23. The âpésymbol is apparently trees on hills, bent by a storm, and beneath a death's head.
24. The picture seems to be two countries connected by a bridge.
_Atak kitahican_, = _attach_, beyond, above; _kitahican_, the ocean, literally "the great tidal sea." It is possible this has reference to the deluge, which is described in the next section; but usually _kitahican_ meant the ocean.
1. _Maskanako_; the Lenape words would be _mechek_, great, _achgook_, snake; but _maska_ is more allied to the Cree _maskaw_, strong, hard, solid. Raf. translates the close of the line "when men had become bad."
2. _Schingalan_, to hate; from the adjective _schingi_, disliking, unwilling. This is the contrary of _wingi_, liking, willing. Both are from the subjective radical _n_ or _ni_, I, _Ego_, the latter with the prefix _wĕl_, signifying pleasurable sensation (see page 104).
_Shawelendamep_, preterite form, strengthened by the prefix _ksch_, of the verb _acquiwelendam_, Zeis., to disquiet, to trouble; it has not the passive sense given in Rafinesque's translation. All verbs terminating in _elendam_ signify a disposition of mind, the root being again the subjective _n_, ego. Raf. translates: "This strong snake had become the foe of the Jins, and they became troubled, hating each other."
3. _Palliton_, from _palli_, elsewhere (from what was intended), hence "to spoil something, to do it wrong," and later "to fall out, to fight."
_Lungundowin_, from _langan_, easy, light to do, Chipeway, _nin nangan_, I find it light, of no trouble; hence, "_peace_" as being a time free from trouble; and by a third application of the idea, _elangomellan_, friends, those who are at peace with us.
4. Raf. translates this line: "Less men with dead-keeper fighting," which is a total misunderstanding of the words. On the derivation of _nihanlowit_ see _ante_, page 102.
6. On _nakowa_, see I, line 14. Here I consider it a derivative from _nacha_, three, and both the sense of the line and the symbol, with three marks to the right of the figure, indicate this meaning. The three antagonists are the monster, the waters, and the Great Snake himself.
7. The repetition of the words is to add force to the phrase.
8. This is an important line, as indicating the origin of the Walam Olum. _Nanaboush_ is not the Delaware form of the name of the Algonkin hero-god, so far as known, but the Chipeway _Nanabooshoo_, Tanner, _Nanibajou_, McKinney, properly _Nānâboj_, the Trickster, the Cheater, allied to Chip. _nin nanabanis_, I am cheated. This term, like the Cree _Wisakketjâk_, which has the same meaning (_fourbe_, _trompeur_, Lacombe), was applied to the hero-god of these nations on account of his exhaustless ingenuity in devising tricks, ruses, disguises and transformations, to overcome the various other divine powers with whom he came in conflict. This seemingly depreciatory term arose from the same admiration of versatility of powers which has imparted such universal popularity to the story of the wily (πολυτροπος) Ulysses, and the trickery of Master Reynard.