diff options
| author | nfenwick <nfenwick@pglaf.org> | 2025-02-04 10:46:52 -0800 |
|---|---|---|
| committer | nfenwick <nfenwick@pglaf.org> | 2025-02-04 10:46:52 -0800 |
| commit | 40b8c63ad3aa6c3c1e44dfd48edeba1d89c23e57 (patch) | |
| tree | 9dd78023d6fc10e2340f2be9de97b7f6c0b9234c /old/63701-0.txt | |
| parent | 2f576c5c7e03e8604282a2482e225a9d4d7f6b65 (diff) | |
Diffstat (limited to 'old/63701-0.txt')
| -rw-r--r-- | old/63701-0.txt | 8322 |
1 files changed, 0 insertions, 8322 deletions
diff --git a/old/63701-0.txt b/old/63701-0.txt deleted file mode 100644 index c3189dd..0000000 --- a/old/63701-0.txt +++ /dev/null @@ -1,8322 +0,0 @@ -The Project Gutenberg EBook of A Key into the Language of America, or an -Help to the Language of the Natives in that part of America Called -New-Engliand, by Roger Williams - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this ebook. - -Title: A Key into the Language of America, or an Help to the Language - of the Natives in that part of America Called New-Engliand - -Subtitle: Together with Briefe Observations of the Customes, Manners, - and Worships, &c. of the Aforesaid Natives, etc. - -Author: Roger Williams - -Release Date: November 10, 2020 [EBook #63701] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Brian Wilson, MFR, John Campbell and the Online Distributed - Proofreading Team at https://www.pgdp.net (This book was - produced from images made available by the HathiTrust Digital - Library.) - -*** START OF THE PROJECT GUTENBERG EBOOK A KEY INTO THE LANGUAGE OF -AMERICA, OR AN HELP TO THE LANGUAGE OF THE NATIVES IN THAT PART OF AMERICA -CALLED NEW-ENGLIAND *** - - - - - TRANSCRIBER’S NOTE - - This book was originally published in 1643. The reprinted edition - of 1827 retained the errors and misspellings of the original book, - and this etext has made only a few minor changes to the English - text, which are noted at the end of the book. No changes have been - made to accents or (mis)spelling of the native American words. - - Punctuation in the two-column dictionary tables has been made more - consistent; missing commas or periods have been silently added to the - end of table entries. Inconsistent use of question marks has been - left unchanged. - - Italic text is denoted by _underscores_. - - Footnote anchors are denoted by [number], and the two footnotes have - been placed at the end of the ‘Sketch of the Life of Roger Williams’. - - The Table of Contents can be found at the back of the book, the same - placement as in the original book. - - - - - COLLECTIONS - - OF THE - - RHODE-ISLAND - - HISTORICAL SOCIETY. - - - VOL. I. - - [Illustration: (Decorative separator)] - - PROVIDENCE: - PRINTED BY JOHN MILLER. - 1827. - - - - -PREFACE. - - -In presenting to the public the first volume of the Collections of -the Rhode-Island Historical Society, some account of the rise and -progress of the Society may not be deemed inappropriate. It may -vindicate the society from the charge of remissness in performing -the duties it has assumed, and at the same time, remove some of the -prejudices which it has had to encounter. - -There have not been wanting, at any time, individuals who have been -anxious that the history of this State, and the deeds and sufferings -and opinions of the first settlers, should not be handed down to -posterity by tradition alone, or that future generations should -learn them from the erroneous and imperfect statements of prejudiced -historians. - -Much was effected by these individuals in collecting together the -scattered fragments and perishing memorials of our early history. -But the field was too large and the labor too great to be compassed -by the exertions of any individuals, however ardent their zeal. -And besides this, many persons who held highly valuable documents, -received in most instances from their ancestors, were unwilling to -part with them until a secure place of deposite was provided, under -the authority of a regularly organized association. - -These feelings, aided by various concomitant circumstances, gave rise -to the Rhode-Island Historical Society, in the year 1822. In the -summer of the same year, a charter of incorporation was obtained, -and in July the Society was organized. Since that time, unremitting -exertions have been made in effecting its objects, and many valuable -documents, both printed and manuscript have been collected. The -number of resident members is at present about fifty. - -The subject of publishing a Series of Collections was agitated -soon after the establishment of the Society. Various circumstances -served to retard this project until ZACHARIAH ALLEN, Esq. a member, -presented to the Society a manuscript copy of Roger Williams’ Key -to the Indian Language which he had procured from the printed copy -in the Bodliean Library at Oxford. This manuscript has since been -carefully compared with the printed copy of the same work, in the -possession of the Massachusetts Historical Society. At this time, -when philosophers are engaged in searching for the origin, and -philanthropists, in meliorating the condition, of the aborigines, -it was thought by the Society that the publication of this curious -and valuable relick of the venerable founder of the State would -be particularly acceptable and appropriate; and in the hope that -both pleasure and profit may be derived from its perusal, it is now -respectfully commended to the attention and favor of the public. - - - - -CHARTER - -OF THE RHODE-ISLAND HISTORICAL SOCIETY. - - -Whereas Jeremiah Lippitt, William Aplin, Charles Norris Tibbitts, -Walter R. Danforth, William R. Staples, Richard W. Greene, John -Brown Francis, William G. Goddard, Charles F. Tillinghast, Richard -J. Arnold, Charles Jackson, and William E. Richmond, have petitioned -this General Assembly to incorporate them into a society, by the name -of the Rhode-Island Historical Society: Therefore, - -Section 1. _Be it enacted by the General Assembly, and by the -authority thereof it is enacted_, That the aforesaid persons, -together with such others as they shall hereafter associate with -them, and their successors, are hereby constituted, ordained -and created a body corporate and politic, by the name of _The -Rhode-Island Historical Society, for the purpose of procuring and -preserving whatever relates to the topography, antiquities, and -natural, civil and ecclesiastical history of this State_; and by -the name aforesaid shall have perpetual succession; and by the same -name are hereby made able and capable in law, as a body corporate, -to have, hold and enjoy goods, chattels, lands and tenements, to the -value of five thousand dollars, exclusive of their library, cabinet -and historical collections and antiquities, and the same at all times -to dispose of; to have a common seal, and the same at pleasure to -change and destroy; to sue and be sued, to plead and to be impleaded, -to answer and to answer unto, to defend and to be defended against, -in all courts of justice and before all proper judges; and to do, act -and transact all matters and things whatsoever, proper for bodies -corporate to do, act and transact; and to establish and enact such -a constitution and such by-laws as shall be deemed necessary and -expedient, provided that they be not repugnant to the laws of this -State, or of the United States; and to annex to the breach of those -laws such fines as they may deem fit. - -Sec. 2. _And be it further enacted_, That the said corporation be -further authorized and empowered to elect and qualify such officers -as may by them be deemed necessary; to be chosen at such time, and -to hold their offices for such period, as the constitution of said -corporation shall prescribe; and to appoint and hold such meetings as -shall be thought proper. - -Sec. 3. _And be it further enacted_, That said society shall -establish two cabinets for the deposit and safe-keeping of all -the ancient documents and records illustrating the history and -antiquities of this State; one of said cabinets in the town of -Newport, for the safe keeping of the records of the early history -of the southern section of the State, and the other in the town of -Providence, for the safe-keeping of the historical records of the -northern section thereof; and that the anniversary of said society be -holden in said Providence. - -SEC. 4. _And be it further enacted_, That Jeremiah Lippitt -be authorized and empowered to call the first meeting of the -corporation, within three months from the granting of this charter, -giving public notice of the same. - - -[Illustration: (Decorative separator)] - - -CONSTITUTION. - -_Article 1._ The Rhode-Island Historical Society shall consist of -resident and honorary members, the former of whom shall be resident -in the State of Rhode-Island. - -_Art. 2._ The annual meeting of the society shall be holden at -Providence on the 19th day of July, in every year: _And provided_, -That when that day shall fall on a Sunday, the meeting shall be -holden on the Tuesday following: other meetings of the society shall -be called at any other time by the President, or other senior officer -in the society, by giving notice of the same in at least one public -newspaper in Providence and Newport, fourteen days previous to the -time proposed, upon application of five members in writing. - -_Art. 3._ The officers of the society shall be--a president, two -vice-presidents, a secretary, treasurer, two cabinet-keepers, one -for the northern and one for the southern section, and thirteen[1] -trustees, of whom the president, two vice-presidents, and treasurer, -shall be four. - -_Art. 4._ All the officers of the society shall be chosen at the -annual meeting of the society, and shall hold their offices for one -year, and until others be elected in their stead: _Provided_, That -when the society shall not meet on the day of their annual meeting, -they may elect their officers at any other meeting called pursuant -to the article preceding: _And provided also_, That when any vacancy -in any office shall happen during the year, the society, at any such -meeting, may fill the same. - -_Art. 5._ It shall be the duty of the trustees to receive donations, -and to manage and superintend all the concerns of the society; they -shall hold meetings as often as occasion shall require, any five -being present, public notice being given by the secretary fourteen -days previous in a public newspaper of the time and place of meeting, -and shall have power to fill any vacancy in their board until the -next meeting of the society; they shall at the annual meeting make -report in writing of their doings, to the society: the president, -and in his absence the senior officer present, shall preside at all -meetings of the society and board of trustees: the secretary shall -keep a record of all the proceedings of the society, shall be ex -officio secretary of the board, and as such, keep a record of their -doings, and shall be the organ of communication of the society: -the cabinet-keepers shall safely keep all books, papers, ancient -memorials, and every thing else belonging to the society, relating -to the objects of the society, in such places as may hereafter be -designated by the society or board of trustees; they shall also keep -catalogues of all donations to the cabinets of the society, with the -donor’s name affixed to each, unless otherwise requested by the donor -himself; they shall also report in writing at the annual meeting, at -which time, the treasurer shall report the state of the treasury. - -_Art. 6._ The society shall have power to lay such taxes on the -members as may be requisite, provided that they do not exceed the sum -of three dollars per year. - -_Art. 7._ No person shall be admitted a member of this society unless -by ballot, at the annual meeting, by a majority of the members -present, and unless he shall be recommended by the board of trustees. - -_Art. 8._ Seven resident members, including either the president, one -of the vice-presidents, the secretary or treasurer, shall constitute -a quorum for doing business. - -_Art. 9._ No alteration or amendment whatever shall be made to this -constitution but by vote of two thirds of the members present at the -annual meeting, which alteration or amendment shall be reduced to -writing by the mover before it shall be acted upon. - - -[Illustration: (Decorative separator)] - - - The Society would call the attention of members and correspondents -to the following subjects: - -1. Topographical sketches of towns and villages, including an -account of their soil, agriculture, manufactures, commerce, natural -curiosities and statistics. - -2. Sketches of the history of the settlement and rise of such towns -and villages, and of the introduction and progress of commerce, -manufactures and the arts, in them. - -3. Biographical notices of original settlers, revolutionary patriots, -and other distinguished men who have resided in this State. - -4. Original letters, and documents, and papers illustrating any of -these subjects, particularly those which shew the private habits, -manners or pursuits of our ancestors, or are connected with the -general history of this State. - -5. Sermons, orations, occasional discourses and addresses, books, -pamphlets, almanacs and newspapers, printed in this State; and -manuscripts, especially those written by persons born or residing in -this State. - -6. Accounts of the Indian tribes which formerly inhabited any part -of this State, their numbers and condition when first visited by the -whites, their general character and peculiar customs and manners, -their wars and treaties and their original grants to our ancestors. - -7. The Indian names of the towns, rivers, islands, bays and other -remarkable places within this State, and the traditional import of -those names. - -8. Besides these, the society will receive donations of any other -books, pamphlets, manuscripts and printed documents; with which any -gentleman may please to favor them. - - -[Illustration: (Decorative separator)] - - -OFFICERS - -OF THE - -RHODE-ISLAND HISTORICAL SOCIETY, - -ELECTED JULY 19, 1826. - - His Excellency _James Fenner_, Esq. President. - - _Henry Bull_, Esq. 1st. Vice-Pres. - - Hon. _Theodore Foster_, Esq. 2d Vice Pres. - - _William R. Staples_, Esq. Sec’ry. - - _John Howland_, Esq. Treasurer. - - _Albert G. Greene_, Esq. Cabinet Keeper of the Northern District. - - _Stephen Gould_, Cabinet Keeper of the Southern District. - -Hon. Job Durfee, John B. Francis, John Pitman, Richard W. Greene, -Philip Crapo, William E. Richmond, Christopher E. Robbins, Nathaniel -Bullock, Hon. Tristam Burges, Hon. William Hunter, Esq’s. Rev. David -Benedict, and William G. Goddard, Esq. _Trustees_. - - -_Publishing Committee._ - -John Howland, William G. Goddard and William R. Staples, elected by -the Trustees Feb. 7, 1827. - - - - -SKETCH - -OF THE LIFE OF - -ROGER WILLIAMS. - - -Roger Williams was born of reputable parents, in Wales, A. D. 1598. -He was educated at the University of Oxford; was regularly admitted -to orders in the Church of England, and preached for some time, -as a Minister of that Church; but on embracing the doctrines of -the Puritans, he rendered himself obnoxious to the laws against -non-conformists and embarked for America, where he arrived with his -wife, whose name was Mary, on the 5th of February, 1631. In April -following, he was called by the Church of Salem, as teaching Elder, -under their then Pastor, Mr. Skelton. This proceeding gave offence to -the Governor and Assistants of the Massachusetts Bay, and in a short -time, he removed to Plymouth, and was engaged as assistant to Mr. -Ralph Smith, the pastor of the Church at that place. Here he remained -until he found that his views of religious toleration and strict -non-conformity gave offence to some of his hearers, when he returned -again to Salem, and was settled there, after Mr. Skelton’s death in -1634. While here and while at Plymouth, he maintained the character -he had acquired in England, that “of a godly man and a zealous -preacher.” He appears, however, to have been viewed by the government -of that colony with jealousy from his first entrance into it. He -publicly preached against the patent from the king, under which they -held their lands, on the ground that the king could not dispose of -the lands of the Natives without their consent--he reprobated “the -calling of _natural_ men to the exercise of those holy ordinances -of prayers, oaths, &c.” and “the frequenting of Parish Churches, -under the pretence of hearing some ministers;”[2] but that, without -doubt, which rendered him most obnoxious, was his insisting that the -magistrate had no right to punish for breaches of the first table; -or in other words, “to deal in matters of conscience and religion.” -These causes conspiring with others of less importance, finally -procured a decree of banishment to be passed against him, in the -autumn of 1635, and he was ordered to depart the jurisdiction, in six -weeks. Subsequently to this, he was permitted to remain until spring, -on condition that he did not attempt to draw any others to his -opinions; but “the people being much taken with the apprehension of -his godliness,” in the January following the Governor and Assistants -sent an officer to apprehend him and carry him on board a vessel then -lying at Nantasket, bound to England. But before the officer arrived, -he had removed and gone to Rehoboth. Being informed by Governor -Winslow of Plymouth, that he was then within the bounds of the -Plymouth patent, in the spring he crossed the river, and commenced -the settlement of Providence. The field that he first planted -composes “Whatcheer,” the present residence of his Excellency, James -Fenner, Governor of Rhode-Island, and the land originally set off to -Williams adjoining this field, has continued to the present day, in -possession of his descendants. - -He afterwards embraced some of the leading opinions of the Baptists, -and in March 1639, was baptized by immersion, at Providence, by -Ezekiel Holliman, whom he afterwards baptized. He formed a Society -of this order, and continued preaching to them for several months, -and then separated from them, doubting, it is said, the validity of -all baptism, because a direct succession could not be traced from the -Apostles to the officiating ministers. - -In 1643, Williams went to England as agent for the colonies at -Providence, Rhode Island, and Warwick, to solicit a charter of -incorporation, which he finally procured, signed by the Earl of -Warwick, then Governor and Admiral of the English plantations, -and by his Council--bearing date March 14, 1644. On the 17th of -September, 1644, he returned from England and landed at Boston, -bringing a letter of recommendation to the Governor and Assistants -of the Massachusetts Bay, from some of the most influential members -of the Long Parliament. This saved him from the penalty incurred by -him on entering their bounds, which he avoided at his departure, by -taking ship at New-York. In 1651, serious difficulties having been -raised in the colony, by Coddington’s procuring a Charter, which -gave him almost unlimited authority over the Islands of Narragansett -Bay, Williams and Clarke were despatched as agents of the colony, -to procure a revocation of it. This they effected in October 1652. -Williams returned in 1654, but Clarke remained in England, and -procured the second Charter of 1663. While in England at this time -Williams resided a principal part of the time, at Belleau, a seat -of Sir Henry Vane, in Lincolnshire; and on his return, brought a -letter from him, recorded in the records of Providence, inviting the -planters to a closer union with one another. This letter, aided by -the urgent and constant solicitations of Williams, finally restored -peace and union to the colony, which, during his absence, had been -rent by many divisions. He was several times both before and after -this period, elected to the office of President or Governor of this -colony, by the “free vote of the freemen.” He died in April, 1683, at -Providence, and was buried under arms, in his family burying ground, -with every testimony of respect that the colony could manifest. He -was the father of six children: viz. Mary, Freeborn, Providence, -Mercy, Daniel, and Joseph; the descendants of whom, at this time, -amount to several thousands. - -Very few incidents in his life, are to be collected from the writings -of Williams, and the prejudices of contemporary and even later -historians who have mentioned him, render it difficult to form a true -estimate of his character. Facts, which in the estimation of the -writers of those days, would have raised a more orthodox man almost -above the level of humanity, are slightly mentioned; and opinions -which all protestant nations and even the descendants of his enemies -have since fully adopted, in him were heretical and subversive, -not only of church but of civil government. From these slight and -prejudiced statements must the character of Williams be drawn. They -prove him to have been a man of unblemished moral character and of -ardent piety, unyielding in opinions which he conceived to be right, -and not to be diverted from what he believed to be duty, either by -threats or by flattery. - -One fact speaks volumes in favor of his Christian temper. After he -was banished, he conceived himself to be an injured, persecuted -man, but with all the opportunities which his intimacy with the -neighboring Indians gave him, no purpose of revenge seems ever to -have been harbored by him. Instead of that, the next year after his -banishment, he gave to his very persecutors, information of the -Indian plot, which would have destroyed their whole settlement. -He concluded treaties for them, which ensured their peace and -prosperity, “employing himself continually in acts of kindness to his -persecutors, affording relief to the distressed, offering an asylum -to the persecuted” - -He is accused, and not unjustly, of frequent changes in his -religious sentiments. These changes must have been the effect of -sincere conviction--they could not have arisen from a time-serving -policy. For had he remained an Episcopalian, England and all her -comforts, and undoubtedly as due to his Learning, some of the honors -of the Church were before him; and had he continued a lukewarm -non-conformist, Massachusetts and Plymouth, the society of his former -friends and especially that of Hooker and Cotton, might have solaced -him in his residence in this new country. But these were all resigned -for what he conceived to be his duty to his God. He was however at -all times and under all changes, the undaunted champion of Religious -Freedom. It was openly professed by him, on his arrival among those -who sought in America, a refuge from persecution and strange as it -may seem, it was probably the first thing that excited the prejudices -of the Massachusetts and Plymouth rulers against him. He was -accused of carrying this favorite doctrine so far as to exempt from -punishment any criminal who pleaded conscience. But let his own words -exculpate him from this charge. - -“That ever I should speak or write a tittle that tends to such an -infinite liberty of conscience, is a mistake, and which I have ever -disclaimed and abhorred. To prevent such mistakes, I at present -shall only propose this case. There goes many a ship to sea with -many hundred souls in one ship, whose weal and woe is common; and -is a true picture of a common-wealth, or an human combination or -society. It hath fallen out, some times, that both Papists and -Protestants, Jews and Turks, may be embarked into one ship. Upon -which supposal, I affirm that all the liberty of conscience, that -ever I pleaded for, turns upon these two hinges, That none of the -Papists, Protestants, Jews or Turks, be forced to come to the ship’s -prayers or worship; nor compelled from their own particular prayers -or worship, if they practice any. I further add, that I never denied, -that notwithstanding this liberty, the commander of this ship ought -to command the ship’s course; yea, and also command that justice, -peace and sobriety be kept and practiced, both among the seamen and -all the passengers. If any of the seamen refuse to perform their -service, or passengers to pay their freight; if any refuse to help in -person or purse, toward the common charges or defence; if any refuse -to obey the common laws and orders of the ship concerning their -common peace or preservation; if any shall mutiny and rise up against -their commanders and officers; if any should preach or write, that -there ought to be no commanders nor officers, because all are equal -in Christ, therefore no masters nor officers, no laws nor orders, -no corrections nor punishments; I say, I never denied but in such -cases, whatever is pretended, the commander or commanders may judge, -resist, compel and punish such transgressors, according to their -deserts and merits.” - -And in Williams’ political transactions, self interest does not -appear to have had any influence, in opposition to the public good. -The title to Providence Plantations, from the Indians, was in him and -in him alone, by their deed. Yet almost his first act was to divide -it among his “loving neighbors” reserving to himself only an equal -right with them. In the charter procured by him, no office of trust -or profit was conferred on him. Of what other agent employed on such -business, can the same be said? Well might Calender call him, “the -most disinterested man that ever lived.” - -The publications of Williams, that have reached us, are not -voluminous. The public services in which he was engaged, and the -private difficulties which he had to encounter, undoubtedly prevented -them from being so. The first, in order of time, is his “Key to the -Language of America,” now republished. This, it would seem, was -composed during his voyage to England in 1643, and was printed at -London soon after his arrival. It preceded Elliot’s publications on -the same subject, and was highly commended by the Board of Trade, at -the time it was published. Very few copies of the original edition -are now extant. The one belonging to the Massachusetts Historical -Society is the only one known to be in this country. A strain of -ardent piety runs through this work which cannot fail to recommend -both itself and its author to the reader. It presents the character -of the Natives in a new and favorable light, and appears to have been -admirably calculated to facilitate that intercouse with them, which -the safety of the settlers and the interests of both settlers and -natives imperiously demanded. - -The next work was his “Bloody Tenent,” written in answer to Cotton’s -work upholding the right and enforcing the duty of the civil -magistrate to regulate the doctrines of the Church. This work called -forth a reply from Cotton, entitled “The Bloody Tenent, Washed and -made White in the blood of the Lambe.” And this was followed by -a rejoinder from Williams, entitled “The Bloody Tenent yet more -Bloody, by Mr. Cotton’s endeavor to Wash it White.” In these works of -Williams the doctrine of religious liberty and unlimited toleration -are illustrated in strong language and supported by stronger -arguments--arguments that preceded those of Locke, Bayle and Furneau. -The character and standing of Cotton made him an antagonist, with -whom to contend, was glorious, even though vanquished, but with -truth on his side, and supported and strengthened by a sense of it, -Williams entered the contest, and was not vanquished. Accompanying -this last, are two letters, one to Gov. Endicott and the other to the -Clergy of Great-Britain and Ireland. The first of which, if it had -been read with the spirit in which it appears to have been written, -would have stayed the arm of Persecution in New-England. These were -published in London in 1652. About twenty years after, Williams had -a controversy with the Quakers. He maintained a public dispute with -them at Newport, on the 9th, 10th and 12th, and at Providence, on the -17th August, 1672. Afterwards he published his “George Fox digged out -of his Burrows,” in answer to a work of Fox. This is a rare book. - -In regard to the literary attainments of Roger Williams it is -deemed proper to say but little. The readers of this work will be -principally such as chuse to form their _own_ opinions. It will -be, however, generally admitted, that his Style, abounds with -the Beauties and Defects, peculiar to the Literature of his own -Times. It is no small praise to say of him, that, as an author, he -compares well with his great opponent, COTTON. Both indulge in the -same apposite, but somewhat profuse use of Scripture allusion and -Phraseology; both are at home in the Classics and the Fathers, and -surprise us with quaint erudition; both fight with the same weapon of -controversy--the ancient scholastic Logic. - -Those who have a partiality for Williams will justify that -partiality, by the conciliating liberality of his doctrines, and the -philosophic philanthropy of his sentiments, which impart a peculiar -amenity to his diction, and to his reasoning, an air of common sense -deduction and equitable and rational conclusion, more satisfactory -than the most refined subtilties of dialectic skill. - -No description of the person of Williams has reached us, but -Rhode-Islanders will always remember his name and his deeds, and -revere him as the father of their State, and the world will ever -regard him as the earliest and boldest champion of the right of all -men “fully to have and enjoy their own judgments and consciences, in -matters of religious concernments.” - - -FOOTNOTES: - -[1] Amended at the annual meeting A. D. 1826, and three trustees -added. - -[2] This censure refers to those who had not separated from the -Established Church, before they left England, as well as to those who -on visiting England, attended the Parish Churches there. - - - - - A KEY - INTO THE - LANGUAGE OF AMERICA, - - OR AN - - HELP TO THE LANGUAGE OF THE NATIVES IN - THAT PART OF AMERICA CALLED - - New-England; - - TOGETHER WITH BRIEFE OBSERVATIONS OF THE CUSTOMES, - MANNERS, AND WORSHIPS, &c. OF THE AFORESAID - NATIVES, - IN PEACE AND WARRE, IN LIFE AND DEATH. - - _On all which are added_, - - SPIRITUALL OBSERVATIONS GENERALL AND PARTICULAR, BY - THE AUTHOUR, OF CHIEFE AND SPECIALL USE (UPON - ALL OCCASIONS) TO ALL THE ENGLISH INHABITING - THOSE PARTS; YET PLEASANT AND - PROFITABLE TO THE VIEW OF - ALL MEN. - - - By ROGER WILLIAMS, - Of Providence, in New-England. - - LONDON. - PRINTED BY GREGORY DEXTER. - 1643. - - - - -_TO MY DEARE AND WELBELOVED FRIENDS AND COUNTREYMEN, IN OLD AND NEW -ENGLAND._ - - -I present you with a Key; I have not heard of the like, yet framed, -since it pleased God to bring that mighty continent of America to -light: others of my Countreymen, have often and excellently, and -lately written of the Countrey (and none that I know beyond the -goodnesse and worth of it.) - -This Key, respects the native language of it, and happily may unlocke -some Rarities concerning the natives themselves, not yet discovered. - -I drew the materialls in a rude lumpe at Sea, as a private helpe to -my owne memory, that I might not by my present absence lightly lose -what I had so dearely bought in some few yeares hardship and charges -among the Barbarians; yet being reminded by some, what pitie it were -to bury those Materialls in my Grave at land or sea; and withall, -remembring how oft I have been importun’d by worthy friends of all -sorts, to afford them some helps this way. - -I resolved (by the assistance of the most High) to cast those -Materials into this Key, pleasant and profitable for All, but -specially for my friends residing in those parts: - -A little Key may open a Box, where lies a bunch of Keyes. - -With this I have entred into the secrets of those Countries, where -ever English dwel about two hundred miles, betweene the French and -Dutch Plantations; for want of this, I know what grosse mistakes my -selfe and others have run into. - -There is a mixture of this Language North and South, from the place -of my abode, about six hundred miles; yet within the two hundred -miles (aforementioned) their Dialects doe exceedingly differ; yet -not so, but (within that compasse) a man may by this helpe, converse -with thousands of Natives all over the Countrey: and by such converse -it may please the Father of Mercies to spread civilitie (and in his -owne most holy season) Christianitie; for one Candle will light ten -thousand, and it may please God to blesse a little Leaven to season -the mightie lump of those Peoples and Territories. - -It is expected, that having had so much converse with these Natives, -I should write some little of them. - -Concerning them (a little to gratifie expectation) I shall touch upon -foure Heads: - -First, by what Names they are distinguished. - -Secondly, Their Originall and Descent. - -Thirdly, their Religion, Manners, Customes, &c. - -Fourthly, That great Point of their Conversion. - -To the first, their Names are of two Sorts: - -First, those of the English giving: as Natives, Savages, Indians, -Wild-men, (so the Dutch call them Wilden) Abergeny men, Pagans, -Barbarians, Heathen. - -Secondly, their names, which they give themselves. - -I cannot observe, that they ever had (before the comming of the -English, French, or Dutch amongst them) any Names to difference -themselves from strangers, for they knew none; but two sorts of names -they had, and have amongst themselves. - -First, generall, belonging to all Natives, as Nínnuock, -Ninnimissinûwock, Eniskeetompaûwog, which signifies Men, Folke or -People. - -Secondly, particular names, peculiar to severall Nations of them -amongst themselves, as Nanhigganêuck, Massachusêuck, Cawasumséuck, -Cowwesêuck, Quintikóock, Quinnipiéuck, Pequttóog, &c. - -They have often asked mee, why wee call them Indians, Natives, &c. -and understanding the reason, they will call themselves Indians in -opposition to English &c. - -For the second Head proposed, their Originall and Descent. - -From Adam and Noah that they spring, it is granted on all hands. - -But for their later Descent and whence they came into those parts, -it seemes as hard to finde, as to finde the well head of some fresh -Streame, which running many miles out of the Countrey to the salt -Ocean, hath met with many mixing Streames by the way. They say -themselves, that they have sprung and growne up in that very place, -like the very trees of the wildernesse. - -They say that their Great God Cowtantowwit created those parts, as -I observed in the Chapter of their Religion. They have no Clothes, -Bookes, nor Letters, and conceive their Fathers never had; and -therefore they are easily perswaded that the God that made Englishmen -is a greater God, because Hee hath so richly endowed the English -above themselves: But when they heare that about sixteen hundred -yeeres agoe, England and the Inhabitants thereof were like unto -themselves, and since have received from God, Clothes, Bookes, &c. -they are greatly affected with a secret hope concerning themselves. - -Wise and judicious men with whom I have discoursed, maintaine their -originall to be Northward from Tartaria: and at my now taking -ship, at the Dutch Plantation, it pleased the Dutch Governour (in -some discourse with mee about the natives) to draw their Line from -Iceland, because the name Sackmakan (the name for an Indian Prince, -about the Dutch) is the name for a Prince in Iceland. - -Other opinions I could number up: under favour I shall present (not -mine opinion, but) my observations to the judgement of the wise. - -First, others (and myselfe) have conceived some of their words to -hold affinitie with the Hebrew. - -Secondly, they constantly anoint their heads as the Jewes did. - -Thirdly, they give Dowries for their wives as the Jewes did. - -Fourthly (and which I have not so observed amongst other nations as -amongst the Jewes, and these) they constantly seperate their women -(during the time of their monthly sicknesse) in a little house alone -by themselves foure or five dayes, and hold it an Irreligious thing -for either Father or Husband or any Male to come neere them. - -They have often asked me if it bee so with women of other nations, -and whether they are so separated: and for their practice they plead -Nature and Tradition. Yet againe I have found a greater affinity of -their language with the Greek tongue. - -2. As the Greekes and other nations, and our selves call the -seven starres (or Charles Waine, the beare,) so doe they Mosk, or -Paukunnawaw the beare. - -3. They have many strange Relations of one Wétucks, a man that -wrought great Miracles amongst them, and walking upon the waters, &c. -with some kind of broken resemblance to the Sonne of God. - -Lastly, it is famous that the Sowwest (Sowaniu) is the great subject -of their discourse. From thence their Traditions. There they say (at -the South west) is the Court of their Great God Cautántouwit: at the -South-west are their forefathers soules: to the South west they goe -themselves when they dye; From the South west came their Corne, and -Beanes out of their great God Cautántowwits field: and indeed the -further Northward and Westward from us their Corne will not grow, but -to the Southward better and better. I dare not conjecture in these -Vncertainties, I believe they are lost, and yet hope (in the Lords -holy season) some of the wildest of them shall be found to share in -the blood of the Son of God. To the third head, concerning their -Religion, Customes, Manners &c. I shall here say nothing, because in -those 32 chapters of the whole book, I have briefly touched those of -all sorts, from their birth to their burialls, and have endeavoured -(as the nature of the worke would give way) to bring some short -observations and applications home to Europe from America. - -Therefore fourthly, to that great point of their conversion so much -to bee longed for, and by all New-English so much pretended, and I -hope in Truth. - -For my selfe I have uprightly laboured to suite my endeavours to -my pretences: and of later times (out of desire to attaine their -Language) I have run through varieties of Intercourses with them Day -and Night, Summer and Winter, by Land and Sea, particular passages -tending to this, I have related divers, in the Chapter of their -Religion. - -Many solemne discourses I have had with all sorts of nations of them, -from one end of the Countrey to another (so farre as opportunity, and -the little language I have could reach.) - -I know there is no small preparations in the hearts of multitudes of -them. I know their many solemne confesions to my self, and one to -another of their lost wandring conditions. - -I know strong Convictions upon the Consciences of many of them, and -their desires uttred that way. - -I know not with how little Knowledge and Grace of Christ the Lord may -save, and therefore neither will despair or report much. - -But since it hath pleased some of my worthy Countrymen to mention (of -late in print) Wequash, the Pequt Captaine, I shall be bold so farre -to second their relations, as to relate mine own hopes of him (though -I dare not be so confident as others.) - -Two dayes before his death, as I past up to Quinnihticut River it -pleased my worthy friend Mr. Fenwick whom I visited at his house in -Say-Brook Fort at the mouth of that River, to tell me that my old -friend Wequash lay very sick: I desired to see him, and Himselfe was -pleased to be my Guide two mile where Wequash lay. - -Amongst other discourse concerning his sicknesse and Death (in which -hee freely bequeathed his son to Mr. Fenwick) I closed with him -concerning his Soule: Hee told me that some two or three yeare before -he had lodged at my House, where I acquainted him with the Condition -of all mankind, and his own in particular, how God created Man and -All things: how Man fell from God, and of his present Enmity against -God, and the wrath of God against Him until Repentance: said he, -“your words were never out of my heart to this present;” and said -hee “me much pray to Jesus Christ.” I told him so did many English, -French and Dutch, who had never turned to God, nor loved Him: He -replyed in broken English: “me so big naughty Heart, me heart all one -stone!” Savory expressions using to breath from compunct and broken -Hearts, and a sence of inward hardnesse and unbrokennesse. I had many -discourses with him in his Life, but this was the summe of our last -parting untill our generall meeting. - -Now because this is the great Inquiry of all men what Indians have -been converted? what have the English done in those parts? what hopes -of the Indians receiving the knowledge of Christ! - -And because to this Question some put an edge from the boast of the -Jesuits in Canada and Maryland, and especially from the wonderfull -conversions made by the Spaniards and Portugalls in the West-Indies, -besides what I have here written, as also, besides what I have -observed in the Chapter of their Religion; I shall further present -you with a brief additionall discourse concerning this Great Point, -being comfortably perswaded that that Father of Spirits, who was -graciously pleased to perswade Japhet (the Gentiles) to dwell -in the Tents of Shem (the Jewes) will in his holy season (I hope -approaching) perswade these Gentiles of America to partake of the -mercies of Europe, and then shall bee fulfilled what is written by -the Prophet Malachi, from the rising of the Sunne (in Europe) to the -going down of the same (in America) my name shall be great among the -Gentiles. So I desire to hope and pray, - - Your unworthy Country-man, - ROGER WILLIAMS. - - - - -DIRECTIONS FOR THE USE OF THE LANGUAGE. - - -1. A dictionary or Grammer way I had consideration of, but purposely -avoided, as not so accommodate to the benefit of all, as I hope, this -forme is. - -2. A Dialogue also I had thoughts of, but avoided for brevities sake, -and yet (with no small paines) I have so framed every Chapter and the -matter of it, as I may call it an implicite Dialogue. - -3. It is framed chiefly after the Narrogánset Dialect, because most -Spoken in the Countrey, and yet (with attending to the variation of -peoples and Dialects) it will be of great use in all parts of the -Countrey. - -4. Whatever your occasion bee either of Travell, Discourse, Trading -&c. turne to the Table which will direct you to the Proper Chapter. - -5. Because the Life of all Language is in the Pronuntiation, I -have been at the paines and charges to Cause the Accents, Tones or -sounds to be affixed, (which some understand according to the Greeke -Language, Acutes, Graves, Circumflexes) for example, in the second -Leafe in the word Ewò He: the Sound or tone must not be put on E, but -Wò, where the grave accent is. - -In the same Leafe, in the word _Ascowequássin_, the sound must not -be on any of the Syllables, but on _quáss_, where the Acute or Sharp -sound is. - -In the same leafe, in the word Anspaumpmaûntam, the Sound must not be -on any other Syllable but Maûn where the Circumflex or long sounding -Accent is. - -6. The _English_ for every _Indian_ word or phrase stands in a -straight line directly against the _Indian_: yet sometimes there -are two words for the same thing (for their Language is exceeding -copious, and they have five or six words sometimes for one thing) and -then the English stands against them both; for example in the second -leafe. - - Cowáuncakmish - and I pray your favour. - Cuckquénamish, - - - - -AN HELPE - -TO THE NATIVE LANGUAGE - -OF THAT PART OF AMERICA CALLED - -New-England. - - - - -CHAPTER I. - -_Of Salutation._--Observation. - - -The natives are of two sorts (as the English are) some more rude -and clownish, who are not so apt to salute, but upon salutation -resalute lovingly. Others, and the generall, are sober and grave, -and yet cheerfull in a meane, and as ready to begin a salutation as -to resalute, which yet the English generally begin, out of desire to -civilize them. - -What cheare _Nétop_ is the general salutation of all English toward -them. _Nétop_ is friend. _Netompaûog_, Friends. - -They are exceedingly delighted with Salutations in their own Language. - - Neèn, Keèn, Ewò, I, you, he. - - Keénkaneen, You and I. - - Ascowequássin, - Ascowequassunnúmmis, Good morrow. - - Askuttaaquompsín, Hou doe you? - - Asnpaumpmaúntam, I am very well. - - Taubút paump maúntaman, I am glad you are well. - - Cowaúnckamish, My service to you. - - -OBSERVATION. - -This word upon speciall Salutations they use, and upon some offence -conceived by the _Sachim_ or Prince against any; I have seen the -party reverently doe obeysance, by stroking the Prince upon both his -sholders, and using this word, - - Cowaúnckamish and - Cuckquénamish, I pray your favour. - - Cowaúnkamuck, He salutes you. - - Aspaumpmáuntam Sachim, How doth the Prince? - - Aspaumpmaúntam commíttamus, How doth your wife? - - Aspaumpmaúntamwock How doth your children? - cummuckiaûg? - - Konkeeteâug, They are well. - - Táubot ne paump maunthéttit, I am glad they are well. - - Túnna Cowâum? Whence came you? - - Tuckôteshana, - Yò nowaum, I came that way. - - Náwwatuck nóteshem, I came from farre. - - Mattaâsu nóteshem, I came from hard by. - - Wêtu, An House. - - Wetuômuck nóteshem, I came from the house. - - Acâwmuck nóteshem, I came over the water. - - Otàn, A Towne. - - Otânick nóteshem, I came from the Towne. - - -OBSERVATION. - -In the Narigánset Countrey (which is the chief People in the Land) a -man shall come to many townes, some bigger, some lesser, it may be a -dozen in 20 miles travell. - - -OBSERVATION. - -_Acawmenóakit_, old England, which is as much as _from the Land on -t’other side_: hardly are they brought to believe that that water is -three thousand English mile over or thereabouts. - - Tunnock kuttòme, Whither goe you? - - Wékick nittóme, To the house. - - Nékick, To my house. - - Kékick, To your house. - - Tuckowêkin, Where dwell you? - - Tuckuttîin, Where keep you? - - Matnowetuómeno, I have no house. - - -OBSERVATION. - -As commonly a single person hath no house, so after the death of a -Husband or Wife, they often break up house, and live here and there a -while with Friends to allay their excessive sorrowes. - - Tou wuttîin? Where lives he? - - Awânickuchick, Who are these? - - Awaùn ewò? Who is that? - - Túnna úmwock, - Tunna Wutshaûock, Whence come they? - - Yo nowêkin, I dwell here. - - Yo ntiîn, I live here. - - Eîu or Nnîu? Is it so? - - Nùx, Yea. - - Matnippompitámmen, I have heard nothing. - - Wésuonck, A name. - - Tocketussawêitch, What is your name? - - Taantússawese? Doe you aske my name. - - Ntússawese, I am called, &c. - - Matnowesuónckane, I have no name. - - -OBSERVATION. - -Obscure and meane persons amongst them have no names: _nullius -numeri_ &c. as the Lord Jesus foretells his followers that their -names should be cast out, Luk. 6. 22. as not worthy to be named &c. -Againe, because they abhorre to name the dead (Death being the King -of Terrours to all naturall men: and though the natives hold the -Soule to live ever, yet not holding a Resurrection they die and mourn -without Hope.) In that respect I say, if any of their Sáchims or -neighbours die who were of their names, they lay down those Names as -dead. - -Now ánnehick nowésuonck--I have forgot my name. Which is common -amongst some of them, this being one Incivilitie amongst the more -rusticall sort, not to call each other by their names, but Keen, You, -Ewo, He &c. - - Tahéna, What is his name? - - Tahossowêtam, What is the name of it? - - Tahéttamen, What call you this? - - Teáqua, What is this? - - Yò néepoush, Stay or stand here. - - Máttapsh, Sit down. - - Noónshem, - Non ânum, I cannot. - - Tawhitch Kuppee Yaúmen, What come you for? - - Téaqua Kunnaúnta men, What doe you fetch? - - Chenock cuppeeyâu mis? When came you? - - Maish Kitummâyi, Just even now. - - Kitummâyi nippeéam, I came just now. - - Yò commíttamus, Is this your wife? - - Yò cuppáppoos, Is this your child? - - Yò cummúckquachucks, Is this your son? - - Yò cuttaûnis, Is this your daughter? - - Wunnêtu, It is a fine child. - - Tawhich neepou weéye an, Why stand you? - - Pucqúatchick? Without dores. - - Tawhítch mat pe titeáyean? Why come you not in? - - -OBSERV. - -In this respect they are remarkably free and courteous, to invite all -strangers in; and if any come to them upon any occasion, they request -them to come in, if they come not in of themselves. - - Awássish, Warme you. - - Máttapsh yóteg, Sit by the fire. - - Tocketúnnawem, What say you? - - Keén nétop, Is it you friend. - - Peeyàush nétop, Come hither friend. - - Pétitees, Come in. - - Kunnúnni, Have you seene me? - - Kunnúnnous, I have seen you. - - Taubot mequaun namêan, I thank you for your kind - remembrance. - - Taûbotneanawáyean, I thank you. - - Taûbotne aunana mêan, I thank you for your love. - - -OBSERV. - -I have acknowledged amongst them an heart sensible of kindnesses and -have reaped kindnesse again from many, seven yeares after, when I -myselfe had forgotten &c. Hence the Lord Jesus exhorts his followers -to doe good for evill; for otherwise sinners will do good for good, -kindnesse for kindnesse. &c. - - Cowàmmaunsh, I love you. - - Cowammaunûck, He loves you. - - Cowámmaus, You are loving. - - Cowáutam, Vnderstand you. - - Nowaûtam, I understand. - - Cowâwtam tawhitche nippeeyaûmen, Doe you know why I come. - - Cowannántam, Have you forgotten? - - Awanagusàntowosh, Speake English. - - Eenàntowash, Speake Indian. - - Cutehanshish aùmo, How many were you in company? - - Kúnnishishem? Are you alone. - - Nníshishem, I am alone. - - Naneeshûumo, There be 2 of us. - - Nanshwishâwmen, We are 4. - - Npiuckshâwmen, We are 10. - - Neesneechecktashaûmen, We are 20, &c. - - Nquitpausucko washâwmen, We are an 100. - - Comishoonhómmis, Did you come by boate? - - Kuttiakewushaùmis, Came you by land? - - Meshnomishoon hómmin, I came by boat. - - Meshntiauké wushem, I came by land. - - Nippenowàntawem, I am of another language. - - Penowantowawhettûock, They are of a divers Language. - - Matnowawtauhettémina, We understand not each other. - - Nummaûchenèm, I am sicke. - - Cummaúchenem, Are you sicke? - - Tashúckunne cummauchenaûmis, How long have you been sicke? - - Nummauchêmin - or I will be going. - Ntannetéimmin, - - Saûop cummauchêmin, You shall goe to-morrow. - - Maúchish - or Be going. - Anakish, - - Kuttannâwshesh, Depart. - - Mauchié - or He is gone. - Annittui, - - Kautanaûshant, He being gone. - - Mauchéhettit - or When they are gone? - Kautanawshàwhettit, - - Kukkowêtous, I will lodge with you. - - Yò Cówish, Do lodge here. - - Hawúnshech, Farewell. - - Chénock wonck cup peeyeâumen, When will you be here againe? - - Nétop tattà, My friend, I cannot tell. - -From these courteous Salutations, observe in generall; here is a -savour of civility and courtesie even amongst these wild Americans, -both amongst themselves and towards strangers. - -More particular: - - 1. The courteous Pagan shall condemne - Uncourteous Englishmen, - Who live like Foxes, Beares and Wolves, - Or Lyon in his Den. - - 2. Let none sing blessings to their soules, - For that they courteous are: - The wild Barbarians with no more - Then nature, goe so farre: - - 3. If natures Sons both wild and tame, - Humane and courteous be: - How ill becomes it Sonnes of God - To want Humanity? - - - - -CHAP. II. - -_Of Eating and Entertainment._ - - - Ascúmetesímmis? Have you not yet eaten? - - Matta niccattuppúmmin, I am not hungry. - - Niccàwkatone, I am thirstie. - - Mannippêno? Have you no water? - - Nip, or nipéwese, Give me some water. - - Namitch, commetesímmin, Stay, you must eat first. - - Téaquacumméich, What will you eat? - - Nókehick, Parch’d meal, which is a - readie very wholesome food, -which they eate with a little water, hot or cold; I have travelled -with neere 200 of them at once, neere 100 miles through the woods, -every man carrying a _little Basket_ of this at his _back_, and -sometimes in a hollow _Leather Girdle_ about his middle, sufficient -for a man for three or four daies. - -With this readie provision, and their _Bow_ and _Arrowes_, are -they ready for _War_, and _travell_ at an _houres_ warning. With -a _spoonfull_ of this _meale_ and a _spoonfull_ of water from the -Brooke, have I made many a good dinner and supper. - - Aupúmmineanash, The parch’d corne. - - Aupúminea-nawsaùmp, The parch’d meale boild - with water at their houses, - which is the wholesomest - diet they have. - - Msíckquatash, Boild corne whole. - - Manusqussêdash, Beanes. - - Nasàump, A kind of meale pottage, - unpartch’d. - -From this the _English_ call their _Samp_, which is the _Indian_ -corne, beaten and boild, and eaten hot or cold with milke or butter, -which are mercies beyond the _Natives_ plaine water, and which is a -dish exceeding wholesome for the _English_ bodies. - - Puttuckqunnége, A Cake. - - Puttuckqunnêgunash puttúckqui, Cakes or loves round. - - Teâgun kuttie maûnch? What shall I dresse for you? - - Assámme, Give me to eate. - - Ncàttup, I am hungrie. - - Wúnnancáttup, I am very hungry. - - Nippaskanaûn tum, I am almost starved. - - Pàutous notatàm, Give me drinke. - - Sókenish, Powre forth. - - Cosaúme sokenúmmis, You have powred out too much. - - Wuttáttash, Drinke. - - Nquitchetàmmin, Let me taste. - - Quítchetash, Taste. - - Saunqui nip? Is the water coole? - - Saun kopaûgot, Coole water. - - Chowhêsu, It is warme. - - Aquie wuttàttash, Doe not drinke. - - Aquie waúmatous, Doe not drinke all. - - Necáwni mèich teàqua, First eat something. - - Tawhitch mat me chóan, Why eat you not? - - Wussaúme kusópita, It is too hot. - - Teâguunnumméitch, What shall I eate? - - Mateàg keesitàuano? Is there nothing ready boyld? - - Ma teág mécho ewò, He eats nothing. - - Cotchikésu assamme, Cut me a piece. - - Cotchekúnnemi wee yoùs, Cut me some meat. - - Metesíttuck, Let us goe eate. - - Pautíinnea méchimucks, Bring hither some victualls. - - Numwàutous, Fill the dish. - - Mihtukméchakick, Tree-eaters. A people so - called (living between three -and foure hundred miles West into the land) from their eating only -_Mihtúchquash_, that is, Trees: They are _Men-eaters_, they set no -corne, but live on the _bark_ of _Chesnut_ and _Walnut_, and other -fine trees: They dry and eat this _bark_ with the fat of Beasts, and -sometimes of men: This people are the _terrour_ of the neighbour -_Natives_; and yet these _Rebells_, the Sonne of God may in time -subdue. - - Mauchepweéan, After I have eaten. - - Maúchepwucks, After meales. - - Maúchepwut, When he hath eaten. - - Paúshaqua múchepwut, After dinner. - - Wàyyeyant maúchepwut, After supper. - - Nquittmaûntash, Smell. - - Weetimóquat, It smells sweet. - - Machemóqut, It stinks. - - Weékan, It is sweet. - - Machíppoquat, It is sowre. - - Aúwusse weékan, It is sweeter. - - Askùn, It is raw. - - Noónat, Not enough. - - Wusàume wékissu, Too much either boyled or rosted. - - Waûmet Taûbi, It is enough. - - Wuttattumútta, Let us drinke. - - Neesneecháhettit taúbi, Eenough for twentie men. - - Mattacuckquàw, A Cooke. - - Mattacúcquass, Cooke or dresse. - - Matcuttassamíin? Will you not give me to eate? - - Keen méitch, I pray eate. - -They generally all take _Tobacco_; and it is commonly the only plant -which men labour in; the women managing all the rest: they say they -take _Tobacco_ for two causes; first, against the rheume, which -cavseth the toothake, which they are impatient of: secondly, to -revive and refresh them, they drinking nothing but water. - - Squuttame, Give me your pipe. - - Petasínna, or, Wuttammasin, Give me some Tobacco. - - Ncattaûntum, or, Ncattiteam, I long for that. - - Màuchinaash nowépiteass, My teeth are naught. - - Nummashackquneaûmen, Wee are in a dearth. - - Mashackquineâug, We have no food. - - Aúcuck, A Kettle. - - Míshquockuk, A red Copper Kettle. - - Nètop kuttássammish, Friend, I have brought you this. - - Quàmphash quamp homíinea, Take up for me out of the pot. - - Eíppoquat, It is sweet. - - Teàqua aspùckquat? What doth it taste of? - - Nowètipo, I like this. - - Wenómeneash, Grapes or Rapsins. - - Waweècocks, Figs, or some strange sweet meat. - - Nemaùanash, Provisions for the way. - - Nemauanínnuit, A Snapsacke. - - Tackhùmmin, To grind Corne. - - Tackhumíinnea, Beat me parch’d meale. - - Pishquèhick, Unparch’d meale. - - Nummaùchip nup mauchepùmmin, We have eaten all. - - Cowàump? Have you enough? - - Nowâump, I have enough. - - Mohowaùgsuck, or Mauquàuog, The Canibals, or Men eaters, - from móho to eate, up in to the West two, three - or foure hundred miles from - us. - - Cummóhucquock, They will eate you. - -Whomsoever commeth in when they are eating, they offer them to eat -of that which they have, though but little enough prepar’d for -themselves. If any provision of _fish_ or _flesh_ come in, they make -their neighbours partakers with them. - -If any stranger come in, they presently give him to eate of what they -have; many a time, and at all times of the night (as I have fallen -in travell upon their houses) when nothing hath been ready, have -themselves and their wives, risen to prepare me some refreshing. - - -_The observation generall from their eating &c._ - -It is a strange _truth_, that a man shall generally finde more free -entertainment and refreshing amongst these _Barbarians_, then -amongst thousands that call themselves Christians. - -More particular: - - 1. Course bread and water’s most their fare, - O Englands diet fine; - Thy cup runs ore with plenteous store - Of wholesome beare and Wine. - - 2. Sometimes God gives them Fish or Flesh, - Yet they’re content without; - And what comes in they part to friends - And strangers round about. - - 3. God’s providence is rich to his, - Let none distrustfull be; - In wildernesse, in great distresse, - These Ravens have fed me. - - - - -CHAP. III. - -_Concerning Sleepe and Lodging._ - - - Nsowwushkâwmen, I am weary. - - Nkàtaquaum, I am sleepie. - - Kukkovetoùs, Shall I lodge here? - - Yo nickowémen? Shall I sleepe here? - - Kukkowéti, Will you sleepe here. - - Wunnégin, cówish, Welcome, sleepe here. - - Nummouaquômen, I will lodge abroad. - - Puckquátchick nickouêmen, I will sleepe without the doores, - Which I have knowne them -contentedly doe, by a fire under a tree, when sometimes some -_English_ have (for want of familiaritie and language, with them) -been fearefull to entertaine them. In Summer-time I have knowne them -lye abroad often themselves, to make roome for Strangers, _English_, -or others. - - Mouaquómitea, Let us lye abroad. - - Cowwêtuck, Let us Sleepe. - - Kukkóuene? Sleepe you? - - Cowwêke, Sleepe, sleepe. - - Cowwêwi, He is asleepe. - - Cowwêwock, They sleepe. - - Askukkówene? Sleepe you yet? - - Takitíppocat, It is a cold night. - - Wekitíppocat, It is a warme night. - - Wauwháutaw ánawat, and There is an alarme, or, - Wawhautowâvog, there is a great shouting: - -Howling and shouting is their Alarme; they having no Drums nor -Trumpets: but whether an enemie approach, or fire breake out, this -Alarme passeth from house to house; yea, commonly, if any _English_ -or _Dutch_ come amongst them, they give notice of Strangers by this -signe; yet I have knowne them buy and use a Dutch Trumpet, and knowne -a _Native_ make a good Drum in imitation of the _English_. - - Mattannauke, or A fine sorte of mats to Sleep on. - Mattannoukanash, - - Maskítuash, Straw to ly on. - - Wuddtúckqunash, ponamáuta, Let us lay on wood. - -This they doe plentifully when they lie down to sleep winter and -summer, abundance they have and abundance they lay on: their Fire -is instead of our bedcloaths. And so, themselves and any that have -occasion to lodge with them, must be content to turne often to the -fire if the night be cold, and they who first wake must repaire the -Fire. - - Mauataúnamoke, Mend the fire. - - Mauataunamútta, Let us mend the fire. - - Tokêtuck, Let us wake. - - Askuttokémis, Are you not awake yet. - - Tókish, Tókeke, Wake wake. - - Tókinish, Wake him. - - Kitumyái tokéan, As soone as I wake. - - Ntunnaquômen, I have had a good dream. - - Nummattaquômen, I have had a bad dream. - -When they have had a bad Dreame, which they conceive to be a -threatening from God, they fall to prayer at all times of the night, -especially early before day: So _David’s_ zealous heart to the true -and living God: _At midnight will I rise_ &c. _I prevented the -dawning of the day_, &c. Psal. 119, &c. - - Wunnakukkússaquaùm, You sleep much. - - Peeyauntam, He prayes. - - Peeyâuntamwock, They pray. - - Túnna kukkowémis, Where slept you? - - Awaun wéick kukkouĕmis, At whose house did you sleep? - -I once travailed to an Iland of the wildest in our parts, where -in the night an Indian (as he said) had a vision or dream of the -Sun (whom they worship for a God) darting a Beame into his Breast -which he conceived to be the Messenger of his Death: This poore -Native call’d his Friends and neighbours, and prepared some little -refreshing for them, but himselfe was kept waking and Fasting in -great Humiliations and Invocations for 10 dayes and nights: I was -alone (having travailed from my Barke, the wind being contrary) and -little could I speake to them to their understandings especially -because of the change of their Dialect or manner of Speech from our -neighbours: yet so much (through the help of God) I did speake, of -the _True_ and _living only Wise God_, of the Creation: of Man, and -his _fall_ from God, &c. that at parting many burst forth, _Oh when -will you come againe, to bring us some more newes of this God?_ - - -_From their Sleeping: The Observation generall._ - -Sweet rest is not confind to soft Beds, for, not only God gives his -beloved sleep on hard lodgings: but also Nature and Custome gives -sound sleep to these Americans on the Earth, on a Boord or Mat. Yet -how is _Europe_ bound to God for better lodging, &c. - -More particular: - - 1. God gives them sleep on Ground, on Straw, - on Sedgie Mats or Boord: - When English Softest Beds of Downe, - sometimes no sleep affoord. - - 2. I have knowne them leave their House and Mat, - to lodge a Friend or stranger, - When Jewes and Christians oft have sent - Christ Jesus to the Manger. - - 3. ’Fore day they invocate their Gods, - Though Many False and New: - O how should that God worshipt be, - who is but One and True? - - - - -CHAP. IV. - -_Of their Names._ - - - Nquít, One. - - Neèsse, 2 - - Nísh, 3 - - Yòh, 4 - - Napànna, 5 - - Qútta, 6 - - Enada, 7 - - Shwósuck, 8 - - Paskúgit, 9 - - Piùck, 10 - - Piucknabna quìt, 11 - - Piucknab neèse, 12 - - Piucknab nìsh, 13 - - Piucknab yòh, 14 - - Piucknab napánna, 15 - - Piucknab naqútta, 16 - - Piucknab énada, 17 - - Piucknabna shwósuck, 18 - - Piucknab napaskúgit, 19 - - Neesnééchick, 20 - - Neesneéchicknabnaquít, &c. 21, &c. - - Shwínckeck, 30 - - Swìncheck nabnaquít, &c. 31, &c. - - Yowínicheck, 40 - - Yowinicheck nabnaquìt, &c. 41, &c. - - Napannetashincheck, 50 - - Napannetashincheknabnaquìt, 51, &c. - - Quttatashìncheck, 60 - - Quttatashincheck nabnaquìt, 61, &c. - - Enadatashíncheck, 70 - - Enadatashincheck nabnaquít, 71, &c. - - Swoasuck ta shincheck, 80 - - Swoasuck tashincheck nabna qnít, 81, &c. - - Paskugit tashìncheck, &c. 90 - - Paskugit tashincheck nabnaquìt &c. 91 &c. - - Nquìt pâwsuck, 100 - - Nees pâwsuck, 200 - - Shweepâwsuck, 300 - - Yowe pâwsuck, 400 - - Napannetashe pâwsuck, 500 - - Quttatashe pâwsuck, 600 - - Enadatashe pâwsuck, 700 - - Shoasuchtashe pâwsuck, 800 - - Paskugit tashepâwsuck, 900 - - Nquittemittànnug, 1000 - - Neese mittànnug, 2000 - - Nishwe mittànnnug, 3000 - - Yowe mittànnug, 4000 - - Napannetashemittànnug, 5000 - - Quttátashe mittánnug, 6000 - - Enadatashe mittànnug, 7000 - - Shoasuck ta she mittànnug, 8000 - - Paskugittashe mittánnug, 9000 - - Piuckque mittànnug, 10000 - - Neesneecheck tashe mittànnug, 20000 - - Shwinchecktashe mittánnug, 30000 - - Yowincheck tashemittánnug, 40000 - - Napannetashincheck tashe mittánnug, 50000 - - Quttatashincheck tashemittánnug, 60000 - - Enadatashincheck tashemittánnuck, 70000 - - Shoashuck tashincheck tashe mittánug, 80000 - - Pàskugit tashincheck tashe mittànnug, 90000 - - Nquit pausuckéemittànnug &c. 100000 - -Having no Letters nor Arts, ’tis admirable how quick they are in -casting up great numbers, with the helpe of graines of Corne, instead -of _Europes_ pens or counters. - - -_Numbers of the Masculine Gender._ - - Pâwsuck, 1. - Neéswock, 2. Sketomp a Man. - Shùog, 3. - Yówock, 4. - { Skeetom - Napannetasúog, 5. as, { Paúog. - { Men. - Quttasúog, 6. - Enadátasúog, 7. - Shoasuck tasúog, 8. - Paskugit tasúog, 9. - Piucksúog, 10. - Piucksúog nabnaquít, 11. - - -_Of the Feminine Gender._ - - Pâwsuck, 1. - Neénash, 2. - Swínash, 3. - Yowúnnash, 4. - { Wauchò. - Napannetashínash, 5. as, { Hill. - Quttatashínash, 6. { Wauchóash. - { Hills. - Enadtashínash, 7. - Shoasucktashínash, 8. - Paskugittashínash, 9. - Píuckquatash, 10. - Puíckquatash nabnaquìt, 11. - - -From their Numbers, Observation Generall. - -Let it be considered, whether Tradition of ancient _Forefathers_, or -_Nature_ hath taught them _Europes Arithmaticke_. - - -More particular: - - 1. Their Braines are quick, their hands, - Their feet, their tongues, their eyes: - God may fit objects in his time, - To those quicke faculties. - - 2. Objects of higher nature make them tell, - The holy number of his Sons Gospel: - Make them and us to tell what told may be; - But stand amazed at Eternitie. - - - - -CHAP. V. - -_Of their relations of consanguinitie and affinitie, or, Blood and -Marriage._ - - - Nnìn-nnìnnuog & - Skeétomp-aûog, Man-men. - - Squàws-suck, Woman-women. - - Kichize, & An old man, - Kichizuck, Old men. - - Hômes, & An Old man, - Hômesuck, Old men. - - Kutchínnu, A middle-aged man, - Kutchínnuwock, Middle-aged men. - - Wuskeène, A youth, - Wuskeeneésuck, Youths. - - Wénise, & An old woman, - Wenîsuck, Old women. - - Mattaûntum, Very old and decrepit. - - Wâsick, An Husband. - - Weéwo, & A Wife. - Mittúmmus, & - Wullógana, - - Noweéwo, My Wife. - Nummíttamus, &c. - - Osh, A Father. - - Nósh, My father. - - Cŏsh, Your father. - - Cuttóso? Have you a father? - - Okásu, & A mother. - Witchwhaw - - Nókace, níchwhaw, My mother. - - Wússese, An Unckle. - - Nissesê, My Unckle. - - Papoòs, A childe. - - Nippápoos, & My childe. - Nummúckiese, - - Nummuckquâchucks, My sonne. - - Nittaûnis, My daughter. - - Non ânese, A sucking child. - - Muckquachuckquêmese, A little boy. - - Squasese, A little girle. - - Weémat, A brother. - -They hold the band of brother-hood so deare, that when one had -committed a murther and fled, they executed his brother; and ’tis -common for a brother to pay the debt of a brother deceased. - - Neémat, My brother. - - Wéticks, & A sister. - Weésummis, - - Wematíttuock, They are brothers. - - Cutchashematitín? How many brothers have you? - - Natóncks, My cousin. - - Kattòncks, Your cousin. - - Watòncks, A cousin. - - Nullóquasso, My ward or pupill. - - Wattonksíttuock, They are cousins. - - Kíhtuckquaw, A virgin marriageable. - -Their Virgins are distinguished by a bashful falling downe of their -haire over their eyes. - - Towiùwock, Fatherlesse children. - -There are no beggars amongst them, nor fatherlesse children -unprovided for. - - Tackqíuwock, Twins. - -Their _affections_, especially to their children, are very strong; -so that I have knowne a Father take so grievously the losse of his -_childe_, that he hath cut and stob’d himselfe with _griefe_ and -_rage_. - -This extreme _affection_, together with want of _learning_, makes -their children sawcie, bold and undutifull. - -I once came into a _house_ and requested some _water_ to drinke; -the _father_ bid his sonne (of some 8 yeeres of age) to fetch some -_water_: the _boy_ refused, and would not stir; I told the _father_ -that I would correct my _child_, if he should so disobey me, &c. Upon -this the father took up a sticke, the _boy_ another, and flew at -his father: upon my perswasion, the poor _father_ made him smart a -little, threw downe his stick, and run for _water_ and the _father_ -confessed the benefit of _correction_, and the evil of their too -indulgent _affections_. - - -_From their Relations._--Observation generall. - -In the _minds_ of depraved mankinde, are yet to be founde _Natures -distinctions_, and _Natures affections_. - - -More particular: - - The Pagans wild confesse the bonds - Of married chastitie: - How vild are Nicolâitans that hold - Of Wives communitie? - How kindly flames of nature burne - In wild humanitie? - Naturall affections who wants, is sure - Far from Christianity. - Best nature’s vaine, he’s blest that’s made - A new and rich partaker - Of divine Nature of his God, - And blest eternall Maker. - - - - -CHAP. VI. - -_Of the Family and Businesse of the House._ - - - Wetu, An House. - - Wetuômuck, At home. - - Nékick, My house. - - Kékick, Your house. - - Wékick, At his house. - - Nickquénum, I am going; - -Which is a solemne word amongst them; and no man will offer any -hinderance to him, who after some absence is going to visit his -Family, and useth this word _Nicquénum_, (confessing the sweetness -even of these short temporall homes.) - - Puttuckakàun, A round house. - - Puttuckakàunese, A little round house. - - Wetuomémese, A little house; - which their women and -maids live apart in, foure, five, or six dayes, in the time of their -monethly sicknesse, which custome in all parts of the Countrey they -strictly observe, and no _Male_ may come into that house. - - Neés quttow, A long house with two fires. - - Shwíshcuttow, With three fires. - - Abockquósiuash, The mats of the house. - - Wuttapuíssuck, The long poles, - which commonly men get and -fix, and then the women cover the house with mats, and line them with -embroydered mats which the women make, and call them _Mannotaúbana_, -or _Hangings_, which amongst them make as faire a show as Hangings -with us. - - Nòte, or Yòte, - Chíckot, & Fire. - Sqútta - - Notáwese & chickautáwese, A little fire. - - Púck, Smoke. - - Puckíssu, Smokie. - - Nippúckis, Smoke troubleth me. - - Wuchickapêuck, Burching barke. And - _chesnut barke_ which they -dresse finely, and make a Summer-covering for their houses. - - Cuppoquiíttemin, I will divide house with you, - or dwell with you. - -Two Families will live comfortably and lovingly in a little round -house of some fourteen or sixteen foot over, and so more and more -families in proportion. - - Núckqusquatch, I am cold. - Núckqusquatchímin, - - Potouwássiteuck, Let us make a fire. - - Wúdtuckqun, A piece of wood. - - Wudtúckquanash Lay on wood. - Ponamâuta, - - Pawacómwushesh, Cut some wood. - - Maumashinnaunamaûta, Let us make a good fire. - - Npaacómwushem, I will cut wood. - - Aséneshesh, Fetch some small sticks. - - Wònck, & More. - Wònkatack, - - Wonckataganash nàus, Fetch some more. - - Netashin & Newuchásinea, There is no more. - - Wequanántash, A light fire. - - Wequanantig, A Candle, or Light. - - Wequanantiganash, Candles. - - Wékinan, A light fire. - - Awâuo? Who is at home? - - Mat Awawanúnno, There is no body. - - Unháppo Kòsh, Is your father at home? - - Túckiu Sáchim, Where is the Sachim? - - Mat-apeù, He is not at home. - - Peyáu, He is come. - - Weche-peyàu hee mat, Your brother is come with him. - - Pótawash, Make a fire. - - Potâuntash, Blowe the fire. - - Peeyâuog, They are come. - - Wâme, paúshe, All-some. - - Tawhìtch mat peyá yean, Why came, or, come you not. - - Mesh noónshem peeyaùn, I could not come. - - Mocenanippeéam, I will come by and by. - - Aspeyàu, asquam, He is not come yet. - - Yò aútant mesh nippeéam, I was here the sunne so high. - -And then they point with the hand to the Sunne, by whose highth they -keepe account of the day, and by the Moone and Stars by night, as wee -doe by clocks and dialls, &c. - - Wùskont peyâuog, They will come. - - Teaqua naúntick ewò, What comes hee for? - - Yo áppitch ewò, Let him sit there. - - Unhappo kòsh, Is your father at home. - - Unnàugh, He is there. - - Npépeyup náwwot, I have long been here. - - Tawhitch peyáuyean, Why doe you come? - - Téaguun kunnaúntamun? What come you for? - - Awàun ewò? Who is that? - - Nowéchiume, He is my servant. - - Wécum, nàus, Call, fetch. - - Petiteaûta, Let us goe in. - - Noonapummin autashehéttit, There is not roome for so many. - - Taubapímmin, Roome enough. - - Noónat, Not enough. - - Asquam, Not yet. - - Náim, nàmitch, By and by. - - Moce, unuckquaquêse, Instantly. - - Máish, kittummây, Just, even now. - - Túckiu, tíyu, Where. - - Kukkekuttokâwmen, Would you speake with him? - - Nùx, Yea. - - Wuttammâun tam, He is busie. - - Nétop notammâuntam, Friend, I am busie. - - Cotámmâuntam, Are you busie? - - Cotámmish, I hinder you. - - Cotammmúme, Cotamme, You trouble me. - -Obs: They are as full of businesse, and as impatient of hinderance -(in their kind) as any Merchant in _Europe_. - - Nqussûtam, I am removing. - - Notámmehick ewò, He hinders me. - - Maumacníuash, Goods. - - Aúqiegs, Householdstuffe. - - Tuckìiuash, Where be they? - - Wenawwêtu, Rich. - - Machêtu, Poore. - - Wenawetuónckon, Wealth. - - Kúppash, Shut the doore. - - Kuphómmin, To shut the doore. - - Yeaùsh, Shut doore after you. - -Obs: Commonly they never shut their doores, day nor night; and ’tis -rare that any hurt is done. - - Wunêgin, Well, or good. - - Machit, Naught, or evill. - - Cowaûtam? Do you understand? - - Machâug, No, or not. - - Wunuàug, A Tray. - - Wunnaugánash, Trayes. - - Kunàm, A Spoone. - - Kunnamâuog, Spoones. - -Obs: Insteed of shelves, they have severall baskets, wherein they put -all their householdstuffe; they have some great bags or sacks made of -Hempe which will hold five or sixe bushells. - - Tácunck, or Wéskunck, Their pounding Morter. - -Obs: Their Women constantly beat all their corne with hand: they -plant it, dresse it, gather it, barne it, beat it, and take as much -paines as any people in the world, which labour is questionlesse one -cause of their extraordinary ease of child birth. - - Wunnauganémese, A little Tray. - - Téaqua cunnàtinne, What doe you looke for? - - Natínnehas, Search. - - Kekíneas, See here. - - Machage cunna miteôuwin? Doe you find nothing. - - Wónckatack, Another. - - Tunnatì, Where. - - Ntauhaunanatinnehómmin, I cannot looke or search. - - Ntauhaunanamiteoúwin, I cannot find. - - Wíaseck, Eiassunck, - Mocôtick, Punnêtunck, A Knife. - Chauqock, - -Obs: Whence they call _Englishmen_ Cháuquaquock, that is, -_Knive-men_, stone formerly being to them instead of _Knives_, _Awle -blades_, _Hatchets and Howes_. - - Namacówhe, Lend me your Knife. - Cówíaseck, - - Wonck Commêsim? Wil you give it me again? - - Mátta nowáuwone, I knew nothing. - Matta nowáhea, - - Mat meshnowáhea, I was innocent. - - Paútous, Pautâuog, Bring hither. - - Maúchatous, Carry this. - - Niâutàsh, & - Wéawhush, Take it on your backe. - -Obs: It is almost incredible what burthens the poore women carry of -_Corne_, of _fish_, of _Beanes_, of _Mats_, and a childe besides. - - Awâùn, There is some body. - - Kekíneas, Goe and see. - - Squauntâumuck, At the doore. - - Awàun keèn? Who are you? - - Keèn nétop, Is it you? - - Pauquanamíinnea, Open me the doore. - -Obs: Most commonly there houses are open, their doore is a hanging -_Mat_, which being lift up, falls downe of itselfe; yet many of -them get _English_ boards and nailes, and make artificiall doores -and bolts themselves, and others make slighter doores of _Burch_ or -_Chesnut_ barke, which they make fast with a cord in the night time, -or when they go out of town, and then the last (that makes fast) goes -out at the Chimney, which is a large opening in the middle of their -house, called: - - Wunnauchicómock, A chimney. - - Anúnema, Helpe me. - - Neenkuttánnúmous, I will helpe you. - - Kuttánnummi? Will you helpe me? - - Shookekíneas, Behold here. - - Assótu and Assóko, A foole. - - Nummouekékineam, I come to see. - - Tou autég, Know you where it lies? - - Tou núckquaque, How much. - - Yo naumwâuteg, Thus full. - - Aqúíe, Leave off, or doe not. - - Waskéche, On the top. - - Náumtuck, In the bottome. - - Aŭqunnish, Let goe. - - Aukeeaseíu, Downewards. - - Keesuckqíu, Upwards. - - Aumàunsh, } - Ausàuonsh, } Take away. - Aumáunamòke, } - - Nanóuwetea, A Nurse, or Keeper. - Naunóuwheant, - - Nanowwúnemum, I looke to, or Keepe. - -Obs: They nurse all their children themselves; yet, if she be an high -or rich woman, she maintaines a Nurse to tend the childe. - - Waucháunama, Keep this for me. - - Cuttatashíinnas, Lay these up for me. - -Obs: Many of them begin to be furnished with _English_ chests; -others, when they goe forth of towne, bring their goods (if they live -neere) to the _English_ to keepe for them, and their money they hang -it about their necks, or lay it under their head when they sleepe. - - Peewâuqun, Have a care. - - Nnowauchâunum, I will have a care. - - Kuttaskwhè, Stay for me. - - Kúttasha, - and Have you this or that? - Cowauchâunum, - - Pókesha - and It is broke. - Pokeshawwa, - - Mat Coanichégane, Have you no hands? - - Tawhìtch? Why aske you? - - Nóonshem Pawtuckquámmin, I cannot reach. - - Aquie Pokesháttous, Doe not breake. - - Pokesháttouwin, To breake. - - -OBSERVATION. - -They have also amongst them naturall fooles, either so borne, or -accidentally deprived of reason. - - Aquie assókish, Be not foolish. - - Awanick, Some come. - - Niáutamwock, They are loden. - Pauchewannâuog, - - Mattapeu and A woman keeping alone in - Qushenáwsui, her monethly sicknesse. - - Moce ntúnnan, I will tell him by and by. - - Cowequetúmmous, I pray or intreat you. - - Wunniteôuin, To mend any thing. - - Wúnniteous, or Mend this. - Wússiteous, Mend this. - - Wúskont nochemuckqun, I shall be chidden. - - Nickúmmat, Easie. - - Siúckat, Hard. - - Cummequâwname? Do you remember me? - - Mequaunamíinnea, Remember me. - - Puckqúatchick, Without doores. - - Nissawhócunckewò, He puts me out of doores. - - Kussawhóki? Doe you put mee out of doores? - - Kussawhocowóog, Put them forth. - - Tawhítch kussawhokiêan? Why doe you put mee out? - - Sáwwhush, Goe forth. - Sawhèke, - - Wussauhemútta, Let us goe forth. - - Matta nickquéhick, I want it not. - - Machagè nickquehickômina, I want nothing. - - -OBSERVATION. - -Many of them naturally Princes, or else industrious persons, are -rich; and the poore amongst them will say, they want nothing. - - Páwsawash, Drie or ayre this. - - Pawsunnúmmin, To drie this or that. - - Cuppausummúnnash, Drie these things. - - Apíssumma, Warme this for me. - - Paucótche, Already. - - Cutsshitteoùs, Wash this. - - Tatágganish, Shake this. - - Naponsh, Lay downe. - - Wuchè machaùg, About nothing. - - Puppucksháckhege, A Box. - - Paupaqúonteg, A Key. - - Mowáshuck, Iron. - - Wâuki, Crooked. - - Saûmpi, Strait. - - Aumpaniímmin, To undoe a knot. - - Aúmpanish, Vntie this. - - Paushinúmmin, To divide into two. - - Pepênash, Take your choyce. - - Nawwuttùnsh Throw hither. - Pawtáwtees, - - Negáutowash, Send for him. - - Negauchhúwash, Send this to him. - - Negáuchemish, Hee sends to mee. - - Nowwêta, No matter. - - Mâuo, To cry and bewaile. - -Which bewailing is very solemne amongst them morning and evening, -and sometimes in the Night they bewaile their lost husbands, wives, -children, brethren, or sisters &c. Sometimes a quarter, halfe, yea, -a whole yeare, and longer if it be for a great Prince. In this time -(unlesse a dispensation be given) they count it a prophane thing -either to play (as they much use to doe) or to paint themselves for -beauty, but for mourning; or to be angry and fall out with any &c. - - Machemóqut, It stincks. - - Machemóqussu, A vile or stinking person. - - Wúnnickshaas, Mingled. - - Wúnnickshan, To mingle. - - Nésick, & nashóqua, A Combe. - - Tetúpsha, To fall downe. - - Ntetúpshem, I fall downe. - - Tou anúckquaque? How big? - - Wunnáshpishan, To snatch away. - - Tawhìtch wunnashpisháyean, Why snatch you. - - Wuttùsh, Hitherward, and give me. - - Enèick, or áwwusse, Further. - - Nneickomásu, and awwassése, A little further. - - Wuttushenaquáish, Looke hither. - - Yo anaquáyean, Looke about. - - Máuks, maugoke, Give this. - - Yo comméish, I will give you this. - - Qussúcqun-náukon, Heavie, light. - - Kuckqússaqun, You are heavie. - - Kunnaùki, You are light. - - Nickáttash, _singular_, Leave, or depart. - Nickáttammoke, _plur._ - - Nickattamútta, Let us depart. - - Yòwa, Thus. - - Ntowwaukâumen, I use it. - - Awawkáwnì, It is used. - - Yo awáutees, Vse this. - - Yo wéque, Thus farre. - - Yo mèshnowékeshem, I went thus farre. - - Ayatche, and As Often. - Cónkitchea, - - Ayatche nippéeam, I am often here. - - Pakêtash, Fling it away. - - Npaketamúnnash, I will cast him away. - - Wuttammásim, Give me Tobacco. - - Matnowewuttámmo, I take none. - - -Obs: Which some doe not, but they are rare Birds; for generally all -the Men throughout the Countrey have a Tobacco-bag with a pipe in it, -hanging at their back; sometimes they make such great pipes, both -of wood and stone, that they are two foot long, with men or beasts -carved, so big or massie, that a Man may be hurt mortally by one of -them; but these commonly come from the _Mauquáuwogs_, or the men -eaters, three or foure hundred miles from us: They have an excellent -Art to cast our Pewter and Brasse into very neate and artificiall -Pipes: They take their _Wuttamâuog_ (that is, a weake Tobacco) which -the Men plant themselves, very frequently; yet I never see any take -so excessively, as I have seene Men in Europe; and yet excesse were -more tolerable in them, because they want the refreshing of Beare and -Wine, which God hath vouchafed Europe. - - - Wuttámmagon, A Pipe. - - Hopuónck, A Pipe. - -Chicks, a cocke, or hen: A name taken from the English chicke, -because they have no hens before the English came. - - Chícks ánawat, The Cocke crowes. - - Neesquttónckqussu, A babler, or prater. - - Cunneesquttonck quessimmin, You prate. - -Obs: Which they figuratively transferre from the frequent troublesome -clamour of a Cocke. - - Nanótateem, I keepe house alone. - - Aquìe kuttúnnan, Doe not tell. - - Aquìe mooshkisháttous, Doe not disclose. - - Teàg yo augwháttick? What hangs there? - - Yo augwháttous? Hang it there. - - Pemisquâi, Crooked, or winding. - - Penâyi, Crooked. - -Nqussútam--I remove house: Which they doe upon these occasions: From -thick warme vallies, where they winter, they remove a little neerer -to their Summer fields; when ’tis warme Spring, then they remove to -their fields, where they plant Corne. In middle of Summer, because -of the abundance of Fleas, which the dust of the house breeds, they -will flie and remove on a sudden from one part of their field to a -fresh place: And sometimes having fields a mile or two, or many miles -asunder, when the worke of one field is over, they remove house to -the other: If death fall in amongst them, they presently remove to -a fresh place: If an enemie approach they remove into a Thicket, or -Swampe, unlesse they have some fort to remove unto. - -Sometimes they remove to a hunting house in the end of the yeare, and -forsake it not until Snow lie thick and then will travell home, Men, -women and children, thorow the snow, thirtie, yea, fiftie or sixtie -miles; but their great remove is from their Summer fields to warme -and thicke woodie bottomes where they winter: They are quicke; in -halfe a day, yea, sometimes at few houres warning to be gone and the -house up elsewhere, especially, if they have stakes readie pitcht for -their Mats. - -I once in travell lodged at a house, at which in my returne I hoped -to have lodged againe the next night, but the house was gone in that -interim, and I was glad to lodge under a tree: - -The men make the poles or stakes, but the women make and set up, take -downe, order and carry the _Mats_ and householdstuffe. - - -Observation in generall. - -The sociablenesse of the nature of Man appears in the wildest of -them, who love society; families, co-habitation, and consociation of -houses and towns together. - - -More Particular. - - 1. How busie are the sonnes of men? - How full their heads and hands? - What noyse and tumults in our own, - And eke in Pagan lands? - - 2. Yet I have found lesse noyse, more peace - In wilde America, - Where women quickly build the house, - And quickly move away. - - 3. English and Indians busie are, - In parts of their abode; - Yet both stand idle, till God’s call - Sets them to worke for God. - - - - -CHAP. VII. - -_Of their Persons and parts of Body._ - - - Uppaquóntup, The head. - - Nuppaquóntup, My head. - - Wésheck, The hayre. - - Wuchechepúnnock, A great bunch of hayre - bound up behind. - - Múppacuck, A long locke. - -Obs. Yet some cut their haire round, and some as low and as short as -the sober English; yet I never saw any so to forget nature it selfe -in such excessive length and monstrous fashion, as to the shame of -the English Nation, I now (with grief) see my Countrey-men in England -are degenerated unto. - -Wuttip, The Braine.--Obs. In the braine their opinion is, that the -soule (of which we shall speake in the Chapter of Religion) keeps her -chiefe seat and residence: - -For the temper of the braine in quick apprehensions and accurate -judgements (to say no more) the most high and soveraign God and -Creator, hath not made them inferiour to Europeans. - -The Mauquaûogs, or Men-eaters that live two or three hundred miles -West from us, make a delicious monstrous dish of the head and -brains of their enemies; which yet is no barre (when the time shall -approach) against Gods call and their repentance and who knowes (but) -a greater love to the Lord Jesus? great sinners forgiven love much. - - Mscáttuck, The fore-head. - - Wuskeésuck-quash, Eye, or eyes. - - Tiyùsh kusskeésuckquash? Can you not see or where - are your eyes? - - Wuchaûn, The nostrills. - - Wuttóvwog, quàsh, Eare, eares - - Wuttòne, The mouth. - - Wéenat, The tongue. - - Wépit-teash, Tooth, teeth. - - Pummaumpiteùnck, The tooth-ake. - -Obs: Which is the onely paine will force their stout hearts to cry; -I cannot heare of any disease of the stone amongst them (the corne -of the Countrey, with which they are fed from the wombe, being an -admirable cleanser and opener:) but the paine of their womens child -birth (of which I shall speake afterward in the Chapter of Marriage) -never forces their women so to cry, as I have heard some of their Men -in this paine. - -In this paine they use a certaine root dried, not much unlike our -Ginger. - - Sítchipuck, The necke. - - Qúttuck, The throat. - -Timeqúassin, To cut off or behead.--Which they are most skilfull to -doe in fight: for whenever they wound, and their arrow sticks in the -body of their enemie, they (if they be valorous, and possibly may) -they follow their arrow, and falling upon the person wounded and -tearing his head a little aside by his Locke, they in the twinckling -of an eye fetch off his head though but with a sorry knife. - -I know the Man yet living, who in time of warre, pretended to fall -from his owne campe to the enemie, proffered his service in the -front with them against his owne Armie from whence he had revolted. -Hee propounded such plausible advantages, that he drew them out to -battell, himselfe keeping in the front; but on a sudden, shot their -chiefe Leader and Captaine, and being shot, in a trice fetcht off -his head, and returned immediately to his owne againe, from whom in -pretence (though with this treacherous intention) hee had revolted: -his act was false and treacherous, yet herein appeares policie, -stoutnesse and activitie, &c. - - Napànnog, The breast. - - Wuppíttene énash, Arme, Armes. - - Wuttàh, The heart. - - Wunnêtunita, My heart is good. - -Obs: This speech they use whenever they professe their honestie; they -naturally confessing that all goodnesse is first in the heart. - - Mishquínash, The vaines. - - Mishquè, néepuck, The blood. - - Uppusquàn, The backe. - - Nuppusquànnick, My back, or at my back. - - Wunnícheke, Hand. - - Wunniskégannash, Hands. - - Mokássuck, Nayles. - -Obs: They are much delighted after battell to hang up the hands and -heads of their enemies: (Riches, long Life, and the Lives of enemies -being objects of great delight to all men naturall; but Solomon -begged Wisedome before these.) - - Wunnáks, The bellie. - - Apòme, Apòmash, The thigh, the thighs. - - Mohcònt, tash, A legge, legs. - - Wussètte, tash, A foot, feet. - - Wunnichéganash, The toes. - - Touwuttínsin, What manner of man? - - Tonnúckquaque, Of what bignesse? - - Wompésu, } White - Mowêsu, and } Blacke or Swarfish. - Suckêsu, } - -Obs: Hence they call a Blackamore (themselves are tawnie, by the -Sunne and their annoyntings, yet they are borne white:) - -Suckáuttacone, a cole blacke Man. For, _sucki_ is black, and -_Waûtacone_ one that weares clothes, whence English, Dutch, French, -Scotch, they call _Wautaconâuog_, or Coatmen. - - Cummínakese, You are strong. - - Minikêsu, Strong. - - Minioquêsu, Weake. - - Cummmíniocquese, Weake you are. - - Qunnaúqussu, A tall man. - - Qunnauqussítchick, Tall men. - - Tiaquónqussu, Low and short. - - Tiaquonqussíchick, Men of lowe stature. - - Wunnêtu-wock, Proper and personall. - - -_The generall observation from the parts of the bodie._ - -Nature knowes no difference between Europe and Americans in blood, -birth, bodies, &c. God having of one blood made all mankind. Acts 17. -and all by nature being children of wrath, Ephes. 2. - - -More particularly: - - Boast not proud English, of thy birth and blood - Thy Brother Indian is by birth as Good. - Of one blood God made Him, and Thee, and All. - As wise, as faire, as strong, as personall. - By nature, wrath’s his portion, thine, no more - Till Grace his soule and thine in Christ restore. - Make sure thy second birth, else thou shalt see - Heaven ope to Indians wild, but shut to thee. - - - - -CHAP. VIII. - -_Of Discourse and Newes._ - - - Aunchemokauhettíttea, Let us discourse, or tell newes. - - Tocketeáunchim? What newes? - - Aaunchemókaw, Tell me your newes. - - Cuttaunchemókous, I will tell you newes. - - Mautaunchemokouêan, When I have done telling - the newes. - - Cummautaunchemókous, I have done my newes. - -Obs: Their desire of, and delight in newes, is great, as the -_Athenians_, and all Men, more or lesse; a stranger that can relate -newes in their owne language, they will stile him _Manittóo_, a God. - - Wutauichéocouôog, I will tell it them. - - Awaun mesh aunchemókau, Who brought this newes? - - Awaun mesh kuppíttouwaw, Of whom did you heare it? - - Upparáunchim, Your newes is true. - - Cowavwunnâunchim, He tells false newes. - - Nummautanùme, I have spoken enough. - - Nsouwussanneme, I am weary with speaking. - -Obs: Their Manner is upon any tidings to sit round, double or treble -or more, as their numbers be; I have seene neere a thousand in a -round, where _English_ could not well neere halfe so many have -sitten: Every Man hath his pipe of their _Tobacco_, and a deepe -silence they make, and attention given to him that speaketh; and -many of them will deliver themselves, either in a relation of news, -or in a consultation, with very emphaticall speech and great action, -commonly an houre, and sometimes two houres together. - - Npenowauntawâumen, I cannot speake your language. - - Matta nippánnawen, I lie not. - - Cuppánnowem, You lie. - - Mattanickoggachoúsk, - Matntianta compaw, I am no lying fellow. - Matntiantásampáwwa, - - Achienonâumwem, I speake very true. - - Kukkita, Hearken to me. - - Kukkakittoùs, I heare you. - -Obs: They are impatient (as all Men and God himselfe is) when their -speech is not attended and listened to. - - Cuppítous, I understand you. - Cowautous, - - Machagenowâutam, I understand not. - - Matnowawtawatémina, Wee understand not each other. - - Wunnáumwash, Speake the truth. - - Coanâumwen, You speake true. - -Obs: This word and the next, are words of great flattery which they -use each to other, but constantly to their Princes at their speeches, -for which, if they be eloquent, they esteeme them Gods as _Herod_ -among the _Jewes_. - - Wunnâumwaw ewò, He speaks true. - - Cuppannawâutous, I doe not believe you. - - Cuppannawâuti? Doe you not believe? - - Nippannawâutunck ewò, He doth not believe me. - - Michéme nippauna wâut am, I shall never believe it. - -Obs: As one answered me when I had discoursed about many points of -God, of the creation of the Soule, of the danger of it, and the -saving it, he assented; but when I spake of the rising againe of the -body, he cryed out, I shall never believe this. - - Pannóuwa awaun, awaun Somebody hath made this lie. - keesitteouwin, - - Tattâ Pitch, I cannot tell, it may so - come to passe. - - Nni, eíu, It is true. - - Mat enâno, or mat eâno, It is not true. - - Kekutto kâunta, Let us speake together. - - Kuttókash, Speake. - - Tawhitch mat cuttôan, Why speake you not? - - Téaqua ntúnnawen, or, What should I speake. - ntéawem? - - Wetapímmin, To sit downe. - - Wetapwâuwwas, Sit and talke with us. - - Taúpowaw, A wise speaker. - - Enapwáuwwaw, He speakes Indian. - Eississûmo, - - Mattanowawwâuon, matta I know nothing of it. - nowáhea, - - Pitchnowáuwon, I shall know the truth. - - Wunnaumwâuonck, - Wunnaumwáyean, If he say true. - -Obs: Canounicus, the old high Sachim of the Nariganset Bay (a wise -and peaceable Prince) once in a solemne oration to myself, in a -solemne assembly, using this word, said, I have never suffered any -wrong to be offered to the English since they landed: nor never -will: he often repeated this word, Wunnaunewayeán, Englishman; if -the Englishman speake true, if hee meane truly, then shall I goe -to my grave in peace, and hope that the English and my posteritie -shall live in love and peace together. I replied, that he had no -cause (as I hoped) to question Englishmen’s Wunnaumwaúonck, that is, -faithfulnesse, he having had long experience of their friendlinesse -and trustinesse. He tooke a stick and broke it into ten pieces, -and related ten instances (laying downe a stick to every instance) -which gave him cause thus to feare and say; I satisfied him in some -presently, and presented the rest to the Governours of the English, -who, I hope, will be far from giving just cause to have Barbarians to -question their Wunnaumwâuonck, or faithfulnesse. - - Tocketannántum, } - Pocketunáname, } What doe you thinke? - Pocketeántam? } - - Ntunnántum, I thinke. - Neántum, - - Nanick nteeâtum, I thinke so too. - - Nteatammowonck, That is my thought, or opinion. - - Matntunnantámmen, I thinke not so. - Matnteeantámmen, - - Nowecóntam, I am glad. - Noweeteántam, - - Coanáumatous, I believe you. - -Obs: This word they use just as the Greeke tongue doth that verbe, -πιςέυειν: for believing or obeying, as it is often used in the new -Testament, and they say Coannáumatous, I will obey you. - - Yo aphéttit, When they are here. - -Yo peyáhettit. When they are com. This Ablative case absolute -they much use, and comprise much in little; Awaunagress, suck. -English-man, men. This they call us, as much as to say, These -strangers. Waútacone-nûaog Englishman, men. That is, coat-men, or -clothed. - - Cháuquaqock, English-men, properly sword-men. - - Wautacónisk, An English woman. - - Wautaconémese, An English youth. - - Wáske peyáeyan, When you came first. - - Wáske peyáhetit, When Englishmen came first. - Wautaconâuog, - - Táwhitch peyáhettit, Why come they hither? - -Obs: This question they oft put to me: Why come the _Englishmen_ -hither? and measuring others by themselves; they say, it is because -you want firing; for they, having burnt up the _wood_ in one place, -(wanting draughts to bring _wood_ to them) they are faine to follow -the _wood_; and so, to remove to a fresh new place for the _woods_ -sake. - - Matta mihtuckqunnunno? Have you no trees? - - Mishàunetash, - Máunetash, Great store. - Maunâuog - - Wussaumemaunâuog, They are too full of people. - - Noonapúock, They have not roome one - by another. - - Aumáumuwaw, A messenger comes. - Páuosha, - - Wawwhawtowâuog, They hollow. - - Wauwhaûtowawánawat, ’Tis an alarme. - -Obs: If it be in time of _warre_, he that is a _Messenger_ runs -swiftly, and at every towne the _Messenger_ comes, a fresh -_Messenger_ is sent: he that is the last, comming within a mile or -two of the Court, or chiefe house, he hollowes often, and they that -heare, answer him: untill by mutuall _hollowing_ and answering hee is -brought to the place of _audience_, whereby this meanes is gathered a -great confluence of people to entertaine the _newes_. - - Wussuckwhèke, A letter, which they so - Wussúckwhonck, call from Wussuck-whómmen, - To paint; for, having no - letters, their painting - comes the neerest. - - Wussúckquash, Write a Letter. - - Wussúckwheke, yimmi, Make me a letter. - -Obs: That, they have often desired of me upon many occasions; for -their good and peace, and the _English_ also, as it hath pleased God -to vouchsafe opportunitie. - - Quenowâuog, They complaine. - - Tawhitch quenawáyean? Why complaine you? - - Muccò, It is true you say. - - Tuckawntéawem? What should I say to it. - - -_The generall Observation from their Discourse and Newes._ - -The whole race of _Mankind_ is generally infected with an _itching -desire_ of hearing _Newes_. - -More particular: - - 1. Mans restlesse soule hath restlesse eyes and eares, - Wanders in change of sorrows, cares and feares. - Faine would it (Bee like) suck by the ears, by the eye - Something that might his hunger satisfie: - The Gospel, or glad tidings onely can - Make glad the English and the Indian. - - - - -CHAP. IX. - -_Of the time of the day._ - - -Obs: They are punctuall in measuring their Day by the Sunne, and -their Night by the Moon and the Starres, and their lying much abroad -in the ayre; and so living in the open fields, occasioneth even the -youngest amongst them to be very observant of those _heavenly_ lights. - - Mautàbon, Chicháuquat wompan, It is day. - - Ampatâuban, It is broad day. - - Touwuttúttan? How high is the Sunne? that is, - What is’t a clocke? - - Páshisha, It is Sunne-rise. - - Nummáttaqúaw, Fore-noone. - - Yahen Paushaqúaw, Allmost noone. - - Páweshaquaw, Noone. - - Quttùkquaquaw, After dinner. - Panicómpaw, - - Nawwâuwqaw, After-noone. - - Yo wuttúttan, The Sunne thus high. - - Yahen wàiyàuw, Allmost Sun-set. - - Wayaàwi, The Sun is set. - - Wunnáuquit, Evening. - - Póppakunnetch, auchaugotch, Darke night. - - Túppaco, and Otematíppocat, Toward night. - - Nanashowatíppocat, Midnight. - - Chouóeatch, About Cockcrowing. - - Kitompanisha, Breake of day. - - Yó Tàunt nipéean, The Sun thus high, I will come. - -Obs: They are punctuall in their promises of Keeping time; and -sometimes have charged mee with a lye for not punctually keeping -time, though hindred. - - Yo tàunt cuppeeyâumen, Come by the Sunne thus high. - - Anamakéesuck, This day. - - Saûop, To morrow. - - Wussâume tátsha, It is too late. - - Tiaquockaskéesakat, A short day. - - Quawquonikéesakat, A long day. - - Quawquonikeesaqútcheas, Long dayes. - - Nquittakeesiquóckat, } One dayes walke. - Nquíttakeespúmmishen, } - - Paukúnnum, Darke. - - Wequâi, Light. - - Wequáshim, Moon-light. - - -_The general Observation from their time of the Day._ - -The Sunne and Moone, in the observation of all the Sonnes of Men, -even the wildest, are the great Directors of the day and night; as it -pleased God to appoint in the first Creation. - - -More particular. - - 1. The Indians find the Sun so sweet, - He is a God they say; - Giving them light, and heat, and fruit, - And guidance all the day. - - 2. They have no helpe of Clock or Watch, - And Sunne they overprize. - Having those artificiall helps, the Sun - We unthankfully despise. - - 3. God is a sunne and shield, - A thousand times more bright - Indians, or English, though they see - Yet how few prize his light. - - - - -CHAP. X. - -_Of the Season of the Yeere._ - - - Nquittaqúnnegat, One day. - - Neesqúnnagat, 2 dayes. - - Shuckqunóckat, 3 dayes. - - Yowunnóckat &c. 4 dayes. - - Piuckaqúnnagat, 10 dayes. - - Piuckaqunnagat nabnaquìt, 11 dayes. - - Piuckaqunnagat nabneeze &c. 12 dayes. - - Neesneechektashuck qunnóckat, 20 dayes. - - Neesneechektashuck - qunnockat-nabnaquít &c. 21 dayes. - - Séquan, The Spring. - - Aukeeteámitch, Spring, or seed-time. - - Néepun, & - Quaqúsquan, Summer. - - Taquònck, Fall of leafe and Autumne. - - Papóne, Winter. - - Saséquacup, This Spring last. - - Yo neepúnnacup, This Summer last. - - Yò taquónticup, This Harvest last. - - Papapôcup, Winter last. - - Yaûnedg, The last yeere. - - Nippaûus, The Sunne. - - Munnánnock, - Nanepaûshat, The Moone. - - Nquitpawsuckenpaûus, 1 Moneth. - - Neespausuck npaûus, 2 Moneths. - - Shwe pausuck npaûus &c. 3 Moneths. - - Neesneáhettit, 2 Moneths. - - Shwinneáhettit, 3 Moneths. - - Yowinneáhettit, &c. 4 Moneths. - -Obs: They have thirteen Moneths according to the severall Moones; and -they give to each of them significant names: as, - - Sequanakéeswush, Spring moneth. - - Neepunnakéeswush, Summer moneth. - - Taquontikéeswush, Harvest moneth, &c. - - Paponakéeswush, &c. Winter moneth, &c. - - Nquittecautúmmo, 1 Yeere. - - Tashecautúmmo? How many Yeeres? - - Chashecautúmmo cuttáppemus? How many yeeres since you - were borne? - - Neesecautúmmo, 2 Yeere. - - Shwecautúmmo, 3 Yeere. - - Yowecautúmmo, 4 Yeere. - - Piukquecautúmmo, 10 Yeere. - - Piuck quecautúmmo, nabnaquìt, &c. 11 Yeere, &c. - -Obs: If the yeere proove drie, they have great and solemne meetings -from all parts at one high place, to supplicate their Gods, and -to beg raine, and they will continue in this worship ten dayes, a -fortnight, yea, three weekes, untill raine come. - - Tashínash papónash? How many winters? - - Aháuqushapapòne, A sharpe winter. - - Kéesqush keesuckquâi, By day. - - Náukocks nokan-náwi, By night. - - -_Generall Observation from their Seasons of the Yeere._ - -The Sunne, and Moone, and Starres and Seasons of the yeere doe preach -a God to all the sonnes of men, that they which know no letters, doe -yet read an _eternall Power_ and _Godhead_ in these. - - -More speciall: - - 1. The Sun and Moone and Stars doe preach, - The Dayes and Nights sound out - Spring, Summer, Fall, and Winter eke, - Each Moneth and Yeere about. - - 2. So that the wildest sonnes of men - Without excuse shall say, - God’s righteous sentence past on us, - (In dreadfull judgement day.) - If so, what doome is theirs that see, - Not onely Nature’s light, - But Sun of Righteousnesse, yet chose - To live in darkest Night? - - - - -CHAP. XI. - -_Of Travell._ - - - Máyi, A way. - - Mayúo? Is there a way? - - Mat mayanúnno, There is no way. - - Peemáyagât, A little way. - - Mishimmáyagat, A great path. - - Machípscat, A stone path. - -Obs: It is admirable to see, what paths their naked hardned feet have -made in the wildernesse in most stony and rockie places. - - Nnatotemúckaun, I will aske the way. - - Kunnatótemous, I will inquire of you. - - Kunnatotemì? Doe you aske me? - - Tou nishin méyi? Where lies the way? - - Kokotemíinnea méyi, Shew me the way. - - Yo áinshick méyi, There the way lies. - - Kukkakótemous, I will shew you. - - Yo cummittamáyon, There is the way you must goe. - - Yo chippachâusin, There the way divides. - - Maúchatea, A guide. - - Maûchase, Be my guide. - -Obs: The wildernesse being so vast, it is a mercy, that for a hire -a Man shall never want guides, who will carry provisions, and such -as hire them over the Rivers and Brookes, and find out oftentimes -hunting houses, or other lodgings at night. - - Anóce wénawash, Hire him. - - Kuttánnoonsh, I will hire you. - - Kuttaúnckquittaunch, I will pay you. - - Kummuchickónckquatous, I will pay you well. - - Tocketaonckquittíinnea, What wil you give me? - - Cummáuchanish, I will conduct you. - - Yò aûnta, Let us goe that way. - - Yò cuttâunan, Goe that way. - - Yo mtúnnock, The right hand. - - Yo nmúnnatch, The left hand. - - Cowéchaush, I will goe with you. - - Wétash, Goe along. - - Cowéchaw ewò, He will goe with you. - - Cowechauatimmin, I will goe with you. - - Wechauatíttea, Let us accompany. - - Taûbot wétayean, I thanke you for your company. - -Obs: I have heard of many English lost, and have oft been lost my -selfe, and my selfe and others have often been found, and succoured -by the Indians. - - Pitchcowáwwon, You will lose your way. - - Meshnowáwwon, I lost my way. - - Nummauchèmin, I will be going. - Ntanniteímmin, - - Mammauchêtuck, Let us be going. - ânakiteunck, - - Memauchêwi, anittui, He is gone. - - Memauchegushánnick, They are gone. - Anakugushánnick, - - Tunnockuttòme, - Tunnockkuttoyeâim, Whither goe you? - Tunnockkuttínshem, - - Nnegónshem, I will goe before. - - Cuppompáish, I will stay for you. - - Negónshesh, Goe before. - - Mittummayaûcup, The way you went before. - - Cummáttanish, I will follow you. - - Cuppahímmin, Stay for me. - - Tawhich quaunquaquêan? Why doe you run so? - - Nowecóntum púmmishem, I have a mind to travell. - - Konkenuphshâuta, Let us goe apace. - - Konkenúppe, Goe apace. - - Michéme nquaunquaquêmin, I have run alwayes. - - Yo ntoyamâushem, I goe this pace. - -Obs: They are generally quick on foot, brought up from the breasts -to running; their legs being also from the wombe stretcht and bound -up in a strange way on their Cradle backward, as also anointed; yet -have they some that excell: So that I have knowne many of them run -betweene fourescoure or an hundred miles in a Summers day, and back -in two dayes: they doe also practice running of _Races_; and commonly -in the Summer, they delight to goe without shoes, although they have -them hanging at their backs: they are so exquisitely skilled in all -the body and bowels of the Countrey (by reason of their huntings) -that I have often been guided twentie, thirtie, yea, sometimes fortie -miles through the woods, a streight course, out of any path. - - Yò wuchê, From hence. - - Tounúckquaque yo wuchê, How far from hence? - - Yò anúckquaque, So farre. - - Yo anuckquaquêse, So little a way. - - Waunaquêse, A little way. - - Aukeewushaûog, They goe by land. - - Mìshoon hómwock, They goe or come by water. - - Naynayoûmewot, A horse. - - Wunnia naynayoûmewot, He rides on Horse-back. - -Obs: Having no horses, they covet them above other Cattell, rather -preferring ease in riding, then their profit and belly, by milk -and butter from Cowes and Goats, and they are loth to come to the -_English_ price for any. - - Aspumméwi, He is not gone by. - - Aspumméwock, They are not gone by. - - Awanick payánchick? Who come there? - - Awanick negonshachick? Who are these before us? - - Yo cuppummesicómmin, Crosse over into the way there. - - Cuppì-machàug, Thick wood: a Swamp. - -Obs: These thick Woods and Swamps (like the Boggs to the _Irish_) are -the Refuges for women and children in Warre, whilst the Men fight. As -the Country is wondrous full of Brookes and Rivers, so doth it also -abound with fresh ponds, some of many miles compasse. - - Níps-nípsash, Pond, Ponds. - - Wèta wétedg, The woods on fire. - - Wussaumpatámmin, To view or looke about. - - Wussaum patámoonck, A Prospect. - - Wuttocékemin, To wade. - - Tocekétuck, Let us wade. - - Tou wuttáuqussin? How deepe? - - Yò ntaúqussin, Thus deep. - - Kunníish, I will carry you. - - Kuckqússuckqun, You are heavy. - - Kunnáukon, You are light. - - Pasúckquish, Rise. - - Anakish, maúchish: Goe. - - Quaquìsh, Runne. - - Nokus káuatees, Meet him. - - Nockuskauatítea, Let us meet. - - Neenmeshnóckuskaw, I did meet. - -Obs: They are joyfull in meeting of any in travell, and will strike -fire either with stones or sticks, to take Tobacco, and discourse a -little together. - - Mesh Kunnockqus kaua tímmin? Did you meet? &c. - - Yo Kuttauntapímmin, Let us rest here. - - Kussackquêtuck, Let us sit downe. - - Yo appíttuck, Let us sit here. - - Nissówanis, I am weary. - Nissowànishkaûmen, - - Nickqússaqus, I am lame. - - Ntouagonnausinnúmmni, We are distrest, undone or - in misery. - -Obs: They use this word properly in wandring toward Winter night, in -which case I have been many a night with them, and many times also -alone, yet alwayes mercifully preserved. - - Teâno wonck nippéeam, I will be here by and by againe. - - Mat Kunníckansh, I will not leave you. - - Aquie Kunnickkatshash, Doe not leave me? - - Tawhítch nickatshiêan? Why doe you forsake me? - - Wuttánho, A staffe. - - Yó úsh Wuttánho, Use this staffe. - -Obs: Sometimes a man shall meet a lame man or an old Man with a -Staffe: but generally a Staffe is a rare sight in the hand of the -eldest, their Constitution is so strong, I have upon occasion -travelled many a score, yea many a hundred mile amongst them, without -need of stick or staffe, for any appearance of danger amongst them: -yet it is a rule amongst them, that it is not good for a Man to -travell without a Weapon nor alone. - - Paquáttin, Frost. - - Auke taquátsha, The ground is frozen. - - Séip taquáttin, The river is frozen. - - Nowánnesin, I have forgotten. - - Nippittakúnnamun, I must goe back. - -Obs: I once travelled with neere 200 who had word of neere 700 -Enemies in the way, yet generally they all resolved that it was a -shame to feare and goe back. - - Nippanishkokómmin, I have let fall something. - Npussago kommìn, - - Mattaâsu, A little way. - - Naûwot, A great way. - - Náwwatick, Farre of at Sea. - - Ntaquatchuwaûmen, I goe up hill. - - Taguatchòwash, Goe up hill. - - Waumsu, Downe hill. - - Mauúnshesh, Goe slowly or gently. - - Mauanisháuta, Let us goe gently. - - Tawhìtch chechequnnuwáyean? Why doe you rob me? - - Aquie chechequnnuwásh, Doe not rob me. - - Chechequnnuwáchick, Robbers. - - Chechequnníttin, There is a Robbery committed. - - Kemineantúock, They murder each other. - -Obs: If any robbery fall out in Travell, between Persons of diverse -States, the offended State sends for Justice; If no Justice bee -granted and recompence made, they grant out a kind of Letter of Mart -to take satisfaction themselves, yet they are carefull not to exceed -in taking from others, beyond the proportion of their owne losse. - - Wúskontawaúnn kemineiucqun, I feare some will murther mee. - -Obs: I could never heare that Murthers or Robberies are comparably so -frequent, as in parts of Europe amongst the English, French, &c. - - Cutchachewussímmin, You are almost there. - - Kiskecuppeeyáumen, You are a little short. - - Cuppeeyáumen, Now you are there. - - Muckquétu, Swift. - - Cummúmmuckquete, You are swift. - - Cussásaqus, You are slow. - - Sassaqushàuog, They are slow. - - Cuttinneapúmmishem, Will you passe by? - - Wuttineapummushâuta, Let us passe by. - - Keeatshaûta, I come for no business. - - Ntinneapreyaûmen, In vaine or to no purpose. - Acoûwe, - - Ntackówvvepeyaùn, I have lost my labour. - - Cummautússakou, You have mist him. - - Kihtummâyi-wussáuhumwi, He went just now forth. - - Pittúckish, Goe back. - - Pittuckétuck, Let us goe back. - - Pónewhush, Lay downe your burthens. - - -_Generall Observations of their Travell._ - -As the same Sun shines on the Wildernesse that doth on a Garden! so -the same faithfull and all sufficient God, can comfort, feede, and -safely guide even through a desolate howling Wildernesse. - -More particular: - - 1. God makes a path, provides a Guide, - And feeds in Wildernesse! - His glorious name while breath remaines, - O that I may confesse. - - 2. Lost many a time, I have had no Guide; - No house, but hollow tree! - In stormy winter night no Fire, - No Food, no Company. - - 3. In him I have found a House, a Bed, - A Table, Company; - No cup so bitter, buts’ made sweet, - When God shall sweetning be. - - - - -CHAP. XII. - -_Concerning the Heavens and Heavenly Lights._ - - - Kéesuck, The Heavens. - - Keesucquíu, Heavenward. - - Aúke, Aukeaseíu, Downwards. - - Nippâwus, The Sun. - - Keesuckquànd, A name of the Sun. - -(Obs:) By which they acknowledge the Sun, and adore for a God or -divine power. - - Munnánnock, A name of the Sun. - - Nanepaùshat, and } The Moone. - Munnànnock, } - - Wequáshim, A light Moone. - - Pashpíshea, The Moone is up. - - Yo wuttúttan, So high. - -Obs: And so they use the same rule, and words for the course of the -Moone in the _Night_, as they use for the course of the Sun by _Day_, -which wee mentioned in the Chapter of the Houre, or time of the Day -concerning the Sunnes rising, course, or Sunne setting. - - Yò Ockquitteunk, A new Moone. - Paushésui, - - Yo wompanámmit, Halfe Moone. - -Obs: The Moone so old, which they measure by the setting of it, -especially when it shines till - - Wómpan, or day. - - Anóckqus, anócksuck, A starre, starres. - -Obs: By occasion of their frequent lying in the Fields and Woods, -they much observe the Starres, and their very children can give Names -to many of them, and observe their Motions, and they have the same -words for their rising, courses and setting, as for the Sunne or -Moone, as before. - -Mosk or Paukúnawaw the great Beare, or Charles Waine, which words -Mosk or Paukúnnawwaw signifies a Beare, which is so much the more -observable, because, in most Languages that signe or Constellation is -called the Beare. - - Shwishcuttowwáuog, The Golden Metewand. - - Mishánnock, The morning Starre. - - Chippápuock, The Brood-hen, &c. - - -_Generall Observations of the Heavenly Bodies._ - -The Wildest sons of Men heare the preaching of the Heavens, the Sun, -Moone, and Starres, yet not seeking after God the Maker are justly -condemned, though they never have nor despise other preaching, as the -civiliz’d World hath done. - - -More particular: - - 1. When Sun doth rise, the Starres doe set, - Yet there’s no need of light, - God shines a Sunne most glorious, - When creatures all are Night. - - 2. The very Indian Boyes can give, - To many Starres their name, - And know their Course and therein doe, - Excell the English tame. - - 3. English and Indians none enquire, - Whose hand these Candles hold: - Who gives these stars their names himself - More bright ten thousand fold. - - - - -CHAP. XIII. - -_Of the Weather._ - - - T Ocke tussinnámmin kéesuck, What thinke you of the Weather? - - Wekineaûquat, Faire Weather. - - Wekinnàuquocks, When it is faire Weather. - - Tahkì or tátakki, Cold Weather. - - Tahkèes, Cold. - -Obs. It may bee wondred why since _New-England_ is about 12 degrees -neerer to the Sun, yet some part of Winter, it is there ordinarily -more cold then here in _England_: the reason is plaine: all Ilands -are warmer then maine Lands and Continents, England being an Iland, -Englands winds are Sea winds, which are commonly more thick and -vapoury, and warmer winds: the Nor-West wind (which occasioneth -New-England cold) comes over the cold frozen Land, and over many -millions of Loads of Snow: and yet the pure wholsomenesse of the Aire -is wonderfull, and the warmth of the Sunne, such in the sharpest -weather, that I have often seen the Natives Children runne about -starke naked in the coldest dayes, and the _Indians_ Men and Women -lye by a Fire, in the Woods in the coldest nights, and I have -been often out myselfe such nights without fire, mercifully and -wonderfully preserved. - - Taúkocks, Cold weather. - - Káusitteks, Hot weather. - - Kussúttah, It is hot. - - Núckqusquatchnnóonakom, I am a cold. - - Nickqussittâunum, I sweat. - - Mattáuqus, A cloud. - - Máttaquat, It is overcast. - Cúppaquat, - - Sókenun, ánaquat, Raine. - - Anamakéesucksókenun, It will raine to day. - - Sókenitch, When it raines. - - Sóchepo, or Cône, Snow. - - Animanâukocksóshepo, It will snow to night. - - Sóchepwutch, When it snowes. - - Mishúnnan, A great raine. - - Pâuqui pâuquaquát, It holds up. - - Nnáppi, Drie. - - Nnáppaquat, Drie weather. - - Tópu, A frost. - - Missittópu, A great frost. - - Capàt, Ice. - - Néechipog, The Deaw. - - Míchokat, A Thaw. - - Míchokateh, When it thawes. - - Missuppâugatch, When the rivers are open. - - Cutshâusha, The Lightning. - - Neimpâuog, Thunder. - - Neimpáug pesk hómwock, Thunderbolts are shot. - -Obs: From this the Natives conceiving a consimilitude between -our Guns and Thunder, call a Gunne _Péskunck_, and to discharge -_Peskhommin_ that is to thunder. - - -_Observation generall of the Weather._ - -That judgement which the Lord Jesus pronounced against the -Weather-wise (but ignorant of the God of the Weather) will fall most -justly upon those Natives, and all Men who are wise in Naturall -things, but willingly blind in spirituall. - - English and Indians spie a storme - And seeke a hiding place: - O Hearts of stone that thinke and dreame, - Th’ everlasting stormes t’out face. - Proud filthy Sodome saw the Sunne - Shine ore her head most bright; - The very day that turn’d she was - To Stincking heaps, ’fore night. - How many millions now alive, - Within few yeeres shall rot? - O blest that Soule, whose portion is - That Rocke that changeth not. - - - - -CHAP. XIV. - -_Of the Winds._ - - - W Aûpi, The Wind. - - Wâupanash, The Winds. - - Tashínash waupanash, How many winds are there? - -Obs: Some of them account of seven, some eight, or nine; and in -truth, they doe upon the matter reckon and observe not onely the -foure but the eight Cardinall winds although they come not to the -accurate division of the 32: upon the 32 points of the compasse as we -doe. - - Nanúmmatin, & The North wind. - Sunnâdin, - - Chepewéssin, The North east. - - Sáchimoachepewéssin, Strong North east wind. - - Nopâtin, The East wind. - - Nanóckquittin, The South east wind. - - Touwúttin, South wind. - - Papônetin, West wind. - - Chékesu, The Northwest. - - Chékesitch, When the wind blowes Northwest. - - Tucketunnántum? What thinke you? - - Nqénowhick wouttín, I Stay for a wind. - - Tou pìtch wuttin, Where will the wind be? - - Yo pìtch wuttìn Sàuop, Here the wind will be to morrow. - - Pitch Sowwanishew, It will be Southwest. - -Obs: This is the pleasingest, warmest wind in the Climate, most -desired of the _Indians_, making faire weather ordinarily; and -therefore they have a _tradition_, that to the Southwest, which they -call _Sowwainiù_ the Gods chiefly dwell; and hither the soules of all -their Great and Good Men and women goe. - -This Southwest wind is called by the _New-English_ the sea turne, -which comes from the Sunne in the Morning, about nine or ten of the -Clock Southeast, and about South, and then strongest Southwest in the -after-noone, and towards night, when it dies away. - -It is rightly called the Sea turne, because the wind commonly all the -Summer, comes off from the North and Northwest in the night, and then -turnes againe about from the South in the day: as _Solomon_ speaks of -the vanitie of the Winds in their changes, _Eccles._ 1. 6. - - Mishâupan, A great wind. - - Mishitáshin, A storme. - - Wunnágehan, or Faire wind. - Wunnêgin waúpi, - - Wunnêgitch wuttìn, When the wind is faire. - - Mattágehan, A crosse wind. - - Wunnágehatch, When the wind comes faire. - - Mattágehatch, When the wind is crosse. - - Cowunnogehúckamen, You have a faire wind. - - Cummattagehúckamen, The wind is against you. - - Nummattagehúckamen, The wind is against mee. - - -_Generall Observations of the Wind._ - -God is wonderfully glorious in bringing the _winds_ out of his -Treasure, and riding upon the wings of those _winds_ in the eyes of -all the sonnes of men in all Coasts of the world. - - -More particular. - - English and Indian both Observe - The various blasts of wind: - And both I have heard in dreadfull stormes - Cry out aloud, I have sinn’d. - But when the stormes are turn’d to calmes - And seas grow smooth and still; - Both turne (like swine) to wallow in, - The filth of former will. - ’Tis not a storme on sea, or shore, - ’Tis not the Word that can; - But ’tis the spirit or Breath of God - That must renew the Man. - - - - -CHAP. XV. - -_Of Fowle._ - - - NPesháwog, } Fowle - Pussekesesuck, } - - Ntauchâumen, I goe a fowling or hunting. - - Auchaûi, Hee is gone to hunt or fowle. - - Pepemôi, He is gone to fowle. - - Wómpissacuk, An Eagle. - - Wompsacuckquâuog, Eagle. - - Néyhom, mâuog, Turkies. - - Paupock, sûog, Partridges. - - Aunckuck, quâuog, Heath cocks. - - Chógan èuck, Black-bird, Black-birds. - -Obs. Of this sort there be millions, which are great devourers of -the _Indian_ corne as soon as it appeares out of the ground; unto -this sort of Birds, especially, may the mysticall Fowles, the Divells -be well resembled (and so it pleaseth the Lord Jesus himselfe to -observe _Matth._ 13.) which mysticall Fowle follow the sowing of the -Word, and picke it up from loose and carelesse hearers, as these -Black-birds follow the materiall seed. - -Against the Birds the _Indians_ are very carefull, both to set their -corne deep enough that it may have a strong root not so apt to be -pluckt up (not too deep lest they bury it, and it never come up:) as -also they put up little watch-houses in the middle of their fields, -in which they, or their biggest children lodge, and early in the -Morning prevent the Birds, &c. - - Kokókehom, An Owle. - Ohómous, - - Kaukont-tuock, Crow, Crowes. - -Obs: These birds, although they doe the corne also some hurt, yet -scarce will one _Native_ amongst an hundred will kil them, because -they have a tradition, that the Crow brought them at first an -_Indian_ Graine of Corne in one Eare and an _Indian_ or _French_ -Beane in another, from the Great God _Kautántouwits_ field in the -Southwest from whence they hold came all their Corne and beanes. - - Hònck, hònckock, Goose, Geese. - - Wómpatuck-quâuog, Swan, Swans. - Wéquash-shâuog, - - Munnûcks-munnûcksuck, Brants, or Brantgeese. - - Quequécum-mâuog, Ducks. - -Obs: The Indians having abundance of these sorts of Foule upon their -waters, take great paines to kill any of them with their Bow and -Arrowes; and are marvellous desirous of our English Guns, powder and -shot (though they are wisely and generally denied by the English) yet -with those which they get from the French, and some others (Dutch -and English) they kill abundance of Fowle, being naturally excellent -marks-men; and also more hardned to endure the weather, and wading, -lying, and creeping on the ground, &c. - -I once saw an exercise of training the English, when all the English -had mist the mark set up to shoot at, an Indian with his owne piece -(desiring leave to shoot) onely hit it. - - Kitssuog, Cormorants. - -Obs: These they take in the night time, where they are asleepe on -rocks, off at Sea, and bring in at break of day great store of them: - - Yo aquéchinock, There they swim. - - Nipponamouôog, I lay nets for them. - -Obs: This they doe onshore, and catch many fowle upon the plaines, -and feeding under okes upon akrons, as Geese, Turkies, Cranes, and -others &c. - - Ptowéi, It is fled. - - Ptowewushánnick, They are fled. - - Wunnùp, pash, Wing, Wings. - - Wunnúppaníckánawhone, Wing-Shot. - - Wuhóckgockánwhone, Body-Shot: - - Wuskówhàn, A Pigeon. - - Wuskowhánannûaog, Pigeons. - - Wuskowhannanaûkit, Pigeon Countrie. - -Obs: In that place these Fowle breed abundantly, and by reason of -their delicate Food (especially in Strawberrie time when they pick -up whole large Fields of the old grounds of the Natives), they are a -delicate fowle, and because of their abundance, and the facility of -killing them, they are and may be plentifully fed on. - -_Sachim_: a little Bird about the bignesse of a swallow, or lesse, -to which the Indians give that name because of its _Sachim_ or -Princelike courage and Command over greater Birds, that a Man shall -often see this small Bird pursue and vanquish and put to flight the -Crow and other Birds farre bigger than itselfe. - - Sowwanakitauwaw, They go to the Southward. - -That is the saying of the Natives, when the Geese and other Fowle -at the approach of Winter betake themselves in admirable Order and -discerning their Course even all the night long. - - Chepewâukitaûog, They fly Northward. - -That is when they returne in the Spring. There are abundance of -singing Birds whose names I have little as yet enquired after, &c. - -The Indians of Martins vineyard, at my late being amongst them, -report generally, and confidently, of some Islands, which lie off -from them to Sea, from whence every Morning early, certaine Fowles -come and light amongst them, and returne at Night to lodging, which -Island or Islands are not yet discovered, though probably, by other -Reasons they give, there is Land, &c. - - Taûnek-kaûog, Crane, Cranes. - - Wushówunan, The hawke. - -Which the Indians keep tame about their houses to keepe the little -Birds from their Corne. - - -_The generall Observation of Fowle._ - -How sweetly doe all the severall sorts of Heavens Birds, in all -Coasts of the World, preach unto men the prayse of their Makers -Wisedome, Power, and Goodnesse, who feedes them and their young ones -Summer and Winter with their several sorts of Foode: although they -neither sow nor reape, nor gather into Barnes? - - -More particularly: - - If Birds that neither sow nor reape - Nor store up any food, - Constantly find to them and theirs - A maker kind and good! - If Man provide eke for his Birds, - In Yard, in Coops, in Cage. - And each Bird spends in songs and Tunes, - His little time and Age! - What care will Man, what care will God - For’s wife and children take? - Millions of Birds and Worlds will God - Sooner than his, forsake. - - - - -CHAP. XVI. - -_Of the Earth, and the Fruits thereof, &c._ - - - Aûke, and Earth or Land. - Sanaukamuck, - - Níttauke, My Land. - Nissawnâwkamuck, - - Wuskâukamuck, New ground. - - Aquegunnítteash, Fields worne out. - - Mìntúck-quash, Trees. - - Pauchautaqunnêsash, Branch, Branches. - - Wunnèpog-guash, Leafe, leaves. - - Wattáp, A roote of Tree. - - Séip, A River. - - Toyùsk, A bridge. - - Sepoêse, A little River. - - Sepoêmese, A little Rivulet. - - Takèkum, A Spring. - - Takekummûo? Is there a Spring. - - Sepûo, Is there a River. - - Toyusquanûo, Is there a Bridge. - -Obs: The Natives are very exact and punctuall in the bounds of their -Lands, belonging to this or that Prince or People, (even to a River, -Brooke,) &c. And I have knowne them make bargaine and sale amongst -themselves for a small piece, or quantity of Ground: notwithstanding -a sinfull opinion amongst many that Christians have right to Heathens -Lands: but of the delusion of that phrase, I have spoke in a -discourse concerning the Indians Conversion. - - Paugáutemisk, An Oake. - - Wómpimish, A Chesnut Tree. - - Wómpimineash, Chesnutts. - -Obs: The Indians have an Art of drying their chesnuts, and so to -preserve them in their barnes for a daintie all the yeare. - - Anáuchemineash, Akornes. - -These Akornes also they drie, and in case of want of Corne, by much -boyling they make a good dish of them: yea sometimes in plentie of -Corne doe they eate these Acornes for a novelty. - - Wússoquat, A Wallnut Tree. - - Wusswaquatómineug, Wallnut. - -Of these Wallnuts they make an excellent Oyle good for many uses, but -especially for their anoynting of their heads. And of the chips of -the Walnut Tree (the barke taken off) some English in the Countrey -make excellent Beere both for Tast, strength, colour, and inoffensive -opening operation: - - Sasaunckpâmuck, The Sassafrasse Tree. - - Mishquáwtuck, The Cedar Tree. - - Cówaw-ésuck, Pine, young Pine. - - Wenomesíppaguash, The Vine-Tree. - - Micúckaskeete, A Medow. - - Tataggoskìtuash, A fresh Medow. - - Maskituash, Grasse or Hay. - - Wékinash-quash, Reed, Reeds. - - Manìsimmin, To cut or Mow. - - Qussuckomineânug, The Cherry Tree. - - Wuttáhimneash, Strawberries. - -Obs: This Berry is the wonder of all the Fruits growing naturally in -those parts: it is of itselfe Excellent: so that one of the chiefest -Doctors of England was wont to say, that God could have made, but God -never did make a better Berry: In some parts where the Natives have -planted, I have many times seen as many as would fill a good ship -within a few miles compasse: The Indians bruise them in a Morter, and -mixe them with meale and make Strawberry bread. - - Wuchipoquámeneash, A kind of sharp fruit like - a Barbary in tast. - -Sasémineash, another excellent sharp cooling Fruit growing in fresh -waters all the winter, Excellent in conserve against Feavers. - - Wenómeneash, Grapes. - - Wuttahimnasíppaguash, Strawberry leaves. - - Peshaûiuash, Violet leaves. - - Nummoúwinneem, I goe to gather. - - Mowinnee-aûog, He or they gather. - - Atáuntowash, Clime the Tree. - - Ntáuntawem, I clime. - - Punnoûwash, Come downe. - - Npunnowaûmen, I come downe. - - Attitáash, Hurtle-berries, - -Of which there are divers sorts sweete like Currants, some opening, -some of a binding nature. - -Saûtaash are these Currants dried by the Natives, and so preserved -all the yeare, which they beat to powder, and mingle it with their -parcht meale, and make a delicate dish which they call Sautáuthig; -which is as sweet to them as plum or spice cake to the English. - -They also make great use of their Strawberries having such abundance -of them: making Strawberry bread, and having no other Food for many -dayes, but the English have exceeded, and made good Wine both of -their Grapes and Strawberries in some places, as I have often tasted. - - Ewáchim neash, Corne. - - Scannémeneash, Seed Corne. - - Wompiscannémeneash, White seed-corne. - -Obs: There be diverse sorts of this Corne, and of the colours: yet -all of it either boild in milke, or buttered, if the use of it were -knowne and received in England (it is the opinion of some skillfull -in physic) it might save many thousand lives in England, occasioned -by the binding nature of the English wheat, the Indian Corne keeping -the body in a constant moderate loosenesse. - - Aukeeteaûmen, To plant Corne. - - Quttáunemun, To plant Corne. - - Anakáusu, A Labourer. - - Anakáusichick, Labourers. - - Aukeeteaûmitch, Planting time. - - Aukeeteáhettit, When they set Corne. - - Nummautaukeeteaûmen, I have done planting. - - Anaskhómmin, To how or break up. - -Obs: The Women set or plant, weede, and hill, and gather and barne -all the corne and Fruites of the Field: yet sometimes the man -himselfe, (either out of love to his Wife, or care for his Children, -or being an old man) will help the Woman which (by the custome of the -Countrey) they are not bound to. - -When a field is to be broken up, they have a very loving sociable -speedy way to dispatch it: All the neighbours men and Women forty, -fifty, a hundred, &c. joyne, and come in to helpe freely. With -friendly joyning they breake up their fields, build their Forts, hunt -the woods, stop and kill fish in the Rivers, it being true with them -as in all the World in the Affaires of Earth or Heaven: By concord -little things grow great, by discord the greatest come to nothing. -_Concordiâ parvæ res crescunt, discordiâ magnæ dilabuntur._ - - Anáskhig-anash, How, Howes. - - Anaskhómwock, They how. - - Anaskhommonteâmin, They break for me. - - Anaskhomwáutowwin, A breaking up How. - -The Indian women to this day (notwithstanding our Howes), doe use -their naturall Howes of shells and Wood. - - Monaskúnnemun, To weede. - - Monaskunnummaûtowwin, A weeding or broad How. - - Petascúnnemun, To hill the Corne. - - Kepenúmmin, & To gather Corne. - Wuttúnnemun, - - Núnnowwa, Harvest time. - - Anoûant, At harvest. - - Wuttùunemitch, When harvest is in. - Ewáchim, - - Pausinnummin, To dry the corne. - -Which they doe carefully upon heaps and Mats many dayes, before they -barne it up, covering it up with Mats at night, and open it when the -Sun is hot. - - Sókenug, A heap of corne. - -Obs: The women of the Family will commonly raise two or three heaps -of twelve, fifteene, or twentie bushells a heap, which they drie in -round broad heaps; and if she have helpe of her children or friends -much more. - - Pockhómmin, To beat or thrash out. - - Npockhómmin, I am threshing. - - Cuppockhómmin? Doe you thrash? - - Wuskockkamuckómeneash, New ground Corne. - - Nquitawánnanash, One basket full. - - Munnòte, tash, Basket, Baskets. - - Máûseck, A great one. - - Peewâsick, A little one. - - Wussaumepewâsick, Too little. - - Pokowánnanash, Halfe a basket full. - - Neesowannanash, Two baskets full. - - Shéanash, Three. - - Yowanannash, Foure, &c. - - Aníttash, Rotten corne. - - Wawéekanash, Sweet corne. - - Tawhìtch quitchemáuntamen? Why doe you smell to it? - - Auqúnnash, Barnes. - - Necawnáuquanash, Old barnes. - -Askútasquash, their Vine apple.--Which the English from them call -Squashes about the bignesse of Apples of severall colours, a sweet, -light, wholesome refreshing. - - Uippakumíneash, The seed of them. - - -_The Observation generall of the Fruits of the Earth._ - -God hath not left himselfe without wit in all parts and coasts of the -world; the raines and fruitfull seasons, the Earth, Trees, Plants, -&c. filling mans heart with food and gladnesse, witnesseth against -and condemneth man for his unthankfullnesse and unfruitfullnesse -towards his Maker. - - -More particular. - - Yeeres thousands since, God gave command - (As we in Scripture find) - That Earth, and Trees and Plants should bring - Forth fruit each in his kind. - The wildernesse remembers this - The wild and howling land - Answers the toyling labour of, - The wildest Indians hand. - But Man forgets his Maker, who, - Fram’d him in Righteousnesse. - A paradise in Paradise, now worse - Than Indian wildernesse. - - - - -CHAP. XVII. - -_Of Beasts, &c._ - - - Penashímwock, Beasts. - - Netasûog, Cattell. - -Obs: This name the Indians give to tame Beasts, yea, and birds also -which they keepe tame about their houses. - - Muckquashím-wock, Wolves. - - Moattôqus, A blacke Wolfe. - - Tummòckquaûog, } Beaver, Beavers. - Nóosuppaûog, } - - Súmhuppaûog, Beaver, Beavers. - -Obs: This is a beast of wonder; for cutting and drawing of great -pieces of trees with his teeth, with which and sticks and earth I -have often seen, fair streams and rivers damm’d and stopt up by them: -upon these streames thus damm’d up, he builds his house with stories, -wherein he sits drie in his chambers, or goes into the water at his -pleasure. - - Mishquáshim, A red Fox. - - Pequawus, A gray Fox. - -Obs: The Indians say they have black Foxes which they have often -seen, but never could take any of them: they say they are Manittóoes, -that is, Gods; Spirits or Divine powers, as they say of every thing -which they cannot comprehend. - - Aûsup-pánuog, Racoone, Racoones. - - Nkéke, nkéquock, Otter, Otters. - - Pussoúgh, The wildcat. - -Ockqutchaun-nug, A wild beast of a reddish haire about the bignesse -of a Pig, and rooting like a Pig; from whence they give this name to -all our Swine. - - Mishánneke-quock, Squirrell, Squirrils. - - Anéqusanéquussuck, A little coloured Squirril - - Waûtuiiques, The Conck. - -Obs: They have a reverend esteeme of this Creature, and conceive -there is some Deitie in it. - - Attuck, quock, } Deere. - Nóonatch noónatchaug, } - - Moósquin, A Fawn. - - Wawwúnnes, A young Bucke. - - Kuttíomp & Paucottâuwaw, A great Bucke. - - Aunàn-quunèke, A Doe. - - Qunnequáwese, A little young Doe. - - Naynayoûmewot, A Horse. - - Côwsnuck, Cowes. - - Gôatesuck, Goates. - - Hógsuck, - Pìgsuck, Swine. - -Obs: This Termination _suck_, is common in their language and -therefore they adde it to our English Cattell, not else knowing what -names to give them; - - Anùm, A Dog. - -Yet the varietie of their Dialects and proper speech within thirtie -or fortie miles each of other, is very great, as appears in that word. - - Anùm, The Cowweset. } - Ayím, The Narriganset. } Dialect. - Arúm, The Qunnippiuck. } - Alùm, The Neepmuck. } - -So that although some pronounce not L, nor R, yet it is the most -proper Dialect of other places, contrary to many reports. - - Enewáshim, A Male. - - Squáshim, A Female. - - Moòs-sóog, The great Oxe, or rather a - red Deere. - - Askùg, A Snake. - - Móaskug, Black Snake. - - Sések, Rattle Snake. - - Natúppwock, They feed. - - Téaqua natuphéttit? What shall they eat? - - Natuphéttitch yo sanaukamick, Let them feed on this ground. - - -_The generall Observation of the Beasts._ - -The Wildernesse, is a cleere resemblance of the world, where gredie -and furious men persecute and devoure the harmlesse and innocent as -the wilde beasts pursue and devoure the Hinds and Roes. - - -More particular. - - 1. The Indians, Wolves, yea, Dogs and Swine - I have knowne the Deere devoure, - Gods children are sweet prey to all; - But yet the end proves sowre. - - 2. For though Gods children lose their lives, - They shall not loose an haire; - But shall arise, and judge all those, - That now their Judges are. - - 3. New-England’s wilde beasts are not fierce - As other wild beasts are: - Some men are not so fierce, and yet - From mildnesse are they farre. - - - - -CHAP. XVIII. - -_Of the Sea._ - - - Wechêkum, } The Sea. - Kítthan, } - -Paumpágussit, the Sea-God, or that name which they give that Deitie -or Godhead which they conceive to be in the Sea. - -Obs: Mishoòn, an Indian Boat, or Canow made of a Pine or Oake, or -Chesnut-tree: I have seene a Native goe into the woods with his -hatchet carrying onely a Basket of Corne with him, and stones to -strike fire when he had felled his tree (being a Chesnut) he made him -a little House or shed of the bark of it, he puts fire and followes -the burning of it with fire, in the midst in many places: his corne -he boyles and hath the Brook by him, and sometimes angles for a -little fish: but so hee continues burning and hewing untill he hath -within ten or twelve dayes (lying there at his worke alone) finished, -and (getting hands,) lanched his Boate; with which afterward hee -ventures out to fish in the Ocean. - - Mishoonémese, A little Canow. - -Some of them will not well carry above three or foure: but some of -them twenty, thirty, forty men. - - Wunnauanoûnuck, A shallop. - - Wunnauanounuckquèse, A skiffe. - -Obs: Although themselves have neither, yet they give them such names, -which in their Language signifieth carrying Vessells. - - Kitônuck, A Ship. - - Kitónuckquese, A little Ship. - - Mishíttouwand, A great Canow. - - Peeswàsu, A little one. - - Paugautemissaûnd, An Oake Canow - - Kowawwawaûnd, A pine Canow. - - Wompmissaûnd, A chesnut Canow. - - Ogwhan, A boat adrift. - - Wuskon-tógwhan, It will goe adrift. - - Cuttunnamíinnea, Help me to Launch. - - Cuttunnummútta, Let us launch. - - Cuttúnnamoke, Launch. - - Cuttánnummous, I will help you. - - Wútkunck, A paddle or Oare. - - Namacóuche cómishoon, Lend me your Boate. - - Paûtousnenótehunck, Bring hither my paddle. - - Comishoónhom? Goe you by water? - - Chémosh-chémeck, Paddle or row. - - Maumínikish and Pull up, or row lustily. - Maumanetepweéas, - - Sepâkehig, A Sayle. - - Sepagehommaûta, Let us saile. - - Wunnâgehan, We have a faire wind. - -Obs: Their owne reason hath taught them, to pull off a Coat or two -and set it up on a small pole, with which they will saile before a -wind ten, or twenty mile &c. - - Wauaúpunish, Hoyse up. - - Wuttáutnish, Pull to you. - - Nókanish, Take it downe. - - Pakétenish, Let goe or let flie. - - Nikkoshkowwaûmen, We shall be drown’d. - - Nquawu pshâwmen, We overset. - - Wussaûme pechepaûsha, The sea comes in too fast - upon us. - - Maumaneeteántass, Be of good courage. - -Obs: It is wonderfull to see how they will venture in those Canoes, -and how (being oft overset as I have myselfe been with them) -they will swim a mile, yea two or more safe to Land: I having -been necessitated to passe Waters diverse times: with them, it -hath pleased God to make them many times the instruments of my -preservation; and when sometimes in great danger I have questioned -safety, they have said to me: Feare not, if we be overset I will -carry you safe to Land. - - Paupaútuckquash, Hold water. - - Kínnequass, Steere. - - Tiáckomme kínniquass, Steere right. - - Kunnósnep, A Killick, or Anchor. - - Chowwophómmin, To cast over-board. - - Chouwóphash, Cast over-board. - - Touwopskhómmke, Cast anchor. - - Mishittashin, It is a storme. - - Awêpesha, It caulmes. - - Awêpu, A calme. - - Nanoúwashin, A great caulme. - - Tamóccon, Floud. - - Nanashowetamóccon, Halfe Floud. - - Keesaqúshin, High water. - - Taumacoks, Upon the Floud. - - Mishittommóckon, A great Floud. - - Maùchetan and skàt, Ebb. - - Mittâeskat, A low Ebb. - - Awánick Paûdhuck? Who comes there? - -Obs: I have knowne thirty or forty of their Canowes fill’d with Men, -and neere as many more of their enemies in a Sea fight. - - Caupaûshess, Goe ashoare. - - Caupaushâuta, Let us goe ashoare. - - Wusséheposh, Heave out the water. - - Asképunish, Make fast the Boat. - - Kspúnsh & Kspúnemoke, Tie it fast. - - Maumínikish, Tie it hard. - - Neene Cuthómwock, Now they goe off. - - Kekuthomwushánnick, They are gone already. - - -_Generall Observations of the Sea._ - -How unsearchable are the depths of the Wisedome and Power of God in -separating from Europe, Asia and Africa such a mightie vast continent -as America is? and that for so many ages? as also, by such a Westerne -Ocean of about three thousand of English miles breadth in passage -over? - - -More particular: - - They see God’s wonders that are call’d - Through dreadfull Seas to passe, - In tearing winds, and roaring seas, - And calmes as smooth as glasse. - - I have in Europes ships, oft been - In King of terrours hand; - When all have cri’d, Now, now we sinck, - Yet God brought safe to land. - - Alone ’mongst Indians in Canoes, - Sometime o’return’d, I have been - Halfe inch from death, in Ocean deepe, - Gods wonders I have seene. - - - - -CHAP. XIX. - -_Of Fish and Fishing._ - - - Namaùus,-suck, Fish, Fishes. - - } Cod, Which is the first - Pauganaùt, tamwock, } that comes a little before - } the Spring. - - } Lampries, The first that - Qunnamáug-suck, } come in the Spring into - } the fresh Rivers. - - Aumsûog, & Munnaw-hatteaûg, A Fish somewhat like a Herring. - - Missúckeke-kéquock, Basse. - -The Indians (and the English too) make a daintie dish of the -Uppaquontup, or head of this Fish; and well they may, the braines and -fat of it being very much, and sweet as marrow. - - Kaúposh-shaûoog, Sturgeon. - -Obs: Divers part of the Countrey abound with this Fish; yet the -Natives for the goodnesse and greatnesse of it, much prize it, -and will neither furnish the English with so many, nor so cheape, -that any great trade is like to be made of it, untill the English -themselves are fit to follow the fishing. - -The Natives venture one or two in a Canow, and with an harping Iron, -or such like Instrument sticke this fish, and so hale it into their -Canow; sometimes they take them by their nets, which they make strong -of Hemp. - -Ashòp, their nets. Which they will set thwart some little River or -Cove wherein they kill Basse (at the fall of the water) with their -arrows, or sharp sticks, especially if headed with Iron, gotten from -the English, &c. - - Aucùp, A little Cove or Creeke. - - Aucppâwese, A very little one. - - Wawwhunnekesûog, Mackrell. - - Mishquammaùquock, Red fish, Salmon. - - Osacóntuck, A fat sweet fish, something - like a Haddock. - - Mishcùp-paûog, Breame. - Sequanamáuquock, - -Obs: Of this Fish there is abundance, which the Natives drie in the -Sunne and smoake; and some _English_ begin to salt, both wayes they -keepe all the yeere; and it is hoped it may be as well accepted as -Cod at a Market, and better, if once knowne. - - Taut-aúog, Sheeps-heads. - - Neeshaúog, } - Sassammaúquock, } Eeles. - Nquittéconnaúog, } - - Tatackommmâúog, Porpuses. - - Pútop-paúog, Whales. - -Which in some places are often cast up; I have seene some of them, -but not above sixtie foot long: The Natives cut them out in severall -parcells, and give and send farre and neere for an acceptable -present, or dish. - - Missêsu, The whole. - - Poquêsu, The halfe. - - Waskèke, The Whalebone. - - Wussúckqun, A taile. - - Aumaûog, They are fishing. - - Ntaûmen, I am fishing. - - Kuttaûmen? Doe you fish? - - Nnattuckqunnûwem, I goe a fishing. - - Aumáchick, } Fishes. - Natuckqunnuwâchick, } - - Aumaûi, He is gone to fish. - - Awácenick kukkattineanaûmen? What doe you fish for. - - Ashaûnt-teaûg, Lobsters. - - Opponenaûhock, Oysters. - - Sickíssuog, Clams. - -Obs: This is a sweet kind of shellfish, which all Indians generally -over the Countrey, Winter and Summer delight in; and at low water the -women dig for them: this fish, and the naturall liquors of it, they -boile, and it makes their broth and their Nasaúmp (which is a kind -of thickened broth) and their bread seasonable and savoury, in stead -of Salt: and for that the English Swine dig and root these Clams -wheresoever they come, and watch the low water (as the Indian women -do) therefore of all the English Cattell, the Swine (as also because -of their filthy disposition) are most hatefull to all Natives, and -they call them filthy cut throats, &c. - - Séqunnock, } A Horse fish. - Poquaûhock, } - -Obs: This the English call Hens, a little thick shell fish which -the Indians wade deepe and dive for, and after they have eaten the -meat there (in those which are good) they breake out of the shell, -about halfe an inch of a blacke part of it, of which they make their -Suckaúhock, or blackmoney, which is to them pretious. - - Meteaûhock, The Periwinkle. - -Of which they make their Wómpan or white money, of halfe the value of -their Suckáwhock, or blacke money, of which more in the Chapter of -their Coyne. - - Cumménakiss, } - Cummenakíssamen, } Have you taken store? - Cummuchickinneanâwmen? } - - Numménakiss, I have taken store. - - Nummuchikineanâwmen, I have killed many. - - Machàge, I have caught none. - - Aúmanep, A fishing line. - - Aumanapeash, Lines. - -The Natives take exceeding great paines in their fishing, especially -in watching their seasons by night; so that frequently they lay their -naked bodies many a cold night on the cold shoare about a fire of -two or three sticks, and oft in the night search their Nets; and -sometimes goe in and stay longer in frozen water. - - Hoquaùn aûnash, Hooke, hookes. - - Peewâsicks, Little hookes. - - Maúmacocks, Great hookes. - - Nponamouôog, I set nets for them. - - Npunnouwaûmen, I goe to search my nets. - - Mihtúckquashep, An Eele-pot. - - Kunnagqunneûteg, A greater sort. - - Onawangónnakaun, A baite. - - Yo onawangónnatees, Baite with this. - - } A little sort of fish, halfe - Moamitteaúg, } as big as Sprats, plentifull - } in Winter. - - Paponaumsúog, A winter fish, - -which comes up in the brookes and rivulets; some call them Frost -fish, from their comming up from the Sea into fresh Brookes, in times -of frost and snow. - - Qunôsuog, A fresh fish, - -which the Indians break the ice in fresh ponds, when they take also -many other sorts: for, to my knowledge the Country yeelds many sorts -of other fish, which I mention not. - - -_The generall Observation of Fish._ - -How many thousands of Millions of those under water, sea inhabitants, -in all Coasts of the world, preach to the sonnes of men on shore, -to adore their glorious Maker, by presenting themselves to Him as -themselves (in a manner) present their lives from the wild Ocean, to -the very doores of men, their fellow creatures in New-England. - - -More particular. - - What Habacuck once spake, mine eyes - Have often seene most true, - The greater Fishes devoure the lesse, - And cruelly pursue. - Forcing them through coves and creekes - To leape on driest sand, - To gaspe on earthie element, or die - By wildest Indians hand. - Christs little ones must hunted be - Devour’d; yet rise as Hee. - And eate up those which now a while - Their fierce devourers be. - - - - -CHAP. XX. - -_Of their Nakednesse and Clothing._ - - - Paúskesu, Naked. - - Pauskesítchck, Naked men and women. - - Nippóskíss, I am naked. - -They have a two-fold nakednesse: - -First, ordinary and constant, when although they have a Beasts skin, -or an English mantle on, yet that covers ordinarily but their hinder -parts and all the foreparts from top to toe, (except their secret -parts, covered with a little Apron, after the patterne of their and -our first Parents) I say all else open and naked. - -Their male children goe starke naked, and have no Apron untill they -come to ten or twelve yeers of age; their Female they, in a modest -blush cover with a little Apron of an hand breadth from their very -birth. Their second nakednesse is when their men often abroad and -both men and women within doores, leave off their beasts skin, or -English cloth and so (excepting their little apron) are wholly naked; -yet but few of the women but will keepe their skin or cloth (though -loose) or neare to them ready to gather it up about them. - -Custome hath used their minds and bodies to it, and in such a freedom -from any wantonnesse, that I have never seen that wantonnesse amongst -them, as, (with griefe) I have heard of in Europe. - - Nippóskenitch, I am rob’d of my coat. - - Nippóskenick ewò, He takes away my Coat. - - Acòh, Their Deere skin. - - Tummóckquashunck, A Beavers coat. - - Nkéquashunck, An Otters coat. - - Mohéwonck, A Rakoone-skin coat. - - Natóquashunch, A Wolves-skin coat. - - Mishannéquashunck, A Squirril-skin coat. - - Neyhommaûashunck, a coat or Mantle, - -curiously made of the fairest feathers of their Neyhommaûog or -Turkies, which commonly their old Men make; and is with them as -velvet with us. - - Maúnek: nquittiashíagat, An English Coat or Mantell. - - Cáudnish, Put off. - - Ocquash, Put on. - - Neesashíagat, Two coats. - - Shwíshiagat, Three coats. - - Piuckquashiágat, Ten coats, &c. - -Obs: Within their skin or coat they creepe contentedly, by day or -night, in house, or in the woods, and sleep soundly, counting it -a felicitie, (as indeed an earthly one it is;) _Intra pelliculam -quemque tenere suam_, That every man be content with his skin. - - Squáus aúhaqut, A Womans Mantle. - - Muckíis auhaqut, A childs Mantle. - - Pétacaus, An English Wastecoat. - - Petacawsunnése, A little wastecoat. - - Aûtah & aútawhun, Their apron. - - Caukóanash, Stockins. - - Nquittetiagáttash, A paire of stockins. - - Mocússinass, & - Mockussinchass, Shooes. - -Obs: Both these, Shoes and Stockins they make of their Deere skin -worne out; which yet being excellently tann’d by them, is excellent -for to travell in wet and snow; for it is so well tempered with -oyle, that the water cleane wrings out; and being hang’d up in their -chimney, they presently drie without hurt as myselfe hath often -proved. - - Noonacominash, Too little. - - Taubacóminash, Big enough. - - Saunketíppo, or, Ashónaquo, A hat or Cap. - - } The skin of a great beast - Moôse, } as big as an Ox, some - } call it a red Deere. - - Wussuckhósu, Painted. - -They also commonly paint these Moose and Deere skins for their -Summer wearing, with varietie of formes and colours. - - Petouwássinug, Their Tobacco-bag, - -which hangs at their necke, or sticks at their girdle, which is to -them instead of an English pocket. - -Obs: Our English clothes are so strange unto them, and their bodies -inured so to endure the weather, that when (upon gift &c.) some of -them have had English cloathes, yet in a showre of raine, I have seen -them rather expose their skins to the wet, than their cloaths, and -therefore pull them off, and keep them drie. - -Obs: While they are amongst the English they keep on the English -apparell, but pull off all, as soone as they come againe into their -owne Houses, and Company. - - -_Generall Observations of their Garments._ - -How deep are the purposes and Councells of God? What should bee the -reason of this mighty difference of One mans children that all the -Sonnes of men on this side the way (in Europe, Asia and Africa,) -should have such plenteous clothing for Body, for soule! and the rest -of Adams sonnes and Daughters on the other side, or America (some -thinke as big as the other three,) should neither have nor desire -clothing for their naked Soules, or Bodies. - - -More particular: - - 1. O what a Tyrant’s custome long, - How doe men make a push, - At what’s in use, though ne’re so fowle, - Without once shame or blush? - - 2. Many thousand proper Men and Women, - I have seen met in one place: - Almost all naked, yet not one, - Thought want of clothes disgrace. - - 3. Israell was naked, wearing clothes! } - The best clad English-man, } - Not cloth’d with Christ, more naked is } Ex. 32. - Than naked Indian. } - - - - -CHAP. XXI. - -_Of Religion, the Soule, &c._ - - - Manìt-manittówock, God, Gods. - -Obs: He that questions whether God made the World, the Indians will -teach him. I must acknowledge I have received in my converse with -them, many Confirmations of those two great points, Heb. 11. 6. viz: - -1. That God is. - -2. That hee is a rewarder of all them that diligently seek him. - -They will generally confesse that God made all: but then in speciall, -although they deny not that Englishmans God made English Men, and the -Heavens and Earth there! yet their Gods made them, and the Heaven, -and the Earth where they dwell. - - Nummus quauna-mùckqun manit, God is angry with me. - -Obs: I heard a poore Indian lamenting the losse of a child at -break of day, call up his Wife and children, and all about him to -Lamentation, and with abundance of teares cry out! O God thou hast -taken away my child: thou art angry with me: O turne thine anger from -me, and spare the rest of my children. - -If they receive any good in hunting, fishing, Harvest, &c. they -acknowledge God in it. - -Yea, if it be but an ordinary accident, a fall, &c. they will say God -was angry and did it. - - Musquantum manit, God is angry. - -But herein is their Misery. - -First, they branch their Godhead into many Gods. - -Secondly, attribute it to Creatures. - -First, many Gods: they have given me the Names of thirty-seven, which -I have, all which in their solemne Worships they invocate: as, - - Kautántowwit, The great South West God, - -to whose House all soules goe, and from whom came their Corne, -Beanes, as they say. - - Wompanànd, The Easterne God. - - Chekesuwànd, The Westerne God. - - Wunnanaméanit, The Northerne God. - - Sowwanànd, The Southerne God. - - Wetuómanit, The house God. - -Even as the Papists have their He and Shee Saint Protectors as St. -George, St. Patrick, St. Dennis, Virgin Mary, &c. - - Squàuanit, The Womans God. - - Muckquachuckquànd, The Childrens God. - -Obs: I was once with a Native dying of a wound, given him by some -of the murtherous English (who rob’d him and run him through with -a Rapier,) from whom in the heat of his wound, he at present -escaped from them, but dying of his wound, they suffered Death at -new Plymouth, in New England, this Native dying call’d much upon -Mackquachuckquànd, which of other Natives I understood, (as they -believed) had appeared to the dying young man, many yeares before, -and bid him whenever he was in distresse call upon him. - -Secondly, as they have many of these fained Deities: so worship they -the Creatures in whom they conceive doth rest some Deitie: - - Keesuckquànd, The Sun God. - - Nanepaûshat, The Moone God. - - Paumpágussit, The Sea. - - Yotáanit, The fire God. - -Supposing that Deities be in these, &c. - -When I have argued with them about their Fire-God: can it say they -be, but this fire must be a God, or Divine power, that out of a stone -will arise in a Sparke, and when a poore naked Indian is ready to -starve with cold in the House, and especially in the Woods, often -saves his life, doth dresse all our Food for us, and if it be angry -will burne the House about us, yea if a sparke fall into the drie -wood, burnes up the Country, (though this burning of the Wood to them -they count a Benefit, both for destroying of vermin, and keeping -downe the Weeds and thickets?) - - -_Præsentem narrat quælibet herba Deum._ - - Every little Grasse doth tell, - The sons of Men, there God doth dwell. - -Besides there is a generall Custome amongst them, at the apprehension -of any Excellency in Men, Women, Birds, Beasts, Fish, &c. to cry out -Manittóo, that is, it is a God, as thus if they see one man excell -others in Wisdome, Valour, Strength, Activity &c. they cry out - - Manittóo, A God. - -And therefore when they talke amongst themselves of the English -ships, and great buildings, of the plowing of their Fields, and -especially of Bookes and Letters, they will end thus: Manittôwock, -They are Gods: Cummanittôo, You are a God, &c. A strong Conviction -naturall in the soule of man, that God is filling all things, and -places, and that all Excellencies dwell in God, and proceed from him, -and that they only are blessed who have that Jehovah their portion. - - Nickómmo, A Feast or Dance. - -Of this Feast they have publike, and private and that of two sorts. - -First in sicknesse, or Drouth, or Warre, or Famine. - -Secondly, After Harvest, after hunting, when they enjoy a caulme of -Peace, Health, Plenty, Prosperity, then Nickómmo, a Feast, especially -in Winter, for then (as the Turke saith of the Christian, rather the -Antichristian,) they run mad once a yeare in their kind of Christmas -feasting. - - Powwáw, A Priest. - - Powwaûog, Priests. - -Obs: These doe begin and order their service, and Invocation of -their Gods, and all the people follow, and joyne interchangeably in -a laborious bodily service, unto sweating, especially of the Priest, -who spends himselfe in strange Antick Gestures, and Actions even -unto fainting. - -In sicknesse the Priest comes close to the sick person, and performes -many strange Actions about him, and threatens and conjures out the -sicknesse. - -They conceive that there are many Gods or divine Powers within the -Body of a Man: In his pulse, his heart, his Lungs, &c. I confesse to -have most of these their customes by their owne Relation, for after -once being in their Houses, and beholding what their Worship was, -I durst never be an eye witnesse, Spectatour, or looker on, least -I should have been partaker of Sathans Inventions and Worships, -contrary to Ephes. 5. 14. - - Nanouwétea, An over-Seer and Orderer - of their Worship. - - Neennanowwúnnemun, I will order or oversee. - -They have an exact forme of King, Priest, and Prophet, as was in -Israel typicall of old in that holy Land of Canaan, and as the Lord -Jesus ordained in his spirituall Land of Canaan his Church throughout -the whole World: their Kings or Governours called Sachimaûog, Kings -and Atauskowaûg Rulers doe govern: Their Priests performe and manage -their Worship: Their wise men and old men (of which number their -Priests are also,) whom they call Taupowauog they make solemne -speeches and Orations, or Lectures to them, concerning Religion, -Peace or Warre and all things. - - Nowemasúitteem, I give way at the Worship. - -He or she that makes this Nickòmmo Feast or Dance, besides the -feasting sometimes twenty, fifty, an hundredth yea I have seene -neere a thousand persons at one of these Feasts: they give I say a -great quantity of money, and all sort of their goods, (according to -and sometimes beyond their Estate) in severall small parcells of -goods, or money, to the value of eighteen pence, two Shillings, or -thereabouts to one person: and that person that receives this Gift, -upon the receiving of it, goes out and hollowes thrice for the health -and prosperity of the Party that gave it, the Mr. or Mistris of the -Feast. - - Nowemacaûnash, Ile give these things. - - Nutteaugûash, My money. - - Nummaumachiúwash, My goods. - -Obs: By this Feasting and Gifts, the Divell drives on their worships -pleasantly (as he doth all false worships, by such plausible earthly -Arguments of uniformities, universalities, antiquities, immunities, -Dignities, Rewards unto Submitters, and the contrary to Refusers) so -that they run farre and neere and aske - - Awaun Nákommit, Who makes a feast? - - Nkekinneawaûmen, I goe to the Feast. - - Kekineawûi, He is gone to the Feast. - -They have a modest Religious perswasion not to disturb any man, -either themselves English, Dutch, or any in their conscience, and -worship, and therefore say: - - Aquiewopwaûwash, Peace, hold your peace. - Aquiewopwaûwock, - - Peeyaûntam, He is at Prayer. - - Peeyaúntamwock, They are praying. - - Cowwéwonck, The Soule, - -derived from Cowwene, to sleep, because say they, it works and -operates when the Body sleepes. Michachunck, the soule, in a higher -notion which is of affinity, with a word signifying a looking glasse, -or cleere resemblance, so that it hath its name from a cleere sight -or discerning, which indeed seemes very well to suit with the nature -of it. - - Wuhóck, The Body. - - Nohòck, cohòck, My body, your body. - - Awaunkeesitteoûwincohòck, Who made you? - - Tunna-awwa Whether goes your soule - commitchichunckkitonckquéan? when you die? - - Anan sowanakitaûwaw, It goes to the South West. - -Obs: They believe that the soules of Men and Women goe to the -South-west, their great and good Men and Women to Cautantouwit his -house, where they have hopes (as the Turkes have of carnall Joyes): -Murtherers, thieves and Lyers, their soules (say they) wander -restlesse abroad. - -Now because this Book (by Gods good Providence) may come into the -hand of many fearing God, who may also have many an opportunity of -occasionall discourse with some of these their wild Brethren and -Sisters, and may speake a word for their and our glorious Maker, -which may also prove some preparatory Mercy to their Soules: I shall -propose some proper expressions concerning the Creation of the world, -and mans Estate and in particular theirs also, which from myselfe -many hundredths of times, great numbers of them have heard with -great delight, and great convictions: which who knowes (in Gods holy -season) may rise to the exalting of the Lord Jesus Christ in their -conversion and salvation? - - Nétop Kunnatótemous, Friend, I will aske you a - Question. - - Nntótema, Speake on. - - Tocketunnántum? What thinke you? - - Awaun Keesiteoûwin Kéesuck? Who made the Heavens? - - Aûke Wechêkom? The Earth, the Sea. - - Mittauke, The World. - -Some will answer Tattá, I cannot tell, some will answer Manittôwock, -the Gods. - - Tà suóg Manittowock, How many Gods bee there? - - Maunaúog Mishaúnawock, Many, great many. - - Netop macháge, Friend, not so. - - Paúsuck naúnt manìt, There is onely one God. - - Cuppíssittone, You are mistaken. - - Cowauwaúnemum, You are out of the way. - -A Phrase which much pleaseth them, being proper for their wandring in -the Woods, and similitudes greatly please them. - - Kukkakótemous, wachitquáshouwe, I will tell you, presently. - - Kuttaunchemókous, I will tell you newes. - - Paûsuck naúnt manít kéesittin One onely God made the - keesuck, &c. Heavens &c. - - Napannètashèmittan Five thousand yeers agoe, - naugecautúmmonabnshque, and upwards. - - Naúgom naúnt wukkesittinnes He alone made all things. - wâmeteâgun, - - Wuche mateâg, Out of nothing. - - Quttatashuchuckqunnacaus In six dayes he made all things. - keesitinneswâme, - - Nquittaqúnne, The first day hee made - Wuckéesitin weqâi, the Light. - - Neesqunne, The second day Hee made - Wuckéesitin Keésuck, the Firmament. - - Shúckqunne wuckéesitin The third day hee made - Aúkekà wechêkom, the Earth and sea. - - Yóqunne wuckkéesitin The fourth day he made - Nippaúus kà Nanepaúshat, the Sun and the Moon. - - Neenash-mamockíuwash Two great Lights. - wêquanantiganash, - - Kà wáme anócksuck, And all the Starres. - - Napannetashúckqunne The fifth day hee made - Wuckéesittinpussuckseesuckwâme, all the fowle. - - Keesuckquíuke, In the Ayre or Heavens - - Kawámeaúmúasuck, Wechekommiuke, And all the Fish in the Sea. - - Quttatashúkqunne Wuckkeésittin The sixth day hee made - penashímwock wamè, all the Beasts of the Field. - - Wuttàke wuckèwuckeesittin Last of all he made one - pausuck Enìn, or, Man. - Eneskéetomp, - - Wuche mishquòck, Of red Earth. - - Kawesuonckgonnakaûnes And call’d him Adam, - Adam, túppautea mishquòck, or red Earth. - - Wuttáke wuchè Then afterward, while - Câwit mishquock, Adam or red Earth slept. - - Wuckaudnúmmenes manit God tooke a rib from Adam, - peetaúgonwuche Adam, or red Earth. - - Kà wuchè peteaúgon And of that rib he made - Wukkeessitínnes pausuck squàw, One woman. - - Kà pawtouwúnnes Adâmuck And brought her to Adam. - - Nawônt Adam wuttunnawaun When Adam saw her, he - nuppeteâgon ewò, said, this is my bone. - - Enadatashúck qunneaquêi The seventh day hee rested - - Nagaû wvchè quttatashúckqune And therefore Englishmen - anacaúsuock, Englishmánnuck, worke six days - - Enadatashuckqunnóckat- On the seventh day they - taubataumwock, praise God. - -Obs: At this Relation they are much satisfied, with a reason why (as -they observe) the English and Dutch, &c. labour six dayes and rest -and worship the seventh. - -Besides, they will say, Wee never heard of this before; and then -will relate how they have it from their Fathers, that _Kautántowwit_ -made one man and woman of a stone, which disliking, he broke them -in pieces, and made another man and woman of a Tree, which were the -Fountaines of all mankind. - -They apprehending a vast difference of Knowledge betweene the English -and themselves, are very observant of the English lives: I have heard -them say to an Englishman (who being hindred, broke a promise to -them) you know God, will you lie Englishman? - - Nétop kíhkita, Hearken to mee. - - Englishmánnuck, Englishmen. - - Dutchmánnuck, keenouwin Dutch men, and you and all - kà wamé mittaukêkukitonck the world when they die. - quéhettit, - - Mattux swowánna Their soules goe not to - kit aûog michichónckquock, the Southwest. - - Wàme, ewò pâwsuck, All that know that one God. - Manit wáwóntakick, - - Ewò manìt waumaûsachick That love and feare Him. - kà uckqushánchick, - - Keesaqut aùog, They goe up to Heaven. - - Michéme weeteantámwock, They ever live in joy. - - Naûgom manìt wêkick, In Gods owne House. - - Ewo manìt mat wauóntakick, They that know not this God. - - Matwaumaûsachick, That love. - - Màt ewò uckqushánchick, And feare him not. - - Kamóotakick, Thieves. - - Puppannouwâchick, Lyers. - - Nochisquauónchick, Vnclean persons. - - Nanompaníssichick, Idle persons. - - Kemineíachick, Murtherers. - - Mammaúsachick, Adulterers. - - Nanisquégachick, Oppressors or fierce. - - Wame naûmakiaûog, They go to Hell or the Deepe. - - Michem maûog, They shall ever lament. - - Awaum kukkakotemógwunnes? Who told you so? - - Manittoowussuckwheke, Gods booke or writing. - -Obs: After I had (as farre as my language would reach) discoursed -(upon a time) before the chief Sachim or Prince of the Countrey, with -his arch priests, and many other in a full assembly; and being night, -wearied with travell and discourse I lay down to rest; and before I -slept I heard this passage: A Qunnihticut Indian (who had heard our -discourse) told the Sachim Miantunnómu that soules went up to Heaven, -or downe to Hell; For, saith he, our Fathers have told us, that our -soules go to the Southwest. The Sachim answered, But how doe you know -yourselfe, that your soules goe to the Southwest; did you ever see a -soule goe thither? The Native replied; when did he (naming my selfe) -see a soul goe to Heaven or Hell? The Sachim againe replied: He hath -books and writings, and one which God himselfe made, concerning mens -soules, and therefore may well know more than wee that have none, but -take all upon trust from our forefathers. - -The said Sachim, and the chiefe of his people, discoursed by -themselves, of keeping the Englishmans day of worship, which I could -easily have brought the Countrey to, but that I was persuaded, and -am, that Gods way is first to turne a soule from its Idolls, both of -heart, worship and conversation, before it is capable of worship, -to the true and living God, according to 1. Thes. 1. 9. You turned -to God from Idolls to serve or worship the living and true God. As -also, that the two first Principles and Foundations of true religion -or Worship of the true God in Christ, are Repentance from dead -workes, and Faith towards God, before the Doctrine of Baptisme or -washing and the laying on of hands, which containe the Ordinances and -Practises of worship; the want of which, I conceive is the bane of -million of soules in England, and all other Nations professing to be -Christian Nations, who are brought by publique authority to Baptisime -and fellowship with God in Ordinances of worship, before the saving -worke of repentance, and a true turning to God, Heb. 6. 2. - - Nétop kitonckquêan kunnúppamin Friend when you die you - michéme, perish everlastingly. - - Michéme cuppauqua neímmin, You are everlastingly undone. - - Cummusquauna múckqun manìt, God is angry with you. - - Cuppauquanúckqun, He will destroy you. - - Wuché cummanittó wockmanâuog, For your many Gods. - - Wame pitch chíckauta The whole world shall - mittaúke, ere long be burnt. - -Obs: Upon the relating that God hath once destroyed the world by -water; and that he will visit it the second time with consuming fire: -I have been asked this profitable question of some of them, What then -will become of us? Where then shall we be? - - Manít ánawat Cuppittakûnnamun God commandth, that all - wèpe wáme, Men now repent. - - -_The generall Observation of Religion, &c._ - -The wandring Generations of Adams lost posteritie, having lost the -true and living God, their Maker, have created out of the Nothing of -their own inventions many false and fained Gods and Creators. - - -More particular. - - Two sorts of Men shall naked stand, - Before the burning ire - Of him, that shortly shall appeare, - In dreadfull flaming fire. - First, Millions know not God, nor for - His knowledge care to seeke: - Millions have knowledge store, but, in - Obedience, are not meeke. - If woe to Indians, where shall Turk, - Where shall appeare the Jew? - O, where shall stand the Christian false? - O blessed then the true. - - - - -CHAP. XXII. - -_Of their Government and Justice._ - - - Sâchim-maûog, King, Kings. - - Sachimáûonck, A kingdome or Monarchie. - -Obs: Their Government is Monarchicall, yet at present the chiefest -government in the countrey is divided betweene a younger Sachim, -Miantunnnômu, and an elder Sachim, Caunoúnicus, of about fourscore -yeeres old, this young Mans uncle; and their agreement in the -Government is remarkable. The old Sachim will not be offended at what -the young Sachim doth; and the young Sachim will not doe what hee -conceives will displease his Uncle. - - Saunks, The Queen, or Sachims Wife. - - Sauncksquûaog, Queenes. - - Otàn,-nash, The towne, townes. - - Otanick, To the towne. - - Sachimmaacommock, A Princes house, - which according to their -condition is farre different from the other house, both in capacity -or receit, and also the finenesse and quality of their Mats. - - Ataúskawaw-wauog, Lord, Lords. - - Wauóntam, A Wise man or Counsellour. - - Wauóntakick, Wise men. - - Enàtch or eàtch Keèn anawáyean, Your will shall be law. - - Enatch neèn ánowa, Let my word stand. - - Ntínnume, He is my man. - - Ntacquêtunck ewò, He is my subject. - - Kuttackquêtous, I will subject to you. - -Obs: Beside their generall subjection to the highest Sachims to -whom they carry presents: They have also particular Protectors, -under Sachims, to whom they also carry presents and upon any injury -received, and complaint made, these Protectors will revenge it. - - Ntannôtam, I will revenge it. - - Kuttannótous, I will revenge you. - - Miâwene, A Court or meeting. - - Wépe cummiâwene, Come to the meeting. - - Miawêtuck, Let us meet. - - Wauwhàutowash, Call a meeting. - - Miawêmucks, At a meeting. - - Miawéhettit, When they meet. - -Obs: The Sachims, although they have an absolute Monarchie over the -people: yet they will not conclude of ought that concernes all, -either Lawes, or Subsidies, or warres, unto which the People are -averse, and by gentle perswasion cannot be brought. - - Peyaùtch naûgum, Let himselfe come here. - - Pétiteatch, Let him come. - - Mishaúntowash, Speake out. - - Nanántowash, Speake plaine. - - Kunnadsíttamenwèpe, You must inquire after this. - - Wunnadsittamútta, Let us search into it. - - Neen pitch-nnadsittamen, I will inquire into it. - - Machíssu ewò, He is naught. - - Cuttiantacompáwwem, You are a lying fellow. - - Cuttiantakiskquâwquaw, You are a lying woman. - - Wèpe cukkúmmoot, You have stole. - - Mat méshnawmônash, I did not see those things. - - Màt mèshnummanmenash, I did not take them. - - Wèpekunnishquêko cummiskissawwaw, You are fierce and quarrelsome. - -Obs: I could never discerne that excesse of scandalous sins amongst -them, which Europe aboundeth with. Drunkennesse and gluttony, -generally they know not what sinnes they be; and although they have -not so much to restraine them (both in respect of knowledge of God -and Lawes of Men) as the English have, yet a man shall never heare of -such crimes amongst them of robberies, murthers, adulteries, &c. as -amongst the English: I conceive that the glorious Sunne of so much -truth as shines in England, hardens our English hearts; for what the -Sunne softeneth not, it hardens. - - Tawhìtch yó enêan? Why doe you so? - - Tawhìtch cummootóan? Why doe you steale? - - Tawhìtch nanompaniêan? Why are you thus idle or base? - - Wewhepapúnnoke, Bind him. - - Wèpe kunnishaûmis, You kild him. - - Wépe kukkemineantín, You are the murtherer. - - Sasaumitaúwhitch, Let him be whipt. - - Upponckquittaúwhitch, Let him be imprisoned. - - Níppitch ewó, Let him die. - - Niphéttitch, Let them die. - - Niss-Nìssoke, Kill him. - - Púm-púmmoke, Shoot him. - -Obs: The most usuall Custome amongst them in executing punishments, -is for the Sachim either to beate, or whip, or put to death with -his owne hand, to which the common sort most quietly submit: Though -sometimes the Sachim sends a secret executioner one of his chiefest -Warriours to fetch off a head, by some sudden unexpected blow of a -Hatchet, when they have feared Mutiny by publike execution. - - Kukkeechequaûbenitch, You shall be hanged. - - Níppansínnea, I am innocent. - - Uppansínea-ewo, He is innocent. - - Matmeshnowaûwon, I knew nothing of it. - - Nnowaúntum, I am sorry. - - Nummachiemè, I have done ill. - - Aumaúnemoke, Let it passe, or take away - this accusation. - - Konkeeteatch Ewo, Let him live. - - Konkeeteáhetti, Let them live. - - -_Observation generall, of their Government._ - -The wildest of the Sonnes of Men have ever found a necessity, (for -preservation of themselves, their Families and Properties) to cast -themselves into some Mould or forme of Government. - - -More particular. - - Adulteries, Murthers, Robberies, Thefts, - Wild Indians punish these! - And hold the scales of justice so, - That no man farthing leese. - When Indians heare the horrid filths, - Of Irish, English Men - The Horrid Oaths and Murthers late, - Thus say these Indians then, - We weare no Cloaths, have many Gods, - And yet our sinnes are lesse. - You are Barbarians, Pagans wild, - Your land’s the wildernesse. - - - - -CHAP. XXIII. - -_Of Marriage._ - - - Wuskéne, A young man. - - Keegsquaw, A Virgin or Maide. - - Segaúo, A widdower. - - Segoúsquaw, A widdow. - - Wusséntam, He goes a wooing. - - Nosénemuck, He is my sonne in Law. - - Wussenetûock, They make a match. - Awetawátuock, - -Obs: Single fornication they count no sin, but after Marriage (which -they solemnize by consent of Parents and publique approbation -publiquely) then they count it hainous for either of them to be false. - - Mammaûsu, An Adulterer. - - Nummammógwunewò, He hath wronged my bed. - - Pallé nochisquaûaw, He or she hath committed - adultery. - -Obs: In this case the wronged party may put away or keepe the party -offending: commonly, if the woman be false, the offended Husband will -be solemnly revenged upon the offender, before many witnesses, by -many blowes and wounds, and if it be to Death, yet the guilty resists -not, nor is his Death revenged. - - Nquittócaw, He hath one Wife. - - Neesócaw, He hath two Wives. - - Sshócowaw, He hath three. - - Yocowaw, Foure wives &c. - -Their Number is not stinted, yet the chiefe Nation in the Countrey, -the Narrigansets (generally) have but one Wife. - -Two causes they generally alledge for their many wives. - -First desire of Riches, because the Women bring in all the increase -of the Field, &c. the Husband onely fisheth, hunteth &c. - -Secondly, their long sequestring themselves from their wives after -conception, until the child be weaned, which with some is long after -a yeare old, generally they keep their children long at the breast. - - Commíttamus, Cowéewo, Your wife. - - Tahanawatu? ta shincommaúgemus, How much gave you for her. - - Napannetashom paûgatash, Five fathome of their Money. - - Qutta-énada shoasuck ta Six or seven or eight fathome. - shompaugatash, - -If some great Mans daghter, Piuckquompaúgatash, ten fathome. - -Obs: Generally the Husband gives these payments for a Dowrie, (as it -was in Israell) to the Father or Mother, or guardian of the Maide. -To this purpose if the Man be poore, his Friends and Neighbours doe -pummenumminteáuguash, that is contribute Money toward the Dowrie. - - Nummíttamus Nullógana, My Wife. - - Waumaûsu, Loving. - - Wunnêkesu, Proper. - - Maânsu, Sober and chast. - - Muchickéhea, Fruitfull. - - Cutchashekeâmis? How many children have you had. - - Nquittékea, I have had one. - - Neesékea, Two &c. - -Obs: They commonly abound with children, and increase mightily; -except the plague fall amongst them, or other lesser sicknesses, and -then having no meanes of recovery, they perish wonderfully. - - Katoû eneéchaw, She in falling into Travell. - - Néechaw, She is in Travell. - - Paugcót che nechaúwaw, She is already delivered. - - Kitummâyi-mes-néchaw, She was just now delivered. - -Obs: It hath pleased God in wonderfull manner to moderate that curse -of the sorrowes of child bearing to these poore Indian women: So that -ordinarily they have a wonderfull more speedy and easie Travell, -and delivery than the women of Europe: not that I think God is more -gracious to them above other women, but that it followes, First from -the hardnesse of their constitution, in which respect they beare -their sorrowes the easier. Secondly from their extraordinary great -labour (even above the labour of men) as in the field, they sustaine -the labour of it, in carrying of mighty Burthens, in digging clammes -and getting other Shelfish from the Sea, in beating all their Corne -in Morters, &c. Most of them count it a shame for women in Travell to -make complaint, and many of them are scarcely heard to groane. I have -often knowne in one Quarter of an houre a Woman merry in the House, -and delivered and merry againe, and within two dayes abroad, and -after foure or five dayes at worke, &c. - - Noosâwwaw, A Nurse. - - Nòonsu Nonânnis, A sucking Child. - - Wunnunògan, A Breast. - - Wunnunnóganash, Breasts. - - Munnúnnug, Milke. - - Aumaúneman, To take from the breast, - or weane. - -Obs: they put away (as in Israell) frequently for other occasions -besides adultery, yet I know many Couples that have lived twenty, -thirty, forty yeares together. - - Npakétam, I will put her away. - - Npakénaqnn, I am put away. - - Aquiepakétash, Doe not put away. - - Aquèipokesháttous Doe not break the knot - Awetawátuonck, of Marriage. - - Tackquiúwock, Twins. - - Towiû ûwock, Orphans. - - Ntouwiû, I am an Orphane. - - Wáuchaûnat, A Guardian. - - Wauchaúamachick, Guardians. - - Nullóquaso, My charge or Pupill, or Ward. - - Peewaûqun, Looke well to him, &c. - - -_Generall Observation of their Marriage._ - -God hath planted in the Hearts of the Wildest of the sonnes of Men, -an High and Honourable esteeme of the Marriage bed, insomuch that -they universally submit unto it, and hold the Violation of that Bed, -Abominable, and accordingly reape the Fruit thereof in the abundance -of posterity. - - -More particular. - - When Indians heare that some there are, - (That Men the Papists call) - Forbidding Marriage Bed and yet, - To thousand Whoredomes fall: - They aske if such doe goe in cloathes, - And whether God they know? - And when they heare they’re richly clad, - Know God, yet practice so, - No sure they’re Beasts not men (say they) - Men’s shame and joule disgrace, - Or men have mixt with Beasts and so, - Brought forth that monstrous Race. - - - - -CHAP. XXIV. - -_Concerning their Coyne._ - - -The Indians are ignorant of Europes Coyne; yet they have given a name -to ours, and call it Monèash from the English money. - -Their owne is of two sorts; one white, which they make of the stem or -stocke of the Periwincle, which they call, Meteaûhock, when all the -shell is broken off: and of this sort six of their small Beads (which -they make with holes to string the bracelets) are currant with the -English for a Peny. - -The second is black, inclining to blew, which is made of the shell of -a fish, which some English call Hens, Poquaûhock, and of this sort -three make an English peny. - -They that live upon the Sea side generally make of it, and as many -make as will. - -The Indians bring downe all their sorts of Furs, which they take -in the countrey, both to the Indians and to the English for this -Indian Money: this Money the English, French and Dutch, trade to the -Indians, six hundred miles in severall parts (North and South from -New-England) for their Furres, and whatsoever they stand in need of -from them: as Corne, Venison, &c. - - Nquittómpscat, 1 peny. - - Neesaúmscat, 2 pence. - - Shwaúmscat, 3 pence. - - Yowómscat, 4 pence. - - Napannetashaúmscat, 5 pence. - - Quttatashaúmscat, or quttauatu, 6 pence. - - Enadatashaúmscat, 7 pence. - - Shwoasuck tashaúmscat, 8 pence. - - Paskugittashaúmscat, 9 pence. - - Piuckquaúmscat, 10 pence. - - Piuckquaúmscatnabnaqùit, 11 pence. - - Piuck quamúscat nabnées, &c. 12 pence. - -Obs: This they call Neén, which is two of their Quáttuatues, or six -pence. - - Piuckquaúmscat nabnashoàsuck, 18d. 3 quttáuatues. - which they call Shwìn. - - Neesneecheckaúmscat nab yòh, or, 2s. 4 quttáuatues. - yowin, - - Shwinchékaúmscat, or napannetashin, 2s. 6d. 5 quttáuatues. - - Shwinchekaúmscat, 2s. 6d. 6 quttáuatues. - - Yow innchekaúmscat nab neèse, 3s. 6d. 7 quttáuatues. - - Yowinncheckaúmscat nabnashòasuck, 4s. 8 quttáuatues. - - Napannetashwincheckáumscat nab yòh, 4s. 6d. 9 quttáuatues. - - Quttatashincheck aumscat, or more 5s. 10 quttáuatues - commonly used Puickquat, or 10 six pences. - -Obs: This Piúckquat being sixtie pence, they call Nquittómpeg, or -Nquitnishcaûsu, that is, one fathom, 5 shillings. - -This one fathom of this their stringed money, now worth of the -English but five shillings (sometimes more) some few yeeres since -was worth nine, and sometimes ten shillings per Fathome: the fall is -occasioned by the fall of Beaver in England. The Natives are very -impatient, when for English commodities they pay so much more of -their money, and not understanding the cause of it; and many say the -English cheat and deceive them, though I have laboured to make them -understand the reason of it. - - Neesaumpaúgatuck, 10 shil. 2 Fathom. - - Shwaumpáugatuck, 15 shil. 3 Fathom. - - Yowompáugatuck, &c. 20 shil. 4 Fathom - - Piuckquampáugatuck, or, 50 shil. 10 Fathom. - Nquit pàusck, - - Neespausuckquompáugatuck, 5 lib’ 20 Fathome. - - Shwepaûsuck, Yowe paûsuck, &c. 30 Fathome. - - Nquittemittannauganompáugatuck, 40 Fathome, or, 10 pounds. - - Tashincheckompaúgatuck? How many Fathom? - -Obs: Their white they call Wompam (which signifies white): their -black Suckauhock (Sácki signifying blacke.) - -Both amongst themselves, as also the English and Dutch, the blacke -peny is two pence white; the blacke fathom double, or, two fathom of -white. - - Wepekuttassamompatimmin, Change my money. - - Suckaúhock nausakésachick, The blacke money. - - Wauômpeg, or Wauompésichick-mèsim, Give me white. - - Assawompatittea, Come, let us change. - - Anâwsuck, Shells. - - Meteaûhock, The Periwinckle. - - Suckauanaûsuck, The blacke shells. - - Suckauaskéesaquash, The blacke eyes, or, - -that part of the shel-fish called Poquaûhock (or Hens) broken out -neere the eyes, of which they make the blacke. - - Puchwhéganash and Múcksuck, Awle blades. - - Papuckakiuash, Brittle or breaking, - which they desire to be - hardened to a brittle - temper. - -Obs: Before ever they had awle blades from Europe, they made shift to -bore this their shell money with stones, and to fell their trees with -stone set in a wooden staff, and used wooden howes; which some old -and poore women (fearfull to leave the old tradition) use to this day. - - Natouwúmpitea, A Coyner or Minter. - - Nnanatouwúmpiteem, I cannot coyne. - - Natouwómpitees, Make money or Coyne. - - Puckhûmmin, To bore through. - - Puckwhegonnaûtick, The awle blade sticks. - - Tutteputch anâwsin, To smooth them, which they - doe on stones. - - Qussûck-anash, Stone, stones. - - Cauómpsk, A whetstone. - - Nickáutick, A kind of wooden Pincers - or Vice. - - Enomphómmin, To thread or string. - - Aconaqúnnaûog, Thread the Beads. - - Enomphómmin, Thread, or string these. - - Enomphósachick, Strung ones. - - Sawhoog & Sawhósachick, Loose Beads. - - Naumpacoûin, To hang about the necke. - -Obs: They hang these strings of money about their necks and wrists; -as also upon the necks and wrists of their wives and children. - -Máchequoce, a Girdle; which they make curiously of one, two, three, -foure and five inches thicknesse and more, of this money which -(sometimes to the value of ten pounds and more) they weare about -their middle and as a scarfe about their shoulders and breasts. - -Yea, the Princes make rich Caps and Aprons (or small breeches) of -these Beads thus curiously strung into many formes and figures: their -blacke and white finely mixt together. - - -_Observations generall of their Coyne._ - -The sonnes of men having lost their Maker, the true and onely -Treasure, dig downe to the bowels of the earth for gold and silver; -yea, to the bottome of the sea, for shells of fishes, to make up a -Treasure, which can never truly enrich nor satisfie. - - -More particular. - - The Indians prize not English gold, - Nor English, Indians shell: - Each in his place shall passe for ought. - What ere Men buy or sell. - English and Indians all passe hence, - To an eternall place, - Where shels nor finest golds’ worth ought, - Where noughts’ worth ought but Grace. - This Coyne the Indians know not of, - Who knowes how soone they may? - The English knowing, prize it not, - But fling’t like drosse away. - - - - -CHAP. XXV. - -_Of their Buying and Selling._ - - - Anaqushaúog, - or Traders. - Anaqushánchick, - - Anaqushénto, Let us trade. - - Cuttasha? Have you this or that? - Cowachaúnam? - - Nítasha, I have. - Nowachaunum, - - Nquénowhick, I want this, &c. - - Nowèkineam, I like this. - - Nummachinnámmin, I doe not like. - - Máunetash nquénowhick, I want many things. - - Cuttattaúamish, I will buy this of you. - - Nummouanaquish, I come to buy. - - Mouanaqushaûog, Chapmen. - Mounaqushánchick, - -Obs: Amongst themselves they trade their Corne, skins, Coates, -Venison, Fish, &c. and sometimes come ten or twenty in a Company to -trade amongst the English. - -They have some who follow onely making of Bowes, some Arrowes, some -Dishes (and the women make all their Earthen Vessells) some follow -fishing, some hunting: most on the Sea side make Money, and Store up -shells in Summer against Winter whereof to make their money. - - Nummautanaqúsh, I have bought. - - Cummanóhamin? Have you bought? - - Cummanohamoúsh, I will buy of you. - - Nummautanóhamin, I have bought. - - Kunnauntatáumish, I come to buy this. - - Comaunekunnuo? Have you any cloth? - - Koppócki, Thick cloth. - - Wassáppi, Thin. - - Súckinuit, Black, or blackish. - - Mishquinuit, Red Cloth. - - Wómpinuit, White cloth. - -Obs: They all generally prize a Mantle of English or Dutch Cloth -before their owne wearing of Skins and Furres, because they are warme -enough and Lighter. - - Wompeqûayi, Cloth inclining to white, - which they like not, but -desire to have a sad colour without any whitish haires suiting with -their own naturall Temper, which inclines to sadnese. - - Etouwawâyi, Wollie on both sides. - - Muckûcki, Bare without wool. - - Chechéke maútsha, Long lasting. - - Qúnnascat, Of a great breadth. - - Túockquscat, Of little breadth. - - Wùss, The Edge or list. - - Aumpácunnish, Open it. - - Tuttepàcunnish, Fold it up. - - Mat Weshegganùnno, There is no work on it. - - Tanógganish, Shake it. - - Wúskanuit, New Cloth. - - Tanócki, tanócksha, It is torne or rent. - - Eatawûs, It is Old. - - Quttaûnch, Feele it. - - Audtà, A paire of small breeches or - Apron. - -Cuppàmirh, I will pay you, which is a word newly made from the -English word pay. - - Tahenautu? What price? - - Tummòck cumméinsh, I will pay you Beaver. - - Teaûguock Cumméinsh, I will give you Money. - - Wauwunnegachick, Very good. - -Obs: They have great difference of their Coyne as the English have: -Some that will not passe without Allowance and some again made of a -Counterfeit shell, and their very blacke counterfeited by a Stone and -other Materialls; yet I never knew any of them much deceived, for -their danger of being deceived (in these things of Earth) makes them -cautelous. - - Cosaúmawem, You aske too much. - - Kuttíackqussaûwew, You are very hard. - - Aquie iackqussaûme, Be not so hard. - - Aquie Wussaúmowash, Doe not aske much. - - Tashin Commê sim? How much shall I give you? - - Kutteaûg Commeinsh, I will give you your money. - - Nkèke Comméinsh, I will give you an Otter. - - Coanombuqusse, You have deceived, - Kuttassokakómme, - -Obs: Who ever deale or trade with them had need of Wisedome, Patience -and Faithfulnesse in dealing; for they frequently say Cuppánnawen, -you lye, Cuttassokakómme, you deceive. - - Misquésu Kunúkkeke, Your otter is reddish. - - Yò aúwusse Wunnêgin, This is better. - - Yo chippaúatu, This is of another price. - - Aagausaúatu, It is Cheap. - - Muchickaúatu, It is deare. - - Wuttunnaúatu, It is worth it. - - Wunishaúnto, Let us agree. - - Aquie neesquttónckqussish, Doe not make adoe. - - Wuché nquittompscat, About a penny. - -They are marvellous subtle in their Bargaines to save a penny; And -very suspicous that English Men labour to deceive them: Therefore -they will beate all markets and try all places, and runne twenty, -thirty, yea forty mile, and more, and lodge in the Woods to save -sixpence. - - Cummámmenash nitteaúguash? Will you have my money? - - Nonânum, I cannot. - Nòonshem. - - Tawhitch nonanumêan? Why can you not? - - Macháge nkóckie, I get nothing. - - Tashaumskussayicommesim? How many spans will you give me? - - Neesaumsqussáyi, Two spans. - - Shwaumscusscáyi, Three spans. - - Yowompscussáyi, Foure spans. - - Napannetashaumscussâyi, Five spans. - - Quttatashaumskussáyi, Six spans. - - Endatashaumscussâyì, Seven spans. - - Enadatashaumskuttonâyi, Seven spans. - - Cowénaweke, You are a rich Man. - -Obs: They will often confesse, for their own ends, that the English -are richer and wiser, and valianter than themselves; yet it is for -their own ends, and therefore they adde Nanoùe, give me this or -that, a disease which they are generally infected with; some more -ingenuous, scorne it, but I have often seene an Indian with great -quantities of money about him beg a Knife of an English man who -happily hath had never a penny of money. - - Akétash-tamòke, Tell my money. - - Now ánnakese, I have mis-told. - - Cosaûmakese, You have told too much. - - Cunnoónakese, You have told too little. - - Shoo kekíneass, Looke here. - - Wunêtu nitteaûg, My money is very good. - - Mamattissuôgkutteaûquock, Your Beads are naught. - - Tashin mesh commaûg? How much have you given? - - Chichêgin, A Hatchet. - - Anaskúnck, A Howe. - - Maumichémanege, A Needle. - - Cuttatuppaúnamum, Take a measure. - - Tatuppauntúhommin, To weigh with scales. - - Tatuppauntúock, They are weighing. - - Netâtup, It is all one. - - Kaukakíneamuck, } A looking Glasse. - Pebenochichauquânick? } - -Obs: It may be wondred what they doe with Glasses, having no beautie -but a swarfish colour, and no dressing but nakednesse; but pride -appeares in any colour, and the meanest dresse; and besides generally -the Women paint their faces with all sorts of colours. - - Cummanohamôgunna, They will buy it of you. - - Cuppittakûnnemous, Take your cloth againe. - - Cuppittakunnamì? Will you serve me so? - - Cosaumpeekúnneman, You have tore me off too - little cloth. - - Cummachetannakunamous, I have torn it off for you. - - Tawhìtch cuppíttakunamiêan? Why doe you turne it up - on my hand. - - Kutchichêginash, kaukinne Your Hatchets will be soone - pokéshaas, broken. - - Teâno wáskishaas, Soone gapt. - - Natouashóckquittea, A Smith. - - Kuttattaú amish aûke, I would buy land of you. - - Tou núckquaque? How much? - - Wuchè wuttotânick, For a towne, or, Plantation. - - Nissékineam, I have no mind to seeke. - - Indiansuck sekineámwock, The Indians are not willing. - - Noonapúock naûgum, They want roome themselves. - - Cowetompátimmin, We are friends. - - Cummaugakéamish, I will give you land. - - Aquìe chenawaûsish, Be not churlish. - - -_Generall Observation of Trade._ - -O the infinite wisedome of the most holy wise God, who hath so -advanced Europe, above America, that there is not a sorry Howe, -Hatchet, Knife, nor a rag of cloth in all America, but what comes -over the dreadfull Atlantick Ocean from Europe: and yet that Europe -be not proud, nor America discouraged; what treasures are hid in some -parts of America, and in our New English parts, how have foule hands -(in smoakie houses) the first handling of those Furres which are -after worne upon the hands of Queens and heads of Princes. - - -More particular: - - 1. Oft have I heard these Indians say, - These English will deceive us. - Of all that’s ours, our lands and lives - In th’ end they will bereave us. - - 2. So say they, whatsoever they buy, - (Though small) which shewes they’re shie - Of Strangers, fearfull to be catcht - By Fraud, deceipt, or lie. - - 3. Indians and English feare deceits, - Yet willing both to be - Deceiv’d and couzen’d of precious soule - Of Heaven, Eternitie. - - - - -CHAP. XXVI. - -_Of Debts and Trusting._ - - - Noónat, I have not money enough - - Noonamautuckquáwhe, Trust me. - - Kunnoonamaútuckquaush, I will owe it you. - -Obs: They are very desirous to come into debt, but then he that -trusts them must sustaine a two fold losse: - -First, Of his Commoditie. - -Secondly, Of his Custome, as I have found by deare experience: -Some are ingenuous, plaine hearted and honest; but the most never -pay unlesse a man follow them to their severall abodes, townes and -houses, as I my selfe have been forc’d to doe, which hardship and -Travells it hath yet pleased God to sweeten with some experiences and -some little gaine of Language. - - Nonamautuckquahéginash, Debts. - - Nosaumautackquáwhe, I am much in debt. - - Pitch nippáutowin, I will bring it you. - - Chenock naquómbeg cuppauútiin When will you bring mee - nitteaûguash, my money? - - Kunnaúmpatous, I will pay you. - Kukkeéskwhush, - - Keéskwhim, teaugmésin, Pay me my money. - - Tawhítch peyáuyean, Why doe you come? - - Nnádgecom, I come for debts. - - Machêtu, A poore man. - - Nummácheke, I am a poore man. - - Mesh nummaúchnem, I have been sicke. - - Nowemacaúnash niteaúquash, I was faine to spend my - money in my sicknesse. - -Obs: This is a common, and (as they think) most satisfying answer, -that they have been sick: for in those times they give largely to -the Priests, who then sometimes heales them by conjurations; and also -they keepe open houses for all to come to helpe to pray with them, -unto whom also they give money. - - Mat noteaûgo, I have no money. - - Kekíneash nippêtunck, Looke here in my bag. - - Nummâche maúganash, I have already paid. - - Mat coanaumwaûmis, You have not kept your word. - - Kunnampatôwinkeénowwin, You must pay it. - - Machàge wuttamaûntam, He minds it not. - - Machàge wuttammauntammôock, They take no care about paying. - - Michéme notammaûntam, I doe alwayes mind it. - - Mat nickowêmennaûkocks, I cannot sleepe in the night - for it. - - -_Generall Observations of their Debts._ - -It is an universal Disease of folly in Men to desire to enter into -not onely necessary, but unnecessary and tormenting debts, contrary -to the command of the only wise God: Owe nothing to any man, but that -you love each other. - - -More particular - - I have heard ingenuous Indians say, - In debts, they could not sleepe; - How far worse are such English then, - Who love in debt to keepe? - If Debts of pounds cause restlesse nights - In trade with man and man, - How hard’s that heart that millions owes - To God, and yet sleepe can? - Debts paid, sleep’s sweet, sins paid Death’s Sweet, - Death’s night then’s turned to light; - Who dies in sinnes unpaid, that soule - His light’s eternall night. - - - - -CHAP. XXVII. - -_Of their Hunting, &c._ - - -Wee shall not name over the severall sorts of Beasts which we named -in the Chapter of Beasts. - -The Natives hunt two wayes: First, when they pursue their game -(especially Deere, which is the generall and wonderfull plenteous -hunting in the Countrey:) I say, they pursue in twentie, fortie, -fiftie yea, two or three hundred in a company, (as I have seene) when -they drive the woods before them. Secondly. They hunt by Traps of -severall sorts, to which purpose after they have observed, in spring -time and Summer, the haunt of the Deere, then about Harvest, they goe -ten or twentie together, and sometimes more, and withall (if it be -not too farre) wives and children also, where they build up little -hunting houses of Barks and Rushes (not comparable to their dwelling -houses) and so each man takes his bounds of two, three, or foure -miles, where he sets thirty, forty or fiftie Traps, and baits his -Traps with that food the Deere loves, and once in two dayes he walkes -his round to view his Traps. - - Ntauchaûmen, I goe to hunt. - - Ncáttiteam weeyoùs, I long for Venison. - - Auchaûtuck, Let us hunt. - - Nowetauchaûmen, I will hunt with you. - - Anúmwock, Dogs. - - Kemehétteas, Creepe. - - Pitch nkemehétteem, I will creepe. - - Pumm púmmoke, Shoote. - - Uppetetoúa, A man shot accidentally. - - Ntaumpauchaúmen, I come from hunting. - - Cutchashineánna? How many have you kild? - - Nneesnneánna, I have kild two. - - Shwinneànna, Three. - - Nyowinneánna, Foure. - - Npiuckwinneánna, Ten, &c. - - Nneesneechecttashínneanna, Twentie. - - Nummouashàwmen, I goe to set Traps. - - Apè hana, Trap, Traps. - - Asháppock, Hempe. - - Masaûnock, Flaxe. - - Wuskapéhana, New Traps. - - Eataúbana, Old Traps. - -Obs: They are very tender of their Traps, where they lie, and what -comes at them; for they say, the Deere (whom they conceive have a -Divine power in them) will soone smell and be gone. - - Npunnowwâumen, I must goe to my Traps. - - Nummíshkommin, I have found a Deere; - -Which sometimes they doe, taking a Wolfe in the very act of his -greedy prey, when sometimes (the Wolfe being greedy of his prey) -they kill him: sometimes the Wolfe having glutted himselfe with the -one halfe, leaves the other for his next bait; but the glad Indian -finding of it prevents him. - -And that wee may see how true it is, that all wild creatures, and -many tame, prey upon the poore Deere, (which are there in a right -embleme of Gods persecuted, that is, hunted people, as I observed in -the Chapter of Beasts according to the old and true saying: - - _Imbelles Damæ quid nisi præeda sumus?_ - - To harmlesse Roes and Does - Both wilde and tame are foes.) - -I remember how a poore Deere was long hunted and chased by a Wolfe, -at last (as their manner is) after the chase of ten, it may be more, -miles running, the stout Wolfe tired out the nimble Deere, and -seasing upon it kill’d; In the act of devouring his prey, two English -Swine, big with Pig, past by, assaulted the Wolfe, drove him from -his prey, and devoured so much of that poore Deere, as they both -surfeited and dyed that night. - -The Wolfe is an Embleme of a fierce blood-sucking persecutor. - -The Swine of a covetous, rooting worldling, both make a prey of the -Lord Jesus in his poore Servants. - - Ncummóotamúck qun natóqus, The Wolfe hath rob’d me. - -Obs: When a Deere is caught by the leg in a Trap, sometimes there it -lies a day together before the Indian come, and so lies a pray to the -ranging Wolfe, and other wild Beasts (most commonly the Wolfe) who -seaseth upon the Deere and Robs the Indian (at his first devouring) -of neere halfe his prey, and if the Indian come not the sooner, hee -makes a second greedie Meale and leaves him nothing but the bones, -and the torn Deereskins, especially if he call some of his greedy -Companions to his bloody banquet. - -Upon this, the Indian makes a falling trap called Sunnúckhig, (with a -great weight of stones) and so sometimes Knocks the Wolfe on the head -with a gainefull revenge, especially if it bee a blacke Wolfe, whose -Skins they greatly prize. - - Nonówwussu, It is leane. - - Wauwunockôo, It is fat. - - Weékan, It is sweet. - - Machemóqut, It smells ill. - - Anit, It is putrified. - - Poquêsu, Halfe a Deere. - - Poskáttuck & Missêsu, A whole Deere. - - Kuttíomp, A Buck. - Paucottaúwat, - - Wawúnnes, A young Buck. - - Qunnèke, A Doe. - - Aunàm, A Fawne. - Moósqin, - - Yo asipaúgon, Thus thick of fat. - - Noónatch, or, attuck ntíyu, I hunt Venison. - - Mishánneke ntíyu, I hunt a Squirrill. - - Paukunnawaw ntío, I hunt a Beare, &c. - - Wusséke, The hinder part of the Deere. - - Apome-ichash, Thigh: Thighes. - - Uppèke-quòck, Shoulder, shoulders. - - Wuskàn, A bone. - - Wussúckqun, A taile. - - Awemaníttin, Their Rutting time. - - Paushinùmmin, To divide. - - Paushinummauatíttea, Let us divide. - -This they doe when a Controversie falls out, whose the Deere should -bee. Causkashunck, the Deere skin. - -Obs: Púmpom, a tribute skin when a Deere (hunted by the Indians or -Wolves) is kild in the Water. This skin is carried to the Sachim or -Prince, within whose territory the Deere was slaine. - - Ntaumpowwashaûmen, I come from hunting. - - -_Generall Observation of their Hunting._ - -There is a blessing upon endeavour, even to the wildest Indians; the -sluggard rosts not that which he tooke in hunting, but the substance -of the diligent (either in earthly or heavenly affaires) is precious. -Prov. 25. - - -More particular. - - Great paines in hunting th’ Indians wild, - And eke the English tame, - Both take, in woods and for rests thicke, - To get their precious game. - Pleasure and Profit, Honour false, - (The World’s great Trinitie) - Drive all men, through all wayes, all times, - All weathers, wet and drie. - Pleasure and Profits, Honour sweet, - Eternall, sure and true, - Laid up in God, with equall paines, - Who seekes, who doth pursue? - - - - -CHAP. XXVIII. - -_Of their Gaming, &c._ - - -Their games (like the English) are of two sorts, private and publike; -A Game like unto the English Cards, yet, instead of Cards, they play -with strong Rushes. - -Secondly, they have a kinde of Dice which are Plumb stones painted, -which they cast in a Tray with a mighty noyse and sweating: Their -publique Games are solemnized with the meeting of hundreds; sometimes -thousands, and consist of many vanities, none of which I durst ever -be present at, that I might not countenance and partake of their -folly, after I once saw the evill of them. - - Ahânu, Hee laughes. - - Tawhitchahânean, Why doe you laugh? - - Ahânuock, They are merry. - - Nippauochâumen, We are dancing. - - Pauochaúog, They are playing or dancing. - - Pauochaútowwin, A Bable to play with. - - Akésuog, They are at cards, or - telling of Rushes. - - Pissinnéganash, Their playing Rushes. - - } I am a telling, or counting; - Ntakèsemin, } for their play is a - } kind of Arithmatick. - -Obs: The chiefe Gamesters amongst them much desire to make their Gods -side with them in their Games (as our English Gamsters so farre also -acknowledge God) therefore I have seen them keepe as a precious stone -a piece of Thunderbolt, which is like unto a Chrystall, which they -dig out of the ground under some Tree, Thunder-Smitten, and from this -stone they have an opinion of successe, and I have not heard any -of these prove loosers, which I conceive may be Satans policie, and -Gods’ holy Justice to harden them for their not rising higher from -the Thunderbolt, to the God that sends or shoots it. - - Ntaquìe akésamen, I will leave play. - - Nchikossimúnnash, I will burne my Rushes. - - Wunnaugonhómmin, To play at dice in their Tray. - - Asaúanash, The painted Plumbstones - which they throw. - - Puttuckquapuonck, A playing Arbour. - -Obs: This Arbour or Play house is made of long poles set in the -Earth, four square, sixteen or twentie foot high, on which they hang -great store of their stringed money, have great staking towne against -towne, and two chosen out of the rest by course to play the Game at -this kind of Dice in the midst of all their abettors, with great -shouting and solemnity: beside, they have great meetings of foot-ball -playing, onely in Summer, towne against towne, upon some broad sandy -shoare, free from stones, or upon some soft heathie plot because -of their naked feet at which they have great stakings, but seldome -quarrell. - - Pasuckquakohowaûog, They meet to foot-ball. - -Cukkúmmote wepe, You steale; as I have often told them in their -gamings, and in their great losings when they have staked and lost -their money, clothes, house, corne, and themselves (if single -persons) they will confesse it being weary of their lives, and ready -to make away themselves, like many an English Man: an Embleme of the -horrour of conscience, which all poore sinners walk in at last, when -they see what wofull games they have played in their life, and now -find themselves eternall Beggars. - -Keesaqúnnamun, Another kind of solemne, publike meeting, wherein they -lie under the trees, in a kinde of Religious observation, and have -a mixture of Devotions and sports: But their chiefest Idoll of all -for sport and game, is (if their land be at peace) toward Harvest, -when they set up a long house called Qunnekamuck, which signifies -Long house, sometimes an hundred sometimes two hundred foot long, -upon a plaine neere the Court (which they call Kitteickaûick) where -many thousands, men and Women meet, where he that goes in danceth in -the sight of all the rest; and is prepared with money, coats, small -breeches, Knives, or what hee is able to reach to, and gives these -things away to the Poore, who yet must particularly beg and say, -Cowequetúmmous, that is, I beseech you: which word, (although there -is not one common beggar amongst them) yet they will often use when -their richest amongst them would fain obtain ought by gift. - - -_Generall Observations of their Sports._ - -This life is a short minute, eternitie followes. On the improvement -or disimprovement of his short minute, depends a joyfull or dreadfull -eternity; yet (which I tremble to thinke of) how cheape is this -invaluable jewell, and how many vaine inventions and foolish pastimes -have the sonnes of men in all parts of the world found out, to passe -time and post over this short minute of life, untill, like some -pleasant River, they have past into _mare mortuum_, the dead sea of -eternall lamentation. - - -More particular. - - Our English Gamesters scorne to stake - Their clothes as Indians do, - Nor yet themselves, alas, yet both - Stake soules and lose them too. - O fearfull Games! the divell stakes - But Strawes, and Toyes and Trash, - (For what is All, compar’d with Christ, - But Dogs meat and Swines wash?) - Man stakes his Jewell-darling soule, - (His owne most wretched foe) - Ventures, and loseth all in sport - At one most dreadfull throw. - - - - -CHAP. XXIX. - -_Of their Warre, &c._ - - - Aquène, Peace. - - Nanoúeshin, & A peaceable calme; for - Awêpu, Awépu signifies a calme. - - Chèpewess, &, A Nothern storme of warre, - Mishittâshin, as they wittily speake, and -which England now wofully, feeles, untill the Lord Jesus chide the -winds, and rebuke the raging seas. - - Nummusqâuntum, I am angry. - - Tawhìtch musquawnaméan? Why are you angry? - - Aquie musquàntash, Cease from anger. - - Chachépissu, nishqûetu, Fierce. - - Tawhitch chachepiséttit Why are they fierce? - nishquéhettit? - - Cummusquáunamuck, He is angry with you. - - Matwaûog, Souldiers. - - Matwaûonck, A Battle. - - Cummusquaúnamish, I am angry with you. - - Cummusquawnamé? Are you angry with me? - - Miskisaûwaw, A quarrelsome fellow. - - Tawhítch niskqúekean? Why are you so fierce? - - Ntatakcómmuck qun ewò, He strucke mee. - - Nummokókunitch, I am robbed. - Ncheckéqunnitch, - - Mecaûtea, A fighter. - - Mecáuntitea, Let us fight. - - Mecaúnteass, Fight with him. - - Wepè cummécautch, You are a quarreller. - - Jûhettítea, Let us fight. - -Jûhetteke, Fight, which is their word of incouragement which they use -when they animate each other in warre; for they use their tongues in -stead of drummes and trumpets. - - Awaùn necáwni aumpíasha? Who drew the first bow, or - shot the first shot? - - Nippakétatunck, Nummeshannántam, He shot first at me. - - Nummayôntam, I scorne, or take it indignation. - -Obs: This is a common word, not only in warre, but in peace also -(their spirits in naked bodies being as high and proud as men more -gallant) from which sparkes of the lusts of pride and passion, begin -the flame of their warres. - - Whauwhàutowawánowat, There is an Alarum. - - Wopwawnónckquat, An hubbub. - - Amaumuwaw paudsha, A Messenger is come. - - Keénomp, } - Mûckquomp, } paûog Captaines, or Valiant men. - - Negonshâchick, Leaders. - - Kuttówonck, A Trumpet. - - Popowuttáhig, A Drumme. - -Obs: Not that they have such of their owne making; yet such they have -from the French: and I have knowne a good Drumme made amongst them in -imitation of the English. - - Quaquawtatatteâug, They traine. - - Machíppog, A Quiver. - - Caúquat tash, Arrow, arrowes. - - Onúttug, An halfe Moone in war. - - Pèskcunck, A Gunne. - - Saûpuck, Powder. - - Mâtit, Vnloden. - - Méchimu, Loden. - - Mechimuash, Lode it. - -Shottash, Shot; a made word from us, though their Gunnes, they have -from the French, and often sell many a score to the English, when -they are a little out of frame or Kelter. - - Pummenúmminteáuquash, To contribute to the warres. - - Askwhítteass, Keep watch. - - Askwhitteâchick, The Guard. - - Askwhitteaûg, It is the Guard. - -Obs: I once travelled (in a place conceived dangerous) with a great -Prince, and his Queene and Children in company, with a Guard of -neeere two hundred, twentie or thirtie fires were made every night -for the Guard (the Prince and Queene in the midst) and Sentinells by -course, as exact as in Europe; and when we travelled through a place -where ambushes were suspected to lie, a speciall Guard, like unto a -Life Guard, compassed (some neerer, some farther of) the King and -Queen, myselfe and some English with me. They are very copious and -patheticall in Orations to the People, to kindle a flame of wrath, -Valour or revenge from all the Common places which Commanders use to -insist on. - - Wesássu, Afraid. - - Cowésass? Are you afraid? - - Tawhitch wesásean? Why feare you? - - Manowêsass, I feare none. - - Kukkushickquock, They feare you. - - Nosemitteúnckquock, They fly from mee. - - Onamatta cowaûta, Let us pursue. - - Nuckqusha, I feare him. - - Wussémo-wock, He flies, they flie. - - Npauchíppowem, I flie for succour. - - Keesaúname, Save me. - - Npúmmuck, I am shot. - - Chenawaúsu, Churlish. - - Waumaûsu, Loving. - - Tawhìtch chenawaûsean? Why are you churlish? - - Aumánsk, A Fort. - Waukaunòsint, - - Cupshitteaûg, They lie in the way. - - Aumanskitteaúg, They fortifie. - - Kekaúmwaw, A scorner or mocker. - - Nkekaúmuck ewò, He scornes me. - - Aquiekekaúmowash, Doe not scorne. - -Obs: This Mocking (beween their great ones) is a great kindling of -Warres amongst them; yet I have known some of their chiefest say, -what should I hazzard the lives of my precious Subjects, them and -theirs to kindle a Fire, which no man knowes how farre, and how long -it will burne, for the barking of a dog? - - Sékineam, I have no mind to it. - - Nissékineug, He likes not me. - - Nummánneug, He hates me. - - Sekinneauhettúock, - Maninnewauhettùock, They hate each other. - - Nowetompatimmin, We are friends. - - Wetom âchick, Friends. - - Nowepinnâtimin, We joyne together. - - Nowepinnâchick, My companions in War, - or Associates. - - Nowechusettímmin, We are Confederates. - - Néchuse ewò, This is my Associate. - - Wechussittûock, They joyne together. - - Nwéche kokkéwem, I will be mad with him. - - Chickauta wêtu, An house fired. - -Once lodging in an Indian house full of people the whole company -(Women especially) cryed out in apprehension that the Enemy had fired -the House, being about Midnight: The house was fired but not by an -Enemy: The Men ran up on the house top, and with their naked hands -beat out the fire: One scorcht his leg, and suddenly after they came -into the house againe, and undauntedly cut his leg with a Knife to -let out the burnt blood. - - Yo ánawhone, There I am wounded. - - Missínnege, A Captaine. - - Nummissinnám ewo, This is my captive. - - Waskeiûhettimmitch, At beginning of the fight. - - Nickqueintónckquock, They come against us. - - Nickqueintouôog, I will make warre upon them. - - Nippauquanaúog, I will destroy them. - - Queintauatíttea, Let us goe against them. - - Kunnauntatáuhuckqun, He comes to kill you. - - Paúquana, There is a slaughter. - - Pequttôog paúquanan, The Pequts are slaine. - - Awaun Wuttúnnene? Who have the Victory. - - Tashittáwho? How many are slaine? - - Neestáwho, Two are slaine. - - Puickqunneánna, Ten are slaine. - -Obs: Their Warres are farre lesse bloudy, and devouring then the -cruell Warres of Europe; and seldome twentie slaine in a pitch -field: partly because when they fight in a wood every Tree is a -Bucklar. When they fight in a plaine, they fight with leaping and -dancing, that seldome, an Arrow hits, and when a man is wounded, -unlesse he that shot followes upon the wounded, they soone retire -and save the wounded: and yet having no Swords nor Guns, all that -are slaine are commonly slain with great valour and Courage: for the -Conquerour ventures into the thickest, and brings away the Head of -his Enemy. - - Niss-níssoke, Kill, kill. - - Kúnnish, I will kill you. - - Kunnìshickqun ewò, He will kill you. - - Kunnìshickquock, They will kill you. - - Siuckissûog, They are stout men. - - Nickummissúog, They are Weake. - - Nnickummaunamaûog, I shall easily vanquish them. - - Neene núppamen, I am dying. - - Cowaúnckamish, Quarter, quarter. - - Kunnanaumpasúmmish, Mercy, Mercy. - - Kekuttokaúnta, Let us parley. - - Aquétuck, Let us cease Armes. - - Wunnishaûnta, Let us agree. - - Cowammáunsh, I love you. - - Wunnêtu ntá, My heart is true. - - Tuppaûntash, Consider what I say. - - Tuppaûntamoke, Doe you all consider. - - Cummequaùnum cummíttamussussuck Remember your Wives - ka cummuckiaûg, and children. - - Eatch kèen anawâyean, Let all be as you say. - - Cowawwunnaûwem, You speake truly. - - Cowauôntam, You are a wise man. - - Wetompátitea, Let us make Friends. - - -_Generall Observations of their Warres._ - -How dreadfull and yet how righteous is it with the most righteous -Judge of the whole World, that all the generations of Men being -turn’d Enemies against, and fighting against Him who gives them -breath and Being, and all things, (whom yet they cannot reach) should -stab, kill, burns, murther and devour each other? - - -More particular. - - The Indians count of Men as Dogs; - It is no Wonder then, - They tear out one anothers throats! - But now that English Men, - (That boast themselves Gods Children, and - Members of Christ to be,) - That they should thus break out in flames - Sure ’tis a Mystery! - The second seal’d Mystery or red Horse, - Whose Rider hath power and will, - To take away Peace from Earthly Men - They must Each other kill. - - - - -CHAP. XXX. - -_Of their Paintings._ - - -1. They paint their Garments, &c. - -2. The Men paint their Faces in Warre. - -3. Both Men and Women for pride, &c. - - Wómpi, White. - - Mówi-súcki, Black. - - Msqùi, Red. - - Wesaûi, Yellow. - - Askáski, Greene. - - Peshaúi, Blew, &c. - -Obs: Wunnàm, their red painting which they most delight in, and is -both the Barke of the Pine, as also a red Earth. - - Míshquock, Red Earth. - - Métewis, Black earth. - -From this Métewis, is an Indian Towne, a day and a halfes Journey, or -lesse (West, from the Massachusetts) called Metewêmesick. Wussuckhósu -a painted Coat. - -Of this and Wussuckwheke (the English Letters,) which comes neerest -to their painting, I spake before in the Chapter of their Clothing. - - Aunakêsu, He is painted. - - Aunakéuck, They are painted. - - Tawhìtch aunakéan? Why doe you paint your selfe? - - Chèskhosh, Wipe off. - - Cummachiteoûwunash You spoile your face. - kuskeésuckquash, - - Mat pitch cowáhick, The God that made you - Manìt keesiteónckqus, will not know you. - - -_Generall Observations of their Paintings._ - -It hath been the foolish Custome of all barbarous Nations to paint -and figure their Faces and Bodies (as it hath been to our shame and -griefe, wee may remember it of some of our Fore-Fathers, in this -nation:) How much then are we bound to our most holy Maker for so -much knowledge of himselfe revealed in so much Civilty and Piety? and -how should we also long and endeavour that America may partake of our -Mercy. - - -More particular. - - Truth is a Native, naked Beauty; but - Lying Inventions are but Indian paints. - Dissembling hearts, their Beautie’s but a lye, - Truth is the proper Beauty of Gods saints. - Fowle are the Indians Haire and painted faces, - More foule such Haire, such Face in Israel. - England so calls her selfe, yet there’s - Absoloms foule Haire and Face of Jesabell. - Paints will not bide Christ’s washing Flames of fire, - Fained Inventions will not bide such stormes: - O that we may prevent him, that betimes - Repentance Teares may wash of all such formes. - - - - -CHAP. XXXI. - -_Of Sicknesse._ - - - Nummaúchnem, I am sick. - - Mauchinaúi, He is sick. - - Yo Wvttunsín, He keepes his Bed. - - Achie nummaùchnem, I am very sick. - - Nóonshem metesímmin, I cannot eate. - - Mach ge nummete símmen, I eat nothing. - - Tocketussinámmin? What think you? - - Pitch nkéeteem? Shall I recover? - - Niskéesaqush máuchinaash, My eyes faile me. - - Ncussawóntapam, My head akes. - - Npummaumpiteunck, My teeth ake. - - Nchesammáttam, I am in paine. - Nchésammam, - -Obs: In these cases their Misery appeares, that that they have not -(but what sometimes they get from the English) a raisin or currant or -any physick, Fruit or Spice, or any Comfort more than their Corne and -Water, &c. In which bleeding case, wanting all Meanes of recovery, or -present refreshing I have been constrained and beyond my power, to -refresh them, and I believe to save many of them from Death, who I am -confident perish many millions of them, (in that mighty continent) -for want of meanes. - - Nupaqqóntup Bind my head. - Kúspissem, - - Wauaúpunish Lift up my head. - Nippaquóntup, - - Mchósamam nsète, My Foot is sore. - - Nachàge nickow èmen, I sleep not. - - Nnanótissu, I have a Feaver. - - Wamekussópitanohock, My body burnes. - - Ntátupe nòte, or chíckot, I am all on fire. - - Yo ntéatchin, I shake for Cold. - - Ntatuppe wunnêpog, I shake as a leafe. - - Puttuckhúmma, Cover me. - - Pautous nototam min, Reach me the drinke. - -Obs: Which is onely in all their extremities a little boild water, -without the addition of crum or drop of other comfort: O Englands -mercies, &c. - - Tahaspunâyi? What ayles he? - - Tocketúspanem? What aile you? - - Tocketuspunnaúmaqûn? What hurt hath he done to you? - - Chassaqunsin? How long hath he been sick? - - Nnanowweteem, I am going to visit. - -Obs: This is all their refreshing, the Visit of Friends, and -Neighbours, a poore empty visit and presence, and yet indeed this -is very solemne, unlesse it be in infectious diseases, and then all -forsake them and flie, that I have often seene a poore House left -alone in the wild Woods, all being fled, the living not able to bury -the dead, so terrible is the apprehension of an infectious disease, -that not onely persons, but the Houses and the whole Towne takes -flight. - - Nummòckquese, I have a swelling. - - Mocquêsui, He is swelled. - - Wàmewuhòck Mockquêsui, All his body is swelled. - - Mamaskishaûi, He hath the Pox. - - Mamaskishaûonck, The Pox. - - Mamaskishaûmitch, The last pox. - - Wesauashaûi, He hath the plague. - - Wesauashaûonck, The plague. - - Wesauashaûmitch, The great plague. - -Obs: Were it not that they live in sweet Aire, and remove persons and -Houses from the infected, in ordinary course of subordinate Causes, -would few or any be left alive, and surviving. - - Nmunnádtommin, I vomit. - - Nqúnnuckquus, I am lame. - - Ncúpsa, I am deafe. - - Npóckunnum, I am blind. - - Npockquanámmen, My disease is I know not what. - - Pésuponck, An Hot-house. - - Npesuppaûmen, I goe to sweate. - - Pesuppaûog, They are sweating. - -Obs: This Hot-house is a kind of little Cell or Cave, six or eight -foot over, round, made on the side of a hill (commonly by some -Rivulet or Brooke) into this frequently the Men enter after they -have exceedingly heated it with store of wood, laid upon an heape -of stones in the middle. When they have taken out the fire, the -stones keepe still a great heat: Ten, twelve, twenty more or lesse, -enter at once starke naked, leaving their Coats, small breeches, (or -aprons) at the doore, with one to keepe all: here doe they sit round -these hot stones an houre or more, taking tobacco, discoursing and -sweating together; which sweating they use for two ends: First, to -cleanse their skin: Secondly, to purge their bodies, which doubtlesse -is a great meanes of preserving them, and recovering them from -diseases, especially from the French disease, which by sweating and -some potions, they perfectly and speedily cure: when they come forth -(which is matter of admiration) I have seen them runne (Summer and -Winter) into the brookes to coole them, without the least hurt. - - Misquineash, The vaines. - - Miqui, neépuck, Blood. - - Nsauapaushaûmen, I have the bloody Flixe. - - Matux puckquatchìck aûwaw, He cannot goe to stool. - - Powwaw, Their Priest. - - Maunêtu, A Conjurer. - - Powwâw nippétea, The priest is curing him. - - Yo wutteantawaw, He is acting his cure. - -Obs: These Priests and Conjurers (like Simon Magus) doe bewitch the -People, and not onely take their Money, but doe most certainly (by -the helpe of the Divell) worke great Cures, though most certaine it -is that the greatest part of their Priests doe merely abuse them and -get their Money, in the times of their sicknesse, and to my knowledge -long for sick times; and to that end the poore people store up -Money, and spend both Money and goods on the Powwâws, or Priests in -these times, the poore people commonly dye under their hands, for -alas, they administer nothing but howle and roar, and hollow over -them, and begin the song to the rest of the people about them, who -all joyne (like a Quire) in Prayer to their Gods for them. - - Maskit ponamíin, Give me a Plaister. - - Maskit, Give me some physicke. - - Cotatamhea, Drinke. - -Both which they earnestly desire of the English and doe frequently -send to myselfe and others for, (having experimentally found some -Mercy of that kind (through God’s blessing)) from us. - - Nickeétem, I am recovered. - - Kitummâyi nickêekon, I am just now recovered. - - -_Generall Observation of their Sicknesse._ - -It pleaseth the most righteous and yet patient God to warne and -Summon, to try and arraigne the universall race of Adams sonnes -(commonly) upon Beds of sicknesse before he proceed to execution of -Death and Judgment: Blessed those soules which prevent Judgement, -Death and Sicknesse too, and before the eivill dayes come, Arraigne, -and Judge themselves, and being sick for love to Christ, find him -or seek him in his Ordinances below, and get unfained Assurance of -Eternall enjoyment of Him when they are here no more. - - -More particular. - - One step twixt Me and Death, (twas Davids speech.) - And true of sick Folks all: - Mans Leafe it fades, his Clay house cracks, - Before its’ dreadfull Fall. - Like Grashopper the Indian leapes, - Till blasts of sicknesse rise: - Nor soule nor Body Physick hath, - Then Soule and Body dies. - O happy English who for both, - Have precious physicks store: - How should (when Christ hath both refresht,) - Thy love and Zeale be more? - - - - -CHAP. XXXII. - -_Of Death and Buriall._ - - - As Pummíssin, He is not yet departed. - - Neenè, He is drawing on. - - Paúsawut kitonckquêwa, He cannot live long. - - Chachéwunnea, He is neere dead. - - Kitonckquéi, He is dead. - - Nipwì màw, He is gone. - - Kakitonckquêban, They are dead and gone. - - Sequttôi, He is in blacke; - -That is, He hath some dead in his house, (whether wife or child, -&c.) for although at the first being sicke, all the Women and Maides -blacke their faces with soote and other blackings; yet upon the death -of the sicke, the Father, or husband and all his neighbours, the -Men also (as the English weare black mourning clothes) weare blacke -Faces, and lay on soote very thick, which I have often seen clotted -with their teares. - -This blacking and lamenting they observe in most dolefull manner, -divers weeks and moneths; yea a yeere, if the person be great and -publike. - - Séqut, Soote. - - Michemesháwi, He is gone for ever. - - Mat wònck kunnawmòne, You shall never see him more. - - Wunnowaúntam, Grieved and in bitternesse. - Wullóasin, - - Nnowantam, nloâsin, I am grieved for you. - -Obs: As they abound in lamentations for the dead, so they abound in -consolation to the living and visit them frequently using this word, -Kutchímmoke, Kutchimmoke, Be of good cheere, which they expresse by -stroaking the cheeke and head of the Father or Mother, husband or -wife of the dead. - - Chepassôtam, The dead Sachim. - - Mauchaúhom, The dead man. - - Mauchaúhomwock chèpeck, The dead. - - Chepasquâw, A dead woman. - - Yo ápapan, He that was here. - - Sachimaûpan, He that was Prince here. - -Obs: These expressions they use, because they abhorre to mention the -dead by name, and therefore if any man beare the name of the dead he -changeth his name, and if any stranger accidentally name him, he is -checkt, and if any wilfully name him he is fined; and amongst States, -the naming of their dead Sachims, is one ground of their warres; so -terrible is the King of Terrors, Death, to all naturall men. - - Aquie míshash aquie mishommoke, Doe not name. - - Cowewênaki, You wrong mee, to wit, - in naming my dead. - - Posakúnnamun, To bury. - - Aukùck pónamun, To lay in the earth. - -Wesquaubenan, to wrap up, in winding mats or coats, as we say winding -sheets. Mockkuttauce, One of chiefest esteeme, who winds up and -buries the dead; commonly some wise, grave, and well descended man -hath that office. When they come to the Grave, they lay the dead by -the Grave’s mouth, and then all sit downe and lament; that I have -seen teares run down the cheeks of stoutest Captaines, as well as -little children in abundance; and after the dead is laid in Grave, -and sometimes (in some parts) some goods cast in with them, they have -then a second lamentation, and upon the Grave is spread the Mat that -the party died on, the Dish he eat in, and sometimes a faire Coat of -skin hung upon the next tree to the Grave, which none will touch, but -suffer it there to rot with the Dead: Yea I saw with mine owne eyes -that at my late comming forth of the Countrey, the chiefe and most -aged peaceable Father of the Countrey, Caunoûnicus, having buried his -Sonne, he burned his own Palace, and all his goods in it (amongst -them to a great value) in a solemne remembrance of his sonne and in a -kind of humble Expiation to the Gods, who (as they believe) had taken -his sonne from him. - - -_The Generall Observation of their Dead._ - -O, how terrible is the looke the speedy and serious thought of Death -to all the Sons of Men? Thrice happy those who are dead and risen -with the Sonne of God, for they are past from Death to life, and -shall not see Death (a heavenly sweet Paradox or Ridle,) as the Son -of God hath promised them. - - -More particular: - - The Indians say their bodies die, - Their soules they do not die; - Worse are then Indians such, as hold - The soules mortalitie. - Our hopelesse Bodie rots, say they, - Is gone eternally, - English hope better, yet some’s hope - Proves endless miserie. - Two worlds of Men shall rise and stand - ’Fore Christ’s most dreadfulle barre; - Indians and English naked too, - That now most gallant are. - True Christ most Glorious then shall make - New Earth, and Heavens new, - False Christs, false Christians then shall quake, - O blessed then the true. - -Now, to the most High and most Holy, Immortall, Invisible, and onely -Wise God, who alone is Alpha and Omega, the Beginning and the Ending, -the First and the Last, who Was, and Is, and is to Come; from whom, -by Whom, and to whom are all things; by Whose gracious assistance -and wonderfull supportment in so many varieties of hardship and -outward miseries, I have had such converse with Barbarous Nations, -and have been mercifully assisted, to frame this poore Key, which -may, (through His blessing,) (in His owne holy season) open a Doore; -yea, Doors of unknowne Mercies to us and Them, be Honour, Glory, -Power, Riches, Wisdome, Goodnesse and Dominion ascribed by all His in -Jesus Christ to Eternity, Amen. - - -_FINIS._ - - - - -THE TABLE. - - - CHAP. PAGE. - - I. Of Salutation, 27 - - II. Of Eating and Entertainment, 33 - - III. Of Sleepe, 38 - - IV. Of their Numbers, 41 - - V. Of Relations of consanguinity, &c. 44 - - VI. Of House, Family, &c. 47 - - VII. Of parts of body, 58 - - VIII. Of Discourse and Newes, 62 - - IX. Of time of the day, 67 - - X. Of Seasons of the Yeere, 69 - - XI. Of Travell, 72 - - XII. Of the heavenly Lights, 79 - - XIII. Of the Weather, 81 - - XIV. Of the Winds, 83 - - XV. Of Fowle, 85 - - XVI. Of the Earth and Fruits thereof, 89 - - XVII. Of Beasts and Cattell, 95 - - XVIII. Of the Sea, 98 - - XIX. Of Fish and Fishing, 102 - - XX. Of their Nakednesse and clothing, 106 - - XXI. Of their Religion, Soule, &c. 109 - - XXII. Of their Government, 120 - - XXIII. Of their Marriages, 124 - - XXIV. Of their Coyne, 123 - - XXV. Of their Trading, 133 - - XXVI. Of their Debts and Trusting, 139 - - XXVII. Of their Hunting, 141 - - XXVIII. Of their sports and Gaming, 145 - - XXIX. Of their Warres, 148 - - XXX. Of their Paintings, 154 - - XXXI. Of their sicknesse, 156 - - XXXII. Of their Death and Buriall, 160 - -I have further treated of these Natives of New-England, and that -great point of their Conversion in a little additionall Discourse -apart from this. - - -I have read over these thirty Chapters of the American Language, -to me wholly unknowne, and the Observations, these I conceive -inoffensive; and that the Worke may conduce to the happy end intended -by the Author. - - Io. LANGLEY. - - -Printed according to this Licence; and entred into Stationers Hall. - - - - - TRANSCRIBER’S NOTE - - Except for those changes noted below, all misspellings in the text, - and inconsistent or archaic usage, have been retained. - - Pg 5: ‘establish an enact’ replaced by ‘establish and enact’. - Pg 6: ‘whom the preident’ replaced by ‘whom the president’. - Pg 7: ‘an acconnt of’ replaced by ‘an account of’. - Pg 12: ‘concluded treates’ replaced by ‘concluded treaties’. - Pg 18: ‘Natives, Salvages’ replaced by ‘Natives, Savages’. - Pg 19: ‘call themselues’ replaced by ‘call themselves’. - Pg 31: ‘seaven yeares after’ replaced by ‘seven yeares after’. - Pg 32: ‘lodge with yon’ replaced by ‘lodge with you’. - Pg 34: ‘Is the water coo.’ replaced by ‘Is the water coole?’. - Pg 41: ‘21’ replaced by ‘21, &c.’. - Pg 41: ‘30, &c.’ replaced by ‘30’. - Pg 44: ‘An Old mn,’ replaced by ‘An Old man,’. - Pg 44: ‘Old men.a’ replaced by ‘Old men.’. - Pg 45: ‘ars distinguished’ replaced by ‘are distinguished’. - Pg 47: ‘of the Couutrey’ replaced by ‘of the Countrey’. - Pg 55: ‘I use is.’ replaced by ‘I use it.’. - Pg 55: ‘too foot long’ replaced by ‘two foot long’. - Pg 62: ‘hey will stile’ replaced by ‘they will stile’. - Pg 65: ‘Ablalive case’ replaced by ‘Ablative case’. - Pg 78: ‘In stormy vvinter’ replaced by ‘In stormy winter’. - Pg 93: ‘Doe you trash?’ replaced by ‘Doe you thrash?’. - Pg 95: ‘Pig, and and rooting’ replaced by ‘Pig, and rooting’. - Pg 113: ‘Men and Women men goe’ replaced by ‘Men and Women goe’. - Pg 118: ‘the Ordiances’ replaced by ‘the Ordinances’. - Pg 126: ‘then the women’ replaced by ‘than the women’. - Pg 134: ‘of Eng- or Dutch’ replaced by ‘of English or Dutch’. - Pg 151: ‘The honse was’ replaced by ‘The house was’. - TABLE: ‘VIII. Of Of Discourse’ replaced by ‘VIII. Of Discourse’. - -*** END OF THE PROJECT GUTENBERG EBOOK A KEY INTO THE LANGUAGE OF AMERICA, -OR AN HELP TO THE LANGUAGE OF THE NATIVES IN THAT PART OF AMERICA CALLED -NEW-ENGLIAND *** - -***** This file should be named 63701-0.txt or 63701-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/7/0/63701/ - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |