CANTO THIRD.

STANZAVII.

War! War! my brother.

Williams says that, at the time of his first entering the Narraganset country, a great contest was raging between Canonicus and Miantonomi on one side, and Massasoit or Ousamequin on the other. Williams, at this time, had come to the resolution of settling at Seekonk, on a part of the lands belonging to the latter sachem. But should actual hostilities be commenced between these tribes, his situation would become peculiarly dangerous, occupying as he would, lands on the frontiers of the weaker party. The Narragansets might regard his settlement as a mere trading establishment, supplying their enemies with arms. Besides, the Narragansets and Wampanoags, in many instances, laid claim to the same lands. [Seenote to stanza thirty-third, canto fourth.] To obtain a peaceable possession of these lands it was necessary to have the consent of both. A reconciliation, therefore, of the contending tribes became indispensable. Williams incidentally mentions that he travelled between them to satisfy them of his intentions to live peaceably by them, and it is hardly possible that the equally necessary object of their reconciliation was neglected. Indeed, we find, shortly after Williams entered their country, these chiefs, so recently hostile, amicably granting their lands to him and his associates, and one of them yielding to the authority of the other. Hence we may infer that Williams not only attempted to pacify them, but that his efforts were crowned with success.

Ousamequin, or Ashumequin, was the name of the Wampanoag chief, until about the time of the Pequot war, when he assumed the name of Massasoit, or Massasoyt, for it is variously written. The latter is used in the text as that by which he is most generally designated. It was common for the Indians to change their names. That of Miantonomi was originally Mecumeh.

STANZAVIII.

The Narraganset hatchet stained with gore—Miantonomi lifts it o’er his head,Gives the loud battle yell, and names our valiant dead.

The Narraganset hatchet stained with gore—

Miantonomi lifts it o’er his head,

Gives the loud battle yell, and names our valiant dead.

To name the dead was considered a great indignity, and, among chiefs, a sufficient cause for war. Philip pursued one who had thus offended to Nantucket. The life of the offender was saved only by the interference of the whites. To avoid uttering the names of the dead they used circumlocutions, such asSachem-aupan,Nes-mat-aupan; the sachem that was here, our brother that was here.

STANZAXI.

And Annawan, who saw in after timesBrave Metacom, and all of kindred blood,Slain, or enslaved and sold to foreign climes.

And Annawan, who saw in after times

Brave Metacom, and all of kindred blood,

Slain, or enslaved and sold to foreign climes.

Metacom was the original name of Philip. Anawan was the last of Philip’s captains that fell into the hands of the English. He was with Philip at the time he was surprised and slain. Church, giving an account of the battle, says, “By this time the enemy perceived they were waylaid on the east of the swamp, and tacked short about. One of the enemy, who seemed to be a great surly old fellow, hallooed with a loud voice, and often called out, ‘Iootash! Iootash!’ Captain Church called to his Indian, Peter, and asked who that was that called so. He answered that it was Annawan, Philip’s great captain, calling to his soldiers to stand to it, and fight stoutly.”

STANZAXIX.

Scarce do they leave a scant and narrow place,Where we may spread the blanket of our race.

Scarce do they leave a scant and narrow place,

Where we may spread the blanket of our race.

“We have not room to spread our blankets,” was a phrase by which the Indians signified that they were straightened in their possessions.—See Heckewelder.

STANZAXXII.

“’Tis not the peag,” said the Sagamore,“Nor knives, nor guns, nor garments red as blood,That buy the lands I hold dominion o’er—Lands that were fashioned by the red man’s God;But to my friend I give.”

“’Tis not the peag,” said the Sagamore,

“Nor knives, nor guns, nor garments red as blood,

That buy the lands I hold dominion o’er—

Lands that were fashioned by the red man’s God;

But to my friend I give.”

Williams says the Indians were very shy and jealous of selling their lands to any, and chose rather to make a grant of them to such as they affected; but at the same time expected such gratuities and rewards as made an Indian gift often times a very dear bargain.

Of Peag there were two sorts—the white and black. The former was called Wampom or Wampum, the latter Suckauhock. The first was wrought from the white, the last from the black or purple part of a shell.

STANZALXI.

Westward till now his course did Waban draw;He shunned Weybosset, the accustomed ford.

Westward till now his course did Waban draw;

He shunned Weybosset, the accustomed ford.

I am informed that Weybosset, in the Indian language, signified a ford, or crossing place. It is now the name of a street in Providence, extending southwesterly from the place in the river so designated by the Indians.

STANZALXII.

And fast doth Indian town to town succeed,Some large, some small, in populous array.

And fast doth Indian town to town succeed,

Some large, some small, in populous array.

“In the Narraganset country (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.”—Williams’ Key.

STANZALXIV.

For they were gone to Potowomet’s fires.

The wordsNoteorYotesignified fire;Potowash, to make fire;Wamesignified all, andEtis a termination denoting place. If this be so, it would seem that Potowamet, signified the place of all the fires, or places where all the tribes assembled and kindled their council or festal fires. The shell-fish, in which the shores of Potowomet abound, and the numerous remains of Indian feasts found on the upland, offer additional proof of the correctness of this inference.

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