Part 10

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

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

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

_Observations generall of their Coyne._

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

More particular.

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

CHAP. XXV.

_Of their Buying and Selling._

Anaqushaúog, or Traders. Anaqushánchick,

Anaqushénto, Let us trade.

Cuttasha? Have you this or that? Cowachaúnam?

Nítasha, I have. Nowachaunum,

Nquénowhick, I want this, &c.

Nowèkineam, I like this.

Nummachinnámmin, I doe not like.

Máunetash nquénowhick, I want many things.

Cuttattaúamish, I will buy this of you.

Nummouanaquish, I come to buy.

Mouanaqushaûog, Chapmen. Mounaqushánchick,

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

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

Nummautanaqúsh, I have bought.

Cummanóhamin? Have you bought?

Cummanohamoúsh, I will buy of you.

Nummautanóhamin, I have bought.

Kunnauntatáumish, I come to buy this.

Comaunekunnuo? Have you any cloth?

Koppócki, Thick cloth.

Wassáppi, Thin.

Súckinuit, Black, or blackish.

Mishquinuit, Red Cloth.

Wómpinuit, White cloth.

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

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

Etouwawâyi, Wollie on both sides.

Muckûcki, Bare without wool.

Chechéke maútsha, Long lasting.

Qúnnascat, Of a great breadth.

Túockquscat, Of little breadth.

Wùss, The Edge or list.

Aumpácunnish, Open it.

Tuttepàcunnish, Fold it up.

Mat Weshegganùnno, There is no work on it.

Tanógganish, Shake it.

Wúskanuit, New Cloth.

Tanócki, tanócksha, It is torne or rent.

Eatawûs, It is Old.

Quttaûnch, Feele it.

Audtà, A paire of small breeches or Apron.

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

Tahenautu? What price?

Tummòck cumméinsh, I will pay you Beaver.

Teaûguock Cumméinsh, I will give you Money.

Wauwunnegachick, Very good.

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

Cosaúmawem, You aske too much.

Kuttíackqussaûwew, You are very hard.

Aquie iackqussaûme, Be not so hard.

Aquie Wussaúmowash, Doe not aske much.

Tashin Commê sim? How much shall I give you?

Kutteaûg Commeinsh, I will give you your money.

Nkèke Comméinsh, I will give you an Otter.

Coanombuqusse, You have deceived, Kuttassokakómme,

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

Misquésu Kunúkkeke, Your otter is reddish.

Yò aúwusse Wunnêgin, This is better.

Yo chippaúatu, This is of another price.

Aagausaúatu, It is Cheap.

Muchickaúatu, It is deare.

Wuttunnaúatu, It is worth it.

Wunishaúnto, Let us agree.

Aquie neesquttónckqussish, Doe not make adoe.

Wuché nquittompscat, About a penny.

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

Cummámmenash nitteaúguash? Will you have my money?

Nonânum, I cannot. Nòonshem.

Tawhitch nonanumêan? Why can you not?

Macháge nkóckie, I get nothing.

Tashaumskussayicommesim? How many spans will you give me?

Neesaumsqussáyi, Two spans.

Shwaumscusscáyi, Three spans.

Yowompscussáyi, Foure spans.

Napannetashaumscussâyi, Five spans.

Quttatashaumskussáyi, Six spans.

Endatashaumscussâyì, Seven spans.

Enadatashaumskuttonâyi, Seven spans.

Cowénaweke, You are a rich Man.

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

Akétash-tamòke, Tell my money.

Now ánnakese, I have mis-told.

Cosaûmakese, You have told too much.

Cunnoónakese, You have told too little.

Shoo kekíneass, Looke here.

Wunêtu nitteaûg, My money is very good.

Mamattissuôgkutteaûquock, Your Beads are naught.

Tashin mesh commaûg? How much have you given?

Chichêgin, A Hatchet.

Anaskúnck, A Howe.

Maumichémanege, A Needle.

Cuttatuppaúnamum, Take a measure.

Tatuppauntúhommin, To weigh with scales.

Tatuppauntúock, They are weighing.

Netâtup, It is all one.

Kaukakíneamuck, } A looking Glasse. Pebenochichauquânick? }

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

Cummanohamôgunna, They will buy it of you.

Cuppittakûnnemous, Take your cloth againe.

Cuppittakunnamì? Will you serve me so?

Cosaumpeekúnneman, You have tore me off too little cloth.

Cummachetannakunamous, I have torn it off for you.

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

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

Teâno wáskishaas, Soone gapt.

Natouashóckquittea, A Smith.

Kuttattaú amish aûke, I would buy land of you.

Tou núckquaque? How much?

Wuchè wuttotânick, For a towne, or, Plantation.

Nissékineam, I have no mind to seeke.

Indiansuck sekineámwock, The Indians are not willing.

Noonapúock naûgum, They want roome themselves.

Cowetompátimmin, We are friends.

Cummaugakéamish, I will give you land.

Aquìe chenawaûsish, Be not churlish.

_Generall Observation of Trade._

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

More particular:

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

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

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

CHAP. XXVI.

_Of Debts and Trusting._

Noónat, I have not money enough

Noonamautuckquáwhe, Trust me.

Kunnoonamaútuckquaush, I will owe it you.

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

First, Of his Commoditie.

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

Nonamautuckquahéginash, Debts.

Nosaumautackquáwhe, I am much in debt.

Pitch nippáutowin, I will bring it you.

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

Kunnaúmpatous, I will pay you. Kukkeéskwhush,

Keéskwhim, teaugmésin, Pay me my money.

Tawhítch peyáuyean, Why doe you come?

Nnádgecom, I come for debts.

Machêtu, A poore man.

Nummácheke, I am a poore man.

Mesh nummaúchnem, I have been sicke.

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

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

Mat noteaûgo, I have no money.

Kekíneash nippêtunck, Looke here in my bag.

Nummâche maúganash, I have already paid.

Mat coanaumwaûmis, You have not kept your word.

Kunnampatôwinkeénowwin, You must pay it.

Machàge wuttamaûntam, He minds it not.

Machàge wuttammauntammôock, They take no care about paying.

Michéme notammaûntam, I doe alwayes mind it.

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

_Generall Observations of their Debts._

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

More particular

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

CHAP. XXVII.

_Of their Hunting, &c._

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

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

Ntauchaûmen, I goe to hunt.

Ncáttiteam weeyoùs, I long for Venison.

Auchaûtuck, Let us hunt.

Nowetauchaûmen, I will hunt with you.

Anúmwock, Dogs.

Kemehétteas, Creepe.

Pitch nkemehétteem, I will creepe.

Pumm púmmoke, Shoote.

Uppetetoúa, A man shot accidentally.

Ntaumpauchaúmen, I come from hunting.

Cutchashineánna? How many have you kild?

Nneesnneánna, I have kild two.

Shwinneànna, Three.

Nyowinneánna, Foure.

Npiuckwinneánna, Ten, &c.

Nneesneechecttashínneanna, Twentie.

Nummouashàwmen, I goe to set Traps.

Apè hana, Trap, Traps.

Asháppock, Hempe.

Masaûnock, Flaxe.

Wuskapéhana, New Traps.

Eataúbana, Old Traps.

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

Npunnowwâumen, I must goe to my Traps.

Nummíshkommin, I have found a Deere;

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

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

_Imbelles Damæ quid nisi præeda sumus?_

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

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

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

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

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

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

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

Nonówwussu, It is leane.

Wauwunockôo, It is fat.

Weékan, It is sweet.

Machemóqut, It smells ill.

Anit, It is putrified.

Poquêsu, Halfe a Deere.

Poskáttuck & Missêsu, A whole Deere.

Kuttíomp, A Buck. Paucottaúwat,

Wawúnnes, A young Buck.

Qunnèke, A Doe.

Aunàm, A Fawne. Moósqin,

Yo asipaúgon, Thus thick of fat.

Noónatch, or, attuck ntíyu, I hunt Venison.

Mishánneke ntíyu, I hunt a Squirrill.

Paukunnawaw ntío, I hunt a Beare, &c.

Wusséke, The hinder part of the Deere.

Apome-ichash, Thigh: Thighes.

Uppèke-quòck, Shoulder, shoulders.

Wuskàn, A bone.

Wussúckqun, A taile.

Awemaníttin, Their Rutting time.

Paushinùmmin, To divide.

Paushinummauatíttea, Let us divide.

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

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

Ntaumpowwashaûmen, I come from hunting.

_Generall Observation of their Hunting._

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

More particular.

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

CHAP. XXVIII.

_Of their Gaming, &c._

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

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

Ahânu, Hee laughes.

Tawhitchahânean, Why doe you laugh?

Ahânuock, They are merry.

Nippauochâumen, We are dancing.

Pauochaúog, They are playing or dancing.

Pauochaútowwin, A Bable to play with.

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

Pissinnéganash, Their playing Rushes.

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

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

Ntaquìe akésamen, I will leave play.

Nchikossimúnnash, I will burne my Rushes.

Wunnaugonhómmin, To play at dice in their Tray.

Asaúanash, The painted Plumbstones which they throw.

Puttuckquapuonck, A playing Arbour.