Chapter V.
Original Annals and Historical Traditions of the Linapis, from the creation to the flood, passage and settlements in America, as far as the Atlantic Ocean &c., till 1820 &c.
We have but few real American Annals, given in the original peculiar style. Those of Mexico, Guatimala, Apalacha, Hayti, Peru, &c., have all been translated by abridgements or paraphrases. Those of the Ongwi by Cusick come nearest to the aboriginal form, using the usual personifications and animalizations of tribes, so common all over America and Asia; but so often misunderstood: having perplexed and disgusted the commentators or translators; who did not seize this form of style. Even in China, the primitive inhabitants often bear the names of beasts, Lung dragons, Chi birds, Yao wolf, Miao tygers. In India we find snakes, monkeys, lions &c. Early in Europe are dogs Canari and Cynetes, satyrs, lions &c., syrens, harpies, pegasus, centaurs, faunes, cyclops &c.[17]
In the Antilles the first inhabitants were called beasts or Caracol, turtles Icota, birds, opossums, seals, trees, stones, even gourds and fruits.—(Roman's Trad.) In Peru we find tygers, lions, giants, pygmies, snakes &c. In Mexico, birds, apes, snakes, [pg 122] tygers, giants &c. While throughout North America we find tribes of beavers, turtles, wolves, dogs, deer, birds. We must learn to appreciate this primitive form of speech and style, as allegorical names of men &c. It is very needful in order to understand the following narratives.
Having obtained, through the late Dr. Ward of Indiana, some of the original Wallam-Olum (painted record) of the Linapi tribe of Wapahani or White River, the translation will be given of the songs annexed to each: which form a kind of connected annals of the nation. In the illustrations of this history, will be figured the original glyphs or symbols, and the original songs, with a literal translation, word for word. This will furnish a great addition to our knowledge of American graphics and philology; but here the annals are chiefly interesting historically. I have translated, however, all the historical and geographical names, so as to afford a better clue to the whole.[18]
We knew by all the writers who have had friendly intercourse with the tribes of North America, that they did possess, and perhaps keep yet, historical and traditional records of events, by hieroglyphs or symbols, on wood, bark, skins, in stringed wampuns &c.; but none had been published in the original form. This shall be the first attempt. Lederer saw 200 years ago in Carolina, wheels of 60 rays, recording [pg 123] events of 60 years. Humboldt has mentioned the glyphical symbols of the Hurons on wood, seen by the Jesuits. Heckwelder saw the Olumapi or painted sticks of the Linapis; but did not describe them; he merely translated some of their traditional tales: which agree in the main, with these historical songs; yet the songs appear mere abridgments of more copious annals, or the bases of the traditions. The Ninniwas or Chipiwas, the Ottowas, the Sakis and Shawanis &c., all Linapi tribes, have such painted tales and annals, called Neobagun (male tool) by the former. Tanner has figured some of these pictured songs or Neobagun, in his interesting Narrative. Loskiel has stated that the Linapis had complete genealogies, with symbols expressing the deeds of each king. Beatty in 1766 saw records 370 years old.
Out of these materials and other kept by the Ozages, Cowetas, Tzulukis, Panis &c., might be formed or restored a peculiar graphic system of north America, different from the Mexican system; and probably once imported from Asia: where it may be compared with the graphic symbols of the Kuriles, Yakuts, Koriaks &c., indicated by Humboldt; but which are unknown to me. Meantime I shall give materials for such researches in my illustrations. The symbols, when met alone, were inexplicable; but by obtaining the [pg 124] words or verses, (since they must commonly be sung) we may acquire enough to lead on further enquiries. The most obvious peculiarity of this system, is that each symbol applies to a verse or many words; as if the ideas were amalgamated in the compound system: yet they may often be analyzed, and the elements ascertained or conjectured, by their repetition.
These historical songs of the Linapi, are known to but few individuals, and must be learned with much labor. Those obtained, consist of 3 ancient songs relating their traditions previous to arrival in America, written in 24, 16 and 20 symbols, altogether 60. They are very curious, but destitute of chronology. The second series relates to America, is comprised in 7 songs, 4 of 16 verses of 4 words, and 3 of 20 verses of 3 words. It begins at the arrival in America, and is continued without hardly any interruption till the arrival of the European colonists towards 1600. As 96 successive kings or chiefs are mentioned, except ten that are nameless: it is susceptible of being reduced to a chronology of 96 generations, forming 32 centuries, and reaching back to 1600 years before our era. But the whole is very meagre, a simple catalogue of rulers, with a few deeds: yet it is equal to the Mexican annals of the same kind. A last song, which has neither symbols nor words, consisting [pg 125] in a mere translation, ends the whole, and includes some few original details on the period from 1600 to 1820.[19]
The orthography of the Linapi names is reduced to the Spanish and French pronunciation, except SH as in English, U as in French, W as Hou.
If any one is inclined to doubt this historical account; the concurrent testimonies of Loskiel and Heckewelder are my corroborant proofs. The words of Loskiel are these.
“The Delawares keep genealogies, with the character of each man, if wise, rich, renowned, or a mighty warrior. They use hieroglyphs on wood, trees and stones, to give caution, information, communicate events, achievements, keep records. Some time the hero has at his feet, men, heads or weapons. They have also paintings on skins of deeds, hunts, feats &c.
1. Song.—The Creation &c.
1. At first there was nothing but sea-water on the top of the land. Aki.
2. There was much water, and much fog over the land, and there was also Kitani-towit, the God-creator.
3. And this God-creator was the first-being (Saye-wis), an eternal being, and invisible although every where.
4. It was he who caused much water, much land, much cloud, much heaven.
5. It was he who caused the sun, the moon and the stars.
6. And all these he caused to move well.
7. By his action, it blew hard, it cleared up, and the deep water ran off.
8. It looks bright, and islands stood there.—Menak.
9. It was then, when again the God-Creator made the makers or spirits.—Manito-Manitoak.
10. And also the first beings Owiniwak, and also the angels Angelatawiwak, and also the souls Chichankwak, all them he made.[20]
11. And afterwards he made the man-being Jin-wis, ancestor of the men.[21]
12. He gave him the first mother Neta-migaho, mother of the first beings Owini.[22]
13. And fishes he gave him, turtles he gave him, beasts he gave him, birds he gave him.
14. But there was a bad spirit Makimani, who caused the bad beings Makowini, black snakes Nakowak, and monsters or large reptiles Amangamek.
15. And caused also flies, and caused also gnats.
16. All the beings were then friends and stood there.
17. Thou being Kiwis, good God Wunand (these are 2 gods) and the good makers or spirits were such.
18. With the Jins Nijini, the first men, and the first mother, their wives, which were Fairies Nantinewak.[23]
19. The first food of the Jins and Fairies was a fat fruit Gattamin.
20. All were willingly-pleased, all were easy-thinking, and all were well-happified.
21. But after awhile a Snake-priest, Powako, brings on earth secretly the Snake worship Initako, of the god of the Snakes Wakon.[24]
22. And there came wickedness, crime and unhappiness.
23. And bad weather was coming, distemper was coming, with death was coming.
24. All this happened very long ago, at the first land Netamaki, beyond the great ocean Kitahikan.
2d Song. The Flood &c.
1. There was long ago a powerful snake Maskanako, when the men had become bad beings Makowini.
2. This strong snake had become the foe of the Jins, and they became troubled, hating each other.
3. Both were fighting, both were spoiling, both were never peaceful.
4. And they were fighting, least man Mattapewi with dead-keeper Nihanlowit.
5. And the strong snake readily resolved to destroy or fight the beings and the men.
6. The dark snake he brought, the monster (Amangam) he brought, snake rushing-water he brought.
7. Much water is rushing, much go to hills, much penetrate, much destroying.
8. Meantime at Tula, at that island, [pg 128] Nama-bush (the great hare Nana) became the ancestor of beings and men.
9. Being born creeping, he is ready to move and dwell at Tula.[25]
10. The beings and men (Owini and Linowi) all go forth from the flood creeping in shallow water, or swimming afloat, asking which is the way to the turtle back Tulapin. (This verse like many others is in rhymes, and metre of 9 words of 3 syllables.)
11. But there were many monsters (Amangamek) in the way, and some men were devoured by them.
12. But the daughter of a spirit, helped them in a boat, saying come, come, they were coming and were helped. (The name of the boat or raft is Mokol.)
13. Nanabush, Nanabush, became the grandfather of all, the grandfather of the beings, the grandfather of the men, and the grandfather of the turtles. (This is the beginning of a hymn to Nanabush, in rhymes, lasting for 4 verses.)
14. The men were there, the turtle there, they were turtling altogether. (Tulapewi are the turtle-men.)
15. He was frightened, he the turtle, he was praying, he the turtle, let it be to make well.
16. Water running off, it is drying, in the plains and the mountains, at the path of the cave, elsewhere went the powerful action or motion.
3d Song. Fate after the Flood.
1. After the flood, the manly men Linapewi, with the manly turtle beings dwelt close together at the cave house, and dwelling of Talli.
2. It freezes was there, it snows was there, it is cold was there.
3. To possess mild coldness and much game, they go to the northerly plain, to hunt cattle they go.
4. To be strong and to be rich the comers divided into tillers and hunters. Wikhi-chik, Elowi-chik.
5. The most strong, the most good, the most holy, the hunters they are.[26]
6. And the hunters spread themselves, becoming northerlings, easterlings, southerlings, westerlings. Lowaniwi, Wapaniwi, Shawaniwi, Wunkeniwi.
7. Thus the white country Lumonaki, north of the turtle country, became the hunting country of the turtling true men.
8. Meantime all the snakes were afraid in their huts, and the snake priest Nakopowa said to all, let us go.
9. Easterly they go forth at Snakeland Akhokink, and they went away earnestly grieving.
10. Thus escaping by going so far, and by trembling the burnt land Lusasaki is torn and is broken from the snake fortified land. Akomenaki.
11. Being free, having no trouble, the northerlings all go out, separating, at the land of Snow Winiaken.
12. The fish resort to the shores of the gaping sea, where tarried the fathers of white eagle and white wolf. Waplanewa, Waptumewi.
13. While our fathers were always boating and navigating, they saw in the east that the snake land was bright and wealthy. (Here begins a fine poetical rhyming narrative).—See Last Note.
14. The head-beaver Wihlamok, and the big-bird Kicholen, were saying to all, let us go to the Snake Island Akomen.
15. By going with us, we shall annihilate all the snaking people, Wemaken.
16. Having all agreed, the northerlings and easterlings, went over the water of the frozen sea to possess that land.
17. It was wonderful when they all went over the smooth deep water of the frozen sea, at the gap of the Snake sea in the great ocean.
18. They were ten thousand in the dark, who all go forth in a single night in the dark, to the Snake island of the eastern land Wapanaki in the Dark, by walking all the people.—Olini.[27]
19. They were the manly north, the manly east, the manly south; with manly eagle, manly beaver, manly wolf; with manly hunter, manly priest, manly rich; with manly wife, manly daughter, manly dog. (12 words all homophonous rhymes.)
20. All coming there, they tarry at Firland Shinaking. But the western men doubtful of the passage, preferred to remain at the old turtle land.
Thus end these interesting and positive ancient traditions, by a fine poem on the passage to America over the ice; the Shawanis have a similar poem: the Illinois had also one, and almost every Linapi tribe. They are perhaps lost; but this being at last rescued, will preserve the memory for ever. Now begin the second series of songs, in a different style, seldom rhyming, but made metrical by an equal number of words in each verse, 4 in the 4 first which carry the tribe till their conquest of the Talegas; but only 3 in the 3 later poems on the subsequent history. Thus these songs diminish in details as they advance; but they are mere abridgment of better annals now probably lost. Numbers shall be annexed to each successive king or ruler, so as to compute the generations.
1. Song. At Shinaki till the 10 Kings or Civil Wars.
1. Long ago, the fathers of men were then at Shinaki or Firland.
2. The path leader was the white eagle (Wapalanewa 1), who leads them all there.
3. The Snake island was a big land, a fine land, and was explored by them.
4. The friendly souls, the hunting souls, the moving souls, in assembly meet.
5. All say to him, beautiful-head (Kolawil 2) be thou king there.
6. The snakes are coming, thou killest some, to Snake hill, let them all go.
7. All the snakes were quite weak, and concealing themselves at the Bear hill.
8. After Kolawil, white owl (Wapagokhos 3) was king at the Firland.
9. After him there Ianotowi (4 true maker) was king, and many things he did.
10. After him there Chilili (5 snowbird) was king, who says let us go south.
11. To spread the fathers of men Wokenapi, and to be able to possess much more.[28]
12. South he goes the snowbird, but east he goes the beaver-he Tamakwi. (Here is the separation of the Dinnis.)
13. A beautiful land was the south land, the big Firland and the shoreland Shabi-yaki.
14. But the eastern land was a fish land, and a lake land, and a cattle land.
15. After Chilili, the great warrior (Ayamek 6) was king, when all the tribes were at war.
16. There was war with the robbing-men, snaking-men, blacking men, strongmen. Chikonapi, Akhonapi, Makatapi, Assinapi.—Thus ends the first song with civil strife and great wars, dividing some tribes probably.
2d Song. From the 10 Kings till the Missouri &c.
17. After Ayamek came ten kings, in whose time there was much warfare south and east.[29]
18. After them Langundowi (peaceful-he, 17 kg.) was king at the beautiful land Akolaking, and there was peace.[30]
19. After such Tasukamend (never-bad [pg 133] 18) was king, and he was a good or just man.
20. After such was king Pemaholend (ever beloved 19) who did much good.
21. King afterwards was Matemik (town builder 20) who built many towns, and afterwards the holy goer Pilsohalin 21.
22. King afterwards was Gunokeni (long while fatherly 22, who ruled long) and afterwards the big teeth Mangipitak 23.
23. King afterwards was Olumapi (24 manly recorder or bundler) who caused many writings.[31]
24. King afterwards was Takwachi (25 who shivers with cold) who went south to the corn land Minihaking.
25. King afterwards was Huminiend (26 corn eater) who planted much corn there.
26. King afterwards was Alkosahit (27 preserving keeper) who had a royal soul and was very useful.
27. King afterwards was Shiwapi (28 salt man) and afterwards dry-he Penkwonwi 29.
28. There was no raining, and no corn grew, east he goes far from the sea.[32]
29. Over hollow mountain Oligonunk, at last to eat he went at a fine plain Kalok-waming of the cattle land.
30. After Penkwonwi came Wekwo-chella (30 much weary) after such the stiff (Chingalsuwi 31.)
31. After such was Kwitikwund (32 the [pg 134] reprover) who was disliked, and some unwilling to obey.
32. Being angry some moved easterly, and secretly went far off.
3d Song. From the Missouri to the Mississippi &c.
33. But the wise did tarry, and Waka-holend (33 the beloved) was made king.
34. It was at the Yellow River Wisawana where there was much corn, large meadows, and again were built towns.[33]
35. All being friends Tamenend (34 affable like a beaver) became king and was alone the first.[34]
36. Such Tamenend was the very best, and all the men came to him.
37. After such good Maskansisil (35 strong buffaloe) was king and chieftain or leader.
38. Machigokhos (36 big-owl) was king, Wapkicholen (37 white crane) was king.
39. Wingenund (38 mindful) was king and pontiff, who made many festivals.[35]
40. Lapawin (whitened 39) was king, Wallama (40 painted) was king.
41. Waptiwapit (41 white chicken) was king, again there is war north and south.
42. By the wise in assembly Tamaskan (strong wolf 42) was made king.
43. He was able to war on all and he killed the strong-stone Maskansini.[36]
44. Messissuwi (43 whole-he) was king and made war on the snake-beings Akowini.
45. Chitanwulit (44 strong and good) [pg 135] was king and made war on the northern foes Lowanuski.
46. Alokuwi (45 lean he) was king and made war on the father snake Towakon.
47. Opekasit (46 east-looking) was king, being sad at the warfare.
48. To the sunrise he said let us go, and they are many who together go east.
4th Song. Conquest of the Talegas &c.
49. The fish river Nemasipi separated the land, and being lazy they tarry there.[37]
50. Yagawanend (47 hut maker) was king, and the Tallegewi (there found) possessing the east.
51. Chitanitis (48 strong friend) king was, and he desires the rich land of the east.
52. To the east some did pass, but the head of the Talegas, Talegawil killed some of them.
53. Then of one mind, all say, warfare, warfare.
54. The friends of the north the Talamatan (who are not like the Talligewi, the Hurons) were coming to go altogether united.
55. Kinehepend (49 sharp looking) was king, and leader, over the river against foes.
56. Much was there possessed by them, and much spoiling and killing of the Talegas.
57. Pimokhasuwi (50 stirring about) was king, but he found the Talegas too strong in the war.
58. Tenchekensit (51 opening path) was king, and many towns were given up to him.
59. Paganchihilla (52 great fulfiller) was king, and all the Talegas went away to the south.
60. Hattanwulaton (53 he has possession) was king, and all the people were well pleased.
61. South of the lakes they settle the council fire, and the friends Talamatan north of the lakes.
62. But they were not always friends and were conspiring when Gunitakan (54 long mild) was king.
63. Linniwulamen (55 man of truth) was king, and made war on the Talamatan.
64. Shakagapewi (56 just and upright) was king, and the Talamatan were trembling.
Second Series or Modern History.
1st Song. At the Talega land.
1. All were peaceful long ago there at the Talega land Talegaking.
2. Tamaganend (57 beaver leader) was king at the White River or Wabash Wa-palaneng.
3. Wapushuwi (58 white linx) was king and planted much corn.
4. Wulichinik (59 well hardy) was king, and the people increased.
5. Lekhihitin (60. writer writing) was king and painted many books Wallamo-lumin.[38]
6. Kolachuisen (61 pretty blue bird) was king, at the place of much fruit Makeli-ming. (near Cincinnati?)
7. Pematalli (62 constant there) was king and had many towns.
8. Pepomahemen (63 paddler up) was king of many rivers and streams.
9. Tankawon (64 little cloud) was king, while many went away.
10. The Nentegos and the Shawanis, went to the south lands.[39]
11. Kichitamak (65 big beaver) was king at the white lick Wapahoning.
12. The heavenly prophet Onowutok (66) went to the west.[40]
13. The west he visited, the forsaken land and the western southerlings.
14. Pawanami (67 rich water turtle) was king at the Ohio River Taleganah.
15. Lokwelend (68 walker) was king, and had much warfare.[41]
16. Again with the father snake Towako, again with the stony snake Sinako, again with north snake Lowako.
17. Mokolmokom (69 the grand father of the boats) was king and went snaking in boats.
18. Winelowich (70 snow hunter) was king and went to the north land of the Esquimaux Lowushkis.
19. Linkwekinuk (71 sharp looker) was king and went to the Alleghany Mountains Talegachukang.
20. Wapalawikwan (72 east settler) [pg 138] was king and went east of the Talega land.[42]
2d Song. At the East till first White Man comes.
21. This land of the east, was a large land Amangaki, and a long land Amigaki.
22. This land had no snakes, but was a rich land, and many good things were found there.
23. Gikenopalat (73 great warrior) was king near the north.
24. Hanaholend (74 stream loving) was king at the branching stream or Susquehanna Saskwihanang.[43]
25. Gattawisi (75 becoming fat) was king at the sassafras land Winaki.
26. All the hunters reach the Salt Sea of the sun Gishikshapipek, which was again a big sea.
27. Makhiawip (76 red arrow) was king at the tide water.
28. Wolomenap (77 hollow man) was king at the strong falls (of Trenton) Mas-kekitong.
29. The Wapanand (ensters) and the Tumewand (wolfers or Mohigans) north-east they go.[44]
30. Wulitpallat (78 good fighter) was king and set against the north.
31. The Maliongwi (lickers or Iroquois) and the Pungelika (the lynx like or Eries) were all trembling there.
32. Again Tamenend (79 beaver II) was king there, and with all he made peace.
33. And all became friendly, and all became united, with this great ruling king.[45]
34. Kichitamak (80 great beaver) was king and remains at the sassafras land or Pennsylvania.
37. Wapahakey (81 white body) was king and went to the Sea Shore on Jersey Sheyabi.
38. Elangomel (82 friendly to all) was king and much good was done.
39. Pitenumen (83 mistaker) was king, and saw some one come from somewhere.
40. At this time from the east sea was coming a whiter Wapsi.[46]
3d Song. Till the arrival of Colonies.
41. Makelomush (84 much honored) was king and made all happy.
42. Wulakeningus (85 well praised) was king and became a warrior of the south.
43. He must make war on the Cheroki Snakes Otaliwako, and on the Coweta Snakes Akowetako.
44. Wapagamoshki (86 white otter) was king, ally of the Lamatan or Hurons.
45. Wapashum (87 white big horn) was king and visited the west land of Talega.
46. There he found the Illinois Hiliniki, the Shawanis Shawoniki, and the Conoys Konowiki.
47. Nitispayat (88 friendly comer) was king, and he went to the big lakes.
48. And he visited all the beaver-children or Miamis, and all the friends or allies.[47]
49. Pakimitzin (89 cranberry eater) [pg 140] was king, and made alliance with the Ottawas, Tawa.
50. Lowaponskan (90 north walker) was king, and he visited the noisy place or Niagara Ganshowenik.
51. Tashawinso (91 at leisure gatherer) was king, and visited the Sea shores.
52. Then the offspring, in three desiring, three to be, and they became the Turtle tribe, the Wolf tribe, and the Turkey tribe. Unamini, Minsimini, Chikimini.[48]
53. Epallahchund (92 failer) was king, in the war with the Mahongwi, wherein he fails.[49]
54. Langomuwi (93 friendly he) was king and the Mahongwi were frightened.
55. Wangomend (94 saluted) was king yonder between.
56. The Cherokis Otaliwi and Wasio-towi (those of the Otali and Wasioto mts.) were his foes.[50]
57. Wapachikis (95 white crab) was king and ally a friend of Jersey on the shores.
58. Nenachihat (96 watcher) was king and looking at the sea.
59. At this time north and south the Wapayachik came, the white or eastern moving souls.
60. They were friendly, and came in big bird-ships, who are they?[51]
Thus end these poetical annals, so curious and so plain, when properly understood and translated. The following addition [pg 141] is merely a fragment on the subsequent period, translated by John Burns. I give it as received although I fear it is inaccurate in some respects, and a paraphrase rather than literal account. Yet by this addition, we obtain a kind of general history of at least one American tribe, and a complete original series of traditions, in their peculiar pristine style. Many others will be added hereafter, either from printed traditions, or historical songs and fragments.
Fragment on the history of the Linapis from about 1600 till 1820.
1. Alas, alas! we know now who they are, these Wapsinis (white people) who then came out of the sea, to rob us of our country. Starving wretches! with smiles they came; but soon became snaking foes.
2. The Wallamolum was written by Lekhibit (the writer) to record our glory. Shall I write another to record our fall? No! our foes have taken care to do it; but I speak to thee what they know not or conceal.
3. We have had many other kings since that unhappy time. They were 3 till the friendly Mikwon (Penn) came. Mattanikum (not horned, not strong),[52] when the Winakoli[53] came to Winaki. Nahumen (raccoon) when the Sinalwi (Dutch) came. And Ikwahon (fond of women) when the Yankwis (English) came, with Mikwon and his friends soon after.
4. They were all received and fed with corn; but no land was ever sold, we never [pg 142] sell any. They were all allowed to dwell with us, to build houses and plant corn, as our friends and allies. Because they were hungry, and thought children of Gishaki (the sun land) and not snakes nor children of snakes.[54]
5. And they were traders, bringing fine new tools, and weapons, and cloth, and beads, for which we exchanged skins and shells and corn. And we liked them, with their things, because we thought they were good, and made by the children of Gishaki.
6. But alas! they brought also fire guns and fire waters, which burned and killed. Also baubles and trinkets of no use; since we had better ones.
7. And after Mikwon, came the children of Dolojo-Sakima (King George) who said, more land, more land we must have, and no limit could be put to their steps and increase.
8. But in the north were the children of Lowi-Sakima, (King Louis), who were our good friends, allies of our allies, foes of our foes: yet Dolojo always wanted to war with them.
9. We had 3 kings after Mikwon came. Skalichi who was another Tamenend,[55] and Sasunam Wikwikhon (our uncle the builder), and Tatami (the beaver taker) who was killed by a Yankwako (English snake), and we vowed revenge.
10. Netatawis (first renewed being) became king of all the nations in the west, again at Talligewink (Ohio or the Talega [pg 143] place) on the river Cayahaga, with our old allies the Talamatans: and he called on all of the east.
11. But Tadeskung was chief in the east at Mahoning and bribed by the Yankwis: there he was burnt in his house, and many of our people were massacred at Hickory (Lancaster) by the land robbers Yankwis.
12. Then we joined our friend Lowi in war against the Yankwis; but they were strong, and they took Lowanaki (north land, Canada) from Lowi, and came to us in Talegawink, when peace was made; and we called them big knives Kichikani.
13. Then Alimi (white-eyes) and Gelelenund (buck killer) were chiefs, and all the nations near us were allies under us as our grandchildren again.[56]
14. When the eastern fires were set up, and began to resist Dolojo, they said we should be another fire with them. But they killed our chiefs Unamiwi (turtling) and our brothers on the Muskingum. Then Hopokan (strong pipe) of the Wolf tribe was made king, and he made war on the Kichikani Yankwis, and become the ally of Dolojo who was then very strong.
15. But the eastern fires were stronger, they did not take Lowanaki (Canada) but become free from Dolojo. We went to Wapahani (white river) to be further from them; but they follow every where, and we made war on them, till they sent Makhiakho (black snake, General Wayne) who made strong war.[57]
16. We made peace and settle limits. Our next king was Hacking-Ponskan (hard walker) who was good and peaceful. He would not even join our brothers Shawanis and Ottawas, nor Dolojo in the next war.
17. Yet after the last peace, the Kichikani-Yankwis came in crowds all around us, and they want also our lands of Wapahani. It was useless to resist, because they are getting stronger by increasing united fires.
18. Kithtilkund and Lapanibi (white water) were the chiefs of our two tribes, when we resolved to exchange our lands, and return at last beyond the Masispek (muddy water, Mississippi) near to our old country.[58]
19. We shall be near our foes the Wakon (god of snakes, the Ozages) but they are not worse than the Yankwiakon (English snake), who want to possess the whole big island.[59]
20. Shall we be free and happy there? at the new Wapahani (western white river). We want rest, and peace, and wisdom.
Such is one of the accounts of the transactions between this people and the English, United States &c; of which Loskiel, Holm and Hekewelder have furnished other fragments, and for which we have ample materials in the colonial history and late records. But this offers some new views and facts: which shall be partly compared and discussed in the notes; but more properly [pg 145] examined and united in accordance with other narratives, in the history of the North American nations and tribes. The 11 kings in about 220 years named in this fragment, indicate 107 altogether till 1820 and later.
That so many generations and names can be recollected, may appear doubtful to some; but when symbolic signs and paintings, with poetical songs, are added, the memory can well retain and perpetuate their connection. Even in Polynesia, where we are not told of symbols, but mere historical songs, they reach to the creation and flood; Ellis and Tierman tell us that the kings and priests of Tahiti, Ulieta or Raiaka, Hawahi, Mowi &c. could repeat the names of ancestors and kings for 100 generations. It would have been well if instead of giving us mere fragments of the songs and names, they had translated the whole, and thus furnished the connected annals of Polynesia.
In the Linapi annals, we find not merely their own deeds; but the mention of many other nations, friends, allies or foes, as in Cusick's Traditions of the Ongwis: and this forms another clue for American history. As early as the Asiatic period we find them united to the related people Owini and Nijini, before the flood, and calling their foes Powako (rich snake), Makowini (bad being,) Maskanako (strong snake), similar to the satanic tribes of the Hebrews &c.[60]
At the flood they are saved with the Tulapin turtlemen, and begin to call themselves Linapewi. Soon after they separate, go north and divide into tribes, named after the winds, the mode of life and animals. The hunters are Elowi Elohim of the orientals, or Heros and Hercules; they again meet snakemen, who fly to America and must have produced there many nations.
After having filled the north, and after the breaking of the land, at Behring strait, part of the nation resolve to follow and pursue the snakes to the east. The passage by the Olinis over the hard sea or ice, is beautifully sung in a peculiar hymn (see last note); they settle at Shinaki, and begin again to war on snakemen: after which the beaver men or Tamakwi separate going east where they became the Dinni nations, yet called beaver tribes, who ascribe their origin to a beaver and a dog, and call their ancestor Chapewi, similar to Apiwi, the manly in Linapi.
Meantime the main tribe going south meets other nations which it is difficult to identify, as the names are mere epithets and nicknames, yet the Assinipi or stony men, appear to be the Dacota or Sioux yet called Assini or stony by the tribes of Linapi origin. They reappear afterwards as Maskan-sini or Sinako, and appear to have passed to America soon after the Linapi. They are certainly of Asiatic origin, as the [pg 147] languages prove, and very akin to the Hurons or Ongwis in America.
The Akowini are met again, which appear to have become the ancestors of the Cowetas and many Florida tribes. The Lowanuski were either the Uskis or the Skeres. The Towakon were not the Ottawas; but probably the Ozages or their ancestors the Wakons.[61]
At last they meet the civilized Talegas, who are not called snakes, but rather extolled, and from whom they borrowed many things: their symbol is very different from that of the snakes. They were probably of eastern or atlantic origin, akin to the Tols, Talascas, and Telicos the ancient Cherokis. The Talamatan become allies, were the Hurons, the name means both unlike the Talegas and killer of the Talas.—See Cusick, and my Huron Traditions for their own annals.
The separations of the Nentegos and Shawanis, Mohigans, and Wapanends or Abenakis, are distinctly given; they filled the sea shores from Florida to Acadia. Three tribes of snakes reappear which are similar to the former, except the Lowako probably the same as Lowanuski. After crossing the Alleghanies Tamenend II. reunites all the tribes. The Hiliniki and Conowiki easily identified remain west of the mountains. The Iroquois and Eries appear under peculiar Linapi names.
The Otalis and Cowetas appear soon [pg 148] after as snakes or foes; whether the Otalis or Cherokis of the mountains were real snakes of the west is doubtful; it is more likely that they are a fragment of the Telicos, which was their capital till lately, and later they are called Otaliwi by the Linapis. Compare the Tzuluki traditions with these.
The Tawas who call themselves fathers, as the Linapi grandfathers, of all the akin tribes, had then towards 1400, a great power in the west: their empire had a pontiff Mushkiwis near lake Michigan, on whom Cass has given some very important traditions.
The following chief chronological periods are deducible from these annals, by reckoning 3 generations in a century. About 1600 years before Christ passage of Behring strait on the ice, lead by Wapalanewa, settlement at Shinaki.
1450. Chilili leads them south, and the Tamakwi separate.
1040. Peace after long wars under Langundewi at the land Akolaking.
800. Annals written by Olumapi.
750. Takwachi leads to Minihaking.
650. Penkwonwi leads east over mountains.
460. The first Tamenend great king on the Missouri.
60. Opekasit leads to the Mississippi.
About 50 years of our era, alliance with the Talamatans against the Talegas.
150. Conquest or expulsion of the Talegas.
400. Lekhihitan writes the annals.
540. Separation of the Shawanis and Nentegos.
800. Wapalawikwan leads over Alleghany mountains to Amangaki.
970. Wolomenap settles the central capital at Trenton, and the Mohigans separate.
1170. Under Pitenumen arrival of Wapsi the first white men or Europeans.
Additional Note. As a specimen of the original text and poetry of these annals, I give now the poem on the passage to America: the whole text and all the symbols will be given hereafter.
13. Amakolen
Nallahemen
Agunuken
Powasinep
Wapasinep
Akomenep.
14. Wihlamok Kicholen luchundi
Wematan akomen luchundi.
15. Witéhen wémiluen
Wémaken nihillen.
16. Nguttichin Lowaniwi
Nguttichin Wapanawi
Agamunk topanpek
Wulliton épannek.
17. Wulélémil W'shakuppek
Wémopannek hakhsinipek
Kìtahìkan pokhakhopek
18. Tellenchen Kittapaki nillawi
Wémoltin gutikuni nillawi
Akomen wapanaki nillawi
Ponskan-ponskan wémìwi Olini
19. Lowanapi Wapanapi Shawanapi
Lanéwapi Tamakwapi Tuméwapi
Elowapi Powatapi Wilawapi
Okwisapi Danisapi Allumapi.
20. Wemipayat gunéunga Shinaking
Wunkénapi chanélendam payaking
Allowélendam kowiyey Tulpaking.