Then they open it (the assembly); the wigwam is called "everyone speaks." Then at length they begin to consider. Every councillor relates what had been done and how they had continued to fight; how every one had suffered through the long wars; (they advise) that now it is time that they should consider and that we take pity on their women and children and on the maimed. These had always suffered just like the strong men and warriors. Then when all had spoken, then they decide that they should make a big fence and then that they should put in the middle, a big wigwam, in the enclosure. Then they make a stick; they put their father there; then whoever disobeys he punishes (him), the one who is his child in the enclosure. Everyone obeys him and he always keeps up that big fire so that it shall not go out. After this begin the Wampum Laws.
Those fences which they set up that is a general treaty of peace for all nations of Indians, fourteen tribes, but many clans. All these Indians must go and live in the enclosure. If anyone does anything evil, he must be punished; his parent will punish him with that stick. After they are civilized, then whoever lives in the enclosure must obey whatever are the laws, or be punished. That wigwam which is set in the enclosure means that all sorts of Indians whatsoever must live peacefully. Not again shall they quarrel; they must live like brothers (and) sisters with one parent. Then the big fire which they put in the wigwam means that everyone there who live together, the Indians there who are by the fire shall act well; not any more ever(?) shall they sin. Now their parent who is in this wigwam, that is the great chief at Caughnawauga. That fence and stick mean the Wampum Laws. Those who disobey must all suffer together according to what is decreed. This is everything which they did.
Then again they begin to arrange; they make their lesser laws. All these laws must be recorded in wampum, so that they may be read whenever they make ceremonials; everything also can be given in wampum. There is wampum which makes chiefs and warriors and marriages; ceremonies, whenever a chief dies and when he is buried; all the Indians mourn him; salutation wampum; visiting wampum, etc.
Elok'h'tim'k tan etutci metcinet sak'm.--Tan etutci metcinet sak'm w'mut'wa‛kwulm'n'l tcewi t'mitaha naka nki'kwwa‛kwsan; m'sīte tan kis-iyit; w'towekak'n'l w'tetapyil w't'mhîk'n naka w'mutwεk'n (kesena w'mut'wak'n). W'skitcinwuk w'nitakitm'waw'l enkwutci k'tunweyin. Tan etutci tepnaskoyak w'skitcinwuk wi‛kw'manya putwuswinuwo; putwuswinya w'teplomanya pili sak'mul. Nekw'tekmi katama w'kislomauyil sak'mul. Nit-te eli-kisi-mawe-kislutmoti‛tits nit op'tcitakayu kinwetaswinu; newunol kesena k'ma‛tcin (h)ekwitnol heskunelie Mikma‛kik, Kebek-lo, Pan'wapsk'k, W'last'kwuk, sak'm t'limetcinet Pest'mokat'y'k. Tan etutci p'tciya‛tit kinwetasīdcik elia‛tit Mikma‛kik nit-te n'mitutil wetckiyak ekwit'n; meteneknahasik w'kisi-nsetum'nya; ke‛kw itmowiu: nit-te sak'm w'moweman w'skmaknes'm. W't-īyan: "nit wetckoyak ke‛kw; nikt kinwut-wedci-petcidcik." Nit m'sī-te wen wāsis'k naka epidcik w'skitapyik m'tapy'taswuk w'natci-asikwenya. Malem-te e'kwayik. Nit-te peskw w'kapetasin na-tutci w't'lintowatm'n nskawewintowâk'n'l. Nit w'tali-es'wi-nskawan el-amkikap wiyalit. Malem-te metc-into; nit-te na yoktwedciyodcik peskw lit'puswin w'milayawiyan; nit na nek'm w'tasitetunan w'siwes'l; na nek'm w'wuskawan.
Malem-te m'sīu metci-nskauh'tm'k naka tutciu w'matcyapasinya imyewikwam'k w'nadci-mawe-himyanya. Malem-tetc aptc kisi-miauletwuk naka tutciu εlipan tanpunto-te wikwam'k. Nit m'siu wen petcit, epidcik, wasis'k m'siu w't'lapasinya w'natci-w'lasikwawa w'sikiptinenawa naka na oponm'nya m'tewek'n t'sakiu wikwam'k et'li-wedciwe‛tit. Nit naka h'tciyawiwul w'skitcin w'takewâk'n'l.
El'kemkil etc'wi-kisitutcil meskw kisi-sepyati‛kw. Nit amsk'wās w'lakwiwik eli-wulithasoweltowekw pemkaulutwuk. Nit aptc wespasa‛kiwik yokt medciwedcik op'tcitakanya peskow'l oskitap'mw'l sak'mawikwam'k; w'tiyanya sak'mul opawatm'nya m'sī-te w'nimianya oskitapi kwandowan'k. Nit-te sak'm w'takinwetuwan oskitap'm omaweman kwandowan'k naka aptc w'takinwetuwan yoho-te wedciwelīdcihi. Nit na kisi-kusyapasi‛tit, naka todciu w'musketonya wapapyil naka todciu ekitoso nekw't eli-kislotmotits; nit et'lausit Pest'mokatyik w'kuskatam w'k'tci-w'skinosism'wau; nit-lo "k'pawatmak'n kil et'lausiyan k'natci-widcikem'n eliat k'tci-w'skinosism'l." Malem-te naka kisiwestolti‛tit yokt medciwedcik nit na sak'm w'nakisin; na w't'lēweston; w'tiyan w'p'maus'winum nit nek'm holithotm'n w'natci-witcakekemiu
Ceremonies whenever a Chief dies.--Whenever a chief dies his flag-pole must be cut down and burned; everything which he had; his implements, his bows, his ax and his flag. The Indians mourn for him during one year. When it is time, the Indians summon their councillors; they plan to choose a new chief. One tribe (alone) may not decide on the (new) chief. Then when they all debated together they send messengers: four or six canoes proceed to the Micmac, Kennebec, Penobscot, Maliseet, provided (for example) that a chief had died among the Passamaquoddy. When they arrived; viz., the messengers who had gone to the Micmac, (their) canoe is seen coming; a little flag they put upon it; what does this mean? His warriors are mourning a chief. One says: "There comes something; these (people) have come with a message." Then everyone, children and women, men, warriors, go out to meet them; then they land. Then one of their leaders sings the welcome songs. Then they are welcomed in return by the one who is on land. Then he continues to sing; then to these new comers they send someone to fetch them in to shore in a canoe; then this one (he) shakes them by the hand as his brothers; so he welcomes them.
After that the welcome is continued and so they start to the prayerhouse, so that they may pray together. So they assemble and then they went to where there was a wigwam. Now everyone comes, women, (and) children; all go to greet them, to salute them and then they put a flag over the wigwam whither they go. This is the way they practised the Indian customs.
For some time they had to do thus before they lay down (to sleep). Then the first evening the new comers are entertained. So again in the morning, these guests send one of their men to the chief's house; they say to the chief that they all desire that they should see the men in the hall and again he announces it to these new comers. Now when they had gone there, they take out the wampum strings and it is read at once as to what they had decided; namely, that from the Passamaquoddy, who were there represented, had disappeared their oldest boy; then, "We desire that you who are here shall help us to make an oldest boy." So when these new comers had spoken, then the chief stands up; he says to his people that he is glad to cooperate in helping his brothers
witcok'm'n w'siwes'l kipnael. Nit aptc yokt wedciwedcik o-nakesin; w't'lēweston kisi-w'liy't sak'man eli-wulmatulit naptc o-kisiyinya naka todciu w'nest'm'nya kisuktc etutci-weswesi‛tit.