Chapter I: Of Salutation.--Observation (1)

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.