STORY OF POCAHONTAS, CONTINUED

The simple story of the life of Pocahontas is sufficiently romantic without the embellishments which have been wrought on it either by the vanity of Captain Smith or the natural pride of the descendants of this dusky princess who have been ennobled by the smallest rivulet of her red blood.

That she was a child of remarkable intelligence, and that she early showed a tender regard for the whites and rendered them willing and unwilling service, is the concurrent evidence of all contemporary testimony. That as a child she was well-favored, sprightly, and prepossessing above all her copper-colored companions, we can believe, and that as a woman her manners were attractive. If the portrait taken of her in London—the best engraving of which is by Simon de Passe—in 1616, when she is said to have been twenty-one years old, does her justice, she had marked Indian features.

The first mention of her is in “The True Relation,” written by Captain Smith in Virginia in 1608. In this narrative, as our readers have seen, she is not referred to until after Smith's return from the captivity in which Powhatan used him “with all the kindness he could devise.” Her name first appears, toward the close of the relation, in the following sentence:

“Powhatan understanding we detained certain salvages, sent his daughter, a child of tenne yeares old, which not only for feature, countenance, and proportion, much exceedeth any of the rest of his people, but for wit and spirit the only nonpareil of his country: this hee sent by his most trusty messenger, called Rawhunt, as much exceeding in deformitie of person, but of a subtill wit and crafty understanding, he with a long circumstance told mee how well Powhatan loved and respected mee, and in that I should not doubt any way of his kindness, he had sent his child, which he most esteemed, to see mee, a Deere, and bread, besides for a present: desiring mee that the Boy [Thomas Savage, the boy given by Newport to Powhatan] might come again, which he loved exceedingly, his little Daughter he had taught this lesson also: not taking notice at all of the Indians that had been prisoners three daies, till that morning that she saw their fathers and friends come quietly, and in good termes to entreate their libertie.

“In the afternoon they [the friends of the prisoners] being gone, we guarded them [the prisoners] as before to the church, and after prayer, gave them to Pocahuntas the King's Daughter, in regard of her father's kindness in sending her: after having well fed them, as all the time of their imprisonment, we gave them their bows, arrowes, or what else they had, and with much content, sent them packing: Pocahuntas, also we requited with such trifles as contented her, to tel that we had used the Paspaheyans very kindly in so releasing them.”

The next allusion to her is in the fourth chapter of the narratives which are appended to the “Map of Virginia,” etc. This was sent home by Smith, with a description of Virginia, in the late autumn of 1608. It was published at Oxford in 1612, from two to three years after Smith's return to England. The appendix contains the narratives of several of Smith's companions in Virginia, edited by Dr. Symonds and overlooked by Smith. In one of these is a brief reference to the above-quoted incident.

This Oxford tract, it is scarcely necessary to repeat, contains no reference to the saving of Smith's life by Pocahontas from the clubs of Powhatan.

The next published mention of Pocahontas, in point of time, is in Chapter X. and the last of the appendix to the “Map of Virginia,” and is Smith's denial, already quoted, of his intention to marry Pocahontas. In this passage he speaks of her as “at most not past 13 or 14 years of age.” If she was thirteen or fourteen in 1609, when Smith left Virginia, she must have been more than ten when he wrote his “True Relation,” composed in the winter of 1608, which in all probability was carried to England by Captain Nelson, who left Jamestown June 2d.

The next contemporary authority to be consulted in regard to Pocahontas is William Strachey, who, as we have seen, went with the expedition of Gates and Somers, was shipwrecked on the Bermudas, and reached Jamestown May 23 or 24, 1610, and was made Secretary and Recorder of the colony under Lord Delaware. Of the origin and life of Strachey, who was a person of importance in Virginia, little is known. The better impression is that he was the William Strachey of Saffron Walden, who was married in 1588 and was living in 1620, and that it was his grandson of the same name who was subsequently connected with the Virginia colony. He was, judged by his writings, a man of considerable education, a good deal of a pedant, and shared the credulity and fondness for embellishment of the writers of his time. His connection with Lord Delaware, and his part in framing the code of laws in Virginia, which may be inferred from the fact that he first published them, show that he was a trusted and capable man.

William Strachey left behind him a manuscript entitled “The Historie of Travaile into Virginia Britanica, &c., gathered and observed as well by those who went first thither, as collected by William Strachey, gent., three years thither, employed as Secretaire of State.” How long he remained in Virginia is uncertain, but it could not have been “three years,” though he may have been continued Secretary for that period, for he was in London in 1612, in which year he published there the laws of Virginia which had been established by Sir Thomas Gates May 24, 1610, approved by Lord Delaware June 10, 1610, and enlarged by Sir Thomas Dale June 22, 1611.

The “Travaile” was first published by the Hakluyt Society in 1849. When and where it was written, and whether it was all composed at one time, are matters much in dispute. The first book, descriptive of Virginia and its people, is complete; the second book, a narration of discoveries in America, is unfinished. Only the first book concerns us. That Strachey made notes in Virginia may be assumed, but the book was no doubt written after his return to England.

[This code of laws, with its penalty of whipping and death for what are held now to be venial offenses, gives it a high place among the Black Codes. One clause will suffice:

“Every man and woman duly twice a day upon the first towling of the Bell shall upon the working daies repaire unto the church, to hear divine service upon pain of losing his or her allowance for the first omission, for the second to be whipt, and for the third to be condemned to the Gallies for six months. Likewise no man or woman shall dare to violate the Sabbath by any gaming, publique or private, abroad or at home, but duly sanctifie and observe the same, both himselfe and his familie, by preparing themselves at home with private prayer, that they may be the better fitted for the publique, according to the commandments of God, and the orders of our church, as also every man and woman shall repaire in the morning to the divine service, and sermons preached upon the Sabbath day, and in the afternoon to divine service, and Catechism upon paine for the first fault to lose their provision, and allowance for the whole week following, for the second to lose the said allowance and also to be whipt, and for the third to suffer death.”]

Was it written before or after the publication of Smith's “Map and Description” at Oxford in 1612? The question is important, because Smith's “Description” and Strachey's “Travaile” are page after page literally the same. One was taken from the other. Commonly at that time manuscripts seem to have been passed around and much read before they were published. Purchas acknowledges that he had unpublished manuscripts of Smith when he compiled his narrative. Did Smith see Strachey's manuscript before he published his Oxford tract, or did Strachey enlarge his own notes from Smith's description? It has been usually assumed that Strachey cribbed from Smith without acknowledgment. If it were a question to be settled by the internal evidence of the two accounts, I should incline to think that Smith condensed his description from Strachey, but the dates incline the balance in Smith's favor.

Strachey in his “Travaile” refers sometimes to Smith, and always with respect. It will be noted that Smith's “Map” was engraved and published before the “Description” in the Oxford tract. Purchas had it, for he says, in writing of Virginia for his “Pilgrimage” (which was published in 1613):

“Concerning-the latter [Virginia], Capt. John Smith, partly by word of mouth, partly by his mappe thereof in print, and more fully by a Manuscript which he courteously communicated to mee, hath acquainted me with that whereof himselfe with great perill and paine, had been the discoverer.” Strachey in his “Travaile” alludes to it, and pays a tribute to Smith in the following: “Their severall habitations are more plainly described by the annexed mappe, set forth by Capt. Smith, of whose paines taken herein I leave to the censure of the reader to judge. Sure I am there will not return from thence in hast, any one who hath been more industrious, or who hath had (Capt. Geo. Percie excepted) greater experience amongst them, however misconstruction may traduce here at home, where is not easily seen the mixed sufferances, both of body and mynd, which is there daylie, and with no few hazards and hearty griefes undergon.”

There are two copies of the Strachey manuscript. The one used by the Hakluyt Society is dedicated to Sir Francis Bacon, with the title of “Lord High Chancellor,” and Bacon had not that title conferred on him till after 1618. But the copy among the Ashmolean manuscripts at Oxford is dedicated to Sir Allen Apsley, with the title of “Purveyor to His Majestie's Navie Royall”; and as Sir Allen was made “Lieutenant of the Tower” in 1616, it is believed that the manuscript must have been written before that date, since the author would not have omitted the more important of the two titles in his dedication.

Strachey's prefatory letter to the Council, prefixed to his “Laws” (1612), is dated “From my lodging in the Black Friars. At your best pleasures, either to return unto the colony, or pray for the success of it heere.” In his letter he speaks of his experience in the Bermudas and Virginia: “The full storie of both in due time [I] shall consecrate unto your view.... Howbit since many impediments, as yet must detaine such my observations in the shadow of darknesse, untill I shall be able to deliver them perfect unto your judgments,” etc.

This is not, as has been assumed, a statement that the observations were not written then, only that they were not “perfect”; in fact, they were detained in the “shadow of darknesse” till the year 1849. Our own inference is, from all the circumstances, that Strachey began his manuscript in Virginia or shortly after his return, and added to it and corrected it from time to time up to 1616.

We are now in a position to consider Strachey's allusions to Pocahontas. The first occurs in his description of the apparel of Indian women:

“The better sort of women cover themselves (for the most part) all over with skin mantells, finely drest, shagged and fringed at the skyrt, carved and coloured with some pretty work, or the proportion of beasts, fowle, tortayses, or other such like imagry, as shall best please or expresse the fancy of the wearer; their younger women goe not shadowed amongst their owne companie, until they be nigh eleaven or twelve returnes of the leafe old (for soe they accompt and bring about the yeare, calling the fall of the leaf tagnitock); nor are thev much ashamed thereof, and therefore would the before remembered Pocahontas, a well featured, but wanton yong girle, Powhatan's daughter, sometymes resorting to our fort, of the age then of eleven or twelve yeares, get the boyes forth with her into the markett place, and make them wheele, falling on their hands, turning up their heeles upwards, whome she would followe and wheele so herself, naked as she was, all the fort over; but being once twelve yeares, they put on a kind of semecinctum lethern apron (as do our artificers or handycrafts men) before their bellies, and are very shamefac't to be seene bare. We have seene some use mantells made both of Turkey feathers, and other fowle, so prettily wrought and woven with threeds, that nothing could be discerned but the feathers, which were exceedingly warme and very handsome.”

Strachey did not see Pocahontas. She did not resort to the camp after the departure of Smith in September, 1609, until she was kidnapped by Governor Dale in April, 1613. He repeats what he heard of her. The time mentioned by him of her resorting to the fort, “of the age then of eleven or twelve yeares,” must have been the time referred to by Smith when he might have married her, namely, in 1608-9, when he calls her “not past 13 or 14 years of age.” The description of her as a “yong girle” tumbling about the fort, “naked as she was,” would seem to preclude the idea that she was married at that time.

The use of the word “wanton” is not necessarily disparaging, for “wanton” in that age was frequently synonymous with “playful” and “sportive”; but it is singular that she should be spoken of as “well featured, but wanton.” Strachey, however, gives in another place what is no doubt the real significance of the Indian name “Pocahontas.” He says:

“Both men, women, and children have their severall names; at first according to the severall humor of their parents; and for the men children, at first, when they are young, their mothers give them a name, calling them by some affectionate title, or perhaps observing their promising inclination give it accordingly; and so the great King Powhatan called a young daughter of his, whom he loved well, Pocahontas, which may signify a little wanton; howbeyt she was rightly called Amonata at more ripe years.”

The Indian girls married very young. The polygamous Powhatan had a large number of wives, but of all his women, his favorites were a dozen “for the most part very young women,” the names of whom Strachey obtained from one Kemps, an Indian a good deal about camp, whom Smith certifies was a great villain. Strachey gives a list of the names of twelve of them, at the head of which is Winganuske. This list was no doubt written down by the author in Virginia, and it is followed by a sentence, quoted below, giving also the number of Powhatan's children. The “great darling” in this list was Winganuske, a sister of Machumps, who, according to Smith, murdered his comrade in the Bermudas. Strachey writes:

“He [Powhatan] was reported by the said Kemps, as also by the Indian Machumps, who was sometyme in England, and comes to and fro amongst us as he dares, and as Powhatan gives him leave, for it is not otherwise safe for him, no more than it was for one Amarice, who had his braynes knockt out for selling but a baskett of corne, and lying in the English fort two or three days without Powhatan's leave; I say they often reported unto us that Powhatan had then lyving twenty sonnes and ten daughters, besyde a young one by Winganuske, Machumps his sister, and a great darling of the King's; and besides, younge Pocohunta, a daughter of his, using sometyme to our fort in tymes past, nowe married to a private Captaine, called Kocoum, some two years since.”

This passage is a great puzzle. Does Strachey intend to say that Pocahontas was married to an Iniaan named Kocoum? She might have been during the time after Smith's departure in 1609, and her kidnapping in 1613, when she was of marriageable age. We shall see hereafter that Powhatan, in 1614, said he had sold another favorite daughter of his, whom Sir Thomas Dale desired, and who was not twelve years of age, to be wife to a great chief. The term “private Captain” might perhaps be applied to an Indian chief. Smith, in his “General Historie,” says the Indians have “but few occasions to use any officers more than one commander, which commonly they call Werowance, or Caucorouse, which is Captaine.” It is probably not possible, with the best intentions, to twist Kocoum into Caucorouse, or to suppose that Strachey intended to say that a private captain was called in Indian a Kocoum. Werowance and Caucorouse are not synonymous terms. Werowance means “chief,” and Caucorouse means “talker” or “orator,” and is the original of our word “caucus.”

Either Strachey was uninformed, or Pocahontas was married to an Indian—a not violent presumption considering her age and the fact that war between Powhatan and the whites for some time had cut off intercourse between them—or Strachey referred to her marriage with Rolfe, whom he calls by mistake Kocoum. If this is to be accepted, then this paragraph must have been written in England in 1616, and have referred to the marriage to Rolfe it “some two years since,” in 1614.

That Pocahontas was a gentle-hearted and pleasing girl, and, through her acquaintance with Smith, friendly to the whites, there is no doubt; that she was not different in her habits and mode of life from other Indian girls, before the time of her kidnapping, there is every reason to suppose. It was the English who magnified the imperialism of her father, and exaggerated her own station as Princess. She certainly put on no airs of royalty when she was “cart-wheeling” about the fort. Nor does this detract anything from the native dignity of the mature, and converted, and partially civilized woman.

We should expect there would be the discrepancies which have been noticed in the estimates of her age. Powhatan is not said to have kept a private secretary to register births in his family. If Pocahontas gave her age correctly, as it appears upon her London portrait in 1616, aged twenty-one, she must have been eighteen years of age when she was captured in 1613 This would make her about twelve at the time of Smith's captivity in 1607-8. There is certainly room for difference of opinion as to whether so precocious a woman, as her intelligent apprehension of affairs shows her to have been, should have remained unmarried till the age of eighteen. In marrying at least as early as that she would have followed the custom of her tribe. It is possible that her intercourse with the whites had raised her above such an alliance as would be offered her at the court of Werowocomoco.

We are without any record of the life of Pocahontas for some years. The occasional mentions of her name in the “General Historie” are so evidently interpolated at a late date, that they do not aid us. When and where she took the name of Matoaka, which appears upon her London portrait, we are not told, nor when she was called Amonata, as Strachey says she was “at more ripe yeares.” How she was occupied from the departure of Smith to her abduction, we can only guess. To follow her authentic history we must take up the account of Captain Argall and of Ralph Hamor, Jr., secretary of the colony under Governor Dale.

Captain Argall, who seems to have been as bold as he was unscrupulous in the execution of any plan intrusted to him, arrived in Virginia in September, 1612, and early in the spring of 1613 he was sent on an expedition up the Patowomek to trade for corn and to effect a capture that would bring Powhatan to terms. The Emperor, from being a friend, had become the most implacable enemy of the English. Captain Argall says: “I was told by certain Indians, my friends, that the great Powhatan's daughter Pokahuntis was with the great King Potowomek, whither I presently repaired, resolved to possess myself of her by any stratagem that I could use, for the ransoming of so many Englishmen as were prisoners with Powhatan, as also to get such armes and tooles as he and other Indians had got by murther and stealing some others of our nation, with some quantity of corn for the colonies relief.”

By the aid of Japazeus, King of Pasptancy, an old acquaintance and friend of Argall's, and the connivance of the King of Potowomek, Pocahontas was enticed on board Argall's ship and secured. Word was sent to Powhatan of the capture and the terms on which his daughter would be released; namely, the return of the white men he held in slavery, the tools and arms he had gotten and stolen, and a great quantity of corn. Powhatan, “much grieved,” replied that if Argall would use his daughter well, and bring the ship into his river and release her, he would accede to all his demands. Therefore, on the 13th of April, Argall repaired to Governor Gates at Jamestown, and delivered his prisoner, and a few days after the King sent home some of the white captives, three pieces, one broad-axe, a long whip-saw, and a canoe of corn. Pocahontas, however, was kept at Jamestown.

Why Pocahontas had left Werowocomoco and gone to stay with Patowomek we can only conjecture. It is possible that Powhatan suspected her friendliness to the whites, and was weary of her importunity, and it may be that she wanted to escape the sight of continual fighting, ambushes, and murders. More likely she was only making a common friendly visit, though Hamor says she went to trade at an Indian fair.

The story of her capture is enlarged and more minutely related by Ralph Hamor, Jr., who was one of the colony shipwrecked on the Bermudas in 1609, and returned to England in 1614, where he published (London, 1615) “A True Discourse of Virginia, and the Success of the Affairs there till the 18th of June, 1614.” Hamor was the son of a merchant tailor in London who was a member of the Virginia company. Hamor writes:

“It chanced Powhatan's delight and darling, his daughter Pocahuntas (whose fame has even been spread in England by the title of Nonparella of Firginia) in her princely progresse if I may so terme it, tooke some pleasure (in the absence of Captaine Argall) to be among her friends at Pataomecke (as it seemeth by the relation I had), implored thither as shopkeeper to a Fare, to exchange some of her father's commodities for theirs, where residing some three months or longer, it fortuned upon occasion either of promise or profit, Captaine Argall to arrive there, whom Pocahuntas, desirous to renew her familiaritie with the English, and delighting to see them as unknown, fearefull perhaps to be surprised, would gladly visit as she did, of whom no sooner had Captaine Argall intelligence, but he delt with an old friend Iapazeus, how and by what meanes he might procure her caption, assuring him that now or never, was the time to pleasure him, if he intended indeede that love which he had made profession of, that in ransome of hir he might redeeme some of our English men and armes, now in the possession of her father, promising to use her withall faire and gentle entreaty; Iapazeus well assured that his brother, as he promised, would use her courteously, promised his best endeavors and service to accomplish his desire, and thus wrought it, making his wife an instrument (which sex have ever been most powerful in beguiling inticements) to effect his plot which hee had thus laid, he agreed that himself, his wife and Pocahuntas, would accompanie his brother to the water side, whither come, his wife should faine a great and longing desire to goe aboorde, and see the shippe, which being there three or four times before she had never seene, and should be earnest with her husband to permit her—he seemed angry with her, making as he pretended so unnecessary request, especially being without the company of women, which denial she taking unkindly, must faine to weepe (as who knows not that women can command teares) whereupon her husband seeming to pitty those counterfeit teares, gave her leave to goe aboord, so that it would pleese Pocahuntas to accompany her; now was the greatest labour to win her, guilty perhaps of her father's wrongs, though not knowne as she supposed, to goe with her, yet by her earnest persuasions, she assented: so forthwith aboord they went, the best cheere that could be made was seasonably provided, to supper they went, merry on all hands, especially Iapazeus and his wife, who to expres their joy would ere be treading upon Captaine Argall's foot, as who should say tis don, she is your own. Supper ended Pocahuntas was lodged in the gunner's roome, but Iapazeus and his wife desired to have some conference with their brother, which was onely to acquaint him by what stratagem they had betraied his prisoner as I have already related: after which discourse to sleepe they went, Pocahuntas nothing mistrusting this policy, who nevertheless being most possessed with feere, and desire of returne, was first up, and hastened Iapazeus to be gon. Capt. Argall having secretly well rewarded him, with a small Copper kittle, and some other les valuable toies so highly by him esteemed, that doubtlesse he would have betraied his own father for them, permitted both him and his wife to returne, but told him that for divers considerations, as for that his father had then eight of our Englishe men, many swords, peeces, and other tooles, which he hid at severall times by trecherous murdering our men, taken from them which though of no use to him, he would not redeliver, he would reserve Pocahuntas, whereat she began to be exceeding pensive, and discontented, yet ignorant of the dealing of Japazeus who in outward appearance was no les discontented that he should be the meanes of her captivity, much adoe there was to pursuade her to be patient, which with extraordinary curteous usage, by little and little was wrought in her, and so to Jamestowne she was brought.”

Smith, who condenses this account in his “General Historie,” expresses his contempt of this Indian treachery by saying: “The old Jew and his wife began to howle and crie as fast as Pocahuntas.” It will be noted that the account of the visit (apparently alone) of Pocahontas and her capture is strong evidence that she was not at this time married to “Kocoum” or anybody else.

Word was despatched to Powhatan of his daughter's duress, with a demand made for the restitution of goods; but although this savage is represented as dearly loving Pocahontas, his “delight and darling,” it was, according to Hamor, three months before they heard anything from him. His anxiety about his daughter could not have been intense. He retained a part of his plunder, and a message was sent to him that Pocahontas would be kept till he restored all the arms.

This answer pleased Powhatan so little that they heard nothing from him till the following March. Then Sir Thomas Dale and Captain Argall, with several vessels and one hundred and fifty men, went up to Powhatan's chief seat, taking his daughter with them, offering the Indians a chance to fight for her or to take her in peace on surrender of the stolen goods. The Indians received this with bravado and flights of arrows, reminding them of the fate of Captain Ratcliffe. The whites landed, killed some Indians, burnt forty houses, pillaged the village, and went on up the river and came to anchor in front of Matchcot, the Emperor's chief town. Here were assembled four hundred armed men, with bows and arrows, who dared them to come ashore. Ashore they went, and a palaver was held. The Indians wanted a day to consult their King, after which they would fight, if nothing but blood would satisfy the whites.

Two of Powhatan's sons who were present expressed a desire to see their sister, who had been taken on shore. When they had sight of her, and saw how well she was cared for, they greatly rejoiced and promised to persuade their father to redeem her and conclude a lasting peace. The two brothers were taken on board ship, and Master John Rolfe and Master Sparkes were sent to negotiate with the King. Powhatan did not show himself, but his brother Apachamo, his successor, promised to use his best efforts to bring about a peace, and the expedition returned to Jamestown.

“Long before this time,” Hamor relates, “a gentleman of approved behaviour and honest carriage, Master John Rolfe, had been in love with Pocahuntas and she with him, which thing at the instant that we were in parlee with them, myselfe made known to Sir Thomas Dale, by a letter from him [Rolfe] whereby he entreated his advice and furtherance to his love, if so it seemed fit to him for the good of the Plantation, and Pocahuntas herself acquainted her brethren therewith.” Governor Dale approved this, and consequently was willing to retire without other conditions. “The bruite of this pretended marriage [Hamor continues] came soon to Powhatan's knowledge, a thing acceptable to him, as appeared by his sudden consent thereunto, who some ten daies after sent an old uncle of hirs, named Opachisco, to give her as his deputy in the church, and two of his sonnes to see the mariage solemnized which was accordingly done about the fifth of April 1614, and ever since we have had friendly commerce and trade, not only with Powhatan himself, but also with his subjects round about us; so as now I see no reason why the collonie should not thrive a pace.”

This marriage was justly celebrated as the means and beginning of a firm peace which long continued, so that Pocahontas was again entitled to the grateful remembrance of the Virginia settlers. Already, in 1612, a plan had been mooted in Virginia of marrying the English with the natives, and of obtaining the recognition of Powhatan and those allied to him as members of a fifth kingdom, with certain privileges. Cunega, the Spanish ambassador at London, on September 22, 1612, writes: “Although some suppose the plantation to decrease, he is credibly informed that there is a determination to marry some of the people that go over to Virginia; forty or fifty are already so married, and English women intermingle and are received kindly by the natives. A zealous minister hath been wounded for reprehending it.”

Mr. John Rolfe was a man of industry, and apparently devoted to the welfare of the colony. He probably brought with him in 1610 his wife, who gave birth to his daughter Bermuda, born on the Somers Islands at the time of the shipwreck. We find no notice of her death. Hamor gives him the distinction of being the first in the colony to try, in 1612, the planting and raising of tobacco. “No man [he adds] hath labored to his power, by good example there and worthy encouragement into England by his letters, than he hath done, witness his marriage with Powhatan's daughter, one of rude education, manners barbarous and cursed generation, meerely for the good and honor of the plantation: and least any man should conceive that some sinister respects allured him hereunto, I have made bold, contrary to his knowledge, in the end of my treatise to insert the true coppie of his letter written to Sir Thomas Dale.”

The letter is a long, labored, and curious document, and comes nearer to a theological treatise than any love-letter we have on record. It reeks with unction. Why Rolfe did not speak to Dale, whom he saw every day, instead of inflicting upon him this painful document, in which the flutterings of a too susceptible widower's heart are hidden under a great resolve of self-sacrifice, is not plain.

The letter protests in a tedious preamble that the writer is moved entirely by the Spirit of God, and continues:

“Let therefore this my well advised protestation, which here I make between God and my own conscience, be a sufficient witness, at the dreadful day of judgment (when the secrets of all men's hearts shall be opened) to condemne me herein, if my chiefest interest and purpose be not to strive with all my power of body and mind, in the undertaking of so weighty a matter, no way led (so far forth as man's weakness may permit) with the unbridled desire of carnall affection; but for the good of this plantation, for the honour of our countrie, for the glory of God, for my owne salvation, and for the converting to the true knowledge of God and Jesus Christ, an unbelieving creature, namely Pokahuntas. To whom my heartie and best thoughts are, and have a long time bin so entangled, and inthralled in so intricate a laborinth, that I was even awearied to unwinde myself thereout.”

Master Rolfe goes on to describe the mighty war in his meditations on this subject, in which he had set before his eyes the frailty of mankind and his proneness to evil and wicked thoughts. He is aware of God's displeasure against the sons of Levi and Israel for marrying strange wives, and this has caused him to look about warily and with good circumspection “into the grounds and principall agitations which should thus provoke me to be in love with one, whose education hath bin rude, her manners barbarous, her generation accursed, and so discrepant in all nurtriture from myselfe, that oftentimes with feare and trembling, I have ended my private controversie with this: surely these are wicked instigations, fetched by him who seeketh and delighteth in man's distruction; and so with fervent prayers to be ever preserved from such diabolical assaults (as I looke those to be) I have taken some rest.”

The good man was desperately in love and wanted to marry the Indian, and consequently he got no peace; and still being tormented with her image, whether she was absent or present, he set out to produce an ingenious reason (to show the world) for marrying her. He continues:

“Thus when I thought I had obtained my peace and quietnesse, beholde another, but more gracious tentation hath made breaches into my holiest and strongest meditations; with which I have been put to a new triall, in a straighter manner than the former; for besides the weary passions and sufferings which I have dailey, hourely, yea and in my sleepe indured, even awaking me to astonishment, taxing me with remissnesse, and carelessnesse, refusing and neglecting to perform the duteie of a good Christian, pulling me by the eare, and crying: Why dost thou not indeavor to make her a Christian? And these have happened to my greater wonder, even when she hath been furthest seperated from me, which in common reason (were it not an undoubted work of God) might breede forgetfulnesse of a far more worthie creature.”

He accurately describes the symptoms and appears to understand the remedy, but he is after a large-sized motive:

“Besides, I say the holy Spirit of God hath often demanded of me, why I was created? If not for transitory pleasures and worldly vanities, but to labour in the Lord's vineyard, there to sow and plant, to nourish and increase the fruites thereof, daily adding with the good husband in the gospell, somewhat to the tallent, that in the ends the fruites may be reaped, to the comfort of the labourer in this life, and his salvation in the world to come.... Likewise, adding hereunto her great appearance of love to me, her desire to be taught and instructed in the knowledge of God, her capablenesse of understanding, her aptness and willingness to receive anie good impression, and also the spirituall, besides her owne incitements stirring me up hereunto.”

The “incitements” gave him courage, so that he exclaims: “Shall I be of so untoward a disposition, as to refuse to lead the blind into the right way? Shall I be so unnatural, as not to give bread to the hungrie, or uncharitable, as not to cover the naked?”

It wasn't to be thought of, such wickedness; and so Master Rolfe screwed up his courage to marry the glorious Princess, from whom thousands of people were afterwards so anxious to be descended. But he made the sacrifice for the glory of the country, the benefit of the plantation, and the conversion of the unregenerate, and other and lower motive he vigorously repels: “Now, if the vulgar sort, who square all men's actions by the base rule of their own filthinesse, shall tax or taunt mee in this my godly labour: let them know it is not hungry appetite, to gorge myselfe with incontinency; sure (if I would and were so sensually inclined) I might satisfy such desire, though not without a seared conscience, yet with Christians more pleasing to the eie, and less fearefull in the offense unlawfully committed. Nor am I in so desperate an estate, that I regard not what becometh of me; nor am I out of hope but one day to see my country, nor so void of friends, nor mean in birth, but there to obtain a mach to my great con'tent.... But shall it please God thus to dispose of me (which I earnestly desire to fulfill my ends before set down) I will heartily accept of it as a godly taxe appointed me, and I will never cease (God assisting me) untill I have accomplished, and brought to perfection so holy a worke, in which I will daily pray God to bless me, to mine and her eternal happiness.”

It is to be hoped that if sanctimonious John wrote any love-letters to Amonata they had less cant in them than this. But it was pleasing to Sir Thomas Dale, who was a man to appreciate the high motives of Mr. Rolfe. In a letter which he despatched from Jamestown, June 18, 1614, to a reverend friend in London, he describes the expedition when Pocahontas was carried up the river, and adds the information that when she went on shore, “she would not talk to any of them, scarcely to them of the best sort, and to them only, that if her father had loved her, he would not value her less than old swords, pieces, or axes; wherefore she would still dwell with the Englishmen who loved her.”

“Powhatan's daughter [the letter continues] I caused to be carefully instructed in Christian Religion, who after she had made some good progress therein, renounced publically her countrey idolatry, openly confessed her Christian faith, was, as she desired, baptized, and is since married to an English Gentleman of good understanding (as by his letter unto me, containing the reasons for his marriage of her you may perceive), an other knot to bind this peace the stronger. Her father and friends gave approbation to it, and her uncle gave her to him in the church; she lives civilly and lovingly with him, and I trust will increase in goodness, as the knowledge of God increaseth in her. She will goe into England with me, and were it but the gayning of this one soule, I will think my time, toile, and present stay well spent.”

Hamor also appends to his narration a short letter, of the same date with the above, from the minister Alexander Whittaker, the genuineness of which is questioned. In speaking of the good deeds of Sir Thomas Dale it says: “But that which is best, one Pocahuntas or Matoa, the daughter of Powhatan, is married to an honest and discreet English Gentleman—Master Rolfe, and that after she had openly renounced her countrey Idolatry, and confessed the faith of Jesus Christ, and was baptized, which thing Sir Thomas Dale had laboured a long time to ground her in.” If, as this proclaims, she was married after her conversion, then Rolfe's tender conscience must have given him another twist for wedding her, when the reason for marrying her (her conversion) had ceased with her baptism. His marriage, according to this, was a pure work of supererogation. It took place about the 5th of April, 1614. It is not known who performed the ceremony.

How Pocahontas passed her time in Jamestown during the period of her detention, we are not told. Conjectures are made that she was an inmate of the house of Sir Thomas Dale, or of that of the Rev. Mr. Whittaker, both of whom labored zealously to enlighten her mind on religious subjects. She must also have been learning English and civilized ways, for it is sure that she spoke our language very well when she went to London. Mr. John Rolfe was also laboring for her conversion, and we may suppose that with all these ministrations, mingled with her love of Mr. Rolfe, which that ingenious widower had discovered, and her desire to convert him into a husband, she was not an unwilling captive. Whatever may have been her barbarous instincts, we have the testimony of Governor Dale that she lived “civilly and lovingly” with her husband.