in winding mats or coats as we say winding sheets 〈◊〉 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 downe the cheekes 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 great 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 â—…ut 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 CaunouÌ„nicus having buried his sonne he burn'd his owne Palace and all his goods in it amongst them to a great value in a sollemne 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 Oâ—… 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 doe 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 endlesse miserie Two Worlds of men shall rise and stand 'Fore Christs most dreadfull 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 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 by Whose gracious assistance and wonderfull supportment 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 His Blessing in His owne holy season open a Doore yea Doors of unkowne Mercies to Us and Them be Honour Glory Power Riches Wisdome Goodnesse and Dominion ascribed by all His 〈◊〉 Jesus Christ to Eternity Amen FINIS The TABLE CHAP. PAGE I. OF Salutation 1 II. Of Eating and Entertainment 10 III. Of Sleepe 17 IV. Of their Numbers â—…2 V. Of Relations of Consanguinity c. 27 VI Of House Family c. 31 VII Of Parts of Body 48 VIII Of Discourse and Newes 54 IX Of Time of the day 62 X. Of Seasons of the Yeere 65 XI Of Travell 68 XII Of the heavenly Lights 79 XIII Of the Weather 82 XIV Of the Winds 85 XV Of Fowle 88 XVI Of the Earth and Fruits thereof 92 XVII Of Beasts and Cattell 104 XVIII Of the Sea 108 XIX Of Fish and Fishing 113 XX Of their Nakednesse and Clothing 110 XXI Of their Religion Soule c. 114 XXII Of their Government 132 XXIII Of their Marriages 138 XXIV Of their Coyne 144 XXV Of their Trading 151 XXVI Of their Debts and Trusting 159 XXVII Of their Hunting 163 XXVIII Of their Sports and Gaming 169 XXIX Of their Warres 174 XXX Of their Paintings 183 XXXI Of their Sicknesse 185 XXXII Of their Death and Buriall 192 I have further treated of these Natives of New-England and that great point of their Conversion in a little additionall Discourse apart from this I Have read over these thirty Chapters of the American Language to me wholly unknowne and the Observations these I conceive inoffensive and that the Worke may conduce to the happy end intended by the Author IO. LANGLEY Printed according to this Licence and entred into Stationers Hall Mat. 20. 7. Iob. 35. Exod. 32. 〈◊〉 Thes. 〈◊〉 〈◊〉 * Phil. 3. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rev. 2. 6.
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 Tocketuspunnaúmaqun What hurt hath he done to you Chassaqúnsin How long hath he been sick Nnanowwêteem I am going to visit Obs. This is all their refreshing the Visit of Friends and Neighbours a poore empry â—…isit 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 â—…ld Woods all being fled the living not able to bury the dead so terrible is the apprehension of an infectious disease that not only persons but the Houses and the whole Towne takes flight Nummockquese I have a swelling Mocquesui He is swelled Wame wuhòck Mockquâ—…sui 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 Wesauashaùmitch 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 Nmunnadtommin I vomit Nqunnuckquus I am lame Nâ—…psa I am dâ—…afe Npóckunnum I am blind Npockquanámmen My desease 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 midle 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 whâ—…n they come forth which is matter of admiration I have seene them runne Summer and â—…inter into the Bâ—…ooks to coole them without the least hurt Mâ—… quâ—…eash The vaines Msqâ—… neépuck Blood Nsauâ—… paushaumen I have thâ—… bloody Flixe Matux 〈◊〉 auwaw â—…e cannot goe to stool Powwâ—…w Their Priest Maunêtu A Con urer Powwaw nippétea The priest is curing him Yo Wutteantawaw He is acting his â—…ure Obs. These Priests and onjurers like Simon 〈◊〉 doe bewitch the people and not onely take their Money but doe most certainly by the help of the Divell worke great Cures though most certaine it is that the greatest part of their Priests doe meerely 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 roare 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 Plaisâ—…er Maskit Give me some physicke Cotatámhea Drinke Both which they earnestly desire of the English and doe frequently send to my selfe and others for having experimentally found some Mercy of that kind through Gods blessing from us Nickeetem I am recovered Kitummayi nick êekon I am juâ—… now recovered Generall Observation of their sicknesse It pleaseth the most righteous and yâ—…t 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 Judgement Blessed those soules which prevent Judgement Death and sicknesse to and before the evill 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 Fternall enjoyment of Him when they are here no more More particular One step twix't Me and Death t was Davids speech And true of sick Folks all Mans Leafe it fades his Clay house cracks Before it's 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 refresh't Thy Love and zeale be more CHAP. XXXII Of Death and Buriall c. As Pummissin He is not yet departed Neene He is drawing on Pausawut kitonckquêwa He cannot live long Chachéwunnea He is neere dead Kitonckquêi Hee is dead Nipwi mâw. 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 blacke mourning clothes weare blacke Faces and lay on soote very thicke which I have often seene clotted with their teares This blacking and lamenting they observe in most dolefull manner divers weekes and moneths yea a yeere if the person be great and publike Sequt Soote Michemeshâwi He is gone for ever Mat wònck kunnawmòne You shall never see him more Wunnowaúntam Wullóasin Grieved and in bitternesse Nnowántam â—…lôasin 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 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 Câ—…epassotam The dead Sachim Mauchaúhom The dead man Mauchauhomwock Chepeck The dead Chepaâ—…quaw A dead woman Yo a 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 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 mishash aquic mishómmokc Dâ—…e not name Cowewênaki You wrong mee to wit in naming my dead Posakunnamun To bury Aukùck pónamun To lay in the earth Wesquaubenan To wrap up
Cautántowwits field And indeed the further 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 concerning 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 endeavoured as the Nature of the worke would give way to bring some short Observations and Applications home to Europe from America Therefore fourthly to that great Point of their Conversion so much to bee longed for and by all New-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 Language I have could reach I know there is no small preparation in the hearts of Multitudes of them I know their many solemne Confessions 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 despaire nor report much But since it hath pleased some of my Worthy Country-men to mention of late in print VVequash the Peqâ—…t Captaine I shall be bold so farre to second their Relations as to relate mine owne Hopes of Him though I dare not be so confident as others Two dayes before his Death as I past up to Qunnibâ—…icut River it pleased my worthy friend Mr. Fenwick whom I visited at his house in Say-Brook Fort at the mouth of that River to tell me that my old friend VVequash lay very sick I desired to see him and Himselfe was pleased to be my Guide two mile where VVequash lay Amongst other discourse concerning his sicknesse and Death in which hee freely bequeathed his son to Mr. Fenwick I closed with him concerning his Soule Hee 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 his Own in particular how God created Man and All things how Man fell from God and of his present Enmity against God and the wrath of God against Him untill Repentance said he your words words were never out of my heart to this present and said hee me much pray to Iesus 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 â—…e 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 generall 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 Indians receiving the Knowledge of Christ And because to this Question some put an edge from the boast of the Jesuits in Canada and Maryland and especially from the wonderfull conversions made by the Spaniards and Portugalls in the West-In dies besides what I have here written a also beside what I have observed in thâ—… Chapter of their Religion I shall further present you with a briefe Additionall discourse concerning this Greaâ—… Point being comfortably perswaded thaâ—… that Father of Spirits who was graciouslâ—… pleased to perswade Iaphet the Gentiles to dwell in the Tents of Shem the Iewes will in his holy season I hope approaching perswade these Gentiles of Ameriâ—… to partake of the mercies of Europe aâ—… then shall bee fulfilled what is writteâ—… by the Prophet Malachi from the risinâ—… of the Sunne in Europe to the going dowâ—… of the same in America my Name shaâ—… great among the Gentiles So I desire 〈◊〉 hope and pray Your unworthy Country-man ROGEâ—… WILLIAMS Directions for the use of the LANGUAGE 1. A Dictionary or Grammer way I had consideration 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 aâ—… Implicite Dialogue 3. It is framed chiefly after the Narroganset Dialect because most spoken in the Countrey and yet with attending to the variation of peoples and Dialects it will be of great use in all parts of the Countrey 4. Whatever your occasion bee either of Travell Discourse Trading c. â—…turne to the Table which will direct you to the Proper Chapter 5. Because the Life of all Language is in the Pronuntiation 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 Language Acutes Graves Circumflexes for example in the second leafe in the word Ewò He the sound or Tone must not be put on E but wò where the grave Accent is In the same leafe in the word Ascowequássin the sound must not be on any of the Syllables but oâ—… quáss where the Acute or sharp sound is In the same leafe in the word Anspaumpmaûn tam the sound must not be on any other syllable but Maûn where the Circumflex or â—…long sounding Accent is 6. The English for every Indian 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 both for example in the second leafe Cowaunckamish Cuckquénamish I pray your Favour AN Helpe to the native Language of that part of America called NEW-ENGLAND CHAP. 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 chearfull in a meane and as ready to begin a Salutation as to Resalute which yet the English generally begin out of desire to Civilize them What cheare Nétop is the generall salutatioâ—… of all English toward them Nétop is friend Netompaüog
Friends They are exceedingly delighted with Salutations in their own Language Neèn Keèn Ewò I you he Keén ka neen You and I. Asco wequássin  Asco wequassunnúmmis Good morrow Askuttaaquompsin Hou doe you Asnpaumpmaûntam I am very well Taubot paump maúntaman I am glad you are well Cowaúnckamish My service to you Observation This word upon speciall Salutations theâ—… use and upon some offence conceived by thâ—…Sachim or Prince against any I have seen thâ—… party reverently doe obeysance by stroking the Prince upon both his sholders and usinâ—… this word Cowaúnckamish Cuckquénamish I pray your favour Cowaúnkamuck He salutes you A spaumpmáuntam sachim How doth the Prince Aspaumpmáuntam Committamus How doth your Wife Aspaumpmaúntamwock cummuckiaûg How doth your children Konkeeteâug They are well Táu bot ne paump maunthéttit I am glad they are well Túnna Cowâum  Tuckôteshana Whence come you Yò nowaûm I came that way Náwwatuck nôteshem I came from farre Mattaâsu nóteshem I came from hard by Wêtu An House Wetuômuck noÌ„te shem I came from the house Acâwmuck notéshem I came over the water Otà n A Towne â—…tânick notéshem I came from the Towne Observation In the Narigánset Countrey which is the chief people in the Land a man shall come to many Townes some bigger some lesser it may be a dozen in 20. miles Travell Observation Acawmenóakit Old England which is aâ—… much as from the Land on â—…'other side hardlâ—… are they brought to believe that that Wateâ—… is three thousand English mile over or there abouts Tunnock kuttòme Whither goe you Wékick nittóme To the house Nékick To my house Kékick To your house Tuckowekin Where dwell you Tuckuttâ—…in Where keep you Matnowetuómeno I have no house Observation As commonly a single person hath nâ—… house so after the death of a Husband oâ—… Wife they often break up house and livâ—… here and there a while with Friends to all aâ—… their excessive Sorrowes Tou wuttîin Where lives he Awânick ûchick Who are these Awaùn ewò Who is that Túnna úmwock  Tunna Wutshaûock Whence come they Yo nowêkin I dwell here Yo ntîin I live here Eîu or Nnîu Is it so Nùx Yea. Mat nippompitámmen I have heard nothing Wésuonck A name Tocketussawêitch What is your name Taantússawese Doe you aske my name Ntússawese I am called c. Matnowesuonckane I have no name Observation Obscure and meane persons amongst them have no Names Nullius numeri c. as the Lord Jesus foretells his followers that their Names should be cast out Luk. 6. 22. as not worthy to be named c. Againe because they abhorre to name the dead Death being the King of Terrours to all naturall men and though the Natives hold the Soule to live ever yet not holding a Resurrection they die and mourn without Hope In that respect I say if any of their Sáchims or neighbours die who were of their names they lay down those Names as dead Now ánnehick nowésuonck I have forgot my Name Which is common amongst some of them this being one Incivilitie amongst the more rusticall sort not to call each other by their Names but Keen You Ewò He c. Tahéna What is his name Tahossowêtam What is the name of it Tahéttamen What call you this Teaqua What is this Yò néepoush Stay or stand here Mattapsh Sit down Noonshem  Non ânum I cannot Tawhitch kuppee yaúmen What come you for Téaqua kunnauÌ„nta men What doe you fetch Chenock cuppeeyâu mis When came you Maish-kitummâyi Iust even now Kitummâyi nippeéam I came just now Yò Committamus Is this your Wife Yo cuppáppoos Is this your Child Yô cummuckquachucks Is this your Son Yò cuttaûnis Is this your Daughter Wunnêtu It is a fine Child Tawhich neepouweéye an Why stand you Pucqúatchick Without doâ—…s Tawhitch mat pe titeayean Why come you not in Observ. In this respect they are remarkably free and courteous to invite all Strangers in and if any come to them upon any occasion they request them to come in if they come not in of themselves Awássish Warme you Máttapsh yóteg Sit by the fire Tocketúnnawem What say you Keén nétop Is it you friend Peeyà ush nétop Come hither friend Pétitees Come in Kunnúnni Have you seene me Kunnúnnous I have seen you Taubot mequaun namêan I thank you for your kind remembrance Taûbotneanawáyean I thank you Taûbotne aunanamêan I thank you for your love Observ. I have acknowledged amongst them an heart sensible of kindnesses and have reaped kindnesse again from many seaven yeares after when I my selfe had forgotten c. hence the Lord Jesus exhorts his followers to doâ—… good for evill for otherwise sinners will do good for good kindnesse for kindnesse c. Cowà mmaunsh I love you Cowammaûnuck He loves you Cowámmaus You are loving Cowâutam Vnderstand you Nowaûtam I understand Cowâwtam tawhitche nippeeyaûmen Doe you know why I come Cowannantam Have you forgotten Awanagusà ntowosh Speake English Eenâ—…ntowash Speake Indian Cutâ—…hanshishaùmo How many were you in Company Kúnnishishem Are you alone Nnishishem I am alone Naneeshâumo There be 2. of us Nanshwiâ—…hâwmen We are 4. Npiuckshâwmen We are 10. Neesneechecktashaûmen We are 20. c. Nquitpausuckowashâwmen We are an 100. Comishoonhómmis Did you come by boate Kuttiakewushaùmis Came you by land Mesh nomishoon hómmin I came by boat Meshntiauké wushem I came by land Nippenowà ntawem I am of another language Penowantowawhettûock They are of a divers language Mat nowawtau hetté mina We understand not each other Nummaúchenèm I am sicke Cummaúchenem Are you sicke Tashúckqunne cum mauchenaùmis How long have you been sicke Nummauchêmin or Ntannetéimmin I will be going Saûop Cummauchêmin You shall goe to morrow Maúchish or à nakish Be going Kuttannáwshesh Depart Mauchéi or anittui He is gone Kautanaûshant He being gone Mauchéhettit or Kautanawshawhettit When they are gone Kukkowêtous I will lodge with you Yò Cówish Do lodge here Hawúnshech Farewell Chénock wonck cup peeyeâumen When will you be here againe Nétop tattà My friend I can not tell From these courteous Salutations Observe in generall There is a savour of civility and courtesie even amongst these wild Americans both amongst themselves and towards strangers More particular The Courteous Pagan shall condemne Uncourteous Englishmen Who live like Foxes Beares and Wolves Or Lyon in his Den Let none sing blessings to their soules For that they Courteous are The wild Barbarians with no more Then Nature goe so farre If Natures Sons both wild and tame Humane and Courteous be How ill becomes it Sonnes of God To want Humanity CHAP. II. Of Eating and Entertainment AScúmetesimmis Have you not yet eaten Matta niccattuppúmmin I aâ—… not hungry Niccawkatone I am thirstie Mannippéno Have you no water Nip or nipéwese Give me some water Nâ—…mitch commeteâ—…immin Stay you must eat first Téaquacumméich What will you eat Nókehick Parch'd meal which is a readie very wholesome
Kutteaûg Comméinsh I will give you your Money Nkèke Comméinsh I will give you an Otter Coanombúqusse Kuttassokakómme You have deceived me Obs. Who ever deale or trade with them had need of Wisedome Patience and Faithfulnesse in dealing for they frequently say Cuppà manem you lye Cuttassokakómme you deceive me Misquésu Kunúkkeke Your Otter is reddish Yo aúwusse Wunnêgin This is better Yo chippaúatu This is of another price Augausaúatu It is Cheap Muchickaúatu It is deare Wuttunnaúatu It is worth it WunishauÌ„nto Let us agree Aquie neesquttónck qussish Doe not make adoe Wuchè nquittompscat About a penny They are are marvailous subtle in their Bargaines to save a penny And very suspicious that English men labour to deceive â—…hem Therefore they will beate all markets â—…nd try all places and runne twenty thirty â—…ea forty mile and more and lodge in the Woods to save six pence Cummámmenash nitteauÌ„guash Will you have my Money Nonânum I cannot Noonshem  â—…awhitch nonanum êan Why can you not â—…achage nkòckie I get nothing â—…ashaumskussayi commêsim How many spans will you give me Neesaumsqussayi Two spans â—…hwaumscussayi Three spans â—…owompscussayi Foure Spans â—…apannetashaumscussâyi Five spans â—…uttatashaumskus Sayi. Six spans Endatashaumscussâyi Seven spans Enadacashaumskuttonâyi Seven spans Cowénaweke You are a rich man Obs. They will often confesse for their own ends that the English are richer and wiser and valianter then themselves yet it is for their owne ends and therefore they adde NanouÌ„o give me this or that a disease which they are generally infected with some more ingenuous scorne it but I have often seene an Indian with great quanties of money about him beg a Knife of an English man who happily hath had never a peny of money Aketash-tamòke Tell my money Now annakese I have mis-told Cosaumakese You have told too much Cunnoonakese You have told too little Shoo kekineass Looke here Wunêtu nitteaùg My money is very good Mamattifluôg kutteaùquock Your Beads are naught Tashin mesh commaûg How much have yoâ—… given Chichâ—…gin A Hatchet Anâ—…skunck A Howe Maumichémanege A Needle Cuttatuppaúnamum Take a measure Tatuppauntúhommin To weigh with scales Tatuppauntúock They are aweighing Netâtup It is all one Kaukakineamuck Peben ochichauquânick A Looking Glasse Obs. It may be wondred what they do with Glasses having no beautie but a swarfish colour and no dressing but nakednesse but pride appeares in any colour and the meanest dresse and besides generally the women paint their faces with all sorts of colours Cummanohamógunna They will buy it of you Cuppittakúnnemous Take your cloth againe Cuppittakunnami Will you serve me so Cosaumpeekúnnemun You have tore me off too little cloth Cummachetannakún namous I have torn it off for you Tawhitch cuppittakunamiêan Why doe you turne it upon my hand Kutchichêginash kaukinne pokéshaas Your Hatchets will be soone broken Teâno wáskishaas Soone gapt Natouashóck quittea A Smith Kuttattaú amish aûke I would buy land of you Tou núckquaque How much Wuchè wuttotânick Plantation For a Towne or Nissâ—…kineam I have no mind to seeke Indiansuck sekineámwock The Indians are not willing Noonapuock naûgum They want roome themselves Cowetompátimmin We are friends Cummaugakéamish I will give you land Aquie chenawaûsish Be not churlish Generall Observation of Trade O the infinite wisedome of the most holy wise God who hath so advanced Europe above America that there is not a sorry Howe Hatchet Knife nor a rag of cloth in all America but what comes over the dreadfull Atlantick Ocean from Europe and yet that Europe be not proud nor America discouraged What treasures are hid in some parts of America and in our New English parts how have foule hands in smoakie houses the first handling of those Furres which are after worne upon the hands of Queens and heads of Princes More particular 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 So say they whatsoever they buy Though small which shewes they 're shie Of strangers fearefull to be catcht By fraud deceipt or lie Indians and English feare deceits Yet willing both to be Deceiv'd and couzen'd of precious soule Of heaven Eternitie CHAP. XXVI Of Debts and Trusting Noónat I have not money enough Noonamautuckquà whe Trust me Kunnoonamaútuck quaush I will owe it you Obs. They are very desirous to come into debt but then he that trusts them must sustaine a twofold losse First of his Commoditie Secondly of his custome as I have found by deare experience Some are ingenuous plaine hearted and honest but the most never pay unlesse a man follow them to their severall abodes townes and houses as I my selfe have been forc'd to doe which hardship and travells it haâ—… yet pleased God to sweeten with some experiences and some little gaine of Language Nonâ—…mautuckquahé ginath Debts Nosaumautackquawhe I am much in debt Pitch nippáutowin I will bring it you Chenock nâ—…quombeg When cuppauútiin nâ—…teaùguash Will you bring mee my money Kunnaumpatous I will pay you Kukkeâ—…skwhush  Keéskwhim teaug mésin Pay me my money Tawhitch pâ—…yáuyean Why doe you come Nnâ—…dgecom I come for debts Machêtâ—… A poore man Nummácheke I am a poore man Mesh nummaúchnem I have been ficke Nowemacaûnash nitteaùquash I was faine to spend my money in my sicknesse Obs. This is a common and as they think most satisfying answer that they have been sick for in those times they give largely to the Priests who then sometimes heales them by conjurations and also they keepe open house for all to come to helpe to pray with them unto whom also they give money Mat noteaûgo I have no money Kekineash nippêtunck Looke here in my bag Nummâche maúganash I have already paid Mat coanaumwaûmis You have not kept your word Kunnampatôwin keénowwin You must pay it Machâ—…ge wuttamaûntam He minds it not Machà ge wuttammauntammôock They take no care about paying Michéme notammaûntam I doe alwayes mind it Mat nickowêmen naûkocks I cannot sleep in the night for it Generall Observations of their debts It is an universall 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 â—…o thing 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 debts to keepe If debts of pounds cause restlesse nights In trade with man and man How hard 's that heart that millions owes To God and yet sleepe can Debts paid sleep's sweet sins paid death's sweet Death's night then 's turn'd to light Who dies in sinnes unpaid that soule His light 's eternall night CHAP. XXVII Of their Hunting c. VVEe shall not name over the severall sorts of Beasts which we named in the Chapter of Beasts The Natives hunt two