나바호 인디안들의 '도깨비' 이이 나알들루쉬이 > 종합 역사자료실

나바호 인디안들의 '도깨비' 이이 나알들루쉬이

- 스킨워커(Skinwalker) 이이나알들루쉬이(yee naaldlooshii)의 둔갑술 -

 

 

밤중에 도깨비와 싸웠는데 이튿날 아침에 보니 비자루 몽뎅이가 남았다는 이야기는 아메리카 인디안들에게서도 볼 수 있다. 영화 <트랜스포머>나 <터미네이터>에도 적용된 둔갑술은 나바호 인디안들의 이이나알들루쉬이(yee naaldlooshii) 도깨비 둔갑술을 모방한 것이다.

 

코리안들이 아메리카 신대륙을 발견했다는 이슈는 일회성이 아니라 수천년 이상의 오랜 역사 기간을 통하여 이루어진 사실이다. 그것은 아메리카 인디안들의 문화와 전통 풍속과도 코리안들이 유사하다는 것을 의미한다.

 

*나바호 인디안들의 전통 '모래 만다라'

티벳의 모래 만다라와 유사한 데가 있다.

 

코리안 문화와 아메리카 인디안 문화의 유사성에서 코리안들의 '도깨비 둔갑술'을 나바호족에게서 찾아낸다면 흥미 있는 일일 것이다. 나바호족은 그랜드 캐년 인근에 사는 인디안들로서 인근의 호피 인디안들과 함께 우리민족의 전통 문화와 많은 유사한 풍속을 가지고 있다.

 

'콘디안 문화' 게시판에서 그리고 앞선 글들에서 밝혔지만, 호피(Hopi) 인디안들의 '캐지나(Kachina)' 전통은 우리 민족의 풍물놀이 '쾌지나 칭칭나네'의 지신밟기와 유사하게 집집마다 방문하며 그들의 풍물을 치며 춤을 춘다. 특히 호피 인디안들의 캐지나는 얼굴에 탈을 쓰고 풍물놀이를 한다는데서 탈춤풍물이라 할 수 있다. 남사당패 놀이에서 탈과 같은 꼭두각시놀이와 유사한데가 있으며, 호피인디안들은 캐지나를 마치면 꼭두각시를 만들어 어린이들에게 선물로 주는 풍속이 있다.

 

호피(Hopi) 인디안들의 '캐지나(Kachina)' 풍물놀이하는 모습.

 

사람이 죽어 동물로 환생하는 것을 모양이 이동한다는 이른바 화신(Shapeshifters)을 의미한다. 화신에는 몇 가지 종류가 있다. 그중 하나는 사람이 다른 동물로 또는 동물이 사람으로 전환하는 단순 화신이 있고 또 하나는 사람 위에 동물이 옷을 입는 것처럼 껍질만 쓰는 것(fold over)을 의미한다. 이것이 '탈' 문화의 기원이 되었을 것으로 보인다. 그러니까 속은 그대로 본래의 형체를 가지고 있는 것을 의미한다.

 

A second style is what can be called the 'fold over'. In this transformation, the subject's new flesh forms overtop of their original. In a sense, it is almost as if they are wearing a body over another, and their old form is underneath.

 

이런 경우 언제든지 안에 감추어진 '마각'을 드러내는 것으로 믿어졌다. 그런데 겹친 몸의 화신인 경우 영화에서 자주 보여주는 것처럼 죽으면 그 본색의 속 몸이 드러나는 경우로 받아들여졌다.  

 

*Navajo City, New Mexico

 

울산 반구대의 선사시대 코리안들의 신화체계는 복잡한 이와같은 화신 신앙으로 고래를 대했음이 분명하다. 까마귀(태양새)와 고래 그리고 고래잡이 세 가지 형태의 화신의 탈 문화에 대하여서는 앞선 글에서 밝혔다. 

 

그런데 이러한 화신은 살아서 변신하는 '둔갑'보다는 죽어서 환생하는 환생사상을 가졌다. 그래서 살아 있는 사람에게는 죽은 사람의 귀신이 동물의 형태로 나타난다(Ghosts sometimes appear in animal form.)고 믿은 것이다. 고래가 조상이라고 생각하거나 상어가 조상이라고 생각하고 있는 오늘날의 원시 고래잡이들의 신앙에 대하여서 앞선 글에서 다루었다.  

 

나중에 바다생활보다 육지생활이 강조된 곳에서는 곰이나 여우가 화신의 대상이 되었다. 일본 신도의 경우 여우가 신도의 카미인 이나리(Inari)로 화신될 수 있다고 믿었다.

 

화신의 경우 스킨워커(Skin-walker)의 경우는 그저 다른 동물의 가죽을 뒤집어 쓰고 걸어간다는 의미로 메타모르프, 미믹, 데리안쓰로프 등의 형태가 있다. 스킨워커의 경우 나바호족의 이이나알들루쉬이(yee naaldlooshii )는 그 뜻이 "사방으로 사라지는 둔갑 with it, he goes on all fours)"이라는 의미가 있다. 카요티, 늑대, 부엉이, 여우, 까마귀 등으로 변하여 사라지는 것이다.

 

나바호족들의 전승에는 스킨워커들이 다른 사람의 몸이나 그 피부 전체를 훔칠 수 있는 능력이 있다고 믿었다. 나바호 사람들은 만일 당신이 스킨워커를 만나 눈을 감으면 그들은 당신 몸 안으로 들어와버린다고 생각했다. 스킨워커들은 빛을 피하는데 그들이 사람의 몸으로 둔갑해 있을 때 그들의 눈은 동물 눈처럼 이글거린다고 생각했다. 그러나 동물로 변해 있을 때는 그 눈은 사람의 눈처럼 되어 이글거림이 없다고 생각했다.

 

Some Navajo also believe that skinwalkers have the ability to steal the "skin" or body of a person. The Navajo believe that if you lock eyes with a skinwalker they can absorb themselves into your body. It is also said that skinwalkers avoid the light and that their eyes glow like an animal's when in human form and when in animal form their eyes do not glow as an animal's would.

 

 

스와쯔네거가 나오는 영화 <터미네이터>의 첫 장면에서 우주의 괴물과 같은 로보트가 벌거벗은 사람의 몸으로 웅크리고 나타난 모습으로 묘사된 것은 나바호 인디안들의 스킨워커의 '나체성'에서 모방한 것이다. 스킨워커들이 사람으로 변형할 때는 주로 나체 사람으로 둔갑된다.

 

스킨워커들은 동물 둔갑이 아니면 사람으로 둔갑할 대 주로 나체로 묘사된다. 어떤 나바하 인디안들은 동물의 둔갑 형태로 묘사한다. 둔갑하는 껍질은 마녀들의 주문으로 겉옷을 입는 것과 같이 '탈(mask)'에 불과하다는 것으로 받아들였다.

 

A skinwalker is usually described as naked, except for an animal skin. Some Navajos describe them as a mutated version of the animal in question. The skin may just be a mask, like those which are the only garment worn in the witches' song.

 

처용탈춤의 원형이 이와같은 고래와 까마귀에 연관한 고래잡이들의 화신과 둔갑에 연결되어 있었을 것이라는 것이 필자의 분석이다. 고조선의 곰과 웅녀의 화신을 비롯하여 적어도 사슴이나 고래는 백제와 신라에 전해진 왕족들의 오래된 화신 신화를 배경하고 있었을 것으로 생각된다.

 

동물 겉모양이 스킨워커들의 모습일 수 있기 때문에 나바호족 인디안들에게는 곰, 카요티, 늑대, 쿠거 등의 동물들을 엄격히 터부시했다. 양의 가죽이나 사슴 가죽은 나바호족들에게 별로 사용되지 않았는데 사슴가죽의 경우 종교적 의식에 사용했다.

 

Because animal skins are used primarily by skinwalkers, the pelt of animals such as bears, coyotes, wolves, and cougars are strictly tabooed. Sheepskin and buckskin are probably two of the few hides used by Navajos; the latter is used only for ceremonial purposes.

 

나바호 인디안들은 자주 그들이 스킨워커들과 만났다고 말한다. 다만 그들은 나바호족이 아닌 사람들에게는 그러한 이야기를 하기를 피한다. 때로는 스킨워커들이 집의 벽을 부수고 들어오기도 하고 안의 사람들을 공격하기도 하고 밖에서 벽을 치기도 하고 창문을 두드리거나 지붕에 올라가기도 한다는 것이다.

 

Often, Navajos will tell of their encounter with a skinwalker, though there is a lot of hesitancy to reveal the story to non-Navajos, or (understandably) to talk of such frightening things at night. Sometimes the skinwalker will try to break into the house and attack the people inside, and will often bang on the walls of the house, knock on the windows, and climb onto the roofs.

 

어떤 경우 이상한 동물처럼 생긴 사람이 창문 밖에 서 있는 것이 보이기도 한다. 또 다른 경우 스킨워커는 차량을 공격하기도 하고 차 사고를 유발시키기도 한다는 것이다. 그러나 스킨웤커는 워낙 빠르고 민첩하여 잡을 수가 없다는 것이다.

 

Sometimes, a strange, animal-like figure is seen standing outside the window, peering in. Other times, a skinwalker may attack a vehicle and cause a car accident. The skinwalkers are described as being fast, agile, and impossible to catch.

 

나는 나바호 인디안들의 스킨워커 전승이 우리 민족의 도깨비 문화와 일치한다고 생각한다. 전설에 의하면 스킨워커는 사람의 마음을 읽는 능력이 있다고 한다. 그들은 사람이나 동물의 소리를 낼 수가 있는데 친척의 소리나 아기 울음 소리로 사람들을 집밖으로 불러내기도 한다는 것이다. 

 

Legend has it, skinwalkers can have the power to read human thoughts. They also possess the ability to make any human or animal noise they choose. A skinwalker may use the voice of a relative or the cry of an infant to lure victims out of the safety of their homes.

 

스킨워커들은 공포를 주기 위하여 주문을 사용하는데 사람의 뼈로 만든 구슬을 총알로 사용할 수도 있는데 그 총알을 맞은 사람은 그 피부 아래에서 그 뼈 총알이 가루가 되어 전신을 마시비시고 심장마비가 된다는 것이다.

 

이러한 나바호족의 스킨워커의 유래는 백인들의 고문을 피하여 공포 속에서 도망친 것에서 비롯했다는 설이 있다. 또 다른 유래는 옛날 가난한 사람들이 사는 곳에서 시작된 것으로 밤에는 종교의식 때 입는 옷을 입고 집집마다 방문하던 것에서 시작되었다는 것이다. 또 하나의 유래는 라코타 인디안들의 전설로서 인디안 도술사(medicine man)가 늑대처럼 옷을 입고 바이슨을 사냥한 것에서 비롯되었다는 것이다.

 

아메리카 인디안들의 토템 폴에서 짐승과 사람 그리고 새가 등장하는 기둥은 단군신화의 신단수 나무기둥에 곰과 사람 그리고 태양새인 삼족오가 함께 새겨진 것으로 표현될 수 있다. 나바호족의 신화적인 이이나알들루쉬이 도깨비 둔갑술은 코리안들의 신화적인 토템의 배경을 설명해주는 전승의 한 잔흔으로 볼 수 있다.

 

*곰 가죽을 쓴 인디안

http://www.nativeonline.com/image.html

 

밤중에 도깨비와 싸웠는데 이튿날 아침에 보니 비자루 몽뎅이였더라는 우리의 오랜 도깨비 이야기는 나바호 인디안들에게 '이이나알들루쉬이(yee naaldlooshii )'로 전해져 온 것이다. 이러한 화신 신화적인 둔갑 형태의 원시 선사시대 스타일은 신선이 되는 비익조 전설이나 신라의 왕이 죽으면 동해구에 산골하여 동해의 신룡(고래)가 된다는 환생사상과 함께 존재했던 것으로 볼 수 있다.  (11/06/09 오두)

 

 

 

 

 

*나바호 인디안들의 암각화. 음양 태극마크가 있다.

울산 반구대 인근 천전리 암각화처럼 뱀 모양의 지그재그 암각화가 유사하다.

 

 

*나바호 암각화에서 고구려 고분 천정 문양이 있다?

 

*고구려 고분 벽화 천정 부분

 

*나바호 인디안들의 '마름모 문양'의 연속은 천전리 암각화의 마름모 문양의 연속을 닮아 있다.

http://www.flickr.com/photos/chriscorrigan/392647956/

 

*나바호 인디안들의 추상적인 암각화

http://www.flickr.com/photos/strixaluco/251664625/

 

 

*아래는 임시저장

 

 

- 임시보관용 -

 

지구온난화로 남·북극의 빙하들이 예상보다 훨씬 빨리 녹아없어지면서 금세기 말이면 해수면이 현재보다 6m 이상 높아질 것이며 이에 따라 마이애미와 방콕, 몰디브의 섬들이 물에 잠겨 사라질 것이라고 24일 발매된 미 과학잡지 '사이언스'가 기후변화를 연구하는 과학자들의 연구 결과를 인용해 경고했다 3/24뉴스 AP 로이터

 

미 애리조나대학의 기후학자 조나선 오버펙은 지구온난화 추세가 지금과 같은 속도로 지속될 경우 지구 기온이 금세기 말 현재보다 섭씨 2.3도 높아져 13만년래 최고를 기록할 것이라고 밝혔다.

이럴 경우 그린랜드와 남극의 빙하들이 녹아내릴 것이며 해수면은 현재보다 최소 1미터에서  최고 6m나 높아질 것이라고 오버펙은 덧붙였다.

 

Beringia 와 요나구니 유적

 

 

 

http://www.history.emory.edu/RAVINA/Multimedia_textbook/Maps/Ice_age_map.html

동해를 Sea of Japan으로 표기하고 있고 중국쪽에서 오는듯한 인상주게 했다

source: Collcutt, Jansen and Kumakura, Cultural Atlas of Japan, 33.

 

 

 

the first Wisconsin stage of the ice age (70,000 - 50,000 BC) or the second stage (50,000 - 40,000 BC). Sea levels fell as much as 500 feet due to the impounding of water by the forming ice. Conversely, when the ice melted, the sea levels rose and Beringia submerged.

the first Wisconsin stage of the ice age (70,000 - 50,000 BC) or the second stage (50,000 - 40,000 BC). Sea levels fell as much as 500 feet due to the impounding of water by the forming ice. Conversely, when the ice melted, the sea levels rose and Beringia submerged.

 

‘Amerinds’(or American Indians) settled in Alaska and northwestern Canada. Eventually they migrated south following the forming of an "ice-free corridor" that allowed them to move through Alberta and Saskatchewan. In time, this route disappeared when the two great ice sheets merged around 20,000 - 15,000 BC.

 

 

Humans are believed to have crossed into the Americas before the end of the last ice age, when a natural land bridge called Beringia linked present-day Siberia and Alaska. During the coldest part of the ice age, about 23,000 to 19,000 years ago, vast glaciers blanketed much of the northern hemisphere, making travel south toward what is now the continental United States virtually impossible. By about 14,000 years ago, as the climate warmed, a passable route opened along the Pacific Coast. Then, about 2,500 years later, an ice-free corridor opened in the contintental interior as the great ice sheets retreated. Some scientists believe both routes were used by early migrating peoples.

 

 

 

 

 

 

 

The structure off the coast of Yonaguni has been hailed as "the world's oldest building" (Barot, 1998), taking the form of a "stone ziggurat" dating back to 8000 B.C. (Barot, 1998).

 

요나구니 섬의 바다 밑 도시

 

 

 

 

 

오키나와현 与那国島

 

 

플라톤의 아틀란티스 빙하문제

 

120m by 40m

12,000년 전에 생긴 것

최후의 빙하시대 가장 오래된 인류 유적?

Kenny Ehman in his article (appeared in DIVER Magazine UK - July 1999) asked him if he believes that there might be a connection to the underwater sites that he studied in the Canary Islands and at Bimini Island, this was his reply:

"There was a race of humans called the Cro-Magnons. Some of the bones of Cro-Magnons have been found in the Canary Islands, where they are known locally as the Guanches. The average height of these humans was 2m. They had blond hair and blue eyes, and were extremely artistic. The theory is that they may have come from a lost continent - maybe Atlantis," explains Mayol excitedly as we stand on one of Yonaguni's tall cliffs.

 

요나구니 육지로 연결

"There was a race of humans called the Cro-Magnons. Some of the bones of Cro-Magnons have been found in the Canary Islands, where they are known locally as the Guanches. The average height of these humans was 2m. They had blond hair and blue eyes, and were extremely artistic. The theory is that they may have come from a lost continent - maybe Atlantis," explains Mayol excitedly as we stand on one of Yonaguni's tall cliffs.

 

Yonaguni is a small island south-west of Okinawa in the Japanese archipelago. In 1988, scuba divers led by Kihachiro Aratake discovered an enormous stone structure on the seabed off the coast of Yonaguni.

 

The structure lay more than 75 feet below the surface.

 

Investigation showed it was 600 feet long, 450 feet wide and 90 feet high.

 

The locals decided it was a natural formation.

 

 

Ten years later, the experts weren't so sure. The first geologist to investigate the site was Professor Masaki Kimura of Ryuku University on Okinawa. In April 1998, he discovered a structure divided into five distinct layers and decided it had to be manmade.

 

 

It is easy to see why. Underwater photographs and video footage reveal a stepped, ziggurat-like monument of extraordinary proportions.

 

Each step is about 3 feet high with clean edges and sharp angles.

 

There is also an archway and two parallel monoliths among other intriguing features like drainage channels.

 

 

Robert Schoch, the American geologist who re-dated the sphinx, dived to examine the Yonaguni Monument and later commented that while natural water erosion and rock splitting might possibly produce a structure of this type, he had never seen anything quite like it before. Professor Kimura was even more forthcoming. 파도가 만들어

 

부분적으로 인간이 손댔다.

 

Geological dating places the site above water no later than 8000 BC. (The actual time-span is somewhere between 8000 and 10,000 BC.)

 

 

Orthodox prehistory claims the most advanced culture in Japan at the time was small groups of hunter-gatherers. 일본인들은 수렵시대

 

As Professor Kimura points out, there is no way they could have built or even modified the Yonaguni Monument. He believes for something of this size some sort of machinery must have been involved. 기계를 동원해야 만든다.

 

 

 

Answer
Dear Derrick, 
Until recently the archaeological consensus was that humans migrated from Asia to the New World via a "land bridge" (really just coastal shelf exposed by lower sea level) linking easternmost Siberia and western Alaska and via an ice-free corridor running through western Canada. Recently, there have been several proposed alternative routes. 
One proposes a coastal migration down the Pacific Coast of Canada to what is now the Pacific Coast of the US and Mexico, followed by a later dispersal inland. Most archaeologists regard this as a plausible hypothesis, one for which some evidence is supportive (chiefly early dates for sites near coasts in South America and Mexico). 
The other proposed a migration from western Europe following the coast of the ice packs that covered the north Atlantic. The inspiration for this hypothesis is supposed similarities between the stone tools made by paleoindians and stone tools made by Upper Paleolithic Europeans. This hypothesis is not supported by many archaeologists. Some researchers have argued that cranial (skull shape) differences between modern Native Americans and the most ancient human fossils in the New World (which are said to look more like ancient Europeans) may support this hypothesis. My own take on this is that skull shapes are very plastic, biologically (subjec to many influences other than simply descent) and that we have to be very skeptical of an hypothesis that rests solely on this kind of evidence. 
In my opinon, the best recent overview of this issue is Gary Haynes book, (2002) The Early Settlement of North America: The Clovis Era. 
For reasons beyond my ability to fathom, this issue excites intense passions among various archaeological factions. It will be hard for you to find a "fair and balanced" treatment, but Haynes does an excellent job, in my opinion, of putting the evidence in perspective. 
Please feel free to follow up if there are things I have left unanswered. 
Cheers, 
John Shea 
http://experts.about.com/q/Anthropology-2291/Bering-Straight-migration-1.htm

 

 

Beringia

 

http://www.hydrogentrain.com/bering_straight_trail.htm

 

 

 

 

 

 

 

홍수심판 - 베링이아

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

플레아데스

(데빌스 타워 7처녀와 그리이스 신화 "플레이아데스는 일곱 자매로, 신이 되어 플레이아데스 성단이라 불리는 별자리가 되었다. 그녀들은 거인 아틀라스와 플레이오네의 딸들이다(☞계보 25). 그녀들의 이름은 타이게테, 엘렉트라, 알키오네, 아스테로페, 켈라이노, 마이아, 메로페 등이다) 플레이아데스는 단 한 명만 빼고 모두 신들과 결혼했다. 단 한 명 메로페만 인간인 시시포스와 결혼했으며 그녀는 이를 수치스럽게 여겼다. 그녀의 별이 성단 중에 가장 덜 밝은 것도 그 때문이라 한다

 

 

DNA

http://cita.chattanooga.org/mtdna.html

More recently, DNA-based research (http://cita.chattanooga.org/mtdna.html) has suggested they came from Melanesia and traveled up to North Asia and across the Bering land bridge. Polynesians in turn are thought to have originated from China.

해변따라?

 

 

베링해협 외에 폴리네시안 Americas 6,000 to 12,000 years ago. 

 

2만년-4만년 전에 아메린드들 들어왔다.

The mtDNA analyses are showing that the ancestors of the Amerinds, who comprise most Native Americans, entered the Americans in a single migratory wave 20,000 to 40,000 years ago, Dr. Wallace and his Emory colleagues ... reported last year. This puts humans in the Americas long before a fluted stone-spear point--the oldest American tool ever found--was dropped by a prehistoric dweller near Clovis, N.M., 11,000 years ago.

 

The researchers also found that ancestors of the Navajo, Apache and other members of a Native American group, known collectively as the Na-Dene, are latecomers; they entered the continent in a second migration a mere 5,000 to 10,000 years ago, the research indicates.

 

베링해협이 약하다

native Siberians lack one peculiar mutation that appeared in the Amerinds 6,000 to 10,000 years ago. This raises the question of where, if not from Siberia, this mtDNA originated.

 

폴리네시안이 강하다

It turns out, Dr. Wallace says, that this particular mutation pattern is also found in aboriginal populations in Southeast Asia and in the islands of Melanesia and Polynesia.

 

Then some 6,000 to 12,000 years ago these ancient mariners made it to the Americas. "I don't know how they came," Dr. Wallace says. "They either came across the Pacific to Central and South America or they went up the east coast of Asia and across the northern Pacific to Alaska and Canada," he says. He already is examining mtDNA samples from natives of the Kamchatka Peninsula north of Japan to see if there is any mtDNA trace of these ancient sailors.

 

 

http://www.marcopolovoyages.com/LibCongressPapers/GunnarThompson3.html

Along the West Coast of North America, Mercator honored the explorations of Marco Polo. His map uses the place names that Marco Polo gave to regions of America’s West Coast in the 13^th century. These include: Bergi, Anian, Quivira, and Toloman.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

4대문명은 2차 대문명시대

 

 

레드 리코드 위에서 언급한 자료 판소리=virch bark에 새긴 기록의 노래

THE LENNI-LENAPE AND THE "RED RECORD"

The "Red Record" (The Wallum Olum) is not new or a recently discovered piece of ancient history. It was given to the white man in 1820, when its last caretaker presented it to a Dr. Ward, a Moravian missionary and physician who had lived among the Lenni-Lenape for a number of years. Dr. Ward had saved the life of the village historian and, as a show of appreciation, the Red Record was given with the statement, "This is like our Bible".

The Red Record has passed through many hands, but most did not even examine the carved and painted prayer sticks made of bark and wood. Finally, it fell into scholarly hands and the inquiry into its meaning began. As the words and symbols of the Red Record were matched to each other by anthropologists, archealogists and historians, the impact of these writings began to emerge. Each time understanding was near, the writings were pushed aside. There were a number of reasons for this, as there are for all ancient writings as they are discovered.

Firstly, translating and understanding the Red Record would have destroyed the European position that they had taken this land because it was an uncivilized country inhabited by heathen savages. Secondly, it was believed that these heathen savages did not have the mental capacity to maintain a written history of their people. Thirdly, so little was known of the world described by the Red Record that it was passed off as more Native myths and legends.

In spite of this, the inborn curiosity of the intellectual and learned people of history were fascinated by this mystery. With the aerial photographs of Russia, China, Japan and Africa of World War II, and the later, sophisticated photographs and maps from satellites, connections were made with the Red Record which set about the first serious and scientific examination of its meaning. After more than 20 years of work and study, a translation was completed.

In 1976, David McCutchen, a graduate of the University of California at Santa Barbara and the California Institute of the Arts, was hired to research the history of the Delaware Nation. It should be pointed out that the tribal name "Lenni-Lenape" meant the "Original People". In 1610, Captain Samuel Argall sailed up the Lenape River, and named both the river, and the people living on its banks, the "Delaware" in honor of his patron, Lord De La Warr. From that time on, these people were referred to by outsiders and Europeans as the "Delaware".

In his work, McCutchen came upon The Red Record, the history of its translation, some of the original wooden prayer sticks, and the original words which described the meanings of the carvings. He completed his study as far as he could, and then proceeded to go to the source. He took the results of his research, photographs of the original prayer sticks, and all materials the curators would allow, to Linda Poolaw, the Grand Chief of the Delaware Nation Grand Council of North America in Oklahoma. With Chief Poolaw's assistance, McCutchen was able to fill in the blanks, answer remaining questions and complete the final translation of The Red Record. In 1980, the tribal descendents of the Lenni-Lenape passed a resolution endorsing McCutchen's recreation of the entire Red Record as an accurate re-telling of the history of their people.

As we begin the journey of the Lenni-Lenape, it is important to remember the time frames covered. They did not fly the friendly skies, nor did they take the bus and leave the driving to someone else. THEY WALKED!!

The Red Record begins with the Lenni-Lenape story of the Creation - with Adam and Eve and the Snake of Eden - each with a Native name. Throughout time, the snake has been the Lenni-Lenape symbol for the enemy. The story of man's struggle continues through the Great Flood, and the re-settling of the land after the waters receded. At the time of the re-settling, there came a common understanding shared by all the people that a great body of water lay to their east. It was their destiny to reach that body of water, and so their migration began.

The first scholar to investigate the Red Record estimates that the migration began 1600 years Before Christ. The people set out from their ancestral home located near the border between present day China, Mongolia and Russia. on their journey eastward, settlements, villages and towns of the various inhabitants along their path were encountered. Some were avoided, and some allowed safe and peaceful passage, but there battles and wars to be fought, especially among the great dynasties of China.

The Lenni-Lenape reached the Bering Straight, which was primarily a land bridge with a small strip of swift and treacherous water between them and the shores of present day Alaska. Realizing that they could not cross the water safely, they camped along the shore waiting for the waters to freeze over. When the freeze came, some 10,000 people made the crossing into the North American Continent. As they traveled inland, they encountered other Natives already living in the area. The main body of the migration divided, with some bearing south into the area of British Columbia and the Pacific Northwest, and others continuing deeper into Canada. Their passage through this territory continues to be evidenced today by marked differences in the appearance and customs of the interior Eskimo, and the coastal Eskimo/Inuit.

During their travels, the Lenni-Lenape encountered many Natives already living and working on the land. When they reached fertile areas where the fishing, hunting and farming were good, they would settle for a time, learn the hunting and farming techniques of the people already there, and replenish their strength and their food supplies. During these times of peace and prosperity, their numbers would increase. Each time the main body of the migration would continue their search for the great water in the east, various groups would remain behind because they had become attached to the area and its life. Others would continue southward, and eventually ended up at the mesas and pueblos of the Anasazi to became their peaceful neighbors. This would account for the oriental features found in the remains of some ancient Anasazi as previously discussed. The groups who settled in various parts of the country eventually took other names more descriptive of their lifestyles, or were given different names by neighboring tribes.

The physical environment, and the attitude of the existing inhabitants, greatly influenced the crossing of this continent. Great droughts forced them to move quickly, and great wars stopped them altogether. Two major conflicts are worthy of mention: one in the Pacific Northwest and one in the Mississippi River Valley. The tribes of the Pacific Northwest, at this time in history, were extremely fierce and war-like, and did not look kindly upon the newcomers. They practiced sorcery and black magic, which were hated by the Lenni-Lenape. A great war broke out and the Lenni-Lenape, who were great warriors, prevailed.

The Mississippi River Valley was lush and fertile, and was looked upon by the Lenni-Lenape as a good place to establish a permanent settlement. They followed it downstream to its junction with the Missouri River where they came face to face with the mighty Talega; The Moundbuilders. Highly sophisticated and intellectual, the center of Talega land was the walled city of Cahokia located near our present East St. Louis. Cahokia was the commercial, political and religious center of the Moundbuilder culture, and has been described as "a cross between New York, Washington, D.C. and the Vatican". (미조리강과 미시시피강)

A message was sent to the Talega leader asking permission for the Lenni-Lenape to settle in their area as friends and allies. Permission for a settlement was denied, but safe passage across their territory was granted. A peaceful crossing was begun, but trouble soon reared its head. Over the generations, the numbers of the Lenni-Lenape had swelled greatly. When the Talega leader saw the thousands of people preparing to cross his land, he panicked. Fearing an invasion, the Talega warriors were ordered to attack, killing those who had already crossed the river. Enraged by this deception, the Lenni-Lenape swore to "Conquer or die", and called upon the Iroquois (with whom they had established a strong bond) for help. Help was granted.

What followed has been described as one of the largest wars ever fought on the ancient continent. one stronghold, called Fort Ancient, had pallisaded walls 13 feet high and 5 miles long, and could shelter 10,000 people. The war raged over the lifetimes of 4 Lenni-Lenape chiefs before they were finally victorious, driving the Talegas south forever. The Natchez are the descendents of the final remnants of the defeated Talega.

After 9,000 miles, the Lenni-Lenape finally reached that great body of water in the east, and stood on the shores of the Atlantic Ocean in the general vicinity of New Jersey or Delaware. During their migration, their language lay at the root of the Algonquian-speaking people; the most widespread language group in pre-Columbian North America. They were the founding fathers of: The Mohicans; the Nanticokes; the Shawnee; the Ojibwa; The Cree; the Powhatan; the Abenaki; the Massachusetts; the Blackfoot; the Cheyenne; the Munsees; the Yuroks; the Wiyots; the Algonkins; the Montagnais; the Arapahoe; the Menominee; the Potowatomi; the Ottowa; the Sauk; the Fox; the Nipmuc; the Narraganset; the Pequot; the Wampanoag; the Montauk; the Illinois; the Conoy, and surely many others not discovered, all of whom tell the same story of creation and migration, all of whom refer to the Lenni-Lenape as "Grandfather", and all of whom defer to the Lenni-Lenape as their ancestral elders.

This remarkable story goes far to explain how houses, customs, clothing, art, ceremonies, beliefs, colors and all things great and small can be the same from the Atlantic to the Pacific, and from Alaska to Mexico. The last entry into the Red Record was in 1620, and reads "Who are they" referring to the white men in great ships they had met at New York Harbor. However, there is an addition to the Red Record, called "The Fragment", which picks up the Lenni-Lenape history in the mid-1600's, and ends in the early 1800's with their forced removal to "Indian Territory". The Fragment also ends with a question — "Shall we be free and happy there"?

The Red Record is the oldest written record of a Native North American people, and spans almost 100 generations. It is not a large book, and is fast reading well worth your time. It may be in the history or research section of your library, or any store that carries Native American books can order it for you. Complete information is: "The Red Record: The Wallam Olum", by David McCutchen, (c) 1993; Avery Publishing Group, Inc., Garden City Park, New York; $14.95. 

 

유타 포먼트 루인즈

http://www.ancientworlds.net/aw/Journals/Journal/287148&caldate=2004-07-02 09:00:00

http://www.washington.edu/burkemuseum/kman/ancientpeoples.htm

 

This map shows the way the Americas appeared from 10,000 to 12,500 years ago, and the land connection, Beringia, between Asia and North America, as well as the location of important ancient archaeological sites that date from this period. 
Map adapted from D.J. Meltzer, Search for the First Americans, 1993

 

By the late 1800s, most scholars had accepted a theory that people first migrated to the Americas from Asia across a "Bering Strait Land Bridge," and some believed this had occurred 4,000 to 6,000 years ago. The "land bridge" (a vast area now usually called Beringia) became available several times in the last 70,000 years due to huge drops in sea level during the Ice Age.

Since the late 1950s, scholars have known through radiocarbon dating that people have been in the Americas for at least 11,500 years. The most recent research suggests that the times of entry were likely far earlier than 11,500 years ago.

 

 

 

바다 해변으로 왔다. 칠레

http://www.washington.edu/burkemuseum/kman/ancientpeoples.htm

 

 

Several recent discoveries have created new ideas about the arrival of people to the Americas. one of the most important is an archaeological site in Chile — Monte Verde  —  which is at least 12,500 years old; another part of the site might be 33,000 years old. Because of its location 10,000 miles south of Alaska and the Bering Strait, Monte Verde means that people may have arrived in the Americas much earlier than 12,500 years ago. Such discoveries have sparked discussions about the possibility that people traveled from Asia to North America along the  coast, perhaps using boats.

 

 

New genetic research suggests that Native Americans share a common ancestor with the native peoples who now occupy south-central Asia. Some anthropologists have noted that the narrow, elongated skull shape of Kennewick Man — and other features traditionally called "Caucasoid" — are shared by several early populations in Asia and the Pacific. Based on this information, many scholars believe that it would be "far-fetched" at this point to suggest that Kennewick Man came from Europe. 

 

 

=== 카나다 First Naion 미주 기원론

http://www.ucalgary.ca/applied_history/tutor/firstnations/theories.html

 

아프리카 인류 기원론

Skeletal evidence of what is believed to be the first modern human, or homo sapien, was found in Africa and is dated to 40,000 years ago. Based upon this information, scientists place the origin of the human species outside of the Americas. This is contrary to the belief of First Nations peoples.

 

The scientific methods employed in the construction of origin theories of Canada's First Nations peoples are diverse and the results are inconclusive.

 

This is contrary to the belief of First Nations peoples. According to their oral tradition, they originated in North America and did not migrate from somewhere else

 

--

 

Beringia Land Bridge

A Jesuit priest, Jose de Acost (1539-1600), was the first to propose the possibility of a temporary land bridge called Beringia. This land bridge was a possible route by which homo sapiens (modern humans) crossed from Asia to the Americas. In 1856, Samuel Haven built upon de Acost's theory and hypothesised that during the Pleistocene epoch (approximately 20,000 years ago) large areas of the continental shelf were exposed and sea levels dropped because water was locked up in glacial ice. This created a landmass approximately 2,000 km wide across the Bering Strait, between Siberia and Alaska.

 

 

The Beringia land bridge is widely accepted as the most probable migratory route of humans into the Americas. Geologists estimate that this land bridge formed during the Wisconsin glaciation period, which began 75,000 years ago and ended about 14,000 years ago

Deep-sea soil cores taken from beneath the waters of the Bering Strait provide evidence that the landscape during the time of exposure would have consisted of a dry tundra plain environment.

 

물밑에 맘모스 뼈

Remains of large mammals such as mammoth, mastodon, giant bison, and saiga antelope have been found, suggesting that the first North Americans were big game hunters. These Stone Age hunters followed the herd migrations across the Beringia plain to North America.

 

60미터 아래 땅

In 1995, Deloria disputed the Beringia theory based upon his hypothesis that the ocean's water levels had to drop sixty metres in order to fully expose a land bridge.환경불가능론 다른 루트 주장

 

Instead, trans-oceanic migrations could have lead Asian, Australian, or Siberian peoples to any point along the coastlines of the Americas.

 

해류이용

Therefore, post-glacial migration on the Americas could have moved north and east. Although the theory of human trans-oceanic migration is disputed, archaeologist Knut Fladmark believes humans have had the skills to travel by sea for 30,000 years. He also maintains that migration continued by sea after the landmass of Beringia was flooded. Although, some anthropologists believe that humans did not have the skill or the technology for deep-sea voyages, Fladmark argues that cross-Pacific migrations are viable because of a sea current that follows a path from Japan to the North American coastline. Another possible migration route is to travel by both land and sea along the coastlines of Beringia. This is supported by the theory that the main food sources for migrating peoples came from both land and sea.

 

Continental Migration after Climatic Change

 

Animated Map of North America  The Recession of Glacial Ice  Courtesy of the Illinois State Museum  KYA: Thousands of Years Ago

Animated Map of Human Settlement  in North America  Courtesy of the Illinois State Museum

 

During the late Wisconsin glaciation period (approximately 18,000 to 10,000 years ago), what is today known as Canada was ninety-seven per cent covered by thick glacial ice. The areas of the Pacific Cordilleran and possibly an Alberta corridor were the only unglaciated regions with temperate climates that could support human and animal life. Around 8000 B.C.E. (Before Common Era), however, a thaw occurred that caused the glacial ice to recede north or to melt into the oceans. The oceans rose and the landmass of Beringia was entirely submerged. The thaw brought about climatic changes throughout the North American continent and diverse geographic regions were created, regions that have remained fundamentally the same to the present day. As the climatic and land conditions changed to support animal life and sustainable vegetation, humans migrated, settling always further east.

 

 

클로비스인

The traditional theory held that the first Americans crossed the land bridge from Siberia to Alaska around 11,500 years ago and followed an "ice-free corridor" between two large Canadian ice sheets (the Laurentide and Cordilleran) to reach unglaciated lands to the south. These first inhabitants, whose archaeological sites are scattered across North and South America, were called the Clovis people, named after the town in New Mexico where their fluted spear points used for hunting mammoth were first found in 1932.

 

유럽론 http://www.si.edu/resource/faq/nmnh/origin.htm 위와 같은 페이지

So far scientists have found no technological affinities to relate Clovis to the Asian Paleolithic. However, Europe may have possible lithic precursors to Clovis. The Solutrean culture of western Europe, dating between 24,000 and 16,500 years ago, shows a similar lithic technology to that used to produce Clovis tools. The two cultures also share bone-shaping techniques, pebble-decorating artistry, the unusual tradition of burying stone tools in caches filled with red ocher, and other traits.

 

코리안

The similarity of the ancient crania to Polynesians suggests that one early source of migrants to the Americas was Asian circumpacific populations. These populations were succeeded in Asia by the recent expansion of modern Mongoloids (i.e., Koreans, Japanese, Chinese, etc.), and in America by the ancestors of recent Native Americans

 

DNA 유라시아 X

Evidence for diverse migrations into the New World also comes from Mitochondrial DNA (mtDNA) research on living American Indian populations. These studies have consistently shown similarities between American Indians and recent populations in Asia and Siberia, but also unique American characteristics, which the very early crania have also shown. Evidence for only four mtDNA lineages, characterizing over 95 percent of all modern American Indian populations, may suggest a limited number of founding groups migrating from Asia into the New World. Recently, however, a fifth mtDNA lineage named "X" has turned up in living American Indians and in prehistoric remains for which there does not appear to be an Asian origin. The first variant of X was found in Europeans and may have originated in Eurasia. Naturally, generations of conflict, intermarriage, disease, and famine would influence the genetic makeup of modern Native Americans. Further work with mtDNA, nuclear DNA (which is more representative of the entire genome), and Y-chromosome data, the male-transmitted complement of mtDNA, will permit better estimates of the genetic similarities between Old and New World groups and help to determine when they would have shared a common ancestor.

 

2백 언어

Studies of the native languages of the Americas have shown them to be extremely diverse, representing nearly two hundred distinct families, some consisting of a single isolated language. Further research is expected to reduce this number, but the degree of diversity is thought to have required tens of millennia to develop through a combination of immigration into the New World and diversification through the accumulation of normal linguistic changes through time. Claims that these languages descend from only three (or even fewer) separate linguistic stocks at a time depth of only a dozen millennia are regarded by most specialists as extremely unlikely. Newer proposals have explored deep structural affinities among American Indian languages with circum-Pacific Old World languages. Unraveling the linguistic history of the New World poses a highly complex set of problems that will be under investigation for years to come.

 

누가 먼저 왔느냐. 누가 많이 왔느냐. 언제 많이 왔느냐. 지금 누구와 비슷하냐

 

동남아시아 언어와 유사http://www.berkeley.edu/news/berkeleyan/1998/0311/linguistics.html

Incredible Journeys of Our Native Tongues

by Patricia McBroom, Public Affairs
posted Mar. 11, 1998

 

 

One feature of this linguistic group is a pronoun system with “n” in the words for “I” and “we” and “m” in the words for “you,” found on both the American Pacific coast and the south Asian Coast. Another feature is a word order in which the verb is the first word in the sentence.

A sharp linguistic break between languages east and west of the Pacific mountain ranges leads Nichols to conclude that post-glacial migrations from Siberia created a Pacific rim linguistic population that is distinct from the rest of the American languages. 

 

 

==

클로비스인 북미 거치지 않고 칠레로?

Clovis First

The earliest reliably dated evidence of human habitation in North America are 11,500-year-old fluted projectile points found in Clovis, New Mexico. The distinctive points, which could be attached to a wooden spear to make a formidable weapon, became identified with small groups of people spreading slowly across North America who came to be known as the "Clovis" culture.

One of the first pieces of evidence to call the interior route—the so-called "Clovis first" theory—into question was confirmation in 1997 of human habitation at a site known as Monte Verde in southern Chile. Artifacts left there by early peoples predate the earliest known Clovis artifacts by 1,000 years.

The find raised the question of how people could have reached South America without leaving a trace of their presence in North America.

 

베링다리 3만년전에도?

"The Bering corridor may have been open for much longer than previously thought," said Andrea K. Freeman, an archaeologist at the University of Calgary in Alberta, Canada. "It's possible the western end of Beringia was open as much as 30,000 years ago, while the regions bordering the Gulf of Alaska remained glaciated

 

호주에 5만년전에 보트로 건너가

"We know that at least two of [these waves] occurred by boat," said Erlandson, noting that humans arrived in Australia by boat at least 50,000 years ago. "There's no reason to think the Americas couldn't have been colonized in the same way," he said.

 

베링해협만이

Arguing for a Sea Route

Until now, one of the primary arguments against a coastal migration route has been the lack of archaeological evidence. "There are no sites," said Beck. "Of course, rising sea levels mean that most, if not all, of the sites would be underwater now."

Erlandson, who has written extensively on the importance of coastal habitats and the seafaring abilities of early humans, urges caution.

"We haven't proven it happened yet," he said. "There was no archaeological evidence supporting the interior route theory. It was really a leap of faith." He's also careful to add that "there's embarrassingly little data" to support arguments for a coastal route. "But that's what makes it interesting."

"The only thing that's certain is it has to be more complicated than just one group migrating across Beringia," said Beck. "It's more likely that there were numerous migrations at different times, by different routes."

 

*

Useful Links:

Here are some websites explaining, discussing and critiquing the Bering Strait theory: 

Bering Straits Theory: Concise explanation of what the Bering land bridge theory suggests. 
Theories about the Bering Strait: Discussion of the Bering land bridge and other theories about American Indian origins. 
First Nations Migration Theories: Discussion of the Bering land bridge and other theories about American Indian origins. 
Paleo-American Origins: Discussion of the Bering land bridge and other theories about American Indian origins. 
Ancient Bones May Rewrite Theory: Article on sea-route alternatives to the Bering Straight theory.
Rewriting American Prehistory: Article discussing archaeological finds that predate the "ice-free corridor."
Journeys of Our Native Tongues: Linguist Johanna Nichols' analysis of Amerindian language families suggests
American Indians have inhabited the Americas for at least 35,000 years.
Did First Americans Arrive By Land and Sea?: Article disputing the single-migration theory.
Discovery Casts Doubts on Bering Land Bridge Theory: Synopsis of a Science article reassessing Siberian migration
theories.

 

유럽파 별 중요안해

There is not sufficient evidence for immigration via other routes before the Norse arrivals in Greenland and Newfoundland about A.D. 1,000, and if indeed any other early voyages occurred, they were insignificant for the origins and composition of New World populations.

처음 온 팔레오 인디언들이 어떤 루트냐가 관건으로 진행중

사냥길이다

Bering Land Bridge, when sea levels were as much as 300 feet below at the end of the last Ice Age, and preceding through an "ice-free corridor" between the Laurentide and Cordilleran ice sheets to reach unglaciated lands to the south

그다음이 해변 길

Another theory calls for a coastal movement along the southern edge of the Land Bridge by early sea-adapted peoples.

 

베링해협 회의적이나 2만년 이상 전에도 왔다

with skepticism. However, some scholars do feel that humans were in North America at least by 20,000-25,000 years ago.

 

베링해협은 2만3천에서 1만3천년 다리가

Bering Strait ice bridge was created over 23,000-13,000 years ago during the "last ice age". 

1천마일 너비

This event lowered sea levels to a point where a land bridge was created (about 1,000 miles wide) from Siberia to Alaska, across the Bering Strait.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

알루샨 열도 섬을 건너왔다는 주장http://home.earthlink.net/~shiseiryu1/shiseiryu1/nativeamerican/Bering.htm

I think some of the Alaskan native peoples could have migrated by island hopping along the Aleutian chain.

 

빙하를 따라?

glaciers migrated southward and created a corridor for the people to follow.

 

==

 

위키피디아

The rise and fall of global sea levels has exposed the land bridge in several periods of the Pleistocene. The bridging land mass called "Beringia" is believed to have existed both in the glaciation that occurred before 35,000 BC and during the more recent period 22,000-7,000 years ago. By c. 4000 BC the coastlines had assumed approximately their present configurations.

 

 

 

 

 

 

 

 

 

 

Wallam Olum 인디안들의 비서(백인들이 조작한 것)

 

http://bcn.boulder.co.us/environment/cacv/cacvbtxt.htm

텍스트

해돋는 곳으로 가고 해류따라 가고

The Walum Olum or Red Record

This is a translation of the text of the Walum Olum per the following reference -

Walum Olum; A Migration Legend of the Delaware Tribe

By Webb, Eugene, 1938-

University of Washington Press, c1981

Library of Congress:

 

 

Book I, Genisis

1. There at the edge of all the water where the land ends;
2. The fog over the earth was plentiful, and this was where the Great Spirit stayed.
3. It began to be invisible everywhere, even at the place where the Great Spirit stayed.
4. He created much land here as well as land on the other side of the water.
5. He created the sun and the stars of the night;
6. And all these he created so they might move.
7. Accompanying good deeds, the wind blew, the sky cleared, and the water rippled in may places.
8. It looked bright, for he made islands, and having done so, he remained.
9. Then again, the one who is the Great Spirit, a manito, created manitos;
10. And persons who die, and souls for all of them.
11. Thereafter he was a manito to young men, full grown men, and their grandfathers.
12. He gave the first mother, mother of persons.
13. He gave fish, turtles, animals, birds.
14. But another powerful manito created powerful men and those water monsters;
15. He created the flies and the mosquitoes.
16. Everybody behaved, seeing friends everywhere;
17. And was happy, staying with the manitos.
18. Those young men, the first men, went after their mothers, the first women;
19. Who went to pick berries, the first food, while the young men followed them.
20. Everyone was glad and pleased, everyone felt lively, everyone was happy.
21. But the snake god, the guardian spirit, the worship snake did things secretly on the continent;
22. He did mean things, he did destructive things, and black deeds came there;
23. Bad weather came, killing came, death came.
24. Everybody from over there across the water stayed in the large villages of the first land.

 

 

Book II, The Deluge

1. Long ago there was a strong snake when men, the big men, stayed there.
2. The strong snake, who was hated, and those young men stayed there; the hated one tried to go about to forbidden places.
3. Each of the two were destroying things, each of the two were in bad circumstances; the two of them did not keep peace with each other.
4. They were quarrelsome as they lived there; they were lazy and they were fighting.
5. The strong snake quickly made up his mind about the men; he destroyed the possessions of the people;
6. He brought these things; he brought great quantities of water; he brought rapids;
7. So that the water ran and ran, spreading in hollows and making hollows, penetrating here and penetrating there, destroying something here and destroying something there.
8. Nenabush stayed on Turtle Island; he was a powerful rabbit, and the grandfather of the people, the grandfather of men.
9. The wind was blowing but he crept along and untied the turtle.
10. The people and the men all kept going on they crept along the river of rapids there downstream to Turtle Island.
11. The water monster ate some of them but there were many people.
12. The daughter of the manito helped them with a canoe; and as she came from the opposite direction, another helped them all;
13. He who was Nenabush, Nenabush the grandfather of all, grandfather of people, grandfather of the turtle.
14. The Lanape people were there where the turtle was, where the turtle had a tie-line about his waist;
15. Where the turtle was they experienced fear, where the turtle was, they prayed; that the other one cease doing what he was doing, that he repair what he had done.
16. As the water rippled on, long extended areas became dry even where there were hollows and in caves; the powerful snake went some place else.

 

 

Book III, The Rescue

1. After the flood, the Lanape turtle men were crowded together; they lived well and stayed with the turtle.
2. The water froze over where they stayed; snow came, the wind blew, and it was cold.
3. There where the land slopes north and at the time when the wind was blowing and the weather was getting cold, they secured many big deer and pieces of buffalo meat.
4. Those who were strong and those who had power came away, separating from those who remained living there.
5. The strongest, the gentlest, and the most religious did this; they were the hunters.
6. To the north, east, south, and west the hunters traveled.
7. In the land of long ago, the north land, the turtle land, there the Turtle Lanape were hunting.
8. All the other hearths in the land were troubled; everyone said to the pipe bearer, "Let us depart."
9. And all these went in another direction to the Snakes in the east; they were earnest and they were grieving;
10. And they were weak and worried and trembling; tattered and torn, they went off to Snake Island.
11. There were still free people who were well cared for in the north; they were the next to go away from the snow country.
12. Where fish were in clear water in a hollow well by Snow Mountain, there were the fathers of Bald Eagle and White Wolf.
13. And while in a boat going upstream, our father dreamed of Snake Island to the east.
14. Head Beaver and Big Bird said to one another: "Let us all go to Snake Island."
15. All of them said they would go together to the land there, all who were free;
16. The Northerners were of one mind and the Easterners were of one mind; it would be good to live on the other side of the frozen water.
17. Things turned out well for those that stayed at the shore of water frozen hard as rocks, and for those at the great hollow well.
18. 10,000 people went upstream, went right on upstream during a single day, upstream to the eastern lands of the Snake Island; every man kept going along.
19. The Northern Lanape, the East Lanape, the South Lanape; and the Eagle Lanape, the Beaver Lanape, the Wolf Lanape; and the hunting men, the shamans, the headmen; and Lanape women, Lanape daughters, Lanape dogs;
20. All came from Snow Mountain and the forest country; the West Lanape came out of humor for they preferred the old Turtle land.

 

 

Book IV, Leaders in the Forest

1. Long ago the Lanape people were in a forest by a lake.
2. Bald Eagle was the one traveling along a road, and all those others;
3. Toward Snake Island, a vast country, a good land, where cold winds never blow.
4. The hunters who died went west to an island.
5. All the others said to Fine Old Head, the chief who was about to leave;
6. "When the Snakes come, you will kill them; then the Lanape people started toward Snake Hollow.
7. The Snakes became weak and hid in prairie hollows.
8. After Find Old Head, White Owl was chief at the forest land.
9. After him there was a handsome chief, Young Man Horned Owl.
10. After him the handsome chief Bird, spoke in favor of the south;
11. It would be good to instruct the western men to go over to the west;
12. And for Bird to be a southern person, and for Beaver to be an eastern person;
13. In the Snake Land, the southern land, the great land which extends along the shore;
14. And in the Eastern Land, the fish land, beside a body of water far from the buffalo country.
15. After Bird, Fish was chief; all were killed;
16. The Shamans, the Snakes, the Blacks, and the Stonies.
17. After Fish, ten chiefs looked for evil events in the south.
18. After him, Peaceful one was chief while the went to Snake Land.
19. After him, there was a handsome chief, one Without Black Magic, who was an upright person.
20. After him, there was a handsome chief, one Who Likes Virtue.
21. The chief after him was one Who is Not Red, and the next chief was one Who Like Cleanliness.
22. The chief after him was one Who Lies Extended, and the next chief was Big Teeth.
23. The chief after him was Red Paint Person, the one who originated drawing.
24. After him, the chief, one Who is Cold, went south to the berry country.
25. The chief after him was Berry Man, who started the custom of gathering berries.
26. The chief after him was Made Thin by Heat, and the next chief was one Who Sees Big Things.
27. The chief after him was Sour Person, and the next chief was one Who is Dry.
28. It was not raining, and there were no berries, so they went over to the east where it was wet.
29. By the good hills and along the plains, buffalo were beginning to graze.
30. The next in order after one Who is Dry was one Who is Tired; after him came handsome Inflexible Person.
31. Next in order was handsome one Feather, engrossed in hate, who wanted to go away;
32. Because he was angry; he called for an emigration toward the east, but some went off secretly.
33. Those at Snow Mountain were happy and made one Who is Beloved chief.
34. Once again they were in a settlement by the Yellow River, where berries were abundant among the rocks and stones.
35. When all were friends, Wolf Man was chief; and he was the first of these.
36. The best person there was Wolf Man; he came as a friend to all the Lanape people.
37. It was also good there during the time of the next chief, Strong Buffalo, the one who went along the road.
38. The Big Owl was chief, followed by White Bird.
39. The next chief was Agreeable Man, a shaman who could hide himself in places where water was shallow.
40. Then Recurrent Fog was chief, followed by Red Paint.
41. When White Fledgling was chief, blood flowed again in the north and in the south.
42. When Clever one was chief, on the road toward Islands;
43. He taught all to be destructive by killing Strong Stone.
44. When Hands Over Everything was chief, he destroyed things belonging to the Snake People.
45. When Strength is Goodness was chief, he destroyed things belonging to those who traveled in the north.
46. When Lean one was chief, he destroyed things belonging to the Snake clan of the Ottawa.
47. When Opossum Face was chief, he worried about the destruction of things belonging to others.
48. Now when daylight came, he spoke three times: "Let those going east be many."
49. They separated at Mississippi(?) River; and the ones who were lazy returned to Snow Mountain.
50. When Lean-to Man was chief, the Talligewi were in possession of the east.
51. When Strong Man was chief, he wanted to go to the eastern country.
52. When some infiltrated into the east where the Talligewi were, some were killed.
53. In-right minded indignation, all said: "Let us despoil! Let us destroy!"
54. The Iroquois, their northern friends, then arrived; and all was explained to them.
55. It was while Long Bread was chief that they went along the road and on the river to the other side of the river.
56. That was good, for they killed many there in the Talega country.
57. When one Who has a Resonant Voice was chief, they were exceedingly powerful in the Talega country.
58. When Little Basket was chief, they were given many dwelling places.
59. When Go Between was chief, all the Talega habitations were in the south.
60. When one Who Preserves What Is There was chief, all the men enjoyed living.
61. The Snow Mountain men were now south of the lakes; and while their Iroquois friends were north of the lakes;
62. these were incapable of remaining friends, for they went about to forbidden places when Snow Blizzard was chief.
63. When Truth-Telling Man was chief, the Iroquois had already destroyed things.
64. When Upright Nature was chief, the Iroquois trembled.

 

 

Book V, The Family Multiplies

1. Long ago all kept peace with each other there in the Talega country.
2. Road Man was chief there among the middle reaches of the White River.
3. When White Wildcat was chief, there was much farming.
4. When one Who Dreams of Good Things was chief, there were many people.
5. When one Who Writes was chief, true records were kept.
6. When Old Bird was chief, there were many berries.
7. When one Who Remains was chief, there were many dwelling places.
8. When one Who Paddles was chief, they traveled on may rivers.
9. When Little Fog was chief, many of them went away;
10. With the Nanticoke and Shawnee to the land to the south.
11. When Big Beaver was chief among the middle reaches of the White River;
12. He spoke for the future: "Oh stars, help us go west;"
13. There to divorce ourselves from those who dwell together in another direction to the south.
14. Then one Who Experiences Supernatural Power was chief in the Talega country.
15. When Scattering Man was chief, much was destroyed.
16. Once again there were near the snake clans of the Ottawa, of the Stonies, and of the Northerners.
17. When Master of Boats was chief, they went after the Snakes in boats.
18. When one Who Hunts While It Snows was chief, they returned from the north to the south land.
19. When one Who Looks on was chief, they went to the Talega Mountains.
20. When one Who Dwells In Half Daylight was chief, they were already east of the Talega land;
21. In an extensive country; and there for a long time they were to remain in this eastern stony land;
22. Which did not belong to the Snakes; it was a good land and a rich land.
23. When Trail Marker was chief, they came to dwell at places which were nearer to the north.
24. When they were along the Susquehanna, River-Bird was chief.
25. When one Who Becomes Fat was chief, they were in the sassafras country.
26. All the hunters were approaching the large body of water where the sun rises from the water.
27. When Red Arrow was chief, they were so far downstream that tides could be felt.
28. When Red-Paint Soul was chief, they were at the mighty water.
29. When the Eastern men and the Wolf men faced both east and north;
30. One Who Destroys things became chief, and went straight north.
31. All the Seneca and Disgusting Wildcats trembled.
32. When another Wolf man was made chief, all kept peace with each other;
33. And all were friends; therefore, all were joined together near this chief.
34. When Big Beaver was chief, they were in that sassafras region.
35. When one Who Makes Himself White was chief, they were at the shore near the river.
36. When one Who Keeps Peace was chief, good things were plentiful.
37. When one Who Takes Things By Accident was chief, there came from yonder;
38. Persons floating in from the east; the Whites were coming.
39. When Much In The Swamp was chief, they were happy.
40. When one Who Buries the Dead was chief, they destroyed things to the south.
41. Snakes were over there and Snakes were in the shady place where they were destroying things anew.
42. When White Otter was chief, they were friends of the Iroquois.
43. When White Horn was chief, they were in the region of the Talega Mountains;
44. And there also were the Illinois, the Shawnee, and the Conoy.
45. When Friend Who Comes was chief, they were at a land-locked lake;
46. Where all their children and their friends visited them.
47. When one Who Eats Cranberries was chief, they were friends of the Ottawa.
48. When Walking In The North was chief, they were at the rushing waters.
49. When one Who Lives Yonder was chief, they were at the shore near the water.
    They wanted to divide into three divisions with each of the three to follow its own customs, dating from the time each was created;
    the Unami, the Munsee, and the Turkey divisions.
50. When one Who Falls At Water's Edge was chief, they destroyed things belonging to the Seneca.
51. When Friendly one was chief, he played with the Seneca.
52. When one Who Greets Others was chief, they went yonder;
53. Over on the other side of the Scioto river among the ones whom they hated.
54. When White Frog was chief, they were at the shore.
55. When Hawk was chief, they were looking at an expanse of water;
56. Where persons were floating in from the north and from the south; the Whites;
57. Friendly people with great possessions; who are they?

 

 

Begining text

 

Special Collections, University of Pennsylvania Library

Constantine Samuel Rafinesque,  Wallam Olum: First and Second Parts of the Painted and Engraved Traditions of the Linnilinape. Manuscript: 1833.

 

 

 

Special Collections, University of Pennsylvania Library

Constantine Samuel Rafinesque,  Wallam Olum: First and Second Parts of the Painted and Engraved Traditions of the Linnilinape. Manuscript: 1833. Beginning of text

The Walam Olum purports to be a pictographic record of the Delaware or Lenni Lenape Indians. However, Rafinesque's skills as a linguist, and his knowledge of Delaware Indians' oral histories, have come to be doubted. His Walum Olam may not be the key to Delaware mythology, but instead an antiquarian's attempt to write what he could not locate through research. This manuscript version of the Walam Olum was written c.1833; the text was published by Rafinesque in 1836.

 

 

+http://dbqp.blogspot.com/2005/12/moving-edgeword.html

Constantine Samuel Rafinesque, “Man-Who-Fails was chief; he fought the Mengwe” from The Walam Olum (1836)

 

 

Constantine Samuel Rafinesque, “Being angry, some went off secretly, moving east” from The Walam Olum (1836)

 

 

 

 

THE WALLAM OLUM

 

 

http://www.turtletrack.org/Issues00/Co04222000/CO_04222000_WallamOlum.htm

 

 

 

THE WALLAM OLUM Part 1 - CREATION In the beginning of our time in this far space Which now surrounds the earth, There was a great expanse of fog, Beyond the fog, the Great Creator our Manito abided He made the land, He made the sky, He made the sun, the moon, the stars; He made them all to move in harmony. He made the wind blow and clear the fog; The waters flowing far and wide As islands grew and they remained. Then wisely thought the Manito, a Manito to Manitoes, To make a heaven of the earth For being mortal, souls and all. He gave them first a mother, a mother He created, The mother of all beings To those very first men, of first of mothers, He gave them wives. He brought them food when first they needed it And gratitude for gratitude. He gave the fish, He gave the turtle, He gave the beasts, the birds. All men had cheerful knowledge, all had leisure, And all had thoughts of earth in gladness, And ever after He was Manito to them, Their children and their children's children. But secretly an evil being, A sly magician came upon the earth; He made the evil beings, he made the evil manito, He made the evil monsters, He made the flies, he made the gnats. He brought with him the badness, He brought the quarreling and much unhappiness. He brought the stormy weather; With sickness - Brought with him the pain of the end in death. All this took place upon the earth And far beyond the great tide waters. But at the first, before the evil manito had come All was peaceful, all were friendly. It was the selfishness of man that brought This evil unto him. While wisely, our Manito, the Great! Great Manito! "The Manito to Manitoes!"…. Is patient, just and kind.

 

 

 

 

A Legend of the Lenape Indians by Leander Leitner

WALLAM OLUM, meaning, red score, is a translation from the picture writing record of the Lenãpe Indians by Daniel G. Briton about 1860. In the language and dialect of the Delaware Indians and a legend of the Creation, the Great Flood, Migration and History from their beginning to the time of the coming of the white man to the eastern shore of Delaware.

 

PART 2 - THE GREAT FLOOD "All is born of beauty, all is born of innocence, all is born of peace." A long time ago there was a mighty snake; The mighty had hated all, annoying all it hated, And with this hate prevailing None could be at peace. He brought three enemies with him, A monster, an oppressor, and a rushing water. Between the hills the water rushed and rushed By dashing through and destroying much. Then being driven from their homes by their oppressors They fought with them, And all did harm by injuring each other. Then beings, men and all go forth, they waled in floods And in the shallow water down the stream. Some monster fish had eaten some of them As Nanabush the Strong-White-One, Grandfather of all men, Grandfather of all beings, Was walking by and saw the suffering; He then created Turtle Island. The Daughter Manito had come to help with her canoe And helping all that came and came. Then also Nanabush, Nanabush Grandfather of all beings, Grandfather of all men, Grandfather of the turtle, Grandfather of them all, gave his sympathy. The men and turtle were together, like the turtle; While on the turtle, They were frightened and they prayed, And prayed with all sincerity, Unto their Manito, That which was spoiled should be restored. The water then ran off, the earth had dried, The lakes were all at rest and all was silent, All was peaceful; And then the mighty snake departed.

 

 

 

 

A Legend of the Lenape Indians by Leander Leitner

WALLAM OLUM, meaning, red score, is a translation from the picture writing record of the Lenãpe Indians by Daniel G. Briton about 1860. In the language and dialect of the Delaware Indians and a legend of the Creation, the Great Flood, Migration and History from their beginning to the time of the coming of the white man to the eastern shore of Delaware.

 

 

PART 3 - THE MIGRATION The Lenape and the turtle lived together closely In caves when all the rushing water had subsided. It froze and snowed where they abided, It stormed and it was cold where they abided The ancient country in the north was Turtle Country, It were the best of Lenape that were the turtle men, The stronger most united and the priests were hunters; The foraged the north, the east and south and west. At this could northern place the spoke most favorable Of mild, cool lands off to the south With many deer and buffalo. The father of Bald-Eagle with White-Wolf Remained along the sea; were rich with fish and mussel. Head-Beaver with Big-Bird said, "Let us go to Snake Island." All said they would go along. So all the cabin fires of the land were then extinguished; Some said unto the priest, "Come let us go." So split asunder, weak and trembling, torn and broken, Then going east they all went forth, And earnestly they grieved, when going to Snake Island. Those of the north agree, those of the east agree. They journey, some strong, some rich; They separated into home builders and hunters. Some of their fathers being rich They floated up the stream in their canoes, Their people were the light and they were at these island. Then over the frozen water they journeyed, Over the wonderful slippery water, Over the stone hard water, Over the great tidal sea, The mussel bearing sea; Many, many at night, all at one night, To Snake Island, to the sea at night. The rich were head men, They walked and walked, all of them, The people of the north, the east and the south, The Eagle-Clan the best of them. Those with wives, those with daughters,  Those with dogs, They all came to tarry At the land of the Spruce-Pine. Those of the west came with some hesitation and regret, Esteeming highly their old home at Turtle Island. By fate the restless men were ever their incentive.

 

 

http://www.turtletrack.org/Issues00/Co05062000/CO_05062000_WallamOlum.htm

 

A Legend of the Lenape Indians by Leander Leitner

 

WALLAM OLUM, meaning, red score, is a translation from the picture writing record of the Lenãpe Indians by Daniel G. Briton about 1860. In the language and dialect of the Delaware Indians and a legend of the Creation, the Great Flood, Migration and History from their beginning to the time of the coming of the white man to the eastern shore of Delaware.

 

PART 4 - HISTORY

Long, long ago the fathers of the Lenape
Were at the land of the Spruce Pine.
Hitherto the Bald-Eagle had been their great Pipe-Bearer.
While they were searching the Snake Island
That great fin land;
Many having died, the hunters desired to leave,
Had met together.
All said to Beautiful-Head, "Be thou our chief."
Then coming to the Snake Slaughter at the Snake Hill,
They leave it.
All the snake tribe were weak and hid themselves
In the swampy vales.
After Beautiful-Head, White-Owl was chief
At Spruce-Pine Land.
After him Keeping-Guard was chief of the people,
After him Snow-Bird was chief; he spoke of the south,
Our fathers should possess it by scattering abroad.
To the east was Fish-Land
Towards the lakes was Buffalo-Land;
Snow-Bird went south, White-Bear went east,
The Snake Land was to the south,
The great Spruce-Pine Land was by the shore.
After Snow-Bird the Seizer was chief,
The robbers, snakes, the evil men and Stone-men
All were killed
After the Seizer there were ten chieftains,
There was much warfare south and east;
After them the Peacable was chief of the Snake-Land.
After him Not-Black was chief, who was a straight man,
After him Much-Loved was chief, and he was good,
After him No-Blood was chief, who walked in cleanliness,
After him Snow-Father was chief,
He was of the big teeth.
After him Tally-Maker was chief who made records,
After him Shiverer-with-Cold was chief,
He went to the south, the Corn land.
After him Corn-Breaker was chief,
He brought about the planting of the corn.
After him Strong-Man was useful to the chieftains,
After him Salt-Man was chief;
The Little-One was chief.
There was no rain, there was no corn,
They moved towards to the sea,
After the place of cares in the Buffalo Land
They at least had food on pleasant plain.
After the Little-One came the Fatigued.
After him the Stiff-One.
After him the Reprover, disliking him, unwilling to remain
And being angry, some went secretly, moving east.
The Wise-One remained and made Loving-One chief.
They settled then along the Yellow River
And had much corn on stoneless soil.
All being friendly they made the Affable their chief.
He was so very good this Affable
And coming as a friend to all the Lenape.
After this good one
Strong Buffalo was chief and Pipe-Bearer.
Big-Owl was chief, White-Bird was chief,
The Willing-One was chief and priest,
He made the festivals.
Rich-Again was chief, the Painted-One was chief.
White Fowl was chief, again there was much war.
North and South.
The Wise-One-in-Council was chief,
He slew Strong-Stone, he fought against the Snakes.
Strong-Good-One was chief,
He fought against the Northerners
The Lean-One was chief, he fought against the Tawa people.
The Opposum-Like was chief, he fought in sadness
And said that there were many, so let us go together
To the east, to the sunrise.
They separated at Fish River, the lazy ones remaining.
Cabin-Man was chief, the Talligawi possessed the east,
Strong-Friend was chief, he wanted all the eastern land;
Some passed to the east.
The Talega ruled and killed some of them,
All said in unison, "War, war."
The Talmatan friends came from the north
And all then go together;
The Sharp-One was chief, he was the Pipe-Bearer
Beyond the river,
They all rejoiced that they should fight
Destroying the Talega towns.
The Stirrer was the chief;
The Talega towns were much too strong.
The Fire-Builder was the chief, they gave him many towns.
The Breaker-in-Pieces was chief,
All the Talega people going south.
He-Has-Pleasure was the chief, all the people rejoiced,
They stay south of the lakes,
The Talmatan friends, north of the lakes.
When Long-and-Mild was chief
Those who were not his friends conspire.
Truthful-Man was chief, the Talmatans made war;
Just-and-True was chief;
The Talmatans trembled.

 

 

==============

http://www.lenapedelawarehistory.net/mirror/wallamolum.htm

 

A portion of The Walam Olum:

From The Lenape and their Legends by Daniel G. Brinton (1884)

PART II.

 1. Wulamo maskanako anup lennowak makowini essopak. 
Long ago there was a mighty snake and beings evil to men. 

 2. Maskanako shingalusit aniline essopak shawelendamep ekes shingalan. 
This mighty snake hated those who were there (and) greatly disquieted those whom he hated. 

 3. Nishawi palliton, nishawi machiton, nishawi matta lungundowin. 
They both did harm, they both injured each other, both were not in peace. 

 4. Mattapewi wiki nihanlowit mekwazoan. 
Driven from their homes they fought with this murderer. 

 5. Maskanako fishy penauwelendamep lennowak owini palliton. 
The mighty snake firmly resolved to harm the men. 

 6. Nakowa petonep, amangam petonep, akopehella petonep. 
He brought three persons, he brought a monster, he brought a rushing water. 

 7. Pekelan pehella, pohoka pohoka, eshohok eshohok, palliton palliton. 
Between the hills the water rushed and rushed, dashing through and through, destroying much. 

 8. Telepath miniport Nanaboush maskaboush owinimokom linnwimokom 
Nanabush, the Strong White one, grandfather of beings, grandfather of men, was on the Turtle Island. 

 9. Gishikin-pommixin tulagis- hatten-lohxin. 
There he was walking and creating, as he passed by and created the turtle. 

 10. Owini linowi wemoltin, Pehella gahnite pommixin, Nahiwi tatalli tulapin. 
Beings and men all go forth, they walk in the floods and shallow waters, down stream thither to the Turtle Island. 

 11. Amanganek makdopannek alendyuwek metzipannek. 
There were many monster fishes, which ate some of them. 

 12. Manito-dasin mokol-wichemap, Palpal payat payat wemichemap. 
The Manito daughter, coming, helped with her canoe, helped all, as they came and came. 

 13. Nanaboush Nanaboush wemimokom, Winimokom linnimokom tulamokom.

[Above image to be added. Editor.]

[And also] Nanabush, Nanabush, the grandfather of all, the grandfather of beings, the grandfather of men, the grandfather of the turtle. 

 14. Linapi-ma tulapi-ma tulape- wi tapitawi. 
The men then were together on the turtle, like to turtles. 

 15. Wishanem tulpewi pataman tulpewi poniton wuliton. 
Frightened on the turtle, they prayed on the turtle that what was spoiled should be restored. 

 16. Kshipehelen penkwihilen, Kwamipokho sitwalikho, Maskan wagons pillowed palliwi. 
The water ran off, the earth dried, the lakes were at rest all was silent, and the mighty snake departed.

 

 

PART III.

 1. Pehella wtenk lennapewi tulapewini psakwiken woliwikgun wittank talli. 
After the rushing waters (had subsided) the Lenape of the turtle were close together, in hollow houses, living together there. 

 2. Topan-akpinep, wineu-akpi- nep,kshakan-akpinep, thupin akpinep. 
It freezes where they abode, it snows where they abode it storms where they abode, it is cold where they abode. 

 3. Lowankwamink wulaton wtakan tihill kelik meshautang sili ewak. 
At this northern place they speak favorably of mild, cool (lands), With many deer and buffaloes. 

 4. Chintanes-sin powalessin peyachik wikhichik pokwihil. 
As they journeyed, some being strong, some rich, they separated into house-builders and hunters; 

 5. Eluwi-chitanesit eluwi takauwesit, elowi chiksit, elowichik delsinewo. 
The strongest, the most united, the purest, were the hunters. 

 6. Lowaniwi, wapaniwi, shawaniwi, wunlceniwi, elowichik apakachik. 
The hunters showed themselves at the north, at the east, at the south, at the west. 

 7. Lumowaki, lowanaki tulpenaki elowaki tulapiwi linapiwi. 
In that ancient country, in that northern country, in that turtle country, the best of the Lenape were the Turtle men. 

 8. Wemiako yagawan tendki lakkawelendam nakopowa wemi owenluen atam. 
All the cabin fires of that land were disquieted, and all said to their priest, " Let us go. 

 9. Akhokink wapaneu wemoltin palliaal kitelendam aptelendam. 
To the Snake land to the east they went forth, going away, earnestly grieving. 

 10. Pechimuin shakowen' nungihillan lusasaki pikihil pokwihil akomenaki. 
Split asunder, weak, trembling, their land burned, they went, torn and broken, to the Snake Island.
(From: http://www.usd.edu/anth/cultarch/ltribes.html )

 

 

Arrangement of the southern continents, forming the supercontinent Gondwanaland, during Triassic times, 200 million years ago.

 

http://m.blog.daum.net/rione30/17062471?categoryId=745324