Chapter VII (2)

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_,