[359] Ibid., pp. 282-83; Byers, pp. 22-23; Morton, p. 172. [360] Williams, p. 98. [361] Ibid., pp. 97-98. [362] Morton, p. 144. [363] Gookin, pp. 152-53. [364] Ibid., Williams, p. 134; Wood, p. 102. [365] Wood, p. 102. [366] Ibid.; Pring, p. 58. [367] Williams, p. 134. [368] Wood says that this is so that a player would not know who to blame for any injury he might receive on the playing field. [369] Williams, p. 196; Wood, pp. 83, 96-98. [370] “... their swimming is not after our English fashion of spread armes and legges which they hold too tiresome, but like dogges their armes before them cutting through the liquids with their right shoulder; in this manner they swim very swift and farre....”; Wood, pp. 97-98. [371] Ibid. [372] Ibid., pp. 95-96. [373] “The bones being all blacke or white make a double game; if three be of a colour and two of another, then they afford but a single game; foure of a colour and one differing is nothing; so long as a man wins, he keepes the Tray; but if he loose, the next man takes it”; Ibid. [374] Ibid., Williams, p. 194. [375] Winslow, p. 307; Wood, pp. 83, 95-96. [376] Williams, p. 194. [377] Ibid., p. 196; Winslow, p. 307; Wood, p. 83. [378] Williams, p. 197. The Europeans whose writings provide most of the information about Wampanoag culture thought such gatherings were occasions for communion with the devil, and most feared to attend and risk being corrupted. Therefore, information is scarce as to the purpose and form of “ceremonial” activities. [379] Elliot, p. 81; Morton, p. 138. [380] Williams, p. 151. [381] Ibid. [382] Ibid., p. 153. [383] Ibid., pp. 82-83. [384] Gookin, p. 153. None of the music has survived, but it seems to have struck Europeans as pleasant sounding. Wood, p. 108, reports that the sound of an Indian woman singing a lullaby was sweet to his ears. [385] There is one report of the use of a kettle to beat on as a drum during a dance, but there is no indication of aboriginal use or manufacture of drums; Rowlandson, pp. 48-50. Williams, p. 57. [386] Eight in one case. [387] It is not known whether all personal property was buried with the owner or whether some was inherited by friends or relatives. [388] Lands were allotted upon request for planting, and hunting territories were probably granted in a similar way. Both individuals and some form of “family” are mentioned as receiving such lands; Vaughan, pp. 33-34, 105; Williams, pp. 120, 188-93. [389] Williams, pp. 188-93; Winslow, pp. 316-62. [390] Vaughan, p. 54. [391] There is no information to be gained from early accounts as to what further subdivisions of territory were made or the basis for them. One could speculate that some aspect of land tenure was based on the “winter villages”—that is, a certain territory may have been allotted to the band of co-residence groups who dwelt in adjacent longhouses during the winter.