Transcription
Before you begin, please prepare to watch both parts of this film experience. Part one is a dramatic reenactment that brings to life the journey of the Wallom olum, the red record. It portrays how Native American history keepers faithfully carried this ancient account across generations, preserving it through sacred song and symbolic glyphs as centuries unfolded. Part two moves the story to scholarship. This documentary segment examines historical records, archaeological discoveries, and genetic research that together present compelling evidence supporting the historicity of the Wallom olum. Together, these two parts offer both the voice of tradition and the lens of modern inquiry, inviting you to consider the red record from every angle. Thank you for watching.
>> [music] [music] >> In the mists of time among the Lapi people known to some as the Delaware tribe lies a sacred chronicle, the Wallom olum. Etched on birch bark, it whispers the creation story, the great flood, and the migrations of a noble people. Tonight, we witness its telling as elders pass the flame of history to the young.
Mom, you don't have to hold my horse.
>> Pichk, I told you if you run again, I'll have to hold your horse.
>> I'm not a baby. I'm a wisdom keeper.
>> Wisdom keepers listen to wisdom, son. Get it where it stops.
[music] It's all right. We'll get it next time.
[music] You're right. Of course. Well, >> that's [music] not something I hear every day, especially coming from you.
>> He's ready. You guys should throw it further. further. It's time. I'll race you. You are still the fastest fire maker. in the clan. Brother who speaks for bears. Chima summons you. Creator, we acknowledge and respect you. We are grateful that you have gathered us all here together safely from our enemies. We are grateful that you have given us your sacred words and pictures. We have called you, the great spirit, here to join us for this sacred night. and we feel you here with us. We, your Lape people, give you honor, make our minds attentive and our hearts pure and our memories sharp as we remember your sacred words of our early days. Welcome wisdom keepers and welcome to the new face in our circle. Welcome.
>> As the young wisdom keepers, you will learn the history of our people going back to the early beginning of all mankind. You must always walk in a sacred way in kindness and love towards creator and all that he created. This is how the memory of the sacred ways will continue to live inside you. Does everyone have good thoughts and warm hearts and thinking in gladness?
>> Yes, grandfather.
>> Yes, grandma.
>> Are you ready to remember?
>> Yes, grandfather.
>> Are you excited?
>> Yes.
>> Then let us begin. at first in that place at all times above the earth. on the earth an extended fog and there the great mannitude was at first forever lost in space everywhere the great manitude was he made the extended land in the sky he made the sun, the moon, the stars. He made them all move evenly. Then the wind blew violently and it cleared and the water flowed off far and strong. And groups of islands grew newly and there remained. A new spoke the great Manitu, a manitude to Manitus, to be mortals, souls, and all. And ever after he was a manu to men and their grandfather, he gave the first mother, the mother of beans. He gave the fish. He gave the turtles. He gave the beasts. He gave the birds. But an evil manu made evil beings only monsters. He made the flies. He made the gnats. All beings were then friendly. Truly the manites were active and kindly to those very first men and to those first mothers fetch them wives and fetch them food when first they desired it. All had cheerful knowledge. All had leisure. All thought in gladness. But very secretly an evil being, a mighty magician came to the earth and with him brought badness, quarreling, unhappiness, brought bad weather, brought sickness, brought death. All this took place of old on the earth beyond the great idol water at the first. Long ago, there was a mighty snake and beans evil to men.
>> Giants? There were giants here.
>> Oh, yes. Long ago, there were giants in the land. Many tribes knew about these giants and fought against them. We called them the snake people. And we joined forces with other tribes to defeat them at [music] the great river. And this is a war trophy from that long ago battle. Something that one of our ancestors took from a giant that he killed. This mighty snake hated those who were there and greatly disqued those who he hated. They both did harm. They both injured each other. Both were not in peace. Driven from their homes, they fought with this murderer. The mighty snake firmly [snorts] resolved to harm the men. He brought three persons. He brought a monster. He brought a rushing water between the hills. The water rushed and rushed, dashing through and through, destroying much. The whole earth was flooded with water. Even the highest hills.
>> Yes. Most of the tribes in our land remember the worldwide flood in their histories. Nanabush, the strong white one, grandfather of beings, grandfather of men, was on the turtle island. There he was walking and creating as he passed by and created the turtle. Beings and men all go forth. They walk in the floods and shallow waters downstream thither to Turtle Island. There were many monster fishes which ate some of them. The Manitu daughter coming helped with her canoe. helped all as they came and came. And also Nanabush, Nanabush, the grandfather of all, the grandfather of beings, the grandfather of men, the grandfather of the turtle, the men were together on the turtle, like to turtles. Frightened on the turtle, they prayed on the turtle that what was spoiled should be restored. The water ran off. The earth dried. The lakes were at rest. All was silent. And the mighty snake departed. After rushing waters had subsided, the lap of the turtle were close together in hollow houses living together there. It freezes where they abode. It snows where they abode. It storms where they abode. It is cold where they abode. Long after the flood, the world was covered with much ice and was very cold. The flood changed the world. Volcanoes block the sun and cool the world, leading to ice throughout much of our land. At this northern place, they speak favorably of mild, cool lands with many deer and buffaloos. As they journeyed, some being strong, some rich, they separated into housebuilders and hunters. The strongest, the most united, the purest were the hunters. The hunters showed themselves at the north, at the east, at the south, at the west. And in that ancient country, in that northern country, in the turtle country, the best of the Lape were the turtle men. All the cabin fires of that land were disqued. And all said to their holy bin, "Let us go to the snake land to the east." They went forth going away earnestly grieving. As our people traveled east to cross the great river, we ran into the snake land where the Makawini, the big men lived. Some of them built many of the ancient mounds. We joined an alliance with the Irakcoy, also called the Mangu. Together, we brought war against the snake people and pushed them down the Mississippi. And they never again returned. And that's what the old ones say. Thus ends this chapter of the Wallom olum. A testament to creation, catastrophe, and resilience. The Lapi's journey continues edged in bark. The Lenny Lape people faithfully carried the history of creation, the beginning of mankind, Satan's role in corrupting the earth and humanity, the worldwide flood, Noah's role in saving the human line, the giants, and the postbabel dispersion of the native people to America on 183 glyphs etched in birch tablets carried through the line of 95 chiefs called sichchums for at least 3,000 years. Remarkably, this history [music] parallels but the main elements as well as the sequence of early events recorded in the Bible. The concept of a single great creator and a single devil as an enemy to mankind is a common theme throughout tribal history. 26 North and South American native tribes report biblically themed giants in their histories and over 200 tribes have reported 333 accounts of the worldwide flood. We honor their history. See our video and book about the Wallom here. www.walamolum.com
[music] [music] Oh yeah. Oh, [music] [music] hey. [music] >> [music] [music] [music] >> Heat. Heat. Oh, [music] [music] yeah. [music] Heat. Heat. [music] [music] Heat. [music] [music] Heat. [music] [music] >> [music] [music] >> Is it possible that a set of wooden tablets with ancient glyphs handed down over the centuries carried the true history of the Native American Lenny Lape people? Is it possible that this history even overlaps the biblical accounts so strongly that they are actually retelling the same past about creation, the beginning of mankind, Satan's role in corrupting the earth and humanity, the worldwide flood, and Noah's role in saving the human line. Join us on this journey to find out. It was Monday, October 16th, 1679. Dutch traveler Jasper Dancer meets an 80-year-old Lenny Lape native man in present-day New Jersey. Jasper records the following. In the morning, there came an Indian to our house, a man about 80 years of age, whom our people called Jasper, who lived at a Hackinack or at Aenan. We asked him where he believed he came from. He answered, "From his father." "And where did your father come from?" we said, "And your grandfather and greatgrandfather and so on to the first of the race." He was silent for a little while, then took a piece of coal out of the fire where he sat, and began to write upon the floor. He first drew a circle, a little oval to which he made four paws or feet, a head and a tail. This, said he, is a tortoise lying in the water around it. And he moved his hand around the figure, continuing, "This was or is all water, and so at first was the world, or the earth, when the tortoise gradually raised its round back up high, and the water ran off of it, and thus the earth became dry." He then took a little straw and placed it on end in the middle of the figure, and proceeded. The earth was now dry, and there grew a tree in the middle of the earth. And the root of this tree sent forth a sprout beside it, and there grew upon it a man who was the first male. This man was then alone, and would have remained alone. But the tree bent over until its top touched the earth, and there shot therein another root, from which came forth another sprout, and there grew upon it the woman. And from these two are all men produced. 141 years after this event, another Lape native, a tribal historian named Olas became ill and was brought to health with the help of a doctor ward. In return, Olmpas gave him the Wallom, a set of 183 glyphs engraved and painted on wooden tablets that describe the history of the Lape people going back millennia. In 1822, Ward gave them to a friend, Constantine Samuel Rafanesque, a professor at Transennsylvania University in Kentucky, who was fluent in over 12 languages. After 14 years of carefully deciphering the glyphs with the help from both European and native experts, he published the Wallom in book form in 1836. So why are these two events important? How are they connected? Well, the 1679 origin account overlaps strongly with the Wallom olum. Even though these accounts are separated by over 100 years, they share 10 common elements regarding how God framed the world and mankind, even using very similar graphical representations. And it only gets more amazing. The Wallom olum carries the history of the Lenny Lape people for centuries all the way back to the beginning where it describes the creator, the great manitu creating the world, sun, moon, stars, land, water, and all living things. Then creation harmony is disrupted when the evil manitu, the black snake, brings chaos, sickness, death, and conflict into the world. Next comes a catastrophic flood, but humanity is rescued by Nanabush, the grandfather of all men, their version of Noah. Similar flood accounts are echoed in over 300 native stories. As their story continues, thousands of them head to America, crossing the Bearing Sea. A series of 95 chiefs lead them across America, eventually settling on the east coast. Along this journey, they face harsh climates, beasts, famine, and wars with the dreaded snake people called the Macawini or the big men, giants who practice dark magic who were associated with the evil snake. The last glyph describes encountering white men on ships in 1620 and reads, "Who are they?"
When the Wallom olum first came on the scene, it was put under tough scrutiny by heavyweight scholars of the 19th century. Scholars like Daniel Brenton and Smithsonian author EG Squire published extensive studies boldly supporting the Wallom as authentic lape history. A later publication of the Indiana Historical Society in 1954 also largely supported its credibility. Then in the 1990s, the Wallom came under attack by those who were threatened by just how strongly it aligned with scripture, causing some to lose faith in its credibility. But the tables turned just a few years ago when Harvard trained geneticist Dr. Nathaniel Ginsen revealed overwhelming support for its validity. By tracing the Y chromosome markers passed down from father to son across generations, Jeansen confirmed the migratory routes direction and even timing in the Wallom olum. The Delaware people, they were one of the east coast algangquian peoples have a document called the red record or the wallam olum. This document describes a migration and the dates that we can infer from internal clues in the red record are exactly in line with genetics. So my argument to those who doubt the authenticity and veracity of this record is to say, okay, if you think Rafenesque forged a document in the early 1800s, how is it possible that he could do such a good job forging it that he anticipated genetic discoveries 200 years in the future? I don't think that's possible. It it seems implausible. Instead, I think the explanation is Rafenesque obtained an authentic Delaware document that described an authentic history and it's a vital clue to understand the origin of the algix. the Wanoagog, the Massachusetts, and their backstory where they were when they arrived in Massachusetts before the pilgrims arrived. I want you to notice that this reconstruction I'm following heavily David McCutchen's reconstruction. So, this book cover is actually from his 1993 translation and I've redrawn here from the clues in the red record that he used to infer where they were at specific times. Now, let me add one more piece of data here that'll help you understand this better. The crux of the red record is a list of sichchums or chieftains or leaders. They call them sichchums essentially. So and so they'll give a name. So and so was the sichchum and we started agriculture. Something significant that happened during his reign. So and so is the sichum. We started recording our histories. So and so was a sichum and we fought these people over here. So and so was a sichum and then we lost to these people over here. It's reads like straightforward history. And from those clues we can infer where they were at what time and what they were doing. But I want you to notice that this reconstruction begins in the northwest, goes south, but then basically proceeds west to east, which is exactly what the hierarchy from linguistics shows, a west to east migration. So it's not just that the red record is consistent with genetics, it's also consistent with linguistics, and I'll give some examples here in a minute. It's also consistent with other nations indigenous histories. So what exactly is the backstory then to the algixs the algrans? What does their history say? 900s they arrive in Alaska across the bearing straight and they talk about immediately fighting enemies that there were people here before them. And this is consistent with genetics and other things that I don't have time to get into. It's authentic. At contact the dominant peoples on the western coast Pacific coast of Alaska were the members of the Eskimo Alute language family. They weren't just in Alaska at contact. They had reached all the way over to Greenland. archaeology identifies an eastward migration from Alaska eastward eventually ending up again in Greenland. And what's interesting is the timing archaeologically this west to east migration is very close to the timing of the Algic arrival which implies a potential cause effect relationship as if the algic arrived. They talk about defeating enemies and perhaps the losers perhaps the Eskimo Elliot language family members as a result go fleeing eastward eventually ending up in Greenland. Another group of peoples in Alaska at the time of contact which is a good starting point for thinking backwards in time about who may have been there were members of the Aabaskcan language family. These may not be familiar to you but if you've ever heard of the Apache or Navajo who are in Arizona and New Mexico at the time of contact they are members of the Aabaskcan language family. The Mescalero Apache in particular have as part of their girls puberty ceremony a a recounting this 4-day ceremony retells the history of their migration. They talk about we came from the north, the land of cold and ice and went south. This fits linguistics. This is actually technically the Aak Aabaskcan language family. deepest division linguistically in this family is between AK way up here in Alaska and the rest of the Aabaskcans implying or consistent with them originating up there and then eventually going southward. These may have also been people that the Algs encountered when they first arrived and defeated by the AD 1000s. The Algic were further south going down the western part of Canada. Again, the majority of the red record talks about so and so is the Sichchum. Here's what happened. So and so is the Sichchum. Here's what happened during this period. They say 10 satums passed. They don't name the satums. 10 of them passed without names. And they say this was a time of much evil. It's unclear whether the algix were the cause of the much evil or the recipients. Either way, history wasn't recorded or it was history. I don't think they wanted to talk about who may have been involved in this evil. At contact, members of the Salish language family were in the Pacific Northwest. Now, growing up in Wisconsin, I don't remember much learning about the Pacific Northwest peoples. So, they weren't familiar to me. They might be familiar to you. The Salish language family members, their own histories talk about migrating from the east westward. I think again based on details that I don't have time to get into, describe probably Minnesota or that region as the origin point, then migrating across the plains into a forest region, eventually ending up on the western coast, western region of United States and Canada. I think they were likely there when the Algs passed that way and could have been involved in this time of much evil. At some point, the Algs move on the Great Plains. They talk about growing crops on the Great Plains, this is now the AD100s, they mentioned a number of enemies they had to fight. I also want to mention that during this whole process, again, I said this is from the Delaware, but there's a lot of clues indicating this was not just a Delaware history. I think this is the ancestors of the Delaware and it includes the ancestors of many other members of the Algic language family. There's six or seven points in the red record where they say at this period this people group went away or this subgroup broke away. Sometimes it's hey we multiplied. We were enjoying life. We needed more rooms. We kind of separated into different bands. Other times it's there was a fight and so these people were angry and so they they went away and and left us. The timing and the number of these divisions correlates with linguistics. It correlates with the indigenous histories of other members of the algic language family. So I can tell you that one of these divisions represents the separation of the Cheyenne monominee. There's another one that's the Arapaho Grove and I think the CRE the Cheyenzone history talk about coming from Minnesota. So I think effectively what what's going on is the Aljix are on the great plains. There's a group that breaks away and goes eastward. That's where the Cheyenne and Manami ended up later in history close to or after contact the Cheyenne move back westward and then onto the great plains. And this is the type of history we can begin to reconstruct with the red record which is from the Delaware but describes I would contend the history of the entire language family. There was a group of enemies that they they described there was also of course internal conflict but a conflict that was external was with a group of people they called the North Walkers. This is pre-European introduction of the horse. My presumption is everyone is moving by walking. But who are the north walkers? Remember that the Aabaskcan language family was up here in Alaska, but that the Navajo and Apache are also members in Arizona, New Mexico at the time of contact. The Mescaleros Apache migration account puts dates on their migration. And the Mescaleros say, "We were actually the last of four groups moving southward." To make a long story short, my guess is the timing of the Atabaskcan migrations, the timing of the Algic conflict here in the plains. If you put those pieces of data together, I think what's going on is the Algic are actually fighting the ancestors, the Atabaskcan ancestors who are migrating southward, possibly the ancestors of Apache and Navajo. Eventually, the Algic got tired of all that fighting on the planes and they said, "Let's just go eastward." It was at the Mississippi where they had the greatest battle or where the greatest battle in all of pre-European North America occurred. Stick with us for the next episode where I'll give you the details where we talk about the greatest hero in all of pre-colian North American history. To skip ahead, they eventually did make it across the Mississippi where there were additional separations origins of subgroups within the Alic language family. The Shaune separated shortly after the the crossing of the Mississippi. The Ojiway or Chippoa would have as well. their own accounts describe coming from the Atlantic. So they I think then if you put the pieces together left here, migrated over to the Atlantic and then migrated backwards where they ended up at the Great Lakes by the time of contact. And then finally of course you have the Delawarees themselves and the other members of the East Coast Alangquans who arrive in the Atlantic Ocean. But with linguistics and genetics and these indigenous histories and archaeology, I can now tell you that the Massachusetts Naganset and others in New England arrived there just a century and a half before the pilgrims did. And so now you have the rest of the story of the first Thanksgiving, the backstory to the European Americans Alangquan neighbors. Other researchers like David McCutchen and EP Grandine have also confirmed the Wallom migration route using archaeological evidence that was discovered well after it was published. Grandine points out that it would require Rafines to have superhuman imagination to dream up the migration account and timing described in the Wallom because there's no way he could have possibly known where at least six of the tribes described in the Wallom lived. information only confirmed by archaeological findings after the Wallom was recorded by Rafinesque. Grandine explains that another really stunning coincidence is the burning of the stockades described in the Wallom. And if Raphanesque dreamed this up 150 years before the stockades at Cahokia and Angel Mounds were excavated, then one would have to admit that he had an unbelievably great creative talent. Grandine also doesn't believe Raphaness could have pushed a forgery past Britain, a commanding scholar who knew the language and culture.
Well, now let's take a closer look at how the Wamolm overlaps biblical history. But first, consider that it's actually the dissimilarities between the Bible and the Wallom that support its validity. If it was forgery made to just replicate the Bible's creation account, he would certainly not credit Satan for creating gnats, mosquitoes, and giant reptiles, it also would certainly not credit him for sending the flood, which was God's judgment on mankind. The Wallom's account of giants, which fits well within the framework of scripture, was also not a common teaching at the time and certainly would have not been emphasized by a forger. Even with these distinctions, the Walm Olum has incredible overlap with the Bible. We have the one great manitu who made all things beginning first with the earth, filling it with everything needed for life, then creating man and woman after. There's the evil black snake, hater of mankind, who brought turmoil and evil, and later the Macaweeni, the big men or giants. This giant theme is also shared by at least 20 other Native American tribes. The giant reality in North America was even acknowledged by Abraham Lincoln and is confirmed by 885 records made by over,00 people who documented at least 3,000 giant skeletons discovered in North America. Many neighboring tribes and even the Lape themselves were known to record their histories using wampom belts, bark and wood tablets. They were even known to memorize songs connected to the glyphs. So long lines of chiefs and significant events could be easily memorized just like the wallam. We've documented several examples in our book about the wallam. We even have eyewitness testimony from Nicholas Creswell in 1775 confirming that northeastern tribes transmitted their knowledge of past times by handing it down by hieroglyphs or traditions. In 1932, leading Northeastern tribe researcher Frank Spec interviewed the hereditary successor to the line of Delaware chiefs named Joseph Montour, who said that he remembered the Delaware keeping records on wood and even remembered an older tribesman referring to records that were called painted red or written red, records that existed and were known to the Delawarees of his own and the preceding generation. Spec states, "I have no hesitation in affirming the authenticity of the Wallom, the Red Score, or whatever title such a document of tribal history bears as a form of native iconography known to the Delawarees of historic times and as being a vivid memory of tradition in the mind of Joseph Montour, an undisputably reliable source of Delaware customs and language." There's even evidence that the original Wallom tablets were bundled in sets because Rafinesk's original translation includes horizontal brackets at the end of the first and second songs after the 16th, 32nd, 48th, and 64th verses of the fourth song and after the 20th and 40th verses in song 5. Thus, at every 16 and 24 lines, there is a bracket. Most of these are natural breaks in the story, but it may be that they marked 10 bundles of record sticks.
Finally, there's the elephant in the room. The Wallom olum clearly documents a worldwide flood that was the result of the evil black snake bringing havoc into the world and humanity being saved by a single man. their Noah called Nanabush whom they refer to as the grandfather of all men who saves humanity by a giant boat called the turtles back in glyphs 2 8-10. Echoes of Ararat documents over 300 flood legends in the Americas and most of them have an incredible overlap with the Bible. Some are even right on top of biblical history with the toll text placing the worldwide flood 1,716 years after the creation of the world which is within just 100 years of the biblical time frame. Their story includes the toplipet lacali an enclosed floating vessel like an ark and history stating that men multiplied and made a very high zquali which means the highest tower after the flood just like the babel dispersion account in Genesis. This account also reports that languages were changed and people were scattered to different parts of the world. They said they arrived in Mexico 520 years after the flood had passed. This is all incredibly matching to the biblical account. Regarding North American tribes, Squire states, "The idea of a destruction of the world by water seems to have been a general amongst the Algangquan nations. The traditionary details vary in almost every instance where they have been recorded, but the traditionary event stands out prominently. The catastrophe is in all cases ascribed to the evil spirit who as already observed was symbolized as a great serpent." All of this evidence has led our ministry to endorse the Wallom olum as an original credible source of Native American history that clearly supports the Bible by overlapping its major themes showing how they were carried by people across the globe after Babel. We would encourage you to watch our movie Out of Babel for more about the Wallom and consider downloading our book that expands on the evidence we covered in this short video.