[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.
[392] Occasional unification of the group under a strong leader implies that there were also occasions when it was not so unified, meaning that centralized authority for all Wampanoags as a body was not institutionalized.