57. Piniokhasuwi (Stirring-about) was next chief, and then the Tallegwi were much too strong.
58. Teuchekensit (Open-path) followed, and many towns were given up to him.
59. Paganchihilla was chief, and the Tallegwi all went southward.
60. Hattanwulaton (the Possessor) was sakima, and all the people were pleased.
61. South of the lakes they settled their council-fire, and north of the lakes were their friends the Talamatan (Hurons?).
Nothing could be more interesting to the lover of American archæology than a study of this song—with the single exception perhaps of the Lenape stone, the most remarkable Indian document in existence. The latter part of the story here given, is even less suggestive than the preceding portions, which we have been obliged to omit.
The generations of chiefs, which it recites in order, seem to include thousands of years, and as we read its account of a creation and a deluge, of the passage of a great water upon the ice, and an arrival at a "Land of Firs," we almost pardon the extravagant speculations of Rafinesque, to which it gave rise.
Both versions of the account tell the same story, yet there is one striking difference between them. In the Heckewelder version the allies of the Lenape are spoken of as "Mengwi" (Iroquois, Mingoes); in the Wallum Olum as "Talamatan" (Hurons, called Delamattenos by the Delawares); but the variance is reconciled when we consider that in ancient times, as their language and traditions prove, the Hurons and Iroquois were one closely allied nation, constituting one family or linguistic stock.
We may doubt, however, whether the great river crossed in the migration—"Namaesi Sipu" (Fish River) in Heckewelder, and "Messussipu" in the Wallum Olum—referred to the Mississippi.