SEMESTER 2, WEEK 1A, MUCH LOVED

1365

MUCH LOVED

After him,

Much-Loved was chief,

a good man.

Wtenk nekama sakimanep pemaholend wulitowin.
_______________________

The Monrovian translation seems to be in not correct because the syllable for "Pure" (len) and the syllable for "unbecoming" (win) are not covered by the "good Man."  Also "Love" does not seem to be among the sounds.

The LENAPE words in the VIKING and the RED MAN result in:

Wtenk 

AFTER

nekama

NOT BLACK

 sakimanep

JUDGE (WAS)

 pem aho len d

   pem elo  len ni

      PEMV1155      RENV1168
KEEP ON   PURE

wulito   win

wuliton win

         WULV5166   WINV1240

  To make well unbecoming
________________

Thus the recorded sounds yield a translation different from the Monrovian version.

If the situation was that the more religious (pure) Greenland LENAPE were surrounded by southern LENAPE (Shawnee) who had been in America for two centuries, then the stanza may have a little understanding.

The LENAPE historian may have been saying:

"We met people with unbecoming worship behavior.  But we kept our worship behavior pure.  Those people began to follow our example."

The circle on the stomach may indicate the "unbecoming" people.  The frazzled "Holy spirit" spike may indicate variations of worship procedures.

NOTE:
I am 95% sure the original translation is not correct.

I am about 85% sure of the Viking and Red Man words w/ meaning.

I am only about 55% sure that I have an understanding of the LENAPE historians intentions.

I await your comments.

SEMESTER 2, WEEK 2, PART C, CAVES

 

CAVES 

At the place of caves, in the buffalo land, they at last had food, on pleasant plain.
 Oligonunk sisilaking nallimetzin kolakwaming.

SEMESTER 2, WEEK 2, PART B, SALT & GOING SEAWARD

SALT MAN. LITTLE ONE

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

Sawkimawtenk shiwapi, sakimatenk penkwoni.

GOING SEAWARD

There was no rain, and no corn, so they moved further seaward.

 Attasokelan attaminin wapaniwaen italissipek.

SEMESTER 2: WEEK 2, CORN

1371

CORN BREAKER

After him, Corn-Breaker was chief, who brought about the planting of corn.

Sakimawtenk huminiend minigeman sohalgol.

wi.

________________

huminiend 
hu
haar
HUPV1062 
NOTABLE

MINIEND
MANDA
MIRV80576
CORN

minigeman
mangimin
MINV4080
A LARGE GRAIN

sohalgol
sohkeu
SOHV1132
"POURS FORTH"

wi.
wi-
WI-V4164
PLEASURE

___ COMMENTS___

Once again, Sherwin's collection of LENAPE words and their Old Norse meanings appear to guide us to a reasonable definition of a vocal stanza created over six centuries ago.

This ability to define what was said over six centuries ago is evidence that:

1. Sherwin's efforts to collect and understand the LENAPE language yielded a valid data set.

2.  The LENAPE History is a valid history.

This stanza and the previous stanza describe the LENAPE coming to the place of a small waterfall (Minnehaha) and the growing of a bumper crop of corn.

These events happened just after the start of the Little Ice Age (AD 1370 - 71).  Evidence from six centuries ago still exists in place names:  Whet Stone,  Traverse, Vebelen, Wilmot, Kampeska, and others.

You may choose to believe: 1) that the LENAPE attempted to record a history six centuries ago, or 2) you may believe the English did not reset American history to describe a NEW WORLD after they invaded and suppressed the people on shore, who were speaking Norse.

The real crux of the matter is: were the Americans speaking Norse or were they  not speaking Norse?

The evidence is that the Americans were speaking Norse.

SEMESTER II, ANSWERS TO WEEK I

NOT BLACK

After him, 

Not-Black was chief, 

who was a straight man.

MUCH-LOVED

After him, 

Much-Loved was chief, 

a good man.

NO-BLOOD

After him, 

No-Blood was chief, 

who walked in cleanliness.

SNOW-FATHER

 After him, 

Snow-Father was chief, 

he of the big teeth.

TALLY MAKER

After him, 

Tally-Maker was chief, 

who made records.

SHIVERER-WITH-COLD

 After him, 

Shiverer-with-Cold was chief,

 who went south

to the corn land

SEMESTER II, WEEK 1, PART 3, TALLY MAKER

1368

TALLY MAKER

After him, 

Tally-Maker was chief,

 who made records.

 Sagimawtenk olumapi,

 leksahowen sohalawak.
__DECIPHERMENT___
Sagima  wtenk
            (Judge after = then)
olum api
        (year person)
leksa            howen
lichi              howen
lie (= put) down  anyone         LENV5O59      HACV7022              soha    la     wak
              seigr  vera  foolk
               tough-like people
SISV4131
___COMMENTS___

A new dicipherment using Sherwin's words does not significantly change the original translation.

 The pictograph represents a record keeper at work.  The original stanza should be used.

Based on the probable location between Sissiton (Buffalo town) and the next recorded location, Minnihaha (little waterfall), the Tally Maker was located somewhere in what is now South Dakota, probably along the BIG SIOUX RIVER.  Today Interstate 29 parallels the BIG SIOUX RIVER as a major travel route.

Many names along the route are LENAPE/NORSE names: Sissiton, Traverse, Wilmot, Milbank, Kampeska, (at Watertown) Norden, Poinsett, Brookings, Minnehaha and others.

Enough LENAPE/NORSE names survive after seven centuries to indicate the probable migration of the Greenland LENAPE.
The paradigm to keep in your heads is that the Greenland LENAPE were a cohesive group of people migrating through a lightly populated land.  The Southern Lenape (Shawnee) people on the land spoke LENAPE but had a nomadic culture. They moved to harvest food. The Shawnee were willing to move out of the way or, maybe, move in with the Greenland LENAPE.
Thousands of people in a cohesive group may have depleted the local food resources over time.  A continual movement of the group at about 20 miles per year may have added new food.  Those LENAPE remaining behind may have survived at did the Shawnee of the nomadic culture.

The LENAPE history was created in the 14th century by historians in the Greenland LENAPE group.  The surrounding people, the Shawnee, had been on the land for over three hundred years.

      

SEMESTER II, WEEK 1, PART 2, NO-BLOOD

1366-1367

NO BLOOD

After him, 

No-Blood was chief, 

who walked in cleanliness.

Sagimawtenk matemik, sagimawtenk pilsohalin.
_ _ _ _ _
Sagima (Judge)
wtenk (then, after)
ma (not)
Temik ? (telling)
_______________

This pictograph and stanza appears to refer to TWO years.  The first phrase "matemik" appears to be "Not telling."  So far "temik" sounds have no relation to blood.

So the original translation might be flawed.  The LENAPE reciter may have said "I cannot tell" (because I do not remember.)  The Monrovian recorders may have somehow recorded "No Blood."

___Second Phrase___

Sagima (Judge)
wtenk (then, after)
pil soha   lin

    pil aoua  len ni

      PETV3103      RENV1168
admirable    PURE

____________

  The second phrase ends with the sound "LIN" which means "Pure."

The first word appears to be "pilaoua." A string of Norse vowels is difficult to spell.
"Pilaoua" means "admirable."

The "head" raised up on a pedestal might be a way to draw "admirable."

___COMMENTS___

The original LENAPE historian in 1366 may have been creating self-verifying stanzas of about 48 syllables.

There is indications that the LENAPE reciter was giving the Moravians, in 1831, the shortest phrase and meaning possible, because he was disturbed by the poor translation he was hearing.

Yet pieces of two out of three stanzas use the "LEN" syllable.

"Keep on (being) pure.

...

Admirably pure."

I think this is a remarkable distillation of the important  things to record for history at a time during the beginning of the Little Ice Age, when food for all was becoming difficult to find.

The words of the LENAPE history appear to make sense when the definitions of VIKING and the RED MAN are used.  That ability to decipher should convince us that the words are Norse.

The LENAPE history has been known for 186 years.
The VIKING and the RED MAN has been published for 76 years.

Yet I have seen no university linguists professor write that the American Language was Norse--or even attempt to explain that the American Language was not Norse.

The suppression of this knowledge is done by omitting the LENAPE history  and the VIKING and the RED MAN from the curriculum.

Finding Norse words in eastern North America is not difficult.  Finding a professor who will teach that Norse words came before the English appears to be almost impossible.

I am looking for an university professor who will teach that the most Americans spoke Norse, when the English invaded.  

Send me the names of those professors.