
+<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span></p>
+
+<p class="indent">The location assigned to the Delawares was near
+the mouth of the Kansas river, Kansas. They were reported, in 1850,
+as possessing there 375,000 acres and numbering about 1500
+souls. Four years later they "ceded" this land, and were
+moved to various reservations in the Indian Territory.</p>
+
+<p class="indent">There still remain about sixty natives at New
+Westfield, near Ottawa, Kansas, under the charge of the Moravian
+Church. The same denomination has about 300 of the tribe
+on the reservation at Moraviantown, in the province of
+Ontario, Canada. A second reservation in Canada is under
+the charge of the Anglican Church. The majority of the tribe
+are scattered in different agencies in the Indian Territory.</p>
+
+<h3>§ 3. <i>Missionary Efforts in the Provinces of New Jersey and Pennsylvania</i>.</h3>
+
+<p class="indent">None of the American colonies enjoyed a more
+favorable opportunity to introduce the Christian religion to the
+natives than that located on the Delaware river. What use was
+made of it?</p>
+
+<p class="indent">The Rev. Thomas Campanius, of Stockholm, a
+Lutheran clergyman, attached to the Swedish settlement from 1642 to
+1649, made a creditable effort to acquire the native tongue and
+preach Christianity to the savages about him. He translated
+the Catechism into the traders' dialect of Lenape, but we have
+no record that he succeeded in his attempts at conversion.</p>
+
+<p class="indent">One might suppose that so very religious a body
+as the early Friends would have taken some positive steps in this
+direction. Such was not the case. I have not found the record
+of any one of them who set seriously to work to learn the native
+tongue, without which all effort would have been fruitless.
+<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p>
+
+<p class="indent">William Penn was not wholly unmindful of the spiritual
+condition of his native wards. In 1699 he offered to provide
+the Friends' Meeting at Philadelphia with interpreters to convey
+religious instruction to the Indians. But the Meeting
+took no steps in this direction. He himself, when in the
+colony in 1701, made some attempts to address them on religious
+subjects, as did also Friend John Richardson, who was
+with him, availing themselves of interpreters. The latter
+reports a satisfactory response to his words, but not being
+followed up, their effect was ephemeral.<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a></p>
+
+<p class="indent">Nothing further was done for nearly half a century,
+and when the enthusiastic young David Brainerd began his mission
+in 1742, he distinctly states that there was not another missionary
+in either province.<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a>
+His labors extended over four
+years, and were productive of some permanent good results
+among the New Jersey Indians, and this in spite of the suspicions,
+opposition and evil example of the whites around
+him. The little society of Christian Indians which he gathered
+in Burlington County, New Jersey, was even reported as a
+congregation of rioters and enemies of the State!<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a>
+<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span></p>
+
+<p class="indent">Nor was the province of Penn inclined to greater
+favors toward Christianized natives. When the Indians were cheated
+out of their lands by the "Long Walk," a few who had been
+converted, among others the chief Moses Tatemy, petitioned
+the Council to remain on their lands, some of which were direct
+personal gifts from the Proprietaries. Their request was refused,
+and Moses Tatemy, who did remain, was shot down like a dog, in the
+road, by a white man.<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a></p>
+
+<p class="indent">Unknown to Brainerd, however, the seeds of a Christian
+harvest had already been sown, in 1742, in the wilderness of Pennsylvania,
+by the ardent Moravian leader, Count Nicholas Lewis Zinzendorf; already,
+in 1744, the fervent Zeisberger, prescient of his long and marvelous
+service in the church militant, had registered himself as
+<i>destinirter Heidenbote</i>&mdash;"appointed messenger to the heathen"&mdash;in
+the corner-stone of the Brethren's House, at Bethlehem; already the
+pious Rauch had collected a small but earnest congregation of
+Mohegans at Shekomeko, who soon removed to the Lehigh
+valley, and pitched the first of those five <i>Gnadenhütten</i>,
+"Tents of Grace," destined successively to mark the unwearied
+efforts of the Moravian missionaries, and their frustration
+through the treachery of the conquering whites.<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a>
+<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span></p>
+
+<p class="indent">It is not my purpose to tell the story of this long
+struggle. Its thrilling events are recounted, with all desirable
+fullness, in the vivid narrative of Bishop Edmund de Schweinitz,
+grouped around the marked individuality of the devoted
+Zeisberger&mdash;pages which none can read without amazement
+at the undaunted courage of these Christian heroes, without
+sorrow at the sparse harvest gleaned from such devotion.<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a></p>
+
+<p class="indent">When, after sixty-two years of missionary labors,
+the venerable Zeisberger closed his eyes in death (1808), the huts
+of barely a score of converted Indians clustered around his little
+chapel. His aspiration that the Lenape would form a native
+Christian State, their ancient supremacy revived and applied
+to the dissemination of peace, piety and civilization among
+their fellow-tribes&mdash;this cherished hope of his life had forever
+disappeared. He had lived to see the Lenape, a mere broken
+remnant, "steeped in all the abominations of heathenism,
+eke out their existence far away from their former council fires."
+<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span></p>
+
+<hr class="chap" />
+<h2>CHAPTER VI.</h2>
+<p class="f120"><b><span class="smcap">Myths and Traditions of the Lenape</span>.</b></p>
+
+<p class="blockquot space-above1">Cosmogonical and Culture
+Myths.&mdash;The Culture-hero, Michabo.&mdash;Myths
+from Lindstrom, Ettwein, Jasper Donkers, Zeisberger.&mdash;Native
+Symbolism.&mdash;The Saturnian Age.&mdash;Mohegan Cosmogony and Migration Myth.
+National Traditions.&mdash;Beatty's Account.&mdash;The Number
+Seven.&mdash;Heckewelder's Account.&mdash;Prehistoric Migrations.&mdash;Shawnee
+Legend.&mdash;Lenape Legend of the Naked Bear.</p>
+
+<h3><i>Cosmogonical and Culture Myths.</i></h3>
+
+<p class="indent">The Algonkins, as a stock, had a well developed
+creation-myth and a culture legend, found in more or less
+completeness in all their branches.</p>
+
+<p class="indent">Their culture hero, their ancestor and creator,
+he who made the earth and stocked it with animals, who taught them
+the arts of war and the chase, and gave them the Indian corn,
+beans and squashes, was generally called <i>Michabo</i>, The Great
+Light, but was also known among the Narragansetts of New
+England as <i>Wetucks</i>, The Common Father; among the Cree
+as <i>Wisakketjâk</i>, the Trickster; by the Chippeways as Nanabozho
+(<i>Nenâboj</i>), the Cheat; by the Black Feet as <i>Natose</i>,
+Our Father, or <i>Napiw</i>; and by the Micmacs and Penobscots
+as <i>Glus-Kap</i>, the Liar.</p>
+
+<p class="indent">I have given the details of this myth and analyzed them
+in previous works;<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a>
+here it is sufficient to say that it is a
+<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span>
+Light-myth, and one of noble proportion and circumstance,
+quite worthy of comparison with those of the Oriental world.</p>
+
+<p class="indent">Traces of it are reported among the Lenape, and
+I doubt not that had we their ancient stories in their completeness,
+we should find that they had preserved it as wholly as the
+Chipeways. These related of their Nanabozho that he was
+the son of a maiden who had descended from heaven. She
+conceived without knowledge of man, and having given birth
+to twins, she disappeared. One of these twins was Nanabozho.
+Having formed the earth by his miraculous powers, and done
+many wonderful things, he disappeared toward the east, where
+he still dwells beyond the sunrise.</p>
+
+<p class="indent">It was undoubtedly a fragment of this legend
+that the Swedish engineer, Lindstrom heard among the Lenape, on
+the Delaware, about 1650. They told him, or rather he
+understood them, as follows:&mdash;</p>
+
+<p class="indent">"Once, one of your women (<i>i.e.</i>, a
+white woman) came among us, and she became pregnant, in consequence
+of drinking out of a creek; an Indian had connection with her,
+and she became pregnant, and brought forth a son, who,
+when he came to a certain size, was so sensible and clever,
+that there never was one who could be compared to him, so
+much and so well he spoke, which excited great wonder; he
+also performed many miracles. When he was quite grown
+up, he left us, and went up to heaven, and promised to come
+again, but has never returned."<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a></p>
+
+<p class="indent">This is but a mistranslation of the general Algonkin
+legend, in which the virgin mother bears a white and dark twin,
+the former of whom becomes the tribal culture hero and demiurgic deity.
+<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span></p>
+
+<p class="indent">Its interpretation is, that the virgin is the Dawn,
+who brings forth the Day, which assures safety and knowledge, and the
+Night, which departs with her. The Day leaves us, and in its
+personified form returns no more, though ever expected.</p>
+
+<p class="indent">That such were the original form and significance of the
+myth, we have the testimony of Bishop Ettwein,<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a>
+himself a Delaware scholar, and who drew his information from the
+natives as well as the missionaries. He tells us that their
+legend ran, that in the beginning the first woman fell from
+heaven and bore twins; that it was toward the east that they
+directed their children to turn their faces when they prayed
+to the spirits; and that their old men had said that it was an
+ancient belief that from that quarter some one would come
+to them to benefit them. Therefore, said they, when our
+ancestors saw the first white men, they looked upon them as
+divine, and adored them.</p>
+
+<p class="indent">The Dutch travelers, Jasper Donkers and Peter
+Sluyter, relate a part of this myth as they heard it from New Jersey
+Indians in 1679. These informed them that all things came
+from a tortoise. It had brought forth the world, and from
+the middle of its back had sprung up a tree, upon whose
+branches men had grown.</p>
+
+<p class="indent">This tortoise "had a power and a nature to produce
+all things, such as earth, trees and the like." But it was not
+the <i>primum mobile</i>, not the ultimate energy of the universe.
+"The first and great beginning of all things was <i>Kickeron</i>
+<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span>
+or <i>Kickerom</i>, who is the original of all, who has not only
+once produced or made all things, but produces every day."
+The tortoise brought forth what this primal divinity "wished
+through it to produce."<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a></p>
+
+<p class="indent">This is a very interesting statement. It reveals
+a depth of thought on the part of the native philosophers for which we
+were scarcely prepared. The worthy Dutch travelers do not pretend
+to explain the myth. But its sense can be clearly interpreted.</p>
+
+<p class="indent">The turtle or tortoise is everywhere in Algonkin pictography
+the symbol of the earth.<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a>
+From the earth, from the soil, all organic life, the whole realm of animate
+existence&mdash;ever sharply defined in Algonkin grammar and thought from
+inanimate existence&mdash;proceeds, directly as vegetable life, or
+indirectly as animal life. The earth is the All-Mother, ever-producing, inexhaustible.</p>
+
+<p class="indent">As for <i>Kikeron</i>, the eternally active, hidden
+spirit of the universe, I have but to refer the reader to the list of
+ideas associated around this root <i>kik</i>, which I have given on a
+previous page (<a href="#Page_102">p. 102</a>) to reveal the significance of
+this word. We may, with equal correctness, translate it Life, Light,
+Action or Energy. It is the abstract conception back of all these.
+<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span></p>
+
+<p class="indent">The distinction was the same as that established by
+the scholastic philosophers between the <i>mundus</i> and the <i>anima
+mundi</i>; between the <i>essentia</i> and the <i>existentia;</i>
+between <i>natura naturans</i> and <i>natura naturata</i>. But who
+expected to find it among the Lenape?</p>
+
+<p class="indent">This creation myth of the Delawares is also given
+in brief by Zeisberger. It dated back to that marvelous overflow
+which is heard of in many mythologies. The whole earth
+was submerged, and but a few persons survived. They had
+taken refuge on the back of a turtle, who had reached so
+great an age that his shell was mossy, like the bank of a
+rivulet. In this forlorn condition a loon flew that way, which
+they asked to dive and bring up land. He complied, but
+found no bottom. Then he flew far away, and returned with
+a small quantity of earth in his bill. Guided by him, the
+turtle swam to the place, where a spot of dry land was found.
+There the survivors settled and repeopled the land.<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a></p>
+
+<p class="indent">This is more a tale of reconstruction than a creation
+myth. It is that which has generally been supposed to refer to the
+Deluge. But, as I have explained in my "Myths of the New
+World," all these so-called Deluge Myths are but developments
+of crude cosmogonical theories.</p>
+
+<p class="indent">To understand the significance of this myth
+we must examine the Indian notion of the earth. This is the more
+germane to my theme, as the meaning of the original text
+which is printed in this volume can only be grasped by one
+acquainted with this notion.</p>
+
+<p class="indent">The Indians almost universally believed the dry
+land they knew to be a part of a great island, everywhere surrounded
+<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span>
+by wide waters whose limits were unknown.<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a>
+Many tribes had vague myths of a journey from beyond this sea;
+many placed beyond it the home of the Sun and of Light, and the
+happy hunting grounds of the departed souls. The Delawares
+believed that the whole was supported by a fabled turtle, whose
+movements caused earthquakes and who had been their first
+preserver.<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a>
+As above mentioned, the turtle in its amphibious
+character and rounded back represented the earth or the land
+itself, as distinguished from water. Like the turtle, the land
+lies at times under the water and at times above it. The
+spirit of the earth was the practical and visible developmental
+energy of nature.</p>
+
+<p class="indent">The medicine men, or conjurers, who professed
+to be in personal relations with this power, made their "medicine
+rattle" of a turtle shell (Loskiel), and when they died,
+such a shell was suspended from their tomb posts (Zeisberger).</p>
+
+<p class="indent">The Delawares also shared the belief, common to so many
+nations the world over, that the pristine age was one of unalloyed
+prosperity, peace and happiness, an Age of Gold, a
+Saturnian Reign. Their legends asseverated that at that time
+"the killing of a man was unknown, neither had there been
+instances of their dying before they had attained to that age
+which causes the hair to become white, the eyes dim, and the
+teeth to be worn away."
+<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p>
+
+<p class="indent">This happy time was brought to a close by the advent
+of certain evil beings who taught men how to kill each other by
+sorcery.<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a></p>
+
+<p class="indent">Their kinsmen, the Mohegans, varied this cosmogonical
+tradition, though retaining some of its main features. They
+taught that in the beginning there was nought but water and
+sky. At length from the sky a woman descended, our common
+mother. As she approached the boundless ocean, a small
+point of land rose above the watery surface, and supplied her
+with firm footing. She was pregnant by some mysterious
+power, and she brought forth on this island animal triplets&mdash;
+a bear, a deer and a wolf. From these all men and animals
+are descended. The island grew to a main land, and the
+mother of all, her mission accomplished, returned to her
+home in the sky.<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a></p>
+
+<p class="indent">This creation-myth, obtained from the Indians around
+New York harbor in the first generation after the advent of the
+whites, has every mark of a genuine native production, and
+coincides closely with that generally believed by the early Algonkins.</p>
+
+<p class="indent">It is followed by a migration myth, which ran to the
+effect that their early forefathers came out of the northwest, forsaking
+a tide-water country, and crossing over a great watery
+tract, called <i>ukhkok-pek</i>, "snake water, or water where snakes
+are abundant," (<i>âkhgook</i>, snake, and <i>pek</i>, standing water,
+<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>
+probably from <i>n'pey</i>, water, <i>akek</i>, place or country).
+They crossed many streams, but none in which the water ebbed
+and flowed, until they reached the Hudson. "Then they
+said, one to another, 'This is like the Muhheakunnuck
+(tidal ocean) of our nativity.' Therefore they agreed to
+kindle a fire there and hang a kettle, whereof they and their
+children after them might dip out their daily refreshment."
+Hence came their name, the Tide-water People (<a href="#Page_20">see ante, p. 20</a>).</p>
+
+<h3><i>National Traditions.</i></h3>
+
+<p class="indent">Many early writers attest the passionate fondness
+of the Delawares for their ancestral traditions and the memory of
+their ancient heroes. The missionary, David Brainerd, mentions
+this as one of the leading difficulties in the way of
+"evangelizing the Indians." "They are likewise much
+attached," he writes, "to the traditions and fabulous notions
+of their fathers, which they firmly believe, and thence look
+upon their ancestors to have been the best of men."<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a></p>
+
+<p class="indent">To the same effect, Loskiel informs us that the
+Delawares "love to relate what great warriors their ancestors had been,
+and how many heroic deeds they had performed. It is a
+pleasure to them to rehearse their genealogies. They are so
+skilled at it that they can repeat the chief and collateral
+lines with the utmost readiness. At the same time, they
+characterize their ancestors, by describing this one as a
+wise or skillful man, as a great chieftain, a renowned warrior,
+a rich man, and the like. This they teach to their children,
+<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>
+and <i>embody it in pictures, so as to make it more readily
+remembered."</i><a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a></p>
+
+<p class="indent">The earliest writer who gives us any detailed
+description of what these traditions were, is the Rev. Charles Beatty,
+who visited the Delaware settlements in Ohio in 1767. On
+his way there, he met a white man, Benjamin Button, who
+for years had been a captive among the natives. He related
+to Beatty the following tradition, which he had heard recited
+by some old men among the Delawares:&mdash;</p>
+
+<p class="indent">"That of old time their people were divided by a
+river, nine parts of ten passing over the river, and one part
+remaining behind; that they knew not, for certainty, how they
+came to this continent; but account thus for their first coming
+into these parts where they are now settled; that a king of
+their nation, where they formerly lived, far to the west,
+left his kingdom to his two sons; that the one son making
+war upon the other, the latter thereupon determined to depart
+and seek some new habitation; that accordingly he sat out,
+accompanied by a number of his people, and that, after
+wandering to and fro for the space of forty years, they at
+length came to Delaware river, where they settled 370 years
+ago. The way, he says, they keep an account of this is by
+putting on a black bead of wampum every year on a belt
+they keep for that purpose."<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a>
+<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span></p>
+
+<p class="indent">From another source Mr. Beatty obtained the traditions
+of the Nanticokes, which is apparently a version of that of
+their relatives, the Delawares. It ran to this effect: At some
+remote age, while on their way to their present homes, "They
+came to a great water. One of the Indians that went before
+them tried the depth of it by a long pole or reed, which he
+had in his hand, and found it too deep for them to wade.
+Upon their being non-plussed, and not knowing how to get
+over it, their God made a bridge over the water in one night,
+and the next morning, after they were all over, God took
+away the bridge."<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a></p>
+
+<p class="indent">A curious addition to this story is mentioned
+by Loskiel.<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a>
+The number of the mythical ancestors of their race who thus
+were left on the shore of the great water was <i>seven</i>. This at
+once recalls the seven caves (<i>Chicomoztoc</i>) or primitive stirpes
+of the Mexican tribes, the seven clans (<i>vuk amag</i>) of the
+Cakchiquels, the seven ancestors of the Qquechuas, etc., and
+strongly intimates that there must be some common natural
+occurrence to give rise to this widespread legend.<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p>
+
+<p class="indent">Some peculiar sacredness must have attached to this
+number among the Delawares also, as we are informed that the period
+<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span>
+of isolation of their women at the catamenial period was seven days.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a></p>
+
+<p class="indent">The lunar month of 28 days, if divided and assigned
+equally to each of the four cardinal points, would give a week of seven
+days to each. Something of this kind seems to have been
+done by another Algonkin tribe, the Ottawas, who declared
+that the winds are caused (alternately?) by seven genii or
+gods who dwelt in the air.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a></p>
+
+<p class="indent">The seven day period is also a natural, physical one,
+whose influence is felt widely by vertebrate and invertebrate animals,
+as Darwin has pointed out,<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a>
+and hence its appearance among these people, who lived entirely subject
+to the operation of their physical surroundings, is not so surprising.</p>
+
+<p class="indent">The most complete account of the Delaware tradition
+is that preserved by Heckewelder. In his pages it appears, not
+as a reminiscence of tribal history, but as the tradition of the
+whole eastern Algonkin race, and it claims for the three Delaware
+tribes an antiquity of organization surpassing that of any
+of their neighbors.</p>
+
+<p class="indent">It holds such an important place that I quote
+all the essential passages:&mdash;</p>
+
+<div class="blockquot">
+<p  class="indent">"The Lenni Lenape (according to the traditions
+handed down to them by their ancestors) resided many hundred years
+ago in a very distant country in the western part of the
+American continent. For some reason, which I do not find
+accounted for, they determined on migrating to the eastward,
+and accordingly set out together in a body. After a very
+<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span>
+long journey, and many nights' encampments by the way,
+they at length arrived on the <i>Namoesi Sipu</i>, where they fell
+in with the Mengwe, who had likewise emigrated from a distant
+country, and had struck upon this river somewhat higher
+up. Their object was the same with that of the Delawares;
+they were proceeding on to the eastward, until they should
+find a country that pleased them. The spies which the Lenape
+had sent forward for the purpose of reconnoitring, had long
+before their arrival discovered that the country east of the
+Mississippi was inhabited by a very powerful nation, who had
+many large towns built on the great rivers flowing through
+their land. Those people (as I was told) called themselves
+Talligeu or Talligewi. Colonel John Gibson, however, a
+gentleman who has a thorough knowledge of the Indians,
+and speaks several of their languages, is of opinion that they
+were not called Talligewi, but Alligewi. * * *</p>
+
+<p class="indent">"Many wonderful things are told of this famous people.
+They are said to have been remarkably tall, and stout, and
+there is a tradition that there were giants among them, people
+of a much larger size than the tallest of the Lenape. It is
+related that they had built to themselves regular fortifications
+or entrenchments, from whence they would sally out, but
+were generally repulsed. * * *</p>
+
+<p class="indent">"When the Lenape arrived on the banks of the Mississippi,
+they sent a message to the Alligewi to request permission to
+settle themselves in their neighbourhood. This was refused
+them, but they obtained leave to pass through the country
+and seek a settlement farther to the eastward. They accordingly
+began to cross the Namaesi Sipu, when the Alligewi,
+seeing that their numbers were so very great, and in fact they
+<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>
+consisted of many thousands, made a furious attack on those
+who had crossed, threatening them all with destruction, if
+they dared to persist in coming over to their side of the
+river. * * *</p>
+
+<p class="indent">"Having united their forces, the Lenape and Mengwe
+declared war against the Alligewi, and great battles were fought,
+in which many warriors fell on both sides. The enemy fortified
+their large towns and erected fortifications, especially on
+large rivers and near lakes, where they were successively attacked
+and sometimes stormed by the allies. An engagement
+took place in which hundreds fell, who were afterwards buried
+in holes or laid together in heaps and covered over with earth.
+No quarter was given, so that the Alligewi, at last, finding
+that their destruction was inevitable if they persisted in their
+obstinacy, abandoned the country to the conquerors, and
+fled down the Mississippi river, from whence they never
+returned. * * *</p>
+
+<p class="indent">"In the end the conquerors divided the country
+between themselves; the Mengwe made choice of the lands in the
+vicinity of the great lakes and on their tributary streams, and
+the Lenape took possession of the country to the south. For
+a long period of time&mdash;some say many hundred years&mdash;the
+two nations resided peaceably in this country, and increased
+very fast; some of their most enterprising huntsmen and
+warriors crossed the great swamps, and falling on streams
+running to the eastward, followed them down to the great
+Bay river, thence into the Bay itself, which we call Chesapeak.
+As they pursued their travels, partly by land and
+partly by water, sometimes near and at other times on the
+great Salt-water Lake, as they call the sea, they discovered
+<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>
+the great river, which we call the Delaware; and thence
+exploring still eastward, the <i>Scheyichbi</i> country, now named
+New Jersey, they arrived at another great stream, that which
+we call the Hudson or North river. * * *</p>
+
+<p class="indent">"At last they settled on the four great rivers
+(which we call Delaware, Hudson, Susquehannah, Potomack), making
+the Delaware, to which they gave the name of <i>'Lenape-wihittuck'</i>
+(the river or stream of the Lenape), the centre of their possessions.</p>
+
+<p class="indent">"They say, however, that the whole of their nation
+did not reach this country; that many remained behind, in order
+to aid and assist that great body of their people which had
+not crossed the Namaesi Sipu, but had retreated into the
+interior of the country on the other side. * * *</p>
+
+<p class="indent">"Their nation finally became divided into three
+separate bodies; the larger body, which they suppose to have been
+one-half the whole, was settled on the Atlantic, and the other
+half was again divided into two parts, one of which, the
+strongest, as they suppose, remained beyond the Mississippi,
+and the remainder where they left them, on this side of that river.</p>
+
+<p class="indent">"Those of the Delawares who fixed their abodes on
+the shores of the Atlantic divided themselves into three tribes.
+Two of them, distinguished by the names of the <i>Turtle</i> and
+the <i>Turkey</i>, the former calling themselves <i>Unâmi</i>, and the
+other <i>Unalâchtgo</i>, chose those grounds to settle on which lay
+nearest to the sea, between the coast and the high mountains.
+As they multiplied, their settlements extended from the
+<i>Mohicanittuck</i> (river of the Mohicans, which we call the
+North or Hudson river) to the Potomack." * * *
+<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>
+"The third tribe, the <i>Wolf</i>, commonly called the <i>Minsi</i>,
+which we have corrupted into <i>Monseys</i>, had chosen to live
+back of the other two." * * * They extended their settlements
+from the Minisink, a place named after them, where
+they had their council seat and fire, quite up to the Hudson,
+on the east; and to the west or southward far beyond the Susquehannah.</p>
+
+<p class="indent">"From the above three tribes, the <i>Unami, Unalachtgo</i>
+and the <i>Minsi</i>, had, in the course of time, sprung many others,
+* * * the Mahicanni, or Mohicans, who spread themselves
+over all that country which now composes the Eastern States,
+* * * and the <i>Nanticokes</i>, who proceeded far to the south,
+in Maryland and Virginia."</p></div>
+
+<p class="indent">On their conquests during the period of their western
+migrations, the Delawares based a claim for hunting grounds in
+the Ohio valley. It is stated that when they had decided to
+remove to the valley of the Muskingum, their chief, Netawatwes,
+presented this claim to the Hurons and Miamis, and
+had it allowed.<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a>
+They also claimed lands on White River,
+Indiana, and their settlement in that region at the close of
+the last century was regarded as a return to their ancient seats.</p>
+
+<p class="indent">Nevertheless, in the earliest historic times, when
+the whites first came in contact with the Lenape tribes, none of them
+dwelt west of the mountains, nor, apparently, had they any towns
+in the valley of the west branch of the Susquehanna or of its main stream.</p>
+
+<p class="indent">Although the above mentioned facts point to a migration
+in prehistoric times from the West toward the East, there are
+<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span>
+indications of a yet older movement from the northeast westward
+and southward to the upper Mississippi valley. A legend
+common to the western Algonkin tribes, the Kikapoos, Sacs,
+Foxes, Ottawas and Pottawatomies, located their original
+home north of the St. Lawrence river, near or below where
+Montreal now stands. In that distant land their ancestors
+were created by the Great Spirit, and they dwelt there, "all
+of one nation." Only when they removed or were driven
+west did they separate into tribes speaking different dialects.<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a></p>
+
+<p class="indent">The Shawnees, who at various times were in close
+relation with the Delawares, also possessed a vague migration myth,
+according to which, at some indefinitely remote past, they
+had arrived at the main land after crossing a wide water.
+Their ancestors succeeded in this by their great control of
+magic arts, their occult power enabling them to walk over the
+water as if it had been land. Until within the present century
+this legend was repeated annually, and a yearly sacrifice offered
+up in memory of their safe arrival.<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a>
+It is evidently a version of that which appears in the
+third part of the <span class="smcap">Walam Olum</span>.
+<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p>
+
+<p class="indent">One of the curious legends of the Lenape was that
+of the Great Naked or Hairless Bear. It is told by the Rev. John
+Heckewelder, in a letter to Dr. B. S. Barton.<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a>
+The missionary had heard it both among the Delawares and the Mohicans.
+By the former, it was spoken of as <i>amangachktiátmachque</i>,
+and in the dialect of the latter, <i>ahamagachktiât mechqua</i>.<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a></p>
+
+<p class="indent">The story told of it was that it was immense in
+size and the most ferocious of animals. Its skin was bare, except a
+tuft of white hair on its back. It attacked and ate the natives,
+and the only means of escape from it was to take to the water.
+Its sense of smell was remarkably keen, but its sight was
+defective. As its heart was very small, it could not be easily
+killed. The surest plan was to break its back-bone; but so
+dangerous was an encounter with it, that those hunters who
+went in pursuit of it bade their families and friends farewell,
+as if they never expected to return.</p>
+
+<p class="indent">Fortunately, there were few of these beasts. The
+last one known was to the east, somewhere beyond the left bank of
+the Mahicanni Sipu (the Hudson river). When its presence was
+learned a number of bold hunters went there, and mounted a
+rock with precipitous sides. They then made a noise, and
+attracted the bear's attention, who rushed to the attack with
+great fury. As he could not climb the rock, he tore at it
+<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>
+with his teeth, while the hunters above shot him with arrows
+and threw upon him great stones, and thus killed him.</p>
+
+<p class="indent">Though this was the last of the species, the Indian
+mothers still used his name to frighten their children into obedience,
+threatening them with the words, "The Naked Bear will eat you."
+<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span></p>
+
+<hr class="chap" />
+<h2>CHAPTER VII.</h2>
+
+<p class="f120"><b><span class="smcap">The Walam Olum: Its Origin,
+ Authenticity And Contents.</span></b></p>
+
+<p class="indent blockquot space-above1">Biographical Sketch of Rafinesque&mdash;Value of
+his Writings&mdash;His Account of the
+<span class="smcap">Walam Olum</span>.&mdash;Was it a Forgery?&mdash;
+Rafinesque's Character&mdash;The Text pronounced Genuine by Native
+Delawares&mdash;Conclusion Reached</p>
+
+<p class="indent blockquot">Phonetic System of the
+<span class="smcap">Walam Olum</span>&mdash;Metrical
+Form&mdash;Pictographic System&mdash;Derivation and Precise Meaning
+of <span class="smcap">Walam Olum</span>.&mdash;The MS of the
+<span class="smcap">Walam Olum</span>
+&mdash;General Synopsis of the <span class="smcap">Walam Olum</span>&mdash;
+Synopsis of its Parts.</p>
+
+<h3><i>Rafinesque and his Writings.</i></h3>
+
+<p class="indent">Constantine Samuel Rafinesque-Schmaltz, to whom we owe
+the preservation and first translation of the <span class="smcap">Walam Olum</span>,
+was born in Galata, a suburb of Constantinople, Oct. 22d,
+1783, and died in Philadelphia, of cancer of the stomach,
+Sept. 18th, 1840.</p>
+
+<p class="indent">His first visit to this country was in 1802. He
+remained until 1804, when he went to Sicily, where he commenced
+business. As the French were unpopular there, he added
+"Schmaltz" to his name, for "prudent considerations,"
+that being the surname of his mother's family.</p>
+
+<p class="indent">In 1815 he returned to America, but had the misfortune
+to be shipwrecked on the coast, losing his manuscripts and much
+of his property. On his arrival, he supported himself by
+teaching, occupying his leisure time in scientific pursuits and
+travel. In 1819 he was appointed "Professor of Historical
+and Natural Sciences," in Transylvania University, Kentucky.
+<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>
+This position he was obliged to resign, for technical reasons,
+in 1826, when he returned to Philadelphia, which city he
+made his home during the rest of his life.</p>
+
+<p class="indent">From his early youth he was an indefatigable student,
+collector and writer in various branches of knowledge, especially
+in natural history. On the title-page of the last work that
+he published, "The Good Book and Amenities of Nature"
+(Philadelphia, 1840), he claims to be the author of "220 books,
+pamphlets, essays and tracts." Including his contributions
+to periodicals, there is no reason to doubt the correctness of
+this estimate. They began when he was nineteen, and were
+composed in English, French, Italian and Latin, all of which
+he wrote with facility.</p>
+
+<p class="indent">His earlier essays were principally on botanical
+subjects; later, he included zoölogy and conchology; and during the
+last fifteen years of his life the history and antiquities of
+America appear to have occupied his most earnest attention.</p>
+
+<p class="indent">The value of his writings in these various branches has
+been canvassed by several eminent critics in their respective lines.</p>
+
+<p class="indent">First in point of time was Prof. Asa Gray, who in
+the year following Rafinesque's death published in the "American
+Journal of Science and Arts," Vol. XI, an analysis of his
+botanical writings. He awards him considerable credit for
+his earlier investigations, but much less for his later ones. To
+quote Dr. Gray's words: "A gradual deterioration will be
+observed in Rafinesque's botanical writings from 1819 to 1830,
+when the passion for establishing new genera and species appears
+to have become a complete <i>monomania</i>."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a>
+But modern believers in the doctrine of the evolution of plant forms and
+<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>
+the development of botanical species will incline to think
+that there was a method in this madness, when they read the
+passage from Rafinesque's writings, about 1836, which Dr.
+Gray quotes as conclusively proving that, in things botanical,
+Rafinesque had lost his wits. It is this: "But it is needless
+to dispute about new genera, species and varieties. Every
+variety is a deviation, which becomes a species as soon as it
+is permanent by reproduction. Deviations in essential organs
+may thus gradually become new genera." This is really an
+anticipation of Darwinianism in botany.</p>
+
+<p class="indent">The next year, in the same journal, appeared a
+"Notice of the Zoölogical Writings of the late C. S. Rafinesque,"
+by Prof. S. S. Haldeman. It is, on the whole, depreciatory, and
+convicts Rafinesque of errors of observation as well as of inference;
+at the same time, not denying his enthusiasm and
+his occasional quickness to appreciate zoölogical facts.</p>
+
+<p class="indent">In 1864 the conchological writings of Rafinesque
+were collected and published, in Philadelphia, by A. G. Binney
+and Geo. W. Tryon, Jr., without comments. One of
+the editors informs me that they have positive merit,
+although the author was too credulous and too desirous
+of novelties.</p>
+
+<p class="indent">The antiquarian productions of Rafinesque, which interest
+us most in this connection, were reviewed with caustic severity
+by Dr. S. F. Haven,<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a>
+especially the "Ancient Annals of Kentucky",
+which was printed as an introduction to Marshall's
+History of that State, in 1824. It is, indeed, an
+absurd production, a reconstruction of alleged history on the
+flimsiest foundations; but, alas! not a whit more absurd than
+the laborious card houses of many a subsequent antiquary of renown.
+<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span></p>
+
+<p class="indent">His principal work in this branch appeared in
+Philadelphia in 1836, entitled: "The American Nations; or, Outlines
+of a National History; of the Ancient and Modern Nations of
+North and South America." It was printed for the author,
+and is in two parts. Others were announced but never appeared,
+nor did the maps and illustrations which the title
+page promised. Its pages are filled with extravagant theories
+and baseless analogies. In the first part he prints with notes
+his translation of the <span class="smcap">The Walam Olum</span>,
+and his explanation of its significance.</p>
+
+<h3><i>History of the Walam Olum.</i></h3>
+
+<p class="indent">Rafinesque's account of the origin of the
+<span class="smcap">The Walam Olum</span>
+may be introduced by a passage in the last work he published,
+"The Good Book." In that erratic volume he tells us that
+he had long been collecting the signs and pictographs current
+among the North American Indians, and adds:&mdash;</p>
+
+<p class="indent">"Of these I have now 60 used by the Southern or
+Floridian Tribes of Louisiana to Florida, based upon their language
+of Signs&mdash;40 used by the Osages and Arkanzas, based on the
+same&mdash;74 used by the Lenàpian (Delaware and akin) tribes
+in their <span class="smcap">The Walamolum</span> or Records&mdash;besides 30 simple
+signs that can be traced out of the <span class="smcap">Neobagun</span> or Delineation
+of the Chipwas or Ninniwas, a branch of the last."<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a>
+<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p>
+
+<p class="indent">In these lines Rafinesque makes an important statement,
+which has been amply verified by the investigations of Col.
+Garrick Mallery, Dr. W. J. Hoffman and Capt. W. P. Clark,
+within the last decade, and that is, that the Indian pictographic
+system was based on their gesture speech.</p>
+
+<p class="indent">So far as I remember, he was the first to perceive
+this suggestive fact; and he had announced it some time before 1840.
+Already, in "The American Nations" (1836), he wrote,
+"the Graphic Signs correspond to these Manual Signs."<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a></p>
+
+<p class="indent">Here he anticipates a leading result of the latest
+archaeological research; and I give his words the greater prominence,
+because they seem to have been overlooked by all the recent
+writers on Indian Gesture-speech and Sign-language.</p>
+
+<p class="indent">The <i>Neobagun</i>, the Chipeway medicine song to
+which he alludes, is likewise spoken of in "The American Nations,"
+where he says: "The Ninniwas or Chipiwas * * have
+such painted tales or annals, called Neobagun (male tool) by
+the former."<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a>
+I suspect he derived his knowledge of this
+from the Shawnee "Song for Medicine Hunting," called
+"Nah-o-bah-e-gun-num," or, The Four Sticks, the words and
+figures of which were appended by Dr. James to Tanner's
+<i>Narrative</i>, published in 1830.<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a>
+<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span></p>
+
+<h3><i>Discovery of the Walam Olum.</i></h3>
+
+<p class="indent">As for the Lenape records, he gives this not
+very clear account of his acquisition of them:&mdash;</p>
+
+<p class="indent blockquot">"Having obtained, through the late Dr. Ward,
+of Indiana, some of the original Wallam-Olum (painted record) of the
+Linàpi Tribe of Wapihani or White River, the translation
+will be given of the songs annexed to each."<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a></p>
+
+<p class="indent">On a later page he
+wrote:&mdash;<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a></p>
+
+<p class="indent blockquot">"<i>Olum</i> implies <i>a record, a notched stick</i>,
+an engraved piece of wood or bark. It comes from <i>ol</i>, hollow or graved
+record. * * * These actual <i>olum</i> were at first obtained
+in 1820, as a reward for a medical cure, deemed a
+curiosity; and were unexplicable. In 1822 were obtained
+from another individual the songs annexed thereto in
+the original language; but no one could be found by me
+able to translate them. I had therefore to learn the
+language since, by the help of Zeisberger, Heckewelder
+and a manuscript dictionary, on purpose to translate
+them, which I only accomplished in 1833. The contents
+were totally unknown to me in 1824, when I published
+my 'Annals of Kentucky.'"</p>
+
+<p class="indent">I have attempted to identify this "Dr. Ward, of
+Indiana;" but no such person is known in the early medical annals
+of that State. There is, however, an old and well-known Kentucky
+family of that name, who, about 1820, resided, and
+still do reside, in the neighborhood of Cynthiana. One of
+these, in 1824-25, was a friend of Rafinesque, invited him to
+his house, and shared his archaeological tastes, as Rafinesque
+<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span>
+mentions in his autobiography.<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a>
+It was there, no doubt,
+that he copied the signs and the original text of the Walam
+Olum. My efforts to learn further about the originals from
+living members of the family have been unsuccessful. From
+a note in Rafinesque's handwriting, on the title page of his
+MS. of 1833, it would appear that he had at least seen the
+wooden tablets. This note reads:&mdash;</p>
+
+<p class="indent">"This Mpt &amp; the wooden original was (<i>sic</i>)
+procured in 1822 in Kentucky&mdash;but was inexplicable till a deep
+study of the Linapi enabled me to translate them with explanations.
+(Dr. Ward.)"</p>
+
+<p class="indent">The name of Dr. Ward added in brackets is, I judge,
+merely a note, and is not intended to imply that the sentence is a quotation.</p>
+
+<h3><i>Was it a Forgery?</i></h3>
+
+<p class="indent">The crucial question arises: Was the
+<span class="smcap">Walam Olum</span> a forgery by Rafinesque?</p>
+
+<p class="indent">It is necessary to ask and to answer this question,
+though it seems, at first sight, an insult to the memory of the man
+to do so. No one has ever felt it requisite to propound such
+an inquiry about the pieces of the celebrated Mexican collection
+of the Chevalier Boturini, who, as an antiquary, was
+scarcely less visionary than Rafinesque.</p>
+
+<p class="indent">But, unquestionably, an air of distrust and doubt
+shadowed Rafinesque's scientific reputation during his life, and he
+was not admitted on a favorable footing to the learned circles of
+<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>
+the city where he spent the last fifteen years of his life. His
+articles were declined a hearing in its societies; and the
+learned linguist, Mr. Peter Stephen Duponceau, whose specialty
+was the Delaware language, wholly and deliberately ignored
+everything by the author of "The American Nations."</p>
+
+<p class="indent">Why was this?</p>
+
+<p class="indent">Rafinesque was poor, eccentric, negligent of his
+person, full of impractical schemes and extravagant theories, and
+manufactured and sold in a small way a secret nostrum which
+he called "pulmel," for the cure of consumption. All these
+were traits calculated to lower him in the respect of the citizens
+of Philadelphia, and the consequence was, that although a
+member of some scientific societies, he seems to have taken
+no part in their proceedings, and was looked upon as an undesirable
+acquaintance, and as a sort of scientific outcast.</p>
+
+<p class="indent">As early as 1819 Prof. Benjamin Silliman declined to
+publish contributions from him in the "American Journal of Science,"
+<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>
+and returned him his MSS. Dr. Gray strongly intimates that
+Rafinesque's assertions on scientific matters were at times
+intentionally false, as when he said that he had seen Robin's
+collection of Louisiana plants in France, whereas that botanist
+never prepared dried specimens; and the like.</p>
+
+<p class="indent">I felt early in this investigation that Rafinesque's
+assertions were, therefore, an insufficient warranty for the authenticity
+of this document.</p>
+
+<p class="indent">As I failed in my efforts to substantiate them by
+local researches in Kentucky and Indiana, I saw that the evidence
+must come from the text itself. Nor would it be sufficient to
+<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>
+prove that the words of the text were in the Lenape dialect.
+With Zeisberger and Heckewelder at hand, both of whose
+works had been years in print, it were easy to string together
+Lenape words.</p>
+
+<p class="indent">But what Rafinesque certainly had not the ability
+to do, was to write a sentence in Lenape, to compose lines which an
+educated native would recognize as in the syntax of his own
+speech, though perhaps dialectically different.</p>
+
+<p class="indent">This was the test that I determined to apply.
+I therefore communicated my doubts to my friend, the distinguished
+linguist, Mr. Horatio Hale, and asked him to state them to
+the Rev. Albert Anthony, a well educated native Delaware,
+equally conversant with his own tongue and with English.</p>
+
+<p class="indent">Mr. Anthony considered the subject fully, and concluded
+by expressing the positive opinion that the text as given was
+a genuine <i>oral</i> composition of a Delaware Indian. In many
+lines the etymology and syntax are correct; in others there
+are grammatical defects, which consist chiefly in the omission
+of terminal inflections.</p>
+
+<p class="indent">The suggestion he offered to explain these defects
+is extremely natural. The person who wrote down this oral
+explanation of the signs, or, to speak more accurately, these
+chants which the signs were intended to keep in memory, was
+imperfectly acquainted with the native tongue, and did not
+always catch terminal sounds. The speaker also may have
+used here and there parts of that clipped language, or "white
+man's Indian," which I have before referred to as serving for
+the trading tongue between the two races.</p>
+
+<p class="indent">This was also the opinion of the Moravian natives
+who examined the text. They all agreed that it impressed them as
+<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span>
+being of aboriginal origin, though the difference of the forms
+of words left them often in the dark as to the meaning.</p>
+
+<p class="indent">This very obscurity is in fact a proof that Rafinesque
+did not manufacture it. Had he done so, he would have used the
+"Mission Delaware" words which he found in Zeisberger.
+But the text has quite a number not in that dialect, nor in
+any of the mission dictionaries.</p>
+
+<p class="indent">Moreover, had he taken the words from such sources,
+he would in his translation have given their correct meanings;
+but in many instances he is absurdly far from their sense.
+Thus he writes: "The word for angels, <i>angelatawiwak</i>, is
+not borrowed, but real Linapi, and is the same as the Greek
+word <i>angelos</i>;"<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a>
+whereas it is a verbal with a future sense
+from the very common Delaware verb <i>angeln</i>, to die. Many
+such examples will be noted in the vocabulary on a later page.</p>
+
+<p class="indent">In several cases the figures or symbols appear to
+me to bear out the corrected translations which I have given of the
+lines, and not that of Rafinesque. This, it will be observed,
+is an evidence, not merely that he must have received this
+text from other hands, but the figures also, and weighs
+heavily in favor of the authentic character of both.</p>
+
+<p class="indent">That it is a copy is also evident from some manifest
+mistakes in transcription, which Rafinesque preserves in his
+printed version, and endeavored to translate, not perceiving
+their erroneous form. Thus, in the fourth line of the first
+chant, he wrote <i>owak</i>, translating it "much air or clouds,"
+when it is clearly a mere transposition for <i>woak</i>, the Unami
+form of the conjunction "and," as the sense requires. No
+such blunder would appear if he had forged the document.
+<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span>
+It is true that a goodly share of the words in the earlier
+chants occur in Zeisberger. Thus it seems, at first sight,
+suspicious to find the three or four superlatives in III, 5, all
+given under examples of the superlatives, in Zeisberger's
+<i>Grammar</i>, p. 105. It looks as if they had been bodily
+transferred into the song. So I thought; but afterwards I
+found these same superlatives in Heckewelder, who added
+specifically that "the Delawares had formed them to address
+or designate the Supreme being."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a></p>
+
+<p class="indent">If we assume that this song is genuine, then
+Zeisberger was undoubtedly familiar with some version of it; had
+learned it probably, and placed most of its words in his
+vocabulary.</p>
+
+<p class="indent">Some other collateral evidences of authenticity I
+have referred to on previous pages (<a href="#Page_67">pp. 67</a>,
+<a href="#Page_89">89</a>, <a href="#Page_136">136</a>).</p>
+
+<p class="indent">From these considerations, and from a study of the text,
+the opinion I have formed of the <span class="smcap">Walam Olum</span>
+is as follows:&mdash;</p>
+
+<p class="indent">It is a genuine native production, which was repeated
+orally to some one indifferently conversant with the Delaware
+language, who wrote it down to the best of his ability. In
+its present form it can, as a whole, lay no claim either to
+antiquity, or to purity of linguistic form. Yet, as an authentic
+modern version, slightly colored by European teachings, of
+the ancient tribal traditions, it is well worth preservation,
+and will repay more study in the future than is given it in
+this volume. The narrator was probably one of the native
+chiefs or priests, who had spent his life in the Ohio and
+<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span>
+Indiana towns of the Lenape, and who, though with some
+knowledge of Christian instruction, preferred the pagan rites,
+legends and myths of his ancestors. Probably certain lines
+and passages were repeated in the archaic form in which
+they had been handed down for generations.</p>
+
+<h3><i>Phonetic System.</i></h3>
+
+<p class="indent">The phonetic system adopted by the writer, whoever
+he was, is not that of the Moravian brethren. They employed
+the German alphabet, which does not obtain in the present
+text. On this point Rafinesque says: "The orthography of
+the Linapi names is reduced to the Spanish or French pronunciation,
+except <i>sh</i>, as in English; <i>u</i>, as in French; <i>w</i>, as
+in <i>how</i>."<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a>
+A comparison of the words with their equivalents
+in Zeisberger's spelling shows that this is generally true.</p>
+
+<p class="indent">It is obvious that the gutturals are few and soft,
+and that the process of synthesis is carried further than in the Minsi
+dialect. For this reason, from the introduction of peculiar
+words, and from the loss of certain grammatical terminations,
+the Minsi Delawares of to-day, to whom I have submitted it,
+are of the opinion that it belongs to one of the southern
+dialects of their nation; perhaps to the Unalachtgo, as suggested
+by Chief Gabriel Tobias, in his letter printed on a
+preceding page (<a href="#Page_88">p. 88</a>).</p>
+
+<h3><i>Metrical Form.</i></h3>
+
+<p class="indent">Even to an ear not acquainted with the language, the
+chants of the <span class="smcap">Walam Olum</span> are obviously in metrical
+arrangement. The rhythm is syllabic and accentual, with frequent
+<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>
+effort to select homophones (to which the correct form of
+the words is occasionally sacrificed), and sometimes alliteration.
+Iteration is also called in aid, and the metrical scheme
+is varied in the different chants.</p>
+
+<p class="indent">All these rhythmical devices appear in the native
+American songs of many tribes, though I cannot point to any other
+strictly aboriginal production in Algonkin, where a tendency
+toward rhyme is as prominent as in the <span class="smcap">Walam Olum</span>.
+It is well to remember, however, that our material for comparison
+is exceedingly scanty, and also that for nearly three fourths
+of a century before this song was obtained, the music-loving
+Moravian missionaries had made the Delawares familiar with
+numerous hymns in their own tongue, correctly framed and rhymed.</p>
+
+<h3><i>Pictographic System</i></h3>
+
+<p class="indent">The pictographic system which the
+<span class="smcap">Walam Olum</span> presents
+is clearly that of the Western Algonkins, most familiar to us
+through examples from the Chipeways and Shawnees. It is
+quite likely, indeed, that it was the work of a Shawnee, as
+we know that they supplied such songs, with symbols, to the
+Chipeways, and were intimately associated with the Delawares.</p>
+
+<p class="indent">At the time Rafinesque wrote, Tanner's <i>Narrative</i>
+had been in print several years, and the numerous examples of
+Algonkin pictography it contains were before him. Yet it
+must be said that the pictographs of the <span class="smcap">Walam Olum</span>
+have less resemblance to these than to those published by the
+Chipeway chief, George Copway, in 1850, and by Schoolcraft,
+in his "History and Statistics of the Indian Tribes."
+<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>
+There is generally a distinct, obvious connection between
+the symbol and the sense of the text, sufficient to recall the
+latter to one who has made himself once thoroughly familiar
+with it. I have not undertaken a study of the symbols; but
+have confined myself to a careful reproduction of them, and
+the suggestion of their more obvious meanings, and their
+correspondences with the pictographs furnished by later
+writers. I shall leave it for others to determine to what
+extent they should be accepted as a pure specimen of Algonkin
+pictographic writing.</p>
+
+<h3><i>Derivation of Walam Olum.</i></h3>
+
+<p class="indent">The derivation of the name <span class="smcap">Walam Olum</span>
+has been largely anticipated on previous pages. I have shown that <i>wâlâm</i>
+(in modern Minsi, <i>wâlumin</i>) means "painted," especially
+"painted <i>red</i>." This is a secondary meaning, as the root
+wuli conveys the idea of something pleasant, in this connection,
+pleasant to the eye, fine, pretty. (<a href="#Page_104">See ante p. 104</a>.)</p>
+
+<p class="indent"><i>Olum</i> was the name of the scores, marks, or
+figures in use on the tally-sticks or record-boards. The native Delaware
+missionary, Mr. Albert Anthony says that the knowledge of
+these ancient signs has been lost, but that the word <i>olum</i> is
+still preserved by the Delaware boys in their games when
+they keep the score by notches on a stick. These notches&mdash;
+not the sticks&mdash;are called to this day <i>olum</i>&mdash;an interesting
+example of the preservation of an archaic form in the language
+of children.</p>
+
+<p class="indent">The name <i>Wâlâm Olum</i> is therefore a highly appropriate
+one for the record, and may be translated "<span class="smcap">Red Score</span>."
+<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span></p>
+
+<h3>
+<i>The MS. of the</i> <b><span class="smcap">Walam Olum</span></b>.</h3>
+
+<p class="indent">The MS. from which I have printed the
+<span class="smcap">Walam Olum</span> is a
+small quarto of forty unnumbered leaves, in the handwriting
+of Rafinesque. It is in two parts with separate titles. The
+first reads:&mdash;</p>
+
+<p class="center space-above2"><b><span class="smcap">Walamolum</span></b></p>
+
+<p class="indent blockquot space-below2">
+First Part of the painted-engraved ║ traditions of the Linni
+linapi,&amp;c. ║ containing ║ the 3 original traditional poems ║ 1 on the
+Creation and Ontogony, 24 verses ║ 2 on the Deluge, &amp;c. 16 v ║ 3 on the
+passage to America, 20 v ║ Signs and Verses, 60 ║ with the original
+glyphs or signs ║ for each verse of the poems or songs ║ translated
+word for word ║ by C S Rafinesque ║ 1833</p>
+
+<p class="indent">The title of the second part is:&mdash;</p>
+
+<p class="center space-above2"><b><span class="smcap">Walam-olum</span></b></p>
+
+<p class="indent blockquot">
+First and Second Parts of the ║ Painted and engraved traditions ║ of the Linni linapi</p>
+
+<p class="center space-above2"><b>II Part</b></p>
+
+<div class="blockquot">
+<p class="indent">Historical Chronicles or Annals ║ in two Chronicles</p>
+
+<p class="indent">1 From arrival in America to settlement in Ohio,
+&amp;c. 4 chapters each of 16 verses, each of 4 words, 64 signs</p>
+
+<p class="indent">2d From Ohio to Atlantic States and back to Missouri,
+a mere succession of names in 3 chapters of 20 verses&mdash;60 signs</p>
+
+<p class="indent">Translated word for word by means of Zeisberger and
+Linapi Dictionary. With explanations, &amp;c.</p>
+
+<p class="indent">By C S Rafinesque 1833</p>
+</div>
+
+<p class="indent space-above1">When Rafinesque died, his MSS. were scattered
+and passed into various hands. Prof. Haldeman, in his notice above referred
+to (<a href="#Page_150">p. 150</a>), stated that he and "Mr. Poulson of Philadelphia"
+had a large part of them.</p>
+
+<p class="indent">This particular one, and also others descriptive of
+Rafinesque's archaeological explorations in the southwest, his surveys
+of the earthworks of Kentucky and the neighboring states,
+and the draft of a work on "The Ancient Monuments of
+North and South America," came into the possession of the
+Hon. Brantz Mayer, of Baltimore, distinguished as an able
+<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span>
+public man and writer on American subjects, from whose
+family I obtained them.</p>
+
+<p class="indent">He loaned them all to Mr. E. G. Squier, who made
+extensive use of Rafinesque's surveys, in the "Ancient Monuments
+of the Mississippi Valley," giving due credit.</p>
+
+<p class="indent">In June, 1848, Mr. Squier read before the New York
+Historical Society a paper entitled, "Historical and Mythological
+Traditions of the Algonquins; with a translation of the
+'Walum-Olum,' or Bark Record of the Linni-Lenape." This
+was published in the "American Review," February, 1849,
+and has been reprinted by Mr. W. W. Beach, in his "Indian
+Miscellany" (Albany, 1877), and in the fifteenth edition of
+Mr. S. G. Drake's "Aboriginal Races of North America."</p>
+
+<p class="indent">This paper gave the symbols, original text and Rafinesque's
+translation of the first two songs, and a free translation only,
+of the remainder. The text was carelessly copied, whole
+words being omitted, and no attempt was made to examine
+the accuracy of the translation; the symbols were also imperfect,
+several being reversed. Hence, as material for a critical study
+of the document, Squier's essay is of little value.</p>
+
+<p class="indent">At the close of the second part of the MS. there
+are four pages, closely written, with the title:&mdash;</p>
+
+<p class="indent blockquot">"Fragment on the History of the Linapis since abt 1600
+when the <i>Wallamolum</i> closes translated from the Linapi by John Burns."</p>
+
+<p>This was printed by Rafinesque and Squier, but as it has no
+original text, as nothing is known of "John Burns," and as
+the document itself, even if reasonably authentic, has no historic
+value, I omit it.
+<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span></p>
+
+<h3><i>General Synopsis of the Walam Olum.</i></h3>
+
+<p class="indent">The myths embodied in the earlier portion
+of the <span class="smcap">Walam Olum</span>
+are perfectly familiar to one acquainted with Algonkin
+mythology. They are not of foreign origin, but are wholly
+within the cycle of the most ancient legends of that stock.
+Although they are not found elsewhere in the precise form
+here presented, all the figures and all the leading incidents
+recur in the native tales picked up by the Jesuit missionaries
+in the seventeenth century, and by Schoolcraft, McKinney,
+Tanner and others in later days.</p>
+
+<p class="indent">In an earlier chapter I have collected the
+imperfect fragments of these which we hear of among the Delawares,
+and these are sufficient to show that they had substantially the
+same mythology as their western relatives.</p>
+
+<p class="indent">The cosmogony describes the formation of the
+world by the Great Manito, and its subsequent despoliation by the
+spirit of the waters, under the form of a serpent. The happy
+days are depicted, when men lived without wars or sickness,
+and food was at all times abundant. Evil beings, of mysterious
+power, introduced cold and war and sickness and
+premature death. Then began strife and long wanderings.</p>
+
+<p class="indent">However similar this general outline may be to
+European and Oriental myths, it is neither derived originally from
+them, nor was it acquired later by missionary influence.
+This similarity is due wholly to the identity of psychological
+action, the same ideas and fancies arising from similar impressions
+in New as well as Old World tribes. No sound
+ethnologist, no thorough student in comparative mythology,
+would seek to maintain a genealogical relation of cultures on
+<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span>
+the strength of such identities. They are proofs of the
+oneness of the human mind, and nothing more.</p>
+
+<p class="indent">As to the historical portion of the document, it
+must be judged by such corroborative evidence as we can glean from
+other sources. I have quoted, in an earlier chapter, sufficient
+testimony to show that the Lenape had traditions similar to
+these, extending back for centuries, or at least believed by
+their narrators to reach that far. What trust can be reposed
+in them is for the archaeologist to judge.</p>
+
+<p class="indent">Authentic history tells us nothing about the migrations
+of the Lenape before we find them in the valley of the Delaware.
+There is no positive evidence that they arrived there from
+the west; still less concerning their earlier wanderings.</p>
+
+<p class="indent">Were I to reconstruct their ancient history from the
+<span class="smcap">Walam Olum</span>, as I understand it, the result
+would read as follows:&mdash;</p>
+
+<p class="indent">At some remote period their ancestors dwelt
+far to the northeast, on tide-water, probably at Labrador
+(<a href="#Page_145">Compare ante, p. 145</a>). They journeyed south and west,
+till they reached a broad water, full of islands and abounding in fish,
+perhaps the St. Lawrence about the Thousand Isles. They
+crossed and dwelt for some generations in the pine and
+hemlock regions of New York, fighting more or less with the
+Snake people, and the Talega, agricultural nations, living in
+stationary villages to the southeast of them, in the area of
+Ohio and Indiana. They drove out the former, but the latter
+remained on the upper Ohio and its branches. The Lenape,
+now settled on the streams in Indiana, wished to remove to
+the East to join the Mohegans and other of their kin who had
+moved there directly from northern New York. They, therefore,
+united with the Hurons (Talamatans) to drive out the
+<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span>
+Talega (Tsalaki, Cherokees) from the upper Ohio. This they
+only succeeded in accomplishing finally in the historic period
+(<a href="#Page_17">see ante p. 17</a>). But they did clear the road and reached
+the Delaware valley, though neither forgetting nor giving up
+their claims to their western territories (<a href="#Page_144">see ante p. 144</a>).</p>
+
+<p class="indent">In the sixteenth century the Iroquois tribes seized
+and occupied the whole of the Susquehanna valley, thus cutting off
+the eastern from the western Algonkins, and ended by driving
+many of the Lenape from the west to the east bank of the
+Delaware (<a href="#Page_38">ante p. 38</a>,).</p>
+
+<h3><i>Synopsis of the separate parts.</i></h3>
+
+<h4>I.</h4>
+
+<p class="indent">The formation of the universe by the Great Manito
+is described. In the primal fog and watery waste he formed land
+and sky, and the heavens cleared. He then created men and
+animals. These lived in peace and joy until a certain evil
+manito came, and sowed discord and misery.</p>
+
+<p class="indent">This canto is a version of the Delaware tradition
+mentioned in the Heckewelder MSS. which I have given previously,
+<a href="#Page_135">p. 135</a>. The notion of the earth rising from the primal waters
+is strictly a part of the earliest Algonkin mythology, as I have
+amply shown in previous discussions of the subject. See my
+<i>Myths of the New World</i>, p. 213, and
+<i>American Hero Myths</i>, Chap. II.</p>
+
+<h4>II.</h4>
+
+<p class="indent">The Evil Manito, who now appears under the guise
+of a gigantic serpent, determines to destroy the human race, and
+for that purpose brings upon them a flood of water. Many
+perish, but a certain number escape to the turtle, that is, to
+solid land, and are there protected by Nanabush (Manibozho or Michabo).
+<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span>
+They pray to him for assistance, and he caused
+the water to disappear, and the great serpent to depart.</p>
+
+<p class="indent">This canto is a brief reference to the conflict
+between the Algonkin hero god and the serpent of the waters,
+originally, doubtless, a meteorological myth. It is an ancient
+and authentic aboriginal legend, shared both by Iroquois and
+Algonkins, under slightly different forms. In one aspect, it
+is the Flood or Deluge Myth. For the general form of this
+myth, see my <i>Myths of the New World</i>, pp. 119, 143, 182,
+and <i>American Hero Myths</i>, p. 50, and authorities there
+quoted; also, E. G. Squier, "Manabozho and the Great
+Serpent; an Algonquin Tradition," in the <i>American Review</i>,
+Vol. II, Oct., 1848.</p>
+
+<h4>III.</h4>
+
+<p class="indent">The waters having disappeared, the home of the
+tribe is described as in a cold northern clime. This they concluded
+to leave in search of warmer lands. Having divided their
+people into a warrior and a peaceful class, they journeyed
+southward, toward what is called the "Snake land." They
+approached this land in winter, over a frozen river. Their
+number was large, but all had not joined in the expedition
+with equal willingness, their members at the west preferring
+their ancient seats in the north to the uncertainty of southern
+conquests. They, however, finally united with the other
+bands, and they all moved south to the land of spruce pines.</p>
+
+<h4>IV.</h4>
+
+<p class="indent">The first sixteen verses record the gradual conquest
+of most of the Snake land. It seems to have required the successive
+efforts of six or seven head chiefs, one after another,
+<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span>
+to bring this about, probably but a small portion at a time
+yielding to the attacks of these enemies. Its position is
+described as being to the southwest, and in the interior of
+the country. Here they first learned to cultivate maize.</p>
+
+<p class="indent">The remainder of the canto is taken up with a long
+list of chiefs, and with the removal of the tribe, in separate bands
+and at different times, to the east. In this journey from the
+Snake land to the east, they encountered and had long wars
+with the Talega. These lived in strong towns, but by the
+aid of the Hurons (Talamatans), they overcame them and
+drove them to the south.</p>
+
+<h4>V.</h4>
+
+<p class="indent">Having conquered the Talegas, the Lenape possessed
+their land and that of the Snake people, and for a certain time
+enjoyed peace and abundance. Then occurred a division of
+their people, some, as Nanticokes and Shawnees, going to
+the south, others to the west, and later, the majority toward
+the east, arriving finally at the Salt sea, the Atlantic ocean.
+Thence a portion turned north and east, and encountered
+the Iroquois. Still later, the three sub-tribes of the Lenape
+settled themselves definitely along the Delaware river, and
+received the geographical names by which they were known,
+as Minsi, Unami and Unalachtgo (<a href="#Page_36">see ante, p. 36</a>). They
+were often at war with the Iroquois, generally successfully.
+Rumors of the whites had reached them, and finally these
+strangers approached the river, both from the north (New
+York bay) and the south. Here the song closes.
+<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span></p>
+<hr class="full" />
+<h2>THE WALUM OLUM</h2>
+<p class="f90">or</p>
+<p class="f150"><b>RED SCORE</b>,</p>
+<p class="f90">of the</p>
+<p class="f150 space-below3"><b>LENÂPÉ</b>.</p>
+<hr class="full" />
+
+<p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>
+<div class="figcenter">
+  <img src="images/i170.jpg" alt="Page of Walum Olum" width="600" height="965" />
+</div>
+<h3>I.</h3>
+<hr class="r5" />
+<div class="poem"><div class="stanza">
+<span class="i0">1. Sayewi talli wemiguma wokgetaki,</span>
+<span class="i0">2. Hackung kwelik owanaku wak yutali Kitanitowit-essop.</span>
+<span class="i0">3. Sayewis hallemiwis nolemiwi elemamik Kitanitowit-es-sop.</span>
+<span class="i0">4. Sohalawak kwelik hakik owak<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a>
+     awasagamak.</span>
+<span class="i0">5. Sohalawak gishuk nipahum alankwak.</span>
+<span class="i0">6. Wemi-sohalawak yulik yuchaan.</span>
+<span class="i0">7. Wich-owagan kshakan moshakwat<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a>
+     kwelik kshipe-helep.</span>
+<span class="i0">8. Opeleken mani-menak delsin-epit.</span>
+<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>
+</div><div class="stanza">
+<span class="i4">1. At first, in that place, at all times, above the earth,</span>
+<span class="i4">2. On the earth, [was] an extended fog, and there the great Manito was.</span>
+<span class="i4">3. At first, forever, lost in space, everywhere, the great Manito was.</span>
+<span class="i4">4. He made the extended land and the sky.</span>
+<span class="i4">5. He made the sun, the moon, the stars.</span>
+<span class="i4">6. He made them all to move evenly.</span>
+<span class="i4">7. Then the wind blew violently, and it cleared, and the water flowed off far and strong.</span>
+<span class="i4">8. And groups of islands grew newly, and there remained</span>
+<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span></div></div>
+<div class="figcenter">
+  <img src="images/i172.jpg" alt="Page of Walum Olum" width="600" height="964" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i1">9. Lappinup Kitanitowit manito manitoak.</span>
+<span class="i0">10. Owiniwak angelatawiwak chichankwak wemiwak.</span>
+<span class="i0">11. Wtenk manito jinwis lennowak mukom.</span>
+<span class="i0">12. Milap netami gaho owini gaho.</span>
+<span class="i0">13. Namesik milap,tulpewik milap, awesik milap, cholensak milap.</span>
+<span class="i0">14. Makimani shak sohalawak makowini nakowak amangamek.</span>
+<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>
+</div><div class="stanza">
+<span class="i5">9. Anew spoke the great Manito, a manito to manitos,</span>
+<span class="i4">10. To beings, mortals, souls and all,</span>
+<span class="i4">11. And ever after he was a manito to men, and their grandfather.</span>
+<span class="i4">12. He gave the first mother, the mother of beings.</span>
+<span class="i4">13. He gave the fish, he gave the turtles, he gave the beasts, he gave the birds.</span>
+<span class="i4">14. But an evil Manito made evil beings only, monsters,</span>
+<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></div></div>
+<div class="figcenter">
+  <img src="images/i174.jpg" alt="Page of Walum Olum" width="600" height="950" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">15. Sohalawak uchewak, sohala-wak pungusak.</span>
+<span class="i0">16. Nitisak wemi owini w delsinewuap.</span>
+<span class="i0">17. Kiwis, wunand wishimanitoak essopak</span>
+<span class="i0">18. Nijini netami lennowak, ni goha netami okwewi nan tinewak.</span>
+<span class="i0">19. Gattamin netami mitzi nijini nantine.</span>
+<span class="i0">20. Wemi wingi-namenep, wemi ksin-elendamep, wemi wullatemanuwi.</span>
+<span class="i0">21. Shukand eli-kimi mekenikink wakon powako init'ako.</span>
+<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>
+</div><div class="stanza">
+<span class="i4">15. He made the flies, he made the gnats.</span>
+<span class="i4">16. All beings were then friendly.</span>
+<span class="i4">17. Truly the manitos were active and kindly</span>
+<span class="i4">18. To those very first men, and to those first mothers; fetched them wives,</span>
+<span class="i4">19. And fetched them food, when first they desired it.</span>
+<span class="i4">20. All had cheerful knowledge, all had leisure, all thought in gladness.</span>
+<span class="i4">21. But very secretly an evil being, a mighty magician, came on earth,</span>
+<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span></div></div>
+<div class="figcenter">
+  <img src="images/i176a.jpg" alt="Page of Walum Olum" width="600" height="311" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">22. Mattalogas pallalogas maktaton owagan payat-chik yutali.</span>
+<span class="i0">23. Maktapan payat, wihillan payat, mboagan payat.</span>
+<span class="i0">24. Won wemi wiwunch kamik atak kitahikan netamaki epit.</span>
+</div><div class="stanza">
+<span class="i4">22. And with him brought badness, quarreling, unhappiness,</span>
+<span class="i4">23. Brought bad weather, brought sickness, brought death.</span>
+<span class="i4">24. All this took place of old on the earth, beyond the great tide-water, at the first.</span>
+</div></div>
+<hr class="chap" />
+<div class="figcenter">
+  <img src="images/i176b.jpg" alt="Page of Walum Olum" width="600" height="622" />
+</div>
+<h3>II.</h3>
+<hr class="r5" />
+<div class="poem"><div class="stanza">
+<span class="i0">1. Wulamo maskanako anup lennowak makowini essopak.</span>
+<span class="i0">2. Maskanako shingalusit nijini essopak shawelendamep eken shingalan.</span>
+<span class="i0">3. Nishawi palliton, nishawi machiton, nishawi matta lungundowin.</span>
+<span class="i0">4. Mattapewi wiki nihanlowit mekwazoan.</span>
+<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>
+</div><div class="stanza">
+<span class="i4">1. Long ago there was a mighty snake and beings evil to men.</span>
+<span class="i4">2. This mighty snake hated those who were there (and) greatly disquieted those whom he hated.</span>
+<span class="i4">3. They both did harm, they both injured each other, both were not in peace.</span>
+<span class="i4">4. Driven from their homes they fought with this murderer.</span>
+<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span>
+</div></div>
+<div class="figcenter">
+  <img src="images/i178.jpg" alt="Page of Walum Olum" width="600" height="956" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i1">5. Maskanako gishi penauwelendamep lennowak owini palliton.</span>
+<span class="i1">6. Nakowa petonep, amangam petonep, akopehella petonep.</span>
+<span class="i1">7. Pehella pehella, pohoka pohoka, eshohok eshohok, palliton palliton.</span>
+<span class="i1">8. Tulapit menapit Nanaboush maskaboush owinimokom linowimokom.</span>
+<span class="i1">9. Gishikin-pommixin tulagis-hatten-lohxin.</span>
+<span class="i0">10. Owini linowi wemoltin, Pehella gahani pommixin, Nahiwi tatalli tulapin.</span>
+<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>
+</div><div class="stanza">
+<span class="i5">5. The mighty snake firmly resolved to harm the men.</span>
+<span class="i5">6. He brought three persons, he brought a monster, he
+       brought a rushing water.</span>
+<span class="i5">7. Between the hills the water rushed and rushed, dashing
+       through and through, destroying much.</span>
+<span class="i5">8. Nanabush, the Strong White One, grandfather of
+       beings, grandfather of men, was on the Turtle Island.</span>
+<span class="i5">9. There he was walking and creating, as he passed by
+       and created the turtle.</span>
+<span class="i4">10. Beings and men all go forth, they walk in the floods
+        and shallow waters, down stream thither to the Turtle Island.</span>
+<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>
+</div></div>
+<div class="figcenter">
+  <img src="images/i180a.jpg" alt="Page of Walum Olum" width="600" height="720" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">11. Amanganek makdopannek alendyuwek metzipannek.</span>
+<span class="i0">12. Manito-dasin mokol-wichemap, Palpal payat payat wemichemap.</span>
+<span class="i0">13. Nanaboush Nanaboush wemimokom, Winimokom linnimokom tulamokom.</span>
+<span class="i0">14. Linapi-ma tulapi-ma tulapewi tapitawi.</span>
+<span class="i0">15. Wishanem tulpewi pataman tulpewi poniton wuliton.</span>
+<span class="i0">16. Kshipehelen penkwihilen, Kwamipokho sitwalikho,
+                       Maskan wagan palliwi palliwi.</span>
+</div><div class="stanza">
+<span class="i4">11. There were many monster fishes, which ate some of them.</span>
+<span class="i4">12. The Manito daughter, coming, helped with her canoe,
+        helped all, as they came and came.</span>
+<span class="i4">13. [And also] Nanabush, Nanabush, the grandfather of all, the grandfather of beings,
+          the grandfather of men, the grandfather of the turtle.</span>
+<span class="i4">14. The men then were together on the turtle, like to turtles.</span>
+<span class="i4">15. Frightened on the turtle, they prayed on the turtle
+         that what was spoiled should be restored.</span>
+<span class="i4">16. The water ran off, the earth dried, the lakes were at
+            rest, all was silent, and the mighty snake departed.</span>
+</div></div>
+<hr class="chap" />
+<div class="figcenter">
+  <img src="images/i180b.jpg" alt="Page of Walum Olum" width="600" height="258" />
+</div>
+<h3>III.</h3>
+<hr class="r5" />
+<div class="poem"><div class="stanza">
+<span class="i0">1. Pehella wtenk lennapewi tulapewini psakwiken woliwikgun wittank talli.</span>
+<span class="i0">2. Topan-akpinep, wineu-akpinep, kshakan-akpinep, thupin akpinep.</span>
+<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span>
+</div><div class="stanza">
+<span class="i4">1. After the rushing waters (had subsided) the Lenape of the turtle
+   were close together, in hollow houses, living together there.</span>
+<span class="i4">2. It freezes where they abode, it snows where they abode,
+   it storms where they abode, it is cold where they abode.</span>
+<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i182.jpg" alt="Page of Walum Olum" width="600" height="954" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">3. Lowankwamink wulaton wtakan tihill kelik meshautang sili ewak.</span>
+<span class="i0">4. Chintanes-sin powalessin peyachik wikhichik pokwihil.</span>
+<span class="i0">5. Eluwi-chitanesit eluwi takau wesit, elowi chiksit, elowichik delsinewo.</span>
+<span class="i0">6. Lowaniwi, wapaniwi shawaniwi, wunkeniwi, elowichik apakachik.</span>
+<span class="i0">7. Lumowaki, lowanaki tulpenaki elowaki tulapiwi lina-piwi.</span>
+<span class="i0">8. Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam.</span>
+<span class="i0">9. Akhokink wapaneu wemoltin palliaal kitelendam aptelendam.</span>
+<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span>
+</div><div class="stanza">
+<span class="i4">3. At this northern place they speak favorably of mild, cool (lands),
+                    with many deer and buffaloes.</span>
+<span class="i4">4. As they journeyed, some being strong, some rich, they separated
+                    into house-builders and hunters;</span>
+<span class="i4">5. The strongest, the most united, the purest, were the hunters.</span>
+<span class="i4">6. The hunters showed themselves at the north, at the
+                    east, at the south, at the west.</span>
+<span class="i4">7. In that ancient country, in that northern country, in
+                    that turtle country, the best of the Lenape were the Turtle men.</span>
+<span class="i4">8. All the cabin fires of that land were disquieted, and
+                    all said to their priest, "Let us go".</span>
+<span class="i4">9. To the Snake land to the east they went forth, going away,
+                    earnestly grieving.</span>
+<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i184.jpg" alt="Page of Walum Olum" width="600" height="973" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">10. Pechimuin shakowen<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a>
+       nungihillan lusasaki pikihil pokwihil akomenaki.</span>
+<span class="i0">11. Nihillapewin komelendam lowaniwi wemiten chihillen winiaken.</span>
+<span class="i0">12. Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi ouken.</span>
+<span class="i0">13. Amokolon nallahemen agunouken pawasinep wapasinep
+       akomenep.<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a></span>
+<span class="i0">14. Wihlamokkicholenluchundi, Wematam akomen luchundi.</span>
+<span class="i0">15. Witehen wemiluen wemaken nihillen.</span>
+<span class="i0">16. Nguttichin lowaniwi,</span>
+<span class="i3">Nguttichin wapaniwi,</span>
+<span class="i3">Agamunk topanpek</span>
+<span class="i3">Wulliton epannek.</span>
+<span class="i0">17. Wulelemil w'shakuppek,</span>
+<span class="i3">Wemopannek hakhsinipek,</span>
+<span class="i3">Kitahikan pokhakhopek.</span>
+<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>
+</div><div class="stanza">
+<span class="i4">10. Split asunder, weak, trembling, their land burned,
+       they went, torn and broken, to the Snake Island.</span>
+<span class="i4">11. Those from the north being free, without care, went
+       forth from the land of snow, in different directions.</span>
+<span class="i4">12. The fathers of the Bald Eagle and the White Wolf
+       remain along the sea, rich in fish and muscles.</span>
+<span class="i4">13. Floating up the streams in their canoes, our fathers were rich,
+       they were in the light, when they were at those islands.</span>
+<span class="i4">14. Head Beaver and Big Bird said,
+       "Let us go to Snake Island," they said.</span>
+<span class="i4">15. All say they will go along to destroy all the land.</span>
+<span class="i4">16. Those of the north agreed,</span>
+<span class="i7">Those of the east agreed.</span>
+<span class="i7">Over the water, the frozen sea,</span>
+<span class="i7">They went to enjoy it.</span>
+<span class="i4">17. On the wonderful, slippery water,</span>
+<span class="i7">On the stone-hard water all went,</span>
+<span class="i7">On the great Tidal Sea, the muscle-bearing sea.</span>
+<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i186a.jpg" alt="Page of Walum Olum" width="600" height="513" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">18. Tellenchen kittapakki nillawi,</span>
+<span class="i3">Wemoltin gutikuni nillawi,</span>
+<span class="i3">Akomen wapanawaki nillawi,</span>
+<span class="i3">Ponskan, ponskan, wemiwi olini.</span>
+<span class="i0">19. Lowanapi, wapanapi, shawa-napi,</span>
+<span class="i3">Lanewapi, tamakwapi, tume-wapi,</span>
+<span class="i3">Elowapi, powatapi, wilawapi,</span>
+<span class="i3">Okwisapi, danisapi, allumapi,</span>
+<span class="i0">20. Wemipayat gunéunga shinaking,</span>
+<span class="i3">Wunkenapi chanelendam payaking,</span>
+<span class="i3">Allowelendam kowiyey tulpaking.</span>
+</div><div class="stanza">
+<span class="i4">18. Ten thousand at night,</span>
+<span class="i7">All in one night,</span>
+<span class="i7">To the Snake Island, to the east, at night,</span>
+<span class="i7">They walk and walk, all of them.</span>
+<span class="i4">19. The men from the north, the east, the south,</span>
+<span class="i7">The Eagle clan, the Beaver clan, the Wolf clan,</span>
+<span class="i7">The best men, the rich men, the head men,</span>
+<span class="i7">Those with wives, those with daughters, those with dogs,</span>
+<span class="i4">20. They all come, they tarry at the land of the spruce pines;</span>
+<span class="i7">Those from the west come with hesitation,</span>
+<span class="i7">Esteeming highly their old home at the Turtle land.</span>
+</div></div>
+<hr class="chap" />
+<div class="figcenter">
+  <img src="images/i186b.jpg" alt="Page of Walum Olum" width="600" height="413" />
+</div>
+<h3>IV.</h3>
+<hr class="r5" />
+<div class="poem"><div class="stanza">
+<span class="i0">1. Wulamo linapioken manup shinaking.</span>
+<span class="i0">2. Wapallanewa sittamaganat yukepechi wemima,</span>
+<span class="i0">3. Akhomenis michihaki wellaki kundokanup.</span>
+<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span>
+</div><div class="stanza">
+<span class="i4">1. Long ago the fathers of the Lenape were at the land of spruce pines.</span>
+<span class="i4">2. Hitherto the Bald Eagle band had been the pipe bearer,</span>
+<span class="i4">3. While they were searching for the Snake Island, that great and fine land.</span>
+<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>
+</div></div>
+
+
+<div class="figcenter">
+  <img src="images/i188.jpg" alt="Page of Walum Olum" width="600" height="885" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i1">4. Angomelchik elowichik elmusichik menalting.</span>
+<span class="i1">5. Wemilo kolawil sakima lissilma.</span>
+<span class="i1">6. Akhopayat kihillalend akhopokho askiwaal.</span>
+<span class="i1">7. Showihilla akhowemi gandhaton mashkipokhing.</span>
+<span class="i1">8. Wtenkolawil shinaking sakimanep wapagokhos.</span>
+<span class="i1">9. Wtenk nekama sakimanep janotowi enolowin.</span>
+<span class="i0">10. Wtenk nekama sakimanep chilili shawaniluen.</span>
+<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span>
+</div><div class="stanza">
+<span class="i5">4. They having died, the hunters, about to depart, met together.</span>
+<span class="i5">5. All say to Beautiful Head, "Be thou chief."</span>
+<span class="i5">6. "Coming to the Snakes, slaughter at that Snake hill, that they leave it."</span>
+<span class="i5">7. All of the Snake tribe were weak, and hid themselves in the Swampy Vales.</span>
+<span class="i5">8. After Beautiful Head, White Owl was chief at Spruce Pine land.</span>
+<span class="i5">9. After him, Keeping-Guard was chief of that people.</span>
+<span class="i4">10. After him, Snow Bird was chief, he spoke of the south,</span>
+<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i190.jpg" alt="Page of Walum Olum" width="600" height="956" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">11. Wokenapi nitaton wullaton apakchikton.</span>
+<span class="i0">12. Shawaniwaen chilili, wapaniwaen tamakwi.</span>
+<span class="i0">13. Akolaki shawanaki, kitshinaki shabiyaki.</span>
+<span class="i0">14. Wapanaki namesaki, pemapaki sisilaki.</span>
+<span class="i0">15. Wtenk chilili sakimanep ayamek weminilluk.</span>
+<span class="i0">16. Chikonapi akhonapi makatapi assinapi.</span>
+<hr class="tb_nm" />
+<span class="i0">17. Wtenk ayamek tellen sakimak machi tonanup shawapama.</span>
+<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span>
+</div><div class="stanza">
+<span class="i4">11. That our fathers should possess it by scattering abroad.</span>
+<span class="i4">12. Snow Bird went south, White Beaver went east.</span>
+<span class="i4">13. The Snake land was at the south, the great Spruce Pine land was toward the shore;</span>
+<span class="i4">14. To the east was the Fish land, toward the lakes was the buffalo land.</span>
+<span class="i4">15. After Snow Bird, the Seizer was chief, and all were killed,</span>
+<span class="i4">16. The robbers, the snakes, the evil men, the stone men.</span>
+<hr class="tb_nm" />
+<span class="i4">17. After the Seizer there were ten chiefs, and there was much warfare south and east.</span>
+<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i192.jpg" alt="Page of Walum Olum" width="600" height="963" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">18. Wtenk nellamawa sakimanep langundowi akolaking.</span>
+<span class="i0">19. Wtenk nekama sakimanep tasukamend shakagapipi.</span>
+<span class="i0">20. Wtenk nekama sakimanep pemaholend wuhtowin.</span>
+<span class="i0">21. Sagimawtenk matemik, sagimawtenk pilsohalm.</span>
+<span class="i0">22. Sagimawtenk gunokeni, sagimawtenk mangipitak.</span>
+<span class="i0">23. Sagimawtenk olumapi, leksahowen sohalawak.</span>
+<span class="i0">24. Sagimawtenk taguachi shawamwaen mmihaking.</span>
+<span class="i0">25. Sakimawtenk huminiend mimgeman sohalgol.</span>
+<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>
+</div><div class="stanza">
+<span class="i4">18. After them, the Peaceable was chief at Snake land.</span>
+<span class="i4">19. After him, Not-Black was chief, who was a straight man.</span>
+<span class="i4">20. After him, Much-Loved was chief, a good man.</span>
+<span class="i4">21. After him, No-Blood was chief, who walked in cleanliness.</span>
+<span class="i4">22. After him, Snow-Father was chief, he of the big teeth.</span>
+<span class="i4">23. After him, Tally-Maker was chief, who made records.</span>
+<span class="i4">24. After him, Shiverer-with-Cold was chief, who went south to the corn land.</span>
+<span class="i4">25. After him, Corn-Breaker was chief, who brought about the planting of corn.</span>
+<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i194.jpg" alt="Page of Walum Olum" width="600" height="902" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">26. Sakimawtenk alkosohit sakimachik apendawi.</span>
+<span class="i0">27. Sawkima tenk shiwapi, sakimatenk penkwonwi.</span>
+<span class="i0">28. Attasokelan attaminin wapaniwaen italissipek.</span>
+<span class="i0">29. Oligonunk sisilaking nallimetzin kolakwammg.</span>
+<span class="i0">30. Wtenk penkwonwi wekwochella, wtenk nekama chingalsuwi.</span>
+<span class="i0">31. Wtenk nekama kwitikwond, slangelendam attagatta,</span>
+<span class="i0">32. Wundanuksm wapanickam<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a>
+       allendyachick kimimikwi.</span>
+<hr class="tb_nm" />
+<span class="i0">33. Gunehunga wetatamowi wakaholend sakimalanop.</span>
+<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>
+</div><div class="stanza">
+<span class="i4">26. After him, the Strong-Man was chief, who was useful to the chieftains.</span>
+<span class="i4">27. After him, the Salt-Man was chief; after him the Little-One was chief.</span>
+<span class="i4">28. There was no rain, and no corn, so they moved further seaward.</span>
+<span class="i4">29. At the place of caves, in the buffalo land, they at
+       last had food, on a pleasant plain.</span>
+<span class="i4">30. After the Little-One (came) the Fatigued; after him, the Stiff-One.</span>
+<span class="i4">31. After him, the Reprover; disliking him, and unwilling (to remain),</span>
+<span class="i4">32. Being angry, some went off secretly, moving east.</span>
+<hr class="tb_nm" />
+<span class="i4">33. The wise ones who remained made the Loving-One chief.</span>
+<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i196.jpg" alt="Page of Walum Olum" width="600" height="938" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">34. Wisawana lappi wittank michi mini madawasim.</span>
+<span class="i0">35. Weminitis tamenend sakimanep nekohatami.</span>
+<span class="i0">36. Eluwiwulit matemenend wemi linapi nitis payat.</span>
+<span class="i0">37. Wtenk wulitma maskansisil sakimanep w'tamaganat.</span>
+<span class="i0">38. Machigokloos sakimanep, wapkicholen sakimanep.</span>
+<span class="i0">39. Wingenund sakimanep powatanep gentikalanep.</span>
+<span class="i0">40. Lapawin sakimanep, waliama sakimanep.</span>
+<span class="i0">41. Waptipatit sakimanep, lappi mahuk lowashawa.</span>
+<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span>
+</div><div class="stanza">
+<span class="i4">34. They settled again on the Yellow river, and had much corn on stoneless soil.</span>
+<span class="i4">35. All being friendly, the Affable was chief, the first of that name.</span>
+<span class="i4">36. He was very good, this Affable, and came as a friend to all the Lenape.</span>
+<span class="i4">37. After this good one, Strong-Buffalo was chief and pipe-bearer.</span>
+<span class="i4">38. Big-Owl was chief; White-Bird was chief.</span>
+<span class="i4">39. The Willing-One was chief and priest, he made festivals.</span>
+<span class="i4">40. Rich-Again was chief, the Painted-One was chief.</span>
+<span class="i4">41. White-Fowl was chief; again there was war, north and south.</span>
+<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i198.jpg" alt="Page of Walum Olum" width="600" height="956" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">42. Wewoattan menatting tumaokan sakimanep.</span>
+<span class="i0">43. Nitatonep wemi palliton maskansim nihillanep.</span>
+<span class="i0">44. Messissuwi sakimanep akowmi pallitonep.</span>
+<span class="i0">45. Chitanwulit sakimanep lowanuski pallitonep.</span>
+<span class="i0">46. Alokuwi sakimanep towakon pallitonep.</span>
+<span class="i0">47. Opekasit sakimanep sakhelendam pallitonepit.</span>
+<span class="i0">48. Wapagishik yuknohokluen makeluhuk wapaneken.</span>
+<hr class="tb_nm" />
+<span class="i0">49. Tsehepieken nemassipi<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a>
+       nolandowak gunehunga.</span>
+<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span>
+</div><div class="stanza">
+<span class="i4">42. The Wolf-wise-in-Counsel was chief.</span>
+<span class="i4">43. He knew how to make war on all; he slew Strong-Stone.</span>
+<span class="i4">44. The Always-Ready-One was chief; he fought against the Snakes.</span>
+<span class="i4">45. The Strong-Good-One was chief; he fought against the northerners.</span>
+<span class="i4">46. The Lean-One was chief; he fought against the Tawa people.</span>
+<span class="i4">47. The Opossum-Like was chief; he fought in sadness,</span>
+<span class="i4">48. And said, "They are many; let us go together to the east, to the sunrise."</span>
+<hr class="tb_nm" />
+<span class="i4">49. They separated at Fish river; the lazy ones remained there.</span>
+<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i200.jpg" alt="Page of Walum Olum" width="600" height="924" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">50. Yagawanend sakimanep talligewi wapawullaton.</span>
+<span class="i0">51. Chitanitis sakimanep wapawaki gotatamen.</span>
+<span class="i0">52. Wapallendi pomismep talegawil allendhilla.</span>
+<span class="i0">53. Mayoksuwi wemilowi palliton palliton.</span>
+<span class="i0">54. Talamatan nitilowan payatchik wemiten.</span>
+<span class="i0">55. Kinehepend sakimanep tamaganat sipakgamen.</span>
+<span class="i0">56. Wulatonwi makelima pallihilla talegawik.</span>
+<span class="i0">57. Pimokhasuwi sakimanep wsamimaskan talegawik.</span>
+<span class="i0">58. Tenchekentit sakimanep wemilat makelinik.</span>
+<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span>
+</div><div class="stanza">
+<span class="i4">50. Cabin-Man was chief; the Talligewi possessed the east.</span>
+<span class="i4">51. Strong-Friend was chief; he desired the eastern land.</span>
+<span class="i4">52. Some passed on east; the Talega ruler killed some of them.</span>
+<span class="i4">53. All say, in unison, "War, war".</span>
+<span class="i4">54. The Talamatan, friends from the north, come, and all go together.</span>
+<span class="i4">55. The Sharp-One was chief; he was the pipe-bearer beyond the river.</span>
+<span class="i4">56. They rejoiced greatly that they should fight and slay the Talega towns.</span>
+<span class="i4">57. The Starrer was chief, the Talega towns were too strong.</span>
+<span class="i4">58. The Fire-Builder was chief; they all gave to him many towns.</span>
+<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i202a.jpg" alt="Page of Walum Olum" width="600" height="643" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">59. Pagan chihilla sakimanep shawanewak wemi talega.</span>
+<span class="i0">60. Hattan wulaton sakimanep, wingelendam wemi lennowak.</span>
+<span class="i0">61. Shawanipekis gunehungind lowanipekis talamatanitis.</span>
+<span class="i0">62. Attabchinitis gishelendam gunitakan sakimanep.</span>
+<span class="i0">63. Linniwulamen sakimanep pallitonep talamatan.</span>
+<span class="i0">64. Shakagapewi sakimanep nungiwi talamatan.</span>
+</div><div class="stanza">
+<span class="i4">59. The Breaker-in-Pieces was chief; all the Talega go south.</span>
+<span class="i4">60. He-has-Pleasure was chief; all the people rejoice.</span>
+<span class="i4">61. They stay south of the lakes; the Talamatan friends north of the lakes.</span>
+<span class="i4">62. When Long-and-Mild was chief, those who were not his friends conspired.</span>
+<span class="i4">63. Truthful-Man was chief; the Talamatans made war.</span>
+<span class="i4">64. Just-and-True was chief; the Talamatans trembled.</span>
+</div></div>
+<hr class="chap" />
+<div class="figcenter">
+  <img src="images/i202b.jpg" alt="Page of Walum Olum" width="600" height="306" />
+</div>
+<h3>V.</h3>
+<hr class="r5" />
+<div class="poem"><div class="stanza">
+<span class="i0">1. Wemilangundo wulamo talli talegaking.</span>
+<span class="i0">2. Tamaganend sakimanep wapalaneng.</span>
+<span class="i0">3. Wapushuwi sakimanep kelitgeman.</span>
+<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span>
+</div><div class="stanza">
+<span class="i4">1. All were peaceful, long ago, there at the Talega land.</span>
+<span class="i4">2. The Pipe-Bearer was chief at the White river.</span>
+<span class="i4">3. White-Lynx was chief; much corn was planted.</span>
+<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i204.jpg" alt="Page of Walum Olum" width="600" height="955" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i1">4. Wulitshinik sakimanep makdopannik.</span>
+<span class="i1">5. Lekhihitin sakimanep wallamolumin.</span>
+<span class="i1">6. Kolachuisen sakimanep makeliming.</span>
+<span class="i1">7. Pematalli sakimanep makelinik.</span>
+<span class="i1">8. Pepomahenem sakimanep makelaning.</span>
+<span class="i1">9. Tankawon sakimanep makeleyachik.</span>
+<span class="i0">10. Nentegowi shawanowi shawanaking.</span>
+<span class="i0">11. Kichitamak sakimanep wapahoning.</span>
+<span class="i0">12. Onowutok awolagan wunkenahep.</span>
+<span class="i0">13. Wunpakitonis wunshawononis wunkiwikwotank.</span>
+<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span>
+</div><div class="stanza">
+<span class="i5">4. Good-and-Strong was chief, the people were many.</span>
+<span class="i5">5. The Recorder was chief, he painted the records.</span>
+<span class="i5">6. Pretty-Blue-Bird was chief, there was much fruit.</span>
+<span class="i5">7. Always-There was chief, the towns were many.</span>
+<span class="i5">8. Paddler-up-Stream was chief, he was much on the rivers.</span>
+<span class="i5">9. Little-Cloud was chief, many departed,</span>
+<span class="i4">10. The Nanticokes and the Shawnees going to the south.</span>
+<span class="i4">11. Big-Beaver was chief, at the White Salt Lick.</span>
+<span class="i4">12. The Seer, the praised one, went to the west.</span>
+<span class="i4">13. He went to the west, to the southwest, to the western villages.</span>
+<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i206.jpg" alt="Page of Walum Olum" width="600" height="1005" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">14. Pawanami sakimanep taleganah.</span>
+<span class="i0">15. Lokwelend sakimanep makpalliton.</span>
+<span class="i0">16. Lappi towako lappi sinako lappi lowako.</span>
+<span class="i0">17. Mokolmokom sakimanep mokolakolin.</span>
+<span class="i0">18. Winelowich sakimanep lowushkakiang.</span>
+<span class="i0">19. Linkwekinuk sakimanep talegachukang.</span>
+<span class="i0">20. Wapalawikwan sakimanep waptalegawing.</span>
+<hr class="tb_nm" />
+<span class="i0">21. Amangaki amigaki wapakisinep.</span>
+<span class="i0">22. Mattakohaki mapawaki mawulitenol.</span>
+<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span>
+</div><div class="stanza">
+<span class="i4">14. The Rich-Down-River-Man was chief, at Talega river.</span>
+<span class="i4">15. The Walker was chief; there was much War.</span>
+<span class="i4">16. Again with the Tawa people, again with the Stone people, again with the northern people.</span>
+<span class="i4">17. Grandfather-of-Boats was chief, he went to lands in boats.</span>
+<span class="i4">18. Snow-Hunter was chief; he went to the north land.</span>
+<span class="i4">19. Look-About was chief; he went to the Talega mound-mountains.</span>
+<span class="i4">20. East-Villager was chief; he was east of Talega.</span>
+<hr class="tb_nm" />
+<span class="i4">21. A great land and a wide land was the east land,</span>
+<span class="i4">22. A land without snakes, a rich land, a pleasant land.</span>
+<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i208.jpg" alt="Page of Walum Olum" width="600" height="939" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">23. Gikenopalat sakimanep pekochilowan.</span>
+<span class="i0">24. Saskwihanang hanaholend sakimanep.</span>
+<span class="i0">25. Gattawisi sakimanep winakaking.</span>
+<span class="i0">26. Wemi lowichik gishikshawipek lappi kichipek.</span>
+<span class="i0">27. Makhiawip sakimanep lapihaneng.</span>
+<span class="i0">28. Wolomenap sakimanep maskekitong.</span>
+<span class="i0">29. Wapanand tumewand waplowaan.</span>
+<span class="i0">30. Wulitpallat sakimanep piskwilowan.</span>
+<span class="i0">31. Mahongwi pungelika wemi nungwi.</span>
+<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span>
+</div><div class="stanza">
+<span class="i4">23. Great Fighter was chief, toward the north.</span>
+<span class="i4">24. At the Straight river, River-Loving was chief.</span>
+<span class="i4">25. Becoming-Fat was chief at Sassafras land.</span>
+<span class="i4">26. All the hunters made wampum again at the great sea.</span>
+<span class="i4">27. Red-Arrow was chief at the stream again.</span>
+<span class="i4">28. The Painted-Man was chief at the Mighty Water.</span>
+<span class="i4">29. The Easterners and the Wolves go northeast.</span>
+<span class="i4">30. Good-Fighter was chief, and went to the north.</span>
+<span class="i4">31. The Mengwe, the Lynxes, all trembled.</span>
+<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i210.jpg" alt="Page of Walum Olum" width="600" height="953" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">32. Lappi tamenend sakimanepit wemi langundit.</span>
+<span class="i0">33. Wemi nitis wemi takwicken sakima kichwon.</span>
+<span class="i0">36. Kichitamak sakimanep winakununda.</span>
+<span class="i0">37. Wapahakey sakimanep sheybian.</span>
+<span class="i0">38. Elangomel sakimanep makeliwulit.</span>
+<span class="i0">39. Pitenumen sakimanep unchihillen.</span>
+<span class="i0">40. Wonwihil wapekunchi wapsipayat.</span>
+<hr class="tb_nm" />
+<span class="i0">41. Makelomush sakimanep wulatenamen.</span>
+</div><div class="stanza">
+<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span>
+<span class="i4">32. Again an Affable was chief, and made peace with all,</span>
+<span class="i4">33. All were friends, all were united, under this great chief.</span>
+<span class="i4">36. Great-Beaver was chief, remaining in Sassafras land.</span>
+<span class="i4">37. White-Body was chief on the sea shore.</span>
+<span class="i4">38. Peace-Maker was chief, friendly to all.</span>
+<span class="i4">39. He-Makes-Mistakes was chief, hurriedly coming.</span>
+<span class="i4">40. At this time whites came on the Eastern sea.</span>
+<hr class="tb_nm" />
+<span class="i4">41. Much-Honored was chief; he was prosperous.</span>
+<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i212.jpg" alt="Page of Walum Olum" width="600" height="919" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">42. Wulakeningus sakimanep shawanipalat.</span>
+<span class="i0">43. Otaliwako akowetako ashkipalliton.</span>
+<span class="i0">44. Wapagamoshki sakimanep lamatanitis.</span>
+<span class="i0">45. Wapashum sakimanep talegawunkik.</span>
+<span class="i0">46. Mahiliniki mashawoniki makonowiki.</span>
+<span class="i0">47. Nitispayat sakimanep kipemapekan,</span>
+<span class="i0">48. Wemiamik weminitik kiwikhotan.</span>
+<span class="i0">49. Pakimitzin sakimanep tawanitip.</span>
+<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span>
+</div><div class="stanza">
+<span class="i4">42. Well-Praised was chief; he fought at the south.</span>
+<span class="i4">43. He fought in the land of the Talega and Koweta.</span>
+<span class="i4">44. White-Otter was chief; a friend of the Talamatans.</span>
+<span class="i4">45. White-Horn was chief; he went to the Talega,</span>
+<span class="i4">46. To the Hilini, to the Shawnees, to the Kanawhas.</span>
+<span class="i4">47. Coming-as-a-Friend was chief; he went to the Great Lakes,</span>
+<span class="i4">48. Visiting all his children, all his friends.</span>
+<span class="i4">49. Cranberry-Eater was chief, friend of the Ottawas.</span>
+<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i214.jpg" alt="Page of Walum Olum" width="600" height="966" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">50. Lowaponskan sakimanep ganshowemk.</span>
+<span class="i0">51. Tashawinso sakimanep shayabing.</span>
+<span class="i0">52. Nakhagatfamen nakhalissin wenchikit,</span>
+<span class="i0">52. <i>bis.</i> Unamini minsimini chikimini.</span>
+<span class="i0">53. Epallahchund sakimanep mahongwipallat.</span>
+<span class="i0">54. Langomuwi sakimanep mahongwichamen.</span>
+<span class="i0">55. Wangomend sakimanep ikalawit,</span>
+<span class="i0">56. Otahwi wasiotowi shingalusit.</span>
+<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span>
+</div><div class="stanza">
+<span class="i4">50. North-Walker was chief; he made festivals.</span>
+<span class="i4">51. Slow-Gatherer was chief at the shore.</span>
+<span class="i4">52. As three were desired, three those were who grew forth,</span>
+<span class="i4">52. <i>bis.</i> The Unami, the Minsi, the Chikini.</span>
+<span class="i4">53. Man-Who-Fails was chief; he fought the Mengwe.</span>
+<span class="i4">54. He-is-Friendly was chief; he scared the Mengwe.</span>
+<span class="i4">55. Saluted was chief; thither,</span>
+<span class="i4">56. Over there, on the Scioto, he had foes.</span>
+<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>
+</div></div>
+
+<div class="figcenter">
+  <img src="images/i216.jpg" alt="Page of Walum Olum" width="600" height="460" />
+</div>
+<div class="poem"><div class="stanza">
+<span class="i0">57. Wapachikis sakimanep shayabinitis.</span>
+<span class="i0">58. Ncnachihat sakimanep peklinkwekin.</span>
+<span class="i0">59. Wonwihil lowashawa wapayachik.</span>
+<span class="i0">60. Langomuwak kitohatewa ewenikiktit?</span>
+<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span>
+</div><div class="stanza">
+<span class="i4">57. White-Crab was chief, a friend of the shore.</span>
+<span class="i4">58. Watcher was chief, he looked toward the sea.</span>
+<span class="i4">59. At this time, from north and south, the whites came.</span>
+<span class="i4">60. They are peaceful, they have great things, who are they?</span>
+<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+</div></div>
+<hr class="full" />
+<p><span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span></p>
+
+<h2>NOTES</h2>
+<hr class="r5" />
+<h3>I.</h3>
+<p class="indent">&#8658;The references to authorities on Algonkin picture-writing
+are the Appendix to <i>Tanner's Narrative of Captivity and Adventures</i>,
+Copway's <i>Traditional History of the Ojibway Nation</i>, and
+Schoolcraft's <i>Synopsis of Indian Symbols</i>, in Vol. I of his
+<i>History and Statistics of the Indian Tribes</i>. I have not pursued
+an investigation of the symbols beyond the first chant.</p>
+
+<p class="indent">1. Rafinesque translates <i>wemiguna</i> "all sea water."
+The proper form is <i>wemmguna</i>, "at all times" (Anthony). The symbol is
+that of the sky and clouds above the earth. Compare Copway,
+p. 134; Schoolcraft, <i>Synopsis</i>, Fig. 17.</p>
+
+<p class="indent">2. <i>Kwelik</i>, a dialectic form of <i>quenek</i>, Z. long,
+stretched out. <i>Kitanito</i>, a compound of <i>kehtan</i>, great, and
+<i>manito</i>, mysterious being, is rendered by Raf. as Creator;
+<i>wit</i> is the substantive verbaffix.</p>
+
+<p class="indent">Heckewelder (MSS.) distinguishes between the synthetic
+form, <i>ketanittowit</i>, which he translates "Majestic Being," and the
+analytic form, <i>kitschi manito</i>, which he renders "Supreme
+Wonder-doer." In the latter, the sense of <i>manito</i> is brought out.
+In the Delaware and related dialects it conveys the idea of making,
+or doing (<i>maniton</i>, to make, Zeisberger, <i>Gram.</i>, p. 222;
+<i>maranito taendo</i>, make a fire, Campamus; Chipeway,
+<i>win ma-nitawito</i> he himself makes it, or, can make it).</p>
+
+<p class="indent">The idea of making or creating is at the bottom of many
+native titles to supernatural powers, as the Shawnee <i>We-shellaqua</i>,
+"he that made us all." (Rev. David Jones, Journal of Two Visits,
+etc., p. 62.) See notes to line four. The Algonkin root, <i>etu</i>,
+he does, he acts, he makes, would therefore seem to be a radical of
+the word. (See Howse, <i>Gram. of the Cree Lang</i>., p. 160.)</p>
+
+<p class="indent">Dr. Trumbull, on the other hand, believes the only radical
+to be <i>an</i>, = <i>el</i> or <i>al</i>, in the sense of "to be more than,"
+"to surpass," "to exceed;" and maintains that the syllable <i>it</i>,
+of the theme <i>manit</i>, is a formative suffix. (In <i>Old and New</i>, March, 1870.)
+<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p>
+
+<p class="indent">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 <i>an</i> is thus an intensive
+prefix to the real root <i>it</i>, and the compound radical thus formed
+in the third person, singular, <i>månito</i>, means "he or it does or
+acts in a surpassing or extraordinary manner."</p>
+
+<p class="indent"><i>Essop</i>, pl. <i>essopak</i>, frequently recurring
+words, are suppositive (<a href="#Page_90">see p. 90</a>) forms of the verb <i>lissin</i>,
+"to be or do so, to be so situated, disposed, <i>or</i> acting" (Zeisberger,
+<i>Gram.</i> p. 117). The terminal <i>p</i> is the sign of the
+preterite. They are dialectic for <i>elsitup</i> and <i>elsichtitup</i>.</p>
+
+<p class="indent">The symbol of a head with rays represents a manito.
+Schoolcraft, <i>Synopsis</i>, Fig. 10.</p>
+
+<p class="indent">3. Squier omits the word <i>elumamek</i>. These terms
+are formal epithets applied to the highest divinity. <a href="#Page_158">See page 158</a>.</p>
+
+<p class="indent">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.</p>
+
+<p class="indent">4. <i>Sohalawak</i> is not a Delaware form, but is a true Algonkin
+word, as seen in the Cree <i>ooseh-ayoo</i>, animate, <i>ooseh-taw</i>,
+inanimate, he, it, makes, produces. (Howse, <i>Cree Grammar</i>,p. 166.)
+It appears in the Shawnee <i>w'shellaqua</i>, quoted in notes
+to verse 2; in the Minsi dialect the corresponding word is
+<i>kwishelmawak</i>; <i>owak</i> is a mistake for <i>woak</i>,
+and Rafinesque translates it "much air." <i>Awasagamak</i>, heaven,
+sky, literally, "the land or place beyond," from <i>awossi</i>,
+beyond; but Dr. Trumbull prefers a derivation
+from a root signifying "light," <i>Del. waseleu</i>, 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.</p>
+
+<p class="indent">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, <i>Kwishelmawak kischohk
+nipahenk alankwewak</i>.</p>
+
+<p class="indent">7. On the termination <i>wagan</i> <a href="#Page_101">see page 101</a>. The prefix
+<i>ksh</i>, properly <i>k'sch</i>, is intensive, as it is an abbreviation of
+<i>kitschi</i>, great, large. Thus <i>sokelan</i>, it rains,
+<i>k'schilan</i>, it rains very hard.</p>
+
+<p class="indent">The symbol seems to indicate the waters flowing off.
+<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span></p>
+
+<p class="indent">8. Mr. Anthony renders this line in Minsi:&mdash;</p>
+
+<p class="indent"><i>Pilikin</i>&emsp; &emsp;<i>ameni-menayen</i>&emsp; &emsp; &emsp;<i>epit</i>,<br />
+&nbsp; Grew-clean&emsp; groups of islands&emsp; where they are,</p>
+
+<p class="indent">That is, that the islands rose dry and clean from
+the water, as they now are found.</p>
+
+<p class="indent"><i>Delsin-epit</i>; the first part of this compound,
+properly <i>w'dell-sinewo</i>, is the indicative present, 3d p. pi.,
+of <i>lissin</i>, to be thus, or so situated; <i>epit</i> is what
+Zeisberger (<i>Gram.</i> p. 115) calls the "adverbial" form of
+<i>achpin</i>, to be there, in a particular place. This adverbial
+is really the suppositive form of the verb, after the vowel-change
+has taken place. (<a href="#Page_107">See above, page 107</a>.)</p>
+
+<p class="indent">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).</p>
+
+<p class="indent">The symbol is a three cornered point of land, rising
+above the water under the sky.</p>
+
+<p class="indent">9. <i>Manito manitoak</i>, "made the makers'," Raf.;
+"made the Great Spirits," Squier. Either of these renderings is defensible,
+as will appear from the senses of <i>manito</i>, above given.</p>
+
+<p class="indent">This line can be read in Minsi,
+<i>Lapi-up Kehtanitowit man'ito mani'towak</i>, Again-he-spake, Great-Spirit,
+a spirit, spirits. The symbol represents the communion of the spirits.
+Compare Tanner, <i>Narrative</i>, p. 359, fig. 24.</p>
+
+<p class="indent">10. Raf. and Squier absurdly translate <i>angelatawiwak</i>,
+angels. It is from a familiar Del. verb, <i>angeln</i>, to die. Compare Abnaki
+<i>8anangmes8ak</i>, "revenants," Rasles, and <i>w'tanglowagan</i>, 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:&mdash;</p>
+
+<p class="indent"><i>Aweniwak</i>&emsp; <i>angelatawawak</i>&emsp; <i>wtschitsch'wankwak</i>&emsp; <i>wemiwak</i>,<br />
+&emsp; &emsp;Beings&emsp; &emsp; &emsp;mortals&emsp; &emsp; &emsp; &emsp; souls&emsp; &emsp; &emsp; &emsp; &emsp;and all</p>
+
+<p>The <i>wak</i> of the last word is not the plural but the conjunction
+"and;" as in the Latin, <i>omniaque</i>.</p>
+
+<p class="indent">11. Raf. translates <i>jinwis</i> as "man-being," and Squier
+thinks it the Chipeway <i>inini</i>, men; but it appears to be the adverb
+<i>janwi</i>, ever, always. The symbol is apparently that of birth,
+or being born. Compare Tanner, <i>Narr.</i>, p. 351, fig. 1, with
+that meaning, an armless figure with wide spread legs.</p>
+
+<p class="indent">12. The pictograph is a woman, with breasts, but armless.
+The "first mother" here represented was an important personage in
+<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span>
+the mythology of the Chipeways and neighboring tribes. She was
+called "the grandmother of mankind" (<i>Me-suk-kum-me-go-kwa</i>,
+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 <i>Narrative</i>, p. 355.</p>
+
+<p class="indent">13. The figure of a square, the world, with the four
+varieties of animals named.</p>
+
+<p class="indent">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, <i>Synopsis</i>, figs. 93, 100.</p>
+
+<p class="indent"><i>Amangamek</i>, plural form of the compound <i>amangi</i>,
+great; <i>namaes</i> fish; but <i>amangi</i> has the associate idea of
+terrifying, frightful, hence the reference is to some mythical water
+monster (Cree, <i>am</i>, faire peur, Lacombe).</p>
+
+<p class="indent">Raf. translates both <i>nakowak</i> in this line, and
+<i>nakowa</i>, in II, 6, as "black snake." They can have no such meaning,
+black, in Lenape, being <i>suckeu</i>, and in none of the Algonkin dialects
+does <i>nak</i> mean black.</p>
+
+<p class="indent">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, <i>Narr.</i>, p. 348, fig. I.</p>
+
+<p class="indent">V. 16 pursues the topic of v. 13, and it looks as if
+v. 14 and 15 should be transposed to follow v. 20.</p>
+
+<p class="indent">17. The former renderings are.&mdash;</p>
+
+<p class="indent">"Thou being Kiwis, good God Wunand, and the
+good makers were such."&mdash;<i>Rafinesque.</i></p>
+
+<p class="indent">"There being a good god, all spirits were good."&mdash;<i>Squier.</i></p>
+
+<p class="indent">Rafinesque mistook the adverb <i>kiwis</i> for a proper name.</p>
+
+<p class="indent">18. Raf. translates <i>nijini</i>, the Jins, and <i>nantinewak</i>,
+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, <i>Narr.</i>, pp. 371, figs. 8, 9.</p>
+
+<p class="indent">19. <i>Gattamin</i> cannot mean "fat fruit," as Raf.
+translates it. He has evidently mistaken the explanation given by Heckewelder,
+of Catawissa, <i>Gattawisu</i>, becoming fat, and thought that
+<i>gatta</i>, was fat, whereas <i>wisu</i> is "fat." (Zeis. <i>Gram.</i>, p. 229.)
+<i>Wakon</i> is understood by Rafinesque as the proper name of the
+evil spirit, connecting it with the Dakota <i>wakan</i>, divine, supernatural.
+<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p>
+
+<p class="indent">20. The dream of "the good old times," the happy
+epoch of yore, when men dwelt in peace and prosperity, was, as I
+have shown, page 135, a myth of the Delawares, and George
+Copway tells us that the Chipeway legends also recalled it with delight.
+(<i>Traditional History of the Ojibway Nation</i>, pp. 98 and 169-175.)</p>
+
+<p class="indent">21. The symbol is the same as that of the
+"bad spirit under the earth," given by Copway, p. 135.</p>
+
+<p class="indent">A similar figure is given by Copway to signify "bad,"
+p. 135. I do not understand its allusion.</p>
+
+<p class="indent">22. <i>Mattalogas</i>; the prefix is the negative
+<i>matta</i>, no, not, and generally conveys a bad sense, as <i>matteleman</i>,
+to despise one, <i>mattelendam</i>, to be uneasy. Zeis.</p>
+
+<p class="indent"><i>Pallalogasin</i>, to sin, from <i>palli</i>, elsewhere, other
+than, hence <i>pallhiken</i>, to shoot amiss, to miss the mark, to go wrong.</p>
+
+<p class="indent"><i>Maktaton</i>, unhappiness. There is a relation in Lenape
+between the negative <i>matta</i>, in Minsi, <i>machta</i>, and the words for bad,
+ugly, evil, and the like; <i>machtisisu</i>, here it is bad, or ugly.
+<i>Zeisb.</i> It would seem to be an intuitive recognition of the
+profound philosophical maxim that evil is ever a negation; that
+Mephistopheles is, as he says in Faust&mdash;</p>
+
+<p class="center">"Der Geist der stets vernemt"</p>
+
+<p class="indent">23. The symbol is apparently trees on hills, bent by
+a storm, and beneath a death's head.</p>
+
+<p class="indent">24. The picture seems to be two countries connected by a bridge.</p>
+
+<p class="indent"><i>Atak kitahican</i>, = <i>attach</i>, beyond, above;
+<i>kitahican</i>, the ocean, literally "the great tidal sea." It is possible
+this has reference to the deluge, which is described in the next section;
+but usually <i>kitahican</i> meant the ocean.</p>
+
+<h3 class="space-above2">II.</h3>
+
+<p class="indent">1. <i>Maskanako</i>; the Lenape words would be <i>mechek</i>,
+great, <i>achgook</i>, snake; but <i>maska</i> is more allied to the Cree
+<i>maskaw</i>, strong, hard, solid. Raf. translates the close of the
+line "when men had become bad."
+<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span></p>
+
+<p class="indent">2. <i>Schingalan</i>, to hate; from the adjective <i>schingi</i>,
+disliking, unwilling. This is the contrary of <i>wingi</i>, liking,
+willing. Both are from the subjective radical <i>n</i> or <i>ni</i>,
+I, <i>Ego</i>, the latter with the prefix <i>wĕl</i>, signifying
+pleasurable sensation (<a href="#Page_104">see page 104</a>).</p>
+
+<p class="indent"><i>Shawelendamep</i>, preterite form, strengthened by
+the prefix <i>ksch</i>, of the verb <i>acquiwelendam</i>, Zeis., to disquiet,
+to trouble; it has not the passive sense given in Rafinesque's
+translation. All verbs terminating in <i>elendam</i> signify a
+disposition of mind, the root being again the subjective <i>n</i>,
+ego. Raf. translates: "This strong snake had become the foe of the
+Jins, and they became troubled, hating each other."</p>
+
+<p class="indent">3. <i>Palliton</i>, from <i>palli</i>, elsewhere (from what
+was intended), hence "to spoil something, to do it wrong," and later
+"to fall out, to fight."</p>
+
+<p class="indent"><i>Lungundowin</i>, from <i>langan</i>, easy, light to do, Chipeway,
+<i>nin nangan</i>, I find it light, of no trouble; hence, "<i>peace</i>" as being a
+time free from trouble; and by a third application of the idea,
+<i>elangomellan</i>, friends, those who are at peace with us.</p>
+
+<p class="indent">4. Raf. translates this line: "Less men with dead-keeper
+fighting," which is a total misunderstanding of the words. On the
+derivation of <i>nihanlowit</i> see <i>ante</i>, <a href="#Page_102">page 102</a>.</p>
+
+<p class="indent">6. On <i>nakowa</i>, see I, line 14. Here I consider it a derivative
+from <i>nacha</i>, three, and both the sense of the line and the symbol,
+with three marks to the right of the figure, indicate this meaning.
+The three antagonists are the monster, the waters, and the Great Snake himself.</p>
+
+<p class="indent">7. The repetition of the words is to add force to the phrase.</p>
+
+<p class="indent">8. This is an important line, as indicating the origin
+of the Walam Olum. <i>Nanaboush</i> is not the Delaware form of the name
+of the Algonkin hero-god, so far as known, but the Chipeway
+<i>Nanabooshoo</i>, Tanner, <i>Nanibajou</i>, McKinney, properly <i>Nānâboj</i>,
+the Trickster, the Cheater, allied to Chip. <i>nin nanabanis</i>, I am
+cheated. This term, like the Cree <i>Wisakketjâk</i>, which has the
+same meaning (<i>fourbe</i>, <i>trompeur</i>, Lacombe), was applied to the
+hero-god of these nations on account of his exhaustless ingenuity
+in devising tricks, ruses, disguises and transformations, to overcome
+the various other divine powers with whom he came in conflict.
+This seemingly depreciatory term arose from the same
+admiration of versatility of powers which has imparted such universal
+<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span>
+popularity to the story of the wily (<b>πολυτροπος</b>) Ulysses,
+and the trickery of Master Reynard.</p>
+
+<p class="indent">The appearance of this form of the name indicates that
+the version of the legend here given has been influenced by Chipeway
+associations, as, indeed, we might expect, since it was obtained in
+Indiana, where the Delawares were in constant intercourse with
+their Chipeway neighbors.</p>
+
+<p class="indent"><i>Tulapit menapit = tulpe epit, menatey epit</i>, "it was then
+at the turtle, it was then at the island." The form <i>Tula</i> has given rise to
+the strangest theorizing about this line, as, of course, the antiquaries
+could not resist the temptation to see in it a reference to the Tula
+or Tollan of Aztec mythology, the capital city of the Toltecs and the
+home of Quetzalcoatl.</p>
+
+<p class="indent">The similarity of the words is purely fortuitous. The Lenape
+word <i>tulpe</i> means turtle or tortoise, especially, says Zeisberger,
+a water or sea turtle. In their mythology, as I have already shown
+(<a href="#Page_134">ante, p. 134</a>) the earth was supposed to be floating on a boundless
+ocean, as a turtle floats on the surface of a pond. Hence, symbolically,
+the turtle represents the dry land.</p>
+
+<p class="indent"><i>Maskaboush</i> = Chip. <i>mashka</i>,
+strong, <i>wabos</i>, usually translated
+hare or rabbit, but really "White One." I have fully explained
+this mistaken sense of the word in <i>American Hero Myths</i>,
+pp. 41, 42, and elsewhere.</p>
+
+<p class="indent">9. The Algonkin myth relates that Michabo or Nanaboj
+after having formed the earth on the primal ocean, walked round and
+round it, and by this act increased it constantly in size.</p>
+
+<p class="indent">Rafinesque's translation is:&mdash;"Being born creeping, he
+is ready to move and dwell at <i>Tula</i>;" and in his note to the line he adds,
+"<i>Tula</i> is the ancient seat of the Toltecas and Mexican nations in
+Asia; the <i>Tulan</i> or <i>Turan</i> of Central Tartary."</p>
+
+<p class="indent">The entire absence of connected meaning in this and
+other lines of Rafinesque's translation is strong evidence that he did
+not fabricate the text; otherwise he would certainly have assigned
+it some coherent sense.</p>
+
+<p class="indent">The turtle is, as usual, the symbol of the land
+or earth (<a href="#Page_133">see page 133</a>).</p>
+
+<p class="indent">12. <i>Manito-dasin</i>, the Divine Maiden, or the Daughter
+of the Gods, as it might be freely translated. The reference is to the
+Virgin who at the beginning of things descended from heaven, and
+<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>
+alighting on the back of the turtle became the mother of Nanaboj
+and his brothers. She was well known in Eastern Algonkin
+mythology, as I have already shown. (<a href="#Page_131">See above, p. 131</a>.)</p>
+
+<p class="indent">13. This and the three following verses form,
+observes Rafinesque, a rhymed hymn to Nanabush.</p>
+
+<p class="indent">14. In this line the men are referred to as <i>Linapi</i>,
+not <i>lennowak</i> as before. Here then begins the particular history of
+the Lenape tribe, whose chief sub-tribe was the Turtle clan.</p>
+
+<p class="indent">The meaning of the line is very obscure. It seems to refer
+to the origin of the Unami, or Turtle sub-tribe of the Delawares.</p>
+
+<p class="indent">16. <i>Kwamipokho</i>, translated by Raf. "plain and mountain,"
+does not appear to me to bear any such rendering. I take it as a
+form of <i>champeecheneu</i>, Z. "it is still or stagnant water," the
+appropriateness of which to the context is evident.</p>
+
+<p class="indent"><i>Sitwalikho</i>, Raf. renders "path of cave," deriving it obviously
+from <i>tsit</i>, foot, and <i>woalheu</i>, a hole. It has no sort of meaning
+in this rendering, and I assume, therefore, that it is a derivative
+from <i>tschitqui</i>, silent.</p>
+
+<p class="indent"><i>Maskan wagan</i>, probably an error for <i>maskanakon</i>, as in v. I.</p>
+
+<p class="indent"><i>Palliwi, palliwi</i>, "is elsewhere, is elsewhere,"
+or, "is foiled, is overcome."</p>
+
+<h3 class="space-above2">III.</h3>
+
+<p class="indent">1. <i>Wittank talli</i>: in the MS. these words are first
+translated "dwelling town there," but the last two words are erased and "of
+Talli" substituted. This is one of a number of instances where
+Rafinesque altered his first translations, which is further evidence
+that he did not manufacture the text. In this instance, as frequently,
+he altered it for the worse. <i>Wittank</i> is from <i>witen</i>, to go
+with or be with, Zeis., and <i>talli</i> is the adverb "there."</p>
+
+<p class="indent">3. <i>Meshautang</i>, "many deer" (see Vocabulary),
+translated by Rafinesque, "game."</p>
+
+<p class="indent"><i>Siliewak</i>, rendered by Rafinesque <i>sili</i>, cattle,
+<i>ewak</i>, they go. The <i>wak</i> is the terminal "and" (see notes to I. v. 10).
+The word <i>sisile</i>, in modern Delaware <i>sizil'ia</i> (Whipple's Vocabulary),
+means "buffalo." Its older form is seen in the MS. vocab. of
+the New Jersey Indians, 1792, where it is <i>sisiliamuus</i>. This is
+a compound of the generic termination <i>muus</i>, Cree, <i>mustus</i>
+(whence our word "moose"), meaning any large quadruped, and
+<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span>
+probably the prefix <i>tschilani</i> strong powerful with an intensive
+reduplication</p>
+
+<p class="indent">4. <i>Powalessin</i> from the same root as <i>powwow</i>
+(<a href="#Page_70">see page 70</a>). The course of thought was that the dreamer
+(<i>powwow</i>) became wise beyond his followers and hence obtained power and
+riches though not of a martial character.</p>
+
+<p class="indent"><i>Elowichil</i> hunters <i>allowin</i> to hunt,
+doubtless connected with <i>alluns</i> an arrow.</p>
+
+<p class="indent">5, 6. A note in the MS states that the symbols of
+these two verses were united together in the original drawings.</p>
+
+<p class="indent">7. In this verse the pre-eminence of the Turtle sub-tribe
+the Unami is asserted to have obtained from the most ancient times.</p>
+
+<p class="indent">8. The verses 8, 9, 10 are referred in Rafinesque's free
+translation to the Snake people. They seem to me to be descriptive
+of the grief of the Lenape on leaving their ancient home.</p>
+
+<p class="indent">12. <i>Pokhapokhapek</i>, Gaping Sea, Raf. Both this and
+the preceding word are descriptive of the sea referred to as offering
+means of subsistence <i>namaes</i> fish <i>pocqueu</i> muscles or clams
+being the two main food products of the water for the Indians.</p>
+
+<p class="indent">The location of this productive spot I leave for future
+investigators to determine. The Detroit River and the Thousand Isles
+in the St. Lawrence are the most appropriate localities to my mind.</p>
+
+<p class="indent">13. The last word of the line is given in the MS. both
+as <i>menakinep</i> and <i>akomenep</i> the latter a later interlineation.
+I prefer the former.</p>
+
+<p class="indent"><i>Wapasinep</i>, may mean 'at the East' as well as 'in the
+light.' The latter is a metaphor, common in the native tongues for prosperity.</p>
+
+<p class="indent">Verses 13 to 20 inclusive were printed by Rafinesque in
+the original and called by him, the poem on the passage to America, as
+he understood this narrative to refer to the period when the ancestors
+of the Lenape crossed Behring straits from Asia to America on the ice.</p>
+
+<p class="indent">17. <i>Kitahican</i>, This is the term given by Zeisberger
+to the Ocean. The prefix <i>Kit</i> is "great" and the termination <i>hican</i>
+appears to have been confined to tidal waters (<a href="#Page_21">see above p. 21</a>).
+Elsewhere this termination signifies an instrument. Probably it
+was applicable to all large bodies of water.
+<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span>
+On <i>pokhakhopek</i>, doubtless a carelessness for <i>pokhapokhapek</i>,
+line 12, see note to the latter.</p>
+
+<p class="indent">18. Squier does not give the numerals, but says simply
+"in vast numbers." No doubt this is the intention of the expression.</p>
+
+<p class="indent">20. <i>Shiwaking</i>, "the place of spruce firs"
+(see Vocab). They crossed in mid-winter a broad stream, rich in fish
+and shell-fish, and arrived at a land covered with forests of spruce.
+For a long time this appears to have remained their home.</p>
+
+<h3 class="space-above2">IV.</h3>
+
+<p class="indent">2. <i>Sittamaganat</i>, Raf. translates "Path Leader." The
+word <i>tamaganat</i> appears in other verses, as <i>w'tamaganat</i>, IV, 37;
+<i>tamaganat</i>, IV, 55; <i>tamaganend</i>, V, 2. I derive it from the root
+<i>tam</i>, literally to drink, but generally, to smoke tobacco, as in
+Roger Williams' Key <i>wut-tammagon</i>, a pipe (<a href="#Page_49">see above, page 49</a>).
+Hence I take <i>tamagamat</i> to be the pipe-bearer, he who had charge
+of the Sacred Calumet. If it is objected that this puts the use of
+tobacco by the Lenape too remote, I reply that we do not know when they began
+to use it, and moreover, this may be an anachronism of tradition.</p>
+
+<p class="indent">13, 14. The lands toward the four cardinal points are
+described from a centre where the tribe was then located. Neither
+Rafinesque nor Squier understood this, and their renderings do not
+mention the territories North and West. From the description, I
+should place the then location of the tribe in Western New York
+and Northern Ohio.</p>
+
+<p class="indent">16. The four names seem to be appellatives of different
+tribes. One of the extinct tribes remembered in Chipeway tradition was
+the <i>Assigunaik</i>, Stone People (Schoolcraft, <i>History and Statistics
+of the Ind. Tribes</i>, Vol. I, p. 305).</p>
+
+<p class="indent">25. The legend here relates that the cultivation of maize
+began after they had reached a low latitude, presumably Southern Indiana
+or Ohio. The legend of the New England Indians was
+that a crow flew down from the great God Kitantowit, bringing in
+one ear a grain of corn, in the other a bean, and taught them the
+cultivation of these plants. (Roger Williams, <i>Key into the Language
+of America</i>, p. 114.) See further, <a href="#Page_48">ante, p. 48</a>.</p>
+
+<p class="indent">34. <i>Wisawana</i>, the Yellow River. There is a
+small river, so-called, in the State of Indiana, a branch of the Kankakee, called
+<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span>
+on Hough's "Map of the Indian Names of Indiana" <i>We-tho-gan</i>,
+a corruption of <i>wisawanna</i>. (See Hough's map, in <i>Twelfth Annual
+Report of the Geology and Natural History of Indiana</i>,
+1883.) When the Minsi made their first migration west, about
+1690, they directed their course to this spot, where they were found
+by Charlevoix in 1721.</p>
+
+<p class="indent">36. <i>Tamenend</i>, the name of the celebrated chief now
+better known to us as Tammany, who dealt with William Penn. Heckewelder
+translates it as "Affable." This is the first of the name.
+A second is mentioned, V, 32. The friend of Penn was the third.</p>
+
+<p class="indent">46. <i>Towakon pallitonep</i>, Raf. translates
+"father snake, he was mad!"</p>
+
+<p class="indent">48. Perhaps this line should be translated:
+"They speak well of the east; many go to the east."</p>
+
+<p class="indent">49. <i>Nemassipi</i>, Fish River. In the MS. this name
+was first written <i>mixtu sipi</i>. The name "Fish River" was applied to
+various streams by the Delawares, but never, so far as I know, to
+the Mississippi. In the present connection it seems to refer either
+to the St. Lawrence, about the Thousand Isles, or else its upper
+stream, the Detroit River, both of which were famous fishing spots.</p>
+
+<p class="indent">50. <i>Talligewi</i>. No name in the Lenape legends has
+given rise to more extensive discussion than this. It is usually connected
+with <i>Alligewi</i> and this again with <i>Alleghany</i>. This seems
+supported by Loskiel, who, writing on the authority of Zeisberger,
+says, "Nun nennen die Delawaren die ganze Gegend, so weit die
+Gewässer reichen, die in dem Ohio fallen, Alligewinengk, welches
+so viel bedeutet, als das Land, in welches sie sich aus weit entfernten
+Orten begeben haben." (<i>Geschichte der Mission</i>, etc., p. 164.)</p>
+
+<p class="indent">The meaning here assigned to Alligewinengk, "land where
+they arrived from distant places," is evidently based on the resolution
+of the compound into <i>talli</i>, there, <i>icku</i>, to that place, <i>ewak</i>,
+they go, with a locative final. The initial <i>t</i> is often omitted in adverbial
+compounds of <i>talli</i> (itself a compound of <i>ta</i>, locative particle, and
+<i>li</i>, to), as <i>allamunk</i>, in there.</p>
+
+<p class="indent">Bishop Ettwein gives to the word a different meaning.
+He writes: "The Delawares call the western country <i>Alligewenork</i>,
+which signifies a War-Path; the river itself they call <i>Alligewi Sipo</i>."
+<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>
+(<i>Legends and Traditions</i>, etc., in <i>Bull. of the Pa. Hist. Soc.</i> p. 34.)
+Here the derivation would be from <i>palliton</i>, to fight,
+<i>ewak</i>, they go, and a locative, "they go there to fight." The
+omission of the initial <i>p</i> was not uncommon, as Campanius gives
+<i>ayuta = alliton</i>, to make war. (<i>Catechismus</i>, p. 141.)</p>
+
+<p class="indent">Basing his opinion on an expression in the Journal of
+C. F. Post, to the effect that Alleghany means "fine or fair river," Dr.
+J. H. Trumbull analyzes it into <i>wulik, hanne, sipu</i>, which he translates
+"best, rapid-stream, long-river" (<i>Connect. Hist. Soc. Colls.</i> Vol. II).</p>
+
+<p class="indent">Rafinesque, in the MS. of the Walum Olum, gives Talligewi
+the translation "there found," from <i>talli</i>, there, and I know not what
+word for "found."</p>
+
+<p class="indent">There have not been wanting those who would derive the
+name Alleghany from Iroquois roots, as the Seneca <i>De-o-na-ga-no</i>,
+"cold water" (<i>Amer. Hist. Mag.</i> Vol. IV, p. 184). But there is
+no probability that the word is Iroquois.</p>
+
+<p class="indent">Whatever its origin, the name was not confined to
+the Alleghany river, but included the whole of the Upper Ohio, as the
+interpreter Post distinctly says.</p>
+
+<p class="indent">The Rev. Mr. Heckewelder was of opinion that <i>Talligewi</i>
+was a word foreign to the Algonkin, a <i>nomen gentile</i> of another
+tribe, adopted by the Delawares, just as they adopted <i>Mengwe</i> for
+the Iroquois from the Onondaga <i>Yenkwe</i>, men (<a href="#Page_14">see above, page 14</a>).
+It is not necessarily connected with Alleghany, which may
+be pure Algonkin. He says, "Those people called themselves
+<i>Talligeu</i> or <i>Talligewi</i>." (<i>Indian Nations</i> p. 48.) The accent,
+as he gives it, <i>Tallige'wi</i>, shows that the word is, <i>Talliké</i>, with
+the substantive verb termination, so that <i>Talligewi</i> means, "He is a
+<i>Talliké</i>" or, "It is of (belongs to) the Talliké."</p>
+
+<p class="indent">This appears to me the most probable supposition of
+any I have quoted, and it reduces our quest to that of a nation who
+called themselves by a name which, to Lenape ears, would sound like
+<i>Talliké</i>. Such a nation presents itself at once in the Cherokees,
+who call themselves <i>Tsa'laki</i>. Moreover, they fill the requirements
+in other particulars. Their ancient traditions assign them a
+residence precisely where the Delaware legends locate the Tallike,
+to wit, on the upper waters of the Ohio (<a href="#Page_17">see above, page 17</a>).
+Fragments of them continued there until within the historic
+<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>
+period, and the persistent hostility between them and the Delawares
+points to some ancient and important contest.</p>
+
+<p class="indent">Name, location and legends, therefore, combine to identify
+the Cherokees or Tsalaki with the Tallike, and this is as much evidence
+as we can expect to produce in such researches. I can see
+no reason whatever for Dr. Shea's opinion that the Lenape "in
+their progress eastward drove out of Ohio the Quappas, called by
+the Algonkins, Alkanzas or Alligewi, who retreated down the
+Ohio and Mississippi." (Shea, Notes to Alsop's <i>Maryland</i>, p. 118.)</p>
+
+<p class="indent">The question remains, whether the Tallike were the "Mound
+Builders." It is not so stated in the <span class="smcap">Walum Olum</span>. The inference
+rather is that the "Snake people," <i>Akowini</i> or <i>Akonapi</i>, dwelt
+in the river valleys north of the Ohio river, in the area of Western
+Ohio and Indiana, where the most important earthworks are
+found&mdash;and singularly enough none more remarkable than the
+immense effigy of the serpent in Adams County, Ohio, which winds
+its gigantic coils over 700 feet in length on the summit of a bold
+bluff overlooking Brush Creek.</p>
+
+<p class="indent">According to the <span class="smcap">Red Score</span>,
+the Snake people were conquered
+by the Algonkins long before the contest with the Tallike began.
+These latter lay between the position then occupied by the Lenape
+and the eastern territory where they were found by the whites.
+In other words, the Tallike were on the Upper Ohio and its tributaries,
+and they had to be driven south before the path across the
+mountains was open. For this reason they are called <i>wapawullaton</i>,
+"possessing the East," that is, with reference to the then
+position of the Lenape in southwestern Ohio.</p>
+
+<p class="indent">54. <i>Talamatan</i>. This was the Lenape name of the
+Huron-Iroquois or Wyandots. It is found in the form <i>Telamatinos</i>
+in a "List of 11 Nations living West of Allegheny" present by deputy
+at a Conference in Philadelphia, 1759 (<i>Minutes of the Prov Council
+of Penna.</i>, Vol. VIII, p. 418). Heckewelder gives <i>Delamattenos</i>
+(<i>Ind. Nations</i>, p. 80).</p>
+
+<p class="indent">Rafinesque translates the name in one place by "not Talas,"
+and in another by "not of us," from Len. <i>matta</i>, not, Latin <i>nos</i>,
+us. That the Lenape did not speak Latin made no difference in
+his linguistic theory, as he held all languages to be at core the
+same! On the Hurons, <a href="#Page_16">see above, p. 16</a>.
+<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span></p>
+
+<h3 class="space-above2">V.</h3>
+
+<p class="indent">2. <i>Wapalaneng</i>, apparently the White River,
+Indiana, or else the Wabash.</p>
+
+<p class="indent">16. In this line the three tribes are mentioned which were
+previously named in IV, 44, 45, 46, and the difference in the spelling shows
+that the chant was written down by one unacquainted with the forms of the
+language. The correspondent names are:&mdash;</p>
+
+<table border="0" cellspacing="2" summary="_" cellpadding="0" >
+  <tbody><tr>
+      <td class="tdl">&emsp; IV.</td>
+      <td class="tdl">&emsp;V.</td>
+    </tr><tr>
+      <td class="tdl">Akowini,</td>
+      <td class="tdl">Sinako.</td>
+    </tr><tr>
+      <td class="tdl">Towakon,</td>
+      <td class="tdl">Towako.</td>
+    </tr><tr>
+      <td class="tdl">Lowanuski,&emsp; &emsp; &nbsp;</td>
+      <td class="tdl">Lowako.</td>
+    </tr>
+ </tbody>
+</table>
+
+<p class="indent">The termination <i>ako</i>, uniformly rendered by Rafinesque
+<i>snake</i>, appears to be either the animate plural in <i>ak</i>,
+or the locative <i>aki</i>, place or land.</p>
+
+<p class="indent">The <i>Towako</i> are probably the Ot-tawa called by the
+Delaware <i>Taway</i>; or the Twightees, called by them <i>Tawatatwee</i>
+(see "List of 11 Nations," etc., in <i>Minutes of the
+Prov. Council of Pa.</i>, Vol. VIII, p. 418).</p>
+
+<p class="indent">There is difficulty in reconciling <i>Akowini</i> and
+<i>Sinako</i>. In the former, the prefix <i>ako</i> may be from <i>achgook</i>,
+snake, as Rafinesque and Squier rendered it.</p>
+
+<p class="indent">The word <i>Lowanuski</i> appears again in v. 18, where Raf.
+inserts the note, "Lowushkis are Esquimaux." It means simply "winter land,"
+or "Northern people," and is not likely to have any reference to the Eskimo.</p>
+
+<p class="indent">22. "Without snakes," <i>i. e.</i>, free from enemies.</p>
+
+<p class="indent">24. On the derivation of Susquehannah, <a href="#Page_14">see page 14</a>.</p>
+
+<p class="indent">25. <i>Winakaking</i>, Sassafras Land, the native name of eastern Pennsylvania.</p>
+
+<p class="indent">29. The Wapings and the Minsi seem to be referred to.</p>
+
+<p class="indent">33, 36. The omission of the numbers 34 and 35 is in the original MS.</p>
+
+<p class="indent">50. <i>Ganshowenik</i>; Raf. translates this "the noisy place, or
+Niagara." It is a derivative from the root <i>kan</i>. See Vocab.</p>
+
+<p class="indent">60. <i>Ewenikiktit</i>, may be translated "whites" or "Europeans."
+See Vocabulary.</p>
+
+<hr class="chap" />
+<p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p>
+
+<h2>VOCABULARY.</h2>
+<hr class="r5" />
+
+<p class=" indent blockquot">In the following Vocabulary the meaning
+placed immediately after the word is that
+assigned to it in Rafinesque's original MS, the probable composition of it is then
+added, with its correct rendering. The standard of the language adopted is that of
+the Moravian missionaries (<a href="#Page_97">see above, p. 97</a>). The initials
+referring to authorities are Z., for Zeisberger, K., for Kampman, H., for
+Heckewelder, R. W., Roger Williams, C. or Camp., Campamus, etc.</p>
+
+<p><b>Aan.</b>&emsp;I,6. To move; to go; Z. conjugated, <i>Gram.</i>, p. 142. Chip <i>am</i>,
+he goes; <i>aunj-eh</i>, he moves. Cf. <i>Payat.</i></p>
+
+<p><b>Agamunk.</b>&emsp;III,16. Over water. <i>Acawenuck</i>, over the water. R. W.
+<i>Acawmenoakit</i>, land on the other side of the water, <i>i. e.</i> England.
+R. W. The proper names Accomac, Algonkin, etc., are from the same roots.</p>
+
+<p><b>Agunouken.</b>&emsp;III, 13. Always our fathers. <i>Nooch</i>, my father, Z. in
+                           which <i>n</i> is the possessive <i>our</i> or <i>my</i>.</p>
+
+<p><b>Akhokink.</b> III, 9. Snake land at. Derivatives beginning with <i>akho</i>,
+and some with <i>ako</i> appear to be compounds of <i>achgook</i>, Mohegan
+<i>ukkok</i>, the generic name for snake.</p>
+
+<p><b>Akhomenis.</b> IV, 3. Snake Island. <i>Menatey</i>, island, and <i>achgook</i>, snake.</p>
+<p><b>Akhonapi.</b> IV, 16. Snaking man. <i>Achgook</i>, and <i>ape</i>, man, a <i>nomen gentile</i>.</p>
+<p><b>Akhopayat.</b> IV, 6. Snake coming. <i>Achgook</i>, snake; <i>payat</i>, he comes.</p>
+<p><b>Akhopokho.</b> IV, 6. Snake hill. <i>Achgook</i>, snake. <i>Pockhepokink</i>,
+a river between hills. Heck.</p>
+<p><b>Akhowemi.</b> IV, 7. Snake all. <i>Achgook</i>, snake, and <i>wemi</i>, all.</p>
+<p><b>Ako.</b> II, 1, 2. Snake. <i>Achgook</i>, snake. See <i>Akhokink</i>.</p>
+<p><b>Akolaki.</b> IV, 13, and Akolaking. IV, 18. At beautiful land. <i>Achgook</i>,
+snake; <i>aki</i>, land. A form of <i>Akhokink</i>, q. v.</p>
+<p><b>Akomen.</b> III, 14, 18. Island snake. <i>Achgook</i>, snake; <i>menatey</i>, island.</p>
+<p><b>Akomenaki.</b> III, 10. Snake fortified island. <i>Akomen</i>, q. v., and <i>aki</i>, land.</p>
+<p><b>Akomenep.</b> III, 13. Snake island was. <i>Akomen</i>, with the preterit termination.</p>
+<p><b>Akopehella.</b> II, 6. Snake water rushing. <i>Kschippehellan</i>, strong stream in a river.
+Z. See <i>Pehella</i>.</p>
+<p><b>Akowetako</b>. V, 43. Coweta snakes. <i>Weta</i>, a house, H., and <i>aki</i>, land; the Coweta land.
+<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span></p>
+<p><b>Akowini.</b> IV, 44. Snake beings <i>or</i> like. The Snake people; a <i>nomen gentile</i>.</p>
+<p><b>Akpinep.</b> III, 2. Was there. <i>Achpil</i>, to stay, abide; <i>achpiney</i>, a sleeping place.</p>
+<p><b>Alankwak.</b> I, 5. Stars. <i>Alank</i>, star.</p>
+<p><b>Alkosohit.</b> IV, 26. Keeper and preserver. <i>Allouchsit</i>, strong and mighty. K.</p>
+<p><b>Allendyachick.</b> IV, 32. Some going. <i>Alende</i>, some.</p>
+<p><b>Allendhilla.</b> IV, 52. Some kill. <i>Alende</i>, some, and <i>nihillan</i>, to kill.</p>
+<p><b>Allendyumek.</b> II, 11. Some of them.</p>
+<p><b>Allowelendam.</b> III, 20. Preferring above all. <i>Allowelendamen</i>, to esteem highly. Z.</p>
+<p><b>Allumapi.</b> III, 19. With dogs of man. <i>Allum</i>, dog; <i>ape</i>, man; men having dogs.</p>
+<p><b>Alokuwi.</b> IV, 46. Lean he. <i>Alocuwoagan</i>, leanness. Z.</p>
+<p><b>Amangaki.</b> V, 21. Large land. <i>Amangi</i>, great, large. <a href="#Page_146">See Footnote [245], p. 146,</a>.</p>
+<p><b>Amangam.</b> II, 6. Monster. <i>Amangi</i>. <a href="#Page_146">See Footnote [245], p. 146,</a>.</p>
+<p><b>Amangamek.</b> I, 14. Manitos or large reptiles. II, 11. Waters of sea.
+<i>Amangemek</i>, a large fish.</p>
+<p><b>Amokolen.</b> III, 13. Boating. <i>Amochol</i>, canoe or boat.</p>
+<p><b>Amigaki.</b> V, 21. Long land. <i>Amangi</i>, great; <i>aki</i>, land.</p>
+<p><b>Angelotawiwak.</b> I, 10. Angels also. From <i>angeln</i>, to die.
+See note to the passage.</p>
+<p><b>Angomelchik.</b> IV, 4. The friends <i>or</i> friendly souls. <i>Melechitschant</i>,
+soul. Z.; <i>melih</i>, corruption, Z., and <i>angeln</i>, to die; "the souls departed."</p>
+<p><b>Anup.</b> II, 1. When. <i>Aanup</i>, when <i>or</i> if I went.
+Zeis. <i>Gram.</i>, p. 143. Doubtful.</p>
+<p><b>Apakachik.</b> III, 6. Spreaders. <i>Apach tschiechton</i>, to display, to attach oneself to or upon. K.</p>
+<p><b>Apakchikton.</b> IV, 11. Spreading. See <i>Apakachik</i>.</p>
+<p><b>Apendawi.</b> IV, 26. Useful he. <i>Apendamen</i>, to make use of;
+<i>apensuwi</i>, useful, enjoyable.</p>
+<p><b>Aptèlendam.</b> III, 9. Grieving. To grieve to death. Zeis.</p>
+<p><b>Askipalliton.</b> V, 43. Must make war. <i>Aski</i>, must, obliged, and <i>palliton</i>.</p>
+<p><b>Askiwaal.</b> IV. They must go. <i>Aski</i>, must, and <i>aan</i> or <i>aal</i>, to go.</p>
+<p><b>Assinapi.</b> IV, 16. Stone man. <i>Assin</i>, a stone; <i>ape</i>, a man; a <i>nomen gentile.</i></p>
+<p><b>Atak.</b> I, 24. Beyond. <i>Attach</i>, beyond, above. Zeis.</p>
+<p><b>Atam.</b> III, 8. Let us go. <i>Atam</i>, let us go. Z. <i>Gram.</i>
+<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span></p>
+<p><b>Attagatta.</b> IV, 31. Unwilling. <i>Atta</i>, or <i>matta</i>, negative prefix;
+<i>gatta</i>, to want, or wish.</p>
+<p><b>Attalchinitis.</b> IV, 62. Not always friend. <i>Atta</i>, neg. prefix; <i>nitap</i>,
+friend, or our friend.</p>
+<p><b>Attaminin.</b> IV, 28. No corn. <i>Atta</i>, neg. prefix; <i>min</i>, berry or corn.</p>
+<p><b>Attasokelan.</b> IV, 28. No raining. <i>Atta</i>, neg. prefix; <i>sokelan</i>, rain.</p>
+<p><b>Awasagamek.</b> I, 4. Much heaven. <i>Awosegame</i>, heaven. Z.</p>
+<p><b>Awesik.</b> I, 13. Beasts. <i>Awessis</i>, a beast.</p>
+<p><b>Awolagan.</b> V, 12. Heavenly. <i>Awullakenim</i>, to praise. K.</p>
+<p><b>Ayamak.</b> IV, 15, 17. The great warrior. <i>Ajummen</i>, to buy, purchase.
+K.; from <i>aji</i>, take it! hence "the Buyer," or "the Seizer".</p>
+
+<p class="space-above2"><b>Chanelendam.</b> III, 20. Doubting. <i>Tschannelendam</i>,
+to consider, to be in doubt. K.</p>
+<p><b>Chichankwak.</b> I, 10. Souls also. <i>Tschitschank</i>, soul.</p>
+<p><b>Chihillen.</b> III, 11. Separating. <i>Tschitschpihieleu</i>, to split asunder;
+cf. <i>chipeu</i>, it separates.</p>
+<p><b>Chikimini.</b> V, 52. Turkey tribe. <a href="#Page_37">See above, p. 37</a>.</p>
+<p><b>Chikonapi.</b> IV, 16. Robbing man, <i>Cheche</i>, to rob, R. W., <i>Key</i>, p. 102.</p>
+<p><b>Chiksit.</b> III, 5. Holy. <i>Kschiechek</i>, clean; <i>kschiechanchsopannik</i>, holy. Z.</p>
+<p><b>Chilili.</b> IV, 10, 12, 15. Snow-bird. <i>Chilili</i>, snow-bird, Heck. <i>Ind. Names</i>, p. 363.</p>
+<p><b>Chingalsuwi.</b> IV, 30. Stiffened he. <i>Tschingalsu</i>, stiff.</p>
+<p><b>Chintanes.</b> III, 4. Strong. <i>Tschintamen</i>, strong. Z.</p>
+<p><b>Chitanesit.</b> III, 5. Strong. <i>Tschitani</i>, strong. K.</p>
+<p><b>Chitanitis.</b> IV, 51. Strong friend. <i>Tschitani</i>, strong; <i>nitis</i>, friend.</p>
+<p><b>Chitanwulit.</b> IV, 45. Strong and good. <i>Tschitani</i>, strong; <i>wulit</i>, good.</p>
+<p><b>Cholensak.</b> I, 13. Birds. <i>Tscholens</i>, bird.</p>
+
+<p class="space-above2"><b>Dasin.</b> II, 12. Daughter. <i>N'danūss</i>, my daughter.</p>
+<p><b>Danisapi.</b> III, 19. Daughters of man. <i>N'danūss</i>, my daughter; <i>ape</i>, man.</p>
+<p><b>Delsin.</b> I, 8. Is there. <i>W'dellsin</i>, he is <i>or</i> does so. Zeis. <i>Gram.</i>, p. 117.</p>
+<p><b>Delsinewo.</b> III, 5. They are. <i>W'dellsinewo</i>, they are or do so. Zeis. <i>Gram.</i>, p. 117.</p>
+
+<p class="space-above2"><b>Eken.</b> II, 2. Together. Probably an error for <i>nekama</i>, those.</p>
+<p><b>Elangomel.</b> V, 38. Friendly to all. <i>Elangomellan</i>, my friend. Z.</p>
+<p><b>Elemamik.</b> I, 3. Everywhere, <i>Elemamek</i>, everywhere. Z.
+<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span></p>
+<p><b>Elendamep.</b> I, 20. Thinking. On <i>elendam</i>, <a href="#Page_100">see above, p. 100</a>.</p>
+<p><b>Eli.</b> I, 21. While. <i>Eli</i>, because, then, so, that. K. Also a superlative
+prefix, as <i>eli kimi</i> very privately.</p>
+<p><b>Elmusichik.</b> IV, 4. The goers. <i>Elemussit</i>, he who goes away. Z.</p>
+<p><b>Elowaki.</b> III, 17. Hunting country. <i>Eluwak</i>, most powerful. Z. In this word and
+in <i>elowapi</i>, Rafinesque mistook the meaning of the prefix. Compare <i>elowichik</i>.</p>
+<p><b>Elowapi.</b> III, 19. Hunting manly. <i>Eli</i>, intensive, best or most, and
+<i>ape</i>, man, or perhaps <i>wapi</i>, knowing.</p>
+<p><b>Elowichik.</b> III, 4, 5, 6. Hunters. From <i>allauwin</i>, to hunt. Z.; <i>allauwitaa</i>,
+let us go hunting. H.</p>
+<p><b>Eluwi.</b> III, 5. Most. The superlative form <i>eli</i>, with the substantive verb suffix, <i>wi</i>.</p>
+<p><b>Eluwiwulit.</b> IV, 36. The best. From <i>eluwi</i>, and <i>wulit</i>, good.</p>
+<p><b>Enolowin.</b> IV, 9. Things who. Doubtful, perhaps, <i>nanne</i>, those; <i>owini</i>, beings, people.</p>
+<p><b>Epallahchund.</b> V, 53. Failer, who fails. <i>Pallikiken</i>, to shoot amiss; <i>palliaan</i>, to go away.</p>
+<p><b>Epit.</b> I, 8. Being there. I, 24. At. This is a suppositive form from <i>achpin</i>, called
+the "adverbial" by Zeis., <i>Gram.</i>, p. 115, who translates it "where he is." It may also
+be translated by the preposition "at." See Heckewelder, <i>Correspondence with Duponceau</i>,
+Letter XXI.</p>
+<p><b>Eshohok.</b> II, 7. Much penetrate. <i>Eschoochwen</i>, to go through. Z.</p>
+<p><b>Essop.</b> I, 2, 3. He was.</p>
+<p><b>Essopak.</b> I, 17. Were. II, i, 2. Had become. A form from <i>lissin</i>, to be <i>or</i> do so.</p>
+<p><b>Ewak.</b> III, 3. They go. <i>Ewak</i>, they go. Z.; from <i>aan</i>, to go.</p>
+<p><b>Ewenikiktit.</b> V, 60. Who are they? <i>Auwenik</i>, who are they? Z. <i>Gram.</i>,
+116. The term <i>Awanuts</i> was that applied to the whites in general by the New England
+Indians. The Abbé Maurault derives it from <i>a8eni</i>, who, <i>uji</i>, whence; = whence
+come they? <i>Histoire des Abénakis</i>, p. 10.</p>
+
+<p class="space-above2"><b>Gahani.</b> II, 10. Shallow water. <i>Gahan</i>, shallow. K.</p>
+<p><b>Gaho.</b> I, 12. Mother. See <i>Nigoha</i>.</p>
+<p><b>Gandhaton.</b> IV, 7. Concealing or hiding themselves. <i>Gandhatton</i>, to hide, to conceal. K.</p>
+<p><b>Ganshowenik.</b> V, 50. Noisy place (Niagara). <i>Ganschewen</i>, to roar,
+to make a great noise, Z.; or from <i>kanti</i>. <a href="#Page_73">See above, p. 73</a>.</p>
+<p><b>Gattamin.</b> 1, 19. Fat fruits. <i>N'gattamen</i>, I wish, desire. Z. See note to passage.</p>
+<p><b>Gattawisi.</b> V, 25. Becoming fat. <i>Gatta</i>, do you want? Z.; <i>gattawisi</i>,
+becoming fat, proper form of Catawissa. Heck., <i>Ind. Names</i>, p. 360.
+See note.<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span></p>
+<p><b>Gentikalanep</b>. IV, 39. Festivals he made. <i>Kanti</i>, to sing and dance. <a href="#Page_73">See p. 73</a>.</p>
+<p><b>Gichi.</b> II, 5. Ready. See the root <i>kich</i>, <a href="#Page_102">p. 102</a>.</p>
+<p><b>Gikenopalat.</b> V, 23. Great warrior. <i>Gischigin</i>, to be born; <i>netopalisak</i> = warrior. Z.</p>
+<p><b>Gishelendam.</b> IV, 62. Conspiring. <i>Gischelendam</i>, to hatch or
+meditate something good or bad. <a href="#Page_103">See p. 103</a>.</p>
+<p><b>Gishikin.</b> II, 9. Being born. <i>Gischigin</i>, to be born. <a href="#Page_102">See pp. 102-3</a>.</p>
+<p><b>Gishikshawipek.</b> V, 26. Sun salt sea. <i>Gischihan</i>, to make; <i>schejek</i>, wampum.</p>
+<p><b>Gishuk.</b> I, 5. Sun. <a href="#Page_103">See p. 103</a>.</p>
+<p><b>Gotatamen.</b> IV, 51. He desires. <i>N'gattamen</i>, I want, <i>or</i> wish. Z.</p>
+<p><b>Gunehunga.</b> IV, 33. They tarry. <i>Guneúnga</i>, they stay long. Heck., <i>Ind. Names</i>, p. 365.</p>
+<p><b>Gunehungtit.</b> IV, 61. They settle. <i>Gunehunga</i>, they stay.</p>
+<p><b>Guneunga.</b> III, 12, 20. They tarry. See <i>Gunehunga</i>.</p>
+<p><b>Gunitakan.</b> IV, 62. Long-and-mild. <i>Guneu</i>, long.</p>
+<p><b>Gunokim.</b> IV, 22. Long while fatherly. <i>Guno</i>, snow. Z. <i>Ooch</i>, father.</p>
+<p><b>Gutikuni.</b> III, 18. Single night. <i>Gutti</i>, one; <i>nuktogunak</i>, one night. R. W.</p>
+
+<p class="space-above2"><b>Hackung.</b> I, 2. Above. <i>Hacki</i>, the earth. Z. <i>Hackunk</i>, on or at the earth.
+Raf. translates it as <i>hockung</i>, the place above, the sky, heaven. Camp.</p>
+<p><b>Hakhsinipek.</b> III, 17. On hard, stony sea. <i>Achsin</i>, a stone; <i>pek</i>,
+a sea. It may mean "stony sea;" but in the connection I think it is metaphorical
+"stone-hard," <i>i. e.</i>, frozen sea.</p>
+<p><b>Hakik.</b> I, 4. Much land. <i>Hacki</i>, the earth. Z.</p>
+<p><b>Hallemiwis.</b> I, 3. Eternal being. <i>Hallemiwi</i>, eternally. Z.</p>
+<p><b>Hanaholend.</b> V, 24. River loving. <i>Amhanne</i>, river. H. <i>Ahoala</i>, to love.</p>
+<p><b>Hattanwulaton.</b> IV, 60. He-has-possession. <i>Hattan</i>, to have;
+<i>wulaton</i> to own, to possess.</p>
+<p><b>Huminiend.</b> IV, 25. Corn eater. <i>Pach-hamineu</i>, parched and beaten
+corn, R. W., whence our word <i>hominy</i>.</p>
+
+<p class="space-above2"><b>Ikalawit.</b> V, 55. Yonder between. <i>Ikali</i>, thither.</p>
+<p><b>Init'ako.</b> I, 21. Worship snake. <i>Aan</i>, to come; <i>aki</i>,
+earth. Raf. derives the suffix from <i>achgook</i>, snake.</p>
+<p><b>Italissipek.</b> IV, 28. Far from the sea. <i>Ikalissi</i>, further,
+more; <i>pek</i>, standing water, or sea.</p>
+
+<p class="space-above2"><b>Janotowi.</b> IV, 9. True-maker. <i>W'nutikowi</i>,
+he keeps watch. Z. Doubtful.</p>
+<p><b>Jinwis.</b> I, 11. Man-being. See note to passage.
+<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span></p>
+
+<p class="space-above2"><b>Kamik.</b> I, 24. Age or foretime. "<i>Kamig</i>, at the end of words, alludes
+to the ground." Baraga, <i>Otch. Dic. Gamunk</i>, on the other side of the water. Z.</p>
+<p><b>Kelik.</b> III, 3. Much. Comp. <i>Kwelik.</i> An intensive prefix.</p>
+<p><b>Kelitgeman.</b> V, 3. Much planting corn. Comp. <i>kelik</i>; <i>min</i>, corn or berry.</p>
+<p><b>Kichipek.</b> V, 26. Big sea. <i>Kitschi</i>, great; <i>pek</i>, a body of still water. <a href="#Page_100">See p. 100</a>.</p>
+<p><b>Kichitamak.</b> V, 11, 36. Big Beaver. <i>Kitschi</i>, great; <i>tamaque</i>, beaver.</p>
+<p><b>Kicholen.</b> III, 14. Big bird. <i>Kitchi</i>, great; <i>tscholens</i>, bird.</p>
+<p><b>Kihillalend.</b> IV, 6. Thou killest some. <i>Nihillan</i>, to kill, <i>k'</i>, thou.</p>
+<p><b>Kimi.</b> I, 21. Secretly. <i>Kimi</i>, privately. Z.</p>
+<p><b>Kiminikwi.</b> IV, 32. Secretly far off. <i>Kimi</i>, privately.</p>
+<p><b>Kinchepend.</b> IV, 55. Sharp he was. <i>Kineu</i>, sharp.</p>
+<p><b>Kipemapekan.</b> V, 47. Big Lake going. <i>Kitschi</i>, great;
+<i>pek</i>, lake; <i>aan</i>, to go.</p>
+<p><b>Kitahikan.</b> I, 21. Great ocean. III, 17. Of great ocean.
+<i>Kitahican</i>, the sea, ocean. Z.</p>
+<p><b>Kitanitowit.</b> I, 2, 3, 9. God-Creator. <a href="#Page_218">See p. 218</a>.</p>
+<p><b>Kitelendam.</b> III, 9. Earnestly. To be in earnest. Z.</p>
+<p><b>Kitohatewa.</b> V, 60. Big ships or birds. <i>Kito</i>, great; <i>haten</i>, he has.</p>
+<p><b>Kitshinaki.</b> IV, 13. Big firland. <i>Kitschi</i>, great, and <i>shinaki</i>.</p>
+<p><b>Kiwis.</b> I, 17. Thou being. <i>Kitschiwi</i>, truly, verily. Z.</p>
+<p><b>Kiwikhotan.</b> V, 48. Visiting. <i>Kiwiken</i>, to visit.</p>
+<p><b>Kolachusien.</b> V, 6. Pretty bluebird. <i>Kola</i> = <i>wulit</i>, pretty. Doubtful.</p>
+<p><b>Kolakwaming.</b> IV, 29. Fine plain at. <i>Wulit</i>, fine, beautiful. The sense is doubtful.</p>
+<p><b>Kolawil.</b> Beautiful head. IV, 5, 8. <i>Wulit</i>, fine; <i>wil</i>, head.</p>
+<p><b>Komelendam.</b> III, 11. Having no trouble. To be free from trouble or care. K.</p>
+<p><b>Kowiyey-tulpaking.</b> III, 20. Old turtle land at. <i>Kikey</i>, old. K.
+<i>Tulpe</i>, turtle. Doubtful.</p>
+<p><b>Kshakan.</b> I, 7. It blows hard. III, 2. It storms. <i>Kschachan</i>,
+the wind blows hard. K.</p>
+<p><b>Kshipehelen.</b> II, 16. Water running off. <i>Kschippehellan</i>, the water flows rapidly,
+a strong current. Z. Z. also uses <i>higih hilleu</i>, the waterfalls.
+<i>Spelling Book</i>, p. 122.</p>
+<p><b>Kshipehelep.</b> I, 7. It ran off. <i>K'schippehelleup</i>, the water ran off.
+Zeis. <i>Gram.</i>, p. 224.</p>
+<p><b>Ksin.</b> I, 20. Easy. <i>Ksinachpo</i>, he is at leisure.</p>
+<p><b>Kundokanup.</b> IV, 3. Searching when. <i>N'doniken</i>, I seek, or, <i>n'donam</i>. Z.</p>
+<p><b>Kwamipokho.</b> II, 16. Plain and mountain. <i>Klampeecheneu</i>, it is still or stagnant water. Z.
+<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span></p>
+<p><b>Kwelik.</b> I, 2, 4. Much water. I, 7. Deep water. <i>Quenek</i> = <i>kwelek</i>,
+long, extended. Z. Compare <i>kelik</i>.</p>
+<p><b>Kwitikwond.</b> IV, 31. Reprover. <i>Quittel</i>, to reprove. Z.</p>
+
+<p class="space-above2"><b>Lakka welendam.</b> III, 8. Troubled <i>or</i> afraid.
+<i>Lachan welendam</i>, to be troubled in mind. K.</p>
+<p><b>Lamatanitis.</b> V, 44. <i>Lamatan</i> (Huron), friends. <a href="#Page_16">See above, p. 16</a>.</p>
+<p><b>Lanewapi.</b> III, 19. Eagle manly. <i>Woapalanne</i>, bald eagle. Z.</p>
+<p><b>Langomuwak.</b> V, 60. Friendly they. <i>Langamu winaxu</i>. he looks friendly. Z.</p>
+<p><b>Langomuwi.</b> V, 54. Friendly he. <i>Langundo</i>, peaceful, Z. From <i>langan</i>, light, easy.</p>
+<p><b>Langundit.</b> V, 32. Made peace. <i>Langundo</i>, peaceful.</p>
+<p><b>Langundo.</b> V, 1. Peaceful. <i>Langundo</i>, peaceful. Z.</p>
+<p><b>Langundowi.</b> IV, 18. Peaceful he. See above.</p>
+<p><b>Lapawin.</b> IV, 40. Whitened. <i>Lappi</i>, again; <i>pawa</i>, rich.</p>
+<p><b>Lappimahuk.</b> IV, 41. Again there is war. <i>Lappi</i>, again;
+<i>machtagewak</i>, they are at war. Z.</p>
+<p><b>Lappinup.</b> I, 9. Again when. Mr. Anthony translates this "again he spoke;"
+<i>aptonen</i>, to speak. Zeis.</p>
+<p><b>Lapihaneng.</b> V, 27. Tide water at. <i>Lappi</i>, again; <i>amhanne</i>, flowing water. H.</p>
+<p><b>Lekhihitin.</b> V, 5. Writer writing. <i>Lekhiket</i>, writer; <i>lekhiken</i>, to write. K.</p>
+<p><b>Leksahowen.</b> IV, 23. Writing who. <i>Lekhasik</i>, written. K.</p>
+<p><b>Lennowak.</b> I, 11, 18. Men. II, 1, 5. Men also. <i>Lenno</i>, man.</p>
+<p><b>Lessin.</b> III, 4. To be. <i>Lissin</i>, to be <i>or</i> do so.</p>
+<p><b>Linapi-ma.</b> II, 14. Men there. <i>Lenape</i>, with suffix <i>ma</i>, there.</p>
+<p><b>Linapioken.</b> IV, 1. Men fathers. Qy. "The fathers of the Linapi."</p>
+<p><b>Linkwekinuk.</b> V, 19. Looking well about. <i>Linquechin</i>, to look, behold;
+<i>linquechinock</i> Look here, behold! Z.</p>
+<p><b>Linnapewi.</b> III, 1. True manly. III, 7. True men. "They are Lenape."</p>
+<p><b>Linni wulamen.</b> IV, 63. Man of truth. <i>Lenno</i>, man; <i>wulamen</i>. <a href="#Page_104">See p. 104</a>.</p>
+<p><b>Linowi.</b> II, 10. Men. <i>Lenno-wi</i>, he is a man.</p>
+<p><b>Linowimokom.</b> II, 8, 13. Of men grandfather. <i>Lenno</i>, man; <i>mohomus</i>, grandfather.</p>
+<p><b>Lissilma.</b> IV, 5. Be thou there. <i>Lissil</i>, imperative of <i>lissin</i>.
+Zeis. <i>Gram.</i>, p. 118.</p>
+<p><b>Lohxin.</b> II, 9. To move and dwell. <i>Lowin</i>, to pass by. K. <i>Lauchsin</i>,
+to walk, to live. Zeis. <i>Gram.</i>, p. 132.</p>
+<p><b>Lokwelend.</b> V, 15. Walker. <i>Lauchsin</i>, to live, to walk.</p>
+<p><b>Lowako.</b> V, 16. North snake. <i>Lowan</i>, winter; <i>aki</i>, land.
+<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span></p>
+<p><b>Lowaniwi.</b> III, 6, II, 16. Northerlings <i>Lowan</i>, winter; <i>lowaneu</i>, north. Z.</p>
+<p><b>Lowanaki.</b> III, 7. North country <i>Lowan</i>, winter; <i>aki</i>, land.</p>
+<p><b>Lowanapi.</b> III, 19. Northern manly. <i>Lowan</i>, winter; <i>ape</i>, man, a <i>nomen gentile</i>.</p>
+<p><b>Lowanipekis.</b> IV, 61. North of the lakes <i>Lowan</i>, winter; <i>pek</i>,
+lake; or <i>lowan, ape</i>, man; <i>aki</i>, land, "the land of the Northern men."</p>
+<p><b>Lowankwamink.</b> III, 3. In northerly plain. <i>Lowan</i>, winter or north;
+<i>wemenque</i>, as we came from. Z; with the locative suffix <i>nk</i>.</p>
+<p><b>Lowanuski.</b> IV, 45. Northern foes. <i>Lowan</i>, north or winter.</p>
+<p><b>Lowaponskan.</b> V, 50. North walker. <i>Lowan</i>, winter; north; <i>pomsin</i>, to walk. Z.</p>
+<p><b>Lowashawa.</b> IV, 41; V, 59. North and south, <i>Lowan</i>, north; <i>shawano</i>, south.</p>
+<p><b>Lowushkaking.</b> V, 18. North land going. <i>Lowan</i>, north; <i>aki</i>, land. Doubtful.</p>
+<p><b>Luchundi.</b> III, 14. They saying. <i>Luchundi</i>, they say, or, it is said. Z. <i>Gram</i>, p. 175.</p>
+<p><b>Lumowaki.</b> III, 7. White country. <i>Loamoe</i>, long ago, ancient; <i>aki</i>, land.</p>
+<p><b>Lungundowin.</b> II, 3. Peaceful or keeping peace. <i>Langundowi</i>, peaceful.</p>
+<p><b>Lusasaki.</b> III, 10. Burned land. <i>Lussin</i>, to burn; <i>lusasu</i>, burnt. Z.</p>
+
+<p class="space-above2"><b>Machelinik.</b> IV, 58. Many places or towns. <i>Macheh</i>, much. K.</p>
+<p><b>Machigoklos.</b> IV, 38. Big owl. <i>Macheu</i>, great; <i>goklos</i>, owl.</p>
+<p><b>Machiton.</b> II, 3. Spoiling. <i>Matschihilleu</i>, spoiled. K. <i>Matschiton</i>,
+to spoil something, to make mischief. Z <i>Gram.</i>, p. 222.</p>
+<p><b>Machitonanep.</b> IV, 17. Much warfare then. Made mischief. See <i>Ante.</i></p>
+<p><b>Madawasim.</b> IV, 34. Great meadow. <i>Matta</i>, no, not; <i>assin</i>, stone.</p>
+<p><b>Mahiliniki.</b> V, 46. There was Hilinis. Perhaps "Illini," the Chipeways or Illinois.</p>
+<p><b>Mahongwi.</b> V, 31. There Hong (Mengui) <i>or</i> lickings. Mengwe? <a href="#Page_14">See p. 14</a>.</p>
+<p><b>Mahongwipallat.</b> V, 53. Mengwi was. See last word.</p>
+<p><b>Mahongwichamen.</b> V, 54. Mengwi frightened.</p>
+<p><b>Makatapi.</b> IV, 16. Blacking man. <i>Machit</i>, bad, evil; <i>ape</i>, man.</p>
+<p><b>Makdopannik.</b> V, 4, and Makdupannek, II, 11. They were many. <i>Macheh</i>, many.</p>
+<p><b>Makeleyachick.</b> V, 9. Many going. See above.</p>
+<p><b>Makelohok.</b> IV, 48. They are many. See above.</p>
+<p><b>Makeliming.</b> V, 6. Much fruits at. <i>Machelemuwi</i>,
+honorable, precious K. Or <i>macheli</i>, much; <i>min</i>, fruits.
+<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span></p>
+<p><b>Makelining.</b> V, 8. Much river at. <i>Machelensin</i>, to be proud or high-minded.
+K. Or, <i>macheli</i>, much or many; <i>amhanne</i>, rivers, "the place of many streams."</p>
+<p><b>Makelima.</b> IV, 56. Much there is. <i>Macheli</i>, much or many.</p>
+<p><b>Makelinik.</b> V, 7. Many towns. <i>Macheli</i>, many; <i>wik</i>, houses.</p>
+<p><b>Makeliwulit.</b> V, 38. Much good done. <i>Macheli</i>, much; <i>wulit</i>, good.</p>
+<p><b>Makelomush.</b> V, 41. Much honored. <i>Machelemuxit</i>, he that is honored. Z.</p>
+<p><b>Makhiawip.</b> V, 27. Red arrow. <i>Machke</i>, red.</p>
+<p><b>Makimani.</b> I, 14. Bad spirit. <i>Machi manito</i>, the bad manito.</p>
+<p><b>Makonowiki.</b> V, 46. There was Konowis. Qy. <i>Achgunnan</i>, he is
+clothed. Z. <i>Mach</i>, = red; <i>mecaneu</i>, dog.</p>
+<p><b>Makowini.</b> I, 14; II, 1. Bad beings. <i>Mach</i>, from <i>machtit</i>, bad; <i>owini</i>, q. v.</p>
+<p><b>Makpalliton.</b> V, 15. Much warfare. <i>Macheli</i>, much, and <i>palliton</i>, q. v.</p>
+<p><b>Maktapan.</b> I, 23. Bad weather. <i>Machtapan</i>, stormy weather. K.</p>
+<p><b>Maktaton.</b> I, 22. Unhappiness. <i>Machtatemamoagan</i>, unhappiness. K.</p>
+<p><b>Mangipitak.</b> IV, 22. Big teeth. <i>Amangi</i>, big, great; <i>wipit</i>, his teeth.</p>
+<p><b>Mani.</b> I, 8. Made. <i>Maniton</i>, to make.</p>
+<p><b>Manito.</b> I, 9, 10. He made. II, 12. Spirit. See notes.</p>
+<p><b>Manitoak.</b> I, 9, 17. The spirits or makers.</p>
+<p><b>Manup.</b> IV, 1. There were then. Doubtful. Comp. <i>anup</i>.</p>
+<p><b>Mapawaki.</b> V, 22. There is rich land. <i>Pawa</i>, rich; <i>aki</i>, land. Doubtful.</p>
+<p><b>Mashawoniki.</b> V, 46. There was Shawonis. <i>Meshe</i>, great, in comp.</p>
+<p><b>Mashkipokhing.</b> IV, 7. Bear hills at. <i>Machk</i>, bear; but probably
+from <i>maskiek</i>, Chip. <i>mashkig</i>, swamp or marsh, and <i>pachkink</i>, the
+division or valley between the mountains.</p>
+<p><b>Maskaboush.</b> II, 8. Strong hare. <i>Maskan</i> and <i>wabos</i>, hare. <a href="#Page_130">See anté, p. 130</a>.</p>
+<p><b>Maskan.</b> II, 1, 2, 5, 16. Powerful or dire. <i>Meckek</i>, great, large;
+<i>mangain</i>, Nant. <i>mashka</i>, Chip. strong. <i>Màskane</i>, strong, rapid.
+Heck., <i>Ind. Names</i>, p. 355.</p>
+<p><b>Maskanako.</b> II, 1, 2, 5. Strong snake. <i>Maskan</i>, large or strong; <i>achgook</i>, snake.</p>
+<p><b>Maskansisil.</b> IV, 37. Strong buffalo. <i>Maskan</i>, and <i>sisil</i>.</p>
+<p><b>Maskansini.</b> IV, 43. Strong stone. <i>Maskan</i>, and <i>assin</i>, a stone.</p>
+<p><b>Maskekitong.</b> V, 28. Strong falls at (Trenton). <i>Maskan</i>, and <i>kithanne</i>,
+main stream. See Heck. <i>Ind. Names</i>, p. 355, where this word is given and analyzed.</p>
+<p><b>Matemik.</b> IV, 20. Builder of towns. <i>Matta</i>, not; <i>mequik</i>, blood. Z.</p>
+<p><b>Matta.</b> II, 3. Not. <i>Matta</i>, no, not.
+<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span></p>
+<p><b>Mattakohaki.</b> V, 22. Without snake land. <i>Matta</i>, not;
+<i>achgook</i>, snake; <i>aki</i>, land.</p>
+<p><b>Mattalogas.</b> I, 22. Wickedness. <i>Machtit</i>, bad, evil; <i>mattalogasowagon</i>,
+a sinful act. Zeis <i>Gram</i>, p. 103.</p>
+<p><b>Mattapewi.</b> II, 4. Less man. <i>Mattapeu</i>, he is not at home. Z.</p>
+<p><b>Matemenend.</b> IV, 36 There <i>or</i> now Tamenend.</p>
+<p><b>Mawuhtenal.</b> V, 22 There is good thing. <i>Wuht</i>, good.</p>
+<p><b>Mayoksuwi.</b> IV, 53. Of one mind. <i>Mawat</i>, one, only one. K.</p>
+<p><b>Mboagan.</b> I, 23. Death. <i>M'boagan</i>, death. Z.</p>
+<p><b>Mekemkink.</b> I, 21. On earth. <i>Mach</i>, prefix indicating evil or misfortune, from <i>machtit</i>.</p>
+<p><b>Mekwazoan.</b> II, 4. Fighting. <i>Mechtagan</i>, to fight. K.</p>
+<p><b>Menak.</b> I, 8 Islands. <i>Menatey</i>, an island.</p>
+<p><b>Menalting.</b> IV, 4, 42 In assembly met. Menachtin, to drink together.
+K, <i>Menaltink</i>, the place where we drank H <i>Ind. Names</i>, p. 371.</p>
+<p><b>Menapit.</b> II, 8. At that island. <i>Menatey</i>, island, <i>epit</i>, at.</p>
+<p><b>Meshautang.</b> III, 3. Game. <i>Mechtit</i>, much, <i>achtu</i>, deer Z.
+In the N. J. dialect, deer is <i>aatu</i>; hence the meaning is "many deer."</p>
+<p><b>Messisuwi.</b> IV, 44. Whole he. <i>Metschi schawi</i>, very, ready Z.</p>
+<p><b>Metzipannek.</b> II, 11. They did eat. <i>Mitzopannik</i>, they have eaten. Zeis. <i>Gram</i>, p. 124.</p>
+<p><b>Michihaki.</b> IV, 3. Big land. <i>Mechti</i>, much, <i>aki</i>, land.</p>
+<p><b>Michimini.</b> IV, 34. Much corn. <i>Mechtil</i>, much, <i>min</i>, edible fruit.</p>
+<p><b>Milap.</b> I, 12, 13 He gave him. <i>Mil</i> or <i>miltin</i>, to give.
+The terminal <i>p</i> marks the pretent.</p>
+<p><b>Minigeman.</b> IV, 25. Corn planting. <i>Min</i>, edible fruit; for corn, <a href="#Page_48">see p. 48</a>.</p>
+<p><b>Minihaking.</b> IV, 24 Corn land at. <i>Min</i>, edible fruit; <i>aki</i>, land.</p>
+<p><b>Minsimini.</b> V, 52. Wolf tribe. <a href="#Page_36">See p. 36</a>.</p>
+<p><b>Mitzi.</b> I, 19. Food. <i>Mitzin</i>, to eat.</p>
+<p><b>Mokol.</b> II, 12 Boat. <i>Amochol</i>, a boat Zeis. <i>Gram</i>, p. 101</p>
+<p><b>Mokolakolin.</b> V, 17. In boats he snaking. See above. <i>Aki</i>, land.</p>
+<p><b>Mokom.</b> V, 17. Grandfather. <i>Muchomsena</i>, our grandfather Z.</p>
+<p><b>Mokolmokom.</b> V, 17. Boats grandfather. <i>Amochol</i>, boat; <i>muchom</i>, ancestor.</p>
+<p><b>Moshakwat.</b> I, 7. It clears up. <i>Moschkakquat</i>, clear weather. K.</p>
+<p><b>Mukum.</b> I, 11. Ancestor. <i>Muchomes</i>, grandfather. K.</p>
+
+<p class="space-above2"><b>Nahiwi.</b> II, 10. Above water or afloat. <i>Nahiwi</i>,
+down the water, down stream. K.</p>
+<p><b>Nakhagattamen.</b> V, 52. 3 desiring. <i>Nacha</i>, three; <i>gattamen</i>, to wish.</p>
+<p><b>Nakkalisin.</b> V, 52. 3 to be. <i>Nacha</i>, three; <i>lissin</i>, to be <i>or</i> do so.
+<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span></p>
+<p><b>Nakopowa.</b> III, 8. The snake priest. <i>Pawa</i>, priest.
+<a href="#Page_70">See above, p. 70</a>. The prefix doubtful.</p>
+<p><b>Nakowa.</b> II, 6. Black snake. <i>Nachoak</i>, three persons. Z.</p>
+<p><b>Nakowak.</b> I, 14. Black snakes. <i>Nachohaneu</i>, he is alone. Z. <i>Sukachgook</i>,
+black snake. Z. Doubtful.</p>
+<p><b>Nallahemen.</b> III, 13. Navigating. <i>Nallahemen</i>, to boat up the stream. K.</p>
+<p><b>Nallimetzin.</b> IV, 29. At last to eat. <i>Nall</i>, that, at last; <i>mitzin</i>, to eat.</p>
+<p><b>Namenep.</b> I, 20. Pleased. <i>Namen</i>, to know, understand.</p>
+<p><b>Namesaki.</b> IV, 14. Fish land; <i>Namaes</i>, fish; <i>aki</i>, land.</p>
+<p><b>Namesik.</b> I, 13. Fishes. <i>Namessall</i>, fishes. Zeis. <i>Gram.</i>, p. 101.</p>
+<p><b>Namesuagipek.</b> III, 12. Fish resort sea. <i>Namaes</i>, fish; <i>pek</i>, lake.</p>
+<p><b>Nanaboush.</b> II, 8, 13. Nana-hare. <a href="#Page_130">See p. 130</a>.</p>
+<p><b>Nantiné.</b> I, 19. The fairies. <i>Naten</i>, to fetch. Z.</p>
+<p><b>Nantinewak.</b> I, 18. Fairies also. Pl. form from <i>naten</i>, to fetch.</p>
+<p><b>Nekama.</b> IV, 9, 10, 19. Him. Him, them.</p>
+<p><b>Nekohatami.</b> IV, 35. Alone the first. <i>Netami</i>, the first.</p>
+<p><b>Nemassipi.</b> IV, 49. Fish river. <i>Namaes</i>, fish; <i>sipi</i>, river.</p>
+<p><b>Nenachihat.</b> V, 58. Watcher. <i>Nenachgistawachtin</i>, to listen to one
+another, to hear one. K. Hence <i>hearer</i>.</p>
+<p><b>Nentegowi.</b> V, 16. The Nentegos. <i>Nentégo</i> is the proper name of
+the Nanticokes, who inhabited the eastern shore of Maryland. <a href="#Page_22">See p. 22</a>.</p>
+<p><b>Netamaki.</b> I, 24. First land. <i>Netami</i>, first; <i>aki</i>, land.</p>
+<p><b>Netami.</b> I, 12, 18, 19. The first. <i>Netami</i>, the first. Z. <i>Gram.</i>, p. 108.</p>
+<p><b>Nguttichin.</b> III, 16. All agreed. <i>'Nguttitehen</i>, to be of one heart and mind. Z.</p>
+<p><b>Nigoha.</b> I, 18. Mother. <i>Ngahomes</i>, my mother. See Zeis. <i>Gram.</i>, p. 100.</p>
+<p><b>Nihantowit.</b> II, 4. Dead keeper. <i>'Nihillowet</i>,
+murderer (<i>nihillanowet</i>). <a href="#Page_102">See p. 102</a>.</p>
+<p><b>Nihillanep.</b> IV, 43. He killed. <a href="#Page_102">See p. 102</a>.</p>
+<p><b>Nihillapewin.</b> III, 11. Being free. <i>Nihillapewi</i>, free. Z. <a href="#Page_101">See p. 101</a>.</p>
+<p><b>Nihillen.</b> III, 15. To kill <i>or</i> annihilate. <i>Nihilla</i>, I kill. Z. <a href="#Page_101">See p. 101</a>.</p>
+<p><b>Nijini.</b> I, 10, 19; II, 2. The Jins. <i>Nik</i>, these, those.
+K. <i>Nigani</i>, the first, the foremost. Z. See notes.</p>
+<p><b>Nillawi.</b> III, 18. By night or in the dark. <i>Nipahwi</i>, by night. Z.</p>
+<p><b>Nipahum.</b> I, 5. Moon. <i>Nipahump</i>, moon, <i>Min</i>.</p>
+<p><b>Nishawi.</b> II, 3. Both, <i>Nischa</i>, two.</p>
+<p><b>Nitaton.</b> IV, 11. To be able. To know how to do it. Z.</p>
+<p><b>Nitatonep.</b> IV, 43. He was able. See above. Preterit.
+<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p>
+<p><b>Nitisak.</b> I, 16. Friends. <i>Nitis</i>, confidential friend. (Heck, p. 438.)</p>
+<p><b>Nitilowan.</b> IV, 54. Friends of north. <i>Nitis</i>, and <i>lowan</i>, north.</p>
+<p><b>Nolandowak.</b> IV, 49. Lazy they. <i>Nolhand</i>, lazy. K.</p>
+<p><b>Nolemiwi.</b> I, 3. Invisible. Invisible. Z.</p>
+<p><b>Nungihillan.</b> III, 10. By trembling. <i>Nungihillan</i>, to tremble. K.</p>
+<p><b>Nungiwi.</b> IV, 64. Trembling he. See above.</p>
+
+<p class="space-above2"><b>Okwewi.</b> I, 18. Wives. <i>Ochquewak</i>, women. Z.</p>
+<p><b>Okwisapi.</b> III, 19 With wives or women of man. <i>Ochque</i>, woman; <i>ape</i>, man.</p>
+<p><b>Oligonunk.</b> IV, 29. Hollow mountain over. <i>Wahlo</i>, a cavern <i>or</i> a hollow between hills.
+<i>Oley</i>, in Berks county, Pa., the name of a Moravian settlement, is from this root.</p>
+<p><b>Olini.</b> III, 18. The men <i>or</i> people. From root <i>ni</i>, <a href="#Page_101">p. 101</a>.</p>
+<p><b>Olumapi.</b> IV, 23. Bundler of written sticks. <a href="#Page_161">See p. 161</a>.</p>
+<p><b>Onowutok.</b> V, 12. Prophet. <i>Owoatan</i>, to know. K.</p>
+<p><b>Opannek.</b> III, 16. They went. From <i>aan</i>, to go, and perhaps with prefix <i>wab</i> or <i>op</i>, east.</p>
+<p><b>Opekasit.</b> IV, 47. Easterly looking. <i>Waopink</i> or <i>opūnk</i>, opossum.
+From the root <i>wab</i>, white. <a href="#Page_43">See p. 43</a>.</p>
+<p><b>Opeleken.</b> I, 8. It looks bright. Root <i>wab</i> or <i>op</i>. See last word.</p>
+<p><b>Otaliwako.</b> V, 43. There snake <i>or</i> Otalis (Cherokis).</p>
+<p><b>Otaliwi.</b> V, 56. Cherokees of Mts.</p>
+<p><b>Ouken.</b> III, 12. Fathers. <i>Ochwall</i>, his father. Zeis. <i>Gram</i>, p. 100.</p>
+<p><b>Owagan.</b> I, 22, or Owagon, I, 7. Deeds, action. A verbal suffix. <a href="#Page_101">See p. 101</a>.</p>
+<p><b>Owak.</b> I, 4. Much air or clouds. An error for <i>woak</i>, and. Comp. Zeis. <i>Spelling Book</i>, p. 122.</p>
+<p><b>Owanaku.</b> I, 2. Foggy. <i>Awonn</i>. Z. <i>Auan</i>, N. J., fog.</p>
+<p><b>Owini.</b> I, 12. First beings I, 16; II, 5, 9. Beings. Rafinesque says of this
+word, that it "may be analyzed <i>o-wi-ni</i>, 'such they men' or beings."
+It would seem to be a form of the substantive verb termination <i>wi</i>.</p>
+<p><b>Owinkwak.</b> I, 10. First beings also. <i>Owini</i>, and <i>wak</i>, and.</p>
+
+<p class="space-above2"><b>Paganchihilla.</b> IV, 59. Great fulfiller.
+<i>Pachgihillan</i>, to break, break asunder. K.</p>
+<p><b>Pakimitzin.</b> V, 49. Cranberry eating. <i>Pakihm</i>, cranberries; <i>mitzin</i>, to eat.</p>
+<p><b>Pallalogas.</b> I, 22. Crime. <i>Pallalogosawagan</i>, crime, evil deed. Zeis. <i>Gram.</i>, p. 103.</p>
+<p><b>Palliaal.</b> III, 9. Go away. The same. Zeis. <i>Gram.</i>, p. 243.
+An imperative; but not so used in the text.
+<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span></p>
+<p><b>Pailihilla.</b> IV, 56. Spoil and killing. From <i>pallilissin</i>, to do wrong. Zeis. <i>Gram.</i>, p. 243.</p>
+<p><b>Palliton.</b> II, 3. Fighting. II, 5. To destroy or spoil. II, 7. Much spoiling
+or destroying. <i>Palliton</i>, to do ill, to spoil. Zeis. <i>Gram.</i>, p. 222.</p>
+<p><b>Pallitonep.</b> IV, 44, 46. He war made. It is the imperfect of <i>palliton</i>, to despoil, fight.</p>
+<p><b>Pallitonepit.</b> IV, 47. At the warfare. Preterit of the above.</p>
+<p><b>Palliwi.</b> II, 16. Elsewhere. Ibid. Z.</p>
+<p><b>Palpal.</b> II, 12. Come, come. <i>Palite</i>, when he comes. Z.</p>
+<p><b>Paniton.</b> II, 15. Let it be. <i>Paliton</i>, to spoil, injure. Z.</p>
+<p><b>Pataman.</b> II, 15. Praying. <i>Pataman</i>, to pray. K.</p>
+<p><b>Pawanami.</b> V, 14. Rich water turtle. <i>Pawalessin</i>, to be rich.</p>
+<p><b>Pawasinep.</b> III, 13. Rich was. <i>Pawa</i>, rich.</p>
+<p><b>Payat.</b> I, 23. Coming. <i>Paan</i>, to come. Conjugated in Zeis. <i>Gram.</i>, p. 148.
+<i>Payat</i>, he who comes <i>or</i> is coming. From the root <i>an</i>, to move. Cf. <i>Aan</i>.</p>
+<p><b>Payat-chik.</b> I, 22. Coming them. See above.</p>
+<p><b>Payaking.</b> III, 20. Coming at. See above.</p>
+<p><b>Payat payat.</b> II, 12. Coming, coming. See above.</p>
+<p><b>Pechimin.</b> III, 10. Thus escaping. <i>Pach-</i>, to separate, divide, to split asunder.</p>
+<p><b>Pehella.</b> II, 7. Much water rushing. II, 10. Flood. See <i>Kschippehellen</i>.</p>
+<p><b>Peklinkwekin.</b> V, 59. Sea looking. <i>Pek</i>, still water, lake, sea.</p>
+<p><b>Pekochilowan.</b> V, 23. Near north. <i>Lowan</i>, north.</p>
+<p><b>Pemaholend.</b> IV, 20. Constantly beloved. <i>Ahoala</i>, to love.</p>
+<p><b>Pemapaki.</b> IV, 14. Lake land. Apparently for <i>menuppekink</i>, at the lake.</p>
+<p><b>Pematalli.</b> V, 17. Constant those. <i>Talli</i>, there.</p>
+<p><b>Penauwelendamep.</b> II, 5. Resolved. <i>Penauwelendam</i>, to consider about something. Z.</p>
+<p><b>Penkwihilen.</b> II, 16. It is drying. <i>Penquihillen</i>, dried. K.</p>
+<p><b>Pepomahemen.</b> V, 8. Navigator up. Doubtful.</p>
+<p><b>Petonep.</b> II, 6. He brought. <i>Peton</i>, to bring. Z.</p>
+<p><b>Peyachik.</b> III, 4. Comers. See <i>Payat</i>.</p>
+<p><b>Pikihil.</b> III, 10. Is torn. <i>Pikihillen</i>, torn, rent in pieces. K.</p>
+<p><b>Pilwhalin.</b> IV, 21. Holy goer. <i>Pilhik</i>, clean, pure.</p>
+<p><b>Pimikhasuwi.</b> IV, 57. Stirring about he.</p>
+<p><b>Piskwilowan.</b> V, 31. Against north. <i>Tipisqui</i>, against. Z. <i>Lowan</i>, north.</p>
+<p><b>Pitenumen.</b> V, 39. Mistaken. <i>Pitenummen</i>, to make a mistake. Z.
+<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span></p>
+<p><b>Pohoka.</b> II, 7. Much go to hills. <i>Pokawachne</i>, creek between two hills.
+The word does not refer to hills, but to the division, cleft or valley between hills.</p>
+<p><b>Pokhapokhapek.</b> III, 12. Gaping sea, <i>Pocqueu</i>, a muscle, clam. Z.
+An important article of food to the natives; <i>pek</i>, a lake or sea.</p>
+<p><b>Pokhakhopak.</b> III, 17. At gap snake sea. See above.</p>
+<p><b>Pokwihil.</b> III, 4. Divided or broken. III, 10. Is broken. <i>Poquihilleu</i>
+or <i>poquiecheu</i>, broken. K. The root is <i>pach</i>, to split, divide.</p>
+<p><b>Pomisinep.</b> IV, 52. Went <i>or</i> passed. <i>Pomsin</i>, to walk. K.</p>
+<p><b>Pommixin.</b> II, 9, 10. Creeping. <i>Pommisgen</i>, to begin to walk;
+<i>pommixin</i>, to creep. K.</p>
+<p><b>Ponskan.</b> III, 18. Much walking. <i>Pommauchsin</i>, to walk.</p>
+<p><b>Powa.</b> III, 4. Rich, for <i>Pawa</i>, rich, etc. <a href="#Page_70">See p. 70</a>. See words under <i>pawa</i>.</p>
+<p><b>Powako.</b> I, 21. Priest snake. See above.</p>
+<p><b>Powatanep.</b> IV, 39. Pontiff was. See above.</p>
+<p><b>Powatapi.</b> III, 19. Priest manly. See above.</p>
+<p><b>Psakwiken.</b> III, 1. Close together. <i>Psakquiechen</i>, close together. K.</p>
+<p><b>Pungelika.</b> V, 31. Lynx well like (Eries). <i>Pongus</i>, sand fly. K. Doubtful.</p>
+<p><b>Pungusak.</b> I, 15. Gnats. <i>Pongus</i>, sand fly, K.</p>
+
+<p class="space-above2"><b>Sakelendam.</b> IV, 47. Being sad. <i>Sakquelendam</i>, to be sad. K.</p>
+<p><b>Sakima.</b> IV, 5. King. <a href="#Page_46">See p. 46</a>.</p>
+<p><b>Sakimachik.</b> IV, 26. See above.</p>
+<p><b>Sakimak.</b> IV, 17. Kings. See above.</p>
+<p><b>Sakimakichwon.</b> V, 33. With this great king. See above.</p>
+<p><b>Sakimalanop.</b> IV, 33. King was made. See above.</p>
+<p><b>Sakimanep.</b> IV, 8, 9, 15, 18. King was. See above. Preterite form.</p>
+<p><b>Saskwihanang.</b> V, 24. Susquehanah (branchy R.) at. <a href="#Page_14">See p. 14</a>.</p>
+<p><b>Sayewis.</b> I, 3. First being. <i>Schawi</i>, immediately, directly. Z.</p>
+<p><b>Shabigaki.</b> IV, 13. Shore land. This seems a more correct form than
+Heckewelder's <i>scheyichbi</i>. <a href="#Page_40">See p. 40</a>.</p>
+<p><b>Shak.</b> I, 14. But. <i>Schuk</i>, but.</p>
+<p><b>Shakagapewi.</b> IV, 64. Just and upright he. <i>Schachachgapewi</i>, he is honest, righteous. K.</p>
+<p><b>Shakagapip.</b> IV, 19. A just man he was. <i>Schachach</i>, straight; here
+used in a metaphorical sense for just.</p>
+<p><b>Shawaniwaen.</b> IV, 12, 24. South he goes. <i>Shawano</i>, south.</p>
+<p><b>Shawanaki.</b> IV, 13. South land. <i>Shawano</i>, south; <i>aki</i>, land.
+Zeis. gives <i>schawenneu</i> for south.</p>
+<p><b>Shawanaking.</b> V, 10. South land at. See above.
+<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span></p>
+<p><b>Shawanapi.</b> III, 19. Southern manly. <i>Shawano</i>, and <i>ape</i>, man.</p>
+<p><b>Shawaniluen.</b> IV, 10. South he saying. <i>Shawano</i>, and <i>luen</i>, to say.</p>
+<p><b>Shawaniwak.</b> IV, 59. South they go. <i>Shawano</i>, and <i>ewak</i>.</p>
+<p><b>Shawanipalat.</b> V, 42. South warrior. <i>Shawano</i>, and <i>itapalat</i>.</p>
+<p><b>Shawanipekis.</b> IV, 60. South of the lakes. <i>Shawano</i>, and <i>pek</i>, lake.</p>
+<p><b>Shawaniwi.</b> III, 6. Southerlings. <i>Shawano</i>, with suffix <i>wi</i>.</p>
+<p><b>Shawanowi.</b> V, 10. The Shawani. See above.</p>
+<p><b>Shawapama.</b> IV, 17. South and east there. <i>Shawano</i>, <i>wapan</i>, east, and <i>ma</i>, there.</p>
+<p><b>Shawelendamep.</b> II, 2. Become troubled. <i>Acquiwelendam</i>, to disquiet.
+Z. With intensive prefix <i>ksch</i>.</p>
+<p><b>Shawoken.</b> III, 10. So far going. <i>Schewak</i>, weak?</p>
+<p><b>Shayabinitis.</b> V, 57. Shore friend. See next words. <i>Nitis</i>, friend.</p>
+<p><b>Shayabian.</b> V, 37. Shore (or Jersey) going. <i>Schejek</i>, a string of wampum. Z.</p>
+<p><b>Sheyabing.</b> V, 51. At New Jersey <i>or</i> shore. <i>Scheyichbi</i>,
+Indian name of New Jersey. (Heck., p. 51.) <a href="#Page_40">See p. 40</a>.</p>
+<p><b>Shinaking.</b> III, 20; IV, 1, 5. At fir-land. Chip. <i>jin-goh</i>, spruce fir. Bar.
+<i>Schind</i>, spruce. Z. <i>Aki</i>, land; <i>nk</i>, locative termination,
+"the place of spruce firs."</p>
+<p><b>Shingalan.</b> II, 2. Hating. <i>Schingalan</i>, to hate somebody. K.</p>
+<p><b>Shingalusit.</b> II, 2; V, 56. Foe, foes. <i>Schingalusit</i>, enemy, adversary. K.</p>
+<p><b>Shiwapi.</b> IV, 27. Salt man. <i>Schwewak</i>, salt meat; <i>sikey</i>, salt.</p>
+<p><b>Showihilla.</b> IV, 7. Weak. <i>Schawek</i>, weak.</p>
+<p><b>Shukand.</b> I, 20. But then. <i>Schukund</i>, only, but then.</p>
+<p><b>Sili.</b> III, 3. Cattle. <i>Sisili</i>, a buffalo. See note to verse.</p>
+<p><b>Sin.</b> III, 4. To be. <i>Lissin</i>, to be <i>or</i> do so.</p>
+<p><b>Sinako.</b> V, 16. Strong snake. <i>Assin</i>, stone; <i>aki</i>, land.</p>
+<p><b>Sipakgamen.</b> IV, 55. River over against. <i>Sipi</i>, river. See <i>Agamunk</i>.</p>
+<p><b>Sisilaki.</b> IV, 14. Cattle land. <i>Sisiliamuus</i>, a buffalo, N. J.</p>
+<p><b>Sisilaking.</b> IV, 29. Cattle land at. <i>Sisili</i>, buffalo; <i>aki</i>, land.</p>
+<p><b>Sittamaganat.</b> V, 2. Path leader. Pipe-bearer. See note to IV, 2.</p>
+<p><b>Sitwahikho.</b> II, 16. Path of cave. <i>Tschitqui</i>, silent;
+<i>tschitquihillewak</i>, they are silent. Z.</p>
+<p><b>Slangelendam.</b> IV, 31. Disliking. <i>Skattelendam</i>, to loathe, to hate.</p>
+<p><b>Sohalawak.</b> I, 4, 5, 6, 14, 15; IV, 23. He causes them. See note.</p>
+<p><b>Sohalgol.</b> IV, 25. He causes it. See last word.</p>
+
+<p class="space-above2"><b>Taquachi.</b> IV, 24. Shiverer with cold. <i>Tachquatten</i>, frozen. K.</p>
+<p><b>Takauwesit.</b> III, 5. The best. <i>Tach</i>, together, to tie, etc. Hence united, harmonious.</p>
+<p><b>Talamatan.</b> IV, 54, 61, 63, 64. Hurons. <a href="#Page_16">See p. 16</a>.
+<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span></p>
+<p><b>Talamatanitis.</b> IV, 61. Huron friends. See <i>Lamatanitis</i>.</p>
+<p><b>Talegachukang.</b> V, 19. Allegheny Mts going. Doubtful.</p>
+<p><b>Talegaking.</b> V, 1. Talega land at. <a href="#Page_230">See p. 230</a>.</p>
+<p><b>Taleganah.</b> V, 14. Talega R, at. <a href="#Page_230">See p. 230</a>.</p>
+<p><b>Talegawik.</b> IV, 56. Talega they. <a href="#Page_230">See p. 230</a>.</p>
+<p><b>Talegawil.</b> IV, 52. Talega head <i>or</i> emperor. <a href="#Page_230">See p. 230</a>. <i>Wil</i>, head.</p>
+<p><b>Talegawunkik.</b> V, 45. Talegas west visitor. <a href="#Page_230">See p. 230</a>. <i>Wunken</i>,
+west; <i>kiwiken</i>, to visit.</p>
+<p><b>Talligewi.</b> IV, 50. Talegas <i>or</i> there found. <a href="#Page_229">See p. 229</a>.</p>
+<p><b>Tamaganat.</b> IV, 55. Leader. <i>Gelelemend</i> = the leader.
+Heck. <i>Ind. Names</i>, p. 392. See note to IV, 2.</p>
+<p><b>Tamaganena.</b> V, 2. Chieftain such <i>or</i> Beaver leader. Pipe-bearer.
+See note to IV, 2.</p>
+<p><b>Tamakwapi.</b> III, 19. Beaver manly. <i>Tamaque</i>. Camp. <i>Ktemaque</i>.
+Zeis. A beaver. Mohegan, <i>amuchke</i>, Schmick.</p>
+<p><b>Tamakwi.</b> IV, 12. Beaver he. See last word.</p>
+<p><b>Tamenend.</b> IV, 35; Tamanend, V, 32. Affable (beaver like). <i>Temenend</i>, affable. Heck.</p>
+<p><b>Tankawun.</b> V, 9. Little cloud. <i>Tangelensuwi</i>, modest, humble; <i>tangitti</i>, small.</p>
+<p><b>Tapitawi.</b> II, 14. Altogether. <i>Tachguiwi</i>, together. Z.</p>
+<p><b>Tashawinso.</b> V, 51. At leisure gatherer.</p>
+<p><b>Tasukamend.</b> IV, 19. Never black <i>or</i> bad. <i>Ta</i>, not, <i>suckeu</i>, black. Z.</p>
+<p><b>Tatalli.</b> II, 10. Which way <i>or</i> shall there. <i>Tatalli</i>, whitherwards. K.</p>
+<p><b>Tawanitip.</b> V, 49. Ottawas made friends; <i>nitis</i>, friend.</p>
+<p><b>Tellen.</b> IV, 17. Ten.</p>
+<p><b>Tellenchen kittapakki.</b> III, 18. 10,000.</p>
+<p><b>Tenche kentit.</b> IV, 58. Opening path. <i>Tenk</i>, <i>titit</i>, little. K. Doubtful.</p>
+<p><b>Tendki.</b> III, 8. Being there. <i>Tindey</i>, fire. Z. <i>Tenden</i>, <i>Min</i>.;
+<i>yawagan tendki</i>, the cabin-fires.</p>
+<p><b>Tenk wonwi.</b> IV, 27, 30. Dry-he. <i>Teng</i>- or <i>tenk</i>- = little. K.</p>
+<p><b>Thupin.</b> III, 2. It is cold. <i>Teu</i>, it is cold. K.</p>
+<p><b>Tihill.</b> III, 3. Coolness. <i>Tillihan</i>, it is cool. K.</p>
+<p><b>Topan.</b> III, 2. It freezes. <i>Tepan</i>, white frost.</p>
+<p><b>Topanpek.</b> III, 16. Frozen sea. <i>Tepan</i>, and; <i>pek</i>, lake.</p>
+<p><b>Towakon.</b> IV, 46. Towako. V, 16. Father snake. <i>Tawa</i> and <i>aki</i>,
+the Ottawas or Twightees. See note to V, 16.</p>
+<p><b>Tsehepicken.</b> IV, 49. Separated. <i>Tschetschpiechen</i>, to separate. K.</p>
+<p><b>Tulagishatten.</b> II, 9. At Tula he is ready. <i>Tulpe</i>, turtle;
+<i>gischatten</i>, it is ready, done, finished.
+<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span></p>
+<p><b>Tulamokom.</b> II, 13. A turtle's grandfather. <i>Tulpe</i>, turtle. See <i>Mokom</i>.</p>
+<p><b>Tulapewi.</b> II, 14. Turtle there. <i>Tulpe</i>, a water turtle. K.</p>
+<p><b>Tulapewini.</b> III, 1. Turtle being. See above.</p>
+<p><b>Tulapima.</b> II, 14. Turtle there. <i>Tulpe</i>, and <i>ma</i>, there.</p>
+<p><b>Tulapin.</b> II, 10. Turtle-back. <i>Tulpe</i>, turtle.</p>
+<p><b>Tulapit.</b> II, 8. At Tula or turtle land. <i>Tulpe</i>, and <i>epit</i>, q. v.</p>
+<p><b>Tulapiwi.</b> III, 7. The turtling. <i>Tulpe</i>, and suffix <i>wi</i>.</p>
+<p><b>Tulpenaki.</b> III, 7. Turtle country. <i>Tulpe</i>, and <i>aki</i>, land.</p>
+<p><b>Tulpewi.</b> II, 15. Turtle he. See above. <i>Tulapewi</i>.</p>
+<p><b>Tulpewik.</b> I, 13. Turtles. See above.</p>
+<p><b>Tumaskan.</b> IV, 42. Wolf strong. <i>Temmeu</i>, wolf, Z.</p>
+<p><b>Tumewand.</b> V, 29. The wolfers (mohican). <i>Temmeu</i>, wolf, <i>anit</i> = the wolf god, or magician.</p>
+<p><b>Tumewapi.</b> III, 19. Wolf manly. <i>Temmeu</i>, and <i>ape</i> man; a <i>nomen gentile</i>.</p>
+
+<p class="space-above2"><b>Uchewak.</b> I, 15. Flies. <i>Utschewak</i>, flies. Z.</p>
+<p><b>Unamini.</b> V, 52. Turtle tribe. <a href="#Page_36">See p. 36</a>.</p>
+<p><b>Unchihillen.</b> V, 39. Coming from somewhere. <i>Untschihilleu</i>
+it comes from somewhere rapidly, to flow out.</p>
+
+<p class="space-above2"><b>Wagan.</b> II, 16. Action. See <i>Owagan</i>.</p>
+<p><b>Wak.</b> I, 2. And. Id.</p>
+<p><b>Wakaholend.</b> IV, 33. Loving, beloved. <i>Ahoalan</i>, to love.
+<i>Woakaholend</i>. Heck. <i>Ind. Names</i>, p. 395.</p>
+<p><b>Wakon.</b> I, 21. Snake god. <i>Wachunk</i>, high (Min.) Perhaps a form of <i>akiuk</i>, earthward.</p>
+<p><b>Wallama.</b> IV, 40. Painted. <a href="#Page_161">See p. 161</a>.</p>
+<p><b>Wallamolumin.</b> V, 5. Painted-booking. <a href="#Page_161">See p. 161</a>.</p>
+<p><b>Wangomend.</b> V, 55. Saluted. Id. Heck. <i>Ind. Names</i>, p. 395.</p>
+<p><b>Wapachikis.</b> V. 57. White crab. <i>Woapeu</i>, white. Z. The root <i>wab, wap</i>,
+or <i>op</i>, white, light, the east, etc., occurs in numerous words.</p>
+<p><b>Wapagumoshki.</b> V, 44. White otter. See above.</p>
+<p><b>Wapagishik.</b> IV, 48. East sun or sunrise. <i>Wap</i>, and <i>gischuch</i>.</p>
+<p><b>Wapagokhos.</b> IV, 8. White owl. <i>Wap</i>, and <i>gokhos</i>, owl. Z.</p>
+<p><b>Wapahacki.</b> V, 37. White body. <i>Wap</i>, and <i>hackey</i>, body.</p>
+<p><b>Wapahoning.</b> V, 11. White Lick at. <i>Wap</i>, and <i>mahoning</i>. Z. At the deer lick.</p>
+<p><b>Wapakisinep.</b> V, 21. East land was. <i>Wap</i>, and <i>aki</i>, land, with preterit suffix.</p>
+<p><b>Wapalaneng.</b> V, 2. White river at. <i>Wap</i>, and <i>amkannink</i> at the river.
+<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span></p>
+<p><b>Wapala wikwan.</b> V, 20. East settling place. <i>Wap</i>, and <i>wikwam</i>, house.</p>
+<p><b>Wapallanewa.</b> IV, 2. White eagle. <i>Woaplanne</i>, the bald eagle. Z.</p>
+<p><b>Wapallendi.</b> IV, 52. East some. <i>Wap</i>, east; <i>allende</i>, some.</p>
+<p><b>Wapanaki.</b> III, 18. Eastern land. <i>Wap</i>, east; <i>aki</i>, land.</p>
+<p><b>Wapanapi.</b> III, 19. Eastern manly. <i>Wap</i>, east or white; <i>ape</i>, man.</p>
+<p><b>Wapaneken.</b> IV, 48. East going together. <i>Wap</i>, east; see <i>Eken</i>.</p>
+<p><b>Wapanen.</b> III, 9. Easterly. <i>Wap</i>, east.</p>
+<p><b>Wapanand.</b> V, 29. The easters. <i>Wap</i>, east.</p>
+<p><b>Wapanichan.</b> IV, 32. East moving. <i>Wap</i>, east.</p>
+<p><b>Wapaniwaen.</b> IV, 12, 28. East he goes. <i>Wap</i>, east; <i>aan</i>, to go.</p>
+<p><b>Wapaniwi.</b> III, 6, 16. Easterlings. <i>Wap</i>, east; <i>wi</i>, substantive verb suffix.</p>
+<p><b>Wapashum.</b> V, 45. White big horn. <i>Wap</i>, white; <i>wschummo</i>, horn. Z.</p>
+<p><b>Wapasinep.</b> III, 13. East was <i>or</i> bright. <i>Wap</i>, east; preterit termination.</p>
+<p><b>Wapawaki.</b> IV, 51. East rich land.</p>
+<p><b>Wapawullaton.</b> IV, 50. East possessing. <i>Wap</i>, east; <i>wullaton</i>, to possess.</p>
+<p><b>Wapayachik.</b> V, 59. White or east coming. <i>Wap</i>, east; <i>payat</i>, q. v.</p>
+<p><b>Wapekunchi.</b> V, 40. East sea from. <i>Wap</i>, east; doubtful.</p>
+<p><b>Wapkicholan.</b> IV, 38. White crane <i>or</i> big bird. <i>Wap</i>, white; <i>tscholen</i>, bird.</p>
+<p><b>Waplanowa.</b> III, 12. White eagle. <i>Woaplanne</i>, a bald eagle. Z.</p>
+<p><b>Waplowaan.</b> V, 29. East, north, do go. <i>Wap</i>, east; <i>lowan</i>, north, <i>aan</i>, to go.</p>
+<p><b>Wapsipayat.</b> V, 40. Whites coming. <i>Wap</i>, white; <i>payat</i>, q. v.</p>
+<p><b>Waptalegawing.</b> V, 20. East of Talega at. <i>Wap</i> east; <i>talega</i>, q. v.</p>
+<p><b>Waptipatit.</b> IV, 41. White chicken. <i>Wap</i>, white; <i>tipatit</i>, chicken.</p>
+<p><b>Waptumewi.</b> III, 12. White wolf. <i>Wap</i>, white; <i>temmeu</i>, wolf.</p>
+<p><b>Wapushuwi.</b> V, 3. White lynx he. <i>Wap</i>, white.</p>
+<p><b>Wasiotowi.</b> V. 56. Wasioto. Doubtful.</p>
+<p><b>W'delsinewap.</b> I, 16. Were there. Preterit of <i>lissin</i>, to be so.</p>
+<p><b>Wekwochella.</b> IV, 30. Much fatigued. <i>Wiquehilla</i>, to be tired. Z.</p>
+<p><b>Wellaki.</b> IV, 3. Fine land. <i>Wulit</i>, fine; <i>aki</i>, land.</p>
+<p><b>Wemaken.</b> III, 15. All snaking. <i>Wemi</i>, all; <i>aki</i>, land, earth; the
+whole land.</p>
+<p><b>Wematan.</b> III, 14. All let us go. <i>Wemi</i>, and <i>atam</i>, q. v.</p>
+<p><b>Wemelowichik.</b> V, 26. All hunters. <i>Wemi</i>, all; <i>elauwitschik</i>, hunters.</p>
+<p><b>Wemi.</b> I, 7, 6, 16, 20. All. Id. Wemiako. III, 8. All the snakes.
+<i>Wemi</i>, all; <i>achgook</i>, snake; or, <i>aki</i>, land.
+<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span></p>
+<p><b>Wemiamik.</b> V. 48. All children (Miamis). Doubtful.</p>
+<p><b>Wemichemap.</b> II, 12. All helped. <i>Wemi</i>, all; <i>mitschemuk</i>, he helps me. Z.</p>
+<p><b>Wemiguma.</b> I, 1. <i>Wemi</i>, all; <i>guma</i>, sea water. See note to passage.</p>
+<p><b>Wemiluen.</b> III, 15. All saying. <i>Wemi</i>, all; <i>luen</i>, to say.</p>
+<p><b>Wemimokom.</b> II, 13. Of all grandfather. <i>Wemi</i>, and <i>mokom</i>, q. v.</p>
+<p><b>Wemilowi.</b> IV, 53. All say. <i>Wemi</i>, all; <i>luen</i>, to say.</p>
+<p><b>Weminitis.</b> IV, 35. All being friends. V, 33. All friendly. <i>Wemi</i>, all; <i>nitis</i>, friends.</p>
+<p><b>Wemipalliton.</b> IV, 43. To war on all. <i>Wemi</i>, and <i>palliton</i>, q. v.</p>
+<p><b>Wemima.</b> IV, 2. All there. <i>Wemi</i>, all; <i>ma</i>, there.</p>
+<p><b>Wemilat.</b> IV, 58. All given to him. <i>Wemi</i>, and <i>miltin</i>, q. v.</p>
+<p><b>Wemilo.</b> IV, 5. All say to him. <i>Wemi</i>, and <i>luen</i>, to say.</p>
+<p><b>Weminilluk.</b> IV, 15. All warred. <i>Wemi</i>, and <i>nihillan</i>, q. v.</p>
+<p><b>Weminitik.</b> V, 48. All friends <i>or</i> allies. <i>Wemi</i>, and <i>nitis</i>.</p>
+<p><b>Weminungwi.</b> V, 31. All trembling. <i>Wemi</i> and <i>nungihillan</i>, to tremble.</p>
+<p><b>Wemi owenluen.</b> III, 8. To all saying. <i>Wemi</i>, and <i>luen</i>, to say.</p>
+<p><b>Wemi tackwicken.</b> V, 33. All united. <i>Tachquiwi</i>, together.</p>
+<p><b>Wemiten.</b> III, 11. All go out. IV, 54. To go all united. <i>Wemiten</i> (infin),
+to go all forth or abroad. Z. <i>Gr.</i> 244.</p>
+<p><b>Wemoltin.</b> II, 10. All go forth. III, 9, 18. They go forth.
+They are all going forth. Z. <i>Gr.</i> p. 244.</p>
+<p><b>Wemopannek.</b> III, 17. All went. <i>Wemi</i>, with past preterit suffix.</p>
+<p><b>Wenchikit.</b> V, 52. Offspring. <i>Wentschiken</i>, to descend, to grow out of. Z.</p>
+<p><b>Wetamalowi.</b> IV, 33. The wise they. <i>Wewoatamamine</i>, wise man. Z.</p>
+<p><b>Wewoattan.</b> IV, 42. To be wise <i>or</i> by wise. <i>Woaton</i>, to know. Z.</p>
+<p><b>Wich.</b> I, 7. With. <i>Witschi</i>, with.</p>
+<p><b>Wichemap.</b> II, 12. Helped. <i>Witscheman</i>, to help somebody.</p>
+<p><b>Wihillan.</b> I, 23. Destroying or distemper. <i>Nihillan</i>, to destroy.</p>
+<p><b>Wiblamok.</b> III, 14. Head beaver. <i>Wil</i>, head; <i>amuchke</i>, beaver. Moh.</p>
+<p><b>Wikhichik.</b> III, 4. Tillers. <i>Wikhetschik</i>, cultivators of the earth. Z.</p>
+<p><b>Wiki.</b> II, 4. With. <i>Witschi</i>, with.</p>
+<p><b>Wikwan.</b> V, 20. <i>Wikwam</i>, house.</p>
+<p><b>Wilawapi.</b> III, 19. Rich manly. <i>Wil</i>, head; <i>ape</i>, man.</p>
+<p><b>Winakicking.</b> V, 25, 27. Sassafras land at or Penna. <i>Winak</i>, sassafras. Z.</p>
+<p><b>Winakununda.</b> V, 36. Sassafras tarry. <i>Winak</i>, sassafras, <i>guneunga</i>, q. v.
+<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span></p>
+<p><b>Winelowich.</b> V, 18. Snow hunter. <i>Wineu</i>, snow; <i>elauwitsch</i>, hunter.</p>
+<p><b>Wineu.</b> III, 2. It snows. <i>Wineu</i>, it snows.</p>
+<p><b>Wingelendam.</b> IV, 60. <i>Wingelendam</i>, to approve, to like. Z.</p>
+<p><b>Wingenund.</b> IV, 39. Mindful.</p>
+<p><b>Wingi.</b> I, 20. Willingly. <i>Wingi</i>, fain, gladly, willing.</p>
+<p><b>Winiaken.</b> III, 11. At the land of snow. <i>Wineu</i>, it snows; <i>aki</i>, land.</p>
+<p><b>Winimokom.</b> II, 13. Of beings grandfather. <i>Owini</i> and <i>Mokom</i>, q. v.</p>
+<p><b>Wisawana.</b> IV, 34. Yellow River. <i>Wisaweu</i>, yellow; <i>amhanne</i>, river.</p>
+<p><b>Wishanem.</b> II, 15. Frightened. <i>Wischaleu</i>, he is frightened. Z.</p>
+<p><b>Wishi.</b> I, 17. Good. Probably for <i>mesitche</i> = Chip. <i>mitcha, etc.</i>, great.</p>
+<p><b>Witchen.</b> III, 15. Going with. <i>Witen</i>, to go with. K.</p>
+<p><b>Wittank.</b> IV, 34. Town. <i>Witen</i>, to go or dwell with.</p>
+<p><b>Wittanktalli.</b> III, 1. Dwelling of Talli. <i>Witen</i>, to go with. Z. <i>talli</i>, there. Z.</p>
+<p><b>Wiwunch.</b> I, 24. Very long. <i>Wiwuntschi</i>, before now, of old. K.</p>
+<p><b>Wokenapi.</b> IV, 11. Fathers men. <i>Woaklappi</i> repeatedly, again. K.</p>
+<p><b>Wokgetaki.</b> I, 1. <i>Wokget</i>, on the top; <i>aki</i>, land.
+<i>Wochgitschi</i>, above, on top; <i>aki</i>, land, earth.</p>
+<p><b>Woliwikgun.</b> III, 1. Cane house. <i>Walak</i>, hole; <i>walkeu</i>,
+he is digging a hole. Z.</p>
+<p><b>Wolomenap.</b> V, 28. Hollow men. <i>Wahhillemato</i>, wide, far. K.</p>
+<p><b>Won.</b> I, 24. This. <i>Won</i>, this, this one. K.</p>
+<p><b>Wonwihil.</b> V, 40, 59. At this time. <i>Won</i>, this, <i>wil</i>, head.</p>
+<p><b>Wsamimaskan.</b> IV, 57. Too much strong. <i>Maskan</i>, great.</p>
+<p><b>W'shakuppek.</b> III, 17. Smooth deep water. <i>Wschacheu</i>,
+it is slippery, smooth, glossy; <i>pek</i>, lake, sea.</p>
+<p><b>Wtakan.</b> III, 3. Mild. <i>Wtakeu</i>, soft, tender. Z.</p>
+<p><b>W'tamaganat.</b> IV, 37. And chieftain. The smoker or pipe bearer. See note to IV, 2.</p>
+<p><b>Wtenk.</b> I, 11. After. Ibid.</p>
+<p><b>Wulakeningus.</b> V, 42. Well praised. <i>Wulakenimgussin</i>, to be praised. K.</p>
+<p><b>Wulamo.</b> II, 1; IV, 1; V, 1. Long ago. <i>Wulamoe</i>, long ago.</p>
+<p><b>Wulaton.</b> III, 3; IV, 11. To possess.</p>
+<p><b>Wulliton.</b> III, 16. <i>Wulaton</i>, to save, to put up. K. <i>Wuliton</i>, to make well. K.</p>
+<p><b>Wulatenamen.</b> V, 41. To be happy. Ibid.</p>
+<p><b>Wulelemil.</b> III, 17. Wonderful. <i>Wulelemi</i>, wonderful.</p>
+<p><b>Wuliton.</b> II, 15. To make well, to do well. Z. <i>Gr.</i> p. 222.</p>
+<p><b>Wulitowin.</b> IV, 20. Good who (did). See last word.
+<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span></p>
+<p><b>Wulitshinik.</b> V, 4. Good stony <i>or</i> well, hardy. <i>Wulit</i>, good; <i>assin</i>, stone.</p>
+<p><b>Wulitpallat.</b> V, 30. Good warrior. <i>Wulit</i>, good; <i>itopallat</i>, warrior.</p>
+<p><b>Wunand.</b> I, 17. A good god. Root <i>Wun</i>. <a href="#Page_104">See p. 104</a>.</p>
+<p><b>Wundanuksin.</b> IV, 32. Being angry. <i>Wundanuxin</i>, to be angry at or for. K.</p>
+<p><b>Wunkenahep.</b> V, 12. West he went. <i>Wundcheneu</i>, it is west.</p>
+<p><b>Wunkenapi.</b> III, 20. Western man. <i>Wundchen</i>, west; <i>ape</i>, man.</p>
+<p><b>Wunkeniwi.</b> III, 6. Westerlings. See above.</p>
+<p><b>Wunkiwikwotank.</b> V, 13. West he visited. See above. <i>Kiwichen</i>, to visit.</p>
+<p><b>Wunpakitonis.</b> V, 13. West abandoned. <i>Pakiton</i>, to throw away.</p>
+<p><b>Wunshawononis.</b> V, 13. West southerners. <i>Shawano</i>, south.</p>
+
+<p class="space-above2"><b>Yagawan.</b> III, 8. (In the) huts. Ibid.</p>
+<p><b>Yagawanend.</b> IV, 50. Hut maker. See last word.</p>
+<p><b>Yuch.</b> I, 6. Well. <i>Yuh</i>. H. <i>Yuch</i>. K. <i>Yuk</i>, these. K.</p>
+<p><b>Yukepechi.</b> IV, 1. Till there. <i>Yukepetschi</i>, till now, hitherto. K.</p>
+<p><b>Yuknohokluen.</b> IV, 48. Let us go saying. Doubtful.</p>
+<p><b>Yulik.</b> I, 6. These. <i>Yukik</i>, these. K.</p>
+<p><b>Yutali.</b> I, 2, 22. There. <i>Jutalli</i>, just here. K.</p>
+
+<hr class="full" />
+<p><span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span></p>
+<p><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span></p>
+
+
+<h2>APPENDIX.</h2>
+<hr class="r5" />
+<h3>AGOZHAGÀUTA. (<a href="#Page_14"><i>page</i> 14. <i>Note</i></a>.)</h3>
+
+<p class="indent">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.</p>
+
+<p class="indent">Gen. Clark and Mr. Hale believe that it is a dialectic or corrupt
+form for <i>agotsaganha</i>, which is a derivature from <i>atsagannen</i>
+(Bruyas, <i>Radices Verborum Iroquaeorum</i>, 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 <i>ago</i> or <i>ako</i> is an indefinite pronoun, having the same form
+in both singular and plural, and is used with national or tribal
+appellations, as in <i>akononsionni</i>, "People of the Long House,"
+the general name of the Five Nations. Gen. Clark notes that the
+term <i>agotsaganens</i>, or <i>agotsaganes</i>, was the term applied by the
+Iroquois to the Mohegans, = "People who speak a foreign tongue."
+(Jogues, <i>Novum Belgium</i> (1646), and <i>Pa. Colonial Records</i>, vol.
+vi, p. 183.)</p>
+
+<p class="indent">The Rev. Mr. Cuoq believes that the proper form is
+<i>akotsakannha</i>, which in his alphabet is the same as <i>agotsaganha</i>,
+but he limits its meaning to "on est Abnaquis," from <i>aktsakann</i>, "être
+Abnaquis." (See his <i>Lexique de la Langue Iroquoise</i>, pp. 1, 155.)
+The general name applied by the Iroquois to the Algonkins he
+gives as <i>Ratirontaks</i>, from <i>karonta</i>, tree, and <i>ikeks</i>, to eat,
+"Tree-eaters" (<i>Lexique</i>, p. 88); probably they were so called from their
+love of the product of the sugar maple.</p>
+
+
+<h3>DIALECT OF THE NEW JERSEY LENAPE. (<a href="#Page_46"><i>p. 46</i></a>)</h3>
+
+<p class="indent">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 <i>American Historical
+Record</i>, vol. I, pp. 308-311, 1872. The orthography is English,
+and it is evidently the same trader's jargon which Gabriel Thomas
+gives. (<a href="#Page_76">See p. 76</a>.) The <i>r</i> is frequent; man is <i>renus leno</i>;
+devil is <i>manitto</i>; God is <i>hockung tappin</i> (literally, "he who is above").
+There are several typographical errors in the printed vocabulary.
+<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span></p>
+
+
+<h3>REV. ADAM GRUBE. (<a href="#Page_84"><i>p. 84.</i></a>)</h3>
+
+<p class="indent">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.</p>
+
+
+<h3>EASTERN ORIGIN OF THE ALGONKINS.
+ (<a href="#Page_12"><i>pp. 12</i></a> and <a href="#Page_145"><i>145.</i></a>)</h3>
+
+<p class="indent">Quite recently M. Emile Petitot, in an article entitled,
+"<i>De la pretendue Origine Orientale des Algonquins</i>" (<i>Bulletin de la
+Société d'Anthropologie</i>, 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: "<i>Wabang</i> signifie plutôt detroit que
+orient; et quant au mot <i>askiy</i> ou <i>ahkiy</i>, il vent dire
+<i>terre</i>, et non pas <i>peuple</i>".</p>
+
+<p class="indent">Now, no one ever claimed that <i>abnaki</i> meant eastern
+people. The Abbé Maurault translates the form <i>Abanki</i> by "terre au
+Levant." (<i>Histoire des Abénakis</i>, Introd. p. ii, Quebec, 1866.)
+In Cree <i>wapaw</i>, in Chipeway <i>wabi</i>, mean narrows or strait; but
+they are derivatives from the root <i>wab</i>, and mean a light or open
+place between two approaching shores, as Chip. <i>wabigama</i>, or
+<i>wabimagad</i>, "there is a strait between the two shores." (Baraga,
+<i>Otchipwe Dictionary</i>.) 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.</p>
+
+<p class="indent">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, <i>Histoire des Abénakis</i>, p. 111, and Wm.
+W. Warren, <i>Hist. of the Ojibways</i>, Chap. IV (Minnesota, Hist. Colls., 1885).
+<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p>
+
+<hr class="full" />
+<p class="f120 space-above2"><b>INDEX OF AUTHORS</b></p>
+<hr class="r5" />
+<p class="center space-below2">(<i>The principal references are in full-faced type.</i>)</p>
+
+<p>
+Abbott, C. C.,<a href="#Page_44">44</a>,<a href="#Page_52">52</a>,<a href="#Page_57">57</a>,<a href="#Page_69">69</a>.<br />
+Adair, J., <a href="#Page_61">61</a>.<br />
+Alsop, G., <a href="#Page_14">14</a>.<br />
+Anthony, A., <a href="#Page_156">156</a>,<a href="#Page_161">161</a>,<a href="#Page_219">219</a>.<br />
+Aupaumut, H., <a href="#Page_18">18</a>,<a href="#Page_20">20</a>,<a href="#Page_23">23</a>,
+              <a href="#Page_45">45</a>,<a href="#Page_113">113</a>.<br />
+<br />
+Baraga, J., <a href="#Page_35">35</a>,<a href="#Page_59">59</a>,<a href="#Page_62">62</a>.<br />
+Barton, B. S., <a href="#Page_146">146</a>.<br />
+Beach, W. W., <a href="#Page_115">115</a>,<a href="#Page_125">125</a>.<br />
+Beatty, C., <a href="#Page_23">23</a>,<a href="#Page_47">47</a>,
+            <a href="#Page_69">69</a>,<a href="#Page_138">138</a>.<br />
+Bozman, J., <a href="#Page_15">15</a>,<a href="#Page_23">23</a>,<a href="#Page_29">29</a>.<br />
+Brainerd, D., <a href="#Page_46">46</a>,<a href="#Page_62">62</a>,<a href="#Page_65">65</a>,
+              <a href="#Page_127">127</a>,<a href="#Page_137">137</a>.<br />
+Brickell, J., <a href="#Page_64">64</a>.<br />
+Brunner, D. F., <a href="#Page_52">52</a>,<a href="#Page_57">57</a>.<br />
+<br />
+Campanius, T., <a href="#Page_66">66</a>,<a href="#Page_75"><b>75</b></a>,<a href="#Page_96">96</a>,
+               <a href="#Page_116">116</a>,<a href="#Page_126">126</a>,<a href="#Page_131">131</a>.<br />
+Clark, W. P., <a href="#Page_152">152</a>.<br />
+Copway, G., <a href="#Page_61">61</a>,<a href="#Page_160">160</a>,<a href="#Page_219">219</a>.<br />
+Cummings, A., <a href="#Page_87">87</a>.<br />
+Cuoq, F. H., <a href="#Page_71">71</a>,<a href="#Page_105">105</a>.<br />
+<br />
+Darlington, W., <a href="#Page_50">50</a>.<br />
+Darwin, C., <a href="#Page_140">140</a>.<br />
+De Laet, <a href="#Page_31">31</a>.<br />
+Dencke, C. F., <a href="#Page_84">84</a>.<br />
+Denny, E., <a href="#Page_86">86</a>,<a href="#Page_94">94</a>.<br />
+Donkers, J., <a href="#Page_132">132</a>.<br />
+Drake, S. G., <a href="#Page_163">163</a>.<br />
+Duponceau, P. S., <a href="#Page_77">77</a>,<a href="#Page_102">102</a>,
+                 <a href="#Page_121">121</a>,<a href="#Page_155">155</a>.<br />
+Durant, M., <a href="#Page_122">122</a>.<br />
+<br />
+Eager, <a href="#Page_36">36</a>.<br />
+Ettwein, J., <a href="#Page_14">14</a>,<a href="#Page_18">18</a>,<a href="#Page_47">47</a>,
+<a href="#Page_51">51</a>,<a href="#Page_83"><b>83</b></a>,
+<a href="#Page_132">132</a>,<a href="#Page_229">229,etc</a>.<br />
+Evelin, R., <a href="#Page_41">41</a>.<br />
+<br />
+Fast, C., <a href="#Page_125">125</a>.<br />
+Fleet, H., <a href="#Page_27">27</a>.<br />
+Force, M. J., <a href="#Page_29">29</a>,<a href="#Page_31">31</a>.<br />
+Foulke, W. P., <a href="#Page_116">116</a>.<br />
+<br />
+Gallatin, A., <a href="#Page_31">31</a>,<a href="#Page_112">112</a>,<a href="#Page_120">120</a>.<br />
+Gray, A., <a href="#Page_149">149</a>,<a href="#Page_155">155</a>.<br />
+Grube, B. A., <a href="#Page_83">83</a>,<a href="#Page_256">256</a>.<br />
+Guss, N. L., <a href="#Page_14">14</a>.<br />
+<br />
+Haldeman, S. S., <a href="#Page_150">150</a>,<a href="#Page_162">162</a>.<br />
+Hale, H., <a href="#Page_12">12</a>,<a href="#Page_17">17</a>,<a href="#Page_18">18</a>,
+          <a href="#Page_36">36</a>,<a href="#Page_95">95</a>,
+          <a href="#Page_112">112</a>,<a href="#Page_156">156</a>.<br />
+Hammond, W. A., <a href="#Page_110">110</a>.<br />
+Harrison, W. H., <a href="#Page_64">64</a>,<a href="#Page_112">112</a>.<br />
+Haven, S. F., <a href="#Page_150">150</a>.<br />
+Haywood, J., <a href="#Page_17">17</a>.<br />
+Heckewelder, J., <a href="#Page_15">15-16</a>,<a href="#Page_18">18</a>,<a href="#Page_20">20-23</a>,
+                 <a href="#Page_30">30</a>,<a href="#Page_35">35</a>,<a href="#Page_43">43</a>,
+                 <a href="#Page_78">78</a>,<a href="#Page_92">92</a>,<a href="#Page_128">128</a>,<br />
+<span class="m-left_7"><a href="#Page_136">136</a>,<a href="#Page_140">140</a>,
+<a href="#Page_146">146</a>,<a href="#Page_219">219, etc</a>.</span><br />
+Hendricks, Capt., <a href="#Page_21">21</a>.<br />
+Henry, M. J., <a href="#Page_37">37</a>,<a href="#Page_45">45</a>,<a href="#Page_86"><b>86</b></a>.<br />
+Hoffman, W. J., <a href="#Page_152">152</a>.<br />
+Holland, F. R., <a href="#Page_85">85</a>.<br />
+Hough, <a href="#Page_125">125</a>,<a href="#Page_229">229</a>.<br />
+Howse, J., <a href="#Page_13">13</a>,<a href="#Page_94">94</a>,<a href="#Page_98">98</a>,
+           <a href="#Page_103">103</a>,<a href="#Page_105">105</a>.<br />
+<br />
+James, E., <a href="#Page_61">61</a>,<a href="#Page_152">152</a>.<br />
+Jogues, I., <a href="#Page_225">225</a>.<br />
+Jones, D., <a href="#Page_60">60</a>.<br />
+Jones, P., <a href="#Page_16">16</a>.<br />
+Johnston, J., <a href="#Page_26">26</a>,<a href="#Page_30">30</a>,
+              <a href="#Page_125">125</a>,<a href="#Page_145">145</a>.<br />
+<br />
+Kalm, P., <a href="#Page_46">46</a>,<a href="#Page_50">50</a>,<a href="#Page_52">52</a>.<br />
+Kampman, Rev., <a href="#Page_28">28</a>,<a href="#Page_84">84</a>.<br />
+<br />
+Lacombe, A., <a href="#Page_12">12</a>,<a href="#Page_26">26</a>,
+             <a href="#Page_43">43</a>,<a href="#Page_103">103,etc</a>.<br />
+Lawson, J., <a href="#Page_61">61</a>.<br />
+Lindstrom, <a href="#Page_131">131</a>.<br />
+Long, J., <a href="#Page_20">20</a>.<br />
+Loskiel, G. H., <a href="#Page_18">18</a>,<a href="#Page_29">29</a>,<a href="#Page_47">47</a>,
+                <a href="#Page_70">70</a>,<a href="#Page_91">91</a>,
+                <a href="#Page_137">137</a>,<a href="#Page_229">229,etc</a>.<br />
+Luckenbach, A., <a href="#Page_85">85</a>.<br />
+<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span>
+<br />
+McCoy, I., <a href="#Page_125">125</a>.<br />
+McKenney, T. L., <a href="#Page_224">224</a>.<br />
+Mallery, G., <a href="#Page_152">152</a>.<br />
+Martin, H., <a href="#Page_54">54</a>.<br />
+Maurault, J. A., <a href="#Page_256">256</a>.<br />
+Mayer, B., <a href="#Page_162">162</a>.<br />
+Meeker, J., <a href="#Page_87">87</a>.<br />
+Mezzofanti, Cardinal, <a href="#Page_108">108</a>.<br />
+Morgan, L. H., <a href="#Page_12">12</a>,<a href="#Page_19">19</a>,<a href="#Page_21">21</a>,
+               <a href="#Page_34">34</a>,<a href="#Page_40">40</a>,
+               <a href="#Page_47">47</a>,<a href="#Page_93">93</a>.<br />
+Morse, J., <a href="#Page_31">31</a>,<a href="#Page_113">113</a>,<a href="#Page_145">145</a>.<br />
+Murray, W. V., <a href="#Page_24">24</a>.<br />
+<br />
+Neill, E. D., <a href="#Page_27">27</a>.<br />
+<br />
+Occum, S., <a href="#Page_67">67</a>,<a href="#Page_70">70</a>.<br />
+<br />
+Peale, F., <a href="#Page_51">51</a>.<br />
+Peet, S. D., <a href="#Page_124">124</a>.<br />
+Penn, Wm., <a href="#Page_58">58</a>,<a href="#Page_75">75</a>,<a href="#Page_122">122</a>.<br />
+Petitot, E., <a href="#Page_256">256</a>.<br />
+Pickering, J., <a href="#Page_94">94</a>.<br />
+Porter, T. C., <a href="#Page_57">57</a>.<br />
+Proud, R., <a href="#Page_20">20</a>,<a href="#Page_37">37</a>,<a href="#Page_45">45</a>.<br />
+<br />
+Rafinesque, C. S., <a href="#Page_148"><b>148</b>,etc</a>.<br />
+Rasles, S., <a href="#Page_60">60</a>,<a href="#Page_94">94,etc</a>.<br />
+Reichel, W. C., <a href="#Page_22">22</a>.<br />
+Richardson, J., <a href="#Page_58">58</a>.<br />
+Roth, J., <a href="#Page_78"><b>78</b></a>.<br />
+Ruttenber, E. M., <a href="#Page_20">20</a>,<a href="#Page_21">21</a>,<a href="#Page_36">36</a>,
+                  <a href="#Page_42">42</a>,<a href="#Page_55">55</a>,
+                  <a href="#Page_116">116</a>,<a href="#Page_119">119</a>.<br />
+<br />
+Schmick, J. J., <a href="#Page_22">22</a>.<br />
+Schoolcraft, H. R., <a href="#Page_20">20</a>,<a href="#Page_58">58</a>,<a href="#Page_62">62</a>,
+                    <a href="#Page_87">87</a>,<a href="#Page_109">109</a>,<a href="#Page_133">133</a>,
+                    <a href="#Page_160">160</a>,<a href="#Page_129">129,etc</a>.<br />
+Schweinitz, E. de, <a href="#Page_25">25</a>,<a href="#Page_62">62</a>,<a href="#Page_129">129,etc</a>.<br />
+Scull, N., <a href="#Page_36">36</a>.<br />
+Shea, J. G., <a href="#Page_14">14</a>,<a href="#Page_231">231</a>.<br />
+Silliman, B., <a href="#Page_155">155</a>.<br />
+Sluyter, Peter, <a href="#Page_132">132</a>.<br />
+Smith, G., <a href="#Page_38">38</a>.<br />
+Smith, J., <a href="#Page_23">23</a>,<a href="#Page_26">26</a>,<a href="#Page_114">114</a>.<br />
+Smith, S., <a href="#Page_37">37</a>.<br />
+Squier, E. G., <a href="#Page_163">163</a>,<a href="#Page_167">167</a>,<a href="#Page_219">219</a>, etc.<br />
+Stiles, Pres., <a href="#Page_35">35</a>.<br />
+Strachey, W., <a href="#Page_67">67</a>.<br />
+<br />
+Tanner, J., <a href="#Page_152">152</a>,<a href="#Page_160">160</a>,<a href="#Page_219">219</a>.<br />
+Thomas, C., <a href="#Page_17">17</a>.<br />
+Thomas, G., <a href="#Page_54">54</a>,<a href="#Page_75"><b>75</b></a>,
+            <a href="#Page_91">91</a>,<a href="#Page_96">96</a>.<br />
+Thompson, C., <a href="#Page_48">48</a>,<a href="#Page_115">115</a>,<a href="#Page_121">121</a>.<br />
+Tobias, G., <a href="#Page_87">87</a>,<a href="#Page_88">88</a>.<br />
+Trumbull, J. H., <a href="#Page_20">20</a>,<a href="#Page_30">30</a>,<a href="#Page_33">33</a>,
+<a href="#Page_46">46</a>,<a href="#Page_49">49</a>,<a href="#Page_71">71</a>,<br />
+<span class="m-left_65"><a href="#Page_74">74</a>,<a href="#Page_90">90</a>,
+<a href="#Page_97">97</a>,<a href="#Page_105">105</a>,<a href="#Page_219">219,etc</a>.</span><br />
+Tryon, G. W., <a href="#Page_150">150</a>.<br />
+<br />
+Van der Donck, <a href="#Page_44">44</a>,<a href="#Page_51">51</a>,<a href="#Page_136">136</a>.<br />
+Vincent, F., <a href="#Page_60">60</a>.<br />
+<br />
+Ward, Dr., <a href="#Page_153">153-4</a>.<br />
+Wassenaer, <a href="#Page_55">55</a>,<a href="#Page_72">72</a>.<br />
+Watson, J., <a href="#Page_115">115(Footnote [185])</a>.<br />
+Weiser, Conrad, <a href="#Page_60">60</a>,<a href="#Page_123">123</a>.<br />
+Whipple, Lt., <a href="#Page_87">87</a>,<a href="#Page_96">96</a>.<br />
+White, A., <a href="#Page_27">27</a>,<a href="#Page_28">28</a>.<br />
+Wied, Prince of, <a href="#Page_55">55</a>.<br />
+Williams, R., <a href="#Page_30">30</a>,<a href="#Page_55">55</a>,
+              <a href="#Page_61">61</a>,<a href="#Page_94">94</a>.<br />
+<br />
+Young, T., <a href="#Page_38">38</a>,<a href="#Page_63">63</a>.<br />
+<br />
+Zeisberger, <a href="#Page_35">35</a>,<a href="#Page_55">55</a>,<a href="#Page_62">62</a>,
+<a href="#Page_69">69</a>,<a href="#Page_76"><b>76</b></a>,<a href="#Page_105">105</a>,
+<a href="#Page_113">113</a>,<a href="#Page_129">129</a>,<a href="#Page_134">134,etc</a>.
+<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span></p>
+
+<hr class="chap" />
+<h2>INDEX OF SUBJECTS</h2>
+
+<p class="center">(<i>The principal references are in full-faced type</i>.)</p>
+
+<p>
+Abnaki, <a href="#Page_11">11</a>, <a href="#Page_19">19</a>.<br />
+&emsp;derivation of name, <a href="#Page_256">256</a>.<br />
+Age of Gold, <a href="#Page_135">135</a>, <a href="#Page_222">222</a>.<br />
+Agozhagauta, <a href="#Page_14">14</a>, <a href="#Page_255">255</a>.<br />
+&emsp;derivation of, <a href="#Page_255">255</a><br />
+Algonkins, location, <a href="#Page_9">9</a>.<br />
+&emsp;dialects, <a href="#Page_11">11</a>, <a href="#Page_89">89</a>, <a href="#Page_93">93</a>.<br />
+&emsp;dialects, traits of, <a href="#Page_89">89</a>.<br />
+&emsp;myths, <a href="#Page_67">67</a>, <a href="#Page_130">130</a>,
+             <a href="#Page_164">164</a>, <a href="#Page_167">167</a>.<br />
+&emsp;legends, <a href="#Page_145">145</a>.<br />
+&emsp;eastern origin of, <a href="#Page_14">14</a>, <a href="#Page_145">145</a>, <a href="#Page_256">256</a>.<br />
+Allemœbi, chief, <a href="#Page_123">123</a>.<br />
+Alligewi, <a href="#Page_141">141-2</a>, <a href="#Page_229">229-31</a>.<br />
+Alleghany, derivation, <a href="#Page_229">229-31</a>.<br />
+Alternating consonants, <a href="#Page_94">94</a>.<br />
+Andastes, <a href="#Page_14">14</a>.<br />
+Arms, native, <a href="#Page_53">53</a>.<br />
+Assigunaik, <a href="#Page_228">228</a>.<br />
+Assiwikales, <a href="#Page_32">32</a>.<br />
+Auquitsaukon, <a href="#Page_35">35</a>.<br />
+<br />
+Bear, Naked, legend of, <a href="#Page_146">146</a>.<br />
+Blackfeet, <a href="#Page_9">9</a>, <a href="#Page_49">49</a>, <a href="#Page_130">130</a>.<br />
+Bones, preservation of, <a href="#Page_25">25</a>, <a href="#Page_54">54</a>.<br />
+Book, Lenape word for, <a href="#Page_59">59</a>.<br />
+Brandywine creek, Indians on, <a href="#Page_48">48</a>.<br />
+Brant, Joseph, <a href="#Page_122">122</a>.<br />
+Brush nets, <a href="#Page_53">53</a>.<br />
+Buffalo, the, <a href="#Page_226">226</a>.<br />
+<br />
+Cachnawayes, <a href="#Page_26">26</a>.<br />
+Canai. See <i>Conoys</i>.<br />
+Canassatego, <a href="#Page_15">15</a>, <a href="#Page_114">114</a>, <a href="#Page_121">121</a>.<br />
+Canaways. See <i>Conoys</i>.<br />
+Cantico, derivation, <a href="#Page_73">73</a>.<br />
+Cape May, tribes at, <a href="#Page_41">41</a>.<br />
+Cardinal Points, the, <a href="#Page_67">67</a>.<br />
+Carolina, tribes from, <a href="#Page_25">25</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>.<br />
+Catawbas, <a href="#Page_31">31</a>.<br />
+Cherokees, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>,
+           <a href="#Page_166">166</a>, <a href="#Page_230">230</a>.<br />
+Chesapeake Bay, Indians on, <a href="#Page_15">15</a>, <a href="#Page_23">23-5</a>.<br />
+Chicomoztoc, <a href="#Page_139">139</a>.<br />
+Chihohockies, <a href="#Page_37">37</a>.<br />
+Chiholacki, the, <a href="#Page_20">20</a>, <a href="#Page_37">37</a>.<br />
+Chilicothe, <a href="#Page_30">30</a>.<br />
+Chipeways, <a href="#Page_9">9</a>, <a href="#Page_56">56</a>, <a href="#Page_62">62</a>,
+           <a href="#Page_113">113</a>, <a href="#Page_130">130-1</a>,
+           <a href="#Page_151">151-2</a>, <a href="#Page_222">222</a>.<br />
+Christina Creek, <a href="#Page_15">15</a>.<br />
+Civility, chief, <a href="#Page_48">48</a>.<br />
+Cohongorontas, <a href="#Page_15">15</a>.<br />
+Condolence, custom of, <a href="#Page_18">18</a>.<br />
+Conestoga Creek, <a href="#Page_15">15</a>.<br />
+Conestogas, <a href="#Page_14">14</a>.<br />
+Confederacy, Algonkin, <a href="#Page_19">19</a>.<br />
+Conoys, <a href="#Page_25"><b>25</b></a>.<br />
+Conoy town, <a href="#Page_29">29</a>.<br />
+Copper, use of, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>.<br />
+Cree dialect, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_98">98</a>.<br />
+Crees, <a href="#Page_9">9</a>.<br />
+Crosweeksung, <i>or</i> Crosswicks, <a href="#Page_45">45</a>.<br />
+<br />
+Dance, sacred, <a href="#Page_73">73</a>.<br />
+Deed, First Indian, <a href="#Page_120">120</a>.<br />
+Delamattenos, <a href="#Page_16">16.</a><br />
+&emsp;&emsp;See <i>Talamatans</i> and <i>Hurons</i>.<br />
+Delawares. See <i>Lenape</i>.<br />
+Deluge, Myth of, <a href="#Page_134">134</a>, <a href="#Page_167">167</a>.<br />
+Dialects of the Lenni Lenape, <a href="#Page_91">91</a>.<br />
+Dogs, <a href="#Page_54">54</a>.<br />
+Dreams, belief in, <a href="#Page_70">70</a>.<br />
+Dyes, use of, <a href="#Page_53">53</a>.<br />
+<br />
+Eastlanders, <a href="#Page_19">19</a>.<br />
+Eries, <a href="#Page_13">13</a>.<br />
+Ermomex, <a href="#Page_42">42</a>.<br />
+Eskimos, <a href="#Page_70">70</a>, <a href="#Page_232">232</a>.<br />
+<br />
+Fairfield, founding of, <a href="#Page_124">124</a>.<br />
+Fire worship, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>.<br />
+Fish River, <a href="#Page_229">229</a>.<br />
+Five Nations. See <i>Iroquois</i>.<br />
+"Four Sticks," the, <a href="#Page_152">152</a>.<br />
+Four winds as deities, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>.<br />
+Foxes, tribe, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />
+Friends, their relations to the Indians, <a href="#Page_63">63</a>, <a href="#Page_126">126</a>.<br />
+Frog Indians, <a href="#Page_44">44</a>.<br />
+<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span>
+<br />
+Ganawese. See <i>Conoys</i>.<br />
+Gekelemukpechunk, town, <a href="#Page_123">123</a>.<br />
+Gesture-speech, native, <a href="#Page_152">152</a>.<br />
+Glus-kap, Micmac god, <a href="#Page_130">130</a>.<br />
+Gnadenhütten, <a href="#Page_124">124-5</a>, <a href="#Page_128">128</a>.<br />
+Gollitchy, chief, <a href="#Page_118">118</a>.<br />
+Gookin, Governor, <a href="#Page_118">118</a>.<br />
+Gordon, Governor, <a href="#Page_119">119</a>.<br />
+Grave Creek Mounds, <a href="#Page_17">17</a>.<br />
+Grandfathers, Delawares as, <a href="#Page_23">23</a>, <a href="#Page_113">113</a>.<br />
+Grandfathers, Fire as, <a href="#Page_65">65</a>, <a href="#Page_73">73</a>.<br />
+Guaranis, the, <a href="#Page_70">70</a>.<br />
+<br />
+Hare, the Great, <a href="#Page_66">66</a>.<br />
+Head, idols of, <a href="#Page_68">68</a>.<br />
+Heart, symbolic meaning of, <a href="#Page_71">71</a>.<br />
+Hieroglyphics, native, <a href="#Page_57">57</a>.<br />
+Hithquoquean, chief, <a href="#Page_117">117</a>.<br />
+Hurons, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>, <a href="#Page_144">144</a>,
+        <a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_231">231</a>.<br />
+<br />
+Idols, <a href="#Page_68">68</a>.<br />
+Indian corn. See <i>Maize</i>.<br />
+Indian paths, the, <a href="#Page_45">45</a>.<br />
+Inscribed stones, <a href="#Page_57">57</a>.<br />
+Interments, <a href="#Page_54">54</a>.<br />
+Iroquois, location, <a href="#Page_13">13</a>.<br />
+&emsp;history, <a href="#Page_110">110</a>, <a href="#Page_114">114</a>, <a href="#Page_120">120</a>.<br />
+<br />
+Kanawha, derivation, <a href="#Page_26">26</a>.<br />
+Kanawhas. See <i>Conoys</i>.<br />
+Kansas, Delawares in, <a href="#Page_126">126</a>.<br />
+Kikeron, <a href="#Page_132">132-3</a>.<br />
+Kittawa-Cherokees, <a href="#Page_16">16</a>.<br />
+Koquethagachton, chief. See <i>White Eyes</i>.<br />
+Kuscarawocks, <a href="#Page_23">23</a>.<br />
+<br />
+Lenape, the, <a href="#Page_33"><b>33</b></a>.<br />
+&emsp;myths of, <a href="#Page_130">130</a>.<br />
+Lenape dialects, <a href="#Page_91">91, sqq</a>.<br />
+&emsp;prefixes, <a href="#Page_99">99</a>.<br />
+&emsp;grammatical structure, <a href="#Page_105">105</a>.<br />
+&emsp;derivation, <a href="#Page_33">33</a>.<br />
+Light, worship of, <a href="#Page_65">65</a>, <a href="#Page_130">130</a>, <a href="#Page_132">132</a>.<br />
+Long Island, Indians of, <a href="#Page_67">67</a>, <a href="#Page_70">70</a>.<br />
+Long Walk, the, <a href="#Page_115">115</a>, <a href="#Page_128">128</a>.<br />
+<br />
+Machtoga, a festival, <a href="#Page_73">73</a>.<br />
+Macocks, <a href="#Page_38">38</a>.<br />
+Mahicanni. See <i>Mohegans</i>.<br />
+Maize, native name of, <a href="#Page_48">48</a>.<br />
+&emsp;origin of, <a href="#Page_228">228</a>.<br />
+Manabozho, See <i>Michabo</i>.<br />
+Manito, derivation of, <a href="#Page_219">219</a>.<br />
+Mantes, <a href="#Page_42">42</a>, <a href="#Page_44"><b>44</b></a>.<br />
+Manufactures, <a href="#Page_51">51</a>.<br />
+Marcus Hook, derivation, <a href="#Page_39">39</a>.<br />
+Masco, chief, <a href="#Page_145">145</a>.<br />
+Meday worship, <a href="#Page_71">71</a>.<br />
+Medicine men, <a href="#Page_71">71</a>, <a href="#Page_135">135</a>.<br />
+&emsp;rattle, <a href="#Page_135">135</a>.<br />
+&emsp;lodge, <a href="#Page_71">71</a>.<br />
+Mengwe, derivation, <a href="#Page_14">14</a>, <a href="#Page_116">116</a>, <a href="#Page_141">141</a>.<br />
+Mesukkummegokwa, <a href="#Page_222">222</a>.<br />
+Miamis, <a href="#Page_9">9</a>, <a href="#Page_144">144</a>, <a href="#Page_146">146</a>.<br />
+Michabo, <a href="#Page_130">130</a>, <a href="#Page_167">167</a>.<br />
+Micmacs, <a href="#Page_10">10</a>, <a href="#Page_48">48</a>, <a href="#Page_130">130</a>.<br />
+Milky Way, myth of, <a href="#Page_70">70</a>.<br />
+Mingo, <a href="#Page_15">15</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>.<br />
+Mingo Creek, <a href="#Page_15">15</a>.<br />
+Minisink. See <i>Minsi</i>.<br />
+Minquas, <a href="#Page_14">14</a>.<br />
+Minsi, <a href="#Page_19">19</a>, <a href="#Page_36">36</a>, <a href="#Page_114">114</a>,
+       <a href="#Page_116">116-7</a>, <a href="#Page_122">122</a>.<br />
+&emsp;dialect, <a href="#Page_92">92</a>.<br />
+Mission Delaware dialect, <a href="#Page_97">97</a>.<br />
+Mohegan dialect, <a href="#Page_22">22</a>, <a href="#Page_93">93</a>.<br />
+Mohegans, <a href="#Page_19">19</a>, <a href="#Page_20"><b>20</b></a>, <a href="#Page_165">165</a>.<br />
+&emsp;myths of, <a href="#Page_136">136</a>, <a href="#Page_139">139</a>.<br />
+Monsey. See <i>Minsi</i>.<br />
+Montauk Indians, <a href="#Page_67">67</a>.<br />
+Mounds, building of, <a href="#Page_17">17</a>, <a href="#Page_51">51</a>.<br />
+&emsp;builders, <a href="#Page_231">231</a>.<br />
+Munsees. See <i>Minsi</i>,<br />
+Myths of Lenapes, <a href="#Page_130">130</a>.<br />
+<br />
+Namaes sipu, <a href="#Page_141">141</a>, <a href="#Page_143">143</a>.<br />
+Nanabozho, <a href="#Page_130">130-1</a>, <a href="#Page_166">166</a>, <a href="#Page_224">224</a>.<br />
+Nanticoke dialect, <a href="#Page_24">24</a>.<br />
+Nanticokes, <a href="#Page_22"><b>22</b></a>, <a href="#Page_145">145</a>.<br />
+&emsp;traditions of, <a href="#Page_139">139</a>.<br />
+Narraticons, <a href="#Page_42">42</a>.<br />
+Neobagun, the, <a href="#Page_151">151-2</a>.<br />
+Neutral Nation, <a href="#Page_13">13</a>.<br />
+New Albion, <a href="#Page_41">41</a>.<br />
+New Jersey Lenape, <a href="#Page_40"><b>40</b></a>, <a href="#Page_127">127</a>, <a href="#Page_256">256</a>.<br />
+New Jersey Lenape, their dialect, <a href="#Page_46">46</a>, <a href="#Page_93">93</a>, <a href="#Page_95">95</a>.<br />
+Ninniwas, <a href="#Page_151">151</a>.<br />
+Nottoways, <a href="#Page_13">13</a>.<br />
+<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>
+<br />
+Obviative, in Lenape, <a href="#Page_107">107</a>.<br />
+Ohio, Delawares in, <a href="#Page_124">124-5</a>.<br />
+Okahokis, <a href="#Page_38">38</a>.<br />
+Old Sack, <a href="#Page_25">25</a><br />
+<span class="smcap">Olum</span>, derivation of, <a href="#Page_153">153</a>.<br />
+Onas, name of Penn, derivation, <a href="#Page_95">95</a>.<br />
+Onondagas, <a href="#Page_117">117</a>.<br />
+Opings, <a href="#Page_21">21</a>, <a href="#Page_42">42</a>.<br />
+Opossum, the, <a href="#Page_43">43</a>.<br />
+Opuhnarke, the, <a href="#Page_19">19</a>.<br />
+Osages, <a href="#Page_151">151</a>, <a href="#Page_161">161</a>.<br />
+Ossuaries, <a href="#Page_23">23</a>, <a href="#Page_54">54</a>.<br />
+Otayachgo, tribe, <a href="#Page_22">22</a>.<br />
+Ottawas, <a href="#Page_113">113</a>, <a href="#Page_122">122</a>, <a href="#Page_140">140</a>,
+ <a href="#Page_145">145</a>, <a href="#Page_232">232</a>.<br />
+<br />
+Paint, word for, <a href="#Page_60">60</a>.<br />
+Paints, use of, <a href="#Page_53">53</a>.<br />
+Paint Creek, <a href="#Page_60">60</a>.<br />
+Palisades, <a href="#Page_51">51</a>.<br />
+Pascatoway, derivation, <a href="#Page_26">26</a>.<br />
+Pascatoways, <a href="#Page_15">15</a>, <a href="#Page_26"><b>26</b></a>, <a href="#Page_47">47</a>.<br />
+Passive voice, in American languages, <a href="#Page_108">108</a>.<br />
+Peace-belt, the, <a href="#Page_47">47</a>, <a href="#Page_114">114</a>.<br />
+Peace chiefs, <a href="#Page_47">47</a>.<br />
+Penn, Wm., <a href="#Page_75">75</a>, <a href="#Page_116">116</a>,
+           <a href="#Page_122">122</a>, <a href="#Page_127">127</a>.<br />
+&emsp;his Indian name, <a href="#Page_95">95</a>.<br />
+&emsp;his treaties, <a href="#Page_120">120</a>.<br />
+Pequods, <a href="#Page_30">30</a>.<br />
+Pictographs, <a href="#Page_56">56</a>.<br />
+Pipes, <a href="#Page_40">40</a>, <a href="#Page_118">118</a>.<br />
+Piquas, <a href="#Page_29">29</a>.<br />
+Piscatoways. See <i>Pascatoways</i>.<br />
+Playwickey, derivation, <a href="#Page_39">39</a>.<br />
+Pohhegan, the, <a href="#Page_35">35</a>.<br />
+Pomptons, <a href="#Page_42">42-3</a>.<br />
+Potomac, Indians near, <a href="#Page_25">25</a>, <a href="#Page_67">67</a>.<br />
+&emsp;Iroquois name of, <a href="#Page_15">15</a>.<br />
+Pottawatomies, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />
+Pottery, native, <a href="#Page_51">51</a>.<br />
+Powwow, derivation, <a href="#Page_70">70</a>, <a href="#Page_227">227</a>.<br />
+Priests, native, <a href="#Page_70">70</a>.<br />
+Pueblo Indians, <a href="#Page_110">110</a>.<br />
+<br />
+Record Sticks, <a href="#Page_59">59</a>.<br />
+<span class="smcap">Red Score</span>, the, <a href="#Page_161">161</a>.<br />
+<br />
+Sachem, derivation, <a href="#Page_46">46</a>.<br />
+Sacs <i>or</i> Sauks, <a href="#Page_11">11</a>, <a href="#Page_113">113</a>.<br />
+Safe Harbor, inscription, <a href="#Page_57">57</a>.<br />
+Sanhicans, <a href="#Page_43">43</a>.<br />
+Sapoonies, the, <a href="#Page_31">31</a>.<br />
+Scheyichbi, <a href="#Page_40">40</a>, <a href="#Page_143">143</a>.<br />
+Scythians, disease of, <a href="#Page_110">110</a>.<br />
+Senecas, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>.<br />
+Serpent worship, <a href="#Page_71">71-2</a>, <a href="#Page_167">167</a>,
+ <a href="#Page_222">222</a>, <a href="#Page_231">231</a>.<br />
+Seven, as a sacred number, <a href="#Page_139">139</a>.<br />
+Shamokin, <a href="#Page_29">29</a>, <a href="#Page_115">115</a>, <a href="#Page_123">123</a>.<br />
+Shawnees, <a href="#Page_29"><b>29</b></a>, <a href="#Page_39">39</a>, <a href="#Page_113">113</a>,
+ <a href="#Page_119">119</a>, <a href="#Page_145">145</a>, <a href="#Page_219">219</a>.<br />
+&emsp;sacred song of, <a href="#Page_145">145, Footnote[243]</a>.<br />
+Shekomeko, <a href="#Page_128">128</a>.<br />
+Sign-language, native, <a href="#Page_152">152</a>.<br />
+Snake, the Great, <a href="#Page_71">71</a>, <a href="#Page_167">167</a>.<br />
+Snake people, the, <a href="#Page_165">165</a>, <a href="#Page_227">227</a>, <a href="#Page_231">231</a>.<br />
+&emsp;land, the, <a href="#Page_167">167</a>, <a href="#Page_231">231</a>.<br />
+&emsp;water, <a href="#Page_136">136</a>.<br />
+Soap-stone, use of, <a href="#Page_52">52</a>.<br />
+Soul, doctrine of, <a href="#Page_69">69</a>.<br />
+Spears, use of, <a href="#Page_53">53</a>.<br />
+Stars, knowledge of, <a href="#Page_55">55</a>.<br />
+Stockbridge Indians, <a href="#Page_45">45</a>, <a href="#Page_113">113</a>.<br />
+Sun worship, <a href="#Page_65">65</a>.<br />
+Susquehanna, derivation of, <a href="#Page_14">14</a>.<br />
+&emsp;lands, <a href="#Page_120">120</a>.<br />
+Susquehannocks, <a href="#Page_13"><b>13</b></a>, <a href="#Page_53">53</a>,
+                <a href="#Page_116">116</a>, <a href="#Page_121">121</a>.<br />
+<br />
+Tadirighrones, <a href="#Page_31">31</a>.<br />
+Talamatans, <a href="#Page_165">165</a>, <a href="#Page_168">168</a>, <a href="#Page_231">231</a>.<br />
+Talega, the, <a href="#Page_165">165-6</a>.<br />
+Talligewi, <a href="#Page_141">141-2</a>, <a href="#Page_229">229</a>, <a href="#Page_231">231</a>.<br />
+Tamany, <a href="#Page_41">41</a>, <a href="#Page_117">117</a>, <a href="#Page_229">229</a>.<br />
+Tatemy, Moses, <a href="#Page_128">128</a>.<br />
+Taurus, constellation of, <a href="#Page_55">55</a>.<br />
+Tawatawas, <a href="#Page_146">146</a>.<br />
+Taway <i>or</i> Tawas, <a href="#Page_232">232</a>.<br />
+Tedpachxit, chief, <a href="#Page_124">124-5</a>.<br />
+Tedyuscung, <a href="#Page_33">33</a>, <a href="#Page_40">40</a>.<br />
+Thahutoolent, chief, <a href="#Page_125">125</a>.<br />
+Thousand Isles, the, <a href="#Page_165">165</a>.<br />
+Tiawoo, the, <a href="#Page_22">22</a>.<br />
+Time, computation of, <a href="#Page_55">55</a>.<br />
+Tobacco, name and culture, <a href="#Page_49">49</a>, <a href="#Page_228">228</a>.<br />
+Tockwhoghs, <a href="#Page_23">23</a>.<br />
+Tollan, <a href="#Page_225">225</a>.<br />
+Totemic animals, the, <a href="#Page_39">39</a>, <a href="#Page_68">68</a>.<br />
+&emsp;marks, <a href="#Page_39">39</a>, <a href="#Page_57">57</a>.<br />
+Towanda, derivation,<a href="#Page_23">23</a>.<br />
+Tsalaki, <a href="#Page_166">166</a>, <a href="#Page_230">230</a>.<br />
+Tula, <a href="#Page_225">225</a>.<br />
+Turkey River = Ohio, <a href="#Page_39">39</a>.<br />
+Turkey sub-tribe. See <i>Unalachtgos.</i><br />
+Turtle, symbol of, <a href="#Page_132">132-5</a>.<br />
+Turtle sub tribe. See <i>Unamis</i>,<br />
+Twelve, a sacred number, <a href="#Page_73">73</a>.<br />
+Twightees, <a href="#Page_146">146</a>, <a href="#Page_232">232</a>.<br />
+<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>
+<br />
+Unalachtgo, derivation, <a href="#Page_36">36</a>.<br />
+Unalachtgos, <a href="#Page_37">37</a>.<br />
+Unami, derivation, <a href="#Page_36">36</a>.<br />
+&emsp;dialect, <a href="#Page_79">79-80</a>, <a href="#Page_91">91</a>.<br />
+Unamis, <a href="#Page_37">37</a>.<br />
+<br />
+Virgin-mother, myth of, <a href="#Page_131">131</a>.<br />
+Vowel change in Lenape, <a href="#Page_107">107</a>.<br />
+<br />
+<span class="smcap">Walam</span>, derivation, <a href="#Page_60">60</a>,
+ <a href="#Page_104">104</a>, <a href="#Page_161">161</a>.<br />
+<span class="smcap">Walam Olum</span>.<br />
+&emsp;evidences of its authenticity, <a href="#Page_67">67</a>, <a href="#Page_89">89</a>,
+ <a href="#Page_155">155-8</a>, <a href="#Page_225">225</a>.<br />
+&emsp;history of, <a href="#Page_151">151</a>.<br />
+&emsp;phonetic system, <a href="#Page_159">159</a>.<br />
+&emsp;metrical form, <a href="#Page_159">159</a>.<br />
+&emsp;pictographic system, <a href="#Page_160">160</a>.<br />
+&emsp;MS. of, <a href="#Page_162">162</a>.<br />
+&emsp;synopsis of, <a href="#Page_164">164</a>.<br />
+Wallamünk, <a href="#Page_53">53</a>, <a href="#Page_60">60</a>.<br />
+Wampanos, <a href="#Page_21">21</a>, <a href="#Page_128">128</a>.<br />
+Wampum belts, <a href="#Page_47">47</a>, <a href="#Page_138">138</a>.<br />
+Wapanachki, the, <a href="#Page_19"><b>19</b></a>.<br />
+Wapemmskmk, town, <a href="#Page_124">124</a>.<br />
+Wapings, <a href="#Page_21">21</a>, <a href="#Page_24">24</a>, <a href="#Page_128">128</a>.<br />
+Wappingers, the, <a href="#Page_20">20</a>.<br />
+War captains, <a href="#Page_47">47</a>.<br />
+Water god, the, <a href="#Page_222">222</a>.<br />
+Wendats. See <i>Hurons.</i><br />
+We-shellaqua, <a href="#Page_219">219-20</a>.<br />
+White Eyes, chief, <a href="#Page_58">58</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>.<br />
+White River, the, <a href="#Page_124">124</a>, <a href="#Page_144">144</a>, <a href="#Page_153">153</a>.<br />
+Winicaco, <a href="#Page_24">24</a>.<br />
+Wingenund, chief, <a href="#Page_58">58</a>.<br />
+Wiwash, the, <a href="#Page_25">25</a>.<br />
+Women, the Lenape as, <a href="#Page_109">109</a>.<br />
+Wonameys, <a href="#Page_36">36</a>.<br />
+Wolf sub-tribe. See <i>Minsis</i>.<br />
+Wyandots, <a href="#Page_13">13</a>, <a href="#Page_16"><b>16</b></a>, <a href="#Page_231">231</a>.<br />
+<br />
+Year, the native, <a href="#Page_55">55</a>.<br />
+<br />
+Zanzendorf, Count, <a href="#Page_128">128</a>.
+<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span></p>
+<hr class="full" />
+
+<div class="bbox space-below3" />
+<p class="f150"><b>LIBRARY</b></p>
+<p class="f90"><b>&mdash; OF &mdash;</b></p>
+<p class="f200"><b>ABORIGINAL AMERICAN LITERATURE,</b></p>
+<p class="f90"><b>GENERAL EDITOR AND PUBLISHER:</b></p>
+<p class="f120"><b>D. G. BRINTON, M.D.</b></p>
+<hr class="tb" />
+<p class="indent blockquot">The aim of this series of publications is to put within the reach
+of scholars authentic materials for the study of the languages and culture of the native races
+of America. Each work is the production of the native mind, and is printed in the original
+tongue, with a translation and notes, and only such are selected as have some intrinsic
+historical or ethnological importance. The volumes of the series are sold separately,
+at the prices named.</p>
+
+<p class="center u"><b>NOW READY.</b></p>
+<p class="f150"><b>No. I. THE CHRONICLES OF THE MAYAS.</b></p>
+<p class="f90"><b>Edited by DANIEL G. BRINTON, M.D. 279 pages. Cloth, uncut, $5.00.<br />
+($3.00 when a complete set is ordered.)</b></p>
+
+<p class="indent blockquot">This volume contains five brief chronicles in the Maya language
+of Yucatan, written shortly after the Conquest, and carrying the history of that people back
+many centuries. To these is added a history of the Conquest, written in his native tongue,
+by a Maya Chief, in 1562. The texts are preceded by an introduction on the history of the Mayas;
+their language, calendar, numeral system, etc.; and a vocabulary is added at the close.</p>
+
+<p class="f150"><b>No. II. THE IROQUOIS BOOK OF RITES.</b></p>
+<p class="f90"><b>Edited by HORATIO HALE. 222 pages. Cloth, uncut, $3.00.</b></p>
+
+<p class="indent blockquot">This work contains, in the Mohawk and Onondaga languages, the
+speeches, songs and rituals with which a deceased chief was lamented and his successor
+installed in office. It may be said to throw a distinct light on the authentic history
+of Northern America to a period fifty years earlier than the era of Columbus. The Introduction
+treats of the ethnology and history of the Huron-Iroquois.
+A map, notes and a glossary complete the work.</p>
+
+<p class="f150"><b>No. III. THE COMEDY-BALLET OF GÜEGÜENCE.</b></p>
+<p class="f90"><b>Edited by DANIEL G. BRINTON, M.D. 146 pages. Cloth, uncut, $2.50.</b></p>
+
+<p class="indent blockquot">A curious and unique specimen of the native comic dances,
+with dialogues, called <i>bailes</i>, formerly common in Central America. It is in the
+mixed Nahuatl-Spanish jargon of Nicaragua, and shows distinctive features of native
+authorship. The Introduction treats of the ethnology of Nicaragua, and the local dialects,
+musical instruments, and dramatic representations.
+A map and a number of illustrations are added.</p>
+
+<p class="f150"><b>No. IV. A MIGRATION LEGEND OF THE CREEK INDIANS.</b></p>
+<p class="f90"><b>By A. S. GATSCHET. 251 pages. Cloth, uncut, $3.00.</b></p>
+
+<p class="indent blockquot">This learned work offers a complete survey of the ethnology
+of the native tribes of the Gulf States. The strange myth or legend told to Gov. Oglethorpe,
+in 1732, by the Creeks, is given in the original, with an Introduction and Commentary.</p>
+
+<p class="f150"><b>No. V. THE LENÂPÉ AND THEIR LEGENDS.</b></p>
+<p class="f90"><b>By Dr. DANIEL G. BRINTON. Cloth, uncut, $3.00.</b></p>
+
+<p class="indent blockquot">Contains the complete text and symbols, 184 in number,
+of the <span class="smcap">Walam Olum</span> or <span class="smcap">Red Score</span>
+of the Delaware Indians, with the full original text, and a new translation, notes and
+vocabulary. A lengthy introduction treats of the Lenâpé or Delawares, their history,
+customs, myths, language, etc., with numerous references to other tribes of the great
+Algonkin stock.</p>
+
+
+<p class="f90 u"><b><i>IN PREPARATION</i>:</b></p>
+
+<p class="indent blockquot"><b>THE ANNALS OF THE CAKCHIQUELS.</b> By Francisco Arana
+Ernantez Xahila. With a translation and notes by Dr. D. G. Brinton.</p>
+
+<p class="indent blockquot"><b>ABORIGINAL AMERICAN ANTHOLOGY.</b> Chiefly original
+material, furnished by various collaborators.</p>
+
+<div class="footnotes"><h2>FOOTNOTES:</h2>
+
+<div class="footnote"><p>
+<a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1">
+<span class="label">[1]</span></a>
+Lewis H. Morgan, <i>Indian Migrations</i>, in Beach's
+<i>Indian Miscellany</i>, p. 218.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2">
+<span class="label">[2]</span></a>
+H. Hale, <i>Indian Migrations as Evidenced
+by Language</i>, p. 24. (Chicago, 1883.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3">
+<span class="label">[3]</span></a>
+See the R. P. A. Lacombe <i>Dictionnaire de la
+Langue des Cris. Introd.</i>, p. xi. (Montreal, 1874.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4">
+<span class="label">[4]</span></a>
+See Joseph Howse, <i>A grammar of the Cree Language</i>,
+p. 13, et al. (London, 1842)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5">
+<span class="label">[5]</span></a>
+In a note to Mr. Gowan's edition of George Alsop's
+<i>Province of Maryland</i>, pp. 117-121 (New York, 1869); also, in 1858,
+in an article "On the Identity of the Adastas, Minquas, Susquehannocks,
+and Conestogas," in the <i>Amer. Hist. Mag.</i>, Vol. II, p. 294</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6">
+<span class="label">[6]</span></a>
+<i>Early Indian History on the Susquehanna</i>, p. 31.
+(Harrisburg, 1883)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7">
+<span class="label">[7]</span></a>
+<i>Megnwe</i> is the Onondaga <i>yenkwe</i>, males, or men,
+<i>viri</i>, 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 <i>Agozhagduta</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8">
+<span class="label">[8]</span></a>
+Bozman, <i>History of Maryland</i>, Vol. I, p. 167.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9">
+<span class="label">[9]</span></a>
+Heckewelder, <i>History of the Indian Nations</i>, p. 80.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10">
+<span class="label">[10]</span></a>
+Peter Jones, <i>History of the Ojibway Nation</i>, p. 32.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11">
+<span class="label">[11]</span></a>
+<i>Relation da Jesuites</i>, 1637, p. 154. The Hurons, at
+that time, are stated to have had reliable traditions running back more
+than two hundred years. <i>Relation de 1639</i>, p. 50.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12">
+<span class="label">[12]</span></a>
+"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, <i>Natural and Aboriginal History of
+Tennessee</i>, 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.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13">
+<span class="label">[13]</span></a>
+<i>Indian Migrations as Evidenced by Language</i>, p. 22.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14">
+<span class="label">[14]</span></a>
+Prof. Thomas has shown beyond reasonable doubt that the
+Cherokees were mound builders within the historic period.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15">
+<span class="label">[15]</span></a>
+Loskiel, <i>Geschichte der Mission</i>, etc., p. 160;
+Heckewelder, <i>History of the Indian Nations</i>, 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 <i>Bulletin of the Pa. Hist. Soc.</i>, 1844.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16">
+<span class="label">[16]</span></a>
+Heckewelder, <i>Indian Nations</i>, pp. 88, 327.
+Mr. H. Hale, in <i>The Iroquois Book of Rites</i>, 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." <i>Narrative of Hendrick Aupaumut</i>, in
+<i>Mems. Hist. Soc. Pa.</i>, Vol. II, p. 99.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17">
+<span class="label">[17]</span></a>
+Heckewelder, <i>History of the Indian Nations</i>, p. 60,
+and <i>Narrative of Hendrick Aupaumut</i>, 1791, in <i>Mems. Hist.
+Soc. Pa.</i>, 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." <i>History of Penna.</i>, Vol. II, p. 297, note.
+Compare J. Long, <i>Voyages and Travels</i>, 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."&mdash;<i>Indian Tribes
+on Hudson River</i>, p. 64.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18">
+<span class="label">[18]</span></a>
+Trumbull, <i>Indian Names in Connecticut</i>, p. 31.
+Schoolcraft had already given the same derivation in his <i>History
+and Statistics of the Indian Tribes</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19">
+<span class="label">[19]</span></a>
+Capt. Hendricks, in <i>Mass. Hist. Soc. Colls</i>., Vol. IX, p. 101.<br />
+Lewis H. Morgan, <i>Systems of Consanguinity and Affinity</i>, p. 289.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20">
+<span class="label">[20]</span></a>
+Ruttenber, <i>History of the Indian Tribes of Hudson's River</i>, p. 50.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21">
+<span class="label">[21]</span></a>
+Morgan, <i>Ancient Society</i>, pp. 173-4.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22">
+<span class="label">[22]</span></a>
+These opinions are from a MS. in the library of the
+American Philosophical Society, in the handwriting of Mr. Heckewelder,
+entitled <i>Notes, Amendments and Additions to Heckewelder's History
+of the Indians</i> (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.</p>
+
+<p>An unpublished and hitherto unknown work on the Mohegan language
+is the <i>Miscellanea Lingua Nationis Indica Mahikan dicta, curà scepta
+à Joh. Jac. Schmick</i>, 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.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23">
+<span class="label">[23]</span></a>
+J. Bozman, <i>History of Maryland</i>, Vol. I, pp. 112,
+114, 121, 177. This laborious writer still remains the best authority
+on the aboriginal inhabitants of Maryland.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24">
+<span class="label">[24]</span></a>
+"The We nuh tok o wuk are our brothers according to ancient agreement,"
+<i>Journal of Hendrick Aupaumut, Mems. Hist, Soc. Pa.</i>, Vol. II, P. 77.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25">
+<span class="label">[25]</span></a>
+Charles Beatty, <i>Journal of a Journey</i>, etc.,
+p. 87. Heckewelder, <i>Indian Nations</i>, pp. 90, et seq. Ibid.
+<i>Trans. Am. Phil. Soc.</i>, Vol. IV, p. 362.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26">
+<span class="label">[26]</span></a>
+The authorities for these facts are Bozman,
+<i>History of Maryland</i>, Vol. I, pp. 175-180; Heckewelder,
+<i>Indian Nations</i>, pp. 93, sqq.; E. de Schweinitz, <i>Life of
+Zeisberger</i>, pp. 208, 322, etc.; the Treaty Records, and MSS.
+in the library of the American Philosophical Society.</p>
+
+<p>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. <i>New York Colonial Documents</i>, 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.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27">
+<span class="label">[27]</span></a>
+<i>History of the Indian Nations</i>, Introduction, p. xlii.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28">
+<span class="label">[28]</span></a>
+Ibid., pp. 90-122.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29">
+<span class="label">[29]</span></a>
+<i>Minutes of the Provincial Council of Penna.</i>,
+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."<i> New York Colonial Documents</i>,
+Vol. III, pp. 322, 323.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30">
+<span class="label">[30]</span></a>
+I am aware that Mr. Johnston, deriving his information
+from Shawnee interpreters, translated the name Kanawha, as
+"having whirlpools." (<i>Trans. of the Amer. Antiq. Soc.</i>,
+Vol. I, p. 297.) But I prefer the derivation given in the text.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31">
+<span class="label">[31]</span></a>
+Lacombe, <i>Dictionnaire de la Langue des Cris</i>,
+s. v. In Delaware the root takes the form <i>pach</i>, from which are
+derived, by suffixes, the words <i>pach-at</i>, to split,
+<i>pachgeechen</i>, where the road branches off, <i>pachshican</i>,
+a knife = something that divides, etc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32">
+<span class="label">[32]</span></a>
+<i>Relatio Itineris in Marylandiam</i>, p. 63.
+(Edition of the Md. Hist. Soc. 1874.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33">
+<span class="label">[33]</span></a>
+See his <i>Journal</i>, published in Neill's
+<i>Founders of Maryland</i> (Albany, 1876). Fleet was a
+prisoner among the Pascatoways for five years, and served
+as an interpreter to Calvert's colony.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34">
+<span class="label">[34]</span></a>
+<i>Relatio Itineris in Marylandiam</i>, p. 84.
+The Rev. Mr. Kampman, at one time Moravian missionary among
+the Delawares, told me that even with the modern aids of grammars,
+dictionaries and educated native instructors, it is considered to
+require five years to obtain a sufficient knowledge of their
+language to preach in it. The slowness of the early Maryland priests
+to master its intricacies, therefore, need not surprise us.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35">
+<span class="label">[35]</span></a>
+"Omni vero ratione placare conantur phantasticum quemdam spiritum quem Ochre
+nominant, ut ne noceat." <i>Relatio Itineris in Marylandiam</i>, p. 40.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36">
+<span class="label">[36]</span></a>
+Bozman, <i>History of Maryland</i>, Vol. I, p. 166</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37">
+<span class="label">[37]</span></a>
+"The Nanticokes and Conoys are now one nation."
+<i>Minutes of the Provincial Council of Penna.</i>, 1759, Vol. VIII, p. 176.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38">
+<span class="label">[38]</span></a>
+On this tribe see "The Shawnees and Their Migrations,"
+by Dr. D. G. Brinton, in the <i>American Historical Magazine</i>, 1866;
+M. F. Force, <i>Some Early Notices of the Indians of Ohio</i>, Cincinnati, 1879.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39">
+<span class="label">[39]</span></a>
+See <i>Colonial History of New York</i>, Vol. IV. Index. Loskiel,
+<i>Geschichte der Mission</i>, etc., p. 25.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40">
+<span class="label">[40]</span></a>
+These names are as given by John Johnston, Indian agent,
+in 1819. <i>Archæologia Americana</i>, Vol. I, p. 275. Heckewelder says
+they had four divisions, but mentions only two, the <i>Pecuwési</i> and
+<i>Woketamósi</i>. (MSS. in Lib. Am. Philos. Soc.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41">
+<span class="label">[41]</span></a>
+"That branch of Shawanos which had settled part in
+Pennsylvania and part in New England were of the tribe of Shawanos
+then and ever since called <i>Pi'coweu</i> or <i>Pe'koweu</i>,
+and after emigrating to the westward settled on and near the Scioto
+river, where, to this day, the extensive flats go under the name of
+'Pickoway Plains.'" Heckewelder MSS. in Lib. Am. Phil. Soc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42">
+<span class="label">[42]</span></a>
+In a note to Roger Williams, <i>Key into the Language of America</i>, p. 22.
+The tradition referred to is mentioned in the Heckewelder MSS.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43">
+<span class="label">[43]</span></a>
+Printed in the <i>Colonial History of New York</i>,
+Vol. I. Compare Force, <i>ubi suprá</i>, pp. 16, 17.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44">
+<span class="label">[44]</span></a>
+Rev. J. Morse, <i>Report on Indian Affairs</i>, p. 362</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45">
+<span class="label">[45]</span></a>
+See Gallatin, <i>Synopsis of the Indian Tribes</i>, pp. 85, 86.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46">
+<span class="label">[46]</span></a>
+See <i>New York Colonial Documents</i>, Vol. V, pp. 660, 673, etc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47">
+<span class="label">[47]</span></a>
+<i>Pennsylvania Archives</i>, Vol. I, pp. 299, 300,
+302. Gov. Gordon writes to the "Chiefs of ye Shawanese and Assekelaes,"
+under date December, 1731, "I find by our Records that about 34 Years
+since some Numbers of your Nation came to Sasquehannah,"
+etc. Ibid., p. 302.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48">
+<span class="label">[48]</span></a>
+See his remarks in the Transactions of the <i>American
+Philological Association</i>, 1872, p. 157.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49">
+<span class="label">[49]</span></a>
+For instance, in Governor Patrick Gordon's Letter to the Friends,
+1728, where he speaks of "Our Lenappys or Delaware Indians," in
+<i>Penna. Archives</i>, Vol. I, p. 230. At the treaty of Easton, 1756,
+Tedyuscung, head chief of the Delawares, is stated to have represented the
+"Lenopi" Indians (<i>Minutes of the Council</i>, Phila., 1757), and in the
+"Conference of Eleven Nations living West of Allegheny," held at
+Philadelphia, 1759, the Delawares are included under the tribal name
+"Leonopy." See <i>Minutes of the Provincial Council of Penna.</i>, Vol.
+VIII, p. 418.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50">
+<span class="label">[50]</span></a>
+So Mr. Lewis H. Morgan says, and he obtained the facts
+on the spot. "Len-ã'-pe was their former name, and is still used."
+<i>Systems of Consanguinity and Affinity</i>, p. 289 (Washington, 1871).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51">
+<span class="label">[51]</span></a>
+<i>History of the Indian Nations</i>, p. 401.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52">
+<span class="label">[52]</span></a>
+<i>Transactions of the American Philological Association</i>, 1871, p. 144.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53">
+<span class="label">[53]</span></a>
+Weisberger's translation of Lenni Lenape as "people of the same nation,"
+would be more literal if it were put "men of our nation."
+<br /><br />
+President Stiles, in his <i>Itinerary</i>, makes the statement:
+"The Delaware tribe is called <i>Poh-he-gan</i> or <i>Mo-hee-gan</i>
+by themselves, and <i>Auquitsaukon.</i>" I have not been able to reach
+a satisfactory solution of the first and third of these names.
+<br /><br />
+That the Delawares did use the term Lenape as their own designation,
+is shown by the refrain of one of their chants, preserved by Heckewelder.
+<br /><br />
+It was&mdash;
+"<i>Husca n'lenape-win</i>,"<br />
+Truly I&mdash;a Lenape&mdash;am.
+<br />
+Or: "I am a true man of our people." <i>Trans. Amer. Philos. Soc.</i>,
+Vol. IV, N. Ser., p. 381.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54">
+<span class="label">[54]</span></a>
+Mr. Eager, in his <i>History of Orange County</i>,
+quotes the old surveyor, Nicolas Scull (1730), in favor of translating
+<i>minisink</i> "the water is gone," and Ruttenber, in his <i>History
+of the Native Tribes of the Hudson River</i>, supposes that it is
+derived from <i>menatey</i>, an island. Neither of these commends
+itself to modern Delawares.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55">
+<span class="label">[55]</span></a>
+See <i>Penna. Archives</i>, Vol. I, pp. 540-1.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56">
+<span class="label">[56]</span></a> Proud, <i>History of Penna.</i>, Vol. II, p. 297, S Smith,
+<i>Hist of New Jersey</i>, p. 456; Henry, <i>Dict. of the Delaware
+Lang.</i>, MS., p. 539.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57">
+<span class="label">[57]</span></a> Delaware Vocabulary in Whipple, Ewbank &amp; Turner's
+<i>Report</i>, 1855. The German form is <i>tsickenum</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58">
+<span class="label">[58]</span></a>
+<i>A Brief Relation of the Voyage of Captayne Thomas Yong</i>,
+in <i>Mass. Hist. Soc. Colls.</i>, 4th series, Vol. IX, p. 119.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59">
+<span class="label">[59]</span></a>
+See the original Warrant of Survey and Minutes relating
+thereto, in Dr. George Smith's <i>History of Delaware County, Pa.</i>,
+pp. 209, 210 (Phila., 1862). The derivation is uncertain. Captain John
+Smith gives <i>mahcawq</i> for pumpkin, and this appears to be the word
+in the native name of Chester Creek, <i>Macopanackhan</i>, which is
+also seen in <i>Marcus</i> Hook. (See Smith's <i>Hist. Del. Co.</i>,
+pp. 145, 381.) I am inclined to identify the <i>Macocks</i> with the
+<i>M'okahoka</i> as "the people of the pumpkin place," or where those
+vegetables were cultivated.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60">
+<span class="label">[60]</span></a>
+The Shawnee word is the same, <i>pellewaa</i>, whence
+their name for the Ohio River, <i>Pellewaa seepee</i>, Turkey River.
+(Rev. David Jones, <i>Journal of Two Visits Made to Some Nations of
+Indians on the West Side of the River Ohio in 1772 and 1773</i>,
+p. 20.) From this is derived the shortened form <i>Plaen</i>, seen
+in <i>Playwickey</i>, or <i>Planwikit</i>, the town of those of the
+Turkey Tribe, in Berks county, Pa. (Heckewelder, <i>Indian Names</i>,
+p, 355.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61">
+<span class="label">[61]</span></a>
+Heckewelder, <i>Hist. Indian Nations</i>, pp. 253-4.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62">
+<span class="label">[62]</span></a>
+Lewis H. Morgan, <i>Ancient Society</i>, pp. 171-2.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63">
+<span class="label">[63]</span></a> <i>Minutes of the Provincial Council
+of Pennsylvania</i>, July 6th, 1694.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64">
+<span class="label">[64]</span></a>
+Master Evelin's Letter is printed in Smith's
+<i>History of New Jersey</i>, 2d ed. Some doubt has been cast
+on his letter, because of its connection with the mythical
+"New Albion," but his personality and presence on the river
+have been vindicated. See <i>The American Historical Magazine</i>,
+Vol. I, 2d series, pp. 75, 76.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65">
+<span class="label">[65]</span></a>
+<i>New Jersey Archives</i>, Vol. I, p. 183.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66">
+<span class="label">[66]</span></a>
+Ibid, Vol. I, p. 73.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67">
+<span class="label">[67]</span></a>
+Ruttenber, <i>Hist. of the Indian Tribes of Hudson River</i>, s. v.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68">
+<span class="label">[68]</span></a>
+Heckewelder, in his unpublished MSS, asserts that both
+these names mean "Opossum". It is true that the name of this animal
+in Lenape is <i>woapink</i>, in the New Jersey dialect <i>opiing</i>,
+and in the Nanticoke of Smith <i>oposon</i>, but all these are derived
+from the root <i>wab</i>, which originally meant "white," and was
+applied to the East as the place of the dawn and the light. The
+reference is to the light gray, or whitish, color of the animal's
+hair. Compare the Cree, <i>wapiskowes</i>, cendré, il a le poil
+blafard Lacombe, <i>Dictionnaire de la Langue des Cris</i> s v</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69">
+<span class="label">[69]</span></a>
+<i>On Indian Names</i>, p. 375, in <i>Trans American
+Philosophical Society</i>, Vol. III, n. ser</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70">
+<span class="label">[70]</span></a>
+Proud, <i>History of Pennsylvania</i>, Vol. I, 144, II,
+p. 295. Heckewelder, <i>Tran. Am. Philo. Soc.</i>, Vol. IV, p. 376.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71">
+<span class="label">[71]</span></a>
+Matthew G. Henry, <i>Delaware Indian Dictionary</i>,
+p. 709. (MS in the Library of the Am. Phil. Soc.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72">
+<span class="label">[72]</span></a>
+"The Monthees who we called Wemintheuw," etc. <i>Journal
+of Hendrick Aupaumut, Mems. Hist. Soc. Pa.</i>, Vol. II, p. 77.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73">
+<span class="label">[73]</span></a>
+Heckewelder, <i>ubi supra</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74">
+<span class="label">[74]</span></a>
+<i>New Jersey Archives</i>, Vol. V, p. 22.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75">
+<span class="label">[75]</span></a>
+<i>The Rise and Progress of a Remarkable Work of Grace
+Among the Indians</i>. By David Brainerd, in <i>Works</i>, p. 304.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76">
+<span class="label">[76]</span></a>
+E de Schweimtz, <i>Life of Zeisberger</i>, p. 660, note.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77">
+<span class="label">[77]</span></a>
+<i>Travels into North America</i>, Vol. II, pp. 93-94 (London, 1771).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78">
+<span class="label">[78]</span></a>
+Lacombe, <i>Dictionnaire de la Langue des Cris</i>,
+p. 711. Dr. Trumbull, however, maintains that it is derived from
+<i>sohkau-au</i>, he prevails over (note to Roger Williams' <i>Key</i>,
+p. 162). If there is a genetic connection, the latter is the derivative.
+The word <i>sakima</i> is not known among the Minsi. In place of it they
+say <i>K'htai</i>, the great one, from <i>kehtan</i>, great. From this
+comes the corrupted forms <i>tayach</i> or <i>tallach</i> of the Nanticokes,
+and the <i>tayac</i> of the Pascatoways.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79">
+<span class="label">[79]</span></a>
+Lewis H. Morgan, <i>Ancient Society</i>, p. 172.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80">
+<span class="label">[80]</span></a>
+Loskiel, <i>Geschichte der Mission</i>, p. 168.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81">
+<span class="label">[81]</span></a>
+For these particulars see Ettwein, <i>Traditions and
+Language of the Indians</i>, in <i>Bulletin of the Pa. Hist. Soc.</i>,
+Vol. I; Charles Beatty, <i>Journal of a Tour, etc.</i>, p. 51.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82">
+<span class="label">[82]</span></a>
+C. Thompson, <i>Inquiry into the Causes of the
+Alienation of the Delaware and Shawnee Indians</i>, p. 16.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83">
+<span class="label">[83]</span></a>
+I assign them the sweet potato on the excellent authority
+of Dr. C. Thompson, <i>Essay on Indian Affairs</i>, in <i>Colls. of
+the Hist. Soc. of Penna.</i>, Vol. I, p. 81.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84">
+<span class="label">[84]</span></a>
+Peter Kalm, <i>Travels in North America</i>, Vol. II, p. 42.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85">
+<span class="label">[85]</span></a>
+See Peter Kalm, <i>Travels in North America</i>, Vol. II, pp. 110-115;
+William Darlington, <i>Flora Cestrica</i>. (West Chester, Pa., 1837.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86">
+<span class="label">[86]</span></a>
+For these facts, see Bishop Ettwem's article on the
+Traditions and Languages of the Indians, <i>Bulletin of the Pa. Hist.
+Soc.</i>, 1848, p. 32. Van der Donck (1656) describes these palisaded
+strongholds, and Campanius (1642-48) gives a picture of one. See also
+E. de Schweimtz, <i>Life of Zeisberger</i>, p. 83. The Mohegan houses
+were sometimes 180 feet long, by about 20 feet wide, and occupied by
+numerous families. Van der Donck, <i>Descrip. of the New
+Netherlands</i>, pp. 196-7. <i>Coll. N. Y. Hist. Soc.</i>, Ser. II, Vol. I.
+<br /><br />
+The native name of these wooden forts was <i>menachk</i>, derived
+from <i>manachen</i>, to cut wood (Cree, <i>manikka</i>, to cut
+with a hatchet). Roger Williams calls them <i>aumansk</i>, a form
+of the same word.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87">
+<span class="label">[87]</span></a>
+See the communication on "Pottery on the Delaware," by
+him, in the Proceedings of the <i>Am. Phil. Soc.</i>, 1868. The whole
+subject of the archæology of the Delaware valley and New Jersey has been
+treated in the most satisfactory manner by the distinguished antiquary,
+Dr. Charles C. Abbott, in his work, <i>Primitive Industry</i> (Salem,
+Mass., 1881), and his <i>Stone Age in New Jersey</i> (1877).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88">
+<span class="label">[88]</span></a>
+Four specimens are reported from Berks Co., Pa., by
+Prof. D. P. Brunner, in his volume, <i>The Indians of Berks Co.,
+Pa.</i>, pp. 94, 95 (Reading, 1881). These were an axe, a chisel,
+a knife and a gouge. The metal was probably in part obtained in
+New Jersey, in part imported from the Lake Superior region.
+See further, Abbott, <i>Primitive Industry</i>, chap. xxviii.
+Peter Kalm, the Swedish naturalist, who visited New Jersey
+in 1748, says that when the copper mines "upon the second river
+between Elizabeth Town and New York" were discovered, old mining
+holes were found and tools which the Indians had made use of.
+<i>Travels in North America</i>, Vol. I, p. 384.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89">
+<span class="label">[89]</span></a>
+Some antiquaries appear to have doubted whether the spear
+was in use as a weapon of war among the Pennsylvania Indians.
+(See Abbott, <i>Primitive Industry</i>, p. 248.)
+But the Susquehannocks are distinctly reported as employing as a weapon
+"a strong and light spear of locust wood."
+<i>Relatio Itineris in Marylandiam</i>, p. 85.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90">
+<span class="label">[90]</span></a>
+For further information on this subject, an article may
+be consulted in the <i>Transactions of the American Philosophical
+Society</i>, 1st Ser., Vol. III, pp. 222, et seq., by Mr. Hugh Martin,
+entitled "An Account of the Principal Dies employed by the
+American Indians."</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91">
+<span class="label">[91]</span></a>
+The Delawares had three words for dog. One was
+<i>allum</i>, which recurs in many Algonkin dialects, and is
+derived by Mr. Trumbull from a root signifying "to lay hold of,"
+or "to hold fast." The second was <i>lennochum</i> or <i>lenchum</i>,
+which means "the quadruped belonging to man;" <i>lenno</i>, man;
+<i>chum</i>, a four-footed beast. The third was <i>moekaneu</i>,
+a name derived from a general Algonkin root, in Cree, <i>mokku</i>,
+meaning "to tear in pieces," from which the Delaware word for bear,
+<i>machque</i>, has its origin, and also, significantly enough,
+the verb "to eat" in some dialects.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92">
+<span class="label">[92]</span></a>
+<i>History of West New Jersey</i>, p. 3 (London, 1698).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93">
+<span class="label">[93]</span></a>
+<i>Bulletin Hist. Soc. of Penna.</i>, 1848, p. 32.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94">
+<span class="label">[94]</span></a>
+E. M. Ruttenber, <i>History of the Indian Tribes of Hudson River</i>, p. 96, note.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95">
+<span class="label">[95]</span></a>
+Maximilian, Prince of Wied, <i>Travels in America</i>, p. 35.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96">
+<span class="label">[96]</span></a>
+<i>A Key into the Language of America</i>, p. 105.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97">
+<span class="label">[97]</span></a> <i>Documentary History of New York</i>,
+Vol. III, pp. 29, 32.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98">
+<span class="label">[98]</span></a>
+<i>Grammar of the Language of the Lenni Lenape</i>, pp 108-109.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99">
+<span class="label">[99]</span></a>
+They are given, with translations, in Zeisberger's <i>Grammar</i>, p. 109.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100">
+<span class="label">[100]</span></a>
+See Loskiel, <i>Geschichte der Mission</i>, etc., pp. 32, 33;
+Heckewelder, <i>History of the Indian Nations</i>, chap. X.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101">
+<span class="label">[101]</span></a>
+Dr. Charles C. Abbott, <i>Primitive Industry</i>, pp. 71, 207, 347, 379, 384, 390, 391.
+Dr. Abbott's suggestion that the bird's head seen on several specimens
+might represent the totem of the Turkey gens of the Lenape cannot be
+well founded, if Heckewelder is correct in saying that their totemic
+mark was only the foot of the fowl. <i>Ind. Nations</i>, p. 253.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102">
+<span class="label">[102]</span></a>
+See <i>Proceedings Amer. Philos. Soc.</i>, Vol. X.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103">
+<span class="label">[103]</span></a>
+The subject is discussed, and comparative drawings of the
+native signatures reproduced, by Prof. D. B. Brunner, in his useful
+work, <i>The Indians of Berks County, Pa.</i>, p. 68 (Reading, 1881).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104">
+<span class="label">[104]</span></a>
+ John Richardson's Diary, quoted in <i>An Account of the Conduct of the Society
+of Friends toward the Indian Tribes</i>, pp. 61, 62 (London, 1844).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105">
+<span class="label">[105]</span></a>
+<i>History and Statistics of the Indian Tribes</i>,
+Vol. I, plate 47, B, and pages 353, 354</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106">
+<span class="label">[106]</span></a>
+"Amiable and benevolent," says Heckewelder, whose life
+he aided in saving on one occasion. <i>Indian Nations</i>, p. 285.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107">
+<span class="label">[107]</span></a>
+E. de Schweinitz, <i>Life of Zeisberger</i>, p. 469.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108">
+<span class="label">[108]</span></a>
+<i>Relation des Jesuites</i>, 1646, p. 33</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109">
+<span class="label">[109]</span></a>
+Baraga, <i>A Dictionary of the Otchipwe Language</i>, s. v.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110">
+<span class="label">[110]</span></a>
+For an example, see de Schweinitz, <i>Life of Zeisberger</i>, p. 342.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111">
+<span class="label">[111]</span></a>
+<i>Documentary History of New York</i>, Vol. IV, p. 437.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112">
+<span class="label">[112]</span></a>
+<i>Journal of Conrad Weiser</i>; in <i>Early History of Western Penna.</i>, p. 16.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113">
+<span class="label">[113]</span></a>
+<i>Tran. Am. Phil. Soc.</i>, Vol. IV, p. 384.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114">
+<span class="label">[114]</span></a>
+<i>A Dictionary of the Abnaki Language</i>, s. v. <i>Peinture</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115">
+<span class="label">[115]</span></a>
+<a href="#Page_53">See ante p. 53.</a> Mr. Francis Vincent, in his <i>History of
+the State of Delaware</i>, p. 36 (Phila., 1870), says of the colored
+earth of that locality, that it is "a highly argillaceous loam,
+interspersed with large and frequent masses of yellow, ochrey clay,
+some of which are remarkable for fineness of texture, not unlike
+lithomarge, and consists of white, yellow, red and dark blue
+clay in detached spots."
+<br /><br />
+The Shawnees applied the same word to Paint Creek, which falls into
+the Scioto, close to Chilicothe. They named it <i>Alamonee sepee</i>,
+of which Paint Creek is a literal rendering. Rev. David Jones,
+<i>A Journal of Two Visits to the West Side of the Ohio in
+1772 and 1773</i>, p. 50.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116">
+<span class="label">[116]</span></a>
+<i>Key into the Language of America</i>, p. 206</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117">
+<span class="label">[117]</span></a>
+Lawson, in his <i>New Account of Carolina</i>, p. 180,
+says that the natives there bore in mind their traditions by means
+of a "Parcel of Reeds of different Lengths, with several distinct
+Marks, known to none but themselves." James Adair writes of the
+Southern Indians "They count certain very remarkable things by
+notched square sticks, which are distributed among the head warriors
+and other chieftains of different towns."
+<i>History of the Indians</i>, p. 75.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118">
+<span class="label">[118]</span></a>
+Dr Edwin James, <i>Narrative of John Tanner</i>, p. 341</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119">
+<span class="label">[119]</span></a>
+George Copway, <i>Traditional History of the Ojibway Nation</i>, pp 130, 131.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120">
+<span class="label">[120]</span></a>
+Schoolcraft, <i>Indian Tribes</i>, Vol. I, p. 339.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121">
+<span class="label">[121]</span></a>
+Brainerd, <i>Life and Journal</i>, p. 410.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122">
+<span class="label">[122]</span></a>
+E. de Schweinitz, <i>Life and Times of Zeisberger</i>, p. 92.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123">
+<span class="label">[123]</span></a>
+<i>Mass. Hist. Soc. Colls</i>., 4th series,
+Vol. IX, where Captain Young's journal is printed.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124">
+<span class="label">[124]</span></a>
+<i>Heckewelder MSS</i>. in Amer Phil. Soc. Lib.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125">
+<span class="label">[125]</span></a> <i>An Account of the Conduct of the Society of
+Friends toward the Indian Tribes</i>, p. 72 (London, 1844).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126">
+<span class="label">[126]</span></a>
+The records of my own family furnish an example of this. My
+ancestor, William Brinton, arrived in the fall of 1684, and, with his
+wife and children, immediately took possession of a grant in the unbroken
+wilderness, about twenty miles from Philadelphia. A severe winter set in;
+their food supply was exhausted, and they would probably have perished
+but for the assistance of some neighboring lodges of Lenape, who provided
+them with food and shelter. It is, therefore, a debt of gratitude which I
+owe to this nation to gather its legends, its language, and its memories,
+so that they,</p>
+
+<div class="poem"><div class="stanza">
+<span class="i4">"in books recorded.</span>
+<span class="i2">May, like hoarded</span>
+<span class="i2">Household words, no more depart!"</span>
+</div></div></div>
+
+<div class="footnote"><p>
+<a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127">
+<span class="label">[127]</span></a>
+<i>A Discourse on the Aborigines of the Valley of
+the Ohio</i>, p. 25 (Cinn., 1838). I add the further testimony
+of John Brickell, who was a captive among them from 1791 to 1796.
+He speaks of them as fairly virtuous and temperate, and adds:
+"Honesty, bravery and hospitality are cardinal virtues among them."
+<i>Narrative of Captivity among the Delaware Indians</i>,
+in the <i>American Pioneer</i>, Vol. I, p. 48 (Cincinnati, 1844).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128">
+<span class="label">[128]</span></a>
+Life and Journal, p. 381</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129">
+<span class="label">[129]</span></a>
+"Others imagined the Sun to be the only deity, and that all things were made
+by him." David Brainerd, <i>Life and Journal</i>, p. 395.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130">
+<span class="label">[130]</span></a>
+Loskiel, <i>Geschichte der Mission</i>, p. 55.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131">
+<span class="label">[131]</span></a>
+David Brainerd, <i>Life and Journal</i>, pp. 395, 399.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132">
+<span class="label">[132]</span></a>
+D. G. Brinton, <i>The Myths of the New World</i>, chap. vi;
+<i>American Hero Myths</i>, chap ii.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133">
+<span class="label">[133]</span></a>
+Loskiel, <i>Geschichte der Mission</i>, p. 53.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134">
+<span class="label">[134]</span></a>
+He is thus spoken of in Campanius, <i>Account of New Sweden</i>, Book III,
+chap. xi. Compare my <i>Myths of the New World</i>, p. 190.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135">
+<span class="label">[135]</span></a>
+Brainerd, <i>Life and Journal</i>, p. 395.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136">
+<span class="label">[136]</span></a>
+His statements are in the <i>Calls of the Mass Hist
+Soc</i>, Vol. X (1st Series), p. 108.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137">
+<span class="label">[137]</span></a>
+Wm Strachey, <i>Historie of Travaile into Virginia</i>, p. 98</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138">
+<span class="label">[138]</span></a>
+Brainerd, <i>Life and Travels</i>, p. 394.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139">
+<span class="label">[139]</span></a>
+Charles Beatty, <i>Journal</i>, p. 44.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140">
+<span class="label">[140]</span></a>
+One, about five inches in height, of a tough, argillaceous stone, is figured and
+described by Dr. C. C. Abbott, in the <i>American Naturalist</i>, October, 1882.
+It was found in New Jersey.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141">
+<span class="label">[141]</span></a>
+From the same root, <i>tschip</i>, are derived the Lenape
+<i>tschipilek</i>, something strange or wonderful; <i>tschepsit</i>,
+a stranger or foreigner; and <i>tschapiet</i>, the invocation of
+spirits. Among the rules agreed upon by Zeisberger's converted Indians
+was this: "We will use no <i>tschapiet</i>, or witchcraft, when hunting."
+(De Schweinitz, <i>Life of Zeisberger</i>, p. 379.)
+<br /><br />
+The root <i>tschitsch</i> indicates repetition, and applied to the
+shadow or spint of man means as much as his double or counterpart.
+<br /><br />
+A third word for soul was the verbal form <i>w'tellenapewoagan</i>,
+"man&mdash;his substance;" but this looks as if it had been manufactured
+by the missionaries.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142">
+<span class="label">[142]</span></a>
+Compare Loskiel, <i>Geschichte</i>, pp. 48, 49;<br />
+Brainerd, <i>Life and Journal</i>, pp. 314, 396, 399, 400.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143">
+<span class="label">[143]</span></a>
+Schweinitz, <i>Life of Zeisberger</i>, p. 472.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144">
+<span class="label">[144]</span></a>
+Heckewelder, MSS., says that he has often heard the lamentable cry,
+<i>matta wingi angeln</i>, "I do not want to die."</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145">
+<span class="label">[145]</span></a>
+"As for the Powaws," says the native Mohegan,
+the Rev. Sampson Occum, in his account of the Montauk Indians
+of Long Island, "they say they get their art from dreams." <i>Mass.
+Hist. Soc. Colls</i>., Vol. X, p. 109. Dr. Trumbull's suggested affinity
+of powaw with Cree <i>tàp-wayoo</i>, he speaks the truth; Nar,
+<i>taupowauog</i>, wise speakers, is, I think, correct, but the latter
+are secondary senses. They were wise, and gave true counsel, who could
+correctly interpret dreams. Compare the Iroquois <i>katetsens</i>,
+to dream; <i>katetsiens</i>, to practice medicine, Indian fashion.
+Cuoq, <i>Lexique de la Langue Iroquoise</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146">
+<span class="label">[146]</span></a>
+David Brainerd, <i>Life and Journal</i>, pp. 400, 401.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147">
+<span class="label">[147]</span></a>
+<i>Hist. Ind. Nations</i>, p. 280.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148">
+<span class="label">[148]</span></a>
+<i>Hist. and Statistics of the Indian Tribes</i>, Vol. I, p. 358, seq.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149">
+<span class="label">[149]</span></a>
+Wassenaer's <i>Description of the New Netherlands</i>
+(1631), in <i>Doc. Hist of New York</i>, Vol. III, pp 28, 40.
+Other signs of serpent worship were common among the Lenape.
+Loskiel states that their cast-off skins were treasured as possessing
+wonderful curative powers (<i>Geschichte</i>, p. 147), and Brainerd
+saw an Indian offering supplications to one
+(<i>Life and Journal</i>, p. 395).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150">
+<span class="label">[150]</span></a>
+See Brainerd, <i>Life and Journal</i>, pp. 310, 312, 364, 398, 425, etc., and<br />
+E. de Schweinitz, <i>Life of Zeisberger</i>, pp. 265, 332, etc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151">
+<span class="label">[151]</span></a>
+<i>Transactions of the American Philological Association</i>, 1872, p. 158.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152">
+<span class="label">[152]</span></a>
+Penn, Letter to the Free Society of Traders, 1683, Sec. xii.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153">
+<span class="label">[153]</span></a>
+On the literary works of Zeisberger, see
+Rev. E. de Schweinitz, <i>Life of Zeisberger</i>,
+chap. xlviii, who gives a full account of all the printed works,
+but does not describe the MSS.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154">
+<span class="label">[154]</span></a>
+Major Ebenezer Denny's "Journal" in <i>Memoirs of the
+Hist. Soc. of Penna.</i>, Vol. VII, pp. 481-86.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155">
+<span class="label">[155]</span></a>
+<i>Report upon the Indian Tribes</i>, by Whipple,
+Ewbank and Turner, p. 56 (Washington, 1855).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156">
+<span class="label">[156]</span></a>
+<i>History and Statistics of the Indian
+Tribes</i>, Vol. II, p. 470.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157">
+<span class="label">[157]</span></a>
+I am aware that in this proposition I am following the
+German and French linguists, Steinthal, F. Müller, Adam, Henry,
+etc., and not our own distinguished authority on Algonkin grammar,
+Dr J Hammond Trumbull, who, in his essay "On the Algonkin Verb,"
+has learnedly maintained another opinion (<i>Transactions of the
+American Philological Association</i>, 1876, p. 146). I have not been
+able, however, to convince myself that his position is correct.
+The formative elements of the Algonkin paradigms appear to me simply
+attached particles, and not true inflections Their real character is
+obscured by phonetic laws, just as in the Finnish when compared with
+the Hungarian.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158">
+<span class="label">[158]</span></a>
+"Ungemein wohlkhngend." Loskiel, <i>Geschichte
+der Mission</i>, p. 24. An early traveler of English nationality
+pronounced it "sweet, of noble sound and accent." Gabriel Thomas,
+<i>Hist. and Geog. Account of Pensilvania and West New Jersey</i>,
+p. 47 (London, 1698).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159">
+<span class="label">[159]</span></a>
+<i>Key into the Language of North America</i>, p. 129.
+See, also, Mr. Bickering's remarks on the same subject, in his
+Appendix to Rasles' <i>Dictionary of the Abnaki</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160">
+<span class="label">[160]</span></a>
+Howse, <i>Grammar of the Cree Language</i>, p. 316.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161">
+<span class="label">[161]</span></a>
+See his <i>Ancient Society</i>, pp. 172-73.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162">
+<span class="label">[162]</span></a>
+The native name of William Penn offers an instance of this
+phonetic alteration. It is given as <i>Onas</i>. The proper form is
+<i>Wonach</i>. It literally means the tip or extremity of anything;
+as <i>wonach-sitall</i>, the tips of the toes;
+<i>wonach-gulinschall</i>, the tips of the fingers. The inanimate
+plural form <i>wolanniall</i>, means the tail feathers of a bird.
+To explain the name <i>Penn</i> to the Indians a feather was shown
+them, probably a quill pen, and hence they gave the translation
+<i>Wonach</i>, corrupted into <i>Onas</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163">
+<span class="label">[163]</span></a>
+<i>Trans. Am. Philol. Assoc.</i>, 1872, p. 157.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164">
+<span class="label">[164]</span></a>
+De Schweinitz, <i>Life of Zeisberger</i>, p. 131.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165">
+<span class="label">[165]</span></a>
+<i>A Grammar of the Cree Language, with which is combined an Analysis of the
+Chippeway Dialect</i>, by Joseph Howse, Esq. (London, 1844).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166">
+<span class="label">[166]</span></a>
+In a note to Zeisberger's <i>Grammar of the Delaware</i>, p. 141.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167">
+<span class="label">[167]</span></a>
+<i>A Grammar of the Cree Language</i>, p. 175.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168">
+<span class="label">[168]</span></a>
+<i>Dictionnaire de la Langue des Cris</i>, sub voce.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169">
+<span class="label">[169]</span></a>
+In <i>Trans. Amer. Antiq. Society</i>,
+Vol. II, p. 223. Zeisberger's statements were criticised
+by Joseph Howse, <i>Grammar of the Cree Language</i>,
+pp. 109, 310, 313. His strictures and those of the Abbé Cuoq,
+in his <i>Etudes Philologiques sur Quelques Langues Sauvages</i>,
+Chap. I, were collected and extended by Dr. J. Hammond Trumbull,
+in his paper on "Some Mistaken Notions of Algonquin Grammar,"
+<i>Trans. of the American Philological Association</i>, 1874.
+There is a needless degree of severity in both these last
+named productions.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170">
+<span class="label">[170]</span></a>
+Rasles, <i>Dictionary of the Abnaki</i>, p. 550. Dr. Trumbull compares
+the Mass. <i>anue</i>, more than. <i>Trans. American Philological
+Association</i>, 1872, p. 168.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171">
+<span class="label">[171]</span></a>
+J. Howse: <i>Grammar of the Cree Language</i>, p. 111.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172">
+<span class="label">[172]</span></a>
+H R Schoolcraft, <i>Notes on the Iroquois</i>, pp. 135-36</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173">
+<span class="label">[173]</span></a>
+<i>The Disease of the Scythians (Morbus Feminarum)
+and Certain Analogous Conditions.</i> By William A. Hammond, M. D.
+(New York, 1882). Dr. Hammond found that the <i>hombre mujerado</i>
+of the Pueblo Indians "is the chief passive agent in the pederastic
+ceremonies which form so important a part in their religious
+performances," p. 9.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174">
+<span class="label">[174]</span></a>
+Loskiel, <i>Geschichte der Mission, etc.</i>, s. 161-2.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175">
+<span class="label">[175]</span></a>
+Wm. Henry Harrison, <i>A Discourse on the Aborigines
+of the Valley of the Ohio</i>, pp. 24, 25 (Cincinnati, 1838).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176">
+<span class="label">[176]</span></a>
+Gallatin, <i>Trans. Amer. Antiq. Soc.</i>, Vol. II, p. 46.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177">
+<span class="label">[177]</span></a>
+Horatio Hale, <i>The Iroquois Book of Rites</i>, p. 92.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178">
+<span class="label">[178]</span></a>
+Edmund de Schweinitz, <i>Life and Times of David Zeisberger</i>, p. 46.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179">
+<span class="label">[179]</span></a>
+Heckewelder, <i>Indian Nations</i>, pp. xxxii and 60.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180">
+<span class="label">[180]</span></a>
+<i>Narrative of Hendrick Aupaumut, Mems. Hist. Soc. Pa.</i>,
+Vol. II, pp. 76-77. Wenaumeen for Unami, the Mohegan form of the name.
+This seems to limit the peace making power to that gens. He may mean,
+"Those of the Delawares who are called the Unamis are our
+Grandfathers," etc.
+<br /><br />
+The Chipeways, Ottawas, Shawnees, Pottawattomies, Sacs, Foxes and
+Kikapoos, all called the Delawares "Grandfather", J. Morse, <i>Report
+on Indian Affairs</i>, pp. 122, 123, 142. The term was not intended in
+a genealogical, but solely in a political, sense. Its origin and
+precise meaning are alike obscure.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181">
+<span class="label">[181]</span></a>
+<i>History of the Indians</i>, MS., quoted by Bishop Schweinitz,
+<i>Life of Zeisberger</i>, p. 444, note.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182">
+<span class="label">[182]</span></a>
+The words are those of George Croghan, Esq., at the
+treaty of Pittsburgh, 1759, with the Six Nations and Wyandots.
+<i>History of Western Penna.</i>, App. p. 135.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183">
+<span class="label">[183]</span></a>
+<i>Records of the Council at Easton</i>, 1756, in Lib. Amer. Philos. Soc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184">
+<span class="label">[184]</span></a>
+Smith, <i>History of New Jersey</i>, p. 451 (2d ed.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185">
+<span class="label">[185]</span></a>
+See the <i>Narrative of the Long Walk</i>,
+by John Watson, father and son, in Hazard's <i>Register of Penna.</i>,
+1830, reprinted in Beach's <i>Indian Miscellany</i>,
+pp 90-94; also the able discussion of the question in Dr. Charles
+Thompson's <i>Inquiry into the Causes of the Alienation of the
+Delaware and Shawnee Indians</i>, pp. 30-34 and 42-46. (London, 1759.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186">
+<span class="label">[186]</span></a>
+<i>Relations des Jesuites</i>, 1660, p. 6.
+Some confusion has arisen in this matter, from confounding
+the Susquehannocks with the Iroquois, both of
+whom were called "Mengwe" by the Delawares, corrupted into "Mingoes."
+Thus, a writer in the first half of the 17th century says of the
+"Mingoes" that the river tribes "are afraid of them, so that they dare
+not stir, much less go to war against them." Thomas Campanius,
+<i>Description of the Province of New Sweden</i>, p. 158.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187">
+<span class="label">[187]</span></a>
+See Mr. E. M. Ruttenber's able discussion of the subject in his
+<i>History of the Indian Tribes of Hudson's River</i>, p. 66 (Albany, 1872).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188">
+<span class="label">[188]</span></a>
+Dr. Charles Thompson, <i>An Inquiry into the Causes of the Alienation of the
+Delaware and Shawnee Indians</i>, pp. 11, 12. (London, 1759.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189">
+<span class="label">[189]</span></a>
+See his "Notes Respecting the Indians of Lancaster County, Penna.," in the
+<i>Collections of the Historical Society of Penna.</i>, Vol. IV, Part p. 198.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190">
+<span class="label">[190]</span></a>
+<i>Minutes of the Provincial Council of
+Pennsylvania</i>, Vol. I, p. 333.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191">
+<span class="label">[191]</span></a>
+Ibid, Vol. I, p. 410-11.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192">
+<span class="label">[192]</span></a>
+<i>Minutes of the Provincial Council</i>, Vol. II, pp 572-73.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193">
+<span class="label">[193]</span></a>
+<i>History of the Indian Nations</i>, p. xxix.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194">
+<span class="label">[194]</span></a>
+<i>The Indian Tribes of Hudson's River</i>, p. 69.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195">
+<span class="label">[195]</span></a>
+<i>Trans. Am. Antiq. Soc.</i>, Vol. II, p. 46.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196">
+<span class="label">[196]</span></a>
+<i>Pennsylvania Archives</i>, Vol. II, p. 47.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197">
+<span class="label">[197]</span></a>
+<i>Pennsylvania Archives</i>, Vol. I, p. 498</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198">
+<span class="label">[198]</span></a>
+<i>The Indian Tribes of Hudson's River</i>, p. 69.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199">
+<span class="label">[199]</span></a>
+See <i>Penna. Archives</i>, Vol. I, p. 144, and Du Ponceau,
+<i>Memoir on the Treaty at Shackamaxon, Collections of the
+Penna. Hist. Soc.</i>, Vol. III, Part II, p. 73.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200">
+<span class="label">[200]</span></a>
+<i>New York Colonial Documents</i>, Vol. VII, p. 119.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201">
+<span class="label">[201]</span></a>
+Thompson, <i>Inquiry into the Causes of the Alienation
+of the Delaware and Shawnee Indians</i>, p. 107.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202">
+<span class="label">[202]</span></a>
+Heckewelder, <i>Indian Nations</i>, p. 70; E. de Schweinitz,
+<i>Life of Zeisberger</i>, pp. 430, 641</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203">
+<span class="label">[203]</span></a>
+Janney, <i>Life of Penn</i>, p. 247.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204">
+<span class="label">[204]</span></a>
+Ruttenber, <i>Indians of the Hudson River</i>, p. 177.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205">
+<span class="label">[205]</span></a>
+Durant's <i>Memorial</i>, in <i>New York Colonial
+Documents</i>, Vol. V, p. 623.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206">
+<span class="label">[206]</span></a>
+<i>Early History of Western Pennsylvania</i>, p. 31 (Pittsburgh, 1846);
+and see <i>Penna. Archives</i>, Vol. I, pp. 322, 330.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207">
+<span class="label">[207]</span></a>
+Loskiel, <i>Geschichte der Mission</i>, p. 54. The treaty of Lancaster, 1762,
+was the last treaty held with the Indians in eastern Pennsylvania.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208">
+<span class="label">[208]</span></a>
+Schweinitz, <i>Life of Zeisberger</i>, p. 90.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209">
+<span class="label">[209]</span></a>
+<i>New York Colonial Documents</i>, Vol. VII, p. 583.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210">
+<span class="label">[210]</span></a>
+On the locations of the Delawares in Ohio, and the
+boundaries of their tract, see Ed. de Schweinitz,
+<i>Life of Zeisberger</i>, p. 374, and an article by
+the Rev. Stephen D. Peet, entitled "The Delaware Indians in
+Ohio," in the <i>American Antiquarian</i>, Vol. II.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211">
+<span class="label">[211]</span></a>
+The position of the Delawares in Indiana is roughly
+shown on Hough's Map of the Tribal Districts of Indiana, in the
+<i>Report on the Geology and Natural History of Indiana</i>, 1882.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212">
+<span class="label">[212]</span></a>
+J. Morse, <i>Report on the Indian Tribes</i>, p. 110.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213">
+<span class="label">[213]</span></a>
+Mr. John Johnston, Indian Agent, in <i>Trans. of
+the Amer. Antiquarian Society</i>, Vol. I, p. 271.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214">
+<span class="label">[214]</span></a>
+<i>History of the Baptist Indian Missions</i>, p. 53, etc.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215">
+<span class="label">[215]</span></a>
+<i>Captivity of Christian Fast</i>, in Beach,
+<i>Indian Miscellany</i>, p. 63.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216">
+<span class="label">[216]</span></a>
+See the work entitled, <i>Account of the Conduct of the Society of Friends
+toward the Indian Tribes</i>, pp. 55 seq. (London, 1844.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217">
+<span class="label">[217]</span></a>
+"I have likewise been wholly alone in my work,
+there being no other missionary among the Indians, in either
+of these Provinces." He wrote this in 1746.
+<i>Life of David Brainerd</i>, p. 409.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218">
+<span class="label">[218]</span></a>
+See "A State of Facts about the Riots," in
+<i>New Jersey Archives</i>, Vol. VI, pp. 406-7, where the
+writer speaks with great suspicion of "the cause pretended
+for such a number of Indians coming to live there is that
+they are to be taught the Christian religion by one
+Mr. <i>Braniard</i>." Well he might! Any such occurrence was
+totally unprecedented in the annals of the colony.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219">
+<span class="label">[219]</span></a>
+See <i>Minutes of the Provincial Council of Penna.</i>,
+Nov., 1742, Vol. IV, 624-5, Further, on Tatemy who had been converted
+by Brainerd and served him as interpreter, see Heckewelder,
+<i>Indian Nations</i>, second edition, p. 302, note of the editor.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220">
+<span class="label">[220]</span></a>
+The Heckewelder MSS., in the library of the
+Am. Philos Society, give the results of the first twenty years,
+1741-61, of the labors of the Moravian brethren. In that period
+525 Indians were converted and baptized. Of these&mdash;163 were
+Connecticut Wampanos; 111 were Mahicanni proper; 251 were Lenape.
+Some of the latter were of the New Jersey Wapings.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221">
+<span class="label">[221]</span></a>
+<i>The Life and Times of David Zeisberger, the Western Pioneer and Apostle of
+the Indians</i>. By Edmund de Schweinitz, Philadelphia, 1871.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222">
+<span class="label">[222]</span></a>
+D. G. Brinton, <i>Myths of the New World</i>, Chap. VI. (N.Y., 1876),
+and <i>American Hero Myths</i>, Chap. II (Phila., 1882). The seeming
+incongruity of applying such terms as Trickster, Cheat and Liar to
+the highest divinity I have explained in a paper in the
+<i>American Antiquarian</i> for the current year (1885) and will recur to later.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223">
+<span class="label">[223]</span></a>
+Thomas Campanius, <i>Account of New Sweden</i>, Book III, cap. xi</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224">
+<span class="label">[224]</span></a>
+<i>Traditions and Language of the Indians</i>,
+in <i>Bulletin Hist. Soc. Pa.</i>, Vol. I, pp. 30-31.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225">
+<span class="label">[225]</span></a>
+<i>Journal of a Voyage to New York in 1679-80</i>.
+By Jasper Donkers and Peter Sluyter, p. 268. Translation in
+Vol. I of the <i>Transactions of the Long Island Historical
+Society</i> (Brooklyn, 1867).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226">
+<span class="label">[226]</span></a>
+Schoolcraft says of the Chipeway pictographic symbols:
+"The turtle is believed to be, in all instances, a symbol of the
+earth, and is addressed as mother." <i>History and Statistics
+of the Indian Tribes</i>, Vol. I, p. 390.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227">
+<span class="label">[227]</span></a>
+Zeisberger, MSS, in E. de Schweinitz, <i>Life and Times of Zeisberger</i>,
+pp. 218, 219; Heckewelder, <i>Indian Nations</i>, p. 253.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228">
+<span class="label">[228]</span></a>
+"The Indians call the American continent an island, believing it to be entirely
+surrounded by water." Heckewelder, <i>Hist. Indian Nations</i>, p. 250.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229">
+<span class="label">[229]</span></a>
+Ibid, p. 308.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230">
+<span class="label">[230]</span></a>
+Heckewelder, MSS in the Library of the American Philosophical Society.
+It is one of the points in favor of the authenticity of the
+<span class="smcap">Walam Olum</span> that this halcyon epoch
+is mentioned in its lines, though no reference to it is contained
+in printed books relating to the Lenape legends.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231">
+<span class="label">[231]</span></a>
+Van der Donck, <i>Description of the New Netherlands,
+Coll. N. Y. Hist. Soc.</i>, Ser. II, Vol. I, pp. 217-18.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232">
+<span class="label">[232]</span></a>
+<i>Life and Journal of the Rev. David Brainerd, </i> pp. 397, 425 (Edinburgh, 1826).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233">
+<span class="label">[233]</span></a>
+So we may understand Loskiel to mean when he says,</p>
+<p class="blockquot">
+"Das bringen sie ihren Kindern ebenfalls bey, und kleiden es in
+Bilder ein, um es noch eindrücklicher zu machen."</p>
+
+<p><i>Geschichte der Mission</i>, etc., s. 32. I think Zeisberger, who was Loskiel's
+authority, meant <i>Bilder</i> in its literal, not rhetorical, sense.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234">
+<span class="label">[234]</span></a>
+Charles Beatty, <i>Journal of a Two Months' Tour:
+with a View of Promoting Religion among the Frontier Inhabitants
+of Pennsylvania, and of Introducing Christianity among the Indians
+to the Westward of the Alleghgeny Mountains</i>, p. 27 (London, 1768).</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235">
+<span class="label">[235]</span></a>
+Ibid, p. 91.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236">
+<span class="label">[236]</span></a>
+<i>Geschichte der Mission</i>, etc., p. 31.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237">
+<span class="label">[237]</span></a>
+The Mohegans seem also to have at one time had a sevenfold division.
+At least a writer speaks of the "seven tribes" into which those in
+Connecticut were divided. <i>Mass. Hist. Soc. Colls.</i>, Vol. IX (I ser.), p. 90.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238">
+<span class="label">[238]</span></a>
+Charles Beatty, <i>Journal</i>, etc., p. 84.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239">
+<span class="label">[239]</span></a>
+<i>Relation des Jesuites</i>, 1648, p. 77.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240">
+<span class="label">[240]</span></a>
+<i>The Descent of Man</i>, p. 165, note.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241">
+<span class="label">[241]</span></a>
+Heckewelder, <i>Tran. Amer. Philos. Soc.</i>, Vol. III, p. 388.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242">
+<span class="label">[242]</span></a>
+This legend was told by the Sac Chief Masco, to Major Marston,
+about 1819. See J. Morse, <i>Report on Indian Affairs</i>, p. 138.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243">
+<span class="label">[243]</span></a>
+This myth was obtained in 1812, from the Shawnees
+in Missouri (Schoolcraft, <i>Indian Tribes</i>, Vol. IV, p. 254),
+and independently in 1819, from those in Ohio (Mr. John Johnston,
+in <i>Trans. of the Amer. Antiq. Soc.</i>, Vol. I, p. 273).
+Those of the tribe who now live on the Quapaw Reservation,
+Indian Territory, repeat every year a long, probably mythical
+and historical, chant, the words of which I have tried, in vain,
+to obtain. They say that to repeat it to a white man would bring
+disasters on their nation. I mention it as a piece of aboriginal
+composition most desirable to secure.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244">
+<span class="label">[244]</span></a>
+Published in the <i>Transactions of the American
+Philosophical Society</i>, 1st ser., Vol. IV, pp. 260, sqq.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245">
+<span class="label">[245]</span></a>
+From <i>amangi</i>, great or big (in composition
+<i>amangach</i>), with the accessory notion of terrible, or
+frightful; Cree, <i>amansis</i>, to frighten; <i>tiât</i>,
+an abbreviated form of <i>tawa</i>, naked, whence the name
+<i>Tawatawas</i>, or Twightees, applied to the Miami Indians
+in the old records. (See <i>Minutes of the Provincial
+Council of Penna.</i>, Vol. VIII, p. 418)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246">
+<span class="label">[246]</span></a>
+<i>American Journal of Science</i>, Vol. XL, p. 237.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247">
+<span class="label">[247]</span></a> Samuel F. Haven, <i>Archaeology of the
+United States</i>, p. 40.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248">
+<span class="label">[248]</span></a>
+ <i>The Good Book; or the Amenities of Nature.
+Printed for the Eleutherium of Knowledge</i>.
+Philadelphia, 1840, pp. 77, 78. This "Eleutherium," so far
+as I can learn, consisted of nobody but Monsieur Rafinesque
+himself. Among his manifold projects was a "Divitial System",
+by which all interested could soon become large capitalists.
+He published a book on it (of course), which might be worth
+the attention of a financial economist. The solid men of
+Philadelphia, however, like its scholars, turned a deaf ear
+to the words of the eccentric foreigner.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249">
+<span class="label">[249]</span></a>
+<i>The American Nations</i>, etc., p. 78.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250">
+<span class="label">[250]</span></a>
+Ibid, p. 123.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251">
+<span class="label">[251]</span></a>
+Tanner's <i>Narrative</i>, p. 359.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252">
+<span class="label">[252]</span></a>
+<i>American Nations</i>, p. 122.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253">
+<span class="label">[253]</span></a>
+Ibid, p. 151.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254">
+<span class="label">[254]</span></a>
+"My friend, Mr. Ward, took me to Cynthiana in a gig, where I surveyed other
+ancient monuments." Rafinesque, <i>A Life of Travels and Researches</i>,
+p. 74. (Phila., 1836.)</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255">
+<span class="label">[255]</span></a>
+<i>American Journal of Science</i>, Vol. XL, p. 237, note.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256">
+<span class="label">[256]</span></a>
+The American Nations, p. 151.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257">
+<span class="label">[257]</span></a>
+<i>Correspondence between the Rev. John Heckewelder
+and Peter S Duponceau, Esq.</i>, p. 410.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258">
+<span class="label">[258]</span></a>
+<i>The American Nations</i>, p. 125.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259">
+<span class="label">[259]</span></a>
+Read, <i>woak</i></p>.</div>
+
+<div class="footnote"><p>
+<a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260">
+<span class="label">[260]</span></a>
+Var <i>moshalguat</i></p>.</div>
+
+<div class="footnote"><p>
+<a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261">
+<span class="label">[261]</span></a>
+Var. <i>showoken</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262">
+<span class="label">[262]</span></a>
+Var. <i>menakinep</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263">
+<span class="label">[263]</span></a>
+Var <i>wapanahan</i>.</p></div>
+
+<div class="footnote"><p>
+<a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264">
+<span class="label">[264]</span></a>
+Var <i>mixtisipi</i></p>.</div>
+
+</div>
+
+<div>*** END OF THE PROJECT GUTENBERG EBOOK 46422 ***</div>
+</body>
+</html>
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