The Walam Olum is a Native American text that purports to be a record of the history, legends, and beliefs of the Lenape people, who are also known as the Delaware Indians. The name "Walam Olum" means "Red Score" in the Lenape language, and it is believed to have been passed down orally for generations before being recorded in written form.
The Walam Olum is a controversial text, as there is much debate about its authenticity. Some scholars believe that it is a genuine record of Lenape history and culture, while others argue that it is a fabrication or a work of fiction. The text was first published in the early 19th century by a man named Constantine Samuel Rafinesque, who claimed to have obtained a copy of the Walam Olum from a Lenape man. However, Rafinesque's credibility has been called into question, and there is little concrete evidence to support his claims about the origins of the text.
Despite the controversy surrounding the Walam Olum, it remains an important source of information about the Lenape people and their culture. The text contains a number of stories and legends about the Lenape's creation myth, their relationships with other Native American tribes, and their encounters with European settlers. It also provides insight into the Lenape's beliefs about the natural world and their spiritual practices.
One interesting aspect of the Walam Olum is its depiction of the Lenape's migration history. According to the text, the Lenape traveled from the northwest to the east coast of what is now the United States, settling in various locations along the way. The text describes the Lenape's encounters with other Native American tribes and their interactions with European settlers, including the Dutch and the English.
Overall, the Walam Olum is a fascinating and complex text that continues to spark debate and discussion among scholars and researchers. While its authenticity remains uncertain, it remains an important source of information about the Lenape people and their culture, and it provides a unique window into the history and traditions of Native American cultures.
The Walam Olum: Part II
Ten thousand at night, All in one night, To the Snake Island, to the east, at night, They walk and walk, all of them. As they journeyed, some being strong, some rich, they separated into house-builders and hunters; 4. Witehen wemiluen wemaken nihillen. Akolaki shawanaki, kitshinaki shabiyaki. Scarsdale Historical Society, Scarsdale New York. Amanganek makdopannek alendyuwek metzipannek. In chapter 3, verses 1-6 describe the houses of Greenland and the division of the men into either homebuilders or hunters.
Mahongwi pungelika wemi nungwi. He gave the fish, he gave the turtles, he gave the beasts, he gave the birds. Machigokloos sakimanep, wapkicholen sakimanep. The Migration Legend of the Lenni Lenape or Delaware Indians. All beings were then friendly.
The Walam Olum is a manuscript of pictographs and verses first published in 1836 by Rafinesque. In 1954, a multidisciplinary team of scholars from the Walum Olum Painted Sticks , and was interpreted for Walum Olum convey an archaic atmosphere that surely predates European Influence. Akhomenis michihaki wellaki kundokanup. Long controversial as to its authenticity, but a key document nevertheless. Verses 14-20 describe a migration across ice. Walam Olum was not an authentic historical record but was composed by someone having only a slight familiarity with the Lenape language. Death, disease and so on are often brought into the world through an accident or misunderstanding, not as an intentional punishment by some entity.
Tulapit menapit Nanabotish maskaboush owinimokom linowimokom. There are some similar and better documented pictographic records from the Plains area, but these have nowhere near the epic scope of the Walum Olum. For instance, in many Native American cultures, the world is created by an animal who dives to the bottom of the ocean and brings up land bit by bit, or by a pantheon of fathers and mothers. Pehella pehella, pohoka pohoka, eshohok eshohok, palliton palliton. Always-There was chief; the towns were many.
They are peaceful; they have great things; who are they? Wapallanewa sittamaganat yukepechi wemima, 3. Tankawon sakimanep makeleyachik, 10. After him, the Strong-Man was chief, who was useful to the chieftains. The Pipe-Bearer was chief at the White river. Journal of American Linguistics the start of a Walam Olum project for further study, but this project did not take place. Wtenk nekama sakimanep tasukamend shakagapipi. Snow Bird went south, White Beaver went east.
Again an Affable was chief, and made peace with all, 32. Lappi tamenend sakimanepit wemi langundit. Beings and men all go forth, they walk in the floods and shallow waters, down stream thither to the Turtle Island. At the place of caves, in the buffalo land, they at last had food, on pleasant plain. . A more powerful reason to that believe the Walam Olum is a history of Greenland, is because the Walam Olm is understandable when by using Old Norse words and phrases.
Truly the manitos were active and kindly 17. Constitution: the way in which a thing is composed; physical make-up; structure Sentence: "The Iroquois constitution outlines a system of laws and principles. White-Horn was chief; he went to the Talega, 45. Phenomena: is a fact, occurrence, or circumstance observed or observable Sentence: "Myths attempt to explain natural phenomena" The Walam Olum Sentence: The Walam Olum is explained in natural phenomena, based on the humans' origin, the customs, and the religion rites. Messissuwi sakimanep akowini pallitonep. Nijini netami lennowak, nigoha netami okwewi, nantine'wak. At this time, from north and south, the whites came.
The Walam Olum (Forgotten Books) by Daniel G. Brinton
He-has-Pleasure was chief; all the people rejoice. Nakowa petonep, amangam petonep, akopehella petonep. Snow-Hunter was chief; he went to the north land. Nihillapewin komelendam lowaniwi wemiten chihillen maniaken. Hattan wulaton sakimanep, wingelendam wemi lennowak.
Nakhagattamen nakhalissin wenchikit, 52. In that ancient country, in that northern country, in that turtle country, the best of the Lenape were the Turtle men. Reading Rock Art: Interpreting the Indian Rock Paintings of the Canadian Shield. . Hitherto the Bald Eagle band had been the pipe bearer, 2.
But very secretly an evil being, a mighty magician, came on earth, 21. Namesuagipek pokhapockhapek guneunga waplanewa ouken waptumewi ouken. The Strong-Good-One was chief, he fought against the northerners. Wulamo linapioken manup shinaking. Lappinup Kitanitowit manito manitoak. In December, 2006 a systematic comparison of the Walam Olum words to 19th century Algonquin words and the corresponding Old Norse phrases revealed that every Walam Olum word could be deciphered into Old Norse. Sakinawtenk alkosohit sakimachik apendawi.
