Chapter I: Of Salutation.--Observation (2)

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.