side with them in their Games (as our English Gamsters so farre also
acknowledge God) therefore I have seen them keepe as a precious stone
a piece of Thunderbolt, which is like unto a Chrystall, which they
dig out of the ground under some Tree, Thunder-Smitten, and from this
stone they have an opinion of successe, and I have not heard any
of these prove loosers, which I conceive may be Satans policie, and
Gods’ holy Justice to harden them for their not rising higher from
the Thunderbolt, to the God that sends or shoots it.
Ntaquìe akésamen, I will leave play.
Nchikossimúnnash, I will burne my Rushes.
Wunnaugonhómmin, To play at dice in their Tray.
Asaúanash, The painted Plumbstones
which they throw.
Puttuckquapuonck, A playing Arbour.
Obs: This Arbour or Play house is made of long poles set in the
Earth, four square, sixteen or twentie foot high, on which they hang
great store of their stringed money, have great staking towne against
towne, and two chosen out of the rest by course to play the Game at
this kind of Dice in the midst of all their abettors, with great
shouting and solemnity: beside, they have great meetings of foot-ball
playing, onely in Summer, towne against towne, upon some broad sandy
shoare, free from stones, or upon some soft heathie plot because
of their naked feet at which they have great stakings, but seldome
quarrell.
Pasuckquakohowaûog, They meet to foot-ball.
Cukkúmmote wepe, You steale; as I have often told them in their
gamings, and in their great losings when they have staked and lost
their money, clothes, house, corne, and themselves (if single
persons) they will confesse it being weary of their lives, and ready
to make away themselves, like many an English Man: an Embleme of the
horrour of conscience, which all poore sinners walk in at last, when
they see what wofull games they have played in their life, and now
find themselves eternall Beggars.
Keesaqúnnamun, Another kind of solemne, publike meeting, wherein they
lie under the trees, in a kinde of Religious observation, and have
a mixture of Devotions and sports: But their chiefest Idoll of all
for sport and game, is (if their land be at peace) toward Harvest,
when they set up a long house called Qunnekamuck, which signifies
Long house, sometimes an hundred sometimes two hundred foot long,
upon a plaine neere the Court (which they call Kitteickaûick) where
many thousands, men and Women meet, where he that goes in danceth in
the sight of all the rest; and is prepared with money, coats, small
breeches, Knives, or what hee is able to reach to, and gives these
things away to the Poore, who yet must particularly beg and say,
Cowequetúmmous, that is, I beseech you: which word, (although there
is not one common beggar amongst them) yet they will often use when
their richest amongst them would fain obtain ought by gift.
_Generall Observations of their Sports._
This life is a short minute, eternitie followes. On the improvement
or disimprovement of his short minute, depends a joyfull or dreadfull
eternity; yet (which I tremble to thinke of) how cheape is this
invaluable jewell, and how many vaine inventions and foolish pastimes
have the sonnes of men in all parts of the world found out, to passe
time and post over this short minute of life, untill, like some
pleasant River, they have past into _mare mortuum_, the dead sea of
eternall lamentation.
More particular.
Our English Gamesters scorne to stake
Their clothes as Indians do,
Nor yet themselves, alas, yet both
Stake soules and lose them too.
O fearfull Games! the divell stakes
But Strawes, and Toyes and Trash,
(For what is All, compar’d with Christ,
But Dogs meat and Swines wash?)
Man stakes his Jewell-darling soule,
(His owne most wretched foe)
Ventures, and loseth all in sport
At one most dreadfull throw.
CHAP. XXIX.
_Of their Warre, &c._
Aquène, Peace.
Nanoúeshin, & A peaceable calme; for
Awêpu, Awépu signifies a calme.
Chèpewess, &, A Nothern storme of warre,
Mishittâshin, as they wittily speake, and
which England now wofully, feeles, untill the Lord Jesus chide the
winds, and rebuke the raging seas.
Nummusqâuntum, I am angry.
Tawhìtch musquawnaméan? Why are you angry?
Aquie musquàntash, Cease from anger.
Chachépissu, nishqûetu, Fierce.
Tawhitch chachepiséttit Why are they fierce?
nishquéhettit?
Cummusquáunamuck, He is angry with you.
Matwaûog, Souldiers.
Matwaûonck, A Battle.
Cummusquaúnamish, I am angry with you.
Cummusquawnamé? Are you angry with me?
Miskisaûwaw, A quarrelsome fellow.
Tawhítch niskqúekean? Why are you so fierce?
Ntatakcómmuck qun ewò, He strucke mee.
Nummokókunitch, I am robbed.
Ncheckéqunnitch,
Mecaûtea, A fighter.
Mecáuntitea, Let us fight.
Mecaúnteass, Fight with him.
Wepè cummécautch, You are a quarreller.
Jûhettítea, Let us fight.
Jûhetteke, Fight, which is their word of incouragement which they use
when they animate each other in warre; for they use their tongues in
stead of drummes and trumpets.
Awaùn necáwni aumpíasha? Who drew the first bow, or
shot the first shot?
Nippakétatunck, Nummeshannántam, He shot first at me.
Nummayôntam, I scorne, or take it indignation.
Obs: This is a common word, not only in warre, but in peace also
(their spirits in naked bodies being as high and proud as men more
gallant) from which sparkes of the lusts of pride and passion, begin
the flame of their warres.
Whauwhàutowawánowat, There is an Alarum.
Wopwawnónckquat, An hubbub.
Amaumuwaw paudsha, A Messenger is come.
Keénomp, }
Mûckquomp, } paûog Captaines, or Valiant men.
Negonshâchick, Leaders.
Kuttówonck, A Trumpet.
Popowuttáhig, A Drumme.
Obs: Not that they have such of their owne making; yet such they have
from the French: and I have knowne a good Drumme made amongst them in
imitation of the English.
Quaquawtatatteâug, They traine.
Machíppog, A Quiver.
Caúquat tash, Arrow, arrowes.
Onúttug, An halfe Moone in war.
Pèskcunck, A Gunne.
Saûpuck, Powder.
Mâtit, Vnloden.
Méchimu, Loden.
Mechimuash, Lode it.
Shottash, Shot; a made word from us, though their Gunnes, they have
from the French, and often sell many a score to the English, when
they are a little out of frame or Kelter.
Pummenúmminteáuquash, To contribute to the warres.
Askwhítteass, Keep watch.
Askwhitteâchick, The Guard.
Askwhitteaûg, It is the Guard.
Obs: I once travelled (in a place conceived dangerous) with a great
Prince, and his Queene and Children in company, with a Guard of
neeere two hundred, twentie or thirtie fires were made every night
for the Guard (the Prince and Queene in the midst) and Sentinells by
course, as exact as in Europe; and when we travelled through a place
where ambushes were suspected to lie, a speciall Guard, like unto a
Life Guard, compassed (some neerer, some farther of) the King and
Queen, myselfe and some English with me. They are very copious and
patheticall in Orations to the People, to kindle a flame of wrath,
Valour or revenge from all the Common places which Commanders use to
insist on.
Wesássu, Afraid.
Cowésass? Are you afraid?
Tawhitch wesásean? Why feare you?
Manowêsass, I feare none.
Kukkushickquock, They feare you.
Nosemitteúnckquock, They fly from mee.
Onamatta cowaûta, Let us pursue.
Nuckqusha, I feare him.
Wussémo-wock, He flies, they flie.
Npauchíppowem, I flie for succour.
Keesaúname, Save me.
Npúmmuck, I am shot.
Chenawaúsu, Churlish.
Waumaûsu, Loving.
Tawhìtch chenawaûsean? Why are you churlish?
Aumánsk, A Fort.
Waukaunòsint,
Cupshitteaûg, They lie in the way.
Aumanskitteaúg, They fortifie.
Kekaúmwaw, A scorner or mocker.
Nkekaúmuck ewò, He scornes me.
Aquiekekaúmowash, Doe not scorne.
Obs: This Mocking (beween their great ones) is a great kindling of
Warres amongst them; yet I have known some of their chiefest say,
what should I hazzard the lives of my precious Subjects, them and
theirs to kindle a Fire, which no man knowes how farre, and how long
it will burne, for the barking of a dog?
Sékineam, I have no mind to it.
Nissékineug, He likes not me.
Nummánneug, He hates me.
Sekinneauhettúock,
Maninnewauhettùock, They hate each other.
Nowetompatimmin, We are friends.
Wetom âchick, Friends.
Nowepinnâtimin, We joyne together.
Nowepinnâchick, My companions in War,
or Associates.
Nowechusettímmin, We are Confederates.
Néchuse ewò, This is my Associate.
Wechussittûock, They joyne together.
Nwéche kokkéwem, I will be mad with him.
Chickauta wêtu, An house fired.
Once lodging in an Indian house full of people the whole company
(Women especially) cryed out in apprehension that the Enemy had fired
the House, being about Midnight: The house was fired but not by an
Enemy: The Men ran up on the house top, and with their naked hands
beat out the fire: One scorcht his leg, and suddenly after they came
into the house againe, and undauntedly cut his leg with a Knife to
let out the burnt blood.
Yo ánawhone, There I am wounded.
Missínnege, A Captaine.
Nummissinnám ewo, This is my captive.
Waskeiûhettimmitch, At beginning of the fight.
Nickqueintónckquock, They come against us.
Nickqueintouôog, I will make warre upon them.
Nippauquanaúog, I will destroy them.
Queintauatíttea, Let us goe against them.
Kunnauntatáuhuckqun, He comes to kill you.
Paúquana, There is a slaughter.
Pequttôog paúquanan, The Pequts are slaine.
Awaun Wuttúnnene? Who have the Victory.
Tashittáwho? How many are slaine?
Neestáwho, Two are slaine.
Puickqunneánna, Ten are slaine.
Obs: Their Warres are farre lesse bloudy, and devouring then the
cruell Warres of Europe; and seldome twentie slaine in a pitch
field: partly because when they fight in a wood every Tree is a
Bucklar. When they fight in a plaine, they fight with leaping and
dancing, that seldome, an Arrow hits, and when a man is wounded,
unlesse he that shot followes upon the wounded, they soone retire
and save the wounded: and yet having no Swords nor Guns, all that
are slaine are commonly slain with great valour and Courage: for the
Conquerour ventures into the thickest, and brings away the Head of
his Enemy.
Niss-níssoke, Kill, kill.
Kúnnish, I will kill you.
Kunnìshickqun ewò, He will kill you.
Kunnìshickquock, They will kill you.
Siuckissûog, They are stout men.
Nickummissúog, They are Weake.
Nnickummaunamaûog, I shall easily vanquish them.
Neene núppamen, I am dying.
Cowaúnckamish, Quarter, quarter.
Kunnanaumpasúmmish, Mercy, Mercy.
Kekuttokaúnta, Let us parley.
Aquétuck, Let us cease Armes.
Wunnishaûnta, Let us agree.
Cowammáunsh, I love you.
Wunnêtu ntá, My heart is true.
Tuppaûntash, Consider what I say.
Tuppaûntamoke, Doe you all consider.
Cummequaùnum cummíttamussussuck Remember your Wives
ka cummuckiaûg, and children.
Eatch kèen anawâyean, Let all be as you say.
Cowawwunnaûwem, You speake truly.
Cowauôntam, You are a wise man.
Wetompátitea, Let us make Friends.
_Generall Observations of their Warres._
How dreadfull and yet how righteous is it with the most righteous
Judge of the whole World, that all the generations of Men being
turn’d Enemies against, and fighting against Him who gives them
breath and Being, and all things, (whom yet they cannot reach) should
stab, kill, burns, murther and devour each other?
More particular.
The Indians count of Men as Dogs;
It is no Wonder then,
They tear out one anothers throats!
But now that English Men,
(That boast themselves Gods Children, and
Members of Christ to be,)
That they should thus break out in flames
Sure ’tis a Mystery!
The second seal’d Mystery or red Horse,
Whose Rider hath power and will,
To take away Peace from Earthly Men
They must Each other kill.
CHAP. XXX.
_Of their Paintings._
1. They paint their Garments, &c.
2. The Men paint their Faces in Warre.
3. Both Men and Women for pride, &c.
Wómpi, White.
Mówi-súcki, Black.
Msqùi, Red.
Wesaûi, Yellow.
Askáski, Greene.
Peshaúi, Blew, &c.
Obs: Wunnàm, their red painting which they most delight in, and is
both the Barke of the Pine, as also a red Earth.
Míshquock, Red Earth.
Métewis, Black earth.
From this Métewis, is an Indian Towne, a day and a halfes Journey, or
lesse (West, from the Massachusetts) called Metewêmesick. Wussuckhósu
a painted Coat.
Of this and Wussuckwheke (the English Letters,) which comes neerest
to their painting, I spake before in the Chapter of their Clothing.
Aunakêsu, He is painted.
Aunakéuck, They are painted.
Tawhìtch aunakéan? Why doe you paint your selfe?
Chèskhosh, Wipe off.
Cummachiteoûwunash You spoile your face.
kuskeésuckquash,
Mat pitch cowáhick, The God that made you
Manìt keesiteónckqus, will not know you.
_Generall Observations of their Paintings._
It hath been the foolish Custome of all barbarous Nations to paint
and figure their Faces and Bodies (as it hath been to our shame and
griefe, wee may remember it of some of our Fore-Fathers, in this
nation:) How much then are we bound to our most holy Maker for so
much knowledge of himselfe revealed in so much Civilty and Piety? and
how should we also long and endeavour that America may partake of our
Mercy.
More particular.
Truth is a Native, naked Beauty; but
Lying Inventions are but Indian paints.
Dissembling hearts, their Beautie’s but a lye,
Truth is the proper Beauty of Gods saints.
Fowle are the Indians Haire and painted faces,
More foule such Haire, such Face in Israel.
England so calls her selfe, yet there’s
Absoloms foule Haire and Face of Jesabell.
Paints will not bide Christ’s washing Flames of fire,
Fained Inventions will not bide such stormes:
O that we may prevent him, that betimes
Repentance Teares may wash of all such formes.
CHAP. XXXI.
_Of Sicknesse._
Nummaúchnem, I am sick.
Mauchinaúi, He is sick.
Yo Wvttunsín, He keepes his Bed.
Achie nummaùchnem, I am very sick.
Nóonshem metesímmin, I cannot eate.
Mach ge nummete símmen, I eat nothing.
Tocketussinámmin? What think you?
Pitch nkéeteem? Shall I recover?
Niskéesaqush máuchinaash, My eyes faile me.
Ncussawóntapam, My head akes.
Npummaumpiteunck, My teeth ake.
Nchesammáttam, I am in paine.
Nchésammam,
Obs: In these cases their Misery appeares, that that they have not
(but what sometimes they get from the English) a raisin or currant or
any physick, Fruit or Spice, or any Comfort more than their Corne and
Water, &c. In which bleeding case, wanting all Meanes of recovery, or
present refreshing I have been constrained and beyond my power, to
refresh them, and I believe to save many of them from Death, who I am
confident perish many millions of them, (in that mighty continent)
for want of meanes.
Nupaqqóntup Bind my head.
Kúspissem,
Wauaúpunish Lift up my head.
Nippaquóntup,
Mchósamam nsète, My Foot is sore.
Nachàge nickow èmen, I sleep not.
Nnanótissu, I have a Feaver.
Wamekussópitanohock, My body burnes.
Ntátupe nòte, or chíckot, I am all on fire.
Yo ntéatchin, I shake for Cold.
Ntatuppe wunnêpog, I shake as a leafe.
Puttuckhúmma, Cover me.
Pautous nototam min, Reach me the drinke.
Obs: Which is onely in all their extremities a little boild water,
without the addition of crum or drop of other comfort: O Englands
mercies, &c.
Tahaspunâyi? What ayles he?
Tocketúspanem? What aile you?
Tocketuspunnaúmaqûn? What hurt hath he done to you?
Chassaqunsin? How long hath he been sick?
Nnanowweteem, I am going to visit.
Obs: This is all their refreshing, the Visit of Friends, and
Neighbours, a poore empty visit and presence, and yet indeed this
is very solemne, unlesse it be in infectious diseases, and then all
forsake them and flie, that I have often seene a poore House left
alone in the wild Woods, all being fled, the living not able to bury
the dead, so terrible is the apprehension of an infectious disease,
that not onely persons, but the Houses and the whole Towne takes
flight.
Nummòckquese, I have a swelling.
Mocquêsui, He is swelled.
Wàmewuhòck Mockquêsui, All his body is swelled.
Mamaskishaûi, He hath the Pox.
Mamaskishaûonck, The Pox.
Mamaskishaûmitch, The last pox.
Wesauashaûi, He hath the plague.
Wesauashaûonck, The plague.
Wesauashaûmitch, The great plague.
Obs: Were it not that they live in sweet Aire, and remove persons and
Houses from the infected, in ordinary course of subordinate Causes,
would few or any be left alive, and surviving.
Nmunnádtommin, I vomit.
Nqúnnuckquus, I am lame.
Ncúpsa, I am deafe.
Npóckunnum, I am blind.
Npockquanámmen, My disease is I know not what.
Pésuponck, An Hot-house.
Npesuppaûmen, I goe to sweate.
Pesuppaûog, They are sweating.
Obs: This Hot-house is a kind of little Cell or Cave, six or eight
foot over, round, made on the side of a hill (commonly by some
Rivulet or Brooke) into this frequently the Men enter after they
have exceedingly heated it with store of wood, laid upon an heape
of stones in the middle. When they have taken out the fire, the
stones keepe still a great heat: Ten, twelve, twenty more or lesse,
enter at once starke naked, leaving their Coats, small breeches, (or
aprons) at the doore, with one to keepe all: here doe they sit round
these hot stones an houre or more, taking tobacco, discoursing and
sweating together; which sweating they use for two ends: First, to
cleanse their skin: Secondly, to purge their bodies, which doubtlesse
is a great meanes of preserving them, and recovering them from
diseases, especially from the French disease, which by sweating and
some potions, they perfectly and speedily cure: when they come forth
(which is matter of admiration) I have seen them runne (Summer and
Winter) into the brookes to coole them, without the least hurt.
Misquineash, The vaines.
Miqui, neépuck, Blood.
Nsauapaushaûmen, I have the bloody Flixe.
Matux puckquatchìck aûwaw, He cannot goe to stool.
Powwaw, Their Priest.
Maunêtu, A Conjurer.
Powwâw nippétea, The priest is curing him.
Yo wutteantawaw, He is acting his cure.
Obs: These Priests and Conjurers (like Simon Magus) doe bewitch the
People, and not onely take their Money, but doe most certainly (by
the helpe of the Divell) worke great Cures, though most certaine it
is that the greatest part of their Priests doe merely abuse them and
get their Money, in the times of their sicknesse, and to my knowledge
long for sick times; and to that end the poore people store up
Money, and spend both Money and goods on the Powwâws, or Priests in
these times, the poore people commonly dye under their hands, for
alas, they administer nothing but howle and roar, and hollow over
them, and begin the song to the rest of the people about them, who
all joyne (like a Quire) in Prayer to their Gods for them.
Maskit ponamíin, Give me a Plaister.
Maskit, Give me some physicke.
Cotatamhea, Drinke.
Both which they earnestly desire of the English and doe frequently
send to myselfe and others for, (having experimentally found some
Mercy of that kind (through God’s blessing)) from us.
Nickeétem, I am recovered.
Kitummâyi nickêekon, I am just now recovered.
_Generall Observation of their Sicknesse._
It pleaseth the most righteous and yet patient God to warne and
Summon, to try and arraigne the universall race of Adams sonnes
(commonly) upon Beds of sicknesse before he proceed to execution of
Death and Judgment: Blessed those soules which prevent Judgement,
Death and Sicknesse too, and before the eivill dayes come, Arraigne,
and Judge themselves, and being sick for love to Christ, find him
or seek him in his Ordinances below, and get unfained Assurance of
Eternall enjoyment of Him when they are here no more.
More particular.
One step twixt Me and Death, (twas Davids speech.)
And true of sick Folks all:
Mans Leafe it fades, his Clay house cracks,
Before its’ dreadfull Fall.
Like Grashopper the Indian leapes,
Till blasts of sicknesse rise:
Nor soule nor Body Physick hath,
Then Soule and Body dies.
O happy English who for both,
Have precious physicks store:
How should (when Christ hath both refresht,)
Thy love and Zeale be more?
CHAP. XXXII.
_Of Death and Buriall._
As Pummíssin, He is not yet departed.
Neenè, He is drawing on.
Paúsawut kitonckquêwa, He cannot live long.
Chachéwunnea, He is neere dead.
Kitonckquéi, He is dead.
Nipwì màw, He is gone.
Kakitonckquêban, They are dead and gone.
Sequttôi, He is in blacke;
That is, He hath some dead in his house, (whether wife or child,
&c.) for although at the first being sicke, all the Women and Maides
blacke their faces with soote and other blackings; yet upon the death
of the sicke, the Father, or husband and all his neighbours, the
Men also (as the English weare black mourning clothes) weare blacke
Faces, and lay on soote very thick, which I have often seen clotted
with their teares.
This blacking and lamenting they observe in most dolefull manner,
divers weeks and moneths; yea a yeere, if the person be great and
publike.
Séqut, Soote.
Michemesháwi, He is gone for ever.
Mat wònck kunnawmòne, You shall never see him more.
Wunnowaúntam, Grieved and in bitternesse.
Wullóasin,
Nnowantam, nloâsin, I am grieved for you.
Obs: As they abound in lamentations for the dead, so they abound in
consolation to the living and visit them frequently using this word,
Kutchímmoke, Kutchimmoke, Be of good cheere, which they expresse by
stroaking the cheeke and head of the Father or Mother, husband or
wife of the dead.
Chepassôtam, The dead Sachim.
Mauchaúhom, The dead man.
Mauchaúhomwock chèpeck, The dead.
Chepasquâw, A dead woman.
Yo ápapan, He that was here.
Sachimaûpan, He that was Prince here.
Obs: These expressions they use, because they abhorre to mention the
dead by name, and therefore if any man beare the name of the dead he
changeth his name, and if any stranger accidentally name him, he is
checkt, and if any wilfully name him he is fined; and amongst States,
the naming of their dead Sachims, is one ground of their warres; so
terrible is the King of Terrors, Death, to all naturall men.
Aquie míshash aquie mishommoke, Doe not name.
Cowewênaki, You wrong mee, to wit,
in naming my dead.
Posakúnnamun, To bury.
Aukùck pónamun, To lay in the earth.
Wesquaubenan, to wrap up, in winding mats or coats, as we say winding
sheets. Mockkuttauce, One of chiefest esteeme, who winds up and
buries the dead; commonly some wise, grave, and well descended man
hath that office. When they come to the Grave, they lay the dead by
the Grave’s mouth, and then all sit downe and lament; that I have
seen teares run down the cheeks of stoutest Captaines, as well as
little children in abundance; and after the dead is laid in Grave,
and sometimes (in some parts) some goods cast in with them, they have
then a second lamentation, and upon the Grave is spread the Mat that
the party died on, the Dish he eat in, and sometimes a faire Coat of
skin hung upon the next tree to the Grave, which none will touch, but
suffer it there to rot with the Dead: Yea I saw with mine owne eyes
that at my late comming forth of the Countrey, the chiefe and most
aged peaceable Father of the Countrey, Caunoûnicus, having buried his
Sonne, he burned his own Palace, and all his goods in it (amongst
them to a great value) in a solemne remembrance of his sonne and in a
kind of humble Expiation to the Gods, who (as they believe) had taken
his sonne from him.
_The Generall Observation of their Dead._
O, how terrible is the looke the speedy and serious thought of Death
to all the Sons of Men? Thrice happy those who are dead and risen
with the Sonne of God, for they are past from Death to life, and
shall not see Death (a heavenly sweet Paradox or Ridle,) as the Son
of God hath promised them.
More particular:
The Indians say their bodies die,
Their soules they do not die;
Worse are then Indians such, as hold
The soules mortalitie.
Our hopelesse Bodie rots, say they,
Is gone eternally,
English hope better, yet some’s hope
Proves endless miserie.
Two worlds of Men shall rise and stand
’Fore Christ’s most dreadfulle barre;
Indians and English naked too,
That now most gallant are.
True Christ most Glorious then shall make
New Earth, and Heavens new,
False Christs, false Christians then shall quake,
O blessed then the true.