51. Slow-Gatherer was chief at the shore.

51. Slow-Gatherer was chief at the shore.

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

52. _bis._ The Unami, the Minsi, the Chikini.

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

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

55. Saluted was chief; thither,

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

[Illustration: 57. Wapachikis sakimanep shayabinitis.

58. Ncnachihat sakimanep peklinkwekin.

59. Wonwihil lowashawa wapayachik.

60. Langomuwak kitohatewa ewenikiktit?]

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

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

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

60. They are peaceful, they have great things, who are they?

FOOTNOTES:

[259] Read, _woak_.

[260] Var _moshalguat_.

[261] Var. _showoken_.

[262] Var. _menakinep_.

[263] Var _wapanahan_.

[264] Var _mixtisipi_.

NOTES

The references to authorities on Algonkin picture-writing are the Appendix to _Tanner's Narrative of Captivity and Adventures_, Copway's _Traditional History of the Ojibway Nation_, and Schoolcraft's _Synopsis of Indian Symbols_, in Vol. I of his _History and Statistics of the Indian Tribes_. I have not pursued an investigation of the symbols beyond the first chant.

1. Rafinesque translates _wemiguna_ "all sea water." The proper form is _wemmguna_, "at all times" (Anthony). The symbol is that of the sky and clouds above the earth. Compare Copway, p. 134; Schoolcraft, _Synopsis_, Fig. 17.

2. _Kwelik_, a dialectic form of _quenek_, Z. long, stretched out. _Kitanito_, a compound of _kehtan_, great, and _manito_, mysterious being, is rendered by Raf. as Creator; _wit_ is the substantive verbaffix.

Heckewelder (MSS.) distinguishes between the synthetic form, _ketanittowit_, which he translates "Majestic Being," and the analytic form, _kitschi manito_, which he renders "Supreme Wonder-doer." In the latter, the sense of _manito_ is brought out. In the Delaware and related dialects it conveys the idea of making, or doing (_maniton_, to make, Zeisberger, _Gram._, p. 222; _maranito taendo_, make a fire, Campamus; Chipeway, _win ma-nitawito_ he himself makes it, or, can make it).

The idea of making or creating is at the bottom of many native titles to supernatural powers, as the Shawnee _We-shellaqua_, "he that made us all." (Rev. David Jones, Journal of Two Visits, etc., p. 62.) See notes to line four. The Algonkin root, _etu_, he does, he acts, he makes, would therefore seem to be a radical of the word. (See Howse, _Gram. of the Cree Lang_., p. 160.)

Dr. Trumbull, on the other hand, believes the only radical to be _an_, = _el_ or _al_, in the sense of "to be more than," "to surpass," "to exceed;" and maintains that the syllable _it_, of the theme _manit_, is a formative suffix. (In _Old and New_, March, 1870.)

Heckewelder, in his translation "wonder-doer," recognizes the force of both elements, and from the analogous expressions I have quoted, is probably correct. The element _an_ is thus an intensive prefix to the real root _it_, and the compound radical thus formed in the third person, singular, _månito_, means "he or it does or acts in a surpassing or extraordinary manner."

_Essop_, pl. _essopak_, frequently recurring words, are suppositive (see p. 90) forms of the verb _lissin_, "to be or do so, to be so situated, disposed, _or_ acting" (Zeisberger, _Gram._ p. 117). The terminal _p_ is the sign of the preterite. They are dialectic for _elsitup_ and _elsichtitup_.

The symbol of a head with rays represents a manito. Schoolcraft, _Synopsis_, Fig. 10.

3. Squier omits the word _elumamek_. These terms are formal epithets applied to the highest divinity. See page 158.

Squier also adds that Fig. 3 represents the sun, and is the symbol of the Great Spirit. Both these statements are incorrect. The oval is the earth-plain, with its four cardinal points, and the dot in the centre signifies the spirit. See Copway, p. 135.

4. _Sohalawak_ is not a Delaware form, but is a true Algonkin word, as seen in the Cree _ooseh-ayoo_, animate, _ooseh-taw_, inanimate, he, it, makes, produces. (Howse, _Cree Grammar_, p. 166.) It appears in the Shawnee _w'shellaqua_, quoted in notes to verse 2; in the Minsi dialect the corresponding word is _kwishelmawak_; _owak_ is a mistake for _woak_, and Rafinesque translates it "much air." _Awasagamak_, heaven, sky, literally, "the land or place beyond," from _awossi_, beyond; but Dr. Trumbull prefers a derivation from a root signifying "light," _Del. waseleu_, it is clear or bright (Trans. Am. Philol. Soc., 1872, p. 164); this latter appears to me overstrained. The symbol is the earth surmounted by the sky.

5. The symbol represents the sun, moon and stars in the sky, which is repeated with change of relative positions in the next verse. In Minsi, the fifth line would read, _Kwishelmawak kischohk nipahenk alankwewak_.

7. On the termination _wagan_ see page 101. The prefix _ksh_, properly _k'sch_, is intensive, as it is an abbreviation of _kitschi_, great, large. Thus _sokelan_, it rains, _k'schilan_, it rains very hard.

The symbol seems to indicate the waters flowing off.