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For teaching purposes;  Quote cited references when available

 

Ancient Emigrations To America

 

 

THE MAALAN AARUM

 

 

= "Engraved Years"

 

Summary of The Greenland Vikings (= Lenāpé )and Their Legends

by Daniel G. Brinton. (1985)

 

(Contact)

 

Introduction

 

        This controversial work is a translation of a sequence of drawings, which relate a history of the Delaware tribe that lived along the central Eastern seaboard of North America.  This would be one of the few actual written texts from native North America, including an account of an eastward emigration over the 'Stone-hard Water'.  The sources of the document, as well as aspects of the Delaware text, and some of the historical episodes have been controversial.  Following are some comments based on the content of the text:

 

The Emigration

 

       The emigration is thought to have occurred between ten and fifteen thousand years before 2017.   Instead of a mass emigration over a frozen ocean, it was a gradual movement by small groups following their food sources.  Initially they moved over a land bridge that connected Asia and America (Behringia), which was exposed at the time by the greatly lowered Ice Age sea levels.  When the glaciers contracted at the end of the Ice Age, the conventional theory is that a 'corridor' through western Canada was created, which served as a migration route south into North America.  However, some emigrants could have taken a sea route along the Canadian coast to bypass the ice sheets.  In any case, the archeological record indicates that it took at least hundreds of years for people to get from Siberia to the shores of the Atlantic.

 

       Not only is it unlikely that any record of this migration would have been preserved to this day (let alone in writing), but this account is at odds with most other Native American origin theories. The typical Native American mythology assumes that 'the people' have always lived here, or emerged from one or more worlds underneath the earth.  For this reason, many traditionalist Native Americans do not accept the Asian land bridge immigration (Bleeker 1953, Burland 1985, Curtis 1928, Hnai-Sturtevant 1978, Hyde 1962, Thompson 1929, Weilager 1972 ).

 

       Other aspects of the narrative mark this as a contaminated text.  The origin myth involves an act of creation of all things by a 'Manitou', who subsequently battles an evil 'Magician' who brings death, disease and bad weather into the world.  A genesis at the hands of a single masculine deity, and an ensuing cosmic struggle between good and evil, so central to Old World mythology, are, simply put, foreign concepts in Native American mythology.

 

       Also in many Native American cultures, the world is created by an animal that dives to the bottom of the ocean and brings up land bit by bit, or by a pantheon of fathers and mothers. There is usually a figure in the Southwest, Coyote culture who is not considered 'evil' in the Judeo-Christian sense, but comic or stupid.  Death and disease are believed to be brought into the world through an accident or misunderstanding, not as an intentional punishment by some entity. Another aspect of Native American mythology is the fluid boundary between the animal and human worlds, of which there is no evidence in the Ice Age (Bleeker 1953, Burland 1985, Curtis 1928, Hnai-Sturtevant 1978, Hyde 1962, Thompson 1929, Weilager 1972 ).

 

       There may be some actual indigenous content in this text, but it is either a unique outcropping of Old World mythology in an improbable location, or a 19th Century forgery.  There are some similar and better-documented pictographic records from the Plains area, but these do not have the epic scope of the Maalan Aarum.  However, we have one of the lasting mysteries of Native American literature.

 

Bibliography

 

 

Drawings with English Translations of the

Greenlander Vikings (= Lenāpé)

 

 (Translations from the Lenāpé dialect of Old Norse)

 

 

 

1. After the rushing waters subsided the Lenape of the turtle lived together in hollow houses.

Pehella wtenk lennapeva tulapewini psakwiken woliwikgun wittank talli.

 

2. It freezes and snows where they lived, it also storms and is very cold.

Topan-akpinep, wineu-akpinep, kshakan-akpinep, thupin akpinep.

 

3. At this northern place they speak well of mild, cool lands with many deer and bison.

Lowankwaminkwulaton wtakan tihill kelik meshautang sili ewak.

 

4. As they journeyed, some being strong, some wealthy, they separated into house-builders and hunters;

Chintanes-sin powalessin peyachik wikhichik pokwihil.

 

5. The strongest, the most united, the purest, were the hunters.

Eluwi-chitanesit eluwi takauwesit, elowi chiksit, elowichik delsinewo.

 

6. The hunters showed themselves at the north, at the east, at the south, at the west.

Lowaniwi, wapaniwi, shawaniwi, wunkeniwi, elowichik apakachik.

 

7. In that ancient country, in that northern country, in that turtle country, the best of the Lenape were the Turtle men.

Lumowaki, lowanaki tulpenaki elowaki tulapiwi linapiwi.

 

8. All the cabin fires of that land were restless, and all said to their priest, "Let us go."

Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam.

 

9. To the Snake land to the east they journeyed, going away, sadly grieving.

Akhokink wapaneu wemoltin palliaal kitelendam aptelendam.

 

10. Split asunder, weak, trembling, their land burned, they went, torn and broken, to the Snake Island.

Pechimuin shakowen [Var. showoken] nungihillan lusasaki pikihil pokwihil akomenaki.

 

11. Those from the north being free, without care, departed from the land of snow, in different directions.

Nihillapewin komelendam lowaniwi wemiten chihillen maniaken.

 

12. The fathers of the Bald Eagle and the White Wolf remain along the sea, rich in fish and muscles.

Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi ouken.

 

13. Floating up the streams in their canoes, our fathers were rich, they were happy when they were by those islands.

Amokolon nallahemen agunouken pawasinep wapasinep akomenep.[Var. menakinep.]

 

14. Head Beaver and Big Bird said, "Let us go to Snake Island," they said.

Wihlamok kicholen luchundi, Wematam akomen luchundi.

 

15. All profess they will go along to destroy all the land.

Witehen wemiluen wemaken nihillen.

 

16. Those of the north agreed, Those of the east agreed. Over the water, the frozen sea, They went happily.

Nguttichin lowaniwi, Nguttichin wapaniwi, Agamunk topanpek Wulliton epannek.

 

17. On the wonderful slippery water, On the stone-hard water all went, On the great Tidal Sea, the muscle-bearing sea. They trek on foot, all of them.

Wulelemil w'shakuppek, Wemopannek hakhsinipek, Kitahikan pokhakhopek.

 

18. Ten thousand at night, All in one night, To the Snake Island, to the east, at night, They trek, all of them.

Tellenchen kittapakki nillawi, Wemoltin gutikuni nillawi, Akomen wapanawaki nillawi, Ponskan, ponskan, wemiwi olini.

 

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,

Lowanapi, wapanapi, shawanapi, Lanewapi, tamakwapi, tumewapi, Elowapi, powatapi, wilawapi, Okwisapi, danisapi, allumapil,

 

20. They all come, they pause at the land of the spruce pines; Those from the west come with hesitation, Esteeming highly their old home at the Turtle land.

Wemipayat gune'unga shinaking, Wunkenapi chanelendam payaking, Allowelendam kowiyey tulpaking.

 

 

21. Long ago the fathers of the Lenape were at the land of spruce pines.

Wulamo linapioken manup shinaking.

 

22. Hitherto the Bald Eagle band had been the pipe bearer,

Wapallanewa sittamaganat yukepechi wemima,

 

23. While they were searching for the Snake Island, that great and fine land.

Akhomenis michihaki wellaki kundokanup.

 

24. They having died, the hunters, about to depart, met together.

Angomelchik elowichik elmusichik menalting.

 

25. All say to Beautiful Head, "Be thou chief."

Wemilo kolawil sakima lissilma.

 

26. "Coming to the Snakes, slaughter at that Snake hill, that they leave it."

Akhopayat kihillalend akhopokho aski'waal.

 

27. All of the Snake tribe were weak, and concealed  themselves in the Swampy Vales.

Showihilla akhowemi gandhaton mashkipokhing.

 

28. After Beautiful Head, White Owl was chief at Spruce Pine land.

Wtenkolawil shinaking sakimanep wapagokhos.

 

 

29. After him, Keeping-Guard was chief of that people.

Wtenk nekama sakimanep janoto enolowin.

 

30. After him, Snow Bird was chief; he spoke of the south,

Wtenk nekama sakimanep chilili shawaniluen.

 

31. That our fathers should possess it by scattering abroad.

Wokenapi nitaton wullaton apakchikton.

 

32. Snow Bird went south, White Beaver went east.

Shawaniwaen chilili, wapaniwaen tamakwi.

 

33. The Snake land was at the south, the great Spruce Pine land was toward the shore;

Akolaki shawanaki, kitshinaki shabiyaki.

 

34. To the east was the Fish land, toward the lakes was the bison land.

Wapanaki namesaki, pemapaki sisilaki.

 

35. After Snow Bird, the Seizer was chief, and all were killed,

Wtenk chilili sakimanep ayamek weminilluk.

 

36. The robbers, the snakes, the evil men, the stone men.

Chikonapi akhonapi makatapi assinapi.

 

37. After the Seizer there were ten chiefs, and there was much warfare all around.

Wtenk ayamek tellen sakimak machi tonanup shawapama.

 

38. After them, the Peaceable was chief at Snake land.

Wtenk nellamawa sakimanep langundowi akolaking.

 

39. After him, Not-Black was chief, who was a righteous man.

Wtenk nekama sakimanep tasukamend shakagapipi.

 

 

40. After him, Much-Loved was chief, a good man.

Wtenk nekama sakimanep pemaholend wulitowin.

 

41. After him, No-Blood was chief, who walked in cleanliness.

Sagimawtenk matemik, sagimawtenk pilsohalin.

 

42. After him, Snow-Father was chief, he of the big teeth.

Sagimawtenk gunokeni, sagimawtenk mangipitak.

 

43. After him, Tally-Maker was chief, who made records.

Sagimawtenk olumapi, leksahowen sohalawak.

 

44. After him, Shiverer-with-Cold was chief, who went south to the maize land.

Sagimawtenk taguachi shawaniwaen minihaking.

 

45. After him, Maize-Breaker was chief, who initiated the planting of maize.

Sakimawtenk huminiend minigeman sohalgol.

 

46. After him, the Strong-Man was leader, who was useful to the chieftains.

Sakinawtenk alkosohit sakimachik apendawi.

 

47. After him, the Salt-Man was chief, after him the Little-One was chief

Sawkimawtenk shiwapi, sakimatenk penkwoni.

 

48. There was no rain, and no maize, so they moved closer to the sea.

Attasokelan attaminin wapaniwaen italissipek.

 

49. At the place of caves, in the bison land, they at last had food, on a pleasant plain.

Oligonunk sisilaking nallimetzin kolakwaming.

 

50. After the Little-One came the Fatigued; after him, the Stiff-One.

Wtenk penkwonwi wekwochella, wtenk nekama chingalsuwi.

 

51. After him, the Reprover; disliking him, and unwilling to stay

Wtenk nekama kwitikwond, slangelendam attagatta.

 

52. Being angry, some went off secretly to the east.

Wundanuksin wapanickam [Var. wapanahan.] allendyachick kimimikwi.

 

53. The wise ones who remained made the Loving-One leader.

Gunehunga wetatamova wakaholend sakimalanop.

 

54. They settled again on the Yellow river, and had much maize on soil free of stones.

Wisawana lappi wittank michi mini madawasim.

 

55. All being friendly, the Genial was chief, the first of that name .

Weminitis tamenend sakimanep nekohatami.

 

56. He was very good, this friendly man, and came as a friend to all the Lenape.

Eluwiwulit matemenend wemi linapi nitis payat.

 

57. After this good one, Strong-Bison was chief and pipe-bearer.

Wtenk wulitma maskansisil sakimanep w'tamaganat.

 

58. Big-Owl and White-Bird were chiefs.

Machigokloos sakimanep, wapkicholen sakimanep.

 

59. The Willing-One was chief and priest; he organized festivals.

Wingenund sakimanep powatanep gentikalanep.

 

60. Rich-Again was chief; the Painted-One was chief.

Lapawin sakimanep, wallama sakimanep.

 

61. White-Fowl was chief; again there was widespread war.

Waptipatit sakimanep, lappi mahuk lowashawa.

 

62. The Wolf-wise-in Counsel was chief.

Wewoattan menatting tumaokan sakimanep.

 

63. He knew how to make war on all; he slew Strong-Stone.

Nitatonep wemi palliton maskansini nihillanep.

 

64. The Always-Ready-One was chief; he fought against the Snakes.

Messissuwi sakimanep akowini pallitonep.

 

65. The Strong-Good-One was chief, he battled the northerners.

Chitanwulit sakimanep lowanuski pallitonep.

 

66. The Lean-One was chief; he clashed with the Tawa people.

Alokuwi sakimanep towakon pallitonep.

 

67. The Opossum-Like was chief; he battled in sadness,

Opekasit sakimanep sakhelendam pallitonepit.

 

68. And said, "They are many; let us go together to the east, to the sunrise."

Wapagishik yuknohokluen makeluhuk wapaneken.

 

69. They separated at Fish river; the lazy ones stayed there.

Tsebepieken nemassipi [Var. mixtisipi.] nolandowak gunehunga.

 

70. Cabin-Man was chief; the Talligewi possessed the east.

Yagawanend sakimanep talligewi wapawullaton.

 

 

71. Strong-Friend was chief; he desired the eastern land.

Chitanitis sakimanep wapawaki gotatamen.

 

72. Some passed on east; the Talega ruler killed some of them.

Wapallendi pomisinep talegawil allendhilla.

 

73. All say, in harmony, "War, war."

Mayoksuwi wemilowi palliton palliton.

 

74. The Talamatan, friends from the north, come, and all go together.

Talamatan nitilowan payatchik wemiten

 

75. The Sharp-One was chief; he was the pipe-bearer beyond the river.

Kinehepend sakimanep tamaganat sipakgamen.

 

76. They rejoiced greatly that they should fight and slay the Talega towns.

Wulatonwi makelima pallihilla talegawik.

 

77. The Stirrer was chief; the Talega towns were too strong.

Pimokhasuwi sakimanep wsamimaskan talegawik.

 

78. The Fire-Builder was chief; they all offered him many towns.

Tenchekentit sakimanep wemilat makelinik.

 

79. The Breaker-in-Pieces was chief, all the Talega go south.

Pagan chichilla sakimanep shawanewak wemi talega.

 

80. He-has-Pleasure was chief; all the people rejoice.

Hattan wulaton sakimanep, wingelendam wemi lennowak.

 

81. They stay south of the lakes; the Talamatan friends north of the lakes.

Shawanipekis gunehungind lowanipekis talamatanitis.

 

82. When Long-and-Mild was chief, there were some who conspired against him.

Attabchinitis gishelendam gunitakan sakimanep.

 

83. Truthful-Man was chief, the Talamatans waged war.

Linniwulamen sakimanep pallitonep talamatan.

 

84. Just-and-True was chief; the Talamatans trembled.

Shakagapewi sakimanep nungiwi talamatan.

 

 

85. All were peaceful, long ago, there in Talega land.

Wemilangundo wulamo talli talegaking.

 

86. The Pipe-Bearer was chief at the White river.

Tamaganend sakimanep wapalaneng.

 

87. White-Lynx was chief, much maize was planted.

Wapushuwi sakimanep kelitgeman.

 

88. Good-and-Strong was chief; there were many people.

Wulitshinik sakimanep makdopannik.

 

89. The Recorder was chief; he painted the records.

Lekhihitin sakimanep wallamolumin.

 

90. Pretty-Blue-Bird was chief; there was much fruit.

90. Kolachuisen sakimanep makeliming.

 

91. Always-There was chief; there were many villages.

Pematalli sakimanep makelinik.

 

92. Paddler-up-Stream was chief; he spent a lot of time on the rivers,

Pepomahenem sakimanep makelaning.

 

93. Little-Cloud was chief; many departed,

Tankawon sakimanep makeleyachik,

 

94. The Nanticokes and the Shawnees move to the south.

Nentegowi shawanowi shawanaking.

 

95. Big-Beaver was chief, at the White Salt Lick.

Kichitamak sakimanep wapahoning.

 

96. The Seer, the praised one, traveled to the west.

Onowutok awolagan wunkenahep.

 

97. He traveled to the west, to the southwest, to the western villages.

Wtinpakitonis wunshawononis wunkiwikwotank.

 

98. The Rich-Down-River-Man was chief, at Talega river.

Pawanami sakimanep taleganah.

 

99. The Walker was chief; there were many wars.

Lokwelend sakimanep makpalliton.

 

100. Again with the Tawa people, again with the Stone people, again with the northern people.

Lappi towako lappi sinako lappi lowako.

 

101. Grandfather-of-Boats was chief; he sailed to lands in boats.

Mokolmokom sakimanep mokolakolin.

 

102. Snow-Hunter was chief; he went to the north land.

Winelowich sakimanep lowushkakiang.

 

103. Look-About was chief, he journeyed to the Talega mountains.

Linkwekinuk sakimanep talegachukang.

 

104. East-Villager was chief; he was east of Talega.

Wapalawikwan sakimanep waptalegawing.

 

105. A great land and a wide land was the east land,

Amangaki amigaki wapakisinep.

 

106. A land that was snake free, a rich land, a pleasant land.

Mattakohaki mapawaki mawulitenol.

 

107. Great Fighter was chief, toward the north.

Gikenopalat sakimanep pekochilowan.

 

108. At the Straight river, River-Loving was chief.

Saskwihanang hanaholend sakimanep.

 

109. Becoming-Fat was chief in Sassafras land.

Gattawisi sakimanep winakaking.

 

110. All the hunters made wampum again at the great sea.

Wemi lowichik gishikshawipek lappi kichipek.

 

111. Red-Arrow was chief at the stream again.

Makhiawip sakimanep lapihaneng.

 

112. The Painted-Man was chief at the Mighty Water.

Wolomenap sakimanep maskekitong.

 

113. The Easterners and the Wolves go northeast.

Wapanand tumewand waplowaan.

 

114. Good-Fighter was chief, and went to the north.

Wulitpallat sakimanep piskwilowan.

 

115. The Mengwe, the Lynxes, all trembled.

Mahongwi pungelika wemi nungwi.

 

116. Again a Friendly chief made peace with all,

Lappi tamenend sakimanepit wemi langundit.

 

117. All were friends, all were United, under this great chief

Wemi nitis wemi takwicken sakima kichwon.

 

118. Great-Beaver was chief who remained in Sassafras land.

Kichitamak sakimanep winakununda.

 

119. White-Body was chief on the sea shore.

Wapahakey sakimanep sheyabian.

 

120. Peace-Maker was chief and friendly to all.

Elangomel sakimanep makeliwulit.

 

121. He-Makes-Mistakes was chief, hurriedly coming.

Pitenumen sakimanep unchihillen.

 

122. At this time whites came on the Eastern sea.

Wonwihil wapekunchi wapsipayat.

 

123. Much-Honored was chief; he was prosperous.

Makelomush sakimanep wulatenamen.

 

124. Well-Praised was chief; he battled in the south.

Wulakeningus sakimanep shawanipalat.

 

125.  He battled in the land of the Talega and Koweta.

Otaliwako akowetako ashkipalliton.

 

126. White-Otter was chief; a friend of the Talamatans.

Wapagamoshki sakimanep lamatanitis.

 

127.  White-Horn was chief; he went to the Talega,

Wapashum sakimanep talegawunkik.

 

128. To the Hilini, to the Shawnees, to the Kanawhas.

Mahiliniki mashawoniki makonowiki.

 

129. Coming-as-a-Friend was chief; he went to the Great Lakes,

Nitispayat sakimanep kipemapekan,

 

130. Visiting all his children, all his friends.

Wemiamik weminitik kiwikhotan.

 

131. Cranberry-Eater was chief, friend of the Ottawas.

Pakimitzin sakimanep tawanitip.

 

132. North-Walker was chief, he made festivals.

Lowaponskan sakimanep ganshowenik.

 

133. Slow-Gatherer was chief at the shore.

Tashawinso sakimanep shayabing.

 

134. As three were desired, three those were who grew forth,

Nakhagattamen nakhalissin wenchikit,

 

135. bis. The Unami, the Minsi, the Chikini.

bis. Unamini minsimini chikimini.

 

136. Man-Who-Fails was chief; he fought the Mengwe.

Epallahchund sakimanep mahongwipallat.

 

137. He-is-Friendly was chief; he scared the Mengwe.

Langomuwi sakimanep mahongwichamen.

 

138. Saluted was chief; thither,

Wangomend sakimanep ikalawit.

 

139. Over there, on the Scioto, he had foes.

Otaliwi wasiotowi shingalusit.

 

140. White-Crab was chief, a friend of the shore.

Wapachikis sakimanep sahyabinitis.

 

141. Watcher was chief, he looked toward the sea.

Nenachihat sakimanep peklinkwekin.

 

142. At this time, from north and south, the whites came.

Wonwihil lowashawa wapayachik.

 

143. They are peaceful; they have great things; who are they?

Langomuwak kitohatewa ewenikiktit?

 

 

 

Bibliography