COLLECTIONS

OF THE

RHODE-ISLAND

HISTORICAL SOCIETY.

VOL. I.

PROVIDENCE:

PRINTED BY JOHN MILLER.

1827.

OF THE RHODE-ISLAND HISTORICAL SOCIETY.

OF THE

RHODE-ISLAND HISTORICAL SOCIETY,

ELECTED JULY 19, 1826.

Roger Williams was born of reputable parents, in Wales, A. D. 1598. He was educated at the University of Oxford; was regularly admitted to orders in the Church of England, and preached for some time, as a Minister of that Church; but on embracing the doctrines of the Puritans, he rendered himself obnoxious to the laws against non-conformists 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 called by the Church of Salem, as teaching Elder, under 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 offence 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 England, 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 exercise of those holy ordinances of prayers, oaths,[10] &c.” and “the frequenting of Parish Churches, under the pretence of hearing some ministers;”[2] 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 importance, 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 England. But before the officer arrived, he had removed and gone to Rehoboth. Being informed by Governor Winslow of Plymouth, that he was then within 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 composes “Whatcheer,” the present residence of his Excellency, James Fenner, Governor of Rhode-Island, and the land originally set off to Williams adjoining this field, has continued to the present day, in possession of his descendants.

He afterwards embraced some of the leading opinions 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 several months, and then separated from them, doubting, it is said, the validity of all baptism, because a direct succession could not be traced from the Apostles to the officiating ministers.

[11]

In 1643, Williams went to England as agent for the colonies at Providence, Rhode Island, and Warwick, to solicit a charter of incorporation, which he finally procured, signed by the Earl of Warwick, then Governor 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 recommendation to the Governor and Assistants of the Massachusetts Bay, from some of the most influential members of the Long Parliament. This saved him from the penalty 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 raised in the colony, by Coddington’s procuring a Charter, 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 effected in October 1652. Williams returned in 1654, but Clarke remained in England, and procured the second Charter of 1663. While in England at this time Williams resided a principal part of the time, at Belleau, 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 divisions. He was several times both before and after this period, elected to the office of President or Governor of this colony, by the “free vote of the freemen.” 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 prejudices of[12] contemporary and even later historians who have mentioned him, render it difficult to form a true estimate 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 subversive, not only of church but of civil government. From these slight and prejudiced statements must the character of Williams be drawn. They prove him to have been a man of unblemished moral character and of ardent piety, unyielding in opinions which he conceived 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 himself 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 treaties for them, which ensured their peace and prosperity, “employing himself continually in acts of kindness to his persecutors, affording relief to the distressed, offering an asylum to the persecuted”

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 comforts, 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, Massachusetts and Plymouth, the society of his former friends and especially that of Hooker and Cotton, might have solaced him in his residence in this new country. But these were all resigned for what he conceived to be his duty to his God. He was however[13] at all times and under all changes, the undaunted champion of Religious Freedom. It was openly professed by him, on his arrival among those who sought in America, a refuge from persecution and strange as it may seem, it was probably the first thing that excited the prejudices of the Massachusetts and Plymouth rulers against him. He was accused of carrying this favorite doctrine so far as to exempt from punishment any criminal who pleaded conscience. But let his own words exculpate him from this charge.

“That ever I should speak or write a tittle that tends to such an infinite liberty of conscience, is a mistake, and which I have ever disclaimed and abhorred. 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 common-wealth, or an human combination or society. It hath fallen out, some times, that both Papists and Protestants, 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, Protestants, Jews or Turks, be forced to come to the ship’s prayers or worship; nor compelled from their own particular 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 command 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 passengers to pay their freight; if any refuse to help in person or purse, toward the common charges or defence; 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 commanders nor officers, because all are equal in Christ, therefore no masters nor officers, no laws nor orders, no corrections nor punishments; I say, I never[14] denied but in such cases, whatever is pretended, the commander or commanders may judge, resist, compel and punish such transgressors, according to their deserts and merits.”

And in Williams’ political transactions, self interest does not appear to have had any influence, in opposition to the public good. The title to Providence 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 charter 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 publications of Williams, 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 voyage to England in 1643, and was printed at London soon after his arrival. It preceded Elliot’s publications on the same subject, and was highly commended by the Board of Trade, at the time it was published. 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 appears to have been admirably calculated to facilitate that intercouse with them, which the safety of the settlers and the interests of both settlers and natives imperiously demanded.

The next work was his “Bloody Tenent,” written in answer to Cotton’s work upholding the right and enforcing the duty of the civil magistrate to regulate the doctrines of the Church. This work called[15] forth a reply from Cotton, entitled “The Bloody Tenent, Washed and made White in the blood of the Lambe.” And this was followed 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 of religious liberty and unlimited toleration are illustrated in strong language and supported by stronger arguments—arguments that preceded those of Locke, Bayle and Furneau. 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. Accompanying this last, are two letters, one to Gov. Endicott 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, 10th 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 will be principally such as chuse to form their own opinions. It will be, however, generally admitted, that his Style, abounds with the Beauties and Defects, peculiar to the Literature 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 Phraseology; both are at home in the Classics and the Fathers, and surprise us with quaint erudition; both fight with the same weapon of controversy—the ancient scholastic Logic.

Those who have a partiality for Williams will justify[16] that partiality, by the conciliating liberality of his doctrines, and the philosophic philanthropy of his sentiments, which 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 reached 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 regard 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.”

OR AN

HELP TO THE LANGUAGE OF THE NATIVES IN
THAT PART OF AMERICA CALLED

New-England;

TOGETHER WITH BRIEFE OBSERVATIONS OF THE CUSTOMES,
MANNERS, AND WORSHIPS, &c. OF THE AFORESAID

NATIVES,

IN PEACE AND WARRE, IN LIFE AND DEATH.

On all which are added,

SPIRITUALL OBSERVATIONS GENERALL AND PARTICULAR, BY
THE AUTHOUR, OF CHIEFE AND SPECIALL USE (UPON
ALL OCCASIONS) TO ALL THE ENGLISH INHABITING
THOSE PARTS; YET PLEASANT AND
PROFITABLE TO THE VIEW OF
ALL MEN.

By ROGER WILLIAMS,

Of Providence, in New-England.

LONDON.
PRINTED BY GREGORY DEXTER.
1643.

I present you with a Key; I have not heard of the like, yet framed, since it pleased God to bring that mighty continent of America to light: 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[18] cast those Materials into this Key, pleasant and profitable for All, but specially for my friends residing in those parts:

A little Key may open a Box, where lies a bunch of Keyes.

With this I have entred into the secrets of those Countries, where ever English dwel about two hundred miles, betweene the French and Dutch Plantations; 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 (aforementioned) 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 Religion, Manners, Customes, &c.

Fourthly, That great Point of their Conversion.

To the first, their Names are of two Sorts:

First, those of the English giving: as Natives, Savages, Indians, Wild-men, (so the Dutch call[19] them Wilden) Abergeny men, Pagans, Barbarians, Heathen.

Secondly, their names, which they give themselves.

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 Nínnuock, Ninnimissinûwock, Eniskeetompaûwog, which signifies Men, Folke or People.

Secondly, particular names, peculiar to severall Nations of them amongst themselves, as Nanhigganêuck, Massachusêuck, Cawasumséuck, Cowwesêuck, Quintikóock, Quinnipiéuck, Pequttóog, &c.

They have often asked mee, why wee call them Indians, Natives, &c. and understanding the reason, they will call themselves Indians in opposition to English &c.

For the second Head proposed, their Originall and Descent.

From Adam and Noah that they spring, it is granted 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 created those parts, as I observed in the Chapter of their[20] Religion. They have no Clothes, Bookes, nor Letters, 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 themselves: But when they heare that about sixteen hundred yeeres agoe, England and the Inhabitants thereof were like unto themselves, and since have received from God, Clothes, Bookes, &c. they are greatly affected with a secret hope concerning themselves.

Wise and judicious men with whom I have discoursed, 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 observations 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 seperate their women (during the time of their monthly sicknesse) in a little house alone by themselves foure or five dayes, and hold it an Irreligious thing for either Father or Husband or any Male to come neere them.

[21]

They have often asked me if it bee so with women of other nations, and whether they are so separated: and for their practice they plead Nature and Tradition. Yet againe I have found a greater affinity of their language with the Greek tongue.

2. As the Greekes and other nations, and our selves call the seven starres (or Charles Waine, the beare,) so doe they Mosk, or Paukunnawaw the beare.

3. They have many strange Relations of one Wétucks, 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 thence their Traditions. There they say (at the South west) is the Court of their Great God Cautántouwit: at the South-west are their forefathers soules: to the South west they goe themselves when they dye; From the South west came their Corne, and Beanes out of their great God 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.

[22]

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 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 Countrymen 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 Quinnihticut 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 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 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, and 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 until Repentance: 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 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-Indies, besides what I have here written, as also, besides what I have observed in the Chapter of their Religion; I shall further present you with a brief additionall 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 America) my name shall be great among the Gentiles. So I desire to hope and pray,

Your unworthy Country-man,
ROGER WILLIAMS.

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 an implicite Dialogue.

3. It is framed chiefly after the Narrogánset 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. 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 on quáss, where the Acute or Sharp sound is.

[26]

In the same leafe, in the word Anspaumpmaûntam, the Sound must not be on any other Syllable but Maûn where the Circumflex or 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.

OF THAT PART OF AMERICA CALLED

New-England.

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 cheerfull 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 general salutation of all English toward them. Nétop is friend. Netompaûog, Friends.

They are exceedingly delighted with Salutations in their own Language.

[28]

This word upon speciall Salutations they use, and upon some offence conceived by the Sachim or Prince against any; I have seen the party reverently doe obeysance, by stroking the Prince upon both his sholders, and using this word,

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.

Acawmenóakit, old England, which is as much as from the Land on t’other side: hardly are they brought to believe that that water is three thousand English mile over or thereabouts.

As commonly a single person hath no house, so after the death of a Husband or Wife, they often break up house, and live here and there a while with Friends to allay their excessive sorrowes.

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, Ewo, He &c.

[30]

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.

I have acknowledged amongst them an heart sensi[31]ble of kindnesses and have reaped kindnesse again from many, seven yeares after, when I myselfe had forgotten &c. Hence the Lord Jesus exhorts his followers to doe good for evill; for otherwise sinners will do good for good, kindnesse for kindnesse. &c.

From these courteous Salutations, observe in generall; here is a savour of civility and courtesie even amongst these wild Americans, both amongst themselves and towards strangers.

More particular:

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 little Basket of this 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 Arrowes, are they ready for War, and travell at an houres warning. With a spoonfull of this meale and a spoonfull of water from the Brooke, have I made many a good dinner and supper.

From this the English call their Samp, which is the Indian corne, beaten and boild, and eaten hot or cold with milke or butter, which are mercies beyond[34] the Natives plaine water, and which is a dish exceeding wholesome for the English bodies.

and foure hundred miles West into the land) from their eating only Mihtúchquash, that is, Trees: They are Men-eaters, they set no corne, but live on the bark of Chesnut and Walnut, and other fine trees: They dry and eat this bark with the fat of Beasts, and sometimes of men: This[35] people are the terrour of the neighbour Natives; and yet these Rebells, the Sonne of God may in time subdue.

They generally all take Tobacco; and it is commonly the only plant which men labour in; the women managing all the rest: they say they take Tobacco for two causes; first, against the rheume, which cavseth the toothake, which they are impatient of: secondly, to revive and refresh them, they drinking nothing but water.

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 provision of fish 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 houses) when nothing hath been ready, have themselves and their wives, risen to prepare me some refreshing.

It is a strange truth, that a man shall generally finde more free entertainment and refreshing amongst[37] these Barbarians, then amongst thousands that call themselves Christians.

More particular:

contentedly doe, by a fire under a tree, when sometimes some English have (for want of familiaritie and language, with them) been fearefull to entertaine them. In Summer-time I have knowne them lye abroad often themselves, to make roome for Strangers, English, or others.

Howling and shouting is their Alarme; they having no Drums nor Trumpets: but whether an enemie approach, or fire breake out, this Alarme passeth from house to house; yea, commonly, if any English or Dutch come amongst them, they give notice of Strangers[39] by this signe; yet I have knowne them buy and use a Dutch Trumpet, and knowne a Native make a good Drum in imitation of the English.

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 of our bedcloaths. And so, themselves and any that have occasion to lodge with them, must be content to turne often to the fire if the night be cold, and they who first wake must repaire the Fire.

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 before day: So David’s zealous heart to the true and living God: At midnight will I rise &c. I prevented the dawning of the day, &c. Psal. 119, &c.

I once travailed to an Iland 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 Humiliations and Invocations for 10 dayes and nights: I was alone (having travailed from my Barke, the wind being contrary) and little could I speake to them to their understandings especially because of the change of their Dialect or manner of Speech from our neighbours: yet so much (through the help of God) I did speake, of the True and living only Wise God, of the Creation: of Man, and his fall from God, &c. that at parting many burst forth, Oh when will you come againe, to bring us some more newes of this God?

Sweet rest is not confind to soft Beds, for, not only 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:

Having no Letters nor Arts, ’tis admirable how quick they are in casting up great numbers, with the helpe of graines of Corne, instead of Europes pens or counters.

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Let it be considered, whether Tradition of ancient Forefathers, or Nature hath taught them Europes Arithmaticke.

More particular:

They hold the band of brother-hood so deare, that when one had committed a murther and fled, they executed his brother; and ’tis common for a brother to pay the debt of a brother deceased.

Their Virgins are distinguished by a bashful falling downe of their haire over their eyes.

There are no beggars amongst them, nor fatherlesse children unprovided for.

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 griefe and rage.

This extreme affection, together with want of learning, makes their children sawcie, bold and undutifull.

I once came into a house and requested some water to drinke; the father bid his sonne (of some 8 yeeres of age) to fetch some water: the boy 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 water and the father confessed the benefit of correction, and the evil of their too indulgent affections.

In the minds of depraved mankinde, are yet to be founde Natures distinctions, and Natures affections.

More particular:

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 Nicquénum, (confessing the sweetness even of these short temporall homes.)

which their women and maids live apart in, foure, five, or six dayes, in the time of their monethly sicknesse, which custome in all parts of the Countrey they strictly observe, and no Male may come into that house.

fix, and then the women cover the house with mats, and line them with embroydered mats which the women make, and call them Mannotaúbana, or Hangings, which amongst them make as faire a show as Hangings with us.

dresse finely, and make a Summer-covering for their houses.

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.

And then they point with the hand to the Sunne, by whose highth they keepe account of the day, and by the Moone and Stars by night, as wee doe by clocks and dialls, &c.

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Obs: They are as full of businesse, and as impatient of hinderance (in their kind) as any Merchant in Europe.

Obs: Commonly they never shut their doores, day nor night; and ’tis rare that any hurt is done.

Obs: Insteed of shelves, they have severall baskets, wherein they put all their householdstuffe; they have some great bags or sacks made of Hempe which will hold five or sixe bushells.

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, which labour is questionlesse one cause of their extraordinary ease of child birth.

Obs: Whence they call Englishmen Cháuquaquock, that is, Knive-men, stone formerly being to them instead of Knives, Awle blades, Hatchets and Howes.

Obs: It is almost incredible what burthens the poore women carry of Corne, of fish, of Beanes, of Mats, and a childe besides.

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 artificiall doores and bolts themselves, and others make slighter doores of Burch or Chesnut 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 the middle of their house, called:

Obs: They nurse all their children themselves; yet, if she be an high or rich woman, she maintaines a Nurse to tend the childe.

Obs: Many of them begin to be furnished with English chests; others, when they goe forth of towne, bring their goods (if they live neere) to the English to keepe for them, and their money they hang it about their necks, or lay it under their head when they sleepe.

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OBSERVATION.

They have also amongst them naturall fooles, either so borne, or accidentally deprived of reason.

OBSERVATION.

Many of them naturally Princes, or else industrious persons, are rich; and the poore amongst them will say, they want nothing.

Which bewailing is very solemne amongst them morning 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 given) they count it a prophane thing either to play (as they much use to doe) or to paint themselves for beauty, but for mourning; or to be angry and fall out with any &c.

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 two foot long, with men or beasts carved, so big or massie, that a Man may be hurt mortally by one of them; but these commonly come from the Mauquáuwogs, or the men eaters, three or foure hundred miles from us: They have an excellent Art to cast our Pewter and Brasse into very neate and artificiall Pipes: They take their Wuttamâuog (that is, a weake Tobacco) which the Men plant themselves, very frequently; yet I never see any take so excessively, as I have seene Men in Europe; and yet excesse were more tolerable in them, because they want the refreshing of Beare and Wine, which God hath vouchafed Europe.

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Chicks, a cocke, or hen: A name taken from the English chicke, because they have no hens before the English came.

Obs: Which they figuratively transferre from the frequent troublesome clamour of a Cocke.

Nqussútam—I remove house: Which they doe upon these occasions: From thick warme vallies, where they winter, they remove a little neerer to their Summer fields; when ’tis warme Spring, then they remove to their fields, where they plant Corne. In middle 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, fiftie 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, sometimes 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 women 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 together.

More Particular.

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 excessive 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 apprehensions and accurate judgements (to say no more) the most high and soveraign God and Creator, hath not made them inferiour to Europeans.

The Mauquaûogs, or Men-eaters that live two or three hundred miles West from us, make a delicious monstrous dish of the head and brains of their enemies; 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 Jesus? great sinners forgiven love much.

Obs: Which is the onely paine will force their stout hearts to cry; I cannot heare of any disease of 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.

Timeqúassin, 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 head 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. Hee 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 returned immediately to his owne againe, from whom in pretence (though with this treacherous intention) hee had revolted: his act was false and treacherous, yet herein appeares policie, stoutnesse and activitie, &c.

Obs: This speech they use whenever they professe their honestie; they naturally confessing that all goodnesse is first in the heart.

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 begged Wisedome before these.)

Obs: Hence they call a Blackamore (themselves are tawnie, by the Sunne and their annoyntings, yet they are borne white:)

Suckáuttacone, a cole blacke Man. For, sucki is black, and Waûtacone one that weares clothes, whence English, Dutch, French, Scotch, they call Wautaconâuog, or Coatmen.

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Nature knowes no difference 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:

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 language, they will stile him Manittóo, a God.

Obs: Their Manner 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 sitten: 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 themselves, either in a relation of news, or in a consultation, with very emphaticall speech and great action, commonly an houre, and sometimes two houres together.

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Obs: They are impatient (as all Men and God himselfe is) when their speech is not attended and listened to.

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 Jewes.

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 assented; but when I spake of the rising againe of the body, he cryed out, I shall never believe this.

Obs: Canounicus, the old high Sachim of the Nariganset Bay (a wise and peaceable Prince) once in a solemne oration to myself, in a solemne assembly, using this word, said, I have never suffered any wrong to be offered to the English since they landed: nor never will: he often repeated this word, Wunnaunewayeán, Englishman; if the Englishman speake true, if hee meane truly, then shall I goe to my grave in peace, and hope that the English and my posteritie shall live in love and peace together. I replied, that he had no cause (as I hoped) to question Englishmen’s Wunnaumwaúonck, that is, faithfulnesse, 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 Governours of the English, who, I hope, will be far from giving just cause to have Barbarians to question their Wunnaumwâuonck, or faithfulnesse.

Obs: This word they use just as the Greeke tongue doth that verbe, πιςέυειν: for believing or obeying, as it is often used in the new Testament, and they say Coannáumatous, I will obey you.

Yo peyáhettit. When they are com. This Ablative 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. Waútacone-nûaog Englishman, men. That is, coat-men, or clothed.

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 wood in one place, (wanting draughts to bring wood to them) they are faine to follow the wood; and so, to remove to a fresh new place for the woods sake.

Obs: If it be in time of warre, he that is a Messenger 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 that heare, answer him: untill by mutuall hollowing and answering hee is brought to the place of audience, whereby this meanes is gathered a great confluence of people to entertaine the newes.

Obs: That, they have often desired of me upon many occasions; for their good and peace, and the English also, as it hath pleased God to vouchsafe opportunitie.

The whole race of Mankind is generally infected with an itching desire of hearing Newes.

More particular:

Obs: They are punctuall in measuring their Day by the Sunne, and their Night by the Moon and the Starres, and their lying much abroad in the ayre; and so living in the open fields, occasioneth even the youngest amongst them to be very observant of those heavenly lights.

Obs: They are punctuall in their promises of Keeping[68] time; and sometimes have charged mee with a lye for not punctually keeping time, though hindred.

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.

Obs: They have thirteen Moneths according to the severall Moones; and they give to each of them significant names: as,

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.

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 Power and Godhead in these.

More speciall:

Obs: It is admirable to see, what paths their naked hardned feet have made in the wildernesse in most stony and rockie places.

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.

Obs: I have heard of many English lost, and have oft been lost my selfe, and my selfe and others have often been found, and succoured by the Indians.

Obs: They are generally quick on foot, brought up from the breasts to running; their legs being also[74] from the wombe stretcht and bound up in a strange way on their Cradle backward, as also anointed; yet have they some that excell: So that I have knowne many of them run betweene fourescoure or an hundred miles in a Summers day, and back in two dayes: they doe also practice running of Races; and commonly in the Summer, they delight to goe without shoes, although they have them hanging at their backs: they are so exquisitely skilled in all the body and bowels of the Countrey (by reason of their huntings) that I have often been guided twentie, thirtie, yea, sometimes fortie miles through the woods, a streight course, out of any path.

Obs: Having no horses, they covet them above other Cattell, rather preferring ease in riding, then their profit and belly, by milk and butter from Cowes and Goats, and they are loth to come to the English price for any.

Obs: These thick Woods and Swamps (like the Boggs to the Irish) are the Refuges for women and children in Warre, whilst the Men fight. As the Country is wondrous full of Brookes and Rivers, so doth it also abound with fresh ponds, some of many miles compasse.

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Obs: They are joyfull in meeting of any in travell, and will strike fire either with stones or sticks, to take Tobacco, and discourse a little together.

Obs: They use this word properly in wandring toward Winter night, in which case I have been many a night with them, and many times also alone, yet alwayes mercifully preserved.

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Obs: Sometimes a man shall meet a lame man or an old Man with a Staffe: but generally a Staffe is a rare sight in the hand of the eldest, their Constitution is so strong, I have upon occasion travelled many a score, yea many a hundred mile amongst them, without need of stick or staffe, for any appearance of danger amongst them: yet it is a rule amongst them, that it is not good for a Man to travell without a Weapon nor alone.

Obs: I once travelled with neere 200 who had word of neere 700 Enemies in the way, yet generally they all resolved that it was a shame to feare and goe back.

Obs: If any robbery fall out in Travell, between Persons of diverse States, the offended State sends for Justice; If no Justice bee granted and recompence made, they grant out a kind of Letter of Mart to take satisfaction themselves, yet they are carefull[77] not to exceed in taking from others, beyond the proportion of their owne losse.

Obs: I could never heare that Murthers or Robberies are comparably so frequent, as in parts of Europe amongst the English, French, &c.

As the same Sun shines on the Wildernesse that doth on a Garden! so the same faithfull and all sufficient God, can comfort, feede, and safely guide even through a desolate howling Wildernesse.

More particular:

(Obs:) By which they acknowledge the Sun, and adore for a God or divine power.

Obs: And so they use the same rule, and words for the course of the Moone in the Night, as they use for the course of the Sun by Day, which wee mentioned in the Chapter of the Houre, or time of the Day concerning the Sunnes rising, course, or Sunne setting.

Obs: The Moone so old, which they measure by the setting of it, especially when it shines till

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.

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Mosk or Paukúnawaw the great Beare, or Charles Waine, which words Mosk or Paukúnnawwaw signifies a Beare, which is so much the more observable, because, in most Languages that signe or Constellation is called the Beare.

The Wildest sons of Men heare the preaching of the Heavens, the Sun, Moone, and Starres, yet not seeking after God the Maker are justly condemned, though they never have nor despise other preaching, as the civiliz’d World hath done.

More particular:

Obs. It may bee wondred why since New-England is about 12 degrees neerer to the Sun, yet some part of Winter, it is there ordinarily more cold then here in England: the reason is plaine: all Ilands are warmer then maine Lands and Continents, England being an Iland, Englands winds are Sea winds, which are commonly more thick and vapoury, and warmer winds: the Nor-West wind (which occasioneth New-England cold) comes over the cold frozen Land, and over many millions of Loads of Snow: and yet the pure wholsomenesse of the Aire is wonderfull, and the warmth of the Sunne, such in the sharpest weather, that I have often seen the Natives Children runne about starke naked in the coldest dayes, and the Indians Men and Women lye by a Fire, in the Woods in the coldest nights, and I have been often out myselfe such nights without fire, mercifully and wonderfully preserved.

Obs: From this the Natives conceiving a consimilitude between our Guns and Thunder, call a Gunne Péskunck, and to discharge Peskhommin that is to thunder.

That judgement which the Lord Jesus pronounced against the Weather-wise (but ignorant of the God of the Weather) will fall most justly upon those Natives, and all Men who are wise in Naturall things, but willingly blind in spirituall.

Obs: Some of them account of seven, some eight, or nine; and in truth, they doe upon the matter reckon and observe not onely the foure but the eight Cardinall winds although they come not to the accurate division of the 32: upon the 32 points of the compasse as we doe.

Obs: This is the pleasingest, warmest wind in the Climate, most desired of the Indians, making faire weather ordinarily; and therefore they have a tradition, that to the Southwest, which they call Sowwainiù the Gods chiefly dwell; and hither the soules of all their Great and Good Men and women goe.

This Southwest wind is called by the New-English the sea turne, which comes from the Sunne in the[84] Morning, about nine or ten of the Clock Southeast, and about South, and then strongest Southwest in the after-noone, and towards night, when it dies away.

It is rightly called the Sea turne, because the wind commonly all the Summer, comes off from the North and Northwest in the night, and then turnes againe about from the South in the day: as Solomon speaks of the vanitie of the Winds in their changes, Eccles. 1. 6.

God is wonderfully glorious in bringing the winds out of his Treasure, and riding upon the wings of those winds in the eyes of all the sonnes of men in all Coasts of the world.

More particular.

Obs. Of this sort there be millions, which are great devourers of the Indian corne as soon as it appeares out of the ground; unto this sort of Birds, especially, may the mysticall Fowles, the Divells be well resembled (and so it pleaseth the Lord Jesus himselfe to observe Matth. 13.) which mysticall Fowle follow the sowing of the Word, and picke it up from loose and carelesse hearers, as these Black-birds follow the materiall seed.

Against the Birds the Indians are very carefull, both to set their corne deep enough that it may have a strong root not so apt to be pluckt up (not too deep lest they bury it, and it never come up:) as also they put up little watch-houses in the middle of their fields, in which they, or their biggest children lodge, and early in the Morning prevent the Birds, &c.

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Obs: These birds, although they doe the corne also some hurt, yet scarce will one Native amongst an hundred will kil them, because they have a tradition, that the Crow brought them at first an Indian Graine of Corne in one Eare and an Indian or French Beane in another, from the Great God Kautántouwits field in the Southwest from whence they hold came all their Corne and beanes.

Obs: The Indians having abundance of these sorts of Foule upon their waters, take great paines to kill any of them with their Bow and Arrowes; and are marvellous desirous of our English Guns, powder and shot (though they are wisely and generally denied by the English) yet with those which they get from the French, and some others (Dutch and English) they kill abundance of Fowle, being naturally excellent marks-men; and also more hardned to endure the weather, and wading, lying, and creeping on the ground, &c.

I once saw an exercise of training the English, when all the English had mist the mark set up to shoot at, an Indian with his owne piece (desiring leave to shoot) onely hit it.

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:

Obs: This they doe onshore, and catch many fowle upon the plaines, and feeding under okes upon akrons, as Geese, Turkies, Cranes, and others &c.

Obs: In that place these Fowle breed abundantly, and by reason of their delicate Food (especially in Strawberrie time when they pick up whole large Fields of the old grounds of the Natives), they are a delicate fowle, and because of their abundance, and the facility of killing them, they are and may be plentifully fed on.

Sachim: a little Bird about the bignesse of a swallow, or lesse, to which the Indians give that name because of its Sachim or Princelike courage and Command over greater Birds, that a Man shall often see this small Bird pursue and vanquish and put to flight the Crow and other Birds farre bigger than itselfe.

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.

That is when they returne in the Spring. There are abundance of singing Birds whose names I have little as yet enquired after, &c.

The Indians of Martins vineyard, at my late being amongst them, report generally, and confidently, of some Islands, which lie off from them to Sea, from whence every Morning early, certaine Fowles come and light amongst them, and returne at Night to lodging, which Island or Islands are not yet discovered, though probably, by other Reasons they give, there is Land, &c.

Which the Indians keep tame about their houses to keepe the little Birds from their Corne.

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 Goodnesse, who feedes them and their young ones Summer and Winter with their several sorts of Foode: although they neither sow nor reape, nor gather into Barnes?

More particularly:

Obs: The Natives are very exact and punctuall in the bounds of their Lands, belonging to this or that Prince or People, (even to a River, Brooke,) &c. And I have knowne them make bargaine and sale amongst themselves for a small piece, or quantity of Ground: notwithstanding a sinfull opinion amongst many that Christians have right to Heathens Lands: but of the delusion of that phrase, I have spoke in a discourse concerning the Indians Conversion.

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Obs: The Indians have an Art of drying their chesnuts, and so to preserve them in their barnes for a daintie all the yeare.

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.

Of these Wallnuts they make an excellent Oyle good for many uses, but especially for their anoynting of their heads. And of the chips of the Walnut Tree (the barke taken off) some English in the Countrey make excellent Beere both for Tast, strength, colour, and inoffensive opening operation:

Obs: This Berry is the wonder of all the Fruits growing naturally in those parts: it is of itselfe Excellent: so that one of the chiefest Doctors of England was wont to say, that God could have made, but God never did make a better Berry: In some parts where the Natives have planted, I have many times seen as many as would fill a good ship within a few miles compasse: The Indians bruise them in a Morter, and mixe them with meale and make Strawberry bread.

Sasémineash, another excellent sharp cooling Fruit growing in fresh waters all the winter, Excellent in conserve against Feavers.

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Of which there are divers sorts sweete like Currants, some opening, some of a binding nature.

Saûtaash are these Currants dried by the Natives, and so preserved all the yeare, which they beat to powder, and mingle it with their parcht meale, and make a delicate dish which they call Sautáuthig; which is as sweet to them as plum or spice cake to the English.

They also make great use of their Strawberries having such abundance of them: making Strawberry bread, and having no other Food for many dayes, but the English have exceeded, and made good Wine both of their Grapes and Strawberries in some places, as I have often tasted.

Obs: There be diverse sorts of this Corne, and of the colours: yet all of it either boild in milke, or buttered, if the use of it were knowne and received in England (it is the opinion of some skillfull in physic) it might save many thousand lives in England, occasioned by the binding nature of the English wheat, the Indian Corne keeping the body in a constant moderate loosenesse.

Obs: The Women set or plant, weede, and hill, and gather and barne all the corne and Fruites of the Field: yet sometimes the man himselfe, (either out of love to his Wife, or care for his Children, or being an old man) will help the Woman which (by the custome of the Countrey) they are not bound to.

When a field is to be broken up, they have a very loving sociable speedy way to dispatch it: All the neighbours men and Women forty, fifty, a hundred, &c. joyne, and come in to helpe freely. With friendly joyning they breake up their fields, build their Forts, hunt the woods, stop and kill fish in the Rivers, it being true with them as in all the World in the Affaires of Earth or Heaven: By concord little things grow great, by discord the greatest come to nothing. Concordiâ parvæ res crescunt, discordiâ magnæ dilabuntur.

The Indian women to this day (notwithstanding our Howes), doe use their naturall Howes of shells and Wood.

Which they doe carefully upon heaps and Mats many dayes, before they barne it up, covering it up with Mats at night, and open it when the Sun is hot.

[93]

Obs: The women of the Family will commonly raise two or three heaps of twelve, fifteene, or twentie bushells a heap, which they drie in round broad heaps; and if she have helpe of her children or friends much more.

Askútasquash, their Vine apple.—Which the English from them call Squashes about the bignesse of Apples of severall colours, a sweet, light, wholesome refreshing.

God hath not left himselfe without wit in all parts and coasts of the world; the raines and fruitfull seasons, the Earth, Trees, Plants, &c. filling mans heart with food and gladnesse, witnesseth against and condemneth man for his unthankfullnesse and unfruitfullnesse towards his Maker.

More particular.

Obs: This name the Indians give to tame Beasts, yea, and birds also which they keepe tame about their houses.

Obs: This is a beast of wonder; for cutting and drawing of great pieces of trees with his teeth, with which and sticks and earth I have often seen, fair streams and rivers damm’d and stopt up by them: upon these streames thus damm’d up, he builds his house with stories, wherein he sits drie in his chambers, or goes into the water at his pleasure.

Obs: The Indians say they have black Foxes which they have often seen, but never could take any of them: they say they are Manittóoes, that is, Gods; Spirits or Divine powers, as they say of every thing which they cannot comprehend.

Ockqutchaun-nug, A wild beast of a reddish haire about the bignesse of a Pig, and rooting like a Pig; from whence they give this name to all our Swine.

[96]

Obs: They have a reverend esteeme of this Creature, and conceive there is some Deitie in it.

Obs: This Termination suck, is common in their language and therefore they adde it to our English Cattell, not else knowing what names to give them;

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.

So that although some pronounce not L, nor R, yet it is the most proper Dialect of other places, contrary to many reports.

The Wildernesse, is a cleere resemblance of the[97] world, where gredie and furious men persecute and devoure the harmlesse and innocent as the wilde beasts pursue and devoure the Hinds and Roes.

More particular.

Paumpágussit, the Sea-God, or that name which they give that Deitie or Godhead which they conceive to be in the Sea.

Obs: Mishoòn, an Indian Boat, or Canow made of a Pine or Oake, or Chesnut-tree: I have seene a Native goe into the woods with his hatchet carrying onely a Basket of Corne with him, and stones to strike fire when he had felled his tree (being a Chesnut) he made him a little House or shed of the bark of it, he puts fire and followes the burning of it with fire, in the midst in many places: his corne he boyles and hath the Brook by him, and sometimes angles for a little fish: but so hee continues burning and hewing untill he hath within ten or twelve dayes (lying there at his worke alone) finished, and (getting hands,) lanched his Boate; with which afterward hee ventures out to fish in the Ocean.

Some of them will not well carry above three or foure: but some of them twenty, thirty, forty men.

Obs: Although themselves have neither, yet they give them such names, which in their Language signifieth carrying Vessells.

Obs: Their owne reason hath taught them, to pull off a Coat or two and set it up on a small pole, with which they will saile before a wind ten, or twenty mile &c.

Obs: It is wonderfull to see how they will venture in those Canoes, and how (being oft overset as I have myselfe been with them) they will swim a mile, yea two or more safe to Land: I having been necessitated to passe Waters diverse times: with them, it hath pleased God to make them many times the instruments of my preservation; and when sometimes in great danger I have questioned safety, they have said to me: Feare not, if we be overset I will carry you safe to Land.

Obs: I have knowne thirty or forty of their Canowes fill’d with Men, and neere as many more of their enemies in a Sea fight.

How unsearchable are the depths of the Wisedome and Power of God in separating from Europe, Asia and Africa such a mightie vast continent as America is? and that for so many ages? as also, by such a Westerne Ocean of about three thousand of English miles breadth in passage over?

More particular:

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.

Obs: Divers part of the Countrey abound with this Fish; yet the Natives for the goodnesse and greatnesse of it, much prize it, and will neither furnish the English with so many, nor so cheape, that any great trade is like to be made of it, untill the English themselves are fit to follow the fishing.

The Natives venture one or two in a Canow, and with an harping Iron, or such like Instrument sticke this fish, and so hale it into their Canow; sometimes they take them by their nets, which they make strong of Hemp.

Ashòp, their nets. Which they will set thwart some little River or Cove wherein they kill Basse (at the fall of the water) with their arrows, or sharp sticks, especially if headed with Iron, gotten from the English, &c.

Obs: Of this Fish there is abundance, which the Natives drie in the Sunne and smoake; and some English begin to salt, both wayes they keepe all the yeere; and it is hoped it may be as well accepted as Cod at a Market, and better, if once knowne.

Which in some places are often cast up; I have seene some of them, but not above sixtie foot long: The Natives cut them out in severall parcells, and give and send farre and neere for an acceptable present, or dish.

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 Nasaúmp (which is a kind of thickened broth) and their bread seasonable and savoury, in stead of Salt: and for that the English Swine dig and root these Clams wheresoever they come, and watch the low water (as the Indian women do) therefore of all the English Cattell, the Swine (as also because of their filthy disposition) are most hatefull to all Natives, and they call them filthy cut throats, &c.

Obs: This the English call Hens, a little thick shell fish which the Indians wade deepe and dive for, and after they have eaten the meat there (in those which are good) they breake out of the shell, about halfe an inch of a blacke part of it, of which they make their Suckaúhock, or blackmoney, which is to them pretious.

Of which they make their Wómpan or white money, of halfe the value of their Suckáwhock, or blacke money, of which more in the Chapter of their Coyne.