Chapter I: Of Salutation.--Observation (3)

Now because this Book (by Gods good Providence) may come into the hand of many fearing God, who may also have many an opportunity of occasionall discourse with some of these their wild Brethren and Sisters, and may speake a word for their and our glorious Maker, which may also prove some preparatory Mercy to their Soules: I shall propose some proper expressions concerning the Creation of the world, and mans Estate and in particular theirs also, which from myselfe many hundredths of times, great numbers of them have heard with great delight, and great convictions: which who knowes (in Gods holy season) may rise to the exalting of the Lord Jesus Christ in their conversion and salvation?

Nétop Kunnatótemous, Friend, I will aske you a
Question.

Nntótema, Speake on.

Tocketunnántum? What thinke you?

Awaun Keesiteoûwin Kéesuck? Who made the Heavens?

Aûke Wechêkom? The Earth, the Sea.

Mittauke, The World.

Some will answer Tattá, I cannot tell, some will answer Manittôwock, the Gods.

Tà suóg Manittowock, How many Gods bee there?

Maunaúog Mishaúnawock, Many, great many.

Netop macháge, Friend, not so.

Paúsuck naúnt manìt, There is onely one God.

Cuppíssittone, You are mistaken.

Cowauwaúnemum, You are out of the way.

A Phrase which much pleaseth them, being proper for their wandring in the Woods, and similitudes greatly please them.

Kukkakótemous, wachitquáshouwe, I will tell you, presently.

Kuttaunchemókous, I will tell you newes.

Paûsuck naúnt manít kéesittin One onely God made the
keesuck, &c. Heavens &c.

Napannètashèmittan Five thousand yeers agoe,
naugecautúmmonabnshque, and upwards.

Naúgom naúnt wukkesittinnes He alone made all things.
wâmeteâgun,

Wuche mateâg, Out of nothing.

Quttatashuchuckqunnacaus In six dayes he made all things.
keesitinneswâme,

Nquittaqúnne, The first day hee made
Wuckéesitin weqâi, the Light.

Neesqunne, The second day Hee made
Wuckéesitin Keésuck, the Firmament.

Shúckqunne wuckéesitin The third day hee made
Aúkekà wechêkom, the Earth and sea.

Yóqunne wuckkéesitin The fourth day he made
Nippaúus kà Nanepaúshat, the Sun and the Moon.

Neenash-mamockíuwash Two great Lights.
wêquanantiganash,

Kà wáme anócksuck, And all the Starres.

Napannetashúckqunne The fifth day hee made
Wuckéesittinpussuckseesuckwâme, all the fowle.

Keesuckquíuke, In the Ayre or Heavens

Kawámeaúmúasuck, Wechekommiuke, And all the Fish in the Sea.

Quttatashúkqunne Wuckkeésittin The sixth day hee made
penashímwock wamè, all the Beasts of the Field.

Wuttàke wuckèwuckeesittin Last of all he made one
pausuck Enìn, or, Man.
Eneskéetomp,

Wuche mishquòck, Of red Earth.

Kawesuonckgonnakaûnes And call’d him Adam,
Adam, túppautea mishquòck, or red Earth.

Wuttáke wuchè Then afterward, while
Câwit mishquock, Adam or red Earth slept.

Wuckaudnúmmenes manit God tooke a rib from Adam,
peetaúgonwuche Adam, or red Earth.

Kà wuchè peteaúgon And of that rib he made
Wukkeessitínnes pausuck squàw, One woman.

Kà pawtouwúnnes Adâmuck And brought her to Adam.

Nawônt Adam wuttunnawaun When Adam saw her, he
nuppeteâgon ewò, said, this is my bone.

Enadatashúck qunneaquêi The seventh day hee rested

Nagaû wvchè quttatashúckqune And therefore Englishmen
anacaúsuock, Englishmánnuck, worke six days

Enadatashuckqunnóckat- On the seventh day they
taubataumwock, praise God.

Obs: At this Relation they are much satisfied, with a reason why (as they observe) the English and Dutch, &c. labour six dayes and rest and worship the seventh.

Besides, they will say, Wee never heard of this before; and then will relate how they have it from their Fathers, that _Kautántowwit_ made one man and woman of a stone, which disliking, he broke them in pieces, and made another man and woman of a Tree, which were the Fountaines of all mankind.

They apprehending a vast difference of Knowledge betweene the English and themselves, are very observant of the English lives: I have heard them say to an Englishman (who being hindred, broke a promise to them) you know God, will you lie Englishman?

Nétop kíhkita, Hearken to mee.

Englishmánnuck, Englishmen.

Dutchmánnuck, keenouwin Dutch men, and you and all
kà wamé mittaukêkukitonck the world when they die.
quéhettit,

Mattux swowánna Their soules goe not to
kit aûog michichónckquock, the Southwest.

Wàme, ewò pâwsuck, All that know that one God.
Manit wáwóntakick,

Ewò manìt waumaûsachick That love and feare Him.
kà uckqushánchick,

Keesaqut aùog, They goe up to Heaven.

Michéme weeteantámwock, They ever live in joy.

Naûgom manìt wêkick, In Gods owne House.

Ewo manìt mat wauóntakick, They that know not this God.

Matwaumaûsachick, That love.

Màt ewò uckqushánchick, And feare him not.

Kamóotakick, Thieves.

Puppannouwâchick, Lyers.

Nochisquauónchick, Vnclean persons.

Nanompaníssichick, Idle persons.

Kemineíachick, Murtherers.

Mammaúsachick, Adulterers.

Nanisquégachick, Oppressors or fierce.

Wame naûmakiaûog, They go to Hell or the Deepe.

Michem maûog, They shall ever lament.

Awaum kukkakotemógwunnes? Who told you so?

Manittoowussuckwheke, Gods booke or writing.

Obs: After I had (as farre as my language would reach) discoursed (upon a time) before the chief Sachim or Prince of the Countrey, with his arch priests, and many other in a full assembly; and being night, wearied with travell and discourse I lay down to rest; and before I slept I heard this passage: A Qunnihticut Indian (who had heard our discourse) told the Sachim Miantunnómu that soules went up to Heaven, or downe to Hell; For, saith he, our Fathers have told us, that our soules go to the Southwest. The Sachim answered, But how doe you know yourselfe, that your soules goe to the Southwest; did you ever see a soule goe thither? The Native replied; when did he (naming my selfe) see a soul goe to Heaven or Hell? The Sachim againe replied: He hath books and writings, and one which God himselfe made, concerning mens soules, and therefore may well know more than wee that have none, but take all upon trust from our forefathers.

The said Sachim, and the chiefe of his people, discoursed by themselves, of keeping the Englishmans day of worship, which I could easily have brought the Countrey to, but that I was persuaded, and am, that Gods way is first to turne a soule from its Idolls, both of heart, worship and conversation, before it is capable of worship, to the true and living God, according to 1. Thes. 1. 9. You turned to God from Idolls to serve or worship the living and true God. As also, that the two first Principles and Foundations of true religion or Worship of the true God in Christ, are Repentance from dead workes, and Faith towards God, before the Doctrine of Baptisme or washing and the laying on of hands, which containe the Ordinances and Practises of worship; the want of which, I conceive is the bane of million of soules in England, and all other Nations professing to be Christian Nations, who are brought by publique authority to Baptisime and fellowship with God in Ordinances of worship, before the saving worke of repentance, and a true turning to God, Heb. 6. 2.

Nétop kitonckquêan kunnúppamin Friend when you die you
michéme, perish everlastingly.

Michéme cuppauqua neímmin, You are everlastingly undone.

Cummusquauna múckqun manìt, God is angry with you.

Cuppauquanúckqun, He will destroy you.

Wuché cummanittó wockmanâuog, For your many Gods.

Wame pitch chíckauta The whole world shall
mittaúke, ere long be burnt.

Obs: Upon the relating that God hath once destroyed the world by water; and that he will visit it the second time with consuming fire: I have been asked this profitable question of some of them, What then will become of us? Where then shall we be?

Manít ánawat Cuppittakûnnamun God commandth, that all
wèpe wáme, Men now repent.

_The generall Observation of Religion, &c._

The wandring Generations of Adams lost posteritie, having lost the true and living God, their Maker, have created out of the Nothing of their own inventions many false and fained Gods and Creators.

More particular.

Two sorts of Men shall naked stand,
Before the burning ire
Of him, that shortly shall appeare,
In dreadfull flaming fire.
First, Millions know not God, nor for
His knowledge care to seeke:
Millions have knowledge store, but, in
Obedience, are not meeke.
If woe to Indians, where shall Turk,
Where shall appeare the Jew?
O, where shall stand the Christian false?
O blessed then the true.

CHAP. XXII.

_Of their Government and Justice._

Sâchim-maûog, King, Kings.

Sachimáûonck, A kingdome or Monarchie.

Obs: Their Government is Monarchicall, yet at present the chiefest government in the countrey is divided betweene a younger Sachim, Miantunnnômu, and an elder Sachim, Caunoúnicus, of about fourscore yeeres old, this young Mans uncle; and their agreement in the Government is remarkable. The old Sachim will not be offended at what the young Sachim doth; and the young Sachim will not doe what hee conceives will displease his Uncle.

Saunks, The Queen, or Sachims Wife.

Sauncksquûaog, Queenes.

Otàn,-nash, The towne, townes.

Otanick, To the towne.

Sachimmaacommock, A Princes house,
which according to their
condition is farre different from the other house, both in capacity
or receit, and also the finenesse and quality of their Mats.

Ataúskawaw-wauog, Lord, Lords.

Wauóntam, A Wise man or Counsellour.

Wauóntakick, Wise men.

Enàtch or eàtch Keèn anawáyean, Your will shall be law.

Enatch neèn ánowa, Let my word stand.

Ntínnume, He is my man.

Ntacquêtunck ewò, He is my subject.

Kuttackquêtous, I will subject to you.

Obs: Beside their generall subjection to the highest Sachims to whom they carry presents: They have also particular Protectors, under Sachims, to whom they also carry presents and upon any injury received, and complaint made, these Protectors will revenge it.

Ntannôtam, I will revenge it.

Kuttannótous, I will revenge you.

Miâwene, A Court or meeting.

Wépe cummiâwene, Come to the meeting.

Miawêtuck, Let us meet.

Wauwhàutowash, Call a meeting.

Miawêmucks, At a meeting.

Miawéhettit, When they meet.

Obs: The Sachims, although they have an absolute Monarchie over the people: yet they will not conclude of ought that concernes all, either Lawes, or Subsidies, or warres, unto which the People are averse, and by gentle perswasion cannot be brought.

Peyaùtch naûgum, Let himselfe come here.

Pétiteatch, Let him come.

Mishaúntowash, Speake out.

Nanántowash, Speake plaine.

Kunnadsíttamenwèpe, You must inquire after this.

Wunnadsittamútta, Let us search into it.

Neen pitch-nnadsittamen, I will inquire into it.

Machíssu ewò, He is naught.

Cuttiantacompáwwem, You are a lying fellow.

Cuttiantakiskquâwquaw, You are a lying woman.

Wèpe cukkúmmoot, You have stole.

Mat méshnawmônash, I did not see those things.

Màt mèshnummanmenash, I did not take them.

Wèpekunnishquêko cummiskissawwaw, You are fierce and quarrelsome.

Obs: I could never discerne that excesse of scandalous sins amongst them, which Europe aboundeth with. Drunkennesse and gluttony, generally they know not what sinnes they be; and although they have not so much to restraine them (both in respect of knowledge of God and Lawes of Men) as the English have, yet a man shall never heare of such crimes amongst them of robberies, murthers, adulteries, &c. as amongst the English: I conceive that the glorious Sunne of so much truth as shines in England, hardens our English hearts; for what the Sunne softeneth not, it hardens.

Tawhìtch yó enêan? Why doe you so?

Tawhìtch cummootóan? Why doe you steale?

Tawhìtch nanompaniêan? Why are you thus idle or base?

Wewhepapúnnoke, Bind him.

Wèpe kunnishaûmis, You kild him.

Wépe kukkemineantín, You are the murtherer.

Sasaumitaúwhitch, Let him be whipt.

Upponckquittaúwhitch, Let him be imprisoned.

Níppitch ewó, Let him die.

Niphéttitch, Let them die.

Niss-Nìssoke, Kill him.

Púm-púmmoke, Shoot him.

Obs: The most usuall Custome amongst them in executing punishments, is for the Sachim either to beate, or whip, or put to death with his owne hand, to which the common sort most quietly submit: Though sometimes the Sachim sends a secret executioner one of his chiefest Warriours to fetch off a head, by some sudden unexpected blow of a Hatchet, when they have feared Mutiny by publike execution.

Kukkeechequaûbenitch, You shall be hanged.

Níppansínnea, I am innocent.

Uppansínea-ewo, He is innocent.

Matmeshnowaûwon, I knew nothing of it.

Nnowaúntum, I am sorry.

Nummachiemè, I have done ill.

Aumaúnemoke, Let it passe, or take away
this accusation.

Konkeeteatch Ewo, Let him live.

Konkeeteáhetti, Let them live.

_Observation generall, of their Government._

The wildest of the Sonnes of Men have ever found a necessity, (for preservation of themselves, their Families and Properties) to cast themselves into some Mould or forme of Government.

More particular.

Adulteries, Murthers, Robberies, Thefts,
Wild Indians punish these!
And hold the scales of justice so,
That no man farthing leese.
When Indians heare the horrid filths,
Of Irish, English Men
The Horrid Oaths and Murthers late,
Thus say these Indians then,
We weare no Cloaths, have many Gods,
And yet our sinnes are lesse.
You are Barbarians, Pagans wild,
Your land’s the wildernesse.

CHAP. XXIII.

_Of Marriage._

Wuskéne, A young man.

Keegsquaw, A Virgin or Maide.

Segaúo, A widdower.

Segoúsquaw, A widdow.

Wusséntam, He goes a wooing.

Nosénemuck, He is my sonne in Law.

Wussenetûock, They make a match.
Awetawátuock,

Obs: Single fornication they count no sin, but after Marriage (which they solemnize by consent of Parents and publique approbation publiquely) then they count it hainous for either of them to be false.

Mammaûsu, An Adulterer.

Nummammógwunewò, He hath wronged my bed.

Pallé nochisquaûaw, He or she hath committed
adultery.

Obs: In this case the wronged party may put away or keepe the party offending: commonly, if the woman be false, the offended Husband will be solemnly revenged upon the offender, before many witnesses, by many blowes and wounds, and if it be to Death, yet the guilty resists not, nor is his Death revenged.

Nquittócaw, He hath one Wife.

Neesócaw, He hath two Wives.

Sshócowaw, He hath three.

Yocowaw, Foure wives &c.

Their Number is not stinted, yet the chiefe Nation in the Countrey, the Narrigansets (generally) have but one Wife.

Two causes they generally alledge for their many wives.

First desire of Riches, because the Women bring in all the increase of the Field, &c. the Husband onely fisheth, hunteth &c.

Secondly, their long sequestring themselves from their wives after conception, until the child be weaned, which with some is long after a yeare old, generally they keep their children long at the breast.

Commíttamus, Cowéewo, Your wife.

Tahanawatu? ta shincommaúgemus, How much gave you for her.

Napannetashom paûgatash, Five fathome of their Money.

Qutta-énada shoasuck ta Six or seven or eight fathome.
shompaugatash,

If some great Mans daghter, Piuckquompaúgatash, ten fathome.

Obs: Generally the Husband gives these payments for a Dowrie, (as it was in Israell) to the Father or Mother, or guardian of the Maide. To this purpose if the Man be poore, his Friends and Neighbours doe pummenumminteáuguash, that is contribute Money toward the Dowrie.

Nummíttamus Nullógana, My Wife.

Waumaûsu, Loving.

Wunnêkesu, Proper.

Maânsu, Sober and chast.

Muchickéhea, Fruitfull.

Cutchashekeâmis? How many children have you had.

Nquittékea, I have had one.

Neesékea, Two &c.

Obs: They commonly abound with children, and increase mightily; except the plague fall amongst them, or other lesser sicknesses, and then having no meanes of recovery, they perish wonderfully.

Katoû eneéchaw, She in falling into Travell.

Néechaw, She is in Travell.

Paugcót che nechaúwaw, She is already delivered.

Kitummâyi-mes-néchaw, She was just now delivered.

Obs: It hath pleased God in wonderfull manner to moderate that curse of the sorrowes of child bearing to these poore Indian women: So that ordinarily they have a wonderfull more speedy and easie Travell, and delivery than the women of Europe: not that I think God is more gracious to them above other women, but that it followes, First from the hardnesse of their constitution, in which respect they beare their sorrowes the easier. Secondly from their extraordinary great labour (even above the labour of men) as in the field, they sustaine the labour of it, in carrying of mighty Burthens, in digging clammes and getting other Shelfish from the Sea, in beating all their Corne in Morters, &c. Most of them count it a shame for women in Travell to make complaint, and many of them are scarcely heard to groane. I have often knowne in one Quarter of an houre a Woman merry in the House, and delivered and merry againe, and within two dayes abroad, and after foure or five dayes at worke, &c.

Noosâwwaw, A Nurse.

Nòonsu Nonânnis, A sucking Child.

Wunnunògan, A Breast.

Wunnunnóganash, Breasts.

Munnúnnug, Milke.

Aumaúneman, To take from the breast,
or weane.

Obs: they put away (as in Israell) frequently for other occasions besides adultery, yet I know many Couples that have lived twenty, thirty, forty yeares together.

Npakétam, I will put her away.

Npakénaqnn, I am put away.

Aquiepakétash, Doe not put away.

Aquèipokesháttous Doe not break the knot
Awetawátuonck, of Marriage.

Tackquiúwock, Twins.

Towiû ûwock, Orphans.

Ntouwiû, I am an Orphane.

Wáuchaûnat, A Guardian.

Wauchaúamachick, Guardians.

Nullóquaso, My charge or Pupill, or Ward.

Peewaûqun, Looke well to him, &c.

_Generall Observation of their Marriage._

God hath planted in the Hearts of the Wildest of the sonnes of Men, an High and Honourable esteeme of the Marriage bed, insomuch that they universally submit unto it, and hold the Violation of that Bed, Abominable, and accordingly reape the Fruit thereof in the abundance of posterity.

More particular.

When Indians heare that some there are,
(That Men the Papists call)
Forbidding Marriage Bed and yet,
To thousand Whoredomes fall:
They aske if such doe goe in cloathes,
And whether God they know?
And when they heare they’re richly clad,
Know God, yet practice so,
No sure they’re Beasts not men (say they)
Men’s shame and joule disgrace,
Or men have mixt with Beasts and so,
Brought forth that monstrous Race.

CHAP. XXIV.

_Concerning their Coyne._

The Indians are ignorant of Europes Coyne; yet they have given a name to ours, and call it Monèash from the English money.

Their owne is of two sorts; one white, which they make of the stem or stocke of the Periwincle, which they call, Meteaûhock, when all the shell is broken off: and of this sort six of their small Beads (which they make with holes to string the bracelets) are currant with the English for a Peny.

The second is black, inclining to blew, which is made of the shell of a fish, which some English call Hens, Poquaûhock, and of this sort three make an English peny.

They that live upon the Sea side generally make of it, and as many make as will.

The Indians bring downe all their sorts of Furs, which they take in the countrey, both to the Indians and to the English for this Indian Money: this Money the English, French and Dutch, trade to the Indians, six hundred miles in severall parts (North and South from New-England) for their Furres, and whatsoever they stand in need of from them: as Corne, Venison, &c.

Nquittómpscat, 1 peny.

Neesaúmscat, 2 pence.

Shwaúmscat, 3 pence.

Yowómscat, 4 pence.

Napannetashaúmscat, 5 pence.

Quttatashaúmscat, or quttauatu, 6 pence.

Enadatashaúmscat, 7 pence.

Shwoasuck tashaúmscat, 8 pence.

Paskugittashaúmscat, 9 pence.

Piuckquaúmscat, 10 pence.

Piuckquaúmscatnabnaqùit, 11 pence.

Piuck quamúscat nabnées, &c. 12 pence.

Obs: This they call Neén, which is two of their Quáttuatues, or six pence.

Piuckquaúmscat nabnashoàsuck, 18d. 3 quttáuatues.
which they call Shwìn.

Neesneecheckaúmscat nab yòh, or, 2s. 4 quttáuatues.
yowin,

Shwinchékaúmscat, or napannetashin, 2s. 6d. 5 quttáuatues.

Shwinchekaúmscat, 2s. 6d. 6 quttáuatues.

Yow innchekaúmscat nab neèse, 3s. 6d. 7 quttáuatues.

Yowinncheckaúmscat nabnashòasuck, 4s. 8 quttáuatues.

Napannetashwincheckáumscat nab yòh, 4s. 6d. 9 quttáuatues.

Quttatashincheck aumscat, or more 5s. 10 quttáuatues
commonly used Puickquat, or 10 six pences.

Obs: This Piúckquat being sixtie pence, they call Nquittómpeg, or Nquitnishcaûsu, that is, one fathom, 5 shillings.

This one fathom of this their stringed money, now worth of the English but five shillings (sometimes more) some few yeeres since was worth nine, and sometimes ten shillings per Fathome: the fall is occasioned by the fall of Beaver in England. The Natives are very impatient, when for English commodities they pay so much more of their money, and not understanding the cause of it; and many say the English cheat and deceive them, though I have laboured to make them understand the reason of it.

Neesaumpaúgatuck, 10 shil. 2 Fathom.

Shwaumpáugatuck, 15 shil. 3 Fathom.

Yowompáugatuck, &c. 20 shil. 4 Fathom

Piuckquampáugatuck, or, 50 shil. 10 Fathom.
Nquit pàusck,

Neespausuckquompáugatuck, 5 lib’ 20 Fathome.

Shwepaûsuck, Yowe paûsuck, &c. 30 Fathome.

Nquittemittannauganompáugatuck, 40 Fathome, or, 10 pounds.

Tashincheckompaúgatuck? How many Fathom?

Obs: Their white they call Wompam (which signifies white): their black Suckauhock (Sácki signifying blacke.)

Both amongst themselves, as also the English and Dutch, the blacke peny is two pence white; the blacke fathom double, or, two fathom of white.

Wepekuttassamompatimmin, Change my money.

Suckaúhock nausakésachick, The blacke money.

Wauômpeg, or Wauompésichick-mèsim, Give me white.

Assawompatittea, Come, let us change.

Anâwsuck, Shells.

Meteaûhock, The Periwinckle.

Suckauanaûsuck, The blacke shells.

Suckauaskéesaquash, The blacke eyes, or,

that part of the shel-fish called Poquaûhock (or Hens) broken out neere the eyes, of which they make the blacke.

Puchwhéganash and Múcksuck, Awle blades.

Papuckakiuash, Brittle or breaking,
which they desire to be
hardened to a brittle
temper.

Obs: Before ever they had awle blades from Europe, they made shift to bore this their shell money with stones, and to fell their trees with stone set in a wooden staff, and used wooden howes; which some old and poore women (fearfull to leave the old tradition) use to this day.

Natouwúmpitea, A Coyner or Minter.

Nnanatouwúmpiteem, I cannot coyne.

Natouwómpitees, Make money or Coyne.

Puckhûmmin, To bore through.

Puckwhegonnaûtick, The awle blade sticks.

Tutteputch anâwsin, To smooth them, which they
doe on stones.

Qussûck-anash, Stone, stones.

Cauómpsk, A whetstone.

Nickáutick, A kind of wooden Pincers
or Vice.

Enomphómmin, To thread or string.

Aconaqúnnaûog, Thread the Beads.

Enomphómmin, Thread, or string these.

Enomphósachick, Strung ones.

Sawhoog & Sawhósachick, Loose Beads.

Naumpacoûin, To hang about the necke.

Obs: They hang these strings of money about their necks and wrists; as also upon the necks and wrists of their wives and children.

Máchequoce, a Girdle; which they make curiously of one, two, three, foure and five inches thicknesse and more, of this money which (sometimes to the value of ten pounds and more) they weare about their middle and as a scarfe about their shoulders and breasts.

Yea, the Princes make rich Caps and Aprons (or small breeches) of these Beads thus curiously strung into many formes and figures: their blacke and white finely mixt together.

_Observations generall of their Coyne._

The sonnes of men having lost their Maker, the true and onely Treasure, dig downe to the bowels of the earth for gold and silver; yea, to the bottome of the sea, for shells of fishes, to make up a Treasure, which can never truly enrich nor satisfie.

More particular.

The Indians prize not English gold,
Nor English, Indians shell:
Each in his place shall passe for ought.
What ere Men buy or sell.
English and Indians all passe hence,
To an eternall place,
Where shels nor finest golds’ worth ought,
Where noughts’ worth ought but Grace.
This Coyne the Indians know not of,
Who knowes how soone they may?
The English knowing, prize it not,
But fling’t like drosse away.

CHAP. XXV.

_Of their Buying and Selling._

Anaqushaúog,
or Traders.
Anaqushánchick,

Anaqushénto, Let us trade.

Cuttasha? Have you this or that?
Cowachaúnam?

Nítasha, I have.
Nowachaunum,

Nquénowhick, I want this, &c.

Nowèkineam, I like this.

Nummachinnámmin, I doe not like.

Máunetash nquénowhick, I want many things.

Cuttattaúamish, I will buy this of you.

Nummouanaquish, I come to buy.

Mouanaqushaûog, Chapmen.
Mounaqushánchick,

Obs: Amongst themselves they trade their Corne, skins, Coates, Venison, Fish, &c. and sometimes come ten or twenty in a Company to trade amongst the English.

They have some who follow onely making of Bowes, some Arrowes, some Dishes (and the women make all their Earthen Vessells) some follow fishing, some hunting: most on the Sea side make Money, and Store up shells in Summer against Winter whereof to make their money.

Nummautanaqúsh, I have bought.

Cummanóhamin? Have you bought?

Cummanohamoúsh, I will buy of you.

Nummautanóhamin, I have bought.

Kunnauntatáumish, I come to buy this.

Comaunekunnuo? Have you any cloth?

Koppócki, Thick cloth.

Wassáppi, Thin.

Súckinuit, Black, or blackish.

Mishquinuit, Red Cloth.

Wómpinuit, White cloth.

Obs: They all generally prize a Mantle of English or Dutch Cloth before their owne wearing of Skins and Furres, because they are warme enough and Lighter.

Wompeqûayi, Cloth inclining to white,
which they like not, but
desire to have a sad colour without any whitish haires suiting with
their own naturall Temper, which inclines to sadnese.

Etouwawâyi, Wollie on both sides.

Muckûcki, Bare without wool.

Chechéke maútsha, Long lasting.

Qúnnascat, Of a great breadth.

Túockquscat, Of little breadth.

Wùss, The Edge or list.

Aumpácunnish, Open it.

Tuttepàcunnish, Fold it up.

Mat Weshegganùnno, There is no work on it.

Tanógganish, Shake it.

Wúskanuit, New Cloth.

Tanócki, tanócksha, It is torne or rent.

Eatawûs, It is Old.

Quttaûnch, Feele it.

Audtà, A paire of small breeches or
Apron.

Cuppàmirh, I will pay you, which is a word newly made from the English word pay.

Tahenautu? What price?

Tummòck cumméinsh, I will pay you Beaver.

Teaûguock Cumméinsh, I will give you Money.

Wauwunnegachick, Very good.

Obs: They have great difference of their Coyne as the English have: Some that will not passe without Allowance and some again made of a Counterfeit shell, and their very blacke counterfeited by a Stone and other Materialls; yet I never knew any of them much deceived, for their danger of being deceived (in these things of Earth) makes them cautelous.

Cosaúmawem, You aske too much.

Kuttíackqussaûwew, You are very hard.

Aquie iackqussaûme, Be not so hard.

Aquie Wussaúmowash, Doe not aske much.

Tashin Commê sim? How much shall I give you?

Kutteaûg Commeinsh, I will give you your money.

Nkèke Comméinsh, I will give you an Otter.

Coanombuqusse, You have deceived,
Kuttassokakómme,

Obs: Who ever deale or trade with them had need of Wisedome, Patience and Faithfulnesse in dealing; for they frequently say Cuppánnawen, you lye, Cuttassokakómme, you deceive.

Misquésu Kunúkkeke, Your otter is reddish.

Yò aúwusse Wunnêgin, This is better.

Yo chippaúatu, This is of another price.

Aagausaúatu, It is Cheap.

Muchickaúatu, It is deare.

Wuttunnaúatu, It is worth it.

Wunishaúnto, Let us agree.

Aquie neesquttónckqussish, Doe not make adoe.

Wuché nquittompscat, About a penny.

They are marvellous subtle in their Bargaines to save a penny; And very suspicous that English Men labour to deceive them: Therefore they will beate all markets and try all places, and runne twenty, thirty, yea forty mile, and more, and lodge in the Woods to save sixpence.

Cummámmenash nitteaúguash? Will you have my money?

Nonânum, I cannot.
Nòonshem.

Tawhitch nonanumêan? Why can you not?

Macháge nkóckie, I get nothing.

Tashaumskussayicommesim? How many spans will you give me?

Neesaumsqussáyi, Two spans.

Shwaumscusscáyi, Three spans.

Yowompscussáyi, Foure spans.

Napannetashaumscussâyi, Five spans.

Quttatashaumskussáyi, Six spans.

Endatashaumscussâyì, Seven spans.

Enadatashaumskuttonâyi, Seven spans.

Cowénaweke, You are a rich Man.

Obs: They will often confesse, for their own ends, that the English are richer and wiser, and valianter than themselves; yet it is for their own ends, and therefore they adde Nanoùe, give me this or that, a disease which they are generally infected with; some more ingenuous, scorne it, but I have often seene an Indian with great quantities of money about him beg a Knife of an English man who happily hath had never a penny of money.

Akétash-tamòke, Tell my money.

Now ánnakese, I have mis-told.

Cosaûmakese, You have told too much.

Cunnoónakese, You have told too little.

Shoo kekíneass, Looke here.

Wunêtu nitteaûg, My money is very good.

Mamattissuôgkutteaûquock, Your Beads are naught.

Tashin mesh commaûg? How much have you given?

Chichêgin, A Hatchet.

Anaskúnck, A Howe.

Maumichémanege, A Needle.

Cuttatuppaúnamum, Take a measure.

Tatuppauntúhommin, To weigh with scales.

Tatuppauntúock, They are weighing.

Netâtup, It is all one.

Kaukakíneamuck, } A looking Glasse.
Pebenochichauquânick? }

Obs: It may be wondred what they doe with Glasses, having no beautie but a swarfish colour, and no dressing but nakednesse; but pride appeares in any colour, and the meanest dresse; and besides generally the Women paint their faces with all sorts of colours.

Cummanohamôgunna, They will buy it of you.

Cuppittakûnnemous, Take your cloth againe.

Cuppittakunnamì? Will you serve me so?

Cosaumpeekúnneman, You have tore me off too
little cloth.

Cummachetannakunamous, I have torn it off for you.

Tawhìtch cuppíttakunamiêan? Why doe you turne it up
on my hand.

Kutchichêginash, kaukinne Your Hatchets will be soone
pokéshaas, broken.

Teâno wáskishaas, Soone gapt.

Natouashóckquittea, A Smith.

Kuttattaú amish aûke, I would buy land of you.

Tou núckquaque? How much?

Wuchè wuttotânick, For a towne, or, Plantation.

Nissékineam, I have no mind to seeke.

Indiansuck sekineámwock, The Indians are not willing.

Noonapúock naûgum, They want roome themselves.

Cowetompátimmin, We are friends.

Cummaugakéamish, I will give you land.

Aquìe chenawaûsish, Be not churlish.

_Generall Observation of Trade._

O the infinite wisedome of the most holy wise God, who hath so advanced Europe, above America, that there is not a sorry Howe, Hatchet, Knife, nor a rag of cloth in all America, but what comes over the dreadfull Atlantick Ocean from Europe: and yet that Europe be not proud, nor America discouraged; what treasures are hid in some parts of America, and in our New English parts, how have foule hands (in smoakie houses) the first handling of those Furres which are after worne upon the hands of Queens and heads of Princes.

More particular:

1. Oft have I heard these Indians say,
These English will deceive us.
Of all that’s ours, our lands and lives
In th’ end they will bereave us.

2. So say they, whatsoever they buy,
(Though small) which shewes they’re shie
Of Strangers, fearfull to be catcht
By Fraud, deceipt, or lie.

3. Indians and English feare deceits,
Yet willing both to be
Deceiv’d and couzen’d of precious soule
Of Heaven, Eternitie.

CHAP. XXVI.

_Of Debts and Trusting._

Noónat, I have not money enough

Noonamautuckquáwhe, Trust me.

Kunnoonamaútuckquaush, I will owe it you.

Obs: They are very desirous to come into debt, but then he that trusts them must sustaine a two fold losse:

First, Of his Commoditie.

Secondly, Of his Custome, as I have found by deare experience: Some are ingenuous, plaine hearted and honest; but the most never pay unlesse a man follow them to their severall abodes, townes and houses, as I my selfe have been forc’d to doe, which hardship and Travells it hath yet pleased God to sweeten with some experiences and some little gaine of Language.

Nonamautuckquahéginash, Debts.

Nosaumautackquáwhe, I am much in debt.

Pitch nippáutowin, I will bring it you.

Chenock naquómbeg cuppauútiin When will you bring mee
nitteaûguash, my money?

Kunnaúmpatous, I will pay you.
Kukkeéskwhush,

Keéskwhim, teaugmésin, Pay me my money.

Tawhítch peyáuyean, Why doe you come?

Nnádgecom, I come for debts.

Machêtu, A poore man.

Nummácheke, I am a poore man.

Mesh nummaúchnem, I have been sicke.

Nowemacaúnash niteaúquash, I was faine to spend my
money in my sicknesse.

Obs: This is a common, and (as they think) most satisfying answer, that they have been sick: for in those times they give largely to the Priests, who then sometimes heales them by conjurations; and also they keepe open houses for all to come to helpe to pray with them, unto whom also they give money.

Mat noteaûgo, I have no money.

Kekíneash nippêtunck, Looke here in my bag.

Nummâche maúganash, I have already paid.

Mat coanaumwaûmis, You have not kept your word.

Kunnampatôwinkeénowwin, You must pay it.

Machàge wuttamaûntam, He minds it not.

Machàge wuttammauntammôock, They take no care about paying.

Michéme notammaûntam, I doe alwayes mind it.

Mat nickowêmennaûkocks, I cannot sleepe in the night
for it.

_Generall Observations of their Debts._

It is an universal Disease of folly in Men to desire to enter into not onely necessary, but unnecessary and tormenting debts, contrary to the command of the only wise God: Owe nothing to any man, but that you love each other.

More particular

I have heard ingenuous Indians say,
In debts, they could not sleepe;
How far worse are such English then,
Who love in debt to keepe?
If Debts of pounds cause restlesse nights
In trade with man and man,
How hard’s that heart that millions owes
To God, and yet sleepe can?
Debts paid, sleep’s sweet, sins paid Death’s Sweet,
Death’s night then’s turned to light;
Who dies in sinnes unpaid, that soule
His light’s eternall night.

CHAP. XXVII.

_Of their Hunting, &c._

Wee shall not name over the severall sorts of Beasts which we named in the Chapter of Beasts.

The Natives hunt two wayes: First, when they pursue their game (especially Deere, which is the generall and wonderfull plenteous hunting in the Countrey:) I say, they pursue in twentie, fortie, fiftie yea, two or three hundred in a company, (as I have seene) when they drive the woods before them. Secondly. They hunt by Traps of severall sorts, to which purpose after they have observed, in spring time and Summer, the haunt of the Deere, then about Harvest, they goe ten or twentie together, and sometimes more, and withall (if it be not too farre) wives and children also, where they build up little hunting houses of Barks and Rushes (not comparable to their dwelling houses) and so each man takes his bounds of two, three, or foure miles, where he sets thirty, forty or fiftie Traps, and baits his Traps with that food the Deere loves, and once in two dayes he walkes his round to view his Traps.

Ntauchaûmen, I goe to hunt.

Ncáttiteam weeyoùs, I long for Venison.

Auchaûtuck, Let us hunt.

Nowetauchaûmen, I will hunt with you.

Anúmwock, Dogs.

Kemehétteas, Creepe.

Pitch nkemehétteem, I will creepe.

Pumm púmmoke, Shoote.

Uppetetoúa, A man shot accidentally.

Ntaumpauchaúmen, I come from hunting.

Cutchashineánna? How many have you kild?

Nneesnneánna, I have kild two.

Shwinneànna, Three.

Nyowinneánna, Foure.

Npiuckwinneánna, Ten, &c.

Nneesneechecttashínneanna, Twentie.

Nummouashàwmen, I goe to set Traps.

Apè hana, Trap, Traps.

Asháppock, Hempe.

Masaûnock, Flaxe.

Wuskapéhana, New Traps.

Eataúbana, Old Traps.

Obs: They are very tender of their Traps, where they lie, and what comes at them; for they say, the Deere (whom they conceive have a Divine power in them) will soone smell and be gone.

Npunnowwâumen, I must goe to my Traps.

Nummíshkommin, I have found a Deere;

Which sometimes they doe, taking a Wolfe in the very act of his greedy prey, when sometimes (the Wolfe being greedy of his prey) they kill him: sometimes the Wolfe having glutted himselfe with the one halfe, leaves the other for his next bait; but the glad Indian finding of it prevents him.

And that wee may see how true it is, that all wild creatures, and many tame, prey upon the poore Deere, (which are there in a right embleme of Gods persecuted, that is, hunted people, as I observed in the Chapter of Beasts according to the old and true saying:

_Imbelles Damæ quid nisi præeda sumus?_

To harmlesse Roes and Does
Both wilde and tame are foes.)

I remember how a poore Deere was long hunted and chased by a Wolfe, at last (as their manner is) after the chase of ten, it may be more, miles running, the stout Wolfe tired out the nimble Deere, and seasing upon it kill’d; In the act of devouring his prey, two English Swine, big with Pig, past by, assaulted the Wolfe, drove him from his prey, and devoured so much of that poore Deere, as they both surfeited and dyed that night.

The Wolfe is an Embleme of a fierce blood-sucking persecutor.

The Swine of a covetous, rooting worldling, both make a prey of the Lord Jesus in his poore Servants.

Ncummóotamúck qun natóqus, The Wolfe hath rob’d me.

Obs: When a Deere is caught by the leg in a Trap, sometimes there it lies a day together before the Indian come, and so lies a pray to the ranging Wolfe, and other wild Beasts (most commonly the Wolfe) who seaseth upon the Deere and Robs the Indian (at his first devouring) of neere halfe his prey, and if the Indian come not the sooner, hee makes a second greedie Meale and leaves him nothing but the bones, and the torn Deereskins, especially if he call some of his greedy Companions to his bloody banquet.

Upon this, the Indian makes a falling trap called Sunnúckhig, (with a great weight of stones) and so sometimes Knocks the Wolfe on the head with a gainefull revenge, especially if it bee a blacke Wolfe, whose Skins they greatly prize.

Nonówwussu, It is leane.

Wauwunockôo, It is fat.

Weékan, It is sweet.

Machemóqut, It smells ill.

Anit, It is putrified.

Poquêsu, Halfe a Deere.

Poskáttuck & Missêsu, A whole Deere.

Kuttíomp, A Buck.
Paucottaúwat,

Wawúnnes, A young Buck.

Qunnèke, A Doe.

Aunàm, A Fawne.
Moósqin,

Yo asipaúgon, Thus thick of fat.

Noónatch, or, attuck ntíyu, I hunt Venison.

Mishánneke ntíyu, I hunt a Squirrill.

Paukunnawaw ntío, I hunt a Beare, &c.

Wusséke, The hinder part of the Deere.

Apome-ichash, Thigh: Thighes.

Uppèke-quòck, Shoulder, shoulders.

Wuskàn, A bone.

Wussúckqun, A taile.

Awemaníttin, Their Rutting time.

Paushinùmmin, To divide.

Paushinummauatíttea, Let us divide.

This they doe when a Controversie falls out, whose the Deere should bee. Causkashunck, the Deere skin.

Obs: Púmpom, a tribute skin when a Deere (hunted by the Indians or Wolves) is kild in the Water. This skin is carried to the Sachim or Prince, within whose territory the Deere was slaine.

Ntaumpowwashaûmen, I come from hunting.

_Generall Observation of their Hunting._

There is a blessing upon endeavour, even to the wildest Indians; the sluggard rosts not that which he tooke in hunting, but the substance of the diligent (either in earthly or heavenly affaires) is precious. Prov. 25.

More particular.

Great paines in hunting th’ Indians wild,
And eke the English tame,
Both take, in woods and for rests thicke,
To get their precious game.
Pleasure and Profit, Honour false,
(The World’s great Trinitie)
Drive all men, through all wayes, all times,
All weathers, wet and drie.
Pleasure and Profits, Honour sweet,
Eternall, sure and true,
Laid up in God, with equall paines,
Who seekes, who doth pursue?

CHAP. XXVIII.

_Of their Gaming, &c._

Their games (like the English) are of two sorts, private and publike; A Game like unto the English Cards, yet, instead of Cards, they play with strong Rushes.

Secondly, they have a kinde of Dice which are Plumb stones painted, which they cast in a Tray with a mighty noyse and sweating: Their publique Games are solemnized with the meeting of hundreds; sometimes thousands, and consist of many vanities, none of which I durst ever be present at, that I might not countenance and partake of their folly, after I once saw the evill of them.

Ahânu, Hee laughes.

Tawhitchahânean, Why doe you laugh?

Ahânuock, They are merry.

Nippauochâumen, We are dancing.

Pauochaúog, They are playing or dancing.

Pauochaútowwin, A Bable to play with.

Akésuog, They are at cards, or
telling of Rushes.

Pissinnéganash, Their playing Rushes.

} I am a telling, or counting;
Ntakèsemin, } for their play is a
} kind of Arithmatick.

Obs: The chiefe Gamesters amongst them much desire to make their Gods side with them in their Games (as our English Gamsters so farre also acknowledge God) therefore I have seen them keepe as a precious stone a piece of Thunderbolt, which is like unto a Chrystall, which they dig out of the ground under some Tree, Thunder-Smitten, and from this stone they have an opinion of successe, and I have not heard any of these prove loosers, which I conceive may be Satans policie, and Gods’ holy Justice to harden them for their not rising higher from the Thunderbolt, to the God that sends or shoots it.

Ntaquìe akésamen, I will leave play.

Nchikossimúnnash, I will burne my Rushes.

Wunnaugonhómmin, To play at dice in their Tray.

Asaúanash, The painted Plumbstones
which they throw.

Puttuckquapuonck, A playing Arbour.

Obs: This Arbour or Play house is made of long poles set in the Earth, four square, sixteen or twentie foot high, on which they hang great store of their stringed money, have great staking towne against towne, and two chosen out of the rest by course to play the Game at this kind of Dice in the midst of all their abettors, with great shouting and solemnity: beside, they have great meetings of foot-ball playing, onely in Summer, towne against towne, upon some broad sandy shoare, free from stones, or upon some soft heathie plot because of their naked feet at which they have great stakings, but seldome quarrell.

Pasuckquakohowaûog, They meet to foot-ball.

Cukkúmmote wepe, You steale; as I have often told them in their gamings, and in their great losings when they have staked and lost their money, clothes, house, corne, and themselves (if single persons) they will confesse it being weary of their lives, and ready to make away themselves, like many an English Man: an Embleme of the horrour of conscience, which all poore sinners walk in at last, when they see what wofull games they have played in their life, and now find themselves eternall Beggars.

Keesaqúnnamun, Another kind of solemne, publike meeting, wherein they lie under the trees, in a kinde of Religious observation, and have a mixture of Devotions and sports: But their chiefest Idoll of all for sport and game, is (if their land be at peace) toward Harvest, when they set up a long house called Qunnekamuck, which signifies Long house, sometimes an hundred sometimes two hundred foot long, upon a plaine neere the Court (which they call Kitteickaûick) where many thousands, men and Women meet, where he that goes in danceth in the sight of all the rest; and is prepared with money, coats, small breeches, Knives, or what hee is able to reach to, and gives these things away to the Poore, who yet must particularly beg and say, Cowequetúmmous, that is, I beseech you: which word, (although there is not one common beggar amongst them) yet they will often use when their richest amongst them would fain obtain ought by gift.

_Generall Observations of their Sports._

This life is a short minute, eternitie followes. On the improvement or disimprovement of his short minute, depends a joyfull or dreadfull eternity; yet (which I tremble to thinke of) how cheape is this invaluable jewell, and how many vaine inventions and foolish pastimes have the sonnes of men in all parts of the world found out, to passe time and post over this short minute of life, untill, like some pleasant River, they have past into _mare mortuum_, the dead sea of eternall lamentation.

More particular.

Our English Gamesters scorne to stake
Their clothes as Indians do,
Nor yet themselves, alas, yet both
Stake soules and lose them too.
O fearfull Games! the divell stakes
But Strawes, and Toyes and Trash,
(For what is All, compar’d with Christ,
But Dogs meat and Swines wash?)
Man stakes his Jewell-darling soule,
(His owne most wretched foe)
Ventures, and loseth all in sport
At one most dreadfull throw.

CHAP. XXIX.

_Of their Warre, &c._

Aquène, Peace.

Nanoúeshin, & A peaceable calme; for
Awêpu, Awépu signifies a calme.

Chèpewess, &, A Nothern storme of warre,
Mishittâshin, as they wittily speake, and
which England now wofully, feeles, untill the Lord Jesus chide the
winds, and rebuke the raging seas.

Nummusqâuntum, I am angry.

Tawhìtch musquawnaméan? Why are you angry?

Aquie musquàntash, Cease from anger.

Chachépissu, nishqûetu, Fierce.

Tawhitch chachepiséttit Why are they fierce?
nishquéhettit?

Cummusquáunamuck, He is angry with you.

Matwaûog, Souldiers.

Matwaûonck, A Battle.

Cummusquaúnamish, I am angry with you.

Cummusquawnamé? Are you angry with me?

Miskisaûwaw, A quarrelsome fellow.

Tawhítch niskqúekean? Why are you so fierce?

Ntatakcómmuck qun ewò, He strucke mee.

Nummokókunitch, I am robbed.
Ncheckéqunnitch,

Mecaûtea, A fighter.

Mecáuntitea, Let us fight.

Mecaúnteass, Fight with him.

Wepè cummécautch, You are a quarreller.

Jûhettítea, Let us fight.

Jûhetteke, Fight, which is their word of incouragement which they use when they animate each other in warre; for they use their tongues in stead of drummes and trumpets.

Awaùn necáwni aumpíasha? Who drew the first bow, or
shot the first shot?

Nippakétatunck, Nummeshannántam, He shot first at me.

Nummayôntam, I scorne, or take it indignation.

Obs: This is a common word, not only in warre, but in peace also (their spirits in naked bodies being as high and proud as men more gallant) from which sparkes of the lusts of pride and passion, begin the flame of their warres.

Whauwhàutowawánowat, There is an Alarum.

Wopwawnónckquat, An hubbub.

Amaumuwaw paudsha, A Messenger is come.

Keénomp, }
Mûckquomp, } paûog Captaines, or Valiant men.

Negonshâchick, Leaders.

Kuttówonck, A Trumpet.

Popowuttáhig, A Drumme.

Obs: Not that they have such of their owne making; yet such they have from the French: and I have knowne a good Drumme made amongst them in imitation of the English.

Quaquawtatatteâug, They traine.

Machíppog, A Quiver.

Caúquat tash, Arrow, arrowes.

Onúttug, An halfe Moone in war.

Pèskcunck, A Gunne.

Saûpuck, Powder.

Mâtit, Vnloden.

Méchimu, Loden.

Mechimuash, Lode it.

Shottash, Shot; a made word from us, though their Gunnes, they have from the French, and often sell many a score to the English, when they are a little out of frame or Kelter.

Pummenúmminteáuquash, To contribute to the warres.

Askwhítteass, Keep watch.

Askwhitteâchick, The Guard.

Askwhitteaûg, It is the Guard.

Obs: I once travelled (in a place conceived dangerous) with a great Prince, and his Queene and Children in company, with a Guard of neeere two hundred, twentie or thirtie fires were made every night for the Guard (the Prince and Queene in the midst) and Sentinells by course, as exact as in Europe; and when we travelled through a place where ambushes were suspected to lie, a speciall Guard, like unto a Life Guard, compassed (some neerer, some farther of) the King and Queen, myselfe and some English with me. They are very copious and patheticall in Orations to the People, to kindle a flame of wrath, Valour or revenge from all the Common places which Commanders use to insist on.

Wesássu, Afraid.

Cowésass? Are you afraid?

Tawhitch wesásean? Why feare you?

Manowêsass, I feare none.

Kukkushickquock, They feare you.

Nosemitteúnckquock, They fly from mee.

Onamatta cowaûta, Let us pursue.

Nuckqusha, I feare him.

Wussémo-wock, He flies, they flie.

Npauchíppowem, I flie for succour.

Keesaúname, Save me.

Npúmmuck, I am shot.

Chenawaúsu, Churlish.

Waumaûsu, Loving.

Tawhìtch chenawaûsean? Why are you churlish?

Aumánsk, A Fort.
Waukaunòsint,

Cupshitteaûg, They lie in the way.

Aumanskitteaúg, They fortifie.

Kekaúmwaw, A scorner or mocker.

Nkekaúmuck ewò, He scornes me.

Aquiekekaúmowash, Doe not scorne.

Obs: This Mocking (beween their great ones) is a great kindling of Warres amongst them; yet I have known some of their chiefest say, what should I hazzard the lives of my precious Subjects, them and theirs to kindle a Fire, which no man knowes how farre, and how long it will burne, for the barking of a dog?

Sékineam, I have no mind to it.

Nissékineug, He likes not me.

Nummánneug, He hates me.

Sekinneauhettúock,
Maninnewauhettùock, They hate each other.

Nowetompatimmin, We are friends.

Wetom âchick, Friends.

Nowepinnâtimin, We joyne together.

Nowepinnâchick, My companions in War,
or Associates.

Nowechusettímmin, We are Confederates.

Néchuse ewò, This is my Associate.

Wechussittûock, They joyne together.

Nwéche kokkéwem, I will be mad with him.

Chickauta wêtu, An house fired.

Once lodging in an Indian house full of people the whole company (Women especially) cryed out in apprehension that the Enemy had fired the House, being about Midnight: The house was fired but not by an Enemy: The Men ran up on the house top, and with their naked hands beat out the fire: One scorcht his leg, and suddenly after they came into the house againe, and undauntedly cut his leg with a Knife to let out the burnt blood.

Yo ánawhone, There I am wounded.

Missínnege, A Captaine.

Nummissinnám ewo, This is my captive.

Waskeiûhettimmitch, At beginning of the fight.

Nickqueintónckquock, They come against us.

Nickqueintouôog, I will make warre upon them.

Nippauquanaúog, I will destroy them.

Queintauatíttea, Let us goe against them.

Kunnauntatáuhuckqun, He comes to kill you.

Paúquana, There is a slaughter.

Pequttôog paúquanan, The Pequts are slaine.

Awaun Wuttúnnene? Who have the Victory.

Tashittáwho? How many are slaine?

Neestáwho, Two are slaine.

Puickqunneánna, Ten are slaine.

Obs: Their Warres are farre lesse bloudy, and devouring then the cruell Warres of Europe; and seldome twentie slaine in a pitch field: partly because when they fight in a wood every Tree is a Bucklar. When they fight in a plaine, they fight with leaping and dancing, that seldome, an Arrow hits, and when a man is wounded, unlesse he that shot followes upon the wounded, they soone retire and save the wounded: and yet having no Swords nor Guns, all that are slaine are commonly slain with great valour and Courage: for the Conquerour ventures into the thickest, and brings away the Head of his Enemy.

Niss-níssoke, Kill, kill.

Kúnnish, I will kill you.

Kunnìshickqun ewò, He will kill you.

Kunnìshickquock, They will kill you.

Siuckissûog, They are stout men.

Nickummissúog, They are Weake.

Nnickummaunamaûog, I shall easily vanquish them.

Neene núppamen, I am dying.

Cowaúnckamish, Quarter, quarter.

Kunnanaumpasúmmish, Mercy, Mercy.

Kekuttokaúnta, Let us parley.

Aquétuck, Let us cease Armes.

Wunnishaûnta, Let us agree.

Cowammáunsh, I love you.

Wunnêtu ntá, My heart is true.

Tuppaûntash, Consider what I say.

Tuppaûntamoke, Doe you all consider.

Cummequaùnum cummíttamussussuck Remember your Wives
ka cummuckiaûg, and children.

Eatch kèen anawâyean, Let all be as you say.

Cowawwunnaûwem, You speake truly.

Cowauôntam, You are a wise man.

Wetompátitea, Let us make Friends.

_Generall Observations of their Warres._

How dreadfull and yet how righteous is it with the most righteous Judge of the whole World, that all the generations of Men being turn’d Enemies against, and fighting against Him who gives them breath and Being, and all things, (whom yet they cannot reach) should stab, kill, burns, murther and devour each other?

More particular.

The Indians count of Men as Dogs;
It is no Wonder then,
They tear out one anothers throats!
But now that English Men,
(That boast themselves Gods Children, and
Members of Christ to be,)
That they should thus break out in flames
Sure ’tis a Mystery!
The second seal’d Mystery or red Horse,
Whose Rider hath power and will,
To take away Peace from Earthly Men
They must Each other kill.

CHAP. XXX.

_Of their Paintings._

1. They paint their Garments, &c.

2. The Men paint their Faces in Warre.

3. Both Men and Women for pride, &c.

Wómpi, White.

Mówi-súcki, Black.

Msqùi, Red.

Wesaûi, Yellow.

Askáski, Greene.

Peshaúi, Blew, &c.

Obs: Wunnàm, their red painting which they most delight in, and is both the Barke of the Pine, as also a red Earth.

Míshquock, Red Earth.

Métewis, Black earth.

From this Métewis, is an Indian Towne, a day and a halfes Journey, or lesse (West, from the Massachusetts) called Metewêmesick. Wussuckhósu a painted Coat.

Of this and Wussuckwheke (the English Letters,) which comes neerest to their painting, I spake before in the Chapter of their Clothing.

Aunakêsu, He is painted.

Aunakéuck, They are painted.

Tawhìtch aunakéan? Why doe you paint your selfe?

Chèskhosh, Wipe off.

Cummachiteoûwunash You spoile your face.
kuskeésuckquash,

Mat pitch cowáhick, The God that made you
Manìt keesiteónckqus, will not know you.

_Generall Observations of their Paintings._

It hath been the foolish Custome of all barbarous Nations to paint and figure their Faces and Bodies (as it hath been to our shame and griefe, wee may remember it of some of our Fore-Fathers, in this nation:) How much then are we bound to our most holy Maker for so much knowledge of himselfe revealed in so much Civilty and Piety? and how should we also long and endeavour that America may partake of our Mercy.

More particular.

Truth is a Native, naked Beauty; but
Lying Inventions are but Indian paints.
Dissembling hearts, their Beautie’s but a lye,
Truth is the proper Beauty of Gods saints.
Fowle are the Indians Haire and painted faces,
More foule such Haire, such Face in Israel.
England so calls her selfe, yet there’s
Absoloms foule Haire and Face of Jesabell.
Paints will not bide Christ’s washing Flames of fire,
Fained Inventions will not bide such stormes:
O that we may prevent him, that betimes
Repentance Teares may wash of all such formes.

CHAP. XXXI.

_Of Sicknesse._

Nummaúchnem, I am sick.

Mauchinaúi, He is sick.

Yo Wvttunsín, He keepes his Bed.

Achie nummaùchnem, I am very sick.

Nóonshem metesímmin, I cannot eate.

Mach ge nummete símmen, I eat nothing.

Tocketussinámmin? What think you?

Pitch nkéeteem? Shall I recover?

Niskéesaqush máuchinaash, My eyes faile me.

Ncussawóntapam, My head akes.

Npummaumpiteunck, My teeth ake.

Nchesammáttam, I am in paine.
Nchésammam,

Obs: In these cases their Misery appeares, that that they have not (but what sometimes they get from the English) a raisin or currant or any physick, Fruit or Spice, or any Comfort more than their Corne and Water, &c. In which bleeding case, wanting all Meanes of recovery, or present refreshing I have been constrained and beyond my power, to refresh them, and I believe to save many of them from Death, who I am confident perish many millions of them, (in that mighty continent) for want of meanes.

Nupaqqóntup Bind my head.
Kúspissem,

Wauaúpunish Lift up my head.
Nippaquóntup,

Mchósamam nsète, My Foot is sore.

Nachàge nickow èmen, I sleep not.

Nnanótissu, I have a Feaver.

Wamekussópitanohock, My body burnes.

Ntátupe nòte, or chíckot, I am all on fire.

Yo ntéatchin, I shake for Cold.

Ntatuppe wunnêpog, I shake as a leafe.

Puttuckhúmma, Cover me.

Pautous nototam min, Reach me the drinke.

Obs: Which is onely in all their extremities a little boild water, without the addition of crum or drop of other comfort: O Englands mercies, &c.

Tahaspunâyi? What ayles he?

Tocketúspanem? What aile you?