The Poto women (Otomi and Purepecha) floating from Pacific Nicaragua to Mexico were not the only groups of people from the region of Nicaragua to float and paddle a very long distance in the aftermath of the tsunami. The same occurred to the Miskito living on the northeast Atlantic coast of present-day Nicaragua. Place names on the northeastern coast of Nicaragua indicate the tsunami:
- Nina Yari – ni in ha’ yar ri – “hill beside the first ones hurled into the water” (double meaning of “forgotten”)
- Krukira – k’ar uk’ ki’ ir ha’ – “sadness seeing the dear ones retained in the water”
- Tuapi – tu ap pi – “swinging corpses of companions.” Tuapi also has a double meaning referring to their ancestors who fled Isla Tigre: “remnant of companions swung at by the beings.”
- Kuri – k’ur ri – “beside the points (of the wave)”
- Iskri – is k’er ri – “beside the gashing motion”
The tribal names of most Native American peoples in the U.S. Southeast point to origins in the tsunami, specifically people who were pulled out to sea, survived, regrouped and floated to the present-day U.S. There is a strong current moving north from Nicaragua past the Yucatan to the northern Gulf of Mexico. In addition, there is current moving east around the Florida peninsula and then north along the coast. The Timucua seem to have landed in Georgia and northeast Florida, washed off of the Bahamas, with a strong current moving from the Bahamas toward Georgia. In addition, the prevailing winds between May and October are from southeast to northwest. The prevailing winds would have helped the Muskogean peoples land along the Alabama and western Florida coasts after being washed off of Cuba by the tsunami.
In Mississippi the Tunica are a language isolate group. Recently, they joined with the Biloxi to form the Tunica-Biloxi. However, the Biloxi are known to be a Siouxian (Dakota) group. The name Tunica provides a strong clue that the Tunica came from Nicaragua. As discussed earlier, Nicaragua was populated in about 8250 BCE by Chibchab and Miskito fleeing from Isla Tigre, with the Miskito going to the northeast (Atlantic) coast. The name Nicaragua was likely given by the first generation in the region.
Tunica is tu un ni ik’ ka in Mi and means “corpses of Ik’ youth on the hill at the beginning,” a clear reference to the sacrifice of the Ik’ youth at the Isla Tigre volcano, the survivors of which then fled to become the Miskito. It has a double meaning of “shakers,” referring to the Kiche who were the first to crave tobacco and led to the human sacrifice practice and the flight of the Miskito. Another double meaning is “corpses of youth in the wind and water,” referring to those who died in the tsunami and, probably, on the journey to Mississippi. The structure of the name Tunica is awkward, which stresses the intent to include nica as a marker for Nicaragua. The name also suggests that the Miskito (and Tunica) were from the Ik’ lineage of the pre-Maya – just like the Zapotec and Triqui who also were swept out to sea.
Three other names for the Tunica are Tonica, Yuron, and Koroa. Tonica is very similar to Tunica. It is toh on ni ik’ kah in Mi and means “Ik’ ancestors sacrificed on the hill at the beginning.” Yuron is yur ro’ on and means “ancestors forced out (by the wave) and loose.” Koroa may have been the first name that the Tunica gave themselves in Mississippi. In Mi it is k’or ro’ ha’ and means “transported loose on the water.” It has a double meaning of “free from the swinging blades of the leaders” referring to the Maya leaders their ancestors fled from at Isla Tigre.
The name of the Biloxi people comes from the time of the tsunami, when they saw the Tunica survivors. This would mean that this group of Dakota already lived on the Gulf Coast 9200 years ago, probably to coordinate Dakota transport efforts on the lower Mississippi and along the Gulf Coast. And they still used the Mi language. In Mi, Biloxi is bi il lo’ os si and means “see the series of loose companions set down.” It has a double meaning of “entrance to the waterway,” where entrance probably refers to the protected Biloxi Bay, although it could refer to the Mississippi River. A group of Biloxi Dakota were also likely located at Mobile to the east. Mobile is mo bi il lep/n in Mi, meaning “see the trapped paddler companions.” The name uses a neutral term for paddler le: the Miskito would have used lep while perhaps the Dakota used len. Dropping the ending consonant left the issue in neutral territory. The name has a double meaning of “rub” - to rub was a way of saying to treat and care for. The Dakota on the Gulf Coast saw the tsunami survivors float ashore and took care of them. The name also uses the expression “paddlers of the waterway” (Mississippi) to describe the Biloxi.
Other neighboring place names explain more of the story. Halfway between Biloxi and Mobile is the Pascagoula. It is pa as ka ak’ k’o ul la and means “explain growing tired of the practice of the blades on the body at the beginning.” It has double meanings of “retained” and “fire,” where “fire” - k’ak’ refers to the Kakchiquel. The surviving Tunica explained to the Biloxi about being repressed by the Maya at Isla Tigre. A few kilometers from the mouth of the Pascagoula River it is joined by the Escatawpa River. In Mi it is etz’ k’at ta’ ap pa, or “observe the remnant bodies who crossed (the Gulf of Mexico) the swinging.” The Escatawpa River also links the Biloxi-Dakota with the Catawba, a Siouxian nation, of North Carolina. There would have been a transport route, completely by water, from Biloxi to Catawba, around Florida and up the Catawba River. Escatawpa is a slightly awkward name indicating that Catawba was probably named first and that the Dakota-Catawba moved east before the tsunami principally to coordinate river transport. It uses the k’at syllable to refer to the Ik’ lineage. And it has a double meaning of boats to describe themselves. The name Escatawpa clearly links to the name Catawba in North Carolina, desiring to create a circular water transport flow of the Dakota from the upper Ohio River to the Atlantic Coast to the Gulf Coast to the Mississippi River.
A couple kilometers north of the conjunction of these rivers is the village of Helena. In Mi it is hel len ha’ and means “other water paddlers.” The Biloxi found the tsunami survivors to be other (foreign but similar) to themselves – also water paddlers. They recognized them as being from the same Monte Verde migration from Asia. The form of Helena would appear to link the Dakota linguistically to the Olmeca-Chibchab family. The close link between the (Miskito) Tunica and the (Dakota) Biloxi is seen in modern times - the two nations joined together to form one nation (see Jeffrey P. Brain and Frank W. Porter. The Tunica-Biloxi. Chelsea House Publishers, 1990).
After the Tunica recovered and settled in the lower Mississippi Valley, they made a return visit by sail raft to the coast of Nicaragua, probably with members of the Biloxi-Dakota community. Fifteen kilometers south of the Honduras border is the Bismuna Lagoon and the village of Bismuna Tara. Bismuna Tara is bi is muh un nat tar ha and means “arrival from a distance of the young companions who were in the motion of the water hole.” One double meaning is “remnant,” meaning remnant of the Miskito. An island that separates the Bismuna Lagoon from the ocean is Isla Sumpiki Dakura, which is sum pi ik’ ki’ t’ak’ ur ha’ and means “explain the Ik’ companion in the twisted river to dear Dak.” Dak or “dry” is a marker for the Dakota. The Ik’ companion in the twisted river refers to the early Ik’ leader killed at the Sumpul River near Arcatao. This could indicate that the Ulua or Cuscatlan were present for the visit of the Dakota to the Miskito. Dryness might also relate to a double meaning of “points,” indicating how the Tunica survivors drank water condensation.
Thirty kilometers south of Bismuna Tara and about 30 kilometers north of Puerto Cabezas is Dakura Lagoon and the village of Dakura near the coast. Dakura is tak’ k’ur ha’ and means “those who used points for water for the dryness,” with a double meaning of “remnant.” Another double meaning is “explain the water to the dry (those who stayed dry).” Yet another meaning is “remnant that became tired of the points on the skin,” describing the original escape of the Miskito. I understand this name to point to where the Tunica survivors originated from, since Dakura is used in three different names. Also, the prefix dak seems like a reference to the Dakota, a clue that the Biloxi-Dakota accompanied the Tunica on this trip. A little north of Dakura Lagoon is the village of Li Dakura, li tak’ kur ha’, or “beside those who made points for water in the dryness” or simply, “beside Dakura.” Just south of the lagoon is Pahra or par ha’, which means “lattice in the water,” likely referring to the raft of the Biloxi. Ten kilometers south of Dakura is Awastara – ab wa as tar ha’ – meaning “arrival of the beings who were swinging and played with in the water.” It has a double meaning of “gourd” (wax), indicating how they collected water when they were washed out to sea. It has a further meaning of “tired of the swinging practice of the beings,” referring back to Isla Tigre.
Five kilometers south of Awastara is Isla Mair Kayaska, which is ma ir k’a yatz’ k’ar and means “satisfying to see those who were squeezed and retained in the badness at the beginning.” It appears that the returning raft(s) went further south down the coast as well. Mihmi Ta is an island in Wouhnta Lagoon, 45 kilometers south of Puerto Cabezas. It is mi im mi ta’ and means “remnant cats in the blast with the cats.” “Cats” is used twice, once to name the Tunica remnant and once to name the Biloxi. The name is quite close to Miami (Florida) which would seem to indicate that the Biloxi-Tunica trip was after their participation in the coming together of the tribes mentioned by the name Miami. The name Mihmi is both similar and contrasting to the village name of Samil, located 23 kilometers south of Mihmi Ta. It is tz’a am mi il and means “see the water spider cats.” Like Mihmi Ta, this name calls the Biloxi cats but adds the descriptor “water spider,” leaving little doubt that they were describing ocean sailors and river paddlers. Along with the name Dakura, this is evidence that the Biloxi-Dakota accompanied the Tunica in the return visit to Nicaragua.
By the time of the tsunami, the Ulua had reached the Atlantic coast of Honduras around the mouth of the Ulua River, in part to facilitate the Atlantic Ocean travel of the Cuscatlan and themselves. Titabla near Puerto Cortez is a pre-tsunami Ulua name. It is ti it ta ab la and means “remnant at the (Ulua) mouth tired of the swinging blows,” with a double meaning of boats. Originally Ulua came to the coast tired of the blows of the (orthodox) Chorti and Kiche in El Salvador. Other names indicate that this area was a refuge for the renegade Kiche. Chufla is chu up la and means “tired of listening for the guards,” indicating that the Kiche guards would come looking for them closer to El Salvador. A little east is Rio Coto or k’o ot to and means “shelter for those sacrificed by the teeth (blades).” Its structure recalls Coatepeque, probably named by the renegade Kiche (Masahuat). At the important cultural name of Teguzigalpita is a second cultural name, Caracol, which is k’ar ra ak k’o ol and means “tired of retentions and the blade on the skin by the leaders.” A double meaning (perhap later) is “lime.” Its use later at the Caracol site and elsewhere likely marked both lime deposits and sites under control of the Ulua or their allies (Yucatec, Mopan, Cuscatlan). Other names indicate that the Lenca/Olomeca were also in the area.
Several names indicate coastal communities impacted by the tsunami. East of the Ulua River is Tela or te hel ha – “women in the water on branches.” Nearby San Juan is san wa an or “beings in the swollen current.” Laguna de los Micos is lo om mi ik’ k’o os or “loose cats set down by the biting wind of the foam,” with a double meaning of Ik’ lineage. Ten kilometers east of Tela is Hicaque, somewhat inland. Hicaque is hi ik’ ak’ k’er, meaning “skin slashes from the sand in the wind,” with a double meaning of “burning,” and a Kiche ethnic identifier, indicating a renegade Kiche community (Masahuat). Five kilometers further east is Esparta, etz pa ar ta – “the time of observing the remains of bodies,” with “boat” a double meaning.
West of Tela is Tornabe or to or nab ber, meaning “forgotten ones collapsed and sacrificed in the crest.” A double meaning is “disappearance of the collapses from the sacrificing swings of the bad leaders.” Just east of the Ulua mouth is Rio Tinto, which is ti in to or “one sacrificed at the mouth.” Nearby Crique Maria is k’ar ri ik’ k’er mar ri ha’ and means “gashed by wind beside those retained by the water of the sea,” with an Ulua ethnic identifier. To the west of the Ulua River mouth is Saraguama, or sar ra ak’ wa’ am ha, meaning “beings tired of the skin, spiders (sailors) in the wall of water.” This name links those who were tired of the bad practices, i.e. the Ulua and renegade Kiche, with those who were in the tsunami. Saraguama is on the Barra de Chamelecon or cha am mel ek’ k’o on, which means “failure under the stars of the two spiders whose ancestor was bladed.” There are double meanings of “death” and “women,” which seems to indicate that women were killed by the tsunami here. Chamelecon hints that the women may have been renegade Kiche.
Close to Puerto Cortez is Bajamar, which is ba ach cham mar, which means “turtle bodies of the dead in the ocean,” indicating that pregnant women died in the tsunami, a clear indicator of Kiche women who had escaped the first-born sacrifice practice. Barrio Suyapa is sur ya ap ha, meaning “pain from the foreign swinging water,” with a double meaning of “on the flat” and “pain from those swinging at the bodies.” This appears to be the origin of the first name Suyapa which is still found in Central America. Chivana is chi ib ba an ha and means “body-spirits in the current of the large water,” with double meanings of “disappearance” and “forgotten.” Southwest of Puerto Cortez is Omoa and the Bahia de Omoa, which is om mo ha and means “trapped in the foamy water.” Just south is Cuyamel, from k’ur ya am mel or “pain for the spiders who failed on the points,” although it could refer to a later sailing accident.
Those who survived the tsunami and floated to Belize appear to have landed near the Rio Grande in the southern portion of the country. Rio Grande is the Hispanicization of the indigenous name Karante or k’ar ra an te, which means “detained by the current, tired on the branches,” with a double meaning of “tired of the retentions, ran to the woods,” echoing the Ulua origin story as well as that of the renegade Kiche. Near the river is Cuxlin Ha, which is cus li in ha in Mi or “first ones come to life beside the (first) river. Borrowing the syllable cus from Cuscatlan is another indicator that some of these were Ulua, part of the Cuscatlan lineage. Using the phrase “first ones” seems to indicate that renegade Kiche made the float as well.
The nearby name of Jacinto could be a more recent Spanish name, but if it is an ancient name it would indicate that two of the survivors were renegade Kiche and one was Olomeka (Lenca), in addition to Ulua indicated by Cuxlin Ha. Jacinto is cha as tzi in to or “two from those that practiced sacrifice and one dog.” Dog or guide was a nickname for the Olomeka.
Punta Gorda, a little south, highlights the Ulua and Kiche heritage of many of the survivors. It is pu un ta k’o or ta in Mi, meaning “remnant of the youth that was slashed, remnant in the crest of the teeth.” The first phrase corresponds to the Ulua, while the second phrase can also be translated “remnant from the blade of the leaders,” which would point in the direction of renegade Kiche. Nearby Piebra is pi heb ra or “companions tired from the separating.” An alternate translation would be “companions separated on the lattice (branches) in the water.”
The name Belmopan, the capital of Belize, appears to come from the time of the tsunami. In Mi, it is bel mo pa an, meaning “trapped, collapsing bodies in the current.” Mopan, deriving from Belmopan, is the name of the ethnic group of the tsunami survivors and it means “trapped bodies in the current.” The name Belize, bel li is tse, probably comes from the time of the Yucateca arrival, about 5,000 years later, but would reference the Mopan, with “move to beside those collapsed in the upright (tsunami).” Dangriga also appears to be a Yucateca reference to the Mopan - ta an k’ar ri ik’ k’a - or “Ik’ remnant satisfied to be beside those retained in the current.”
Back in Honduras, south of Puerto Cortez is Teguzigalpita. I think that this name came first, before Teguzigalpa. It is te ek’ k’uz sik k’al pi it ha and means “search for the companions who gave birth after being retained by the blast and on branches under the stars in the water.” It succeeds in incorporating the refrain “on branches under the stars in the water,” familiar from the names Zapoteca and Mixteca and others, showing that this name came about after they had received knowledge of the survivors on the Pacific Ocean side. Cleverly, on the other side of the isthmus, the Ulua placed the teg/tek at the beginning of the name unlike in Zapoteca. Teguzigalpita has two syllables emphasizing the Ulua ethnicity of the Mopan survivors in Belize: guz and ig. Combining this overemphasis - usually one ethnic identifier would suffice - with the phrase “search for,” seems to suggest that Kiche’ guards came looking for the renegade Kiche’ survivors in Belize but the Ulua told them that there were no Kiche’ renegades among the survivors in Belize, only Ulua.
The other name present at Teguzigalpita provides support for this interpretation: Caracol, probably added much later. The tsunami version of the name, k’ar ra k’o ol, is “tired from being retained by the biting crest.” However, an obvious second meaning k’ar ra ak’ k’o ol is “tired of the retentions and the blade on the skin by the leaders.” At the time of the tsunami it seems that only the Kiche lineage were practicing human sacrifice, so the new community in Mopan must have included Kiche renegades, as the name Jacinto in Belize suggested. A third meaning of Caracol is “transport,” perhaps referring both to the journey from Honduras to Belize as well as transporting the renegade Kiche from the El Salvador mountains to the coast.
The tsunami of 7200 BCE had a great effect moving the population of Central America, creating the first permanent populations in Mexico and Belize. Other populations were transported by the tsunami waves in the Caribbean, North America, and South America. The Ik’ lineage communities along El Salvador’s central coast were impacted, with two groups paddling on branches under the stars to become the Zapoteca and Triqui. Two groups of the Totonac paddled to the Oaxaca coast becoming the Huave and the Choluteca (Itza). Two Kiche groups survived going from Sonsonate, El Salvador, to Guerrero: the Tlapaneca and, in part, the Otomi. Two groups of Poto/Chibchab women from Nicaragua survived paddling all the way to Guerrero, with one joining the Kiche’ man near Acapulco to found the Otomi. The other two women were found by an Ulua raft, with apparently two of the Ulua men joining the Poto women to found the Purepecha.
The history of Mexico began with drama, heartbreak, and victories with significant examples from the Huave, Mixteca, Zapoteca, Otomi, and Purepecha. The early victory of the Otomi rebels, with aid from the Purepecha, over the orthodox Otomi, was especially important for the history of Mexico, giving origin to important names/concepts like Mazatlan, Aztlan, and Cuauhtemoc.
On the Atlantic coast of Nicaragua, Miskito survivors at sea were carried north and made it to the Mississippi coast, becoming the Tunica. And a mix of Ulua, renegade Kiche, and Olomeca were swept out to sea from north Honduras and paddled to Belize, becoming the Mopan.