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hontas; and the affection proving mutual, Sir Thomas Dayle found no difficulty in giving his consent to their union. Information of this event was also conveyed to her father, who sent one of his brothers and his two sons to make known his acquiescence, and to witness the ceremony of his daughter's marriage. This new relationship with the English, fortunately led to a peace, the conditions of which the Indian faithfully observed during the remainder of his life.
After the lapse of little more than a year, the Governor of Virginia returned to England, and with him, Mr. Rolfe, the wife of this gentleman, and their only son. Pocahontas had
been some time baptised, and had made considerable progross in the English language. Purchas in his Pilgrimes, thus describes the occurrence. "Sir Thomas Dayle having thus established things as you have heard, returned thence, and arrived at Plymouth in May or June 1616, to advance the good of the plantation. Master Rolfe, also, with Rebecca, his new convert and consort, and Uttamatomakin, one of Powhatan's counsellors, came over at the same time. With this savage I have often conversed at my good friend's, Master Doctor Goldstone, where he was a frequent guest, and where I have both seen him sing and dance his diabolicall measures, and heard him discourse of his countrie and religion, Sir Thomas Dayle's man being the interpretour as I have elsewhere shewed. Master Rolfe lent me a discourse which he had written of the estate of Virginia at that time, out of which I collected those things which I have in my Pilgrimage de livered. And his wife did not only accustome herselfe to civilitie, but still carried herselfe as the daughter of a king: and was accordingly respected, not onely by the company, which allowed provision for herselfe and her sonne, but of divers particular persons of honor, in their hopeful zeale by her to advance Christianitie. I was present when my honourable and reverend patron, the Bishop of London, Doctor King, entertained her with festivall pompe, beyonde what I have seene in his great hospitalitie to other ladies."
At the moment Pocahontas arrived in England, Captain Smith, who had recovered from the effects of the accident which befell him abroad, was preparing to set out once more for his American plantation. He resolved, however, not to leave his native land until he had laid before the queen, the consort of James the First, an account of this Indian visitor, and entreated the royal protection in her favour. He accordingly wrote a "little book," setting forth to her Majesty the services and generosity of Rebecca Rolfe; for an abstract of which we must content ourselves, with referring to the
Generall Historie of Virginia, by Captain John Smith, or to the historical notes, from which we have abridged the above narrative.
The interview which he had with Pocahontas previous to his departure, deserves to be related in his own words. She had heard that he was dead, a circumstance which probably accounts for the agitation which she betrayed at their first meeting.
"Being about this time preparing to set saile for New Englande, I could not stay to doe her that service I desired, and shee well deserved; but hearing she was at Brandford with divers of my friendes, I went to see her. After a modest salutation, without any word, shee turned about, obscured her face, as not seeming well contented; and in that humour her husband, with divers others, wee all left her two or three houres, repenting myself to have writ she could speak English. But not long after shee began to talk, and remembered mee well what courtesies shee had done, saying, You did promise Powhatan, what was your's should be his, and hee the like to you. You called him father, being in his land a stranger, and by the same reason must I doe you.' Which, though I could have excused, I durst not allow of that title, because shee was a king's daughter. With a well set countenance she said, Were you not afraid to come into my ther's countrie, and caused fear in him and all his people but mee; and fear you that I should call you father? I tell you then that I will, and you shall call me childe, and so I will be for ever and ever your countrieman. They did tell us always you were dead, and I knew no other till I came to Plimouth; yet Powhatan did command Uttamatomakin to seek you, and know the truth, because your countriemen will lie much.""
In England Pocahontas was well received and kindly treated. She was presented at court, and met with the most affectionate attention from persons of the first rank and station. But she was not long to remain the object either of curiosity or regard. Her husband had been appointed to an official situation in Virginia, and had even proceeded as far as Gravesend, with the intention of embarking with his family for America, when she was suddenly seized with the smallpox, and, after a few days illness died at that place, in the twenty-second year of her age. The fate of this young woman called forth in England the sympathy of all who knew how much she had done to support the cause and to save the lives of the British settlers in America. Her death was also deeply regretted by the old king her father, who continued faithfully to keep his promise of peace and friendship
to the English. He expressed much joy that her son lived, and hoped that, after the boy should grow up and become strong, he would return from beyond the great salt lake, and visit him. The boy remained in England under the care of an uncle, until his education was completed; after which he settled in Virginia, where he rose to considerable affluence and distinction, and in due time laid the foundation of several respectable families in that division of the American plantations.
There is another Indian heroine, whose fame indeed rests on a different ground, but who, in the character of a nun and a convert to the christian faith, fills a much larger space in the annals of American colonization. Tegahkouita was born in the country of the Mohawks, and was left an orphan at a very early age. Her aunts, to whose care she had been committed, were amazed to find that she entertained an insuperable repugnance to matrimony; not knowing that the superstitious spirit of Jesuit monachism had already counteracted in her one of the most natural sentiments of the human heart. To avoid the importunities of her relations she took refuge with the mission at Sault St. Louis; at which place, in consequence of her anxious and constant entreaties, the church admitted her into its bosom as a nun. She was the first of her nation, says Charlevoix, who entered into vows of perpetual virginity.
Tegahkouita now began to prescribe for herself the most rigid penance. She strewed her bed with thorns, rolled herself among briers and prickles, mixed up earth and ashes with her food, travelled amid ice and snow, with her feet naked, and then scorched them in the flames. Under this regimen, her health, as might naturally have been expected, rapidly declined, and she died at the early age of twenty-four, to the inexpressible sorrow of the college of Jesuits at Quebec. These, however, found some consolation in knowing, that the effects of her virtue survived her. 'It was the Mohawk tribe,' exclaims Charlevoix, who gave to New France this Geneviève of North America, the illustrious Catherine Tegahkouita, whom Heaven has continued for almost seventy years to render celebrated by the performance of miracles, the authenticity of which will stand the proof of the most rigid enquiry.'
A long account follows, in the shape of an epistle to the superior of the mission, containing a number of wonderful cures, attested, it is said, by persons whose power and judgment cannot be suspected. As a proof of the efficacy attending the intercession of the "holy girl," we shall transcribe
a certificate furnished by the Abbé de la Colombiere, whe was restored to health in the manner therein described.
Having been ill at Quebec last year, from January to June, of a slow fever, against which all the usual remedies proved ineffectual, and also attacked with a flux, which ipe cacuanha itself could not cure, it was thought advisable I should make a vow that in case it pleased Heaven to put a stop to my malady, I should go to the mission of St. François Xavier, in order to offer up my prayers at the tomb of Catherine Tegahkouita. From that day the fever ceased, and the flux became also much diminished; I embarked some days afterwards to acquit myself of my vow, and scarcely had I proceeded a third part on my journey, when I found myself perfectly cured. I therefore feel, that it would be unjust in me not to ascribe to the mission of Canada the glory which is their due; and to testify, as I now do, that I am indebted for my cure to the Iroquois virgin. I accordingly make the present attestation, not only to evince the sentiments of gratitude which I entertain, but also to express as much as in my power the confidence to be reposed upon the intercession of my benefactress, and thus incite others to imitate her virtues. Done at Villa Marie, this 14th September 1696. J. De La Colombiere.
Another certificate was given by the Capitaine de Luth, one of the bravest officers,' says Charlevoix, that the king has ever had in this colony.'
'I, the undersigned, certify to all whom it may concern, that having, for three-and-twenty years, been tormented by the gout, and suffering such pain as to have been deprived of rest for three months together, I addressed myself to Catherine Tegahkouita, the Iroquois virgin, who died in odour of sanctity, at the Sault St. Louis, and I promised to visit her tomb, if Heaven should please to remove my malady through her intercession. At the end of a nine days fasting and devotion, which I performed to her honour, I was so completely cured, that for the last fifteen months I have not the slightest fit of the gout." Done at Fort Frontenac, this 15th day of August 1696. J. De Luth, Capitaine, &c.
As a check upon the scepticism of the heretical reader, it seems expedient that he should be supplied with the following warning, extracted from the history of New France, a work of the good father Charlevoix:-"On every anniversary of the death of La bonne Catherine for that is the name by which, in deference to the Holy See, she is honoured in Canada the neighbouring parishes were in the habit of repairing to the church at the Sault St. Louis, near Montreal,
to perform a solemn mass. The curate of La Chine, M. Remy, who had recently arrived from France, having been apprized of this custom, and that his predecessors had always conformed to it, declared that he did not think himself authorized to sanction by his presence, a public religious solemnity not ordained by the church. Those of his parishioners who heard him make this remark, foretold that it would not be long before their new curate would be punished for his refusal; and in fact, from that day M. Remy fell dangerously ill. But the worthy curate, perceiving at once the cause of his sudden malady, made a vow to follow the pious example of his predecessors; upon which he was immediately restored to health.”
Under the auspices of such men, it was not to be expected that the progress of Christianity among the Indians could be either rapid or secure. In fact, they accomplished nothing. The two great orders of missionaries, the Jesuits and the Recollets, after manifesting the utmost resolution, and undergoing the severest privations, returned home with no other reward but the consciousness of having acted under the influence of benevolent motives, and the pleasant conviction that they ensured, by a seasonable baptism, the eternal sal vation of some thousands of dying infants. At the present day, no other record can be discovered in the Indian wilderness, that the ministry of the Gospel had ever been exercised among its inhabitants, than the appearance of a few silver crosses, which are worn round the neck by way of ornament or charm, and probably answer the same purpose with the fetiche, which is seen in possession of all the tribes which wander over the deserts of Africa. The Romish missionaries sowed the seed before they prepared the soil; and hence all their labour was lost, and their means thrown away. They attempted to engraft Christianity upon the habits of savage life, and to communicate the profoundest mysteries of our holy faith to minds which had never been accustomed to exercise reflection, or to analyse the elements of thought; it ought not, therefore, to excite the smallest surprise, that their hopes were disappointed, their endeavours opposed and rendered useless, and all their pious schemes limited to the imaginary benefit of securing a passport into bliss for such infants as they were permitted to baptize, or for a few aged persons on their death-beds, who had no longer the power of refusing their services.
Sir Alexander Mackenzie remarks, in his American travels, respecting the early French missionaries, that there is