THE

Indian Primer;

The way of training up of our Indian Youth in

the good knowledge of God. 1669.

 

BY  JOHN  ELIOT,

 

To which is Prefixed

The   Indian  Covenanting    Confession.

Reprinted from the Originals in the Library of the University of Edinburgh.

 

WITH AN INTRODUCTION

Bv JOHN SMALL, M.A., F.S.A. SCOT.

 

 

 

 

 

EDINBURGH: ANDREW ELLIOT.

I 8 8 0.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Turnbull & Spears, Printers, Edinburgh.

 

 

 

 

 

 

 

 

INTRODUCTION .

 

THE Indian Primer  now reprinted is one of the works of the
pious and worthy John Eliot,

                             familiarly known as the apostle

of the Indians of New England, whose
labours may be regarded as the morning star of modern missionary enterprise.  It is inter­

esting as being a work of its distinguished author, of which   no perfect   copy is known to exist except the one preserved in the Library of the University of   Edinburgh;
and it is also valuable as bringing into notice an additional specimen of the   now   obso­ lete language of the aborigines of North America.

 

 

 

ii                                   Introduction.

Although the story of Eliot's missionary labours has been  often  told,  a  short  out­ line of his life, and a notice  of  his works, may not be inappropriate in this place.

John Eliot was born in the year 1604 at Nasing, a village  near  Waltham  in  Essex. He was educated at Jesus College, Cam­ bridge, where he took his Bachelor's  Degree in 1623.    While  at the University of  Cam­

bridge, he displayed a partiality for philo­

logy. ,  which  no  doubt   had   some  influence

in stimulating the labours his pious zeal prompted him to bestow on the language of the  Indians.  Mather  informs  us, that " he was a most acute grammarian, and under­ stood  very well  the  languages  which  God

first wrote his Holy Bible in," with "a good insight into all the other liberal arts," and "a most eminent skill in theology."  After leaving the University of Cambridge, he was engaged in teaching, and was for some time

 

 

 

 

                                    Introduction.                   iii

usher in a school at Little Baddow, near Chelmsford, under the Rev. Thos. Hooker. While in the  family  of  Mr  Hooker,  who was a rigid Puritan, Eliot received serious im­ pressions, and resolved to devote himself to the work of the Christian ministry. At this period the tyranny of the government of Eng­ land in religious matters was so intolerable that numbers of people left their native land, and sought an asylum in the  wilds  of America in the hope of enjoying among savages that liberty  of  conscience  which was denied them by their own countrymen. Eliot  was one  of  those  who  resolved  thus to emigrate, and reached that country on the 3d of November 1631, landing with about sixty  persons  at  the  harbour   of   Boston. He was received with much kindness in that town, and, as the pastor of  its first  church was absent in England, Eliot was  appointed to officiate for him, which  he continued  to

 

 

 

iv                                 Introduction.

do with great ability and acceptance until his removal to   Roxbury.   In   October   1632, Eliot was married to a lady to whom   he was attached before he left England.   This was a long and happy union;   and although the name of the lady has not been trans­ mitted, she is said to have been a woman of much benevolence and of exemplary   piety. In November following, Eliot was established as pastor of the church at Roxbury, which
office he held for more than fifty-seven years till his death in I 690.

The conversion of the Indians was a sub­ ject of the deepest interest to those who had left their friends and country chiefly for the sake of religion. The same feeling was also shared by many in  England, and Dr  Lake, the Bishop of Bath  and  Wells,  had  the object so much at heart as to declare that nothing but his old age hindered him from going to America and devoting himself to

 

 

 

 

Introduction.                    V

the work. The charter which  had  been granted to the colony of  Massachusetts  Bay in  New  England  in  1628  declared   that  to "wynn and incite the natives of  the country to the knowledge and obedience of the onlie true God and Saviour of mankind and the Christian  faythe"  was  in  the "royall inten­

tion and the adventurer's free profession the

principall ende of this Plantation." To en­ deavour as far as in him lay to carry out the object of the charter was one, and not the least, of the motives which impelled Eliot, now settled in Roxbury, to devote himself to the work of Christianising the Indians of Massachusetts.    Writing to a friend in Eng­

land in 1659, he says, " that public engage­

ment, together with pity to the poor Indians, and desire to make the  name of  Christ chief in these dark ends of the earth-and not the rewards of men-were  the  very  first  and chief movers, if I  know what  did first and

 

 

 

 

 

vi                                Introduction.

 

chiefly move in my heart, when God was pleased to put upon me that work of preach­ ing to them." When Eliot began his labours, there were about twenty tribes of Indians within the limits of the Plantation having the same manners, language, and religion. He often forsook the charms of civilised and cul­ tivated society to reside with these natives, who were unacquainted  with  the  rudiments of culture, and who  often  wanted  the ordinary means of subsistence. With them Eliot would remain for days and weeks, in­ structing them in divine things and also showing them how to improve  their condi­ tion on earth. He partook of their hard fare, and  was exposed  to the attacks of the beasts of the forests, and to  the  spears  and  arrows of the Indians, who were fiercer than wolves and more terrible in their howling. None of these things moved him;  like a  brave sol­ dier he fought the good fight of faith, bear-

 

 

Introduction.                vii      

 

ing every suffering with cheerfulness and every pain with resignation.

Ignorance of the Indian language, however, had at first seemed an insuperable bar to mis­ sion work,and in order to be able to carry out his labours, Eliot was for a long time assidu­ ously employed in overcoming this difficulty. He secured the aid of a young Indian of Long Island, who had been taken prisoner in the Pequot war of  1637, and  put to service with a Dorchester planter. This native, while he understood his own language, had a fair knowledge of English, and had a clear pro­ nunc1at1on. With his assistance, Eliot trans­ lated the Commandments, the Lord's Prayer, and many texts of Scripture, and compiled both exhortations and prayers. The difficul­ ties and disadvantages under which  his studies were prosecuted may be easily imagined. It was necessary, first of all, to teach his teachers. That the Indian language

J

 

 

 

 

viii                  Introduction.

 

had never been reduced to rules, and was still unwritten, was not the chief hindrance to a learner.                                             As has been remarked, its general structure, all its distinctive features, its laws , of synthesis, by which complex ideas could

be compressed into single words, were un­ known  or  but  imperfectly  understood.  It had no recognisable affinity to any langmi.ge of the Old World. To English-speaking scholars the Algonkin plan of thought was a confused maze; to English ears the vocabu­ lary was a jargon of  harsh sounds combined in words "long enough," Cotton. Mather thought, "to tire the patience of  any scholar in  the   world.    One would  think,"  he adds, " they had been growing ever since Babel, unto the dimensions to which they are now extended."*

After  being  engaged  for  two  years  in

* '' Origin and Early  Progress  of  Missions  in the New World," by J. Hammond Trumbull, p. 13.

 

 

 

 

 

 

 

 

                                   Introduction.                   ix

(

the process of learning, Eliot was able to preach to the Indians in their  own  lan­ guage. In company with three others, he in October I 646 visited the Indians at a place

called Watertown Mill, a few miles from

Cambridge  (U.S.).    There  he preached  to

them in the wigwam of Waubun, a wise and grave Indian, in their own language without an interpreter. The village was afterwards named Nonantum or Noonatomen, i.e., Re- joicing; and it is related that Waubun and his company "diligently attended to the blessed word there delivered" and "pro­
fessed they understood all that which was taught them in their own tongue." In his interesting "History of   New   England," Daniel Neal gives an account of the proceed­ ings on that occasion: -"After a short prayer, Mr Eliot rehearsed and explained the ten commandments, informing the natives at the same time of the dreadful curse of God

 

X                                 Introduction.

that would fall upon all those that brake them. He then told them who Jesus Christ was, where He was now gone, and how   He would one day come again to judge the world in fh1ming fire. He informed them likewise of the blessed state of all those who by faith believe in Christ, and know him savingly.   He spake also of the creation and fall of man; of the infinite greatness of God, the maker of all things; of the joys of heaven and the torments of hell, persuading them to repentance and a good life. Having spent about an hour in discoursing upon these arguments, he desired   to   know whether they would ask him any questions about his sermon, upon which one stood up and asked how he might come to know Jesus Christ? another inquired whether English­ men were ever so ignorant of Jesus Christ as themselves? a third whether Jesus Christ could understand prayers in the Indian lan-

 

Introduction.                  xi

guage?       Another proposed this question : How there could be an image of   God since it was forbidden in the second command­ ment?  Another,  Whether  if  the  father   be­ naughty and the child good, God will be offended with        that child, because in the second commandment it is said he visits the iniquities of the fathers upon the children? The last question that was asked at this meeting was, How all the world became full of people if they were all once drowned in the Flood?           Mr Eliot and his friends gave plain and familiar answers to all these ques­ tions, and after a conference of about three hours returned home." *

In addition to his ministerial labours, Eliot

taught  them to improve their wigwams, and to fence their grounds  with  ditches  and stone walls. The  women also he taught the use  of  spinning-wheels,  which  he  was at

* Vol. i. p. 223.

 

 

xii                       Introduction.

great pains to procure for them. The  con­ verts he made were called" praying Indians." The Indian chiefs, and powaws  or  con­ jurors, however, were greatly opposed to the gospel. The former were jealous of their authority, the latter of their gain. To  mani­ fest their malignity as far as possible, they banished from their society such  of  the people as were called  praying  Indians ;  and in some instances it is said  they even  put them  to  death.   Nothing  but  the  dread of the English ,prevented them from murdering the whole of the converts, a circumstance which induced some to conceal their senti­ ments and others to fly to the colonists for protection.

Notwithstanding these difficulties, how­ ever, Eliot sought by acts of kindness to win the confidence and affections of the savages. "The work of converting the Indians,"  he says, "is difficult not only in respect of the

 

 

 

 

 

Introduction.                   xiii

language but also on  account  of  their poverty and barbarous  course of  life ;  there is not so much as meat  or drink or  lodging for them that go to  preach among them, but we must carry all things with us, and some­ what to give unto them.  I  never  go  unto them empty, but carry somewhat to  distri­ bute among them; and when they come   to my house I am not willing they should go away  without  some  refreshment.    Neither do I take any gratuity from  them  unre­ warded ; and indeed they  do account  that they have nothing worth the giving unto me; only once when  I was up in the country  a poor creature came to me as I was about to take horse, and  shaking  me  by  the hand, with the other thrust  something  into  my hand.    I  looked what  it  was, and  found  it to be a pennyworth of wampum upon  a straw's end. I, seeing so much hearty affec­ tion in so small a thing, kindly accepted it,

 

 

 

 

xiv                              Introduction.

only inviting him to my house that I might show my love to him."

The labours of Eliot for the conversion of the Indians were reported in England, and ex­ cited great attention. A society was instituted for the propagation of the Gospel in New England, with power to receive, manage, and dispose of money for that purpose.  Among the leading members of this society, after­ wards incorporated, was the Hon. Robert Boyle, well known for his scientific dis­ coveries, who was devoted  to its interests, and who was one of Eliot's constant co-re­ spondents. Money was then collected and transmitted to America for the missionaries

and teachers, and a salary of £50 was paid

to Eliot in supplement of his moderate income of £60 as minister of Roxbury.

In   1643 the Corporation began to issue

reports of  the  progress  of  their  labours. The  first  was  printed  that  year, and  was

 

 

 

 

Introduction.                    xv

entitled "New England's First-Fruits in  respect . .  of  the Indians." The  second was "The Day-Breaking if not the Sun­ rising of the Gospel with the Indians in New England," and was printed in  1647.

The third was " The Cleare Sunshine of the Gospel breaking forth upon the Indians in New England," by the Rev. Thomas  Shep­ ard of Cambridge, printed in 1648. In the second and third reports was given an inter­ esting account of the missionary work  of Eliot and others, but the fourth, which was printed in 1649, contained several of Eliot's letters.  It is entitled " The Glorious Progress of the Gospel amongst the Indians in New England.  Manifested by three letters under the hand of that famous instrument of the Lord, Mr John Eliot, and another from Mr Thomas Mayhew, jun., both preachers of the word as well to the English  as  Indians in New England, wherein  the  riches of  God's

 

 

 

xvi                Introduction.

grace in the effectual calling of many of them is cleared up; as also a manifestation of the hungering desires of many people in sundry parts of that country after the more full reve­ lation of the gospel of Jesus Christ to the ex­ ceeding consolation of every Christian reader."      
      Through the labours of Eliot,  the  praying

or converted Indians founded in  1651  a settle­

ment on the banks of Charles River, about eighteen miles from Boston, called Natick, or "Place of hills." Thither the  Nonantum Indians removed. This vi11age consisted of three long streets, with a piece of ground for each  family.  A  few of  the  houses  were built in the English style, but most of them were after the Indian fashion, as they gene­ rally 'preferred their own   mode of building as being  warmer  and  cheaper. A  large house was, however, erected in the English style, in which was a great hall used  as a place of worship on the Sabbath and during

 

                               Introduction.                                                    xvii

 

the week days as a schoolhouse. The upper floor was a kind of store-room in which the Indians deposited their skins and  other articles of value, and in one of  the corners was an  apartment  for  Eliot, with a bed for his use, known as "the prophet's chamber." Besides this  building  there was a large fort of a circular form, palisadoed  with trees, and a small bridge over the river, the foundation of which was secured with stones.

In 1653, at the charge of the Corporation

for the propagation of the gospel, Eliot pub- lished a Catechism for the use of the Indians. This was the first work issued in their lan­ guage, but  no  copy  of  it  is  now  known to exist.            In the same year there was pub­ lished by the Corporation in London a work called " Teares of Repentance; or a Further Progress of  the  Gospel  among  the  Indians of New England," in which there was given "A brief relation of the proceedings of the

b

 

 

 

 

 

xviii                     Introduction.

 

Lord's work among the Indians in reference unto their Church-estate,  by  John  Eliot." Two years afterwards the Corporation pub­ lished at London another report  by Eliot of the progress  of  his mission.    It  was entitled "A late and further manifestation of the pro­ gress of the gospel amongst the Indians in New England, declaring their constant love and zeal  to the  truth, &c., being, a narrative of  the  examinations  of  the  Indians  about

their  knowledge  in religion by the elders of

(

the Church, related by Mr John Eliot, 1655."

These works, which form the seventh and eighth reports of the corporation, were due to the extreme strictness in the admission of per­ sons to Church fellowship then prevalent in New England, which in the case of the Indians was  rather  increased  than  abated.  They were made by Eliot to confess their sins, and give an account of their knowledge of the principles of religion and of their Christian

 

Introduction.                xix

experience, after which the ministers of the neighbouring churches assembled on a day appointed for the purpose, when the  con­ verts made similar declarations before them. Several of them were at length baptised, and in 1660 they were formed into a Christian church, and had the Lord's Supper adminis- tered to them.

In 1660 Eliot drew upon himself public censure by the publication at London of a work upon Government called  "The Chris­ tian Commonwealth, or the' Civil Policy of the Rising Kingdom of Jesus Christ." This book had been written  by  Eliot  after  the first tidings of the  successes of  the Puritans in  England  reached  America.   It  had  lain in manuscript  for  nine  or  ten  years,  and, by some enemy or ill-advised friend of the author, was published in the midst of the excitement  consequent  on  the  Restoration of Charles II. It was complained of as a

 

xx                       Introduction.

seditious work, and the Governor and Coun­ cil of the colony of Massachusetts declared it full of erroneous principles in relation to all established governments in the Christian world, and especially against the  Govern­ ment established in England.  Eliot,  how­ ever, stated that this work had been  pub­ lished  without  his  knowledge  or  consent. He at the same time declared his readiness to subject himself for conscience sake to any form of civil polity which could be deduced from Scripture as being of God, and abjured everything in the book inconsistent with this declaration. This work was accordingly sup­ pressed, and Eliot's retractation was accepted and posted in the public  places of  all  the chief towns in the colony.

Having long resolved to make the trans­ lation of the  Bible into the Indian language the great aim of his life, Eliot about this time completed his task. The Indians through

 

Introduction.                       xxi    

his teaching had a knowledge of most of the important parts of the Scriptures, but he felt that it was desirable that they should   have the whole Bible at their side as a perpetual instructor.     This he had kept in view from the first;   at the same   time he trusted that, in the providence of God, some way would ultimately be found to bring about the desired result. When the Corporation for the propa­ gation of the gospel obtained funds, this seem­ ed the most important object to which these could be destined. The New Testament was accordingly printed in the Indian language in  1661 soon after the restoration of Charles II.   It happened that the printing of this work was completed while the Corporation were expecting the   renewal   of   their   charter. They thought that this was a favourable opportunity of showing their   loyalty,   and the Commissioners of the United Colonies prefixed a dedication to the King written in

 

 

xxii                              Introduction.

a tone calculated to win his favour.      This first edition of the New Testament has two title pages, one in English and the other in Indian.                The first is "The  New  Testament of our Lord and Saviour, Jesus Christ, trans­ lated into the Indian Language, and ordered to be printed by the Commissioners of the United Colonies  in  New-England at the charge, and with the consent of the Corpora­ tion in England for the Propagation of the Gospel among the Indians in New-England. Cambridg: Printed by Samuel Green and Marmaduke Johnson, MDCLXI."                      The  other, "Wusku   Wuttestamentum   Nul -Lordumun   Jesus   Christ      Nuppoquohwussuaeneumun." Twenty copies of this book were sent to England, each of which contained the dedica­ tion; one copy for the King, the rest for other distinguished persons.           In the letter which the Commissioners sent to England along with the copies they request "that two of

 

Introduction.                xxiii

the special being very well bound  up,  the one may be presented to his Majesty in the first place, the other to the Lord Chancellor, and that five more may be presented to Dr Reynolds, Mr Carrill, Mr Baxter, and  the  two Vice-Chancellors of the Universities, who, they understand, have greatly encour- aged the work." The others were to be dis­ posed of as should be seen fit.

In the dedication to the King it was stated that the Old  Testament  was  in  the  press, and the Commissioners craved the "royai favour and assistance for the perfecting there­ of." The dedication concludes with the fol­ lowing sentence: -- "Sir, The shines of Your Royal  Favour  upon   these  Undertakings, will make these tender Plants to flourish, notwithstanding any malevolent Aspect from those that bear evil will to this Sion, and render Your Majesty more Illustrious and Glorious to   after    generations."   The Old

 

 

 

 

 

 

 

xxiv                           Introduction.

 

Testament was at length, after being three years in preparation, published in 1663. Copies of the New Testament were bound with it, and  thus was furnished a   complete

Bible in the Indian language. To  it were added a  Catechism and the Psalms of David in Indian verse, which  last  was  a  transla­ tion of the New England version of  the Psalms prepared some years previously by Eliot and others.  The  Indians  had  been much pleased  with  singing, and  to gratify and improve their taste these Psalms were added to the sacred books. The title of the Indian   Bible   is   as follows: -   "Mamusse   Wunneetupanatamwe Up-Biblum God naneeswe Nukkone Testament kah wonk Wusku Testament - Ne  quoshkinnumuk nashpe  Wuttineumoh Christ noh ascowesit, John Eliot. Cambridge: Printecoop nashpe Samuel Green kah Marmaduke Johnson, 1663."  Literally  translated,      "The-whole

 

Introduction.             xxv

Holy his-Bible God, both Old Testament and also New Testament. This turned by the­ servant-of Christ, who is-called John Eliot."

When the Indian Bible was completed, a copy in elegant binding was sent to Charles II., "such a work and fruit of a plantation," observes Baxter, " as was never before pre­ sented to a king." Another dedication to Charles was inserted in addition to that pre­ fixed to the New Testament, and both the dedications of the Commissioners were in­ serted in the presentation copies sent to England, but in very few of those circulated in the Colonies.    The   additional dedication as prefixed to the whole Bible is conse­ quently very rare.   Indeed a Bible contain­ ing it is scarcely to be found. Mr Convers Francis, who has written the life of Eliot, mentions that the cost of preparing this first

edition of the Indian Bible was about £437.

It may be mentioned that such is the eagerness

 

 

 

 

xxvi             Introduction.

with which this Bible is now sought for as a literary curiosity that a single copy has re­ cently been valued at upwards of two hun­ dred guineas. According to Field, only twenty-three copies are known to have exist­         ence in America and about ten in Europe.

The second dedication prefixed to this Bible is very interesting. In it the Commis­ sioners thank the King for renewing the charter of the Corporation and thus defeating the attacks of its enemies. They assure the King that though New England has not, like the Spanish colonies of South America, gold and silver with which to enrich the mother country, yet they rejoice to send to the land of their fathers the Bible in the language of the natives among whom the gospel had been planted and propagated, believing this to be "as much better than gold, as the souls of men are worth more than the whole world.''

I

 

 

 

 

 

 

 

 

                     Introduction                   xxvii

     It  is  worthy of  remark  that  this  Indian
 version  of   the  Scriptures,  printed  at  Cam­ bridge  (U.S.),  by  Samuel  Green  and   Mar­ maduke Johnson, was  the first  Bible issued

in America.     It was not till the middle of the next century that the Scriptures in the English language were printed in that country. The first edition of the Indian Bible, of which about fifteen hundred copies were printed, sufficed for about twenty years.     In 1680 another edition of the New Testament

was published, and in 1685 the second edi­

tion of the  Old  Testament  was issued.  It was printed at Cambridge (U.S.) by Samuel Green. This was bound with the second impression of the New Testament, and  the two parts taken together constitute the second edition of the whole Bible, although  there was an interval of five years  between them. Of this second edition the whole impression was 2000 copies. It was superintended  by Eliot, who gave a part of his salary towards

 

 

 

had  also spent much of his time in obtaining  a thorough knowledge of t
xxviii              Introduction. 
   
defraying the expense. He received for the
purpose from the Corporation in England,
through the Hon. Robert Boyle, about a
thousand pounds. He obtained valuable
assistance in revising it from the Rev. John
Cotton of Plymouth (U.S.), who had also
spent much of his time in obtaining a
thorough knowledge of the Indian language. This second edition was dedicated "To the Hon. Robert  Boyle,  the  Governor,  and  to the Company for the Propagation of the Gospel," and is, like the first edition, a  book of great rarity.* That Eliot was overjoyed

* It may  be  interesting  here to  state  that  a fine copy of this second edition of  the  Indian Bible in the original bin ding, and in all probability presented by Eliot to the celebrated Quaker, Robert Barclay, was, on the  disper­ sion of  the  family  library of  the  Barclays of  Ury  a few years ago, secured for the Library of the University of Edinburgh.   In 1682 Barclay received from  Charles II.        
the nominal appointment of Governor of East Jersey in North  America.    Copies of  both  editions  of  this Bible ar e in the Glasgow University Library.

Introduction.               xxix

to see the completion of his great work may be easily conceived, as he was now far advanced in life.             Writing to Mr Boyle, he says, "I desire to see it done before I die, and I  am so deep in years that I cannot expect to live long:  and  sundry  say  if I   do not pro­ cure it printed while I live, it is not within the prospect of human reason  whether  ever or where  or  how it  may  be  accomplished." "He bore it on his heart to God,"  says Mr Francis, "in    his devotions, and the anxious earnestness of his soul seemed to be fixed on this  point.         The             prayer of the good man was answered.      He lived to see a new im­ pression of his Bible, and when he took the precious volume in his hands, we can easily imagine that with uplifted eyes he may have uttered the nunc dimittis of the aged Simeon." Besides his translation of the Bible, Eliot published at Cambridge, U.S., in 1664, a translation  of  Baxter's  "Call to the Uncon-

 

 

 

xxx         Introduction.

I

verted," ''Wehkomaonganoo asquam Pean­ togig kah asquam   innuppegig,"   &c.   Of this a second edition was issued in 1688.  In  
1655 he published at Cambridge (U.S.), an abridged   translation   of    Bishop   Bayley's

"Practice of Piety:"-"Manitowompae Pomantamoonk: sampwshanau Christianoh Uttoh woh an Pomantog Wussikkitteahonat God;" literally translated-"Godly living, Directs a-Christian how he may live to­ please God.'' Of this work a second edition

appeared   in    I 685.      His    well - known

"Indian Grammar Begun," was written in the winter of I 664.   In the preparation of this work he had the assistance of his sons, and it was printed at Cambridge (U.S.), in 1666. At the end of this book are these memorable words, "Prayers and pains through faith in Jesus Christ will do anything." In 1822 this grammar was reprinted with notes by Pickering and Du Ponceau in the

 

 

 

 

Introduction.             xxxi

ninth volume of the "Collections of the Massachusetts Historical Society."  "The Indian   Primer;   or   the    way    of    training up our Indian Youth in the good know­ ledge of God. By J. E.," the work now re-issued, was printed   at Cambridge   (U.S.)    in, 1669.    It   comprises   an   exposition   of the Lord's Prayer, and a translation of the Larger Catechism in Indian. On the fly­ leaves at the beginning and end are printed the royal arms. Of this work, as already men­ tioned, the only complete copy is preserved in the Library of   the University of Edinburgh. It bears an inscription on the fly leaf:  "Gift­ ed to the Library by Mr Jo. Kirton, Aprile

I 9,1675." Mr J. Hammond Trumbull, in his valuable  account  of  works  printed  in  the

Indian language (p. 42), describes a copy of this work without a title page as being in the library of the Massachusetts Historical Society.   From various data he supposed  it

 

xxxii                     Introduction.

to be a copy of Eliot's Catechism, but from his bibliographical description, it seems an­ other  edition  in  a  somewhat  larger form of the   volume   now   reprinted.   In 1671 Eliot printed in English a little volume, en­ titled " Indian Dialogues for their Instruction in that Great Service of Christ in calling Home their Countrymen to the Knowledge of God and of Themselves." This was fol­ lowed in 1672 by "The Logick Primer: Some Logical Notions to Initiate the 'Indians in the Knowledge of the Rule of Reason," &c. These two volumes, printed at Cam­ bridge (U .S.), are now extremely rare.   Of the former the only known copy exists in a private library in New York. There is a copy of "The Logick Primer'' in the British Museum and another in the Bodleian.

In 1671   a small tract of   eleven   pages

was published in London called "A Briefe Narrative   of    the   Progress   of    the   Gos-

 

 

 

 

Introduction.             xxxiii

pel among   the   Indians    in   New   England in   the   year   I 670, given in by   the   Rev. Mr John Eliot,   minister   of   the   gospel there, in a letter by him directed to the Right Worshipful the Commissioners under his Majesty's Great Seal for the Pro­ pagation of the Gospel amongst the poor blind natives in those united Colonies.''     This was the eleventh and last of the publications of the Corporation after their charter was renewed by Charles II., but it is of extreme rarity.

In his old age the pen of Eliot was never idle.    In 1678 he published "The Harmony of  the  Gospels  in  the  H_oly History  of  the Humiliation and Sufferings of Jesus Christ from his Incarnation to his Death and Burial." This work, which was printed at Boston, is a life of our Saviour, with many illustrative and practical remarks.   The   last of his publications was his translation in to Indian   of    Shepard's    "Sincere  Convert,"

C

 

 

 

 

xxxiv                 Introduction.

 

"Sampwutteahae Quinnuppekompauaenin, Wahuwomook oggussemesuog Samp- wutteahae Wunnamptamwaennog, Mache wussukhumun ut English - Mane Unnon - toowaonk   nashpe  Ne  muttae-wunnegenue Wuttinneumoh Christ noh   assoowesit Thomas  Shephard  Quinnuppenumun   en Indiane Unnontoowaonganit nashpe Ne Outtianataimwe wuttineumoh Christ Noh assoowesit   John   Eliot.     Kah   nawhutche ut aiyeuongash oggusemese onchcteauun Nashpe Grindal Rawson.''     The  translation of which is:-"The-Sincere Convert [liter­  ally 'man who stands turned-about'] Mak­  ing-known they-are-few sincerely who-be­ lieve. Having-been written in Englishman's language by that very-excellent servant of Christ who is-named Thomas Shepard, is­ turned into Indian language by that honoured servant-of Christ who is-named John Eliot, and    in   some  places a-little  amended by

 

 

 

 

 

 

 

 

 

 

 

 

 

 

/

                                             Introduction                       xxxv

Grindal Rawson." This work had   been nearly completed by Eliot in 1664, but it was revised by Grindal Rawson, and printed in 1689.

Worn out with the infirmities of age, and

attacked by fever, Eliot's health now rapidly gave way.    During his illness, when speak­ ing about the evangelizing of the Indians, he said:-" There is a dark cloud upon   the work of the gospel among them. The Lord revive and prosper that work, and grant that it may live when I am dead.    It is a work I have been doing much and long about. But what was the word I spoke last?     I   recall

that word, my doings.   Alas! they have been

poor, and  small,  and  lean  doings;  and  I will be the man who will throw  the  first stone at them all." One of the last ex­ pressions  which  were  heard  to  fall  from his lips were these emphatic words, "Wel­ come joy.''

xxxvi                        Introduction.

Eliot died at Roxbury on the 2oth of May 1690 at the age of 86, and was acknow­ ledged to have been a man  whose simplicity of life and manners and evangelical sweet­ ness of temper had won for him all hearts, whether in the settlements of the emigrants or in  the smoky huts of  the natives.  Sq great was his charity that his salary was often distri­ buted for the relief of  his needy neighbours, so soon after the period at which he received it, that before another period arrived his own family were straitened for the  comforts  of life.   The   following   anecdote   illustrates the  kindness of  bis  disposition.   One  day the parish  treasurer  on  paying  the  money for salary due  put  it  into  a  handkerchief, and in order  to  prevent  Mr  Eliot  from giving away his money before he got home, tied the ends  of  the  handkerchief  in  as many bard knots  as  he  could.  The  good man received the handkerchief and took leave

 

 

 

 

 

 

 

 

Introduction.               xxxvii

 

of  the treasurer.  He  immediately  went  to the house of a sick and necessitous  family. On entering he gave them his blessing, and told them God had sent them  some  relief. The sufferers, with tears of gratitude, wel­ comed their pious benefactor, who with moistened eyes began to  untie the  knots in his handkerchief.    After many efforts to get at his money, and impatient at the perplexity and delay, he gave the handkerchief and all the money to the mother of the family, say­ ing with a  trembling  accent,  "Here,  my dear, take it; I  believe the  Lord  designs  it all for you."

Eliot had a family of five sons and one daughter, but four of his sons predeceased their father. He destined his sons for the service of the missionary church. "I have often, in  my  prayers,"  he  says, "dedicated all my sons unto the Lord  to serve  Him in this service, if He will please to accept them

 

 

 

 

 

xxxviii          Introduction.

 

therein; and better  preferment  I desire  not for them than to serve the Lord  in  this travail." His eldest son, John, accordingly became a preacher to  the  Aborigines,  but died in 1668. in the thirty-third year of his age.   Joseph,  his  second  son, was  minister at  Guilford   in  Connecticut,  and  survived his father.  Samuel,  Aaron,  and  Benjamin, the three younger sons, to  his  great  grief, died   early  in  life.     But,  though   few  of his family were alive to lament his deat4, Eliot's loss was much felt by the friends of religion. His labours were applauded in Europe and America ; and all who now contemplate his active services, his benevo­ lent zeal, his prudence, his upright  conduct, his charity, are still ready to declare his memory precious.   It was  remarked  by one of  his  contemporaries, Cotton  Mather, that the  anagram  of  Eliot's name  was Toile, and

 

 

 

 

 

Introduction.         xxxix

this most truly  expresses  the  character  of the Apostle to the Indians. His life may be recorded among the most eminent  examples of industry which the world  has furnished; and if ever there was a  man  who  might justly be said to have died rich  in  good works, that man was John Eliot.

The translation of the Bible and the other works composed by Eliot for the use of the Indians are written in the Mohican dialect, which was spoken by" the aborigines of New Englanp.  By Eliot  and others it was called the Massachusetts language, but there is scarcely any person now living who can read or understand it.*  Still, the works  printed in it are valuable, as affording the means of information as to the structure and character

* Mr  J. Hammond  Trumbull, to  whose  labours  in this field much credit is due, has made a study of this extinct language, and has found in  it  something  more than the mere gratification of literary curiosity.

 

xl                   Introduction.

of  the  unwritten       dialects    of     barbarous nations.*

* As an illustration of the agglutinate nature of the language, the longest word used in the Bible is in St Mark's Gospel, i. 40, "Wutappesittukqussunnookweh­ tunkquoh-kneeling down to  him." Another word longer still is "Kremmogkodonatootummootiteaongan­ unnonash "- in English, "our question."

 

 

 

 

 

 

 

 

 

 

 

 

 

 

A Christian Covenanting      Confession

FOR

 

THE INDIANS OF NEW ENGLAND.

                                                           Circa 1690

From the Original in the Library of the University of Edinburgh.

 

 

 

 

 

 

EDINBURGH:

ANDREW  ELLIOT,  PRINCES  STREET.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[From the Introduction to "THE INDIAN PRIMER" by John Eliot, 1669. Reprinted by J. Small, M.A., 1880.]

 

 

 

 

 

 

THE    INDIAN    COVENANTING CONFESSION.

IN addition to the works of  the well - kno_wn   John   Eliot -    the 'Apostle of the Indians of North

America,'-enumerated in the usual accounts of his life, a contemporary broad-sheet, con­ taining            a                       "Christian     Covenanting  Con­ fession" drawn up for the Indians of New England, was published in his lifetime, and is worthy of attention from the interest of _ the subject at the present time.

This document, preserved in the Library of the University of Edinburgh, is, most probably, the only copy now in existence, and in all likelihood was prepared by Eliot

 

 

 

 

iv                              Introduction.

himself, or by Grindal Rawson, who assisted him in his old age in revising his translation of the Bible and other publications in the Indian language.

Although this Confession is not dated, it would appear, from the following note in the handwriting of the Rev. W. Trail, Minister of Borthwick, presenting the copy to the University, that it was brought from New England in I 690, the year of Eliot's death:-

"This Indian Confession and Covenant of the Converts in New England was brought from thence in the year 1690, and afterwards gifted to the Bibliothek of the College of Edinburgh (my Alma Mater) by

W.  TRAIL."

From the following docquet on the original, the donation seems not to have been made till the year  1699 :-

 

 

 

 

Introduction.                  v

"Indian Confession of Faith in New England, given be Mr Trail, Min., Borth­ wick, 1699."

The donor, Mr  William Trail, was the

son of Mr Robert Trail, one of the ministers of Edinburgh. After studying at the Uni­ versity   of   that   city, where he graduated in 1658, he was ordained to the Presbyterian congregation at Lifford in 1672. Joining, however, with four other ministers in the appointment of a fast, he was examined by

Justices of the Peace at Raphoe, summoned r

to the Privy Council at Dublin, remitted to the assizes at Lifford, fined, and imprisoned from 11th August 1681 to 20th April 1682. After this he went to Maryland, and returned at the Revolution.  He was admitted Minister of Borthwick, near Edinburgh, in 1690,

where he remained till his death in 1714.

During his somewhat lengthened residence

 

 

 

 

VI          Introduction.

in America he, in all probability, had ample means of becoming aware of the labours of Eliot and his coadjutors.

In conclusion, it may be remarked that the Indian Primer of 1669-a work recently reprinted from the original in the Edin­ burgh University Library -- contains the Apostles' Creed and the Larger and Shorter Catechisms, while the form of Confession given in the sheet now reprinted seems to have been subsequently prepared, thus form­ ing an additional episode in the history of Eliot's labours. Besides being probably the first Confession of Faith printed in America, it may still be found suggestive for the purposes of those now engaged in prose­ cuting Missionary work in various parts of the world.

                                  "f"  is to be read as "s" most often – TAH (2021)

 

 

THE    INDIAN COVENANTING CONFESSION.

 

Christiane OOnoowae Sampoowaonk.

            MEtahhawae Nꚙnamptam kah mut­     
       tꚙnꚙe nuffampꚙcowam. Rom. 10.10.

1. Pafuk nont GOD.  Deut. 6.4   Jer.

10.10 Qut  nifhuꚙ  Wutꚙfhiꚙmu,  
 Wunnanmoniin, kah wunneetupana­ tamwe    Nafuauanit,     Matt. 28.19.     1

John 5.7.

2. Wefke  kutchiffik,   ayum   GOD

Kefuk  kah  Ohke  ahche   wunnegen.

Gen. 1. 1,31.

                       3. Wanawunnuwaheau Adam yeu
                   agueyeue muttaohket.  Gen. 1,26. 28.

                        4. Adam teanuk matchefu kah awa­
                    kompanau. Gen. 3.

 

 

 

 

viii   The lndian Covenanting Confession.

5. Adam nummuffꚙwunukumun um­ matchefeonk, kah   wutonkapunaonk. Rom. 5. 12.

6. Newaj neetimun ut matchefeon- ganit. Pfal. 51.5.

                              7.  Neefe chippiffu nummatchefeonk,

      1. Wutchaubutkue  matchefeonk.

Rom. 3.10.

        2. Uffuwae   matchefeonk. Matt.

15.19.

Yeufu nafhpe nuttumhouamun micheme awakomppanaonk chopioh­ komukqut. Rom. 6.23.

9. Nꚙnamptam wame woh nutonoh­ kinumun wuffittumwae      kefukkodut.
I    Cor. 15.

I. JEfus Chrift wunnaumonuh GOD.

Pfal. 2.      6, 7.     Qut wufket­

ompoou, newaj, manit kah woskeetomp pafukrꚙꚙ.     Heb. 2. 16,  17.

 

                   The Indian Covenanting Confession.       ix

2. Wutanofuongafh Jefos Chrifr nifhwinafh Sephaufuweenuꚙ. Heb. 7. 1,2,3.   Quofhodtamwaenuꚙ.    Acts 3.

27.           Keitaffꚙtamoou. Isai. 33. 22.

3.          Jefus Chrifr ' pahke kenofwee­ tamwanfhikqun, kah kuttoadtehteaun­

fhikqun nuppoonk nupcowonaakqueog. kah yeufh waj kuttumhouaunfhi qun wame nummatchefeongafh, ahquontam­ codein. Rev. 1.5. Matt. 3.15.

4.           Yeuyeu nafhpe wunaunchemꚙ­ kue wulke wunnꚙwaonk, Jefus Chrift kꚙweekomukqun wame, aiufkoian­ tamunat kah wunnamptamoe qufhkenut  en Godut. Acts 17.30.

5.          Yeufh waj, neenawun yeu otanat apeog, uffowetamun wekontamwehnuk­

kifhpinomun     nuk    hogkanonog     en Godut,                      mehquontamunat Sabbath, pahketeaunat                tohfohke             pomartamog. Wonk     nukkifhpiffuonittimun          moonat Se-Sabbath daykish ( ne woh nnag )

 

 

 

x The Indian Covenanting Confession.

uffenat wame Sabbath daywe peantamoe uffeongafh, neaunak wuttinnꚙwaonk GOD, aninnununkqueog wunneetutana­ tamwe nafhauanit.

Ne   nafhpe wunnꚙwaonk,   numma­

guꚙun nuhhogkanonog; kah nun­ neechaeog  en   Jefus  Chriftut,  motu­

weekomongane pomufhonat tofohke pomantamog.

                            Woi Lord Jefus       ahquontamoe

Chrift            kettea onteanettae. rnonamtteae.

N eemunaiineau.                 AMEN.

 

Matta chekewequt manunne nuffimun mofukquehtoadtitte wame yeufh ussenat.

 

 

 

 

The Indian Covenanting Confession.    xi

 

The  same in English.

 

A Christian Covenanting Confession.

 

I

Believe with my Heart and Confess with my Mouth.     Rom. 10.10. 

   1. There is but one, onely, liveing and     true   GOD. Deut. 6. 4.     Jer.
10. 10. But He is Father, Son, holy Spirit.   Matt. 28. 19.    1 John 5. 7.

   2. In   the   Beginning   Gon   made
Heaven and Earth very Good. Gen. 1, 31.

   3. He made Adam to rule this Lower world. Gen. I. 26,27.

   4. Adam quickly sinned, and was punished. Gen. 3.

    5. Adam conveighed to us his sin, and also his guilt and punishment. Rom. 5. 12.

xii The Indian Covenanting Confession.

 

6. For this cause, we are all born  in sin, Psal. 51. 5.

7. Our sin is two fold.

1.         Origenal sin.     Rom. 3.10.

         2.      Actuall sin.     Matt. 15. 19.

8. By these wee desarve Damnation in Hell for ever.   Rom. 6. 23.

9. I believe we shall all rise again

     to Judgment at the last day. I Cor. 15.

 

 

I.      Jesus Christ is the Son of GOD.

Psa. 2. 6, 7.   He   became a man, and is both GOD and man in one person. Heb. 2. 16, 17.

2.            Jesus Christ hath Three offices, Preist, Prophet, King. Heb. 7. 1, 2, 3. Acts 3. 32. Isa. 33. 22.

3.     Jesus Christ obeyed perfectly for us, He payed his Death for us when

 

The Indian Covenanting Confession.      xiii

 

He dyed for us, and hereby He deserved pardon  for  all  our  fins.   Rev. 1.   5.

Matt. 3. 15.
   4. Now by the Gospel New-Cove­   nant Jesus Christ: calleth us all to repent, and believeingly to turn unto GOD.

Acts 17. 30.

5. For these causes, wee that  dwell

gladly willing to bind our selves to GOD,  to Remember  the  Sabbath  day  to  keep it holy, so long as we live. And         also to bind our selves to each other, to meet together every Sabbath  day  (when  it may be done) to  doe  all  our  Sabbath day Services, prayers &c., according to the  word  of  Gon,  the  holy  Spirit of Gon helping us.

By this gospel covenant, we doe give our selves and our Children to Jesus

Christ, to walk with Him in Church order so long as we live.

 

xiv The Indian Covenanting Confession.

O Lord Jesus Christ, by thy Pardon­ ing _free grace and mercy Graciously receive us.

AMEN.

 

Wee compel not  any, but meekly say to all let us joyne together to doe all this.

 

 

 

 

 

 

 

 

 

 

 

 

 

Chriftiane   ꚙnowae   sampꚙwaonk.

M

Enahhawse, Nꚙnampram kah muitꚙnꚙe nuf
fampꚙwam Rom.10. 10.

1.  Pafuk    cont. GOD. Deut. 6.4. Jer. 10.10.
Qut   nifhuꚙ  Wutꚙfhiꚙau, Wunnanmoniin, kah Ohke wunneeiapantamwe Nauhauanit, Matt. 28.19. 1 John
5.7.
         2. Wurke kutchifhilk, ayum GOD Kefuk kah
Ohche ache wunnegen. Gen. 1. 1, 31.
          3.  Manawunnuwaheau Adam yeu agueyene murtaohken. Gen. 1. 26, 28.
          4. Adam teanuk maechefu kah awakompanau.
Gen. 3.

I

     

 

 

 
  



     The Fame in Enlgish. 

A   Chriftian Covenanting Canfeffion

Believe with my Heart and Confeff with my

Mouth. Rom 10.10.

   1. There is but one, onely, living and
    true GOD, Deut. 6.4.  Jerr. 10.10.  But He is
    Father, Son, holy Spirit. Matt. 28.19. 1 John 5.7.1

                  2. , In the  Beginning GOD made Heaven and
     Earth very Good. Gen. 1. 1, 31.
          3. He made Adam to rule this Lower world,
     Gen. 1. 26, 27.

       4.  Adam quickly finned, and was punifhed.
   Gen. 3.
       5. Adam conveighed to his fin, and
    alfo his guilt and punifhment. Rom. 5.12
      6. For this caufe, we are all born in fin.
Pfal. 51.5
     7. Our fin is two fold.
            

                                  5. Adam nummuffꚙwunukumun umnaochefe-
                        onk, kah wuronkapucaunk, 1 Cor 3.11.
                                   6. Newj neetimun ut matchefconganit. Pfal.
                        51.5.
                                   7. Neefe chippiffu nummatchefeonk,
                                        1. Wutchaubutkue matchefeonk. Rom. 3.10
                                         2. Uffuwae matchefeonk. Matt. 15.19.
                                    8. Yeufh nafhpe nuttunahouimun micheme
                        awakomppanonk chopiohkomnkqut. Rom. 6.22.
                                    9. Nꚙnampiam wame who nutonohkinumun
                                 wuffittunwae kefukkodut. 1 Cor. 15.

.      Ada111 eon"

1·

aa_.,..

l11hed  ro , 1.

bis

liii ,   and­

!t:    By  tlt"e  wee  d,f.rve  D.&\1 inacion   io   HdJ

for  ever.  R,q11>.6,2J.                                     .I  •

9,    I   btldvc  we  llull  all  r'ifr. •111111  to    JudSi

mer ,r u  1hc J.ll  d,y. ,  C,r. is.

 

J.      IEfus Chrift wennaumonuh GOD. Psal. 2. 6,7.

Q,_•H wu 1ke1ompoo·J, n wa; 11'• Ott kah wo.il\ee-

tomp p• l:1 k r t• ru ..  /-1,b. 1  16,17_.            .

.a   \Vuuoofuonll:J!li  Jdas   Cl r•lr  ni!Jswina(h

Sephaufuwunua.,. H.:b'7 I '2,     !      Q..?io( ·o d ri m  i , n11CD,

·     Jrlus  C' rill   pahie

wrrtamwanlhik-

.A.a, 21•       1Cei1 thH1q,0011.   Jj•,,.n; oa 1.21 .. .

I

r.                 }Efos Cbrift  is the Son  o Gpo. 'Tfa. 2.6,1:

He b,c,rn,   a nun, and 1s both Goo   an!O

Man i,1 09,   perlon.     Hd,, t,16,1 -,•

2.        Jrfus  Chrift   bath Three  'nffice, 1    Preift 0

Pnr.oupb.,c  , ,  Kini:,        H, .1•1,•1:S•      -'ii, 3 u •  lf11,

•      J,r , Chrift   abayrd   ptrfti Hy  for  a,, He

1

qun, ah kut1cadtc lein111hilrqur1 no 1 poonk nup lJ• wonuli<Jucog,  k•h  yeufh  w,j  ku tt a  houiunlhi  qun 1u-ne nu,nm cchefco:ig1'11,  a hquo nu   J-d ,i n.  R.t . 1   5•     .A-1-atl-  tS.                                f  '

4      v,,,ycu    nail-pt   wunianc:tam,,,k,,,    WUl&.f

\1/U'lniuwaonY, Jefus   Ch rill kt1Jweeir o1iiut qun   i.ua,

:iiulkoi n,.m11na  k,h   w11:inampum6c I quft:ktnut   en

Godu t• .A/i.1 17 . 3 o.                              '

S Yculb ,.,; , r.ctnawu" reu otanH apeog, uffowctlmnn wc'<Q n U"llw cbnu k i/hpin cm un nuk hog• kr,n  ,n og   t:n   G12cl•.• t  ,     m,hqunnum11r,1     S.l,buh   , p h kct au_nat tohfo kc pr,mu timo.:. ' i,Voni nul&llllli- p11fu unHt1mun  inobltal  ,. S,hbHh ,h ykHh  (  ne woh  n nj  )  uflend  W4me   S1bbath l d 4)' Wf   : pUII• ramo, uffeonl!alh, nr una)( "' u t•i nno 1wa onk· ·Goo

aninnununkqurof IAIUMt<1utin11>mw.,, ./,11th, .,, ,,;.  _ •

piy,d his D,uh for us wh,11 H• dy d for us, and er.cby   He  defrrvrd   pudoo  fur all ,,ur  fins, Jtn,. r! S•         Matt i,1j•

.Aa, ,, .

.....       Now b:t the oorp,t Nev,-Coven1nt Je fu,Chtift    i;tlltttl   us   all     10      r•,rn•, and lielicvc'!l in11ly to  turn UQIO   Goo, ;o.

I•

S· For th,fc caufrs, wee•that dwdl io thi<i TDrr:nt c,lled ----• ghdly wil'ing 10 bincl our fe1v,s 11;1 Goo, t:> R.cm,,1 b,r rl,c Sa batb da:,

,,,   kcrp ,r   holv,   fo foog as we l l u ,               And 1lfo ro  bind  our  ftlvu  ro uch.  ojhtr ,  to  meet . 1og ther   ,wry  Sabb11b  day ( ,..bcn  111  may  bt   done) to  dot _aJI our  s,bbatb   d1y S, n icu ,, p r ay           _ &_f.

.     -           1'                                                                          1c=-;O umrn1c CCPun·- 11......m-n,..,-,r'C'r UtJ  D --rrCJpms-   w, .

hnonog  ,  Ila  nunn c:ttu,..,r: ·, n  )rflls  chriftut,  mo.         By tftis G_olpd   ov,nacr,  we _dot  il,;ie our   fel'l't5' t u w, ekomo  e rnc    porouU,onu  rolohke   pomantamoc,      • d    ?ur Children co ]du, Cbn!t, ro IWalk wilb

ahquo nu 1110 1r.                          H,., 11> C urch  ordrr lo  long 19 we  5wt

Wol    Lord   J, (115   Cbrill{

ke11ca onreanetUe,                     0  Lord  ltf,,1 Chrifl,   by  tby  PaJ•o• ·        fr

1nonan1ttu"                          cucc and mercy Gradou rcaei1e ·1•5 D,ll8 l

Nccinunaliiica,.                                    AMEN.                                                                       •ut 'Nt

;,

l}ll!htoa !i!!C !!  = f!Ull!   IT£1l lJ      '!l- --   -  ·      leC U! i"l  1oe \ S  fi  <?! !!\ l  !i'.

Matu  chrkeweqat  mananne  11u..lm11n,  mofilk.\               Wee compel  nor 1111 ₁  i,at  91tt 1\ 11

(i    ,    •n

_If !       --'!II