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COLLECTIONS 
 
 OF TOE 
 
 RHODEISLAND 
 
 HISTORICAL SOCIETY. 
 
 VOL. I. 
 
 providence: 
 
 printed by john miller, 
 
 1827. 
 
.RA'\ 
 
FREFACIi. 
 
 In presenting to the public the first vohime of tlie Col- 
 lections of the Rhode-Island Historical Society, some ac- 
 count of the rise and progress of the Society may not be 
 deemed inappropriate. It may vindicate the society from the 
 •harge of remissness in performing the duties it has assumed, 
 and at tlie same time, remove some of tlie prejudices which 
 it has had to encounter. 
 
 There have not been wanting, at any time, individuals 
 who have been anxious that the history of this State, and 
 the deeds and sufferings and opinions of the first settlers, 
 should not be handed down to posterity by tradition alone, 
 or that future generations should learn them from the errone- 
 ©us and imperfect statements of prejudiced historians. 
 
 Much was effected by these individuals in collecting to- 
 gether the scattered fragments and perishing memorials of 
 our early history. But the field was too large and the labor 
 too great to be compassed by the exertions of any individu- 
 als, however ardent their zeal. And besides this, many per- 
 sons who held highly valuable documents, received m most 
 instances from their ancestors, were unwilling to part with 
 them until a secure place of deposite was provided, under the 
 authority of a regularly organized association. 
 
 These feelings, aided by various concomitant circumstances, 
 gave rise to the Rhode-Island Historical Society, in the year 
 1822. In the summer of the same year, a charter of incor- 
 poration was obtained, and in July the Society was organized. 
 Since that time, unremitting exertions have been made in 
 
4 
 
 efiecting its objectsf, and many valuable documents, both 
 printed and manuscript have been collected. The number 
 of resident members is at present about fifty. 
 
 The subject of publishing a Series of Collections was agi- 
 tated soon after the establishment of the Society. Various 
 circumstances served to retard this project until Zachariah 
 Allen, Esq. a member, presented to the Society a manu- 
 script copy of Roger Williams' Key to the Indian Language 
 which he had procured from the printed copy in the Bodliean 
 Library at Oxford. This manuscript has since been carefully 
 compared with the printed copy of the same work, in the pos- 
 session of the Massachusetts Historical Society. At this 
 time, when philosophers are engaged in searching for the 
 origin, and philanthropists, in meliorating the condition, of the 
 aborigines, it was thought by the Society that the publica- 
 tion of this curious and valuable relick of the venerable 
 founder of the State would be particularly acceptable and 
 appropriate; and in the hope that both pleasure and profit 
 may be derived from its perusal, it is now respectfully cop- 
 mended to tke attention and favor ©f the public. 
 
CHARTER 
 
 ©P THE RHODE-ISLAND HISTORICAL SOCIETY. 
 
 Whereas Jeremiah Lippitt, William Aplin, Charles Nor- 
 ris Tibbitts, Walter R. Danforth, William R. Staples, Richard 
 W. Greene, John Brown Francis, William O. Goddard, Charles 
 F. Tillin<Thast, Richard J. Arnold, Charles Jackson, and Wil- 
 liam E. Richmond, have petitioned this General Assemb'j 
 to incorporate them into a society, by the name of the 
 Rhode-Island Historical Society: Therefore, 
 
 Section 1. Be it enacted by the General .Assembly, and 
 by the authority thereof it is enacted, That the aforesaid 
 persons, together with such others as they shall hereafter as- 
 sociate with them, and their successors, are hereby constit- 
 uted, ordained and created a body corporate and politic, by 
 the name of The Rhode-Island Historical Society, for the 
 purpose of procuring and preserving whatever relates to 
 the topography, antiquities, and natural, civil and ecclesi- 
 astical history of this State; and by the name aforesaid shall 
 have perpetual succession; and by the same name are hereby 
 made able and capable in law, as a body corporate, to havo, 
 hold and enjoy goods, chattels, lands and tenements, to the 
 value of five thousand dollars, exclusive of their library, cab- 
 inet and historical collections and antiquities, and the same 
 at all times to dispose of; to have a common seal, and the 
 same at pleasure to change and destroy; to sue and be sued, 
 to plead and to be impleaded, to answer and to answer unto, 
 to defend and to be defended against, in all courts of justice 
 and before all proper judges; and to do, act and transact all 
 matters and things whatsoever, proper for bodies corporate to 
 do, act and transact; and to establish an enact such a con- 
 stitution and such by-laws as shall be deemed necessary and 
 expedient, provided that they be not repugnant to the laws of 
 this State, or of the United States; and to annex to the breach 
 of those laws such fines as they may deem fit. 
 
 Sec; 2. And be it further enacted. That the said corpo- 
 ration be further authorized and empowered to elect and 
 qualify such officers as may by them be deemed necessary; 
 to be chosen at such time, and to hold their offices for such 
 period, as the constitution of said corporation shall prescribe; 
 and to appoint and hold such meetings as shall be thought 
 proper. 
 
 Sec. 3. And he it further enacted. That said society shall 
 e'stablieh two cabinets for the deposit and safe-keeping of all 
 
the ancient documents and records illustrating the history and 
 antiquities of this State; one of said cabinets in the town of 
 Newport, for the safe keeping of the records of the early his- 
 tory of the southern section of the State, and the other in the 
 town of Providence, for the safe-keeping of the historical re- 
 cords of the northern section thereof; and that the anniver- 
 sary of said society be holden in said Providence. 
 
 Sec. 4. And be it further enacted. That Jeremiah Lippitt 
 be authorized and empowered to call the first meeting of the 
 corporation, within three months from the granting of this 
 charter, giving public notice of the same. 
 
 — Q^Q© — 
 
 CONSTITUTION. 
 
 Article 1. The Rhode-Island Historical Society shall con- 
 sist of resident and honorary members, the former of whom 
 shall be resident in the State of Rhode-Island. 
 
 Art. 2. The annual meeting of the society shall be holden 
 at Providence on the 19th day of July, in every year: And 
 provided. That when that day shall fall on a Sunday, the 
 meeting shall be holden on the Tuesday following: other 
 meetings of the society shall be called at any other time by 
 the President, or other senior officer in the society, by giving 
 notice of the same in at least one public newspaper in Provi- 
 dence and Newport, fourteen days previous to the time pro- 
 posed, upon application of five members in writing. 
 
 Art. 3. The officers of the society shall be — a president, 
 two vice-presidents, a secretary, treasurer, two cabinet-keep- 
 ers, one for the northern and one for the southern section, and 
 thirteen* trustees, of whom the pre-ident, two vice-presidents, 
 and treasurer, shall be four. 
 
 Art. 4. All the officers of the society shall be chosen at 
 the annual meeting of the society, and shall hold their offices 
 for one year, and until others be elected in their stead: Pro- 
 vided, That when the society shall not meet on the day of 
 their annual meeting, they may elect their officers at any oth- 
 er meeting called pursuant to the article preceding: And 
 provided also. That when any vacancy in any office shall 
 happen during the year, the society, at any such meeting, 
 may fill the same. 
 
 Art. 5. It shall be the duty of the trustees to receive do- 
 nations, and to manage and superintend all the concerns of 
 the society; they shall hold meetings as often as occasion 
 shall require, any five being present, public notice being giv- 
 en by the secretary fourteen days previous in a public news- 
 paper of the time and place of meeting, and shall have pow- 
 
 * Amended at the annual meeting A. D. 1826, and three 
 trustees added. 
 
er to lill any vacancy in their board until the next iweeting of 
 the society; they shall at the annual meeting make report in 
 writing of their doings, to the Bociety: the president, and in 
 his absence the senior officer present, shall preside at all 
 meetinirs of the society and board of trustees: the secretary 
 shall keep a record of all the proceedings of the society, shall 
 he ex olficio secretary of the board, and as such, keep a 
 record of their doings, and shall be the organ of communica- 
 tion of the society: the cabinet-keepers shall safely keep 
 all books, papers, ancient memorials, and every thing elsa 
 belonging to the society, relating to the objects of the society, 
 in such places as may hereafter be designated by the society 
 or board of trustees; they shall also keep catalogues of all 
 donations to the cabinets of the society, with the donor's name 
 affixed to each, unless otherwise requested by the donor him- 
 self: they shall also report in writing at the annual meeting, 
 at which time, the treasurer shall report the state of the 
 treasury. 
 
 Art. 6. The society shall have power to lay such taxes on 
 the members as may be requisite, provided that they do not 
 exceed the sum of three dollars per year. 
 
 Art. 7. No person shall be admitted a member of this 
 society unless by ballot, at the annual meeting, by a majority 
 of the members present, and unless he shall be recommended 
 by the board of trustees. 
 
 Art. 8. Seven resident members, including either the presi- 
 dent, one of the vice-presidents, the secretary or treasurer, 
 shall constitute a quorum for doing business. 
 
 Art. 9. No alteration or amendment whatever shall be 
 made to this constitution but by vote of two thirds of the 
 members present at the annual meeting, which alteration or 
 amendment shall be reduced to writing by the mover before 
 it shall be aoted upon. 
 
 — e©©— 
 
 The Society would call the attention of members 
 and correspondents to the following subjects: 
 
 1. Topographical sketches of towns and villages, including 
 an acconnt of their soil, agriculture, manufactures, com- 
 merce, natural curiosities and statistics. 
 
 2. Sketches of the history of the settlement and rise of 
 such towns and villages, and of the introduction and progress 
 of commerce, manufactures and the arts, in them. 
 
 3. Biographical notices of original settlers, revolutionary 
 patriots, and other distinguished men who have resided in 
 this State. 
 
 4. Ori^frinal letters, and documents, and papers illustrating 
 any of these subjects, particularly those which shew the pri- 
 
8 
 
 vate habits, manners or pursuits of our ancestors, or arc con- 
 necfed with the general history of this State. 
 
 5. Sermons, orations, occasional discourses and addresses, 
 books, pamphlets, almanacs and newspapers, printed in this 
 State; and manuscripts, especially tnose written by persons 
 born or residing in this State. 
 
 6. Accounts of the Indian tribes which formerly inhabited 
 any part of this State, their numbers and condition when first 
 visited by the whites, their general character and peculiar 
 customs and manners, their wars and treaties and their ori- 
 ginal grants to our ancestors. 
 
 7. The Indian names of the towns, rivers, islands, bays 
 and other remarkable places within this Stale, and the tradi- 
 tional import of those names. 
 
 8. Besides these, the society will receive donations of any 
 other books, pamphlets, manuscripts and printed documents^ 
 witk which any gentleman may please to favor them. 
 
 OFFICERS 
 
 OF THE 
 RHODE-ISZ.AZTD MISTORICAIi SOOZBTir, 
 
 ELECTED JULY 19, 1826. 
 
 His Excellency James Fenner, Esq. President. 
 Hcm-y Bull, Esq. 1st. Vice-Pres. 
 Hon. Theodore Foster, Esq. 2d Vice Pres. 
 William R. Staples, Esq. Sec'ry. 
 John Hoivland, Esq. Treasurer. 
 Jllhert G. Greene, Esq. Cabinet Keeper of the Nor- 
 thern District. 
 Stephen Gould, Cabinet Keeper of the Southern 
 District. 
 Hon. Job Durfee, JohnB. Francis, John Pitman, 
 Richard W. Greene, Philip Crapo, WiUiam E. Rich- 
 mond, Christopher E. Robbins, Nathaniel Bullock, 
 Hon. Tristam B urges, Hon, William Hunter, Esq's. 
 Rev. David Benedict, and William G. Goddard, Esq. 
 Trustees. 
 
 Publishing Committee, 
 John Howland, William G Goddard and William 
 R. Staples, elected by the Trustees Feb. 7, 1827. 
 
SKETCH 
 
 OF THE LIFE OF 
 
 RO^ER 'WlUUlATftS. 
 
 Roger Williams was bom of reputable parents, 
 in Wales, A. D. 1598. He was educated at the 
 University of Oxford ; was regularly admitted to or- 
 ders in the Church of England, and preached for 
 some time, as a Minister of that Church; but on em- 
 bracing the doctrines of the Puritans, he rendered 
 himself obnoxious to the laws against non-conform- 
 ists and embarked for America, where he arrived 
 with his wife, whose name was Mary, on the 5th 
 of February, 1631. In April following, he was call- 
 ed by the Church of Salem, as teaching Elder, un- 
 der their then Pastor, Mr. Skelton. This proceeding 
 gave offence to the Governor and Assistants of the 
 Massachusetts Bay, and in a short time, he removed 
 to Plymouth, and was engaged as assistant to Mr. 
 Ralph Smith, the pastor of the Church at that place. 
 Here he remained until he found that his views of 
 religious toleration and strict non-conformity gave of- 
 fence to some of his hearers, when he returned again 
 to Salem, and was settled there, after Mr. Skelton's 
 death in 1634. While here and while at Plymouth, he 
 maintained the character he had acquired in Eng- 
 land, that " of a godly man and a zealous preacher."' 
 He appears, however, to have been viewed by the 
 government of that colony with jealousy from his first 
 entrance into it. He publicly preached against the 
 patent from the king, under which they held their 
 lands, on the ground that the king could not dispose 
 of the lands of the Natives without their consent — he 
 reprobated " the calling of natural men to the exer- 
 cise of those holy ordinances of prayers, oaths, 
 
10 
 
 &c." and " thefrequenting of Parish Churches, under 
 the pretence of hearing some ministers;"* but that, 
 without doubt, which rendered him most obnoxious, 
 was his insisting that the magistrate had no right to 
 punish for breaches of the first table; or in other 
 words, '' to deal in matters of conscience and religion." 
 These causes conspiring with others of less im- 
 portance, finally procured a decree of banishment to 
 be passed against him, in the autumn of 1635, and he 
 was ordered to depart the jurisdiction, in six weeks. 
 Subsequently to this, he was permitted to remain until 
 spring, on condition that he did not attempt to draw 
 any others to his opinions; but " the people being 
 much taken with the apprehension of his godliness," 
 in the January following the Governor and Assistants 
 sent an officer to apprehend him and carry him on 
 board a vessel then lying at Nantasket, bound to Eng- 
 land. But before the officer arrived, he had remov- 
 ed and gone to Rehoboth. Being informed by Gov- 
 ernor Winslow of Plymouth, that he was then with- 
 in the bounds of the Plymouth patent, in the spring 
 he crossed the river, and commenced the settlement 
 of Providence. The field that he first planted com- 
 poses " Whatcheer," the present residence of his 
 Excellency, James Fenner, Governor of Rhode-Isl- 
 and, and the land originally set off to Williams ad- 
 joining this field, has continued to the present day, 
 in possession of his descendants. 
 
 He afterwards embraced some of the leading opin- 
 ions of the Baptists, and in March 1639 ,was baptized 
 by immersion, at Providence, by Ezekiel Holliman, 
 whom he afterwards baptized. He formed a Society 
 of this order, and continued preaching to them for sev- 
 eral months, and then separated from them, doubt- 
 ing, it is said, the validity of all baptism, because a 
 direct succession could not be traced from the Apos- 
 tles to the officiating ministers. 
 
 * This censure refers to those who had not separated from 
 the Established Church, before they left England, as well us 
 to those rt'ho on visiting England, attended the Parish Church- 
 es there. 
 
11 
 
 In 1643, Williams went to England as agent for th<i 
 colonies at Providence, Rhode Island, and Warwick, 
 to solicit a charter of incorporation, which he finally 
 procured, signed by the Earl of Warwick, then Gov- 
 ernor and Admiral of the English plantations, and by 
 his Council— bearing date March 14, 1644. On the 
 17th of September, 1644, he returned from England 
 and landed at Boston, bringing a letter of recommen- 
 dation to the Governorand Assistants of the Massachu- 
 setts Bay, from some of the most influential members of 
 the Long Parliament. This saved him from the pen- 
 alty incurred by him on entering their bounds, which 
 he avoided at his departure, by taking ship at New- 
 York. In 1651, serious difficulties having been rais- 
 ed in the colony, by Coddington's procuring a Char- 
 ter, which gave him almost unlimited authority over 
 the Islands of Narragansett Bay, Williams and 
 Clarke were despatched as agents of the colony, 
 to procure a revocation of it. This they eftected 
 in October 1652. Williams returned in 1654, but 
 Clarke remained in England, and procured the sec- 
 ond Charter of 1663. Whde in England at this time 
 Wdliams resided a principal part of the time, at Bel- 
 leau, a seat of Sir Henry Vane, in Lincolnshire; and 
 on his return, brought a letter from him, recorded in 
 the records of Providence, inviting the planters to a 
 closer union with one another. This letter, aided by 
 the urgent and constant solicitations of Williams, 
 finally restored peace and union to the colony, which, 
 during his absence, had been rent by many divis- 
 ions. He was several times both before and af- 
 ter this period, elected to the office of President or 
 Governor of this colony, by the " free vote of the free- 
 men." He died in April, 1683, at Providence, and 
 was buried under arms, in his family burying ground, 
 with every testimony of respect that the colony could 
 manifest. He was the father of six children: viz. 
 Mary, Freeborn, Providence, Mercy Daniel, and 
 Joseph ; the descendants of whom, at this time, 
 amount to several thousands. 
 
 Very few incidents in his life, are to be collected 
 from the writings of Williams, and the prejudi^-es of 
 
12 
 
 contemporary and even later historians who have 
 mentioned him, render it difficult to form a true esti- 
 mate of his character. Facts, which in the estimation 
 of the writers of those days, would have raised a more 
 orthodox man almost above the level of humanity, are 
 slightly mentioned; and opinions which all protestant 
 nations and even the descendants of his enemies have 
 since fully adopted, in him were heretical and sub- 
 versive, not only of church but of civil government. 
 From these slight and prejudiced statements must the 
 character of 1^ illiams be drawn. They prove him to 
 have been a man of unblemished moral character and 
 of ardent piety, unyielding in opinions which ho con- 
 ceived to be right, and not to be diverted from what 
 he believed to be duty, either by threats or by flattery. 
 
 One fact speaks volumes in favor of his Christian 
 temper. After he was banished, he conceived him- 
 self to be an injured, persecuted man, but with all the 
 opportunities which his intimacy with the neighboring 
 Indians gave him, no purpose of revenge seems ever 
 to have been harbored by him. Instead of that, the 
 next year after his banishment, he gave to his very 
 persecutors, information of the Indian plot, which 
 would have destroyed their whole settlement. He 
 concluded treates for them, which ensured their peace 
 and prosperity, " employing himself continually in 
 acts of kindness to his persecutors, aflbrding relief 
 to the distressed, offering an asylum to the perse- 
 cuted" 
 
 He is accused, and not unjustly, of frequent changes 
 in his religious sentiments. These changes must have 
 been the effect of sincere conviction — they could not 
 have arisen from a time-serving policy. For had he 
 remained an Episcopalian, England and all her com- 
 forts, and undoubtedly as due to his Learning, some 
 of the honors of the Church were before him; and 
 had he continued a lukewarm non-conformist, Massa- 
 chusetts and Plymouth, the society of his former 
 friends and especially that ofHooker and Cotton, might 
 have solaced hirn in his residence in this new coun- 
 try. But these were all resigned for what he con- 
 ceived to be his duty to his God. He was however 
 
13 
 
 at all times and under all changes, flie undaunted 
 chatnpion ol" Religious Freedom. It was openly pro- 
 fessed by him; on his arrival among those v\'ho sought 
 in America, a reiuge from persecution and strange as 
 it may seem, it was probably the first thing that excit- 
 ed the prejudices of the Massachusetts and Plymouth 
 rulers against him He was accused of carrying this 
 favorite doctrine so far as to exempt from pimishment 
 any criminal who pleaded conscience. But let his 
 own words exculpate hiinfromthis charge. 
 
 " That ever I should speak or write a tittle that 
 tends to such an inHnite liberty of conscience, is a 
 mistake, and which 1 have ever disclaimed and abhor- 
 red. To prevent such mistakes, I at present shall 
 only propose this case. There goes many a ship to 
 sea with many hundred souls in one ship, whose weal 
 and woe is common; and is a true picture of a com- 
 mon-wealth, or an human combination or society. It 
 hath fallen out, some times, that both Papists and Prot- 
 estants, Jews and Turks, may be embarked into one 
 ship. Upon which supposal, I affirm that all the 
 liberty of conscience, that ever I pleaded for, turns 
 upon these two hinges. That none of the Papists, Prot- 
 estants, Jews or Turks, be forced to come to the ship's 
 prayers or worship; nor compelled tiom their own par- 
 ticular prayers or worship, if they practice any. I 
 further add, that I never denied, that notwithstanding 
 this liberty, the commander of this ship ought to com- 
 mand the ship's course; yea, and also command that 
 justice, peace and sobriety be kept and practiced, both 
 among the seamen and all the passengers. If any of 
 the seamen refuse to perform their service, or pas- 
 sengers to pay their freight; if any refuse to help in 
 person or purse, toward the common charges or de- 
 fence; if any refuse to obey the common laws and 
 orders of the ship concerning their common peace 
 or preservation; if any shall mutiny and rise up 
 against their commanders and officers; if any should 
 preach or write, that there ought to be no com- 
 manders nor officers, because all are equal in Christ, 
 therefore no masters nor officers, no laws nor or- 
 ders, no corrections nor punishments; I say, I never 
 
1.4 
 
 denied but in such caees, whatever is pretended, the 
 commander or commanders may judge, resist, com- 
 pel and punish such transgressors, according to their 
 deserts and merits." 
 
 And in WiUiams' political transactions, self in- 
 terest does not appear to have had any influence, in 
 opposition to the public good. The title to Provi- 
 dence Plantations, from the Indians, was in him and in 
 him alone, by their deed. Yet almost his first act was 
 to divide it among his "loving neighbors" reserving 
 to himself only an equal right with them. In the char- 
 ter procured by him, no office of trust or profit was 
 conferred on him. Of what other agent employed on 
 such business, can the same be said? Well might 
 Calender call him, " the most disinterested man that 
 ever lived." 
 
 The pubUcations of WiUiams, that have reached us, 
 are not voluminous. The public services in which 
 he was engaged, and the private difficulties which he 
 had to encounter, undoubtedly prevented them from 
 being so. The first, in order of time, is his "Key 
 to the Language of America," now republished. 
 This, it would seem, was composed during his voy- 
 age to England in 1643, and was printed at Lon- 
 don soon after his arrival. It preceded Elliot's pub- 
 lications on the same subject, and was highly com- 
 mended by the Board of Trade, at the time it was pub- 
 lished. Very few copies of the original edition are now 
 extant. The one belonging to the Massachusetts 
 Historical Society is the only one known to be in this 
 country. A strain of ardent piety runs through this 
 work which cannot fail to recommend both itself 
 and its author to the reader. It presents the character 
 of the Natives in a new and favorable light, and ap- 
 pears to have been admirably calculated to facilitate 
 that intercouse with them, which the safety of the set- 
 tlers and the interests of both settlers and natives im- 
 periously demanded. 
 
 The next work was his " Bloody Tenent," writ- 
 ten in answer to Cotton's work upholding the right 
 and enforcing the duty of the civil magistrate to re- 
 gulate the doctrines of the Church. This work call- 
 
15 
 
 ed forth a reply from Cotton, entitled " Tim Bloody 
 Tenent, Washed and made White in the hl(M»d ofthe 
 Lanibe." And this was tbllowed by a rejoinder from 
 Williams, entitled "■ The Bloody Tenent yet more 
 Bloody, by Mr. Cotton's endeavor to Wash it White." 
 In these works of Williams the doctrine ofreli<fious lib- 
 erty and unlimited toleration are illustrated in strong 
 language and supported by stronger arguments — ar- 
 guments that preceded those of Locke, Baylc and Fur- 
 neau. The character and standing of Cotton made him 
 an antagonist, with whom to contend, was glorious, 
 even though vanquished, but with truth on his side, and 
 supported and strengthened by a sense of it, Williams 
 entered the contest, and was not vanquished. Ac- 
 companying this last, are two letters, one to Gov. En- 
 dicott and the other to the Clergy of Great-Britain 
 and Ireland. The first of which, if it had been 
 read with the spirit in which it appears to have been 
 written, would have stayed the arm of Persecution in 
 New-England. These were published in London in 
 1652. About twenty years after, Williams had a 
 controversy with the Quakers. He maintained a 
 public dispute with them at Newport, on the 9th, lOth 
 and 12th, and at Providence, on the 17th August, 
 1672. Afterwards he published his "George Fox 
 digged out of his Burrows," in answer to a work of 
 Fox. This is a rare book. 
 
 In regard to the literary attainments of Roger 
 Williams it is deemed proper to say but little. The 
 readers of this work Avill be principally such as 
 chuse to form their ou-n opinions. It will be, how- 
 ever, generally admitted, that his Style, abounds 
 with the Beauties and Defects, peculiar to the Litera- 
 ture of his own Times. It is no small praise to say 
 of him, that, as an author, he compares well with his 
 great opponent. Cotton. Both indulge in the same 
 apposite, but somewhat profuse use of Scripture 
 allusion and TheoLag y; both are at home in the 
 Classics and the Fathers, and surprise us with quaint 
 erudition; both fight with the same weapon of con- 
 troversy — the ancient scholastic Logic. 
 
 Those who have a partiality for Williams will justify 
 
 ^jLr^O^i^iUyi 
 
IG 
 
 that partiality, by the concihating liberality of his 
 doctrines, and the philosophic philanthropy of his 
 sentiments, w hich impart a peculiar amenity to his 
 diction, and to his reasoning, an air of common sense 
 deduction and equitable and rational conclusion, 
 more satisfactory than the most refined subtilties of 
 dialectic skill. 
 
 No description of the person of Williams has reach- 
 ed us, but Rhode-Islanders will always remember 
 his name and his deeds, and revere him as the 
 father of their State, and the world will ever re- 
 gard him as the earliest and boldest champion of the 
 right of all men "fully to have and enjoy their own 
 judgments and consciences, in matters of religious 
 concernments." 
 
 k^tf. **J 
 
A KEY 
 
 INTO THE 
 
 LANGUAGE OF AMERICA, 
 
 OK AN / 
 
 HELP TO THE LANGUAGE OF THE NATIVES 1^1 
 THAT PART OF AMERICA CALLED 
 
 TOGETHER WITH BRIEFE OBSERVATIONS OF THE CUSTOMES, 
 MANNERS, AND WORSHIPS, &C. OF THE AFORESAID 
 
 IN PEACE AND WARRE, IN LIFE AND DEATH. 
 
 On all which are added, 
 
 SPIRIT0ALL OBSERVATIONS GENERALL AND PARTICWLAE, BV 
 THE AUTHOUR, OF CHIEFE AND SPECIALS USE (UPOM 
 ALL OCCASIONS) TO ALL THE ENGLISH INHABIT- 
 ING THOSE PARTS J YET PLEASANT AND 
 PROFITABLE TO THE VIEW OF 
 ALL MEN. 
 
 By ROGER WILLIAMS, 
 
 Of Providence, in New-England. . 
 
 LONDON. 
 
 PRINTED BY GREGORY DEXTEK. 
 
 1643, 
 
2'0 
 
 MYDEAREAKD WELBELOVED FRIENDS 
 
 JIJVD COUNTREYMEjY, IJY OLD AJS'D 
 
 .YEW EJYGLdND. 
 
 I PRESENT you with a Key ; I have not heard of 
 the hke, yet framed, since it pleased God to bring 
 that mighty continent of America to hght : others of 
 my Countreymen, have often and excellently, and 
 lately written of the Countrey (and none that I know 
 beyond the goodnesse and worth of it.) 
 
 This Key, respects the native language of it, and 
 happily may unlocke some Rarities concerning the 
 natives themselves, not yet discovered. 
 
 I drew the materialls in a rude lumpe at Sea, as a 
 private helpe to my owne memory, that I might not 
 by my present absence lightly lose what I had so 
 dearely bought in some few yeares hardship and 
 charges among the Barbarians; yet being reminded 
 by some, what pitie it were to bury those Materialls 
 in my Grave at land or sea; and withall, remembring 
 how oft I have been importun'd by worthy friends of 
 all sorts, to afford them some helps this way. 
 
 I resolved (by the assistance of the most High) to 
 3 
 
18 
 
 cast those Materials into this Key, pleasant and profit- 
 able for All, but specially for my friends residing in 
 those parts : 
 
 A little Key may open a Box, where lies a bunch 
 ofKeyes. 
 
 With this I have entred into the secrets of those 
 Countries, where ever English dwel about two hun- 
 dred miles, betweene the French and Dutch Planta- 
 tions; for want of this, I know what grosse mistakes 
 my selfe and others have run into. 
 
 There is a mixture of this Language North and 
 South, from the place of my abode, about six hundred 
 miles; yet within the two hundred miles (aforemen- 
 tioned) their Dialects doe exceedingly differ; yet not 
 so, but (within that compasse) a man may by this 
 helpe, converse with thousands of Natives all over 
 the Countrey: and by such converse it may please 
 the Father of Mercies to spread civilitie (and in his 
 owne most holy season) Christianitie; for one Candle 
 will light ten thousand, and it may please God to 
 blesse a little Leaven to season the mightie lump of 
 those Peoples and Territories. 
 
 It is expected, that having had so much converse 
 with these Natives, I should write some little of 
 them. 
 
 Concerning them (a little to gratifie expectation) I 
 shall touch upon foure Heads : 
 
 First, by what Names they are distinguished. 
 
 Secondly, Their Originall and Descent. 
 
 Thirdly, their ReHgion, Manners, Customes, &c. 
 
 Fourthly, That great Point of their Conversion. 
 
 To the first, their Names are of two Sorts: 
 
 First, those of the Enghsh gi\ing: as Natives, 
 Salvages, Lidians, Wild-men, (so the Dutch call 
 
19 
 
 them Wildcn) Abcrgeny men, Pagans, Barbarians, 
 Heathen. 
 
 Secondly, their names, which they give them- 
 selves. 
 
 I cannot observe, that they ever had (before the 
 comming of the English, French, or Dutch amongst 
 them) any Names to difference themselves from 
 strangers, for they knew none; but two sorts of names 
 they had, and have amongst themselves. 
 
 First, generall, belonging to all Natives, as Ninnu- 
 ock, Ninnimissinuwock, Eniskeetompauwog, which 
 signifies Men, Folke or People. 
 
 Secondly, particular names, peculiar to several! 
 Nations of them amongst themselves, as Nanhigga- 
 neuck, Massachuseuck, Cawasumseuck, Cowwe- 
 seuck, Quintikoock, Quinnipieuck, Pequttoog, &c. 
 
 They have often asked mee, why wee call them 
 Indians, Natives, &c. and understanding the reason, 
 they will call themselues Indians in opposition to 
 English &c. 
 
 For the second Head proposed, their Originall and 
 Descent. 
 
 From Adam and Noah that they spring, it is grant- 
 ed on all hands 
 
 But for their later Descent and whence they came 
 into those parts, it seemes as hard to finde, as to 
 finde the well head of some fresh Streame, which 
 running many miles out of the Countrey to the salt 
 Ocean, hath met with many mixing Streames by the 
 way. They say themselves, that they have sprung 
 and growne up in that very place, like the very trees 
 of the wildernesse. 
 
 They say that their Great God Cowtantowwit cre- 
 ated those parts, as I observed in the Chapter of theiv 
 
20 
 
 Keligion. They have no Clothes, Bookes, nor Let- 
 ters, and conceive their Fathers never had ; and 
 therefore they are easily perswaded that the God that 
 made Englishmen is a greater God, because Hee 
 hath so richly endowed the English above them- 
 selves: But when they heare that about sixteen hun> 
 dred yeeres agoe, England and the Inhabitants there- 
 of were like unto themselves, and since have receiv- 
 ed from God, Clothes, Bookes, &c. they are greatly 
 affected with a secret hope concerning themselves. 
 
 Wise and judicious men with whom I have dis- 
 coursed, maintaine their originall to be Northward 
 from Tartaria : and at my now taking ship, at the 
 Dutch Plantation, it pleased the Dutch Governour 
 (in some discourse with mee about the natives) to 
 draw their Line from Iceland, because the name 
 Sackmakan (the name for an Indian Prince, about 
 the Dutch) is the name for a Prince in Iceland. 
 
 Other opinions I could number up : under favour 
 I shall present (not mine opinion, but) my observa- 
 tions to the judgement of the wise. 
 
 First, others (and myselfe) have conceived some 
 of their words to hold affinitie with the Hebrew. 
 
 Secondly, they constantly anoint their heads as the 
 Jewes did. 
 
 Thirdly, they give Dowries for their wives as the 
 Jewes did. 
 
 Fourthly (and which I have not so observed amongst 
 other nations as amongst the Jewes, and these) they 
 constantly scperate their women (during the time of 
 their monthly sicknesse) in a little house alone by 
 themselves foure or five dayes, and hold it an Irre- 
 ligious thing for either Father or Husband or any 
 Male to come neere them. 
 
21 
 
 They have often asked nic if it bee so with women 
 of other nations, and whether they are so separated : 
 and for their practice they plead Nature and Tradi- 
 tion. Yet againe I have found a greater alhnity of 
 their language with the Greek tongue. 
 
 2. As the Greekes and otlier nations, and our 
 selves call the seven starres (or Charles Waine, 
 the bcare,) so doe they IVIosk, or Paukunnawaw the 
 beare. 
 
 3. They have many strange Relations of one 
 Wetucks, a man that wrought great Miracles amongst 
 them, and walking upon the waters, &c. with some 
 kind of broken resemblance to the Sonne of God. 
 
 Lastly, it is famous that the Sowwest (Sowaniu) is 
 the great subject of their discourse. From tlience 
 their Traditions. There they say f at the South west) 
 is the Court of their Great God Caut^ntouwit: at the 
 South-west are their forefathers soules: to the South 
 west they goe themselves when they dye; From the 
 South west came their Cornc, and Beanes out 6f their 
 great God Caut.'.ntowwits field: and indeed the fur- 
 ther Northward and Westward from us their Corne 
 will not grow, but to the Southward better and better. 
 I dare not conjecture in these Vncertainties, I believe 
 they are lost, and yet hope (in the Lords holy season) 
 some of the wildest of them shall be found to share in 
 the blood of the Son of God. To the third head, con- 
 cerning their Religion, Customes, Manners &c. I 
 shall here say nothing, because in those 32 chapters 
 of the whole book, I- have briefly touched those of all 
 sorts, from their birth to their burialls, and have en- 
 deavoured (as the nature of the worke would give 
 Avay) to bring some short observations and applica- 
 tions home to Europe from America. 
 
22 
 
 Therefore tburthly,to that great point of their con- 
 version so much to bee longed for, and by all ISew- 
 English so much pretended, and I hope in Truth. 
 
 For my selfe I have uprightly laboured to suite my 
 endeavours to my pretences: and of later times (out 
 of desire to attaine their Language) I have run through 
 varieties of Intercourses with them Day and Night, 
 Summer and Winter, by Land and Sea, particular 
 passages tending to this, I have related divers, in the 
 Chapter of their Religion. 
 
 Many solemne discourses I have had with all sorts 
 of nations of them, from one end of the Countrey to 
 another (so farre as opportunity, and the little lan- 
 guage I have could reach.) 
 
 I know there is no small preparations in the hearts 
 of multitudes of them. I know their many solemne 
 confesions to my self, and one to another of their lost 
 wandring conditions. 
 
 I know strong Convictions upon the Consciences 
 of many of them, and their desires uttred that way. 
 
 I know not with how little Knowledge and Grace of 
 Christ the Lord may save, and therefore neither will 
 despair or report much. 
 
 But since it hath pleased some of my worthy Coun- 
 trymen to mention (of late in print) Wequash, the 
 Pequt Captaine, I shall be bold so farre to second 
 their relations, as to relate mine own hopes of him 
 (though I dare not be so confident as others.) 
 
 Two dayes before his death, as I past up to Quin- 
 nihticut River it pleased my worthy friend Mr. Fen- 
 wick whom I visited at his house in Say-Brook Fort 
 at the mouth of that River, to tell me that my old 
 friend Wequash lay very sick: I desired to see him, 
 and Himselfe was pleased to be my Guide two mile 
 where Wequash lay. 
 
23 
 
 Amongst other discourse concerning his sicknessG 
 and Death i^in whicli hoc freely bequeathed his son to 
 Mr. Fenwick) I closed with him concerning his Soule: 
 Ilee told me that some two or three yeare before he 
 had lodged at my House, where I acquainted him with 
 the Condition of all mankind, and his own in particu- 
 lar, how God created Man and All things: how Man 
 fell from God, and of his present Eimiity against God, 
 and the wrath of God against Him until Repentemce: 
 said he, "your words were never out of my heart to 
 this present;" and said hee "me much pray to Jesus 
 Christ." I told him so did many English, French and 
 Dutch, who had never turned to God, nor loved Him: 
 He replyed in broken English: "me so big naughty 
 Heart, me heart all one stone!" Savory expressions 
 using to breath from compunct and broken Hearts, 
 and a sence of inward hardnesse and unbrokennesse. 
 I had many discourses with him in his Life, but this 
 was the summe of our last parting untill our gene- 
 rall meeting. 
 
 Now because this is the great Inquiry of all men 
 what Indians have been converted? what have the 
 English done in those parts? what hopes of the Indi- 
 ans x'eceiving the knowledge of Christ! 
 
 And because to this Question some put an edge 
 from the boast of the Jesuits in Canada and Mary- 
 land, and especially from the wonderfull conversions 
 made by the Spaniards and Portugalls in the West- 
 Indies, besides what I have here written, as also, be- 
 sides what I have observed in the Chapter of their 
 Religion; I shall further present you with a brief ad- 
 ditionall discourse concerning this Great Point, being 
 comfortably perswaded that that Father of Spirits, who 
 was graciously pleased to perswade Japhet (the Gen- 
 
24 
 
 tiles) to dwell in the Tents of Shem (the Jewes) will 
 in his holy season (I hope approaching) perswade 
 these Gentiles of America to partake of the mercies 
 of Europe, and then shall bee fulfilled what is written 
 by the Prophet Malachi, from the rising of the Sunne 
 (in Europe) to the going down of the same (in Amer- 
 ica) my name shall be great among the Gentiles. So 
 I desire to hope and pray, 
 
 Your unworthy Country-man, 
 
 ROGER WILLIAMS. 
 
DIRECTIONS FOR THE USE OF THE 
 LANGUAGE. 
 
 1 . A dictionary or Grammer way I had considera- 
 tion of, but purposely avoided, as not so accommodate 
 to the benefit of all, as I hope, this forme is. 
 
 2. A Dialogue also I had thoughts of, but avoided 
 for brevities sake, and yet (with no small paines) I 
 have so framed every Chapter and the matter of it, 
 as I may call it an implicite Dialogue. 
 
 3. It is framed chiefly after the Narroganset Dia- 
 lect, because most Spoken in the Countrey, and yet 
 (with attending to the variation of peoples and Dia- 
 lects) it will be of great use in all parts of the Coun- 
 trey. 
 
 4. Whatever your occasion bee either of Travell, 
 Discourse, Trading Sccturneto the Table which will 
 direct you to the Proper Chapter. 
 
 5. Because the Life of all Language is in the Pro- 
 nuntiation, I have been at the paines and charges to 
 Cause the Accents, Tones or sounds to be affixed, 
 (which some understand according to the Greeke lian- 
 guage, Acutes, Graves, Circumflexes) for example, 
 in the second Leafe in the word Ewo He: the Sound 
 or tone must not be put on E, but Wo, where the 
 grave accent is. 
 
 In the same Leafe, in the word .i'fcoiveqndfifiin, the 
 sound must not be on any of the Syllables, but on qudss, 
 where the Acute or Sharp sound is. 
 4 
 
26 
 
 In the same leafe, in the word Anspaumpmauntaiii, 
 the Sound must not be on any other Syllable but 
 Maun where the Circumflex or long sounding Ac- 
 cent is. 
 
 6. The English for every Lidian word or phrase 
 stands in a straight line directly against the Indian: 
 yet sometimes there are two words for the same thing 
 (for their Language is exceeding copious, and they 
 have five or six words sometimes for one thing) and 
 then the English stands against them bothj for exam- 
 ple in the second leafe. 
 Cowauncakmish 
 
 and I pray your favour. 
 
 Cuckquenamish, 
 
 X 
 
AN HELPE 
 
 TO THE T^M^TI^H KANC^lTAGXi 
 
 OF THAT PART OF AMERICA CALLEB 
 
 CHAFTSR I. 
 
 Of Salutation. — Observation. 
 
 The natives are of two sorts (as the English are) 
 some more rude and clownish, who are not so apt to 
 salute, but upon salutation resalute lovingly. Others, 
 and the generall, are sober and grave, and yet cheer- 
 full in a meane, and as ready to begin a salutation as 
 to resalute, which yet the English generally begin, 
 out of desire to civilize them. 
 
 What cheare JVetop is the general salutation of all 
 English toward them. JVeio^^ is friend. JVetompaiiog^ 
 Friends. 
 
 They are exceedingly delighted with Salutations in 
 their own Language. 
 Neen, Keen, Ewo, I, you, he 
 
 Keenkaneen You and I 
 
 Ascowequassin 
 
 Ascowequassunnummis, Good morrow, 
 Askuttaaquompsin, Hou doe you ? 
 
 Asnpaumpmauntam, I am very well. 
 
 Taubut paump maunta- I am glad you are well. 
 
 man, 
 Cowaunckamish, My service to you. 
 
28 
 
 OBSERVATION. 
 
 This word upon speciall Salutations they use, and 
 upon some ofTence conceived by the Sachim or Prince 
 against any; I have seen the party reverently doe 
 obeysance, by stroking the Prince upon both his shol- 
 ders, and using this word, 
 
 Covvaunckamish and 
 Cuckqut'namish 
 
 Cowaunkainuck, 
 
 Aspaumpmauntam Sa- 
 chim, 
 
 Aspaumpmauntam com- 
 mittamus, 
 
 Aspaumpmaiintamwock 
 cummuckiaug ? 
 
 Konkeeteaug, 
 
 Ttiubot ne paump maunt- 
 hettit, 
 
 Tunna Cowaum? 
 
 Tuckoteshana, 
 
 Yo nowasm, 
 
 Nclwwatucknoteshem, 
 
 Mattaasu noteshem, 
 
 Wttu, 
 
 Wetuomuck noteshem, 
 
 Acawmuck noteshem,, 
 
 Otc\n, 
 
 Otanick noteshem, 
 
 OBSERVATION. 
 
 In the Narig'nset Countrey (which is the chief 
 People in the Land) a man shall come to many townes, 
 some bigger, some lesser, it may be a dozen in 20 
 miles travell. 
 
 OBSERVATION. 
 
 AcawmcnSalit, old England, which is as much as 
 from Ihc Land on f other side : hardly are they brought 
 to believe that that water is three thousand English 
 mile over or thereabouts. 
 
 I pray your favour 
 
 He salutes you 
 
 How doth the Prince? 
 
 How doth your wife ? 
 
 How doth your children? 
 
 They are well. 
 
 I am glad they are well. 
 
 Whence came you? 
 
 I came that way. 
 
 I came from farre. 
 
 J came from hard by. 
 
 An House. 
 
 I came from the house. 
 
 I came over the water. 
 
 A Towne. 
 
 I came from the Towne. 
 
 Tunnock kuttome, 
 Wekick nittome, 
 Nekick, 
 
 Whither goe you ? 
 To the house. 
 To my house. 
 
29 
 
 Kokick, To your house. 
 
 Tuckowckin, Where dwell you? 
 
 Tuckuttini, Where keep you? 
 
 Matnowetuomeno, I have no house. 
 
 OBSERVATION. 
 
 As commonly a single i-erson hath no house, so af- 
 ter the death of a Husband or Wile, they ollen break 
 up house, and live here and there a while with Friends 
 to allay their excessive sorrowes. 
 Tou wutt in? Where lives he? 
 
 Awanickiichick, Who are these? 
 
 Awaunewa? Who is that? 
 
 Tilnna umwock, 
 
 Tunna Wutshadock, Whence come they? 
 
 Yo now< kin, I dwell here. 
 
 Yo ntiin, I lire here. 
 
 Eiu or Nn-u? Is it so? 
 
 IViix, Yea. 
 
 Mat-nippompitammen, 1 have heard nothing. 
 We'suonck, A name. 
 
 Tocketussaw " itch, What is your name ? 
 
 Taantussawese? Doe you aske my name. 
 
 Ntussawese, 1 am called, kc. 
 
 Matnowesuunckane, I have no name. 
 
 OBSERVATION, 
 
 Obscure and meane persons amongst them have no 
 names: nulliiis numeri &c. as the Lord Jesus foretells 
 his followers that their names should be cast out, Luk, 
 6. 22 . as not worthy to be named &c. Againe, be- 
 cause they abhorre to name the dead (Death being 
 the King of Terrours to all naturall men: and though 
 the natives hold the Soule to live ever, yet not holding 
 a Resurrection they die and mourn without Hope.) 
 In that respect I say, if any of their S'^chims or neigh- 
 bours die who were of their names, they lay down 
 those Names as dead. 
 
 Now unnehicknowe'suonck — I have forgot my name. 
 Which is common amongst some of them, this being 
 one Incivilitie amongst the more rusticail sort, not 
 to call each other by their names, but Keen, You, 
 Ewo, He &,c. 
 
30 
 
 Tahena, What is his name ? 
 
 Tahossowetanij TV hat is the name of it? 
 
 Tahettamen, W hat call you this ? 
 
 Teiiqua, What is this? 
 
 Y6 neepoush, Stay or stand here 
 
 Muttapsh, Sit down. 
 
 Noonshem, 
 
 Non anmid, I cannot. 
 
 Tawhitch Kuppee Yau- 
 
 men, What come you for? 
 Teaqua Kunnaiinta men, What doe you fetch? 
 Chenock cuppeeyau mis ? When came you? 
 
 Maish-Kitummayi, Just even now. 
 
 Kitummayi nippecam, I came just now. 
 
 Y6 committamus, Is this your wife? 
 
 Yo cuppappoos, Is this your child? 
 
 Y6 cummiickquachucks, Is this your son? 
 
 Y6 cuttaunis, Is this your daughter ? 
 
 Wunnetu, It is a fine child. 
 Tawhichneepouweeyean, Why stand you? 
 
 Pucquatchick ? Without dores. 
 Tawhitch mat pe titeaye- Why come you not in? 
 
 an? 
 
 OBSERV. 
 
 In this respect they are remarkably free and cour- 
 teous, to invite all strangers in; and if any come to 
 them upon any occasion, they request them to come 
 in, if they come not in of themselves. 
 Awassish, Warme you. 
 
 Mattapsh yoteg, Sit by the fire. 
 
 Tocketunnawem, What say you? 
 
 Keen netop, Is it you friend. 
 
 Peeyaush netop, Come hither friend. 
 
 Petitees, Come in. 
 
 Kunniinni, Have you seene me? 
 
 Kunniinnous, I have seen you. 
 
 Taubot mequaun namean, I thank you for your kind 
 
 remembrance. 
 Taubotneanawayean, I thank you. 
 
 Taubotne aunanamean, I thank you for your love. 
 
 OBSERV. 
 
 I have acknowledged amongst them an heart sensi- 
 
31 
 
 ble of kindnesses and have reaped kindnesse again 
 from many, seaven yeares after, when 1 myselfe liad 
 forgotten &.c. Hence the Lord Jesus exhorts liis 
 followers to doe good for evill; for otherwise sinners 
 will do good tor good, kindnesse for kindnesse. &c. 
 Cowummaunsh, I love you. 
 
 Cuwammauniick, He loves you. 
 
 Cowummaus, You are loving. 
 
 Cowautam, Vnderstand you. 
 
 Nowa itam, I understand. 
 
 Cow;<wtam tauhitche nip- 
 
 peeyaimen, 
 Cowannuntam, 
 Awanagusantowosh, 
 Eenantowash, 
 Cutehanshish aiimo, 
 
 Kunnishishem ? 
 
 Nnishishem, 
 
 Naneeshuumo, 
 
 Nanshwishawmen, 
 
 Npiucksh-iwmen, 
 
 Neesneechecktashaumen, We are 20, &e. 
 
 Nquitpausucko washaw- 
 
 men, We are an 100. 
 
 Comishoonhommis, Did you come by boate? 
 
 Kuttiakewushaiimis, Came you by land? 
 
 Meshnornishoon hommin, I came by boat. 
 
 Doc you know why I come. 
 Have you forgotten .•' 
 Speake English. 
 Speake Indian. 
 How many were you in 
 
 company ? 
 Are you alone. 
 I am alone. 
 There be 2 of us. 
 We are 4. 
 We are 10. 
 
 Meshntiauke wushem, 
 
 !Nippenosvai)tawem, 
 
 Penowantowawhettuock, 
 
 Matnowawtauhettemina, 
 
 Nummauchenem, 
 Cummauchenem, 
 Tashuckunne cummau- 
 
 chena';mis, 
 Nummauchemin 
 
 or 
 Ntanneteimmin, 
 Saiiop curamauchemin. 
 
 I came by land. 
 
 I am of another language. 
 
 They are of a divers Lan- 
 guage. 
 
 We understand not each 
 other. 
 
 I am sicke. 
 
 Are you sicke ? 
 
 How long have you heert 
 sicke ? 
 
 I wiU be going. 
 
 You shall goe to-morrow. 
 
'32 
 
 Mauchish 
 
 or Be going. 
 
 Anakish, 
 
 Kuttannawshesh, Depart. 
 
 Mauchie 
 
 or He is gone, 
 
 .^nnittui, 
 
 Kautana'^shant, He being gone. 
 
 Mauch'hettit 
 
 or When they are gone ? 
 
 Kautanawshiiwhettit, 
 
 Kukkow tous I will lodge with yon. 
 
 Yd Cowish, Do lodge here. 
 
 Hawiinshech, Farewell. 
 
 Chenock wonck cup pee- When will you be here 
 
 yeiumen, againe .'' 
 
 Netop tatta, My triend, I cannot tell. 
 
 From these courteous Salutations, observe in gen- 
 erally There is a savour of civility and courtesie even 
 amongst these wild Americans, both amongst them- 
 selves and towards strangers. 
 
 More particular: 
 
 1 . The courteous Pagan shall condemne 
 
 Uncourteous Englishmen, 
 Who live like Foxes, Beares and Wolves, 
 Or Lyon in his Den. 
 
 2. Let none sing blessings to their soules. 
 
 For that they courteous are: 
 The wild Barbarians with no more 
 Then nature, goe so farre: 
 
 3. If natures Sons both wild and tame, 
 
 Humane and courteous be: 
 How ill becomes it Sonnes of God 
 To want Humanity ? 
 
OHAF. ZI. 
 
 Of Eating and ^Entertainment. 
 
 Ascumetesimmis? Have you not yet eaten? 
 
 Malta niccattuppummin, I am not hungry. 
 
 Niccawkatone, I am thirstie. 
 
 Mannippeno ? Have you no water? 
 
 Nip, or nipewese, Give me some water. 
 
 Namitch, commetesimmin, Stay, you must eat first. 
 
 T. aquacummeich, What will you eat? 
 
 Nokehick, Parch'd meal, which is a 
 
 readie very wholesome food, which they eate with a 
 
 little water, hot or cold; I have travelled with neere 
 
 200 of them at once, neere 100 miles through the 
 
 woods, every man carrying a Utile Basket otthis at 
 
 his back, and sometimes in a hollow Leather Girdle 
 
 about his middle, sufficient for a man for three or 
 
 four daies. 
 
 With this readie provision, and their Bow and .^r- 
 
 roweSy are they ready for War, and travell at an 
 
 houres warning. With a spoonfidl of this meale and a 
 
 spoonfuU of water from the Brooke, have I made many 
 
 a good dinner and supper. 
 
 Aupummineanash, The parch'd corne. 
 
 The parch'd meale boild 
 
 Anr./.»^:r.<.„ «o,.,co,\«^^ with water at their hou- 
 
 Aupuminea-nawsaump, ■ ■ i • .i 11 
 
 ^' ses, which is the whole- 
 
 somest diet they have. 
 
 Msfckquatash, Boild corne whole. 
 
 Manusqussedash, Beanes. 
 
 Nasaump, A kind of meale pottage, 
 
 unpartch'd. 
 
 From this the EnscUsh call their Samp, which is 
 
 the Indian corne, beaten and boild, and eaten hot or 
 
 cold with milke or butter, which are mercies beyond 
 
 5 
 
34 
 
 the J^atives plaine water, and which is a dish exceed 
 ing wholesome lor the English bodies. 
 Puttuckqunnege, A Cake. 
 
 Puttuckqunnegunash put- Cakes or loves round 
 tuckqui, 
 
 Te-igun kuttie maunchi 
 
 Assamme, 
 
 Ncuttup, 
 
 \V nnancattup, 
 
 Nippaskana..n turn, 
 
 Puutous notatam, 
 
 Sokenish, 
 
 Cosaume sokenummis, 
 
 Wuttatash, 
 Nquitchetammin, 
 Quitchetash, 
 Saunqui nip? 
 Saun kopa\ got, 
 Chowh.su, 
 Aquie wuttuttash, 
 Aquie waumatous, 
 Nec'wni meich teaqua, 
 
 What shall I dresse for 
 
 you^ 
 Give me to eate. 
 I am hungrie. 
 I am very hungry. 
 I am almost starved. 
 Give me drmke. 
 Powre forth. 
 You have powred out too 
 
 much. 
 Drinke. 
 Let me taste. 
 Taste. 
 
 Is the water coo. 
 Coole water. 
 It is warme. 
 Doe not drinke 
 Doe not drinke all. 
 First eat somethmg. 
 
 Tawhitch mat me choan, Why eat you not 
 
 Wussai:me kusopita, 
 Te guunnumm('itch, 
 Mateug keesitauano? 
 
 jVTa te^'g mccho ewo, 
 Cotchikfsu assamme 
 
 It is too hot. 
 
 What shall I eate? 
 
 Is there nothing ready 
 
 boyld? 
 He eats nothing. 
 Cut me a piece. 
 
 C< tchekinnemi wee yous, Cut me some meat. 
 
 ]V<etes'ttuck, 
 Pautiinnea mechimucks, 
 Numw&utous, 
 Mihtukme chakick, 
 
 I et us goe eate. 
 Bring hither some victualls 
 Fill the dish. 
 Tree-eaters. A people so 
 
 called Hiving between three and tbure hundred miles 
 West into the land) fi-cm their eating only Mihtvch- 
 quash^ that is, Trees: They are Men-eaters, they set 
 no come, but live on the bark of Chesnvt and Wal- 
 nnf, and ther fne trees: The} dry and eat this oarfc 
 with the iat ot Beasts, and sometimes of men: This 
 
33 
 
 people are the terrour of the neighbour JValwes; and 
 yet these Rebells, the Sonne of God may in time 
 subdue. 
 
 Mauchepweoan. 
 
 Ma ichepwucks. 
 
 Ma ichepwut. 
 
 Pa ishaqua m.jchepwut. 
 
 Wayyeyant ma'ichepwut. 
 
 Nquittma Jitash, 
 
 Weetimoquat. 
 
 Machemoqut 
 
 Wetkan. 
 
 Machippoquat. 
 
 A iwusse vveekan. 
 
 Askun. 
 
 No6nat. 
 
 Wusaume wekissu. 
 
 Waumet Taubi. 
 Wuttattumutta. 
 Neesneech'ihettit taubi. 
 Mattacuckquaw. 
 Mattac'icquass. 
 Matcuttassamiin ^ 
 
 Keen meitch. 
 
 They generally all take Tobacco; and it is com- 
 monly the onl^ plant which men labour in; the wom- 
 en managing all the rest : they say they take Tobacco 
 for two causes; first, against the rheume, which cavs- 
 eth the toothake, which they are impatient of: sec- 
 ondly, to revive and refresh them, they drinking noth- 
 ing but water. 
 
 Squuttame. Give me your pipe. 
 
 Petasfnaa, or, Wuttara- Give me some Tobacco. 
 
 masin. 
 Ncattafintum, or, Ncattit- I long for that. 
 
 eam. 
 Mauchinaash nowepit- My teeth are naught. 
 
 eass. 
 Nununashackquneaumen. Wee are in a dearth. 
 
 After I have eaten. 
 
 After meales. 
 
 When he hath eaten. 
 
 After dinner. 
 
 After supper. 
 
 Smell. 
 
 It smells sweet. 
 
 It stinks. 
 
 It is sweet. 
 
 It is sowre. 
 
 It is sweeter. 
 
 It is raw. 
 
 Not enough. 
 
 Too much either boyled 
 
 or rosted. 
 It is enough. 
 Let us drinke. 
 Eenough for twentie men. 
 A Cooke. 
 Cooke or dresse. 
 Will you not give me to 
 
 eate ? 
 I pray eate. 
 
36 
 
 llflashackquineaug. 
 Aucuck. 
 Mishquockuk. 
 Nclop kuttassammish. 
 
 Quamphash quamp hom- 
 
 linea. 
 Eippoquat. 
 Teaqua aspuckquat? 
 Nowctipo 
 Wenomeneash. 
 Waweecocks. 
 
 Nemauanash. 
 
 Nemauaninnuit* 
 
 Tackhummin. 
 
 Tackhumiinnea. 
 
 Pishqufchick. 
 
 Nummauchip nup mau- 
 
 chepummin. 
 Cowaump? 
 Nowaump. 
 Mohowaugsuck, or Mau- 
 
 quauog, from moho to 
 
 eate. 
 
 Cummohucquock. 
 
 Whomsoever commeth in when they are eating, they 
 offer them to eat of that which they have, though but 
 little enough prepar'd for themselves. If any provis- 
 ion offish or flesh come in, they make their neighbours 
 partakers with them. 
 
 If any stranger come in, they presently give him 
 to eate of what they have ; many a time, and at all times 
 of the night (as I have fallen in travell upon their hou- 
 ses) when nothing hath been ready, have themselves 
 and their wives, risen to prepare me some refreshing. 
 
 The observation generall from their eating Sfc. 
 
 It is a strange truth, that a man shall generally 
 Unde more free entertainment and refreshing amongst 
 
 We have no food. 
 
 A Kettle. 
 
 A red Copper Kettle. 
 
 Friend, I have brought you 
 
 this 
 Take up for me out of the 
 
 pot. 
 It is sweet. 
 What doth it taste of? 
 I like this. 
 Grapes or Rapsins. 
 Figs, or some strange 
 
 sweet meat. 
 Provisions for the \\ jiy. 
 A Snapsacke. 
 To grind Come. 
 Beat me parchM meale. 
 Unparch'd meale. 
 We have eaten all. 
 
 Have you enough ? 
 
 I have enough. 
 
 The Canibals, or Men eat- 
 ers, up in to the West 
 two, three or foure hun- 
 dred miles from us. 
 
 They will eate you. 
 
31 
 
 these Barbarians, then amongst thousands that caW 
 themselves Christians. 
 
 More particular: 
 
 1. Course bread and water's most their fare, 
 
 Englands diet fine; 
 Thy cup runs ore with plenteous store 
 Of wholesome beare and Wine. 
 
 2. Sometimes God gives them Fish or Flesh, 
 
 Yet they're content without; 
 And what comes in they part to friends 
 And strangers round about. 
 
 3. God's providence is rich to his, 
 
 Let none distrustfull be; 
 In wildernesse, in great distresse. 
 These Ravens have fed me.. 
 
CHAP. III. 
 
 Concerning Sleepe and Lodging. 
 
 Nsowwushkawmen, I am weary. 
 
 Nkataquaum, I am sleepie. 
 
 Kukkovetous, Shall I lodge here? 
 
 Yo nickowemen? Shall I sleepe here? 
 
 Kukkowcti, Will you sleepe here. 
 
 Wunn- gin, cowish, Welcome, sleepe here. 
 
 Nummouaqu''»men, I will lodge abroad. 
 
 Puckquatchick nickoue- I will sleepe without the 
 
 men, doores, Which I 
 
 have knowne them contentedly doe, by a fire un- 
 der a tree, when sometimes some English have (for 
 want of familiaritie and language, with them) been 
 fearefuU to entertaine them. In Summer-time I 
 have knowne them lye abroad often themselves, to 
 make roome for Strangers, English, or others. 
 Mouaquomitea, Let us lye abroad. 
 
 Cowwetuck, Let us Sleepe. 
 
 Kukkouene? Sleepe you? 
 
 Cowweke, Sleepe, sleepe. 
 
 Cowwewi, He'is asleepe, 
 
 Coww >wock, They sleepe. 
 
 Askukkowene? Sleepe you yet? 
 
 Takitippocat, It is a cold night. 
 
 Wekitippocat, It is a warme night. 
 
 Wauwh utaw anawat, and There is an alarme, or, 
 Wawhautowavog, there is a great shout- 
 
 ing: 
 
 Howling and shouting is their Alarme ; they having 
 no Drums nor Trumpets: but whether an enemie ap- 
 proach, or fire breaJie out, this Alarme passeth from 
 house to house; yea, commonly, if any English or 
 Dutch come amongst them, they give notice of Stran- 
 
39 
 
 gers by this signe; yet I have knowne them buy and 
 use a Dutch Trumpet, and knowne a J^utivc make a 
 good Drum in imitation of the jEm^7js/i. 
 Mat annauke, or A tine sorte of mats to 
 
 Mattannoukanash, Sleep on. 
 
 Maskituash, Straw to \y on. 
 
 Wuddtuckqunash, pona- Let us lay on wood. 
 
 mAuta, 
 
 This they doe plentifully when they lie down to 
 sleep winter and summer, abundance they have and 
 abundance they lay on: their Fire is instead ol" our 
 bedcloaths. And so, themselves and any that have 
 occasion to lodge witli them, must be content to 
 turne often to the fire if the night be cold, and they 
 who first wake must repaire the Fire. 
 Mauataunamoke, Mend the fire. 
 
 Mauataunamutta, Let us mend the fire. 
 
 Tok: tuck, Let us wake. 
 
 Askuttokemis, Are you not awake yet. 
 
 T kish, T .keke Wake wake. 
 
 T' kinish, Wake him. 
 
 Kitumyai tokcan, As soone as I wake. 
 
 Ntunnaqu mien, I have had a good dream. 
 
 Nummattaquornen, I have had a bad dream. 
 
 When they have had a bad Dreame, which they 
 conceive to be a threatening from God, they fall to 
 prayer at all times of the night, especially early be- 
 fore day: So DavicVs zealous heart to the true and 
 living God: Jit inidnioht will I rise &c. / ■prtvcnted 
 the dawuins: of the day, Sic. Psal. 1 19, &c. 
 Wunnakukkiissaquaum, You sleep much. 
 Peeyauntam, He prayes. 
 
 Peeyauntamwock, They pray. 
 
 Timna kukkowemis, Where slept you? 
 
 Awaunweickkukkouemis, At whose house did you, 
 
 sleep? 
 I once travailed to an Hand of the wildest in our 
 parts, where in the night an Indian (as he said) had 
 a vision or dream of the Sun (whom they worship for 
 a God) darting a Beame into his Breast which he 
 conceived to be the Messenger of his Death: This 
 poore Native call'd his Friends and neighbours, and 
 
40 
 
 prepared some little refreshing for them, but himselfe 
 was kept waking and Fasting in great Hunuliations 
 and Invocations for 10 dayes and nights: I was 
 alone (having travailed from my Barke, the wind be- 
 ing contrary) and little could I speake to thtm to 
 their understandings especially because of the change 
 of their Dialect or manner of Speech from our neigh- 
 bours: yet so much (through the help of God, I did 
 speake, of the True and livino; onln Wist- God^ lA the 
 Creation: of Man. and his//'/ from God, &.c. thac at 
 parting many burst forth, Oh when tviU you cotne 
 againe, to bring us some more neivesofthis Godl 
 
 From their Sleeping: The Observation generall. 
 
 Sweet rest is not confind to soft Beds, for, not on- 
 ly God gives his beloved sleep on hard lodgings: but 
 also Nature and Custome gives sound sleep to these 
 Americans on the Earth, on a Boord or Mat. Yet 
 how is Europe bound to God for better lodging, &.c. 
 More particular: 
 
 1 . God gives them sleep on Ground, on Straw, 
 
 on Sedgie Mats or Boord: 
 When English Softest Beds of Downe, 
 sometimes no sleep affoord. 
 
 2. I have knowne them leave their House and Mat, 
 
 to lodge a Friend or stranger, 
 When Jewes and Christians oft have sent 
 Christ Jesus to the Manger. 
 
 3. 'Fore day they invocate their Gods, 
 
 Though Many False and New: 
 how should that God worshipt be^ 
 ■who is but One and True? 
 
€HA7. ZV. 
 
 Of their JVames. 
 
 NQuIt, 
 
 Neesse, - - - 
 
 Nish, 
 
 Napanna, 
 
 Qiitta, _ - - 
 
 JEnada, 
 
 Shwosuck, 
 Paskugit, 
 
 Piuck, - - 
 
 Piucknabna quit, 
 Piucknab neese, 
 Piucknab nish, 
 Piucknab yoh 
 Piucknab napanna, 
 Piucknab naq tta 
 Piucknab cnada, 
 Piucknabna shwnsuck, 
 Piucknab napaskiigit, 
 Neesneechick, 
 
 Neesneechicknabnaquit, &c. 
 Shwinckeck, 
 
 Swincheck nabnaquit, &c. 
 Yowinicheck, 
 
 Towinicheck nabnaquit, Etc. 
 Napannetashincheck, 
 Napannetashiuclieknabnaquit^ 
 Quttatashincheck, 
 Quttatashincheck nabnaquit, 
 Enadatashincheck, 
 6 
 
 One. 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 10 
 11 
 12 
 13 
 14 
 15 
 16 
 17 
 18 
 19 
 20 
 2! 
 
 30, &c. 
 
 31, &c. 
 40 
 
 41, Sec. 
 50 
 
 51, &c. 
 60 
 
 61, &c. 
 70 
 
42 
 
 Enadatashincheck nabnaquit, 
 
 Swoasuck ta shincheck, 
 
 Swoasuck tashincheck nabna qnit, 
 
 Paskugit tashincheck, &c. 
 
 Paskugit tashincheck nabnaquit &.c. 
 
 Nquit pavvsuck - _ _ 
 
 Nees pawsuck 
 
 Shvveepawsuck - - 
 
 Y we pawsuck 
 
 Napannetashe p&wsuck 
 
 Q' ttatashe pawsuck 
 
 Enadatashe prwsuck 
 
 Shoasuchtashe pawsuck 
 
 Paskugit tashepawsuck 
 
 Nquittemitt nnug 
 
 JVeese mittannug 
 
 Nishwe mittannnug 
 
 1 owe mittannug 
 
 Napannetashemittaiinug 
 
 Qutthtashe mittcnnug 
 
 Enadatashe mittannug 
 
 Shrasuck ta she mittannug 
 
 Paskugittashe mittannug 
 
 Piucl.i^ue mittannug 
 
 Neesneecheck tashe mittannug 
 
 Shwinchecktashe mittannug 
 
 Yowincheck tashemittannug 
 
 Kapannetashincheck tashe 
 n.ittannug; 
 
 Q ; latashinchetk tashemittannug 
 
 Enadatashincheck tashe 
 mittinnuck 
 
 Sk ashuck tashincheck tashe 
 mittanug 
 
 Ps J '\ugit tashincheck tashe 
 mittannug 
 
 Nq' it pausuck'emittr nnug Sic. 
 Having no Letters nor Arts, 'tis admirable how 
 quick they are in casting up great numbers, v. ith the 
 htlpe ni graines ol Corne, instead ol Europes pens or 
 counters. 
 
 80 
 
 81, &c. 
 90 
 
 91 &c. 
 
 100 
 
 200 
 
 300 
 
 400 
 
 500 
 
 600 
 
 700 
 
 800 
 
 900 
 
 1000 
 
 2000 
 
 3000 
 
 4000 
 
 5000 
 
 6000 
 
 7000 
 
 8000 
 
 9000 
 
 10000 
 
 20000 
 
 30000 
 
 40000 
 
 50000 
 
 60000 
 
 70000 
 
 80000 
 
 90000 
 100000 
 
43 
 
 lumbers of the MuscuUne Gendev. 
 
 1. 
 
 2. Sketomp a Man. 
 
 3. 
 
 Skeeton* 
 
 Paaog. 
 
 Men. 
 
 as 
 
 Pawsuck, 
 
 Nev!SWOck, 
 
 Sh'iog, 
 
 Yowock, 
 
 Napannetasuog, 
 
 Quttas log, 
 
 Enad'itasuog, 
 
 Slmasuck tasuog, 
 
 Paskugit tasi'iog, 
 
 PiucksLiog, 
 
 Piucksuog nabnaqult, 
 
 Of the Feminine Gcnden 
 
 Pawsuck, 
 
 Neenash, 
 
 Swinash, 
 
 Yow innash, 
 
 Nap annet ash i n ash , 
 
 Quttatashinash, 
 
 Enadtashinash, 
 
 Shoasucktash'iiash, 
 
 Paskugittashinash, 
 
 Piuckquatash, 
 
 Puickquatash nabnaquit, 
 
 From their Numbers, Observation Generall. 
 Let it be considered, whether Tradition of ancient 
 Forefathers, or ^Tature hath taught them Europes 
 Jirithmaticke. 
 
 More particular: 
 
 1. Their Braines are quick, their hands, 
 
 Their feet, their tongues, their eyes: 
 God may fit objects in his time, 
 To those quicke faculties. 
 
 2. Objects of higher nature make th^m tell, 
 
 The holy number of his Sons Gospel: 
 Make them and us to tell what told may be; 
 But stand amazed at Eternitie. 
 
 1. 
 
 2. 
 
 .3. 
 
 4. 
 
 5. 
 
 6. 
 
 7. 
 
 8. 
 
 9. 
 
 10. 
 
 11. 
 
 rWaucho. 
 ( Hill. 
 
 1 W audio ash. 
 (^ Hills. 
 
CHAP. V. 
 
 Of their relalions of consanguinitie and affinitie, or. 
 Blood and Marriage. 
 
 Nnin-nninnuog & 
 
 Skef tomp-auog, 
 
 Squaws-suck, 
 
 Kichize, St. 
 
 Kichizuck, 
 
 Homes, &. • 
 
 Homesuck, 
 
 Kutchinnu, 
 
 Kutchinnuwock, 
 
 Wuskeene, 
 
 Wuskeeneesuck, 
 
 Wenise, & 
 
 Wenisuck, 
 
 Mattaimtum, 
 
 Wasick, 
 
 Weewo, St 
 
 Mittdmmus, St, 
 
 Wullogana, 
 
 Noweewo, 
 
 Nummittamus, 8tc. 
 
 Osh. 
 
 JVosh, 
 
 Cosh, 
 
 Cuttoso? 
 
 Okdsu, St 
 
 Witchwhaw 
 
 Nokace, nichwhaw, My mother. 
 
 Wussese, An Unckle. 
 
 Nissese, My Unckle, 
 
 Papoos, A childe. 
 
 jN'ippapooSj St My childe. 
 
 Man-men. 
 
 Woman-women. 
 
 An old man, 
 
 Old men. 
 
 An Oldmn, 
 
 Old men. a 
 
 A middle-aged-man 
 
 Middle-aged men. 
 
 A youth. 
 
 Youths. 
 
 An old woman, 
 
 Old women. 
 
 Very old and decrepit. 
 
 An Husband. 
 
 A Wife. 
 
 My Wife. 
 
 A Father. 
 My father. 
 Your father. 
 Have you a father? 
 A mother. 
 
4o 
 
 Nummuckiese, 
 
 Numimickquachucks, My sonne. 
 Nittaunis, My daughter. 
 
 Non anese, A sucking cliikl. 
 
 Muckquachuckquemese, A little boy. 
 Squisese, A little giile. 
 
 Wermat, A brother. 
 
 They hold the band of brother-hood so deare, that 
 when one had committed a murther and lied, they ex- 
 ecuted his brother; and 'tis common lor a brother to 
 pay the debt of a brother deceased. 
 Neemat, My brother. 
 
 Weticks, & A sister. 
 
 Weesummis, 
 
 Wematittuock, They are brothers. 
 
 Cutchashematitin.^ How many brothers have 
 
 you 
 
 Natoncks, My cousin. 
 
 Kattoncks, Your cousin. 
 
 Watoncks, A cousin. 
 
 NuUoquasso, My ward or pupill. 
 
 Wattonksittuock, They are cousins. 
 
 Kihtuckquaw, A virgin marriageable. 
 
 Their Virgins ars distinguished by a bashful falling 
 
 downe of their haire over their eyes, 
 
 Towiijwock, Fatherlesse children. 
 
 There are no beggars amongst them, nor father- 
 lesse children unprovided for. 
 
 Tackqiuwock, Twins. 
 
 Their affections, especially to their children, are 
 
 very strong; so that I have knowne a Father take so 
 
 grievously the losse of his childe, that he hath cut and 
 
 stob'd himselfe with griefc and rage. 
 
 This extreme ajfection, together with want of Zt'oni- 
 
 ing, makes their children sawcie, bold and undutifull. 
 1 once came into a house and requested some ivater 
 to drinke ; the father bid his sonne (of some 8 yeeres 
 of age) to fetch some water: the hoij refused, and would 
 not stir; I told the father that I would correct my child, 
 if he should so disobey me, &c. Upon this the father 
 took up a sticke, the boy another, and flew at his father: 
 upon my perswasion, the poor father made him smart 
 
46 
 
 a little, threw downe his stick, and run for ivater and 
 the fulhcr confessed the benefit of correction, and the 
 evil of their too indulgent offcclions. 
 
 From their Relations. — Observation generall. 
 In the minds of depraved mankinde, are yet to be 
 founde JVattires distinctions, and JVutiires ctffectiom. 
 
 More particular: 
 The Pagans wild confesse the bonds 
 
 Of married chastitie: 
 How vild are Nicolaitans that hold 
 
 Of Wives communitie? 
 How kindly flames of nature burne 
 
 In wild humanitie ? 
 Naturall affections who wants, is sure 
 
 Far from Christianity. 
 Best nature's vaine, he's blest that's mad,© 
 
 A new and rich partaker 
 Of divine Nature of his God, 
 
 And blest eternall Maker. 
 
CHAP. VZ. 
 
 Of the Family ami Bushicsse of the House. 
 
 WEtu, An House. 
 
 Wetuomuck, At home. 
 
 Nekick, My house. 
 
 Kekick, Your house. 
 
 W^^kick, At his house. 
 
 Nickquenum, I am going: 
 
 Which is a solemne word amongst them; and no 
 man will offer any hinderance to him, who after some 
 absence is going to visit his Family, and useth this 
 word JVicquenum, (confessing the sweetness even o^ 
 these short temporal! homes.) 
 Puttuckakaun, A round house. 
 
 Puttuckakaunese, A little round house. 
 
 Wetuomemese, A little house; 
 
 which their women and maids live apart in, foure, 
 five, or six dayes, in the time of their monethly sick- 
 nesse, which custome in all parts of the Couutrey 
 they strictly observe, and no Male may come into 
 that house. 
 Net's quttow, A long house with two 
 
 fires. 
 Sh.vishcuttow, Whh three fires. 
 
 Abockquosiuash. The mats of the house. 
 
 Wuttapu'ssuck, The long poles, 
 
 which commonly men get and fix, and then the 
 women cover the house with mats, and line them with 
 embrovdered mats which the women nsake, and call 
 ,them JMannofaubana, or Hangings., which amongst 
 them make as faire a show as Hangings with us. 
 N'te, or Yote, 
 
 Ch ckot, Si Fire. 
 
 Squtta 
 
48 
 
 Notawese St chickauiuw- A little fire. 
 
 ese, 
 Puck, Smoke. 
 
 Puckissu, Smokie. 
 
 Nippuckis, Smoke troubleth me. 
 
 Wuchickap<^uck, Burching barke. And 
 
 chesnut barke which they dresse finely, and make a 
 Summer-covering for their houses. 
 Cuppoquiittemin, I will divide house with 
 
 you, or dwell with you. 
 
 Two Families will live comfortably and lovingly in 
 a little round house of some fourteen or sixteen foot 
 over, and so more and more families in proportion. 
 
 IVuckqusquatch, 
 
 Niickqusquatchimin, 
 
 Potouwassiteuck 
 
 Wudtuckqun, 
 
 Wudtuckquanash, 
 
 Ponamauta, 
 
 Pawacomwushesh, 
 
 Maumashinnaunamauta, 
 
 Npaacomwushem, 
 
 Ascneshesh, 
 
 W-mck, & 
 
 Wonkatack, 
 
 Wonckataganash naus, 
 
 Netashin & newuchas- 
 
 inea, 
 Wequanantash, 
 Wequanantig, 
 Wequanantiganash, 
 Wekinan, 
 Awauo ? 
 
 Mat Awawanunno, 
 Unhappo Kosh, 
 Tuckiu Sachim, 
 Mat-apeu, 
 Peyau 
 Weche-peyau hee mat, 
 
 Potawash, 
 Potauntash, 
 
 I am cold. 
 
 Let us make a fire. 
 A piece of wood. 
 Lay on wood. 
 
 Cut some wood. 
 
 Let us make a good fire, 
 
 I will cut wood. 
 
 Fetch some small sticks. 
 
 More. 
 
 Fetch some more. 
 There is no more. 
 
 A light fire. 
 
 A Candle, or Light. 
 
 Candles. 
 
 A light fire. 
 
 Who is at home ? 
 
 There is no body. 
 
 Is your father at home? 
 
 Where is the Sachim.'' 
 
 He is not at home. 
 
 He is come. 
 
 Your brother is come with 
 
 him. 
 Make a fire. 
 Blowe the fire. 
 
49 
 
 Peeyauog, They are come. 
 
 Wame, paushe, All-some. 
 
 Tawhitch mat peya yean, Why came, or, come yoa 
 
 not. 
 Mesh noonshem peeyaun.'* I could not come. 
 Mocenanippeeam, I will come by and by. 
 
 Aspeyau, asquam, He is not come yet. 
 
 Y6 autant mesh nippeeam, I was here the sunne so 
 
 high. 
 And then they point with the hand to the Sunne, 
 by wliose highth they keepe account of the day, and by 
 the Moone and Stars by night, as wee doe by clocks 
 and dialls, &c. 
 
 W.iskont peyauog, 
 Teaqua naiintick ew6, 
 Yo appitch ewo, 
 Unhappo kjsh, 
 Unn'tugh, 
 Npepeyup nawvvot, 
 Tawhitch peyauyean, 
 Teaffuun kunnaiintamun ? 
 Aw iun ewo ? 
 Nowechiume, 
 WAcum, naus, 
 Petiteaita, 
 Noonapummin autasheh- 
 
 ettit, 
 Taubapimmin, 
 No mat 
 Asquam, 
 Niim, nlmitch, 
 M'ice, unuckquaquese, 
 M lish, kittummiy, 
 Tiickiu, tiyu, 
 Kukkekuttokawmen, 
 
 Nux, 
 
 Wuttammaun tarn, 
 Netop notammiuntam, 
 Cot'immiuntam, 
 Cot'immish, 
 
 Cotammmume, Cotamme 
 7 
 
 They will come. 
 
 What comes hee for? 
 
 Let him sit there. 
 
 Is your father at home. 
 
 He is there. 
 
 I have long been here. 
 
 Why doe you come? 
 
 What come you for? 
 
 Wha is that? 
 
 He is my servant. 
 
 Call, fetch. 
 
 Let us goe in. 
 
 There is not roome for bo 
 
 many. 
 Roome enough. 
 Not enough. 
 Not yet. 
 By and by. 
 Instantly. 
 Just, even now. 
 Where. 
 
 W.)uld you speake with 
 him? 
 
 Yea. 
 
 He is busie. 
 
 Friend, I am busie, 
 
 Are you busie ? 
 
 I hinder you. 
 
 You trouble me. 
 
50 
 
 Obs: They are as full of businesse, and as impa- 
 tient of hindeiance (in their kind) as any Merchant in 
 
 El' rope. 
 
 Nqussitam, 
 
 Not. .mmehick ewo, 
 
 Maumacniuash, 
 
 Auqiegs, 
 
 Tuckiiuash, 
 
 Wenawwetu, 
 
 Machotu, 
 
 Wenawetuonckon, 
 
 Kuppash, 
 
 Kuphommin, 
 
 Yeaush, 
 
 I am removing. 
 
 He hinders me. 
 
 Goods. 
 
 HouseholdstufTe. 
 
 Where be they? 
 
 Rich. 
 
 Poore. 
 
 Wealth. 
 
 Shut the doorei 
 
 To shut the doore. 
 
 Shut doore after you. 
 
 Obs: Commonly they never shut their doores, day 
 nor night; and 'tis rare that any hurt is done. 
 Wunegin, Well, or good. 
 
 Machit, Naught, or evill. 
 
 Cowautam? Do you understand? 
 
 Machaug No, or not. 
 
 Wunuaug A Tray. 
 
 Wunnauganash, Trayes. 
 
 Kuuim, A Spoone. 
 
 Kunnamauog, Spoones. 
 
 Obs: Insteed of shelves, they have severall bas- 
 kets, wherein they put all their householdstuffe ; they 
 have some great bags or sacks made of Hempe which 
 will hold five or sixe bushells. 
 Tacunck, or Weskunck, Their pounding Morter. 
 
 Obs: Their Women constantly beat all their corne 
 with hand: they plant it, dresse it, gather it, barne it, 
 beat it, and take as much paines as any people in the 
 world Vv'hich labour is questionlesse one cause of their 
 extraordinary ease of child birth. 
 
 Wunnauganemese, 
 
 Tv aqua cunnatinne, 
 
 Natinnehas, 
 
 Keklneas, 
 
 Machage cunna miteou- 
 
 win ? 
 Wonckatack, 
 Tunnati 
 
 A little Tray. 
 
 What doe you looke for ? 
 
 Search. 
 
 See here. 
 
 Doe you find nothing. 
 
 Another. 
 Where. 
 
61 
 
 Ntauhaunanatinnohom- I cannot looke or search. 
 
 mill, 
 Ntauhaunanamiteouwin, I cannot find. 
 
 Wiaseck, Eiassunck, Mo- 
 
 cotick, Punnetunck A Knife. 
 
 Chauqock, 
 
 Obs: Whence they call Englishmen Chauquaquock, 
 tliat is, Knive-meu, stone formerly being to them in- 
 stead of Knives, Aide blades, Hatchets and Hoives. 
 Naraac'nvhe, Lend me your Knife. 
 
 Cowiaseck, 
 
 Wonck Commrsim? Wil you give it me again? 
 
 M'.tta nowauwone, I knew nothing. 
 
 Matta nowahea. 
 
 Mat meshnowahea, I was innocent. 
 
 Pautous, Pautauog, Bring hither. 
 
 Mauchatous, Carry this. 
 
 Niautiish, &. 
 Weawhush, Take it on your backe. 
 
 Obs: It is almost incredible what burthens the poore 
 women carry of Come, offish, ofBeanes, o(Mats, and 
 a childe besides. 
 
 Awaim, There is some body. 
 
 Kekmeas, Coe and see. 
 
 Squauntaumuck, At the doore. 
 
 Awaun keen? Who are you? 
 
 Keen netop, Is it you ? 
 
 Pauquanamiinnea, Open me the doore. 
 
 Obs: Most commonly there houses are open, their 
 doore is a hanging Mat, which being lift up, falls downe 
 of itselfe; yet many of them get English boards and 
 nailes, and make artificial! doores and bolts themselves, 
 and others make slighter doores of Burch or Chesmit 
 barke, which they make fast with a cord in the night 
 time, or when they go out of town, and then the last 
 (that makes fast) goes out at the Chimney, which is 
 a large opening in tiie middle of their house, called: 
 Wunnauchicomock, A chimney. 
 
 Anunema, Helpe me. 
 
 Neenkuttannumous, I will helpe you. 
 
 Kuttannummi? Will you helpe me?. 
 
 Shookekineas, Behold here. 
 
52> 
 
 A faole. 
 
 I come to see. 
 
 Know you where it lieS': 
 
 How much. 
 
 Thus full. 
 
 Leave off, or doe not. 
 
 On the top. 
 
 In the bottome. 
 
 Let goe. 
 
 Downewards. 
 
 Upwards . 
 
 Take away. 
 
 A Nurse, or Keeper. 
 
 I looke to, or Keepe. 
 
 Ass6tu and Assoko, 
 
 Nummouektkmeam, 
 
 Tou aut<'g, 
 
 Tou nuckquaque, 
 
 Yo naumwauteg, 
 
 Aquie, 
 
 Waskeche, 
 
 Naumtuck, 
 
 Auqunnish, 
 
 Aukeeaseiu 
 
 Keesuckqiu 
 
 Aumaunsh, ) 
 
 Ausauonsh, > 
 
 Aumaunamoke. ) 
 
 Nanouwetea, 
 
 Naunouwheant, 
 
 Nanowwunemum, , . 
 
 Obs: They nurse all their children themselves; yet, it 
 she be an high or rich woman, she maintaines a Nurse 
 to tend the childe. 
 
 Wauchaunama, Keep this for me. 
 
 Cuttatashfinnas, Lay these up for me 
 
 Obs- Many of them begin to be furnished with JLinglisli 
 chests, others, when they goe forth of towne, bring 
 their goods (if they live neere) to the Englishto keepe 
 for them, and their money they hang it about then 
 necks, or lay it under their head when they sleepe. 
 
 Have a care. 
 
 I will have a care. 
 
 Stay for me. 
 
 Have you this or that ? 
 It is broke. 
 
 Peewauqun, 
 Nnowauchaunum, 
 Kuttaskwhe, 
 Kuttasha, 
 
 and 
 Cowauchaunum, 
 Pokesha 
 
 and 
 Pokeshawwa, 
 Mat Coanichegane, 
 Tawhitch? 
 Noonshem Pawtuckquam- 1 cannot reach. 
 
 min, . 
 
 Aquie Pokeshattous, 'Doe not breaks. 
 
 Pokeshattouwin, 
 
 Have you no hands ? 
 Why aske you ? 
 
 To breake-. 
 
56^ 
 
 OBSERVATION. 
 
 They have also amongst them naturall foolcs, eithoy 
 so borne, or accidentally deprived of reason. 
 
 Aqnie assokish, 
 
 Awanick, 
 
 Niautamwock, 
 
 Pauchewannauog, 
 
 Mattapeu and 
 
 Qushenawsui, 
 
 ]>(oce ntunnan, 
 
 Cowequetummous, 
 
 Wunniteouin, 
 
 Wunniteous, or 
 
 Wussiteous. 
 
 Wiiskont nochemuckqun, I shall be chidden. 
 
 Be not foolish. 
 Some come. 
 
 They are loden. 
 
 A woman kee{)ing alone in 
 her monethly sicknesse. 
 I will tell him by and by. 
 I pray or intreat you. 
 To mend any thing. 
 Mend this. 
 Mend this. 
 
 Nickummat, 
 
 Siiickat, 
 
 Cummequawname ? 
 
 Mequaunaraiinnea, 
 
 Puckquatchick, 
 
 Nissawhocunckewo 
 
 Kussawhoki ? 
 
 Kussawhocowoog, 
 
 Easie. 
 
 Hard. 
 
 Do you remember me r 
 
 Remember me. 
 
 Without doores. 
 
 He puts me out of doores. 
 
 Doe you put mee out of 
 
 doores } 
 Put them forth. 
 
 Tawhitch kussawlwkiean .^ Why doe you put mee outr 
 
 Siwwhush. Goe forth. 
 Sawheke, 
 
 W^ussauhemutta, Let us goe forth. 
 
 Matta nickquehick, I want it not. 
 
 Machage nickquehicko- I vvant nothing, 
 mina, 
 
 OBSERVATION. 
 
 Many of them naturally Princes, or else industrious 
 persons, are rich; and the poore amongst them will 
 say, they want nothing. 
 
 Pawsawash, 
 
 Pawsunnummin. 
 
 Cuppausummunnash, 
 
 Apissumma, 
 
 Paucotche, 
 
 Cutsshitteous, 
 
 Drie or ayre this. 
 To drie this or that. 
 Drie these things. 
 Warme this for me. 
 Already. 
 Wash this. 
 
54 
 
 knot. 
 
 Shake this. 
 
 Lay downe. 
 
 About nothing. 
 
 A Box. 
 
 A Key. 
 
 Iron. 
 
 Crooked. 
 
 Strait. 
 
 To undoe 
 
 Vntie this. 
 
 To divide into two. 
 
 Take your choyce. 
 
 Throw hither. 
 
 Send for him. 
 Send this to him. 
 Hee sends to mee. 
 No matter. 
 To cry and bewaile. 
 
 Tatagganish;, 
 
 Naponsh, 
 
 Wuche machang, 
 
 Puppuckshackhege, 
 
 Paupaquonteg, 
 
 Mowashuck, 
 
 Wauki, 
 
 Saumpi, 
 
 Aumpaniimmin, 
 
 Aiimpanish, 
 
 Paushinununinj, 
 
 Pepenash, 
 
 Nawwuttunsh, 
 
 Pawta'vvtees, 
 
 Negautowash, 
 
 Negauchhuwash, 
 
 Negauchemish, 
 
 Nowweta, 
 
 Mauo, 
 
 Which bewailing is very solemne amongst theni 
 ftiorning and evening, and sometimes in the Night 
 they bewaile their lost husbands, wives, children, 
 brethren, or sisters &c. Sometimes a quarter, halfe, 
 yea, a whole yeare, and longer if it be for a great 
 Prince. In this time (unlesse a dispensation be giv- 
 en) they count it a prophane thing either to play (as 
 they much use to doe) or to paint themselves for beau- 
 ty, but for mourning; or to be angry and fall out with 
 any &.c. 
 
 Machemoqut, 
 
 Machemoqussu, 
 
 Wunnickshaas, 
 
 Wunnickshan, 
 
 Nesick, &. nashoqua, 
 
 Tetiipsha, 
 
 Ntetupshem, 
 
 Tou anuckquaque .'' 
 
 Wunnashpishan, 
 
 Xawhitch wunnashpish- 
 
 ayean, 
 Wuttush, 
 Eneick, or awwusse. 
 
 It stincks. 
 
 A vile or stinking persom 
 
 Mingled. 
 
 To mingle. 
 
 A Combe. 
 
 To fall downe. 
 
 I fall downe. 
 
 How big.^ 
 
 To snatch away. 
 
 Why snatch you. 
 
 Hithorward, and give ipe, 
 Further. 
 
55 
 
 lyfneickomasu, and aw- 
 
 wassi'^se. 
 
 Wuttushenaqudish, 
 Yo anaquayean,! 
 Mauks maugoke, 
 Yo commeish, 
 Qiissucqun-naukon, 
 Kuckqiissaqun, 
 Kunnauki, 
 
 Nick .'ttt asli , singular, 
 Nickattanimoke, p/wr. 
 Nickattamutta, 
 Yowa. 
 
 Ntowwauks umen, 
 Awawkciwni. 
 Yo awautees. 
 Yo weque, 
 
 Yo meshnowekeshem, 
 Ayatche, and 
 Conkitchea, 
 Ayatche iiippi'eam, 
 Paketash, 
 Npaketamiinnash, 
 Wuftanimasim, 
 Matnowewuttammo, 
 
 A little furtheri 
 
 Looke hither. 
 Looke about. 
 Give this. 
 I will give you this. 
 Ileavie, light. 
 You are heavie. 
 You are light. 
 Leave, or depart. 
 
 Let us depart. 
 Thus. 
 I use is. 
 It is used. 
 Vse this. 
 Thus farre. 
 I went thus farre.. 
 As Often. 
 
 I am often here. 
 Fling it away. 
 I will cast him away. 
 Give me Tobacco. 
 I talie none. 
 
 Obs: Which some doe not, but they are rare Birds; 
 for generally all the Men throughout the Countrey have 
 a Tobacco-bag with a pipe in it, hanging at their 
 back; sometimes they make such great pipes, both 
 of wood and stone, that they are too foot long, with 
 men or beasts carved, so big or massie, that a Man 
 may be hurt mortally by one of them; but these comr- 
 monly come from the Mauquduicogs, or the men eat- 
 ers, three or foure hundred miles from us: They have 
 an excellent Art to cast our Pewler and Brasse into 
 very neate and artiticiall Pipes: They take their 
 Wultamuuog (that is, a weake Tobacco) which the 
 Men plant themselves, very frequently; yet I never 
 see any take so excessively, as I have scene Men ia 
 Europe; and yet excesse were more t'^lerable in them, 
 because they want the refreshing of Beare and Wine. 
 whlch God hath vouchafed Europe. 
 
•5b 
 
 Wuttammagon, A Pipe. 
 
 Hopuonck, A Pipe. 
 
 Chicks a cocke, or hen: A name taken from the 
 English chicke, because they have no hens before 
 the English came. 
 
 Chicks anawat, The Cocke crowes. 
 
 Neesquttonckqussu, A babler, or prater. 
 
 Cunneesquttonck quessi- You prate, 
 mmin 
 
 Obs: Which they figuratively transferre from the 
 frequent troublesome clamour of a Cocke. 
 Nanotateem, I keepe house alone% 
 
 Aqu?e kuttunnan. Doe not tell. 
 
 Aquie mooshkishattous. Doe not disclose. 
 Teag yo augwhuttick.'' What hangs there? 
 Yo augwh 'ittous .^ Hang it there. 
 
 Pemisquai, Crooked, or vv'inding. 
 
 Penayi, Crooked. 
 
 NqussLitam — I remove house: Which they doe up- 
 on these occasions: From thick warme vallies, where 
 they winter, they remove a little neerer to their Sum- 
 mer fields; when 'tis warme Spring, then they remove 
 to their fields, where they plant Corne. In mid- 
 dle of Summer, because of the abundance of Fleas, 
 which the dust of the house breeds, they will flie and 
 remove on a sudden from one part of their field to a 
 fresh place: And sometimes having fields a mile or 
 two, or many miles asunder, when the worke of one 
 field is over, they remove house to the other: If 
 death fall in amongst them, they presently remove 
 to a fresh place: If an enemie approach they remove 
 into a Thicket, or Swampe, unlesse they have some 
 fort to remove unto. 
 
 Sometimes they remove to a hunting house in the 
 end of the yeare, and forsake it not until Snow lie 
 thick and then will travell home. Men, women and 
 children, thorow the snow,thirtie, yea, fiflie or sixtie 
 miles; but their great remove is from their Summer 
 fields to warme and thicke woodie bottomes where 
 they winter: They are quicke; in halfe a day, yea, 
 ^'ometimes at few houres warning to be gone and the 
 
57 
 
 house up elsewhere, especially, if they have stakes 
 readie pitcht for their Mats. 
 
 I once in travell lodged at a house, at which in my 
 returne I hoped to have lodged againe the next night, 
 but the house was gone in that interim, and I was 
 glad to lodge under a tree: 
 
 The men make the poles or stakes, but the wom- 
 en make and set up, take downe, order and carry the 
 Mats and householdstuffe. 
 
 Observation in generall. 
 
 The sociablenesse of the nature of Man appears 
 in the wildest of them, who love society; families, co- 
 habitation, and consociation of houses and towns to- 
 gether. 
 
 More Particular. 
 
 1 . How busie are the sonnes of men .'' 
 
 How full their heads and hands? 
 What noyse and tumults in our own, 
 And eke in Pagan lands? 
 
 2. Yet I have found lesse noyse, more peace 
 
 In wilde America, 
 Where women quickly build the house, 
 And quickly move away. 
 
 3. English and Indians busie are, 
 
 In parts of their abode; 
 Yet both stand idle, till God's call 
 Sets them to worke for God. 
 
CHAP, VII. 
 
 Of their Persons and parts of Bod 'j. 
 
 Uppaquuntup, The head. 
 
 Nuppaquoutup. My head. 
 
 Wesheck. The hayre. 
 
 Wuchechepunnock. A great bunch of hayre 
 
 bound up behind. 
 Muppacuck, A long locke. 
 
 Obs. Yet some cut their haire round, and some 
 as low and as short as the sober English; yet I 
 never saw any so to forget nature it selfe in such ex- 
 cessive length and monstrous fashion, as to the shame 
 of the English Nation, I now (with grief) see my 
 Countrey-men in England are degenerated unto. 
 
 Wuttip, The Braine. — Obs. In the braine their 
 opinion is, that the soule (of which we shall speake in 
 the Chapter of Religion) keeps her chiefe seat and 
 residence: 
 
 For the temper of the braine in quick apprehen- 
 sions and accurate judgements (to say no more) the 
 most high and soveraign God and Creator, hath not 
 made them inferiour to Europeans. 
 
 The MauqUauogs, or Men-eaters that live two or 
 three hundred miJes \^ est from us, make a dehcious 
 monstrous dish of the head and brains of their enemie?; 
 which yet is no barre (when the time shall approach) 
 against Gods call and their repentance and who 
 knowes) but) a greater love to the Lord J esus ? great 
 shmers forgiven love much. 
 Msc'ttuck, The fore-head. 
 
 "V\'uskepsuck-quash, Eye, or eyes. 
 
 Tiyiish kusskeesuck- Can you not see or where 
 
 qiiaj^h? are your eyes? 
 
 Wuchaun, The nostrills, 
 
 Wuttovwog, quash, Eare, eares 
 
59 
 
 VVuttono, The mouth. 
 
 VVeenat, * The tongue. 
 
 Wopit-teash, Tooth, teeth. 
 
 Pummaumpiteunck, The tooth-ake. 
 
 Obs: Which is the onely paine will force theii 
 stout hearts to cry; I cannot heare of any disease ol" 
 the stone amongst them (the corne of the Countrey, 
 with which they are fed from the wombe, being an 
 admirable cleanser and opener:) but the paine of their 
 womens child birth (of which I shall speake afterward 
 in the Chapter of Marriage) never forces their women 
 so to cry, as I have heard some of their Men in this 
 paine. 
 
 In this paine they use a certaine root dried, not 
 much unlike our Ginger. 
 Sitchipuck, The necke. 
 
 Qiittuck, The throat. 
 
 Timeqiiassin, To cut off or behead. — Which they 
 are most skilfull to doe in fight: for whenever they 
 wound, and their arrow sticks in the body of their 
 enemie, they (if they be valorous, and possibly may) 
 they follow their arrow, and falling upon the person 
 wounded and tearing his head a little aside by his 
 Locke, they in the twinckling of an eye fetch off his 
 Jiead though but with a sorry knife. 
 
 I know the Man yet living, who in time of warre, 
 pretended to fall from his owne campe to the enemie, 
 proffered his service in the front with them against 
 his owne Armie from whence he had revolted. Bee 
 propounded such plausible advantages, that he drew 
 them out to battell, himselfe keeping in the front; but 
 on a sudden, shot their chiefe Leader and Captaine, 
 and being shot, in a trice fetcht off his head, and re- 
 turned immediately to his owne againe, from whom 
 in pretence (though with this treacherous inten- 
 tion) hee had revolted: his act was false and treacher- 
 ous, yet herein appeares policie, stoutnesse and ac- 
 tivitie, &c. 
 
 Napunnog, The breast. 
 
 Wuppittene enash, Arme, Armes. 
 
 W^ittah, The heart. 
 
60 
 
 Wunnptunita, My heart is good. 
 
 Obs: This speech they use whenever thty profess© 
 their honestie ; they naturally confessing thai all 
 goodnesse is first in the heart. 
 Mishquinash, The vaines. 
 
 Mishque, neepuck, The blood. 
 
 Uppusquan, The backe. 
 
 Nuppusquannick, My back, or at my back. 
 
 Wunnicheke, Hand. 
 
 Wunniskegannashj Hands. 
 
 Mokassuck, Navies. 
 
 Obs: They are much delighted after battell to 
 hang up the hands and heads of their enemies: (Riches, 
 long Life, and the Lives of enemies being objects of 
 great delight to all men naturall; but Solomon beg- 
 ged Wisedome before these.) 
 Wunnaks, The bellie. 
 
 Apome, Apomash, The thigh, the thighs. 
 
 Mohcont, tash, A legge, legs. 
 
 Wussette, tash, A foot, feet. 
 
 Wunnicheganash, The toes. 
 
 Touwuttinsin, What manner of man? 
 
 Tonnuckquaque, Of what bignesse? 
 
 Wompesu, ^ ^j^j^^ 
 
 Mowesu, and / ui i ' c c u 
 
 o , A ' i rilacke, or owarnsh. 
 
 buckesu, ) ' 
 
 Obs: Hence they call a Blackamore (themselves 
 are tawnie, by the Sunne and their annoyntings, yet 
 tjiey are borne white:) 
 
 Suckauttacone, a cole blacke Man. For, sucki is 
 black, and Wautacone one that weares clothes, whence 
 English, Dutch, French, Scotch, they call Wauta- 
 conauog, or Coatmen. 
 Cumminakese, You are strong. 
 
 Minikesu, Strong. 
 
 Minioquesu, Weake. 
 
 Cumminiocquese, Weake you are. 
 
 Qunnauqussu, A tall man. 
 
 Qunnauqussitchick, Tall men. 
 
 Tiaquonqussu, Low and short. 
 
 Tiaquonqussichick, Men of lowe stature. 
 
 Wujinetu-wock, Proper and personal],. 
 
6d 
 
 The generall observation from the parts of the bodie. 
 
 Nature knowes no difTerence between Europe and 
 Americans in blood, birth, bodies, &.c. God having 
 of one blood made all mankind. Acts 17. and all by 
 nature being children of wrath, Ephes. 2. 
 More particularly: 
 Boast not proud English, ofthy birth and blood 
 Thy Brother Indian is by birth as Good. 
 Of one blood God made Him, and Thee, and All. 
 As wise, as faire, as strong, as personall. 
 By nature, wrath's his portion, thin*?, no more 
 Till Grace his soule and thine in Christ restore. 
 Make sure thy second birth, else thou shalt see. 
 Heaven ope to Indians wild, but shut to thee. 
 
CHA7. VIIZ> 
 
 Of Discourse and JSeives. 
 
 Let us discourse, or tell 
 
 newes. 
 What newes? 
 Tell me your newes. 
 I will tell you newes. 
 When I have done telling 
 
 the newes. 
 I have done my newes. 
 
 Aunchemokauhettitte a, 
 
 Tocketeaunchim ' 
 A aunchemokaw, 
 Cuttaunchemokous, 
 Mautaunchemokouean, 
 
 Cummautaunchemokous, 
 
 Obs: Their desire of, and delight in newes, is 
 great, as the Athenians, and all Men, more or lesse; 
 a stranger that can relate newes in their owne lan- 
 guage, they will stile him Manitfoo, a God. 
 Wutauncheocouoog, I will tell it them. 
 
 Awaun mesh aunchemo- Who brought this newes ? 
 
 kau, 
 Awaun mesh kuppittou- 
 
 waw, 
 Uppanaunchim, 
 Cowawwunnaunchim, 
 Nummautaniime , 
 Nsouwussanneme, 
 
 Obs: Their Manner 
 
 Ofwhomdidyou heare it? 
 
 Your newes is true. 
 He tells false newes. 
 I have spoken enough. 
 I am weary with speaking, 
 is upon any tidings to sit 
 
 round, double or treble or more, as their numbers 
 be; I have seene neere a thousand in a round, where 
 English could not well neere halfe so many have sit- 
 ten: Every Man hath his pipe of their Tobacco, and 
 a deepe silence they make, and attention given to him 
 that speaketh; and many of them will deliver them- 
 selves, either in a relation of news, or in a consuUa- 
 tion, with very einphaticall speech and great action, 
 commonly an houre, and sometimes two houres to- 
 gether. 
 
63 
 
 Npenofwauntawaumen, I cannot speake your lan- 
 guage. 
 Matta nippannawen. I lie not. 
 
 Cuppiinnowem, You lie. 
 
 Mattanickoggachoi'isk, 
 
 Matntianta compaw, I am no lying fellow. 
 
 Matntiant'isampavvwa, 
 
 Achienoiitlamwem, I speake very true. 
 
 Kukkitfi, Hearken to me. 
 
 Kukkaki'ttous, I heare you. 
 
 Obs: They arc impatient (as all Men and God 
 himsclfe is) when their speech is not attended and 
 listened to. 
 
 Cupp^tous. I understand you. 
 
 Cowautous, 
 
 Machagenowautam, I understand not. 
 
 Matnowawtawatemina, Wee understand not each 
 
 other. 
 Wunnaumwash, Speake the truth. 
 
 Coanaumwen, You speake true. 
 
 Obs : This word and the next, are words of great 
 flattery which they use each to other, but constantly 
 to their Princes at their speeches, for which, if they 
 be eloquent, they esteeme them Gods as Herod among 
 the Jeices. 
 
 Wunnaumwaw ewo, He speaks true. 
 
 Cuppannawautous, I doe not believe you. 
 
 Cuppannawauti.^ Doe you not believe? 
 
 Nippannawautunck ewo, He doth not believe me. 
 
 am. 
 Micheme nippauna want I shall never believe it. 
 am, 
 
 Obs: As one answered me when I had discoursed 
 about many points of God, of the creation of the 
 Soule, of the danger of it, and the saving it, he as- 
 sented; but when I spake oithe rising againe of the 
 body, he cryed (!ut, I shall never believe this. 
 Pann6uwa awaun awaun Somebody hath made this 
 
 keesitteouvvin, lie. 
 
 Tatta Pitch, I cannot tell, it may so 
 
 come to passe. 
 Nni, ciu. It is true. 
 
64 
 
 Mat enano, or mat eano, It is not true. 
 
 Kekutto kaunta, Let us speake together. 
 
 Kuttf'kash. ' Speake. 
 
 Tawhitch mat cuttoan, Why speake you not? 
 
 Teaqua ntunnawen, or, What should I speake: 
 
 nt'avvem? 
 Wetapimmin, To sh downe. 
 
 Wetapwauwwas, Sit and talke with us. 
 
 Taupowaw, A wise speaker. 
 
 Enapwuuwwaw, He speakes Indian. 
 
 Eississiimo, 
 Mattanowawwauon, mat- I know nothing of it. 
 
 ta nowahea, 
 Pitchnowauwon, I shall know the truth. 
 
 Wunnaumwauonck, 
 Wunnaumwayeau, If he say true. 
 
 Obs: Oanounicus, the old high Sachim of the 
 Nariganset Bay (a wise and peaceable Prince) once 
 in a solemne oration to myself, in a solemne assem- 
 bly, using this word, said, I have never suffered any 
 wrong to be offered to the English since they land- 
 ed: nor never will: he often repeated this word, 
 Wunnaunewayean, Englishman; if the Englishman 
 speake true, if hee meane truly, then shall I goe to 
 my grave in peace, and hope that the Enghsh and 
 my posteritie shall live in love and peace together. 
 I rephed, that he had no cause (as I hoped) to ques- 
 tion Englishmens, Wunnaumwauonck, that is, faith- 
 fulnesse, he having had long experience of their 
 friendlinesse and trustinesse. He tooke a stick and 
 broke it into ten pieces, and related ten instances 
 (laying downe a stick to every instance) which gave 
 him cause thus to feare and say ; I satisfied him in 
 some presently, and presented the rest to the Gov- 
 ernours of the English, who, I hope, will be far from 
 giving just cause to have Barbarians to question their 
 Wunnaumwauonck, or faithfulnesse. 
 Tocketannantum, i 
 
 Pocketunaname, > What doe you thioke ? 
 
 Pocketeantam? ) 
 
 Ntunnantum, I thinke. 
 
 Neantum, 
 
UTanick nteeatum, I thinke so too. 
 
 T^eatammowonck, That is my thought, <SX 
 
 opinion. 
 Matntunnantummen, I thinke not so.. 
 
 Matnteeantimmen, 
 Novvecontam, I am glad. 
 
 Noweeteantam, 
 Coanaumatous, I believe you. 
 
 Obs: This word they use just as the Greeke 
 tongue doth that verbe, ■njiusiv: for believing or obey- 
 ing, as it is often used in the new Testament, and 
 they say Coannaumatous, I will obey you. 
 Yo aphcttit, When they are here. 
 
 Yo peyahettit. When they are com. This Abla- 
 live case absolute they much use, and comprise 
 much in little; Awaunagress, suck. English-man, 
 men. This they call us, as much as to say. These 
 strangers. Waiitacone-niiaog Englishman, men. 
 That is, coat-men, or clothed. 
 ChaUquaqock, English-men, properly 
 
 sword-men. 
 Wautaconisk, An English woman. 
 
 Wautaconemese, An EngHsh youth. 
 
 Waske peyaeyan. When you came first. 
 
 Waske peyahetit, When Englishmen came 
 
 Wautaconauog, first. 
 
 Tawhitch peyahettit. Why come they hither? 
 
 Obs: This question they oft put to me: Why 
 come the Englishmen hither.^ and measuring others 
 by themselves; they say, it is because you want 
 firing; for they, having burnt up the ivood in one 
 place, (wanting draughts to bring wood to them) 
 they are faine to follow the ivood; and so, to remove 
 to a fresh new place for the ivoods sake. 
 Matta mihtuckqunnunno? Have you no trees.'* 
 Mishaunetash, 
 
 Maunetash, Great store. 
 
 Maunauog, 
 
 Wussaumemaunauog, They are too full of people 
 
 Noonapuock, They have not roome one 
 
 by another. 
 9 
 
6^ 
 
 Aumaumuwaw, A messenger comes; 
 
 Pcuosha, 
 
 Wawwhawtowauog, They hollow. 
 
 Wauwhautowawanawat, 'Tis an alarme. 
 
 Obs: If it be in time oCtmrre, he that is a Messen- 
 ger runs swiftly, and at every towne the Messenger 
 comes, a fresh Messenger is sent: he that is the last, 
 comming within a mile or two of the Court, or chiefe 
 house, he hollowes often, and they thatheare, answer 
 him: untill by mutuall hollowing and answering hee is 
 brought to the place of audience, whereby this meanes 
 is gathered a gTeat confluence of people to entertaine 
 the neives. 
 
 Wussuckwheke, A letter, which they so 
 
 Wussiickwhonck, call from Wussuck-whommen, 
 
 To paint; for, having no let- 
 ters, their pauiting comes the 
 neerest. 
 Wussiickquash, Write a Letter. 
 
 Wussuckwheke, yimmi, Make me a letter. 
 
 Obs: That, they have often desired of me upon ma- 
 ny occasions; for their good and peace, and {\\g Eng- 
 lish also, as it hath pleased God to vouchsafe opportu- 
 nitie. 
 
 Quenowauog, They complaine. 
 
 Tawhitch quenawayean ? Why complaine you? 
 Mucco, It is true you say. 
 
 Tuckawnteawem? Wliat should I say to it. 
 
 The generall Observation from their Discourse and 
 
 JVewes. 
 The whole race oi ManMnd is generally infected 
 with an itching desire of hearing JVetves. 
 
 More particular: 
 1 . Mans restlesse soule hath restlesse eyes and eares, 
 
 Wanders in change of sorrows, cares and feares, 
 Faine would it (Bee like) suck by the ears, bj the 
 
 eye 
 Something that might his hunger satisfie : 
 The Gospef, or glad tidings onely can 
 Make glad the English and the Indian 
 
CHAP. IX. 
 
 Of the lime of the day. 
 
 Obs: They are punctuall in measuring their Day 
 by the Sunne, and tlieir Night by the Moon and the 
 Starres, and their lying much abroad in the ayre; 
 and so Hving in the open tields, occasioneth even the 
 youngest amongst them to be very observant of those 
 heavenly Hghts. 
 Mautabon, Chichauquat It is day. 
 
 wompan, 
 
 Ampatauban, 
 
 Touwuttuttan ? 
 
 Pashisha, 
 
 Nummattaquaw, 
 
 Yahen Paushaquaw, 
 
 Paweshaquaw, 
 
 Quttukquaquaw, 
 
 Panicompaw, 
 
 Nawwauwqaw, 
 
 Yo wuttuttan, 
 
 Yahen waiyauw, 
 
 Wayaawi, 
 
 Wunnauquit, 
 
 Poppakunnetch, auchau- 
 
 gotch, 
 Tuppaco, and Otematip- 
 
 pocat, 
 Nanashowatippocat, 
 Chouoeatch, 
 Kitompanisha, 
 Y6 Taunt nipeean, 
 
 It is broad day. 
 
 How high is the Supne; 
 
 that is, What is't a 
 
 clocke .'' 
 It is Sunne-rise. 
 Fore-noone. 
 Alhnost noone. 
 Noone. 
 After dinner. 
 
 After-noone. 
 
 The Sunne thus high, 
 
 Alhnost Sun-set. 
 
 The Sun is set. 
 
 Evening. 
 
 Darke night. 
 
 Toward night. 
 
 Midnight. 
 
 About Cockcrowing. 
 Breake of day. 
 The Sun thus high, I wilj 
 come. 
 
 Obs: They are punctual in their promises of Keep- 
 
6B 
 
 ing time; and sometimes have charged mee with a lye 
 
 for not punctually keeping time, though hindred. 
 
 Yo taunt cuppeeyaumen, Come by the Sunne thus 
 
 high. 
 
 Anamakeesuck, This day. 
 
 Sauop. To morrow. 
 
 Wussaume tatsha, It is too late. 
 
 Tiaquockaskeesakat, A short day. 
 
 Quawquonikeesakat, A long day. 
 
 Quawquonikeesaqutcheas Long dayes, 
 
 Nquittakeesiquockat, ? r» j n 
 
 ivr '♦* 1 ' ■ \ ' } tine dayes walke-. 
 
 JN quittakeespummishen y ^ 
 
 Paukunnum, Darke. 
 
 Wequai, Light. 
 
 Wequashim, Moon-light. 
 
 The general Observation from their time of the Day. 
 
 The Sunne and Moone, in the observation of all 
 
 the Sonnes of Men, even the wildest, are the great 
 
 Directors of the day and night; as it pleased God to 
 
 appoint in the first Creation. 
 
 More particular. 
 
 1. The Indians find the Sun so sweet, 
 He is a God they say; 
 
 Giving them light, and heat, and fruit, 
 And guidance all the day. 
 
 2. They have no helpe of Clock or Watch, 
 And Sunne they overprize. 
 
 Having those artificiall helps, the Sun 
 We unthankfully despise. 
 
 3. God is a sunne and shield, 
 
 A thousand times more bright 
 Indians, or English, though they see 
 ¥et bow few prize his light. 
 
CHAP. X. 
 
 Of the Season of the Yccrc^ 
 
 Nquittaqunnegat, 
 
 One day. 
 
 Neesqunnagat, 
 
 2 daycs. 
 
 Shuckqunockat, 
 
 3 dayes. 
 
 Yowunnockat &c. 
 
 4 dayes. 
 
 Piuckaqunnagat, 
 
 10 dayes. 
 
 Piuckaqunnagat nabna- 
 
 11 dayes. 
 
 quit, 
 
 
 Piuckaqunnagat nabneezt 
 
 ; 12 dayes. 
 
 &c. 
 
 
 ^eesneechektashuck 
 
 20 dayes. 
 
 qunnockat, 
 
 
 Neesneechektashuck qun 
 
 -21 dayes. 
 
 nockat-nabnaquit Stc. 
 
 
 Sequan, 
 
 The Spring. 
 
 Aukeeteamitch, 
 
 Spring, or seed-time... 
 
 Nt'epun, & 
 
 
 Quaqusquan, 
 
 Summer. 
 
 Taquonck, 
 
 Fall of leafe and Autumne. 
 
 Papone, 
 
 Winter. 
 
 Sascquacup, 
 
 This Spring last. 
 
 Yo neepunnacupj 
 
 This Summer last. 
 
 Y6 taquonticup, 
 
 This Harvest lasjt. 
 
 Papapocup, 
 
 Winter last. 
 
 Yaunedg, 
 
 The last yeere.. 
 
 Nippaiius, 
 
 The Sunne. 
 
 Munnannock, 
 
 
 Nanepaushat, 
 
 The Moone. 
 
 Nquitpawsuckenpauus, 
 
 1 Moneth, 
 
 Neespausuck npauus, 
 
 2 Moneths- 
 
 Shwe pausuck npauus &c 
 
 ;. 3 Moneths, 
 
 Neesneahettit, 
 
 2 Moneths. 
 
70 
 
 Shwiiineahettit, 3 Moneths. 
 
 Yowinnei'iheltit, &c. 4 M-.peths. 
 
 Obs: They have thirteen Monefhs according to 
 the several! Moones, and they give to each of thera 
 significant names: as, 
 Sequanakoeswush, Spring moneth. 
 
 Neepunnakeeswush, Summer moneth. 
 
 Taquontikeeswush, Harvest moneth, &.c. 
 
 Paponakeeswush, &c. Winter moneth, &.c, 
 
 Nquittecautummo, 1 Yeere. 
 
 Tashecautummo ? How many Yeeres? 
 
 Chashecautummo cuttap- How mr^nv yeeres since 
 
 pemus? you v.ere borne? 
 
 Neesecautummo, 2 Yeere. 
 
 Shwecautummo, 3 Yeere. 
 
 Yo'vecautummo, 4 Yeere. 
 
 Piukquecautummo, ' 10 Yeere. 
 Piuckquecautiimmo, nab- 11 Yeere, Sic. 
 
 naquit, &c. 
 
 Obs: If the yeere proove drie, they have great and 
 solemne meetings from all parts at one high place, to 
 supplicate their Gods, and to beg raine, and they 
 will continue in this worship ten dayes, a fortnight, 
 yea, three weekes, untill raine come. 
 Tashinash paponash? How many winters.^ 
 
 Ahauqushapapone, A sharpe winter. 
 
 Keesqush keesuckquai. By day. 
 ^aukocks nokan-nawi, By night. 
 
 Generall Observation from their Seasons of the Yeere. 
 
 The Sunne, and Moone, and Starres and Seasons 
 of the yeere doe preach a God to all the sonnes of 
 men, that they which know no letters, doe yet read 
 an eternall Poiver and Godhead in these. 
 
 More speciall: 
 
 1. The Sun and Moone and Stars doe preach, 
 
 The Dayes and Nights sound out 
 Spring, Summer, Fall, and Winter eke, 
 
 Each Moneth and Yeere about. 
 
Tl 
 
 2- So that the wildest sonnes of men 
 
 Without excuse shall say, 
 God's righteous sentence past on us, 
 
 (In dreadtuU judgement day.) 
 If so, what doome is theirs that see, 
 
 Not onely Nature's light, 
 But Sun of Righteousnesse, yet chose 
 
 To live in darkest Night? 
 
CHAP. XZ. 
 
 Of Travell. 
 
 Blayi, 
 
 Mayuo ? 
 
 Mat mayanunno, 
 
 Peemayagit, 
 
 MishimmAyagat, 
 
 Machipscat, 
 
 A way. 
 
 Is there a way ? 
 There is no way. 
 A little way. 
 A great path. 
 A stone path. 
 
 Obs: It is admirable to see, what paths their na»' 
 ked hardned feet have made in the wildernesse io 
 most stony and rookie places. 
 
 Nnatotemuckaun, 
 Kunnatotemous, 
 Kunnatotemi ? 
 Tou nishin meyi.-* 
 Kokotemiinnea meyi, 
 Yo ainshick meyi, 
 Kukkakotemous, 
 Yo cummittamayon, 
 
 Yo chippachausin, 
 
 Mauchatea, 
 
 Maiichase, 
 
 I will aske the way. 
 
 I will inquire of you. 
 
 Doe you aske me? 
 
 Where lies the way? 
 
 Shew me the way. 
 
 There the way lies. 
 
 I will shew you. 
 
 There is the way you mu^ 
 goe. 
 
 There the way divides. 
 
 A guide. 
 
 Be my guide. 
 Obs: The wildernesse being so vast, it is a mercy, 
 that for a hire a Man shall never want guides, who 
 will carry provisions, and such as hire them over the 
 Rivers and Brookes, and find out oftentimes hunting 
 houses, or other lodgings at night. 
 Anoce wenawash. Hire him. 
 
 Kuttannoonsh, I will hire you. 
 
 Kuttaiinckquittaunch, I will pay you. 
 Kummuchickonckquatous, I will pay you well. 
 Tocketaonckquittiinnea, What wil you give me ?■ 
 Cummauchanish, I will couduct you 
 
73 
 
 Y6 aunta, Let us goe that way. 
 
 Y6 cultatinan, Goe that way. 
 
 Yo mtiinnock, The right hand. 
 
 Yo ninunnatch, The lett hand. 
 
 Cowcchaush, I will goe with you. 
 
 Wt'tash, Goe al >:ig. 
 
 Cowechaw ewo, He will goe with you. 
 
 Cowechauatinimin I will goe with you. 
 
 Wechauatittea, Let us accompany. 
 
 Taubot wetayean, I thanke you lor your comr 
 
 pany. 
 
 Obs: I have heard of naany English lost, and have 
 oft been lost my selfe, and my selfe and others have 
 often been found, and succoured by the Indians. 
 Pitchcowa^v^von, You will lose your way. 
 
 Meshnowawwon, I lost my way. 
 
 Nummauchemin, I will be going. 
 
 Ntannite:mniin, 
 
 Mammauchetuck, Let us be going, 
 
 anakiteunck, He is gone. 
 
 Memauchewi anittui, 
 
 Memauchegushiinnick, They are gone. 
 Anakugushannick, 
 
 Tunnockuttome, They are gone. 
 
 Tunnockkiittoyeuim 
 
 Tunnockkuttinshem, Whither goe you .-* 
 
 Nnewonshem, I will goe before. 
 
 Cuppomp' ish, I will stay for you. 
 
 Negonshesh, Goe before. 
 
 Mittummayaucup, The way you went before. 
 
 Cunim'ittanish, I will follow you. 
 
 CuppahuTtmin, Stay for me. 
 
 Tawhich quaunquaq- Why doe you run so.-* 
 
 uean.' 
 Nowecontum piimmishem, I have a mind to travell. 
 Konkenuphshauta, Let us goe apace. 
 
 Konkenuppe, Goe apace. 
 
 Micheme nquaunquaq- I have run alwayes. 
 
 uemin, 
 Yo ntoyamaushem, I goe this pace. 
 
 Obs: They are generally quick on foot, brought 
 up from the breasts to running; their legs being also 
 10 
 
)4 
 
 h»\f^ thov ?ii\mc ihwt ovooU So \\\AX \ hj»\o knowuo 
 
 tKo> <Kh^ {»W ^>raouoo r\umuvjj ot" K«)«y,< ; »mi oon»- 
 «*im\K u\ I ho 8\uw«««>r. Uuv *Vhjvhi to sjot^ wulunu 
 54h\>«^^v nhhoxuih Uu\v l»«\o Uum« h»»>ii»ng s» tht^ir 
 haoksi; Ihcv «rx^ ?*\> «^\mu?iiU<^lY 5ikxUo»l lu »ll «ho Ihh1> 
 ««ul Iv^vol^ oOtho i\>u«nvv ^W <Y«5»«>« orihoir hunt- 
 i»\^^ ihal I hrtvo ^^ft^^« bocu jnu0o«l lNVtM\lu\ lh\ilu\ 
 
 siivwthi courst^» o\u of anv path, 
 
 Y»N \»woh«\' V'lwu* honoo. 
 
 Towmiokx)«am>o \\> Hvn> t;u U\>nt h«M\oo- 
 
 YC *naok«}uaT5n«^, So t»m\ 
 
 \\> mu»ok^urt»^\»«-!iO. So Uulo j» N>n> 
 
 >Vauuav)«rso, A \\\\\v xva\ . 
 
 Aokoo\v\i5ih»u»>5K Tho\ grn^ in lami. 
 
 Mi?i^\Hv»x Jwwvi\H-k, Tht\\ jj\H^ *>r co»«o bv 
 
 >vaior. 
 
 >\xu\«»a, ««y««\WmH">>x\M. Ho vuiost on HoT>»t^l»aok 
 
 Olxis; H;«\u^:tmx Uvxnsso*. ihoy wx^ fhoin «lv,>\-« 
 «xt<»or C«m^)U r«thor prt^tx^rrux^^ osfo m ru^iuijv thou 
 ihoir |XT\xtti and boUy. by nnlk atul bnnor ti\xn» 
 rx»»\^# «nd <iv\»i!». an»l thox air K^th to ooxno to tho 
 iRwtf^isi^ pvioo tor any, 
 
 A^pnwtm^xxi. Uo i^ not ji\m\o l>y 
 
 A:ijMU\un< wivk, Thoy atx^ not jjoixo by, 
 
 Avaniok jvay;Ancbu->k ■ >^ bo oomo tbouv 
 AxxanH'k noijxM>jihaob»ok ? » ho an^ tboso InMoro «!*^ 
 Yo cw{»jHUWUK>5«iUV4tttwin, Crivs^o ox or into tW way 
 
 tbort\ 
 C«}xrw«aob«njj, Thiok \»\hh^ a Sxvamjx. 
 
 lUx^s- Tbo^o thiok ^Wnnis ami Sxxamjvji ^bko th? 
 Bojic* «o tbo J»>dk^ art^ tbo Kotns^^s txxr >»oinon an<l 
 obiKWn in Wartw xxhilst tho >ion tijibt. As tbo 
 Country is x(»>xtuir«His tnll vM" Rtvnxkos an»i Rixor^. so 
 Axth it alsr> alH>\nui xx itl\ lu^sh |Hx»\ds, sxxino o(" tnany 
 miUf* ovx«t|xas*t?. 
 
7/5 
 
 W« l;i Wi'f-.iili, TJi'; W'****!!* o;i fir*, 
 
 WiiHiiiiij»i|»iJHfr»fnin, To vi«',w or look'; about 
 
 Wii«««j.iiui |>«jl.'<»»iooii';l4, A I*rowj>«M:«.. 
 
 W(jMo'/'l<<;lfmt, 'i'o wjmI';, 
 
 'ro»',«;|i/-tu';l<> l>«rf tin w«/J«t. 
 
 Toij wiiM.'fti'jiihhUi ' How «l'«;j>«'. ' 
 
 Ko n(iji'j<)iJ«h»M, ThuH «J«;<'|>. 
 
 Kiifinii^'.li, I will fitrry you 
 
 Kii«:l;<j('j;<c,ij< I'. <jii;), VoiJ ;ir<; Ji'iUVy. 
 
 KiiOft.'iiikon, Voii ;ir'; \i[iUi. 
 
 A/i.il<iHh: fnaucfiiMtr <*</«;, 
 
 N'ikii*", U(tnu\<:tM^ M^-.'-y \nin 
 
 No«;l<ij«k;Mi»t»/f<t»j, li«;t u^i iii*:fA . 
 
 N«;«;riiri«;«hn/><;ku«kttw, I fJi'J iinwA. 
 
 0\>H' 'I'iif.y (jr<; joyful) in in':fXm{i o/.-jo/ i/j i/!iv«;)(^ 
 ;if)<l will htrik«; lir«-, tulU'-.r wilh »fon<;i5 <;r M)ck«, lo 
 tjik<: 'l'<i\ni<;i.<t, find «J)!*courf*;«; .'i lift)'; i'ni*:i\tt;t, 
 /V1';k)i Kiinno':k<)iiM 1)|<J you ni<;<;t < 
 
 k;»u;i 1 1 /(IK) in ' h(,c, 
 
 Vo Kutf:iunt;i)»unrni/i^ !/'» u« rt;hi ii':r<; 
 
 KuHnjick«jii<'tiitfk, !-<:( u--- i'.if <)own'; 
 
 Vo appiUuck, />';( ii>, hif, )j<;f<; 
 
 NiHH/i w;iniM 
 
 Nih>»ow;ini«)ik;iOjn<:n, I -ini w';;jry, 
 
 .N'n-.k'jiihHa'jUM, I ;>ni iiuit<:. 
 
 Ntoi/.j^ronnuuKinnOrnrnni, VV<; ar<j dixlr'iwt, un<Jon'; 
 
 or in uu)ii;ry. 
 
 Ol*h: 'Dicy uw, till.-; wor'J \ir<)\tt'.r\y in wandnnj/ 
 towanJ Winter ni{^)it, in wliirJi »;jim; i have f>/;<;n ma- 
 ny a ni(/)it witli t)i<;ni, an«J many timew a)ho ■,i]i)n<;, y<X 
 »lwuy<:h /n<:r<;irully |*r<;H<rrv<;<J. 
 'I'^-.iino Wf<n';k nij>j»<'<;;i/n, I will |*<; )ir;r'; by an') by 
 
 .ji^ani';. 
 Mat Kiinri'ekanhb, 1 wij) not )eav<; you. 
 
 A'jiii'; Kiinni';kkatH)iahli, Dm, not )';av'; m«; J" 
 'J'aw)iit';li nir,kiiinitiiiiuf Why «lo<; you iornnkc fu<:' 
 Wutt:'.nbo, A >*ta/b;. 
 
.76 
 
 Obs: Sometimes a man shall meet a lame man or 
 an old Man ".itii 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 
 thesn, that it is not good for a Man to travell without 
 a Weapon nor alone. 
 Paqu'ittin, Frost. 
 
 Auke taquf.tsha, The ground is frozen. 
 
 Seip taquattin, The river is frozen. 
 
 Nowannesin, I have forgotten. 
 
 Nippittakunnamun, I nuist goe back. 
 
 Obs: I once travelled with neere 200 who had 
 word of neere 700 Enemies in the way, yet general- 
 ly they all resolved that it was a shame to feare and 
 goe back. 
 
 Nippanishkokommin I have let fall 
 
 Npussago, something. 
 
 kommin, 
 Mattaasu, A little way. 
 
 Nauwot, A great way. 
 
 Nawwatick Farre of at Sea. 
 
 Ntaquatchuwaumen, I goe up hill. 
 
 Taguatchowash, Goe up hill. 
 
 Waumsu, Downe hill. 
 
 Mauunshesh, Goo slowly or gently. 
 
 Mauanishauta, Let us goe gently. 
 
 Tawhitch chechequnnu- Why doe you rob me.' 
 
 wayean 
 
 Aquie chechequnnuwash, Doe not rob me. 
 Chechequnnuw^chick, Robbers. 
 Chechequnnittin, There is a Robbery com- 
 
 mitted. 
 Kemineantuock, They murder each other. 
 
 Obs: If any robbery fall out in Travell, between 
 Persons of diverse States, the offended State sends 
 for J istice; If no Justice bee granted and recom- 
 mence made, they grant out a kind of Letter of Mart 
 to take satisfaction themselves, yet they are carefnlt 
 
77 
 
 iwt to excee<l in taking from others, beyond the pro- 
 portion of tlieir owne losse. 
 
 Wuskontawaunnkeniine- I feare some will inurther 
 incqun, mee. 
 
 Obs: I could never heare that Murthers or Rob- 
 beries are compara'nly so frequent, as in parts of Eu- 
 rope amongst the English, Fiench, &c. 
 Cutchachewussimmin, You are almost there. 
 Kiskecuppeeyuumen, You are a little siiort. 
 
 Cuppee} riumen, Now you are there. 
 
 Muckqur'tu, Swift. 
 
 Cummummuckquete, You are swift. 
 
 Cussusaqus, You are slow. 
 
 Sassaqu'^h-kiog, They are slow. 
 
 Cuttinneapummishem, Will you passe by? 
 Wuttinea;>ummushauta, Let us passe by. 
 Keeatshauta, I come for no business. 
 
 IStinneapreyaumen, In vaine or to no purpose. 
 
 Acouwe, 
 
 Ntackowvvepeyaun, I have lost my laboui*. 
 
 Cummautussakou, You have mist him. 
 
 Kihtummayi-wussauh- He went just now forth, 
 umwi, 
 
 Pittuckish, Goe back. 
 
 Pittucketuck, Let us goe back. 
 
 Ponewhush, 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 suffi- 
 cient 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 ! 
 
78 
 
 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 bp. 
 
CHAP. XIX. 
 
 Concerning the Heavens and Heavenly Lights. 
 
 Keesuck, The Heavens. 
 
 Kccsucquiu, Heavenward. 
 
 Auke, Aukeaseiu, Downwards. 
 
 Nippawus, The Sun. 
 
 Keesuckquand, A name of the Sun. 
 
 (Obs:) By which they acknowledge the Sun, and 
 adore tor a God or divine power. 
 Munnannock, A name of the Sun. 
 
 Nancpaushat, and > ^,^^ j^^^^^ 
 
 Munnannock, ) 
 
 Wequashim, A hght Moone. 
 
 Pashpishea, The Moone is up. 
 
 Yo wuttiittan, So high. 
 
 Obs: And so they use the same rule, and words 
 for the course of the Moone in the JVight, as they 
 use for the course of the Sun by Vay, which wee men- 
 tioned in the Chapter of the Houre, or time of the 
 Day concerning the Sunnes rising, course, or Sunne 
 setting. 
 
 Y6 Ockquitteunk, A new Moone. 
 
 Paushesui, 
 Yo wompanammit, Halfe Moone. 
 
 Obs: The Moone so old, which they measure by 
 the setting of it, especially when it shines till 
 Wompan, or day. 
 
 Anuckqus: anocksuck, 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 
 
80 
 
 Mosk or Paukunawaw the great Beare, or Charles 
 Waine, which words Mosk or Paukunnawwaw signi- 
 Hes a Beare, which is so much the more observable, 
 because, in most Languages that signe or Constella- 
 tion is called the Beare. 
 
 Shwishcuttowwauog, The Golden Metewand. 
 
 Mishannock, The m<jrning Starre. 
 
 Chippdpuock, 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 civiiiz'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. XXIX. 
 
 Of the fVcaiher. 
 T Ocke tussinnammin What thinke you of the 
 
 keesuck, 
 Wekineauquat, 
 Wekinnauquocks, 
 Tahki or tatakki, 
 Tahkees, 
 
 Weather? 
 Faire Weather. 
 When it is faire Weather. 
 Cold Weather. 
 Cold. 
 
 Obs. It may bee wondred why since JVetu-Eng- 
 land 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 II- 
 ands are warmer then maine Lands and Continents, 
 England being an Hand, Englands winds are Sea 
 winds, which are commonly more thick and vapoury, 
 and warmer winds: the Nor-West wind (which occa- 
 sioneth 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 wonder- 
 full, and the warmth of the Sunne, such in the sharp- 
 est \veather, that I have often seen the Natives Chil- 
 dren 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. 
 Taukocks, 
 Kausitteks, 
 Kussuttah, 
 Nuckqusquatchnnoona- 
 
 kom, 
 Nickqussittaunum, 
 Mattauqus, 
 Mi'tttaquat, 
 Cuppaquat, 
 Sokenun, 
 
 anaquat, 
 AnamakeesHicksokenun, 
 Sokenitch, 
 
 II 
 
 Cold weather. 
 Hot weather. 
 It is hot. 
 I am a cold- 
 
 I sweat. 
 A cloud. 
 It is overcast 
 
 Raine. 
 
 It will raine to day. 
 When it reones. 
 
82 
 
 Sochepo, or Cone, Snow. 
 
 Animanaukocksoshepo, It will snow to night. 
 
 Sochepwutch, "When it snowes, 
 
 Mishunnan, A great raine. 
 
 Pauqui pauquaquat, It holds up. 
 
 Nnappi, Drie. 
 
 Nn'tppaquat, Drie weather. 
 
 Topu, A frost. 
 
 Missittopu, A great frost. 
 
 Cauat, Ice. 
 
 Neechioog, The Deaw 
 
 Michokat, A Thaw. 
 
 Michokateh, When it thawes. 
 
 Missuppaugatch, When the rivers are op«n. 
 
 Cutshausha, The Lightnmg. 
 
 Neimpauog, Thunder. 
 
 Neimpaug pesk hcmwock, Thunderbohs are shot. 
 
 Obs: From this the Natives conceiving a consi- 
 militude between our Guns and Thunder, call a 
 Gunne Peskimck, and to discharge Peskhommin that 
 is to thunder. 
 
 Observation ginerall of the Weather. 
 That judgement which the Lord Jesus pronounced 
 against the Weather-wise (but ignorant of the God of 
 the W^eather) will fall most justly upon those Natives, 
 and all 3Ien who are wise in Naturall things, but 
 willingly blind in spiritual!. 
 
 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 tum"d she was 
 
 To Stincking heaps, 'fore night. 
 How many millions now alive, 
 Within few yeeres shall rot ? 
 blest that Soule, whose portion is 
 That Rocke that changeth not. 
 
CHAP, XIV. 
 
 WAupi, 
 Waupanash, 
 Tashinash waupanash, 
 
 Oj'tlie Winds. 
 
 The Wind. 
 
 The Winds. 
 
 How many winds are 
 there ? 
 
 Ohs: Some of them account of seven, some eight, 
 or nine; and in truth, they doe upon the matter reck- 
 on and observe not onely the tbure but the eight 
 Cardinall winds ahhough they come not to the accu- 
 rate division of the 32: upon the 32 points of the coni- 
 passe as we doe. 
 
 Naniimmatin, Sc 
 
 Sunnadin, 
 
 Chepewessin, 
 
 Sachimoachepewesein, 
 
 Nopatin, 
 
 Nanockquittin, 
 
 Touwuttin, 
 
 Pajxjnetin, 
 
 Chekesu, 
 
 Chekesitch, 
 
 Tucketunnantum? 
 Nqenowhick wouttin, 
 Ton pitch wuttin, 
 Yo pitch wutthi Sauop, 
 
 Pitch Sowwanishew, 
 
 Obs: This is the pleasingest, warmest wind in the 
 CHmate, most desired of the Indians, making faire 
 weather ordinarily; and therefore they have a tradi- 
 tion, tliat to the Southwest, which they call Soincaiiun 
 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 JS^eio-Eng-lish 
 the sea turne, which comes from the Sunne in the 
 
 The North wind. 
 
 The North east. 
 Strong North east wind. 
 The East wind. 
 The South east wind. 
 South wind. 
 West wind. 
 The Northwest. 
 When the wind blowes 
 
 Northwest. 
 What thinke you.'' 
 I Stay for a wind. 
 Where will the wind be.'^ 
 Here the wind will be to 
 
 morrow. 
 It will be Southwest. 
 
84 
 
 Morning, about nine or ten of the Clock Southeast, 
 and about bo-.ith, and then strongest Southwest inihe 
 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 Sfilomon speaks 
 of the vanitie of the Winds in their changes, Eccles. 
 1. 6. 
 
 Mishaupan, A great wind. 
 
 Mishitashin, A storme. 
 
 Wunnagehan, or. Faire wind. 
 
 Wunnegin waupi, 
 
 Wunnegitch wuttin When the wind is faire. 
 
 Mattagehan, A crosse wind. 
 
 Wunnagehatch When the wind comes 
 
 faire. 
 Mattagehatch, When the wind is crosse. 
 
 Cowunnogehuckamen, You have a faire wind. 
 Cummattagehuckamen, The wind is against you. 
 Nummattagehuckamen, The wind is against mee. 
 Ge^ierall Observations of the Wind. 
 God is wonderfully glorious in bringing the ivinds 
 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 (hke 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. 
 
 OfFoivle. 
 
 NPeshawog, ) p^^^.,^ 
 
 Pussekesesuck, ) 
 
 Ntauchaumen, I goe a fowling or hunt- 
 
 ing. 
 Auchavii, Hee is gone to hunt or 
 
 fowle. 
 Pepemoi, He is gone to fowle. 
 
 Wompissacuk, An Eagle. 
 
 Wompsacuckquauog, Eagle. 
 
 Neyhom, mauog, Turkies. 
 
 Paupock, suog, Partridges. 
 
 Aunckuck, quauog, Heath cocks. 
 
 Ch'jgan euck. 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 resem- 
 bled (and so it pleaseth the Lord Jesus himsehe 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 carefuU, 
 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. 
 Kokokehom, An Owle. 
 
 Ohomous, 
 Kaukont-tuock, Crow, Crowes. 
 
86 
 
 Obs: These birds, although they doe the corne 
 also some hurt, yet scarce will one JW'tive amongst 
 an hundred will kil them, because they have a tradi- 
 tion, 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 Kaufuntcuwits 
 field in the Southwest from whence they hold came 
 ail their Corne and beanes. 
 Honck, honckock. Goose, Geese. 
 
 Wompatuck-quauog, 
 Wequash-shauog, Swan, Swans. 
 
 Munm'icks-munnucksuck. Brants, or Brantgeese. 
 Quequecum-mauog, Ducks. 
 
 Obs: The Indians having abundance of these sorts 
 of Foule upon their waters, take great paines U- 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 excel- 
 lent 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: 
 i'o aquechinock. There they swim. 
 
 Nipponamouoog, I lay nets for them. 
 
 Obs: This they doe onshore, and catch many 
 (bwle uponRthe plaines, and feeding under okes upon 
 akrons, as Geese, Turkies, Cranes, and others &c. 
 Ptowei, It is fled. 
 
 Ptowewushannick, 'Pliey are fled. 
 
 Wunnup, pash, Wing, Wings. 
 
 Wunnuppanickanawhone, Wing-Shot . 
 
87 
 
 Wuhockgockinwhone, Body-Shot : 
 Wuskowhvm, APigegn. 
 
 Wuskowh.mannuaog, Pigeons. 
 
 Wuskowhannanaukit, Pigeon Countne. 
 
 Obs- In that place these t owle 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 plen- 
 tifully fed on. , 
 Sachim: a little Bird about the bignesse of a swal- 
 low, or lesse, to which the Indians give that name be- 
 cause of its Smhim or Princelike courage and Com- 
 mand over greater Birds, that a Man shall o ten see 
 this small Bird pursue and vanquish and put to night 
 the Crow and other Birds farre bigger than itselte. 
 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. 
 Chepewaukitanog, They fly N-thward. 
 
 That is when they returne m the Sprmg. Iheie 
 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 ot 
 some Islands, which lie off- from them to Sea, from 
 whence every Morning early, certaine Fovv es come 
 and light amongst them, and returne at Night to lodg- 
 ing, which Island or Islands are not yet discovered, 
 though probably, by other Reasons they give, there 
 
 is Lau^, &c. 
 
 Ta-inek-kauog, Crane, Cranes. 
 
 Wushowunan, The hawke. 
 
 Which the Indians keep tame about their houses 
 to keepe the little Birds from their Come. 
 
 The generall Observation of Fowle. 
 
 How sweetly doe all the severall sorts of Heavens 
 Birds, in all Coasts of the World, preach unto men 
 
88 
 
 the prayse of their Makers Wisedome, Power, and 
 Goodiiesse, who feedes them and tiieir young ones 
 Su/nmer and Winter with their several sorts of 
 Foode: aUhough 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 tor his Birds, 
 
 In Yard, in Coops, m Cage. 
 And each Bird .spends m ^ongs 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. 
 
CHA», XVI. 
 
 Of the Earth, and the Fruits tlierecfy S^ 
 
 Alike, and 
 
 Sanaukamuck, 
 
 Nittauke, 
 
 JVissawnawkamuck, 
 
 Wuskaukamuck, 
 
 Aquegunnitteash, 
 
 Mintuck-quash, 
 
 Pauchautaqunnesash, 
 
 Wunnepog-guash, 
 
 Wattap, 
 
 Seip, 
 
 Toyusk, 
 
 Sepoese, 
 
 Sepoemese, 
 
 Takekum, 
 
 Takekummuo ? 
 
 Sepuo, 
 
 Toyusquanuo, 
 
 Earth or Land. 
 
 My Land. 
 
 New ground. 
 
 Fields worne out. 
 
 Trees. 
 
 Branch, Branches.- 
 
 Leafe, leaves. 
 
 A roote of Tree. 
 
 A River. 
 
 A bridge. 
 
 A little Riven 
 
 A little Rivulet. 
 
 A Spring. 
 
 Is there a Spring 
 
 Is there a River. 
 
 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 quan- 
 tity 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 Con- 
 version. 
 
 Paugautemisk, An Oake. 
 
 Wompimish, A Chesnut Tree> 
 
 Wompimineash, Chesnutts. 
 
 13 
 
90 
 
 Obs: The Indians have an Art of drying their 
 chesnuts, and so to preserve them in their barnes for 
 a daintie all the yeare. 
 An ucheniineash, 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. 
 Wussoquat, A Wallnut Tree. 
 
 Wusswaquatomineug, Wallnut. 
 
 or these Wallnuts they make an excellent Oyle 
 good for many uses, but especially for their anoyn(> 
 ing 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: 
 Sasaunckpamuck, The Sassafrasse Tree. 
 
 Mishquawtuck, The Cedar Tree. 
 
 Cowaw-esuck, Pine, young Pine. 
 
 Wenomesippaguash, The Vine-Tree. 
 
 Micuckaskeete, A Medow. 
 
 Tataggoskituash, A fresh Medow. 
 
 Maskituash, Grasse or Hay. 
 
 Wekinash-quash, Reed, Reeds. 
 
 Manisimmin, To cut or Mow. 
 
 Qussuckomineanug, The Cherry Tree. 
 
 Wutt.'.himneash, Strawberries. 
 
 Obs: This Berry is the wonder of all the Fruits 
 growing naturally in those parts: it is ofitselfe Ex- 
 cellent: so that one of the chiefest Doctors of Eng- 
 land 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 Straw- 
 berry bread. 
 
 Wuchipoqui.meneash, A kind of sharp fruit like 
 
 a Barbary in tast. 
 Sas^'mineash, another excellent sharp cooling Fruit 
 growing in fresh waters all the winter, Excellent in 
 conserve against Feavers. 
 
91 
 
 VVenomeneash, Grapes. 
 
 Wuttahimnasippaguash, Strawberry leaves. 
 
 Peshauiuash, Violet leaves. 
 
 Numniouwinneem, I goe to gather. 
 
 Mowinnee-auog, He or they gather. 
 
 Atauntowash, Clime the Tree. 
 
 Ntuuntawem, I clime. 
 
 Punnouwash, Come downe. 
 
 Npunnowaiimen, I come downe. 
 
 Attitiiash, Hurtle-berries, 
 
 Of which there are divers sorts sweete like Cur- 
 rants, some opening, some of a binding nature. 
 
 Sautaash 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 Saut.'uthig; 
 
 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. 
 Ewachim neash. Corne. 
 
 Scannemeneash, Seed Corne. 
 
 Wompiscannemeneash, White seed-come. 
 
 Obs: There be diverse sorts of this Corne, and of 
 the colours: yet all of it either boild i» milke, or but- 
 tered, 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, occa- 
 sioned by the binding nature of the English wheat, 
 the Indian Corne keeping the body in a constant 
 moderate loosenesse. 
 
 Aukeeteaumen, To plant Corne. 
 
 Quttaunemun, To plant Corne. 
 
 Anakausu, A Labourer. 
 
 Anakausichick, Labourers. 
 
 Aukeeteaumitch, Planting time. 
 
 Aukeeteahettit, When they set Corne. 
 
9a 
 
 Kummautaukeeteaiimen, I have done planting. 
 Anaskhommin, To hew or break up. 
 
 Obs: The Women set or plant, weede, ar.d hill, and 
 gather and barne all the corne and Fruites of the 
 Field : yet sometimes the man himsellie, (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 friend- 
 ly 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. Concordia parvce res crescunt, discordid 
 magnce dilabuntur. 
 
 Anaskhig-anash, How, Howes. 
 
 Anaskhomwock, They how. 
 
 Anaskhommonteamin, They break for me. 
 Anaskhomwautowwin, A breaking up How, 
 
 The Indian women to this day (notwithstanding 
 our Howes, doe use their naturall Howes of shell^ 
 and Wood. 
 
 Monaskunnemun, To weede. 
 
 Monaskunnummautow- A weeding or broad 
 
 win, How. 
 
 Petascunnemun, To hill the Corne. 
 
 Kepenummin, & To gather Corne. 
 
 Wuttunnemun, 
 
 Nunnowwa, Harvest time. 
 
 Anouant, At harvest. 
 
 Wuttuunemitch, When harvest is in. 
 
 Ewuchim, 
 Pausinnummin, To dry the corne. 
 
 Which they doe carefully upon heaps and Mats 
 many dayes, before they barne it up, covering it up 
 with P»lats at night, and open it when the Sun is hot 
 Sokenug^ A heap of corne. 
 
93 
 
 Obs: The women of the Family will commonly 
 raise two or three heaps of twelve, liftecne, or twcntie 
 bushells a heap, which they drie in round broad heaps; 
 and if she have helpe of her children or friends 
 much more. 
 
 To beat or thrash out. 
 I am threshing. 
 Doe you trash? 
 New ground Corney 
 
 One basket full. 
 
 Basket, Baskets. 
 
 A great one. 
 
 A little one. 
 
 Too little. 
 
 Halfe a basket full. 
 
 Two baskets full. 
 
 Three. 
 
 Foure, &c. 
 
 Rotten come. 
 
 Sweet come. 
 
 Why doe you smell to it? 
 
 Barnes. 
 Old barnes. 
 Askutasquash, their Vine apple.— Which the En- 
 glish from them call Squashes about the bignesse of 
 Apples of severall colours, a sweet, light, wholesome 
 refreshing. 
 
 Uippakumineash, The seed of them. 
 
 The Observation generall of the Fmits of the Earth. 
 God hath not left himselfe without wit in all parts 
 and coasts of the world; the raines and fruitfull sea- 
 sons, the Earth, Trees, Plants, &c. filling mans heart 
 with food and gladnesse, witnesseth agamst and 
 condemneth man for his unthankfuUnesse andunfruit- 
 fuUnease towards his Maker. 
 
 More particular. 
 Yeeres thousands since, God gave command 
 (As we in Scripture find) 
 
 Pockhommin. 
 Npockhommin, 
 Cuppockhommin? 
 Wuskockkamuckomen- 
 
 eash, 
 Nquitawannanash, 
 Munn^te, tash. 
 Mauseck, 
 Peewasick: 
 Wussaumepewasick, 
 Pokowannanash, 
 Neesowannanash. 
 Shcanash, 
 Yowanannash, 
 Anittash, 
 Waweekanash, 
 Tawhitch quitchemaun 
 tamen ? 
 Auqunnash, 
 Necawniuquanash 
 
94 
 
 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, Sfc. 
 
 Penashimwock, Beasts. 
 
 Netasuog, Cattell. 
 
 Obs: This name the Indians give to tame Beasts, 
 
 yea, and birds also which they keepe tame about their 
 
 houses. 
 
 Muckquashim-wock. Wolves. 
 
 Moattoqus, A blacke Wolfe. 
 
 Tuminjckquauoff, ) „ „ 
 
 •M ) iJeaver, Beavers. 
 
 Noosuppauog, 5 , «. t- ^. 
 
 Siimhuppauog, Beaver, Beavers. 
 
 Obs: This is a beast of wonder; for cutting and draw- 
 ing 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 damnvd up, he builds his house with 
 stories, wherein he sits drie in his chambers, or goes 
 into the water at his pleasure. 
 Mishqu.'ishim. 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 Manittooes, that is, Gods, 
 Spirits or Divine powers, as they say of every thing 
 which they cannot comprehend. 
 Ausup-panuog, Racoone, Racoones, 
 
 Nkeke, nkequock, Otter Otters. 
 
 Pussough, The wildcat. 
 
 Ockqutchaun-nug, A wild beast of a reddish haire 
 about the bignesse of a Pig, and and rooting like a 
 Pig; from whence they give this name to all our Swine. 
 Mishc'mneke-quock, Squirrell, Squirrils. 
 
 Anequsanequussuck, A little coloured Squirril. 
 
 Wautuiiques, The Conck. 
 
96- 
 
 Obs: They have a reverend esteeme of this Great- 
 lire and conceive there is some Deitie in it. 
 Attuck, quock, } Deere 
 
 Noonatch noonatchaug, ^ 
 Moosquin, 
 
 A Fawn. 
 
 A young Bucke. 
 
 A great Bucke. 
 
 A Doe. 
 
 A Httle young Doer. 
 
 A Horse. 
 
 Cowes. 
 Gocites. 
 
 Swine. 
 
 Wawwunnes, 
 Kuttiomp & Paucottau 
 
 waw, 
 Aunan-quuneke, 
 Qunnequawese, 
 Naynayoumewot, 
 Cowsnuck, 
 Goatesuck, 
 Hogsuck, 
 Pigsuck, 
 
 Obs: This Termination suck, is common in their 
 language and therefore they adde it to our EngUsh 
 Cattell, not else knowing what names to give them; 
 Anum, 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. 
 
 Anum, The Cowweset. ^ 
 
 Ay>m. The Narriganset 1 dialect. 
 
 Arum, The Qunnip;nuck. ( 
 
 Alum, The Neepmuck. J 
 So that although some pronounce not L, nor R. yet 
 it is the most proper Di^ilect of other places, contrary 
 to many reports. 
 
 A Male. 
 
 A Female. 
 
 Th.e great Oxe, or rather 
 
 a red Deere. 
 A Snake. 
 Black Snake. 
 Rattle Snake. 
 They feed. 
 What shall they eat? 
 Let them feed on this 
 
 ground. 
 The generall Observation of the Beasts. 
 The Wildernesse, is a cleere" resemblance of the 
 
 Enewashim 
 
 Squasbim, 
 
 Moos-soog, 
 
 Askug, 
 Moaskug, 
 Sesek, 
 
 Natuppwock, 
 Teaqua natuphettit? 
 Natuphettitch yo sanau 
 kamick. 
 
97 
 
 world, where gredie and furious men persecute and 
 devoure the harmlcsse 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. 
 
 l.? 
 
CHAP. X Vill- 
 on f/^e -Sea. 
 
 Wechekum } ^j^^ g^^ 
 
 Kittnan, ) 
 
 Paumpagussit, the Sea-God, or that name which 
 they give that Deitie or Godhead which they con- 
 ceive to be in the Sea. 
 
 Obs: Mishoon, 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 Ches- 
 nut) 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 hew- 
 ing untill he hath within ten or twelve dayes (lying 
 there at his worke alone) finished, and (getting 
 hands,) lanchedhis Boate; with which afterward hee 
 ventures out to fish in the Ocean. 
 Mishoonemese, A little Canow. 
 
 Some of them will not well carry above three or 
 foure: but some of them twenty, thirty, forty men. 
 Wunnauanounuck, A shallop. 
 
 Wunnauanounuckquese, A skiffe. 
 
 Obs: Although themselves have neither, yet they 
 give them such names, which in their Language sig- 
 nifieth carrying Vessells. 
 Kitonuck, A Ship. 
 
 Kitonuckquese, A little Ship. 
 
 Mishittouwand, A great Canow. 
 
 Peewasu, A little one. 
 
 Paugautemissaund, An Oake Canow 
 
 Kowawwawaund, A pine Canow. 
 
 Wompmissaund, A chestiut Canow. 
 
a9 
 
 A hoat adrift. 
 
 It will goe adrift. 
 
 Help me to l^aunch'.- 
 
 Let us launch. 
 
 Launch. 
 
 I will help you. 
 
 A paddle or Oare. 
 
 Lend nie your Boate. 
 
 Bring hither my paddle.- 
 
 Goe you by water ? 
 
 Paddle or row. 
 
 Pull up, or row lustily. 
 
 A Sayle. 
 
 Let us saile. 
 
 We have a faire wind. 
 
 Ogwhan, 
 
 Wuskon-t(5gwhan, 
 
 Cuttunnamiinnea, 
 
 Cuttunnummutta, 
 
 Cuttunnamoke, 
 
 CuttAnnummous, 
 
 Wutkunck, 
 
 JVamacouche comishoon, 
 
 Pautousnenntehnnck, 
 
 Comishoonhom ? 
 
 Chemosh-chemeck, 
 
 Mauminikish and 
 
 Maumanetepwe«''as, 
 
 Sepakehig, 
 
 Sepagehommauta, 
 
 Wunnagehan, 
 
 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 twen- 
 ty mile &c. 
 
 Wauaupunish, 
 
 Wuttautnish, 
 
 Nokanish, 
 
 Pak'tenish, 
 
 Nikkoshkowwaumen, 
 
 Nquawu pshawmen, 
 
 Hoyse up. 
 Pull to you. 
 Take it downe. 
 Let goe or let flie. 
 We shall be drown'd. 
 We overset. 
 
 Wussaume pechepausha, The sea comes in too fasl 
 
 upon us. 
 Maumaneeteantass, 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 necessita- 
 ted to passe Waters diverse times: with them, it hath 
 pleased God to make them many times the instru- 
 ments 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. 
 
 Paupaiituckquash, Hold water, 
 
 Kinnequass, Steere. 
 
100 
 
 Tiackomme kinniquass, Steere right 
 Kunnosnep, A Killick, or Anchor. 
 
 Chowwophommin, To cast over-b'^ i.rd. 
 
 Chouwophash, Cast over-board. 
 
 Touwopskhommke, Cast anchor. 
 
 Mishittashin, It is a storme. < 
 
 Awiipesha, It caulmes. 
 
 Awepu, A calme. 
 
 Nanouwashin, A great caulme. 
 
 Tamoccon, Floud. 
 
 Nanashowetamoccon, Halfe Floud. 
 Keesaqushin, High water. 
 
 Taumacoks, Upon the Floud. 
 
 Mishittommockon, A great Floud. 
 
 Mauchetan and skat, Ebb. 
 
 Mittaeskat, A low Ebb. 
 
 Awanick Paudhuck? Who comes there ? 
 
 Obs: I have knowne thirty or forty of their Ca- 
 nowes fill'd with Men, and neere as many more of 
 their enemies in a Sea fight. 
 Caupaushess, Goe ashoare. 
 
 Oaupaushauta, Let us goe ashoare. 
 
 Wusseheposh, Heave out the water. 
 
 Askepunish, Make fast the Boat. 
 
 Kspunsh &. Kspunemoke, Tie it fast. 
 Mauminikish, Tie it hard. 
 
 Neene Cuthomwock, Now they goe off. 
 
 Kekuthomwushunnick, They are gone already. 
 Generall Observations of the Sea. 
 
 How unsearchable are the depths of the Wisedorae 
 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 Gods wonders that are call'd 
 Through dreadfull Seas to passe, 
 In tearing winds, and roaring seas^ 
 And calmes as smooth s.s glassy. 
 
101 
 
 I have in Tiuropes ships, oft been 
 In King ofterrours 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. XZX. 
 
 Of Fish and Fishing. 
 
 Namauus,-suck, Fish, Fishes. 
 
 ^ Cod, Which is the first 
 Pauganaut, tamwock, > that comes a little be- 
 
 ) fore the Spring. 
 
 S Lampries, The first that 
 Qunnamaug-suck, > come in the Spring into 
 
 ) the fresh Rivers. 
 Aumsuog, & Munnaw- A Fish somewhat like a 
 
 hatteaug, Herring. 
 
 Missuckeke-kequock, 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. 
 Kauposh-shauoog, 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 fur- 
 nish 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. 
 
 Ashop, 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. 
 Aucup, A little Cove or Creeke. 
 
103 
 
 Aucppftwese, 
 Wawvvhunnckesuog, 
 Mishqr.ammauquock, 
 Osacontuck, 
 
 A very little one. 
 Mackrell. 
 Red fish, Salmon. 
 A fat sweet fish, something 
 like a Haddock. 
 
 Brcame. 
 
 Mishcup-paiiog, 
 
 Sequanamuuquock, , • u ♦! 
 
 Obs- Of this Fish there is abundance, which the 
 Natives drie in the Sunne and smoake; and some 
 EnMish begin to salt, both wayes they kcepe all the 
 yeere- and it is hoped it may be as well accepted as 
 Cod at a Market, and better, if once knowne. 
 Taut-auog, Sheeps-heads. 
 
 Keeshauog, ) 
 
 Sassammauquock, > i^eles. 
 
 Nquitteconnauog, ) 
 
 Tatackommmauog, Porpuses. 
 
 Potop-pauog, Whales. 
 
 Which in some places are often cast up; 1 nave 
 scene some of them, but not above si.xtie foot long: 
 The Natives cut them out in severall parcells, and 
 aive and send farre and neere for an acceptable pres- 
 ent, or dish. 
 
 The whole. 
 The halfe. 
 The Whalebone. 
 A taile. 
 
 They are fishing. 
 I am fishing. 
 Doe you fish? 
 I goe a fishing. 
 
 Fishes. 
 
 He is gone to fish, 
 What doe you fish for. 
 
 Lobsters. 
 
 Oysters. 
 
 Clams. 
 
 Missesu, 
 
 Poquesu, 
 
 Waskeke, 
 
 Wussiickqun, 
 
 Aumai!iog, 
 
 Ntaumen, 
 
 Kuttaumen ? 
 
 Nnattuckqnnnuwem 
 
 Aumachick, 
 
 N atuck qunnuwachick 
 
 Aumaui, 
 
 Awiicenick kukkattinea- 
 
 naumen? 
 Ashaunt-teaug, 
 Opponenauhock, 
 Sickissuog, 
 
 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 
 
104 
 
 for them: this fish, and the naturall liquors of it, they 
 boile, and it makes their broth and their Nasaump 
 (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 v/here- 
 soever they come, and watch the low water (as the 
 Indian women do) therefore of all the English Cat- 
 tell, the Swine (as also because of their filthv dispo- 
 sition) are most hatefull to aJl Natives, and they call 
 them filthy cut throats, &c. 
 Sequnnock, ? » tt /- i 
 
 Poquauhock, \ ^ ^orse fish. 
 
 Obs: This the Enghsh call Hens, a little thick shell 
 fish which the Indians wade deepe and dive for, and 
 after they have eaten the meat there (in th^se which 
 are good) they breake out of the shell, abf ut halfe 
 an inch of a blacke part of it, of which they make their 
 Suckauhock, or blackmoney, which is to them pret- 
 ious. 
 Meteauhock, The Periwinkle. 
 
 Of which they make their Wompan or white money, 
 of halfe the value of their Suckc.whcck, c:r Macke 
 money, of which more in the Chapter of their Coyne 
 Cummenakiss, ^ 
 
 Have you taken store ? 
 
 Cummenak'ssamen, 
 Cummuchickinneanaw- 
 
 men? 
 Nummenakiss. ' I have taken store. 
 
 Nummuchikineanawmen, I have killed many. 
 Machage, I have caught none. 
 
 Aumanep, 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 coWnight 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. 
 Hoquaiin aunash, Hooke, hookes. 
 
 Peewasicks, • Little hookes. 
 
 Maumacocks, Great hookes. 
 
 Nponamouoog, I set nets for them. 
 
105 
 
 Npunnouwaumen, l goo to search my nets. 
 
 Mihtiickqiiashep, An Eele-pot 
 
 Kunnagqunneuteg, A greater sort. 
 
 Onawaiigonnakaun, A baite. 
 
 Yo onawangonnatees, IJaite with this. 
 
 1 A httlc sort of lisli, halfe 
 Moainittcaug, }■ as big as Sprats, plenti- 
 
 j lull in Winter. 
 Paponaumsiiog, A winter fish, which 
 
 comes up in the brookes and rivulets; some call them 
 Frost fish, fi-om their comming up fi-om the Sea into 
 fresh Brookes, in times of frost and snow. 
 Qunosuog, 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 oflen scene 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 elemert, 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. 
 14 
 
CHAP. XX. 
 
 Of their JVakednesse and Clothing. 
 
 Pauskesu, Naked, 
 
 Pauskesitchck, Naked men and women. 
 
 Nipposkiss, 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 
 110 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 gath- 
 er 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. 
 Nipposkenitch, I am rob'd of my coat. 
 
 Nipposkenick ewo, He takes away my Coat. 
 
 Acoh, Their Deere skin. 
 
 Tummockquashunck, A Beavers coat. 
 
 Nkequashunck^ An Otters coat. 
 
 Mohewonck, A Rakoone-skin coat. 
 
 Natoquashunch, A Wolves-skin coat. 
 
107 
 
 Midhannequashunck, A Squirril-skin coat. 
 
 Neyhomniauashunck, a coat or Mantle, curiously 
 made ol" the fairest fedthers of their Neyhommauog 
 or Turkies, which commonly their old Men make; 
 and is with them as velvet with us. 
 Maunek: nquittiashiagat, An English Coat or Man- 
 tell. 
 Ciudnish, Put off. 
 
 Ocquash, Put on. 
 
 Necsashiagat, Two coats. 
 
 Shwishiagat, Three coats. 
 
 Piuckquashiagat, Ten coats, &c. 
 
 Obs: Within their skin or coat they creepe content- 
 edly, 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 quemqiie tenere su- 
 am, That every man be content with his skin. 
 Squaus auhaqut, A Womans Mantle. 
 
 Muckiis auhaqut, A childs Mantle. 
 
 Petacaus, An English Wastecoat. 
 
 Petacawsunnese, A little wastecoat. 
 
 Autah & autawhun, Their apron. 
 
 Caukoanash, Stockins. 
 
 Nquittetiagattash, A paire of stockins. 
 
 Mocussinass, & 
 Mockussinchass, Shooes. 
 
 Obs: Both these, Shoes and Stockins they make 
 of their Deere skin worne out; which yet being ex- 
 cellently 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. 
 
 Taubacominash, Big enough. 
 
 Saunketippo, or, Ashona- A hat or Cap. 
 
 quo, 
 
 ^ The skin of a great beast 
 Moose, > as big as an Ox, some 
 
 ) call it a red Deere. 
 TVussuckhosu, Painted. 
 
 They also commonly paint these Moose and Deere 
 
108 
 
 skins for their Summer wearing, with varietie of 
 formes and colours. 
 
 Petouwassinug, Their Tobacco-bag, 
 
 which hangs at their necke, or sticks at their gir- 
 dle, 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. 
 
 Gcnerall Obserimtions 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 fowls. 
 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. Israeli was naked, wearing clothes! "] 
 
 The best clad English-man, I 
 
 S Ex 3'^ 
 Not cloth'd with Christ, more naked is | 
 
 Than naked Indian. J 
 
CHAP. 2iXl. 
 
 Of Rcli^ion^ the 8oule, isx. 
 
 Manit-manittowock, God, Gods. 
 
 Obs: He that questions vvhetlicr God matle the 
 World, the Indians will teach him. 1 must acUnowl- 
 edf^e I have received in my converse witii them, ma- 
 ny'\)onfirmations of those two great points, Heb. 
 11. 6. viz: 
 
 1. That God is. 
 
 2. That hee is a rewarder of all tluMvi fh;ir diiigcnt- 
 ly seek him. 
 
 They will generally confesse that God made all: 
 but then in spcoiall, although they deny not that Eng- 
 lishnians God mtide ILnglish Men, and the ileavens 
 and Earth there! yet their Gods made them, and tlie 
 Heaven, and the Earth where they dwell. 
 Nummus quauna-miick- God is angry with me. 
 qun maait. 
 
 Obs: I heard a poore Indian lamenting the losse 
 of a child at break oi day, call up his Wife and chil- 
 dren, aiid all abeut hnn to Lanientation, and with 
 abundance of teares cry out! O God thou hast taken 
 away ni/ chdd! thou art angry with me: O turne 
 tiunu anger from me, and spare the rest of my chil- 
 dren. 
 
 It' they receive any good in hunting, fishing, Har- 
 vest, ivc. they acknowledge God in it. 
 
 Yea, il 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 bri^nch their Godhead into many Gods. 
 Secondly, attribute it to Creatures. 
 
no 
 
 First, many Gods: they have given me the Names 
 ot thirty-seven, -which I have, all which in their sol- 
 enme Worships they invocajte: as, 
 Kautantowwit, The great South West God, 
 
 to wliose House all soules goe, and from whom 
 came their Come, Beanes, as they say. 
 Wompanand, The Easterne God. 
 
 Chekesuwand, The Westerne God. 
 
 W unnanameanit, The Northerne God. 
 
 Sowwanand, The Southerne God. 
 
 Wetuomanit, The house God. 
 
 Even as the Papists have their He and Shee Saint 
 Protectors as St. George, St. Patrick, St. Dennis, 
 Virgin Mary, &.c. 
 
 Squauanit, The Womans God. 
 
 Muckquachuckquand. 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 Na- 
 tive dying call'd much upon Mackquachuckquand, 
 which of other Natives I understood, (as they be- 
 lieved) had appeared to the dying young man, many 
 yeares before, and bid him whenever he was in dis- 
 tresse call upon him. 
 
 Secondly, as they have many of these fained Dei- 
 ties: so worship they the Creatures in whom they 
 conceive doth rest some Deitie: 
 Keesuckquand, The Sun God. 
 
 Nanepaushat, The Moone God. 
 
 Paumpagussit, The Sea. 
 
 Yotaanit, The fire God. 
 
 Supposing that Deities be in these, &c. 
 
 W^hen 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 wiJl 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 abowt 
 
Ill 
 
 us, yea if a sparke fall into the drie wood, bmiu's u)i 
 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?) 
 Prcesenfem narrat qumlibet 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, Wo- 
 men, Birds, Beasts, Fish, &.c. to cry out Manittoo, 
 that is, it is a God, as thus if they see one man ex- 
 cell others in Wisdome, Valour, Strength, Activity 
 &.C. they cry out 
 Manittoo, 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: Manittowock, They are 
 Gods: Cummanittoo, 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 Excellen- 
 cies dwell in God, and proceed from him, and that 
 they only are blessed who have that Jehovah their 
 portion. 
 Nickommo, 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 Nickommo, 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. 
 Powwaw, A Priest. 
 
 Powwaiiog, 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 ser- 
 vice, unto sweating, especially of the Priest, who 
 
112 
 
 spends himselle in strange Antick Gestures, and Ac- 
 tions even unto fainting. 
 
 In sicknesse the Priest comes close to the sick 
 person, and performes many strange Actions about 
 iiim, and threatens and conjures out the sicknesse. 
 
 They conceive that there are many Gods ur di- 
 vine 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 af- 
 ter 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, con- 
 trary to Ephes. 5. 14. 
 Nanouwetea, An over-Seer and Orderer 
 
 of their Worship. 
 Neennanowwunnemun, I will order or oversee. 
 
 They have an exact forn?e of King, Priest, and 
 Prophet, as was in Israel typicall of old in that holy 
 Land of Canaan, and as the Lord Jesus ordiiiiied in 
 his spirituall Land of Canaan his Church throughriit 
 the whole World: their Kings or Governours called 
 Sachimauog, Kings and Atauskowaug 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 Ora- 
 tions, or Lectures to them, concerning Rehgion, 
 Peace or Warre and all things. 
 
 Nowemasuitteem, I give way at the Worship. 
 
 He or she that makes this Nickcmmo Feast or 
 Dance, besides the feasting sometimes twenty, tifty, 
 an hundredth yea I have scene neere a thousand 
 persons at one of these Feasts: they give l 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 there- 
 abouts to one person: and that person that receives 
 this Gift, upon the receiving of it, goes out and hol- 
 lowes thrice for the health and prosperity of the Par- 
 ty that gave it, the Mr. or Mistris of the Feast. 
 
115 
 
 Nowemacaunash, He give these things. 
 
 Nutteauguash, My money. 
 
 Nummaumachiuwash, 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 contra- 
 ry to Refusers) so that they run farre and neere and 
 aske 
 
 Awaun Nakommit, Who makes a feast? 
 
 Nkekinneawaumen, I goe to the Feast. 
 
 Kekineawui, 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 there- 
 fore say: 
 
 Aquiewopwauwash, Peace, hold your peace. 
 
 Aquiewopwauwock, 
 
 Peeyauntam, He is at Prayer. 
 
 Peeyauntamwock, They are praying. 
 
 Cowwewonck, The Soule, derived from Cow- 
 wene, to sleep, because say they, it works and ope- 
 rates when the Body sleepes. Michachunck, the 
 soule, in a higher notion which is of affinity, with a 
 word signifying a looking glasse, or cleere resem- 
 blance, so that it hath its name from a cleere sight 
 or discerning, which indeed seemes very well to suit 
 with the nature of it. 
 Wuhock, The Body. 
 
 Nohock: cohock. My body, your body. 
 
 Awaunkeesitteouwincoh- Who made you.^ 
 
 ock, 
 Tunna-awwa commitch- Whether goes your soule 
 
 ichunckkitonckquean .'' when you die ? 
 Anan sowanakitaiiwaw, It goes to the South West. 
 
 Obs: They believe that the soules of Men and Wo- 
 men men 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. 
 15 
 
114 
 
 Now because this Book (by Gods good Providence) 
 may come into the hand of many fearing God, who 
 may also have many an opportxmity 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 prepara- 
 tory 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 ? 
 Netop Kunnatotemous. Friend, I will aske you a 
 
 Question. 
 Nntotema. Speake on. 
 
 Tocketuimantum? What thinke you? 
 
 Awaun Keesiteouwin Who made the Heavens? 
 
 Keesuck? 
 Auke Wechekom? The Earth, the Sea. 
 
 Mittauke, The World. 
 
 Some will answer Tatta, I cannot tell, some will an- 
 swer Manittowock, the Gods. 
 Ta suog Manittowock, How many Gods bee 
 
 there ? 
 Maunauog Mishaunawock Many, great many. 
 Netop machage. Friend, not so. 
 
 Pausuck naunt manit, There is onely one God. 
 Cuppissittone, You are mistaken. 
 
 Cowauwaunemum, 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. 
 Kukkakotemous, wachit- I will tell you, presently. 
 
 quashouwe. 
 Kuttaunchemokous. I will tell you newes. 
 
 Pausuck naunt manit One onely God made the 
 
 keesittin keesuck, &.c. Heavens &.c. 
 Napannctashemittan nau- Five thousand yeers agoe, 
 
 gecautumraonabnshque, and upwards. 
 
115 
 
 Naugom naunt wukkesit-He alone made all things 
 tinnes wameteagun, 
 
 Wuche mateag, 
 Quttatashuchuckqunna- 
 
 caus-keesitinneswame, 
 Nquittaqunne, 
 Wuck^esitin weqai, 
 Neesqunne, 
 Wuckeesitin Ket'suck, 
 Shuckqunne wuckeesitin 
 
 Aiikeka wechekoni, 
 Yoquniie wuckk-'esitin 
 
 Nippauus ka Nanepau- 
 
 shat, 
 Neenash-mamockiuwash 
 
 wequanantiganash, 
 Ka wame anocksuck, 
 Napannetashuckqunne 
 
 Wuckeesittinpussuck- 
 
 seesuckwame, 
 Keesuckquiuke, 
 
 Out of nothing. 
 
 In six dayes he made all 
 
 things. 
 The first day hoe made 
 
 the Light. 
 The second day Hee made 
 
 the Firmament. 
 The third day hee made 
 
 the Earth and sea. 
 The fourth day he made 
 
 the Sun and the Moon. 
 
 Two great Lights. 
 
 And all the Starres. 
 The filth day hee made 
 all the fowle. 
 
 In the Ayre or Heavens 
 Kawameaumuasuck, We- And all the Fish in the 
 
 chekommiuke, Sea. 
 
 Quttatashukqunne Wuck- The sixth day hee made 
 
 keesittin penashimwock all the Beasts of the 
 
 wame, Field. 
 
 Wuttake wuckewuckees- Last of all he made one 
 
 ittin pausuck Enin, or, Man, 
 
 Eneskeetomp, 
 Wuche mishquock, Of red Earth, 
 
 Kawesuonckgonnakaunes And call'd him Adam, 
 
 Adam, tiippautea mish- or red Earth. 
 
 quock, 
 Wutti'cke wuche Then afterward, while 
 
 Cawit mishquock, Adam or red Earth slept. 
 
 Wuckaudnummenes manit God tooke a rib from Ad- 
 
 peetaugonwuche idam, am, or red Earth. 
 Ka wuche peteaugon And of that rib he made 
 
 Wukkeessitinnes pau- One woman. 
 
 suck squaw, 
 Ka pawtouwunnes Adam- And brought her to 
 
 uck Adam. 
 
116 
 
 Naw6nt Adam wuttunna- When Adam saw her, he 
 
 waun nuppeteagon ewo, said, this is my bone. 
 Enadatashuckqunneaquei The seventh day hee rested 
 Nagaii wvche quttatash- And therefore EngUsh- 
 
 uckqune anacausuock, 
 Englishmannuck, 
 Enadatashuckqunnockat- 
 taubataumwock. 
 
 men worke six days 
 
 On the seventh day they 
 praise God. 
 
 Obs: At this Relation they are much satisfied, with 
 a reason why (as they observe) the Enghsh and 
 Dutch, Sac. 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 Kanldntoxowit 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 obser- 
 vant 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? 
 Netop kfhkita, Hearken to mee. 
 
 Englishmannuck, Englishmen. 
 
 Dutchmunnuck, keenou- Dutch men, and you and 
 
 win ka wame mittauke- 
 
 kukitonck quehettit, 
 Mattux swowanna 
 
 kit aiiog michichonck- 
 
 quock, 
 Wame, ewo pawsuck, 
 JManit wawontakick, 
 Ewo manit waumausa- 
 
 chick ka uckqushan- 
 
 chick, 
 Keesaqut auog, 
 Micheme weeteantam- 
 
 wock, 
 Naugom manit wekick, 
 Ewo manit mat wauon- 
 
 takick, 
 
 all the world when they 
 die. 
 
 Their soules goe not to 
 the Southwest. 
 
 All that know that one 
 
 God. 
 That love and feare 
 
 Him. 
 They goe up to Heaven. 
 
 They ever live in joy. 
 
 In Gods owne House. 
 They that know not this 
 God. 
 
117 
 
 Matwaumausachick, That love. 
 
 Milt e\v6 iickqushiinchiok, And feare him not. 
 Kannjotakick, Thieves. 
 
 Puppannouwachick Lycrs. 
 
 Nochisquauonchick Vnclcan persons. 
 
 Nanompanissichick, Idle persons. 
 
 Kenaineiachick, Miirtherers 
 
 Mammaiisachick, Adulterers. 
 
 Nanisquegachick, Oppressors or fierce. 
 
 Wame naumakianog, They go to Hell or the 
 
 Deepe. 
 Michem mauog, They shall ever lament. 
 
 Avvaum kukkakotemog- Who told you so.' 
 
 wunnes? 
 Manittoowussuckwheke, Gods booke or writing. 
 
 Obs: After I had (as farre as my language would 
 reach) discoursed (upon a time) before the chief Sa- 
 chim 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 1 heard this passage: A Qunnih- 
 ticut Indian (who had heard our discourse) told the 
 Sachim Miantunnomu 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, concern- 
 ing 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, dis- 
 coursed by themselves, of keeping the Englishmans 
 day of worship, which I could easily have brought 
 the Countrey to, but that T was persuaded, and am, 
 that Gods way is first to tunie a soule from its Id.dls, 
 both of heart, worship and conversation, before it is 
 capable of worship, to the true and living G'^d, accor- 
 ding to 1. Thes. 1 . 9. You turned to God from Idolls 
 
118 
 
 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 Ordi- 
 ances and Practises of worship; the want of which, 
 I conceive is the bane of million of soules in En- 
 gland, and all other Nations professing to be Christ- 
 ian 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. 
 Netop kitonckquean kun- Friend when you die you 
 
 niippamin micheme, perish everlastingly. 
 
 Micheme cuppauqua You are everlastingly 
 
 neimmin, undone. 
 
 Cummusquauna miickqun God is angry with you. 
 
 manit. 
 Cuppauquanuckqun, He will destroy you. 
 
 Wuche cummanitto wock- For your many Gods. 
 
 manauog. 
 Wame pitch chickauta The whole world shall 
 
 mittauke. ere long be burnt. 
 
 Obs: Upon the relating that God hath once de- 
 stroyed 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.'' 
 Manit anawat Cuppittak- God commandth, that all 
 
 unnamun wepe wame. Men now repent. 
 
 The generall Observation of Religion, Sfc. 
 
 The wandring Generations of Adams lost posteri- 
 tie, having lost the true and living God, their Maker, 
 have created out of the Nothing of their own inven- 
 tions many false and fained Gods and Creators. 
 
 More particular. 
 Two sorts of Men shall naked stand, 
 Before the burning ire 
 
lis 
 
 Of him, that shortly shall appcaie, 
 
 In dreadfull flaming fire. 
 First, Millions know not God, nor for 
 
 His knowledge care toseeke: 
 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: 
 
 blessed then the true. 
 
CHAP. XXXI. 
 
 Of their Government and Justice. 
 
 Sachim-mauog, King, Kings. 
 
 SachimLuonck, A kingdome or Monarchic. 
 
 Obs: Their Government is Monarchical!, yet at 
 present the chiefest government in the countrey is di- 
 vided betweene a younger Sachim, Miantunnnomu, 
 and an elder Sachim, Caunounicus, of about four- 
 score 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. 
 Sauncksquuaog, Queenes. 
 
 Otan,-nash, The towne, townes. 
 
 Otanick, To the towne. 
 
 Sachimmaacommock, A Princes house, 
 which according to their condition is farre differ- 
 ent from the other house, both in capacity or receit, 
 and also the finenesse and quality of their Mats. 
 Atauskawaw-wauog, Lord, Lords. 
 
 Wauontam, A Wise man or Counsel- 
 
 lour. 
 Wauontakick, Wise men. 
 
 Enatch or eatch Keen Your will shall be law. 
 
 anawayean, 
 Enatch neen anowa, Let my word stand. 
 
 Ntinnume, He is my man. 
 
 Ntacquetunck ewo He is my subject. 
 
 Kuttackquetous, I will subject to you. 
 
 Obs: Beside their generall subjection to the high- 
 est Sachims to whom they carry presents: They have 
 
121 
 
 also particular Protectors, under Sachims, to whom 
 they also carry presents and upon any injury receiv- 
 ed, and complaint made, these Protectors will re- 
 venge it. 
 
 Ntannotam, I will revenge it. 
 
 KuttanntStous, I will revenge you. 
 
 Miawene, A Court or meeting. 
 
 Wepe cummiawenc, Come to the meeting. 
 
 Miawetuck, Let us meet. 
 
 Wauwhautowash, Call a meeting. 
 
 Miawemucks, At a meeting. 
 
 Miawehettit, When they meet. 
 
 Obs: The Sachims, although they have an abso- 
 lute Monarchic 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. 
 Peyautch nailgum, Let himselfe come here. 
 
 Petiteatch, Let him come. 
 
 Mishauntowash, Speake out. 
 
 Nanantowash, Speake plaine. 
 
 Kunnadsittamenwepe, You must inquire after this. 
 Wunnadsittamutta, Let us search into it. 
 
 Neen pitch-nnadsittamen, I will inquire into it. 
 Machissu ewo. He is naught. 
 
 Cuttiantacompawwem, You are a lying fellow. 
 Cuttiantakiskquawquaw, You are a lying woman. 
 Wepe cukkummoot. You have stole. 
 
 Mat meshnawmonash, I did not see those things. 
 Mat meshnummanmenash I did not take them. 
 Wepekunnishqueko cum- You are fierce and quar- 
 
 miskissawwaw, relsome. 
 
 Obs: I could never discerne that excesse of scan- 
 dalous 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 Eng- 
 lish have, yet a man shall never heare of such 
 crimes amongst them of robberies, murthers, adulte- 
 ries, &.c. as amongst the English: I conceive that 
 in 
 
12£ 
 
 the glorious Sunne of so much truth as shines in 
 England, hardens our English hearts; for what the 
 Sunne softeneth not, it hardens. 
 Tawhitch yo enean? Why doe you so? 
 
 Tawhitch cummootoan? Why doe you steale? 
 Tawhitch nanompaniean? Why are you thus idle or 
 
 base ? 
 Wewhepapimnoke, Bind him. 
 
 Wtpe kunnishaumis, You kild him. 
 
 Wepe kukkemineantm, You are the murtherer. 
 Sasaumitauwhitch, Let him be v/hipt. 
 
 Upponckquittauwhitch, Let him be imprisoned. 
 Nippitch ewo, Let him die. 
 
 Niphtttitch, Let them die. 
 
 Niss-N'ssoke, Kill him. 
 
 Pum-pummoke, 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 chietest Warriours to fetch off a head, by some 
 sudden unexpected blow of a Hatchet, when they 
 have feared Mutiny by publike execution. 
 
 Kukkeechequaubenitch, You shall be hanged. 
 
 Nippansinnea, I am innocent. 
 
 Uppansinea-ewo, He is innocent. 
 
 Matmeshnowauwon, I knew nothing of it. 
 
 Nnowaiintum, I am sorry. 
 
 Nummachieme, I have done ill. 
 
 Aumaunemoke, Let it passe, or take away 
 
 this accusation. 
 
 Konkeeteatch Ewo, Let him live. 
 
 Konkeeteahetti, 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. 
 
123 
 
 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 fiUhs, 
 
 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. XXZXI. 
 
 Of Marriage. 
 
 Wuskene, A young man. 
 
 Keegsquaw, A Virgin or Maide. 
 
 Segauo, A widdower. 
 
 Segousquaw, A vviddow. 
 
 Wussentam, He goes a wooing. 
 
 Nosenemuck, He is ray sonne in Law. 
 
 Wussenetuock, They make a match. 
 
 Awetawatuock, 
 
 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. 
 Mammausu, An Adulterer. 
 
 Nummammogwunewo, He hath wronged my bed. 
 Palle nochisquauaw, He or she hath committed 
 
 adultery. 
 
 Obs: In this case the wronged party may put a- 
 way or keepe the party offending: commonly, if the 
 woman be false, the offended Husband will be sol- 
 emnly revenged upon the offender, before many wit- 
 nesses, by many blowes and wounds, and if it be to 
 Death, yet the guilty resists not, nor is his Death 
 revenged. 
 
 Nquittocaw, He hath one Wife. 
 
 Neesocaw, He hath two Wives. 
 
 Sshocowaw, He hath three. 
 
 Yocowaw, Foure wives &c. 
 
 Their Number is not stinted, yet the chiefe Nation 
 in the Countrey, the Narrigansets (generall)') have 
 but one Wife. 
 
 Two causes they generally alledge for their many 
 wives. 
 
 First desire of Riches, because the W^omen bring 
 
125 
 
 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 wean- 
 ed, which with some is long after a yeare old, gene- 
 rally they keep their children long at the breast. 
 Commlttamus, Coweewo, Your wife. 
 Tahanawatu ? ta shincom- How much gave you for 
 
 maugemus, her. 
 
 Napannetashom pauga- Five fathome of their 
 
 tash, Money. 
 
 Qutta-dnada shoasuck ta Six or seven or eight 
 shompaugatash, fathome. 
 
 If some great Mans daghter, Piuckquompaugatash, 
 ten fathome. 
 
 Obs: Generally the Husband gives these payments 
 for a Dowrie, (as it was in Israeli) to the Father or 
 Mother, or guardian of the Maide. To this purpose 
 if the Man be poore, his Friends and Neighbours doe 
 pummenumminteauguash, that is contribute Money 
 toward the Dowrie. 
 Nuinmittamus Nullogana, My Wife. 
 Waumausu, Loving. 
 
 Wunnekesu, Proper. 
 
 Maansu, Sober and chast. 
 
 Muchickehea, Fruitful!. 
 
 Cutchashekeamis? How many children have 
 
 you had. 
 Nquittekea, I have had one. 
 
 Neesekea, 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. 
 Katoii eneechaw. She in falling into Travel!. 
 
 Neechaw, She is in Travel!. 
 
 Paugcot che nechauwaw. She is already delivered. 
 Kitummayi-mes-nechaw, She was just now deliver- 
 ed. 
 Obs: It hath pleased God in wonderful! manner 
 to moderate that curse of the s'orrowes of child bear- 
 ing to these poore Indian women: So that ordinarily 
 
126 
 
 they have a wonrferfuU more speedy and easie Trav 
 ell, and delivery then the women of Europe: not that 
 1 think God is more gracious to them above ether 
 women, but that it followes, First from the hardnesse 
 of their constitution, in vi'hich respect they beare 
 their sorrowes the easier. Secondly from their ex- 
 traordinary 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 Sheltish from the Sea, in beating 
 all their Come 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 Wo- 
 man merry in the House, and delivered and merry 
 ao-aine, and within two dayes abroad, and after tour« 
 or five dayes at worke, &c. 
 Noosawwaw, A Nurse. 
 
 Noonsu Nonannis, A sucking Child. 
 
 Wunnunogan, A Breast. 
 
 Wunnunnoganash, Breasts. 
 
 Munnunnug, Milke. 
 
 Aumauneman, To take from the breast, 
 
 or weane. 
 Obs: they put away (as in Israeli) frequently for 
 other occasions besides adultery, yet I know many 
 Couples that have lived twenty, thirty, forty yeares 
 together. 
 
 Npaketam, I will put her away. 
 
 Npakenaqnn, I am put away. 
 
 Aquiepaketash, Doe not put away. 
 
 Aqueipokeshattous, Doe not break the knot 
 
 Awetawatuonck, of Marriage. 
 
 Tackquiiiwock, Twins. 
 
 Towiu uwock, Orphans. 
 
 Ntouwiu, I am an Orphane. 
 
 Wauchaunat, A Guardian. 
 
 Wauchauamachick, Guardians. 
 
 NuUoquaso, My charge or Pupill, or 
 
 Ward. 
 Peewaiiqun, Locke well to him, &c. 
 
127 
 
 &ener(iU Observation of their Marriaoe. 
 God hath planted in the Hearts of the Wildest of 
 the sonnes of Men, an High and Honourable es- 
 teemc of the Marriage bed, insomuch that they uni- 
 versally 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 hcare that some there are, 
 
 (That Men the Papists call) 
 Forbidding Marriage Bed and yet, 
 
 To thousand W^horedomes 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) 
 
 Mens shame and foule 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 Moneash 
 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, Meteauhock, 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 cur- 
 rant 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, Poquauhock, 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 Mo- 
 ney the English, French and Dutch, trade to the In- 
 dians, 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. 
 
 Nquittompscat, 
 
 1 peny. 
 
 Neesaumscat, 
 
 2 pence 
 
 Shwaumscat, 
 
 3 pence 
 
 Yow<5mscat, 
 
 4 pence, 
 
 Napannetashaumscat, 
 
 5 pence. 
 
 Quttatashaumscat, or 
 
 6 pence. 
 
 quttauatu, 
 
 
 Enadatashaumscat, 
 
 7 pence. 
 
129 
 
 Shwoasuck tashautnscat, 8 pence. 
 
 Paskugittashaiimscat, 9 pence. 
 
 Piuckquaumscat, 10 pence. 
 
 Piiickquaumscatnabna- 1 1 pence. 
 
 quit, 
 
 Piuck quarauscat nab- 12 pence. 
 
 nees, &c. 
 
 Obs: This they call Neen, which is two of their 
 Quattuatues, or six pence. 
 Piuckquaumscat nab- 
 
 nashoasuck, which 
 
 they call Shwin. 
 Neesneecheckaumscat 
 
 nab yoh, or, yowin, 
 Shvvinchokaiimscat, or 
 
 napannetashin, 
 Shwinchekaiimscat, 
 Yow innchekaumscat nab 
 
 neese, 
 Yowinncheckaumscat 
 
 nabnashoasuck, 
 Napannetashwin- 
 
 checkaumscat nab yoh, 
 Quttatashincheck aum- 
 8cat,or more commonly 
 
 used Puickquat, 
 
 Obs: This Piiickquat being sixtie pence, they call 
 Nquittompeg, or Nquitnishcausu, 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 oc- 
 casioned by the fall of Beaver in England. The Na- 
 tives are very impatient, when for English commodi- 
 ties they pay so much more of their money, and not 
 understanding the cause of it; and many say the 
 Enghsh cheat and deceive them, though I have la- 
 boured to make them understand the reason of it. 
 Neesaumpaugatuck, 10 shil. 2 Fathom. 
 
 Shwaumpiiugatuck, 15 shil. 3 Fathom. 
 
 Yowompaugatuck, &c. 20 shil. 4 Fathom 
 17 
 
 18d 
 
 I. 3 quttauatues. 
 
 2s. 
 
 4 quttauatues. 
 
 2s. 
 
 6d. 5 quttauatues. 
 
 2s. 
 3s. 
 
 6d. 6 quttauatues. 
 6d. 7 quttauatues. 
 
 4s. 
 
 8 quttauatues, 
 
 4s. 
 
 6d. 9 quttauatues. 
 
 5s. 
 10 
 
 10 quttauatues 
 
 or 
 six pences. 
 
130 
 
 Piuckquampaugatuck, or, 50 shil. 10 Fathonfi. 
 
 Nquit pausck, 
 
 Neespausuckquompaug- 5 lib' 20 Fathome. 
 
 atuck, 
 Shwepaiisuck, 30 Fathome. 
 
 Yowe pausuck, Sec. 
 Nquittemittannauganom- 40 Fathome, or, 10 
 
 p.'^ugatuck, pounds. 
 
 Tashincheckompauga- How many Fathom? 
 
 tuck .' 
 
 Obs: Their white they call Wompam (which sig- 
 nifies white): their black Suckauhock (Sacki signi- 
 fying 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. 
 Wepekuttassamompatim- Change my money. 
 
 min, 
 Suckauhock nausakesa- The blacke money. 
 
 chick, 
 Wauompeg, or Wauompe- Give me white. 
 
 sichick-mesim, 
 Assawompatittea, Come, let us change. 
 
 Anawsuck, Shells. 
 
 Meteauhock, ' The Periwinckle. 
 
 Suckauanausuck, The blacke shells. 
 
 Suckauaskeesaquash, The blacke eyes, or, that 
 
 part of the shel-fish called Poquauhock (or Hens) 
 broken out neere the eyes, of which they make the 
 blacke. 
 
 Puchwhpganash and Awle blades. 
 
 Mucksuck, 
 
 Papuckakiiiash, Brittle or breaking, 
 
 which they desire to be hardened to a brittle temper. 
 
 Obs: Before ever they had aAvle blades from Eu- 
 rope, 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 tradi- 
 tion) use to this day. 
 
 Natouwompitea, A Coyner or Minter. 
 
 Nnanatouwompiteem, I cannot coyne. 
 
131 
 
 Natouwompitees, Make money or Coyne. 
 
 PuckliLimmin, To bore through. 
 
 Puckwhegonnautick, The awle blade sticks. 
 
 Tutteputch anawsin, To smooth them, whicli 
 
 they doe on stones. 
 Qussuck-anash, Stone, stones. 
 
 Cauompsk, A whetstone. 
 
 Nickdutick, A kind of wooden Pincers 
 
 or Vice. 
 Enomphommin, To thread or string. 
 
 Aconaqiinnauog, Thread the Beads. 
 
 Enomphommin, Thread, or string these. 
 
 Enomphosachick, Strung ones. 
 
 SawhoogSi. Sawhosachick, Loose Beads. 
 Naumpacoiiin, 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. 
 
 Muchequoce, a Girdle; which they make curious- 
 ly 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. 
 
 Observatmis generall of their Coijne. 
 
 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. 
 
132 
 
 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. 
 
 Anaqushauog, 
 
 or Traders. 
 
 Anaqush;^nchick, 
 
 Anaqushento, Let us trade. 
 
 Cuttasha? Have you this or that? 
 
 Cowachaunam? 
 
 Nitasha, I have. 
 
 Nowachaunum, 
 
 JVquenowhick, I want this, &.c. 
 
 Nowekineam, I like this. 
 
 Nummachinnammin, I doe not Uke. 
 
 Maunetash nquenowhick,! want many things. 
 Cuttattauamish, I will buy this of you. 
 
 Nummouanaquish, I come to buy, 
 
 Mouanaqushauog, Chapmen. 
 
 Mounaqushanchick, 
 
 Obs: Amongst themselves they trade their Come, 
 skins, Coates, Venison, Fish, &c. and sometimes 
 oome 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 wo- 
 men make all their Earthen Vessells) some follow 
 fishing, some hunting: most on the Sea side make 
 Money, and Store up shells in Summer against Win- 
 ter whereof to make their money. 
 Nummautanaqush, I have bought. 
 
 Cummanohamin ? Have you bought? 
 
 Cummanohamoush, I will buy of you. 
 
 Nummautanohamin, I have bought. 
 
 Kunnauntataumish, I come to buy this. 
 
 Comaunekunnuo? Have you any cloth? 
 
 Koppocki, Thick cloth. 
 
134 
 
 Wassappi, Thin. 
 
 Suckinuit, Black, or blackish. 
 
 Mishquinuit, Red Cloth. 
 
 Wompinuit, White cloth. 
 
 Obs: They all generally prize a Mantle of Eng- 
 or Dutch Cloth before their owne wearing of Skins 
 and Furres, because they are warme enough and 
 Lighter. 
 
 Wompeqiiayi, Cloth inclining to white, 
 
 which they like not, but desire to ha\e a sad cokur 
 without any whitish haires suiting with their own nat- 
 urall Temper,which inclines to sadnese. 
 
 Etouwawayi, 
 
 Muckucki, 
 
 Checheke mautsha, 
 
 Qunnascat, 
 
 Tuockquscat, 
 
 Wiiss, 
 
 Aumpacunnish, 
 
 Tuttepacunnish, 
 
 Mat Weshegganunno, 
 
 Tanogganish, 
 
 Wuskanuit, 
 
 Tanocki, tanocksha. 
 
 Eatawus, 
 
 Quttaunch, 
 
 Audta, 
 
 Wollie on both sides. 
 
 Bare without wool. 
 
 Long lasting. 
 
 Of a great breadth. 
 
 Of little breadth. 
 
 The Edge or list. 
 
 Open it. 
 
 Fold it up. 
 
 There is no work on it. 
 
 Shake it. 
 
 New Cloth. 
 
 It is torne or rent. 
 
 It is Old. 
 
 Feele it. 
 
 A paire of small breeches 
 
 or Apron. 
 
 Cuppamirh, I will pay you, which is a word newly 
 made from the English word pay. 
 Tahenautu ? What price ? 
 
 Tummock cummeinsh, I will pay you Beaver. 
 Teaiiguock Cummeinsh, 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 with- 
 out 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. 
 Cosaumawem, You aske too much. 
 
135 
 
 Kuttiackqussauwew, 
 Aquie iackciussaume, 
 Aquit; VVussaumowash, 
 Tashiu Comrne sim? 
 Kutteaug Commeinsh, 
 
 You are very hard. 
 Be not so hard. 
 Doe not aske much. 
 How much shall I give you ? 
 I will give you your mo- 
 ney .? 
 I will give you an Otter. 
 You have deceived, 
 
 Nkeke Comm('insh, 
 Coanombuqusse, 
 Kuttassokakomme, , 
 
 Obs: Who ever deale or trade with them had need 
 of Wisedome, Patience and Faithfulnesse in dealing; 
 for they frequently say Cuppannawen, you lye, Cut- 
 tassokakomme, you deceive. 
 Misquesu Kumikkeke, Your otter is reddish. 
 
 Yo auwusse Wunnegin, 
 
 Yo chippauatu, 
 
 Aagausauatu, 
 
 Muchickauatu, 
 
 Wuttunnauatu, 
 
 Wunishaunto, 
 
 Aquie neesquttonck 
 
 qussish, 
 Wucho nquittompscat, 
 
 This is better. 
 
 This is of another price. 
 
 It is Cheap. 
 
 It is deare. 
 
 It is worth it. 
 
 Let us agree. 
 
 Doe not make adoe. 
 
 About a penny. 
 
 They are marvellous subtle in their Bargaines to save 
 a penny; And very suspicous that English Men la- 
 bour 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. 
 
 Cummammenash nitteaii- Will you have my money? 
 ffuash.'' 
 
 Nonanum, 
 
 Noonshem. 
 
 Tawhitch nonanumean? 
 
 Mach'cige nkockie, 
 
 Tashaumskussayicom- 
 
 mesim? 
 Neesaumsqussayi, 
 Shwaumscussayi, 
 Yowompscussayi, 
 Napannetashaum.scuss- 
 
 ayi, 
 
 I cannot. 
 
 Why can you not ? 
 
 I get nothing. 
 
 How many spans will you 
 
 give me ? 
 Two spans. 
 Three spans. 
 Foure spans. 
 Five spans. 
 
138 
 
 Quttatashaumskussayi, Six spans. 
 Endatashaumscussayi, Seven spans. 
 Enadatashaumskuttonayi, Seven spans. 
 Cowenaweke, 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 Nanoue, give me this or that, 
 a disease which they are generally infected with; some 
 more ingenuous, scorne it, but I have often scene an 
 Indian with great quantities of money about him beg 
 a Knife of an English man who happily hath ha^ 
 never a penny of money. 
 
 Ak.'tash-tamoke, 
 ?Jow innakese, 
 Cosafimakese, 
 Cunnoonakese, 
 Shoo kekineass, 
 Wunetu nitteaug, 
 Mamattissuogkutteau- 
 
 quock, 
 Tashin mesh commaug: 
 
 Tell my money. 
 
 I have mis-told. 
 
 You have told too much. 
 
 You have told too little. 
 
 Looke here. 
 
 My money is very good. 
 
 Your Beads are naught. 
 
 How much have you 
 
 given .'' 
 A Hatchet. 
 A Howe. 
 A Needle. 
 Take a measure. 
 To weigh with scales. 
 They are weighing. 
 It is all one. 
 
 A looking Glasse. 
 
 Chichegin, 
 Anaskunck, 
 Maumichemanege, 
 Cuttatuppaunamum, 
 Tatuppaunfuhommin, 
 Tatuppauntuock, 
 Netatup, 
 
 Kaukakineamuck, 
 Pebenochichauqua- 
 nick .'' 
 
 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 gen- 
 erally the Women paint their faces with all sorts of 
 colours. 
 
 Cummanohamogunna, They will buy it of you. 
 Cuppittakunnemous, Take your cloth againe. 
 
 Cuppittakunnami.* Will you serve me so.-^ 
 
137 
 
 Cosaumpeekunneman, 
 
 Cummachetannakuna- 
 
 mous, 
 TaM'hitch cuppittakuna 
 
 miean? 
 Kutchicheginash, kaukin 
 
 ne pokeshaas, 
 Teano waskishaas, 
 Natouashockquittea, 
 Kuttattau aniish alike, 
 Toil nuckquaque? 
 Wuche wul.otanick, 
 
 Nissekineani, 
 Indiansuck sekineam- 
 
 wock, 
 Noonapuock naugum, 
 
 You have tore me off too 
 
 little cloth. 
 I have torn it off for you. 
 
 Why doe you turne it up 
 on my hand. 
 - Your Hatchets will be 
 soone broken. 
 
 Soone gapt. 
 
 A Smith. 
 
 I would buy land of you. 
 
 How much' 
 
 For a towne, or, 
 Plantation, 
 
 I have no mind to seeke. 
 
 The Indians are not wil- 
 ling. 
 
 They want roome them- 
 selves. 
 
 We are friends. 
 
 I will give you land. 
 
 Be not churlish. 
 
 Cowetompatimmin, 
 Cummaugakeamish, 
 Aquie chenawausish, 
 
 Generall Observation of Trade. 
 
 O theinfinite 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 
 gmoakie 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. 
 18 
 
138 
 
 2. So say they, whatsoever they buy, 
 
 (Though small) which shewes they 're shie 
 Of Strangers, fearful! to be catcht 
 By Fraud, deceipt, or lie. 
 
 3. Indians and English feare deceits, 
 
 Yet willing both to be 
 Deceiv'd and conzenM of precious soule 
 Of Heaven, Eternitie. 
 
CHAP. XX VZ. 
 
 Of Debts and Trusting. 
 
 Noonat, I have not money enough 
 
 Noonamautuckqu'ivvhe, Trust me. 
 Kunnoonamautuck- I will owe it you. 
 
 q'.iaush, 
 
 Obs: They are very desirous to come into debt, but 
 then he that trusts them must sustaine a two fold iosse: 
 
 First, Of his Commoditie. 
 
 Secondly, Of his Custome, as I have found by 
 deare experience: Some are ingenuous, plaine heart- 
 ed and honest; but the most never pay unlesse a man 
 follow them to their severall abodes, townes and hous- 
 es, 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. 
 JVonamautuckquahegin- Debts. 
 
 ash, 
 Nosaumautackquawhe, I am much in debt. 
 Pitch nippautowin, I will bring it you. 
 
 Chenock naquombeg cup- When will you bring mec 
 
 pauutiin nitteauguash, my money? 
 Kunnaiimpatous, I will pay you. 
 
 Kukkeeskwhush, 
 
 Keeskwhim, teaugmesin, Pay me my money. 
 Tawhitch peyauyean, Why doe you come? 
 NnJdgecom, I come for debts. 
 
 Machetu, A poore man. 
 
 Nummacheke, I am a poore man. 
 
 Mesh nummauchnem, I have been sicke. 
 iNowemacaunash .iiteau- I was faine to spend my 
 
 quash, money in my sicknesse. 
 
 Obs: This is a common, and (as they think) most 
 satisfying answer, that they have been sick: for in 
 
140 
 
 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 noteaiigo, I have no money. 
 
 Kekineash nippetunck, Looke here in my bag. 
 Nummache mauganash, I have already paid. 
 Mat coanaumwaumis, You have not kept your 
 
 word. 
 Kunnampatowinkeenow- You must pay it. 
 
 win, 
 Machage wuttamauntam, He minds it not. 
 Machage wuttammaun- They take no care about 
 
 tammoock, paying. 
 
 Micheme notammauntam, I doe alwayes mind it. 
 Mat nickowemennau- I cannot sleepe in the 
 
 kocks. 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. -* [Sweet, 
 
 Debts paid, sleep's sweet, sins paid, Death's 
 
 Death's night then's turned to light; 
 Who dies in sinnes unpaid, that soule 
 His light's eternall night. 
 
CHAP. XXVII. 
 
 (^' iheir Hunting, 6fc. 
 
 Wee shall not name over the sevciall sorts of Beasts 
 which we named in tlie 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, fif- 
 tie yea, two or three hundred in a company, (as I 
 have scene) 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 some- 
 times .more, and withal! (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, for- 
 ty or firtie Traps, and baits his Traps with that food 
 the Deere loves, and once in two dayes he walkes 
 his round to view his Traps. 
 
 Ntauchaiimen, I goe to hunt. 
 
 Ncattiteam weeyovis, I long for Venison. 
 
 Auchafituck, Let us hunt. 
 
 Nowetauchaiimen, I will hunt with you. 
 
 Anumwock, Dogs. 
 
 Kemehetteas, Creepe. 
 
 Pitch nkemehetteem, I will creepe. 
 
 Pumm piimmoke, Shoote. 
 
 Uppetetoua, A man shot accidentally. 
 
 Ntaumpauchaiimen, I come from hunting. 
 
 Cutchashineanna.'' How many have youkildr 
 
 Nneesnneanna, I have kild two. 
 
 -Shwinneanna, Three. 
 
142 
 
 Nyowinneanna, Foure. 
 
 Npiuckwinncc'nna, Ten, &c. 
 
 Nneesneechecttashinn- Twentie. 
 
 eanna, 
 Nummouashawmen, I goe to set Traps. 
 
 Ape hana, Trap, Traps. 
 
 AshAppock, Hempe. 
 
 Masaunock, Flaxe. 
 
 Wiiskapehana, New Traps. 
 
 Eataubana, Old traps. 
 
 Obs: They are very tender of their Traps, where 
 they lie, and what conies at them; for they say, the 
 Deere (whom they conceive have a Divine power in 
 them) will soone smell emd be gone. 
 Npunnowwaumen, I must goe to my Traps. 
 
 Nummishkommin, 1 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: some- 
 times the Wolfe having glutted himselte with the rne 
 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 Gcds perse- 
 cuted, that is, hunted people, as I observed in the 
 Chapter of Beasts according to the old and true 
 saying : 
 
 Imbelles Damce quid nisi prada 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 scasing 
 upon it kiird; Tn the act of devouring his prey, two 
 English Swine, big with Pig, past by, assaulted the 
 W olfe, drove him from his prey, and devoured so much 
 of that poore Deere, as they both surfeited and djed 
 that night. 
 
 The Wolfe is an Embleme of a fierce blood-suck- 
 ing persecutor. 
 
143 
 
 The Swine of a covetous, rootinfj worldling, both 
 make a prey of the LordJesus in his poore Servants. 
 Ncummootanu'ick qun The Wolfe hath rob'd me. 
 
 natoqus, 
 
 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 
 grecdie Meale and leaves him nothing but the bones, 
 and the torn Deereskins, especially if he call some of 
 his greed V Companions to his bloody banquet. 
 
 Upon this, the Indian makes a falhng trap called 
 Sunnuckhig, (with a great weight of stones) and so 
 sometimes Knocks the Wolfe on the head with a gaine- 
 fuU revenge, especially if it bee a blacke Wolfe, 
 whose Skins they greatly prize. 
 Uonowwussu, It is leane. 
 
 "Wauwunockoo, It is fat. 
 
 "VV'ei'Uan, It is sweet. 
 
 Machemoqut, It smells ill. 
 
 Anit It is putrified. 
 
 Poquesu, Halfe a Deere, 
 
 Posk'ttuck & Missesu, A whole Deere. 
 Kuttiomp, 
 Paucottauwat, 
 Wawunnes, 
 Qunnt ke, 
 Aunam, 
 Mo.'isqin, 
 Y-> asipaugon, 
 
 Nou natch, or, attack nti- I hunt Venison 
 yu 
 
 A Buck. 
 
 A young Buck. 
 
 A Doe. 
 
 A Fawne. 
 
 Thus thick of fat. 
 
 Mishunneke ntiyu, 
 Paukunnawaw ntio, 
 Wusstke, 
 
 Apome-ichash, 
 Upp^ke-quock, 
 Wuskan, 
 
 I hunt a Squirrill. 
 I hunt a Beare, &c. 
 The hinder part of the 
 
 Deere. 
 Thigh: Thighes. 
 Shoulder, shoulders. 
 A bone. 
 
144 
 
 Wussuckqun, A taile. 
 
 Aweinanittin, Their Rutting time. 
 
 Paushinummin, To divide. 
 
 Paushinummauatittea, Let us divide. 
 
 This they doe A\hen a Controversie falls out, whose 
 the Deere should bee. Causkashunck, the Deexe 
 skin. 
 
 Obs: Pumpom, 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. 
 Ntaumpowwashaiimen, 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 paincs in hunting th' Indians wild, 
 
 And eke the English tame. 
 Both take, in woods and forrests 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. XXVIIZ. 
 
 Of their Gaming, Sfc. 
 
 Their games (like the English) are of tw» sorts, 
 private and publike; A Game like unto the English 
 Cards, yet, instead of Cards, they play with strong 
 Kushes. 
 
 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; some- 
 times thousands, and consist of many vanities, none 
 of which I durst ever be present at, that I mio-ht not 
 countenance and partak'e of their foil/, after I once 
 saw the evil] of them. 
 Ahanu, Hee laughes. 
 
 Tawhitchahanean, Why doe you laugh? 
 
 Ahinuock, They are merry. 
 
 Nippauochiumen, We are dancing. 
 
 Pauochauog, They are playing or danc- 
 
 ing. 
 Pauochautowwin, A Bable to play with. 
 
 Akesuog, They are at cards, or tell- 
 
 ing of Rushes. 
 Pissinneganash, Their playing Rushes. 
 
 ^ I am a telling, or count- 
 Ntakesemin, \ ing; for their play is a 
 
 5 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 ac- 
 knowledge God) therefore I have seen them keepe as 
 a precious stone a piece of -Thunderbolt, which is 
 like unto aChrystall, 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 
 19 
 
146 
 
 not heard any of those prove loosers, which I con- 
 ceive may be Satans poHcie, and Gods' holy Justice 
 to harden them lor their not rising higher liom the 
 Thunderbolt, to the God that sends or shoots it. 
 Ntaquie akcsamen, I will leave play. 
 
 Nchikossimunnash, I will burne my Rushes. 
 
 Wunnaugonhommin, To play at dice in their 
 
 Tray. 
 Asauanash, 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 twen- 
 tie 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: be- 
 side, 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. 
 Pasuckquakohowauog, They meet to foot-ball. 
 Cukkiimmote 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 wo- 
 full games they have played in their life, and now 
 find themselves eternall Beggars. 
 
 Keesaqunnaniun, Another kind of solemne, publike 
 meeting, wherein they lie under the trees, in a kinde 
 of Religious observation, and have a mixture of De- 
 votions 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 Qun- 
 nekamuck, which signifies Long house, sometimes 
 an hundred sometimes two hundred foot long, upon a 
 
147 
 
 plaine neere the Court (which they call Kitteickau- 
 ick) where many thousands, men and Women meet, 
 where he that goes in danceth in the sight ofall the rest j 
 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 )et must partic- 
 ularly beg and say, Cowequetiimm<nis, that is, I be- 
 seech you: which word, (although there is not one 
 common beggar amongst them) yet they will often use 
 when their richest amongst them would tain obtain 
 ought by girt. 
 
 Generall Observations of their Sports. 
 
 This life is a short minute, eternitic followes. On 
 the improvement or disimprovemcnt of his short min- 
 ute, depends a joyfull or dreadful! eternity; yet(vvhich 
 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, 
 fearful! 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 dreadful! throw. 
 
CHAP. XXZ2C. 
 
 Of their Warre, Sfc. 
 
 Aquene, 
 Nanoueshin, &, 
 Awepu. 
 Chepewess, &, 
 Mishittashin, 
 
 Peace. 
 
 A peaceable calme; for 
 Awepu signifies a calme. 
 A Nothern storme of 
 warre, as they wittily 
 
 speake, and which England now wofully, feeles, un- 
 til! the Lord Jesus chide the winds, and rebuke th? 
 raging seas. 
 
 Nummusqauntum, 
 Tawhitch musquawnam- 
 
 ean? 
 Aquie musquantash, 
 Chachepissu, nishquetu, 
 Tawhitch chachepisettit 
 
 nishquehettit ? 
 Cummusquaunamuck 
 Matwaiiog, 
 Matwauonck, 
 Cummusquaunamish, 
 Cummusquawname ? 
 Miskisauwaw, 
 Tawhitch niskquekean? 
 
 I am angry. 
 
 Why are you angry ?. 
 
 Cease from anger. 
 
 Fierce. 
 
 Why are they fierce? 
 
 He is angry with you. 
 
 Souldiers. 
 
 A Battle. 
 
 I am angry with you. 
 
 Are you angry with me ? 
 
 A quarrelsome fellow. 
 
 Why are you so fierce? 
 
 Ntatakcommuck qun ewo, He strucke mee. 
 
 Nummokokunitch, 
 
 Ncheckequnnitch, 
 
 Mecautea, 
 
 Mecauntitea, 
 
 Mecaunteass. 
 
 Wepe cummecautch, 
 
 Juhettitea, 
 
 I am robbed. 
 
 A fighter. 
 Let us fight. 
 Fight with him. 
 You are a quarreller. 
 Let ns fight. 
 
 Juhetteke, Fight, which is their word of incourage- 
 ment which they use when they animate each other 
 in warre ; for they use their tongues in stead of drum- 
 mes and trumpets. 
 
 ^ 
 
149 
 
 Awaun nccawni aump- Who drew the first bow, 
 lasha? or shot the first shot? 
 
 PJippakotatunck, Nummc- He shot first at me. 
 
 shannantam, 
 Nummayontam, I scorne, or take it indig- 
 
 nation. 
 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 
 aparkes of the lusts of pride and passion, begin the 
 flame of their warres. 
 
 ■VVhauwhautowawiinowat, There is an Alarum. 
 Wopwawnonckquat, An hubbub. 
 
 Amaumuwaw paudsha, A Messenger is come. 
 Keenomp, ) 
 
 Miickquomp, ^ paiaog* Captaines, or Valiant men. 
 Negonshachick, Leaders. 
 
 Kuttowonck, A Trumpet. 
 
 Popowuttahig, A Drumme. 
 
 Obs: Not that they have such of their owne mak- 
 ing; yet such they have from the French: and I have 
 knowne a good Drumme made amongst them in imi- 
 tation of the English. 
 
 Quaquawtatatteaug, They traine. 
 
 Machippog, A Quiver. 
 
 Cauquat tash, Arrow, arrowes. 
 
 Onuttug, An halfe Moone in war. 
 
 pBskcunck. A Gunne. 
 
 Saiipuck, Powder. 
 
 Matit, Vnloden. 
 
 Mechimu, 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 
 
 •ut of frame or Kelter, 
 
 Pummenumminteau- To contribute to the 
 
 quash, warres. 
 
 Askwhitteass. Keep watch. 
 
 Askwhitteachick, The Guard. 
 
 Askwhitteaug. It is the Guard. 
 
150 
 
 Obs: t once travelled (in a place conceived dan- 
 gerous) 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 Eu- 
 rope; 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 pa- 
 theticall 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. 
 Wesassu, Afraid, 
 
 Cowtsass? Are you afraid? 
 
 Tawhitch weseisean? Why feare you? 
 
 Manowrsass, I feare none.. 
 
 Kukkushickquock, They feare you. 
 
 Nosemitteunckquock, They fly from mee. 
 Onamatta cowauta, Let us pursue. 
 
 Nuckqusha, I feare him. 
 
 Wussemo-wock, He flies, they flie. 
 
 Npauchfppowem, I flie for succour. 
 
 Keesauname, Save me. 
 
 IVpummuck, I am shot. 
 
 Chenawausu, Churlish. 
 
 Waumausu, Loving. 
 
 Tawhitch chenawausean ? Why are you churlish * 
 Aumr.nsk, A Fort. 
 
 Waukaun'sint, 
 
 Cupshitteang, They lie in the way, 
 
 Aumanskitteaug, They fortifie. 
 
 Keka'imwaw, A scorner or mocker 
 
 Nkekaumuck ewo, He scornes me. 
 
 Aquieke!<aLimowash, 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 haz- 
 zard the lives of my precious Subjects, them and theirs 
 to kindle a Fire, which no man knoMes how farre, 
 and how long it will burne, for the barking of a dog? 
 
151 
 
 Sekineani, 
 
 Nisst'kineug, 
 
 Numni.aineug, 
 
 Sekinncauhettuock, 
 
 Maniunewauhottuock, 
 
 ^ owetompatimmin, 
 
 Wetom achick, 
 
 Nowcpinnatiiniii, 
 
 Nowepiunacluck, 
 
 Nowcchusettinimin, 
 Ni'chuse ewo, 
 Wecluissittuock, 
 Nw.'che kokki'wcm, 
 Chickauta u-r-lu, 
 
 Once lodging in an Indian house lull of people tlie 
 whole company (Women especially) crycd out in 
 apprehension that the Enemy had fired the House, 
 heing about Midnight: The house was fired but not 
 by an Enemy: The Men ran up on Ihe house fop, 
 and with their nailed hands beat out the lire: One 
 scorcht his leg, and suddenly after they came into 
 the house againe, and undamitedly cut his leg with a 
 Knife to let out the burnt blood. 
 
 I have no mind to it. 
 He likes not me. 
 He hates mc. 
 
 They hate each other. 
 
 We are friends. 
 
 Friends. 
 
 We joyne together. 
 
 My companions in War 
 
 or Associates. 
 We are Confederates. 
 This is my Associate. 
 They joyne togetlier. 
 I will be mad with him. 
 An house fired. 
 
 Yo I'nawhone, 
 
 jMissumege, 
 
 Nummi.ssinnfm ewo. 
 
 Waskeiuheltimmitch, 
 
 Nickqueintonckquock, 
 
 Nickqueintouoog, 
 
 Nippauquanaiiog, 
 
 Queintauatittea, 
 
 Kunnauntatauhuckqunj 
 
 Pauquana, 
 
 Pequttoog pauquanan, 
 
 Awaun Wuttunnene? 
 
 Tashittawho.^ 
 
 Neestawho, 
 
 Puickqunnetinna, 
 
 There I am wounded. 
 
 A Captaine. 
 
 This is my captive. 
 
 At beginning of the fight. 
 
 They come against us. 
 
 I will make warre upon 
 
 them. 
 I will destroy them. ' 
 Let us goe against them. 
 He comes to kill you. 
 There is a slaughter. 
 The Pequts are slaine. 
 W^ho have the Victory. 
 How many are slaine ? 
 Two are slaine. 
 Ten are slaine. 
 
 Obs: Tlieir Warres are farre lesse bloudy, and 
 devouring then the cruell Warres of Europe; and 
 
152 
 
 sfldome tweulie 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 \v ith leaping 
 and dancing, that seldcme, an Arrow hits, and when 
 a man is wounded, unlesse he that shot followe? upon 
 the wounded, they soone retire and save the wound- 
 ed: and yet having no Swords nor Guns, all that are 
 slaine are commonly slain with great valour and Cour- 
 age: for the Conquerour ventures into the thickest, 
 and brings away the Head of his Enemy. 
 Niss-nissoke, Kill, kill. 
 
 Kunnish, I will kill you. 
 
 Kunnishickqun ewo, He will kill you. 
 
 Kunnishickquock, They will kill you. 
 
 Siuckissuog, They are stout men. 
 
 Nickummissuog, They are Weake. 
 
 Nnickummaunamauog, I shall easily vanquish 
 
 them. 
 Neene nuppamen, I am dying. 
 
 Cowaunckamish, Quarter, quarter. 
 
 Kunnanaumpasummish, Mercy, Mercy. 
 Kekuttokaunta, Let us parley. 
 
 Aquetuck, Let us cease Armes 
 
 Wunnishaunta, Let us agree. 
 
 Cowammu-unsh, I love you. 
 
 Wunnetu nta, My heart is true. 
 
 Tuppauntash, Consider what I say. 
 
 Tuppauntamoke, Doe you all consider. 
 
 Cumraequaunum cummit- Remember your Wives 
 
 tamussussuck ka cum- and children. 
 
 muckiaug, 
 Eatch keen anawayean, Let all be as you say. 
 Cowawwunnaiiwem, You speake truly. 
 
 Cowauontam, You are a wise man. 
 
 Wetompatitea, 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, burn*, murther and devoar each 
 •ther ? 
 
153 
 
 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 brealc out in flames 
 
 Sure 'tis a Mystery! 
 The second sealed Mystery or red Horse, 
 
 Whose Rider hath power and will, 
 To talic away Peace from Earthly Men 
 
 They must Each other kill. 
 
 20 
 
CHAP. XXX. 
 
 Of their PaiiUings. 
 
 1. They paint their Garments, &c. 
 
 2. The Men paint their Faces in Warre. 
 
 3. Both Men and Women for pride, &.c. 
 Wompi, White. 
 Mowi-sucki, Black. 
 Msqiii, Red. 
 Wesaiii, Yellow. 
 As'.riski, Greene. 
 Peshaui Blew, &c. 
 
 Obs: W^unnam, their red painting which they most 
 delight in, and is both the Barke of the Pine, as also 
 a red Earth. 
 
 Mishquock, Red Earth. 
 
 Metewis, Black earth. 
 
 From this Metewis, is an Indian Towne, a day 
 and a halfes Journey, or lesse (West, from the Mas- 
 sachusetts) called Metewemesick. Wussuckhosu 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. 
 Aunakesu, He is painted. 
 
 Aunakeuck, They are painted. 
 
 Tawhitch aunakean? W'hy doe you paint your 
 
 selfe ? 
 Cheskhosh, Wipe off. 
 
 Cummachiteouwunash You spoile your face. 
 
 kuske'suckquash, 
 Mat pitch cowahick, The God that made you 
 
 Man^t keesite'>nckqus, will not know you. 
 Generall Ohservations of their Paintings. 
 
 It hath been the foolish Custome of all barbarous 
 Nations to paint and figure their Faces and Bodies 
 
155 
 
 (as it hath been to our shame and griefe, wee may re- 
 member it of some of our Fore-Fathers, in this na- 
 tion:) 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: 
 that we may prevent him, that betimes 
 Repentance Teares may wash of all such formes. 
 
CHAP, XXXI. 
 
 Of Sicknesse. 
 
 I am sick. 
 
 He is sick. 
 
 He keepes his Becl. 
 
 I am very sick. 
 
 I cannot eate, 
 
 I eat nothing. 
 
 What think you? 
 Shall I recover.' 
 My eyes faile me. 
 
 My head akes. 
 My teeth ake. 
 I am in paine. 
 
 Nummauchnera 
 Mauchinaui, 
 Yo Wvttunsin, 
 Achie nummauchnem, 
 Noonshem metesimmin, 
 Mach ge nummete sim- 
 
 men, 
 Tocketussinammin .'' 
 Pitch nkeeteem? 
 Niskeesaqush mauchina- 
 
 ash, 
 Ncussawontapam, 
 Npummaumpiteunck, 
 Nchesammattam, 
 Nchesammam, 
 
 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 
 Come and VVater, &c. In which bleeding case, want- 
 ing all Meanes of recovery, or present refreshing I 
 have been constrained and beyond my power, to 
 refresh them, and I beheve to save many of them 
 from Death, who I am confident perish many millions 
 fcf them, (in that mighty continent) for want of meanes. 
 Njpaqqontup ~ " 
 
 Kuspissem. 
 Wauanpunish, 
 Nippaq^ontup. 
 
 Bind my head. 
 Lift up my head. 
 
 Mchosam.m nsete, 
 
 N achage nV^kow emen, 
 
 Nnanotissu, 
 
 W amekussopitanohock, 
 
 My Foot is sore. 
 I sleep not. 
 I have a Feaver. 
 My body burnes. 
 
lo7 
 
 Ntatupe note, or chickot. I am all on fire, 
 lo ntt'atchin, I shake for Cold. 
 
 Ktatuppe wunncpog, I shake as a leafe. 
 
 Puttuckhumma, Cover me. 
 
 Pautous nototam min, Reach me the drinke, 
 
 Obs- Which isonely in all their extremities a little 
 boild water, without the addition of crum or drop of 
 other comfort: Englands mercies, &c 
 Tahaspunayi ? What ayles he ? 
 
 Tocketuspanem? What aile you.? 
 
 Tocketuspunnaumaqiin? What hurt hath he done 
 
 to you .'' 
 Chassaqunsin? How long hath he been 
 
 sick .'' 
 Nnanowweteem, I am going to visit > 
 
 Obs: This is all their retrcshing, the Visit of 
 Friends, and Neighbours, a poore en)j)ty visit and 
 presence, and yet indeed this is very soiemne, unlesse 
 it be in infectious diseases, and then all forsake them 
 and flie, that I have often seene a poore IJonse left 
 alone in the wild Woods, all being fled, the living not 
 able to bury the dead, so terrible is the apprehension 
 of an infectious disease, that not onely persons, but 
 the Houses and the whole Towne takes flight. 
 Nummockquese, I have a swelling. 
 
 Mocqucsui, He is swelled. 
 
 Wamewuhock Mockque- All his body is swelled. 
 
 sui, 
 Mamaskishaui, He hath the Pox. 
 
 Mamaskishauonck, The Pox. 
 
 Mamaskishaumitch, The last pox. 
 
 Wesauashaui, He hath the plague. 
 
 Wesauashauonck, The plague. 
 
 Wesauashaumitch, The great plague. 
 
 Obs: Were it not that they live in sweet Aire, and 
 remove persons and Houses from the infected, in or- 
 dinary course of subordinate Causes, would few or 
 any be left alive, and surviving. 
 Nmunnudtommin, I vomit. 
 
 Nqiinnuckquus, I am lame. 
 
 Ncupsa, I am deafe. 
 
 Npockunnum, I am blind. 
 
158 
 
 Npockquanammen, My disease is I know not 
 
 what. 
 Pesuponck, An Hot-house. 
 
 Npesuppaiimen, I goe to sweate. 
 
 Pesuppaiiog, They are sweating. 
 
 Obs: This Hot-house is a kind of httle Cell or 
 Cave, six or eight foot over, round, made on the side 
 of a hill (commonly by some Rivulet or Brooke) into 
 this frequently the Men enter after they have exceed- 
 ingly heated it with store of wood, laid upon an heape 
 of stones in the middle. When they have taken out 
 the fire, the stones keepe still a great heat: Ten, 
 twelve, twenty more or lesse, enter at once starke 
 naked, leaving their Coats, small breeches, (or a- 
 prons) at the doore, with one to keepe all: here doe 
 they sit round fhese hot stones an houre or more, tak- 
 ing tobacco, discoursing and sweating together; which 
 sweating they use for two ends: First, to cleanse their 
 akin: Secondly, to purge their bodies, which doubtlesse 
 is a great meanes of preserving them, and recovering 
 them from diseases, especially from the French 
 disease, which by sweating and some potions, they 
 perfectly and speedily cure: when they come forth 
 (which is matter of admiration) I have seen them 
 lunne (Summer and Winter) into the brookes to coole 
 them, without the least hurt. 
 Misquineash, The vaines. 
 
 Miqui, neepuck, Blood. 
 
 Nsauapaushaumen, I have the bloody Flixe. 
 
 Matux puckquatchick He cannot goe to stool. 
 
 auwaw, 
 Powwaw, Their Priest. 
 
 Maunetu, A Conjurer. 
 
 Powwaw nippetea, The priest is curing him. 
 
 ¥o wutteantawaw, He is acting his cure. 
 
 Obs: These Priests and Conjurers (like Simon 
 Magus) doe bewitch the People, and not onely take 
 their Money, but doe most certainly (by the helpe of 
 the Divell) worke great Cures, though most certaine 
 it is that the greatest part of their Priests doe merely 
 abuse them and get their Money, in the times of their 
 sicknesse, and to my knowledge long for sick times; 
 
159 
 
 and to that end the pooie people store up Money, and 
 spend both Money and goods on the Powwuws, or 
 Priests in these times, the poore people commonly 
 dye under their hands, for alas, they administer noth- 
 injT but howlc and roar, and hollow over them, and 
 begin the song to the rest of the people about them, 
 who all joyne (like a Quire) in Prayer to their Gods 
 for them. 
 
 Maskit ponamiin, Give me a Plaister. 
 
 Maskit, Give mc some physicke. 
 
 Cotatamhea, Drinke. 
 
 Both which they earnestly desire of the English 
 and doe frequently send to myselfe and others for, 
 (having experimentally found some Mercy of that 
 kind (through God's blessing) from us. 
 Nickeetem, I am recovered. 
 
 Kitummayi nickeekon, I am just now recovered. 
 Generall Observation of their Sicknesse. 
 
 It pleaseth the most righteous and yet patient 
 God to warne and Summon, to try and arraigne the 
 universall race of Adams sonnes (commonly) upon 
 Beds of sicknesse before he proceed to execution of 
 Death and Judgment: Blessed those soules which 
 prevent Judgement, Death and Sicknesse too, and 
 before the eivill dayes come, Arraigne, and Judge 
 themselves, and being sick for love to Christ, find him 
 or seek him in his Ordinances below, and get unfained 
 Assurance of Eternall enjoyment of Him when they 
 are here no more. 
 
 More particular. 
 One step twixt Me and Death, (twas Davids speech.) 
 
 And true of sick Folks all: 
 
 Mans Leafe it fades, his Clay house cracks. 
 
 Before its' dreadfull Fall. 
 
 Like Grashopper the Indian leapes, 
 
 Till blasts of sicknesse rise: 
 
 Nor soule nor Body Physick hath, 
 
 Then Soule and Body dies. 
 O happy English who for both. 
 
 Have precious physicks store: 
 
 How should (when Christ hatbboth refresht, ) 
 
 Thy love and Zeale be more? 
 
ClfiVF. XXXll. 
 
 Of Death and Buriall. 
 
 As Pummissin, He is not yet departed. 
 
 Neene, He is drawing on. 
 
 Pausawut kitonckquewa, He cannot live long. 
 Chachewunnea, He is neere dead. 
 
 Kitonckquf'i, He is dead. 
 
 Nipwi maw, He is gone. 
 
 Kakitonckqueban, They are dead and gone. 
 
 Sequttoi, He is in blacke ; 
 
 That is, He hath some dead in his house, (whether 
 wife or child, &c.) for although at the first being 
 sicke, all the Women and Maides blacke their faces 
 with soote and other blackings; yet upon the death of 
 the sicke, the Father, or husband and all his neigh- 
 bours, the Men also (as the English weare black 
 mourning clothes) weare blacke Faces, and lay on 
 soote very thick, which I have often seen clotted with 
 their teares. 
 
 This blacking and lamenting they observe in most 
 dolefull manner, divers weeks and moneths; yea a 
 yeere, if the person be great and publike. 
 Sequt, Soote. 
 
 Michemesh'iwi, He is gone for ever. 
 
 Mat wonck kunnawmone, You shall never see him 
 
 more. 
 Wunnowauntam, Grieved and in bitternesse. 
 
 WuUoasin, 
 Nnowantam, nloasin, I am grieved for you. 
 
 Obs: As they abound in lamentations for the dead, 
 so they abound in consolation to the living and visit 
 them frequently using this word, Kutchimmoke, Kut- 
 
161 
 
 chimmoke, Be of good checre, which they cxpresse by 
 stroakino; tlie cheeke and headofthe Father or Moth- 
 er, husband or wife of tlie dead. 
 Cheoassotain, The dead Sachim. 
 
 Waiichauhoni, The dead man. 
 
 Man -ha '.homwock rj,^^ ^^^^ 
 
 ch' peck, 
 Chepasquaw, A dead woman. 
 
 Yo '.papan, He that was here. 
 
 Sachimaupan, He that was Prince here. 
 
 Obs: These expressions they use, because they 
 abhorre to mention the dead by name, and therefore 
 if any man beare the name of the dead he changeth 
 his name, and if any stranger accidentally name him, 
 he is checkt, and if any wilfully name him he is fined; 
 and am'ingst States, the naming of their dead Sa- 
 chim^, is one ground of their warres; so terrible is 
 the King of Terrors, Death, to all naturall men. 
 Aquie mishash aquie Doe not name. 
 
 mishommoke, 
 Cowewenaki, You wrong mee, to wit, in 
 
 naming my dead. 
 Posakunnamnn, To bury. 
 
 Aukiick ponamun, To lay in the earth. 
 
 Wesquaubenan, to wrap up, in winding mats or 
 coats, as we say winding sheets. Mockkuttauce, One 
 of chiefest esteeme, who winds up and buries the 
 dead; commonly some wise, grave, and well descend- 
 ed man hath that othce. When they come to the 
 Grave, they lay the dead by the Grave's mouth, and 
 then all sit downe and lament; that I have seen teares 
 run down the cheeks of stoutest Captaines, as well as 
 little children in abundance; and after the dead is 
 laid in Grave, and sometimes (in some parts) some 
 goods cast in with them, they have then a sec- 
 ond lamentation, and upon the Grave is spread the 
 Mat that the {)arty died on, the Dish he eat in, and 
 sometimes a faire Coat of skin hung upon the next 
 tree to the Grave, which none will touch, but suffer 
 it there to rot with the Dead: Yea I saw v. ith mine 
 owne eyes that at my late comming forth of the Coun- 
 21 
 
162 
 
 trey, the chiefe and most aged peaceable Father of 
 the Countrey, Caun(»iinicus, having buried his Sonne, 
 he burned his own Palace, and all his goods in it 
 (amongst them to a great value) in a solemne remem- 
 brance of his Sonne and in a kind of humble Expi- 
 ation to the Gods, who (as they believe) had taken 
 his Sonne from him. 
 
 The Generall Observation of their Dead. 
 O, how terrible is the looke the speedy and serious 
 thought of Death to all the Sons of Men? Thrice 
 happy those who are dead and risen with the Sonne 
 of God, for they are past from Death to life, and shall 
 not see Death (a heavenly sweet Paradox or Ridle,) 
 as the Son of God hath promised them. 
 
 More particular: 
 The Indians say their bodies die, 
 
 Their soules they do not die; 
 Worse are then Indians such, as hold 
 
 The soules mortalitie. 
 Our hopelesse Bodie rots, say they, 
 
 Is gone eternally, 
 English hope better, yet some's hope 
 
 Proves endless miserie. 
 Two worlds of Men shall rise and stand 
 
 'Fore Christ's most dreadfulle barre; 
 Indians and English naked too. 
 
 That now most gallant are. 
 True Christ most Glorious then shall make 
 
 New Earth, and Heavens new. 
 False Christs, false Christians then shall quake, 
 
 blessed then the true. 
 
 Now, to the most High and most Holy, Immortall, 
 Invisible, and onely Wise God, who alone is Alpha 
 and Omega, the Beginning and the Ending, the First 
 and the Last, who Was, and Is, and is to Come; 
 from whom, by Whom, and to whom are all things; 
 
163 
 
 by Whose gracious assistance and wonderful! support- 
 ment in so many varieties of hardship and outward 
 miseries, I have had such converse with Barbarous 
 Nations, and have been mercifully assisted, to frame 
 this poore Key, which may, (through liis blessing,) 
 (m His owne holy season) open a Doore; yea, Doors 
 of unknowne Mercies to us and Them, be Honour, 
 Glory, Power, Riches, Wisdome, Goodnesse and Do- 
 minion ascribed by all His in Jesus Christ to Eterni- 
 
 tv. A in on 
 
 ty, Amen. 
 
 Fims. 
 
THS TABLXS. 
 
 PACE . 
 
 ciiAr. _ 27 
 
 I Of Salutation, ' ' ' Zc> 
 
 V. Of Eating and Entertainment, ^^ 
 
 III. OfSleepe, ' ' " " 41 
 
 IV. Of tlicir Numbers, . ." " 44 
 
 V. Of Relations of consangumity, fctc. ^;J 
 Vi. Of House, Family, Stc. 
 
 VII. Of parts of body, - " " 
 
 VIII. Of Of Discourse and JNewes, ^-; 
 
 IX. Of time of the day, ' ' M 
 
 X. Of Seasons of the Yeere, - " ^^ 
 
 XI. Of Travell, - " " " ^ 
 XU. Of the heavenly Lights, - " '^ 
 XHI. Of the ^Vcather, ' " " p^ 
 
 XIV. Of the Winds, ' ' ' It 
 
 XV. Of Fowle, - . - - ' p^ 
 
 XVI. Of the Earth and Fruits thereof, »y 
 
 XVII. Of Beasts and Catteli, ^^ 
 
 XVIII. Of the Sea, - " ' " iac> 
 
 XIX. Of Fish and Fishing, " " ^^- 
 X\ Of their Nakcdnesse and clothmg, hjd 
 
 XXI. Of their Religion, Soule, &c. iuy 
 
 XXII. Of their Government, - " J;^ 
 XX.III. Of their Marriages, - " j^.^ 
 
 XXIV. Of their Coyne, " ' '' 
 
 XXV. Of their Trading, , ^ ^. ' ' .c,a 
 
 XXVI. Of their Debts and Trustmg, i-^^ 
 
 XXVII. Of their Hunting, .' ' ..^ 
 
 XXVIII. Of their sports and Gaming, j^J 
 
 XXIX. Oftheir Warres, " - 
 XXX.. Oftheir Paintings, " ■ 
 XVXI. Of their sicknesse, . 
 
 XXXII. Of their Death and Buriall, «ou 
 I have further treated of these Natives of New- 
 England, and that great point oftheir Conversion m 
 a little additionall Discourse apart irom this. 
 
o 
 
 I have read over these thirty Chap- 
 ters of the American Language, to me 
 wholly unknowne, and the Observations, 
 these I conceive inoffensive ; a id that the 
 Worke may conduce to the happy ead in- 
 tended by the Author. 
 
 Id. LANGLEY. 
 
 Printed according to this Licence ; and 
 entred into Stationers Hall. 
 
 LBFe'09 
 
LIBRARY OF CONGRESS 
 
 014 075 386 5 
 
 
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