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A complete collection of the poems of John Yal- 
ler Cat as they appeared in the Colony Courier, in¬ 
cluding a few not previously published, 




Published 1924, by H. P. Gibbs, proprietor, 
Colony, Oklahoma. 





JUN19 *24 J 


©Cl A793696 



A Criticism. 59, 

After Hundred Years. 71. 

An Animal Show.. , . . 14. 

An Indian Joke . 123. 

A Squaw Boss. 31. 

A Way To Win Success. 19. 

A. & M's Versus Spurt Farmers .... 86. 

Bone Dry. 67. 

Calf Rope ............ 27. 

Conventional Black ........ 42. 

C. 0. W. Road, The. . 85. 

Criticism, A . . . . 59. 

Cured. 25. 

Custer ..106. 

Essay on Man, Knocker Man ..... 121. 

Evolution of the Dachshund, The . . . 82. 

Fourth of July, The.101. 

Frosty Mornings ......... 136. 

Geeminy ............ 79. 

Habit . r . . . 84. 

Heap Good Boy, Wins Granpa's Pocket Knife 105. 

Heap Hot.. 40 

Heap July Senate .. 54. 

Heap Language, A Vacation Echo ... 45. 

Heap Rough Man, Guess Who It Is . . . 66. 

Heap too Much Poor Try. 44. 

His Trouble. 93. 

Honesty and Style .. 72. 

How Discourage it "Settin' Hen" .... 34. 

How to Read Character.* 48. 

How Yaller Cat Got it Name ..... 9. 

Hundred Plus.* 36. 

Income Tax Returns .. 90. 

Indian Aggravations.130. 

" Farming ......... 133. 

“Fienance"., . * 128. 

Fishing . ..* . 134. 

" Fish Story ......... 80. 

Friends. 115. 

" Fun ..110. 

Hero . 15. 

” Hospitality . .. 96 

" Job ... 75. 

Joke, An. 123. 

” Latin ..124. 


" Love ..103. 

" Motto .. 21. 

Politics ..114. 

Rain . 88. 

Repartee. . H3. 

Sadness. 131. 

Savages and Others ..... 74. 

Scrimmage. 57. 

Spooks, or Paleface Spirits ... 11. 

Succeed Where White Man Fail . 97. 

Tastes. 116. 

Trouble. 111. 

Wrongs. 109. 

Jack Rabbit Run Heap Fast. 138. 

Jim McClintic Seed . 78. 

John Yaller Cat Visits in Judge Edwards’ 

Court by Special Invitation .... 64. 

Joy . . 35. 

Label on the Bottle. 140. 

Li’l Bear Cat’s Heap Much Polite Pup . 10. 

"Limberneck”. 118. 

Lincoln Beachy. 46. 

Make Um Paleface Good ...... 108. 

M. Bains Davidson. 61. 

Moon Signs ........... 13. 

New Year Resolutions ....... 32. 

Nicholas Romanoff. . 37. 

Night Hawk, The. 89. 

Oklahoma. 41. 

Oklahoma Registered Fine Stock . . . 63. 

On it War Path, Heap Much Out for Gore 95. 

Owed to a Mule. . 141. 

Ozark Trail Short Line, The ..... 55. 

Paleface Praises Progress ...... 29. 

Paleface Visits Print Shop. 91. 

Paris Style, August, 1914. 68. 

Peace . 50. 

Peace Overtures. 38. 

POCAHONTAS.Pages 144 to 305. 

Poet's License, or Yaller Cat's “April Fool" 18. 

Preserving. 52. 

Properly Punished. 98. 

Push. 119. 

Pogamoggan . 125. 

Poor Loie White .. 24. 

Question, The Angel or the Stork? . . . 120. 

Readin' Ads . 77. 

Red Cross Nurse. 26. 

Save an' Win it War. 22. 

Saw It Wood. 139. 

Show Um 'Round. 51. 

Sneak Talk, or Second Hand Slander . . 47. 

Squaw Boss, A. 31. 

Swastika. 127. 

Too Much Hot an' Dry. 62. 

“Uncle Sam" in the Dye Business . . . 83. 

U. S. 104. 

Way to Win Success, A. 19. 

Yaller Cat Ketch it Pay. 135, 



"John Yaller Cat/' 



Indian ways heap funny. 

Pale face seem to think. 

How Indian play or work. 

How sleep, how eat, how drink. 

How hunt, how fish, how swim. 

How paddle light canoe. 

They read with heap much interest 
"Bout every thing we do. 

How squaws take up papoose 
An' tote 'em on their backs. 

How they build 'em tepees. 

An' how um swing it ax. 

May-be-so you think 
Indian mighty queer 
Because the way um do it things 
Is not like pale face here. 

( 9 .) 



How we get funny names. 

Like Bull Bear, Eagle, War Bow, 
Mountain, Panther, Bear Cat, 

An' many more, you know. 

Indian squaw she name it 
Papoose right away. 

After first thing that she see 
On papoose natal day. 

Sometimes peculiar trait 

May furnish name they wish. 
Sometimes heap good swimmer 
May get it name of fish. 

This may-be-so sound fishy. 

But heap much all same true. 

If think y'all swim like yaller cat, 1 * 
Then that name stick to you. 


Once Indian boy named Bear Cat, 
May-be-so six years old. 

For pet, had plump, fat puppy. 

Loved it more than gold. 

Little Bear Cat goin' 

To Seger Indian school, 

Learnin' heap much lots o' things. 

An' how to mind it rule. 

* Duck heap good swimmer. Yaller cat may-be-so good swimmer, 
may-be-so not. Yaller Cat put near all time £tay on bottom. 



Learn how to read an" write, 

AiT count up numbers, too. 

An" cut out pretty pictures. 

Paint 'em red, white an' blue. 

Learn how to be polite— 

“However strong their thirst. 

Boys should stand politely back. 

And let old folks drink first." 

Once Bear Cat fed um doggies 
Sweet milk in wooden trough. 

Him pour it out an' call um. 

But little pup stan' off 
An' look an' wag um tail 
Till big dog put-near burst. 

An' Bear Cat kept a-wonderin' 

Why puppy got no thirst. 

Big dog sure drink heap lot. 

Till hardly hold no more, 

'Nen go off lay down 
Close by tepee door, 

'Nen puppy drink, an' Bear Cat 
In raptures quickly burst. 

Plug puppy tight, say “Ni-i-ice li'l dogl 
Him let ole Tige drink first." 



One evening in it twilight, 

Gittin' put-near dark. 




Indian take it walk 

Near Seger Indian park. 

While strollin' 'long, him see it 
Heap tin cans movin' 'bout. 

Him look, an' look, an' look, an' look. 
But no can make it out. 

Look an' strain it eye-sight. 

Heap sure no mistake. 

Ole tin cans a-dancin'. 

Make it Indian shake. 

Look heap lot, heap closer. 

Put-near got it 'frald. 

Heap lot o' bright tin cans sure got it 
Big war dance in it shade. 

Keep a-comin' closer, 

“Ugh, ugh," heap awful sound. 

Like Indian spirits back 

From “Happy hunting ground." 
Indian hair stan' up. 

Heap much shake in shoes, 

Nen him think this may-be-so come 
From drinkin' pale face booze. 

Feel like haf to holler. 

Sure feel like want to pray. 

Big Indian no can fraid. 

But call squaw this a-way. 
“Ma-a-ary! come here quick. 

Got um sna-a-akes in shoes. 

Heap no good for Indian buck 
Mix up with pale face booze," 



Mary heap much laugh. 

Until it face turn red, 

'Nen she ketch um piggies. 

Pull tin cans off um head. 
Indiamheap much happy, 

'Cause no got snakes in shoes. 
But all the same it heap no good 
Mix up with pale face booze. 

Moon Signs. 

To plant things in it moon. 

Some folks say no good, 

Um dori't know what um talkin'. 

Not like um ought to should. 

If you no much got rested. 

Why, Wait till moon git right. 
Moon heap sure good friend to weary 
Indian man—or white. 

When Indian plant um taters. 

An' git it pain in back. 

Him heap sure think about it. 

Good ole almanac. 

Turn an' look at moon phase. 

Git rest if moon be light. 

Moon heap sure good friend to weary 
Indian man—or white. 

If time to plant it cotton. 

Corn or Milo Maize, 



If it moon no right, 

Indian heap sure plays. 

Or if just feelin' bum. 

Quit, say "Moon no right,” 

Moon heap sure good friend to weary 
Indian man—or white. 

If time to plant it garden. 

Work heap sure a sight. 

Stop and find where moon is. 

Quit if moon no right. 

Think moon signs no good? 

Mind heap much not bright. 

Moon heap sure good friend to weary 
Indian man—or white. 

An Animal Show. 

Given by the animals themselves. 

Once 'way down on Cobb Greek, 

Beautiful and bright. 

Animals, heap much all kinds. 

Had big show one night. 

With actors, clowns an' music. 

An' tricks of every kind. 

Wild beasts, trained dogs, fine birds, trick ponies. 
Nothing left behind. 

Advertised it heap much. 

Want sure draw it grand 


15 . 

Big crowd to finest show 
In all this whole big land. 

Charge it just a dollar 
To see big circus show— 

Dollar may-be-so heap tuh much. 

But everything dear, you know. 

All um folks got ready. 

Heap sure got to go. 

Mister Duck, Mister Frog, Mister Lamb, 
Master Civet Cat, too, you know. 

All got in but one. 

Him no get in it show. 

Tell you how so come? Why, yes! 

Just this a-way, you know. 

Duck sure got it bill 

Frog got green-back, too. 

Lamb him got four quarters. 

That sure let him through. 

But Master Civet Cat 

Him cry, an cry, heap sad. 

Him heap sure only had it (s)cent, 

An' whee-ee-yoo! it was bad. 

Indian Hero. 

Once visiting Indian tell 
About um days of past. 
When State of Oklahoma 
Was heap big prairie vast. 

16. ; i: 


When pale face hunted Indians, 

Kill urn, too, no doubt. 

An' Indian braves with war paint on 
Were after pale face scout. 

Him say, "Me once with war band 
Of Shy Ann* braves, heap lot, 
Coupla hundred of them. 

Put near soon die as not. 

Find ujn bunch o' scouts 
Prowlin' round the place. 

Make um run, you bet your life. 

Give um lively chase." 

"But some how scouts got 'way. 

All 'ceptin' one of them. 

An' him run down it river 
An' hide in tall blue-stem. 

We then surrounded grass patch. 
Sneak up slow, but sure. 

All got um arrows on it string. 

Give war-whoop, git him sure/* 

"But all at once big fire 

Break out in blue-stem tall. 

Make heap much awful blaze. 

No see it camp at all. 

Big braves then heap quick run. 

Save blankets, squaws, papoose. 
Throw wagons, tepees down in river. 
An' turn um ponies loose." 

* Cheyenne. 



"But scon big fire pass by. 

Then think of scout again. 

If not burned up heap sure 
We kill and scalp him then. 

But pale face sure no there. 

Then "Hero” quickly spoke. 

"Me burn him up, pale face sail off 
In heap black cloud of smoke.” 

"Then. other braves stand up. 

Heap make big-talk^ an" spoke, 

"Me see it pale face ghost 

Sail off in heap black smoke/" 

Then all tribe call him "hero"" 

Big dancef you nevah saw. 

Give ponies, blankets, saddles, tepees. 

An" also nice young squaw."" 

When "hero"" here last summer. 

That same ole scout him see. 

When him came down to visit 
Ole friends in Colony. 

Him look heap close, "nen say, 

"Hov/ you git alive? You elf 1"" 

"Nen tell this tale. Scout laugh, "har, har, 
I set that ftre myself."" 

* Eloquent speeches. 

t Gift dance. During these dances, they give gifts to one another, 
sometimes very generously. In this case all are supposed to have 
been lavished on the hero. 



Poets License, 



On April first me travel 
'Way off to county seat 
On business, an' also 

Heap much ole friends to greet. 

Me meet um pale face man. 

Him strike it match on high fence. 
Me ask him, "say, you tell me where 
Me go to git um license?" 

Send me to city clerk 
On corner of it lot. 

Him ask, "You want it license? 

How many dogs you got?" 

"Heap much no want dog license. 
That's the way me cheat um. 

Let policeman shoot fat dog, 

'Neil Indian get to eat um." 

Then clerk say, "May-be-so 
Car license what you need. 

Got um, ten, twelve dollars. 

Right price? Yes. indeed! 

Me say, Tuh much! tuh much! 

Me no got head like gourd. 

If me git it license then 
Me haf to buy it Ford." 



By this time, crowd be there, 

Lots o' ding fool men. 

Clerk him smile an' ask, 

“Want marriage license, then?" 

Me tell um, “Got fine squaw, 

'Nother squaw raise row." 

'Nen him ask, “What kinda license 
Y'all wantin' any how?" 

No think just how to tell um, 

Musta looked quite sad. 

All that kinda “joshin"' 

Make Indian put near mad. 

Say, “Heap much want it license. 

No like to go back home, 

GOT to have um license, cause me 
May-be-so write spring pome." 

Heap much craysee pale face 
Told um Yaller Cat, 

“If y'all not got um license, 

Bettah watch out whah yo' at, 

'Cause after April first 
(Heap no true a bit) 

Poets haf to have um license. 

'Relse um gotta quit." 

A Way To Win Success. 

Talk it 'bout success. 

An' how to win it same. 



Some think it all in luck. 

An' some in noble name. 

But when y*al want success. 

Why heap sure certain, yep. 

You have to make some kind o' hit 
An' git it little rep. 


'Taint no use a tall> 

To fume or whine aroun' 

An' say, “Me got no chance," 

An' blame it on yer town. . 
Here's yer way to win out. 

Why! heap sure, certain, yep. 

You haf to make some kind o' hit* 
An' git it little rep. 

N o cuss it town an' country, 

'Taint right, an' do no good. 

But brag it some about um. 

Like all good people should. 

'Nen if y'all want success. 

Why! heap sure, certain, yep. 

You haf to make some kind o' hit 
An' git it little rep. 

Look at all yer great men, 
Washington, Grant an' Lee, 
Frankjin;. Lincoln, Edison. 

An' even look at—ME. 

An' there's that man Jess Willard* 
Why! heap sure certain, yep. 



He simply HAD to make his hit. 

An git it little rep. 

Indian Motto. 

The “Indian Farmer” at the Seger Indian training School, at Colony, 
under diredtion of Superintendent W. W. Small, had prepared a large tradt 
of land eaft of town for wheat, using an oil tradtor, the one cylinder vari¬ 
ety, but about the earliest seen in that part of the country. 

Indian sure a-learnin'. 

To travel white man road. 

Do all kinds o' work. 

Haul most any load. 

Him quit it laziness— 

Sleepin' under bush— 

An'Take it motto from it tractor. 

Push, push, push, push, push. 

Indian uster be 

A care-free lazy shirk. 

Now um gittin' skillful 
At any kind o' work. 

Learnin' white man's ways, 

Choppin' down the bush. 

An' takin' motto from it tractor. 

Push, push, push, push, push. 

Teamin' how to raise um 
Kafir-corn an' wheat. 

Cotton, corn an' pumpkins. 

An' any thing to eat. 



How to raise um cattle. 

Let goats eat down it bush. 

While him take motto from it tractor. 
Push, push, push, push, push, 

May-be-so onery pale face 
Learn some aferwhile. 

If watch progressive Indians 
Do um things in style. 

Him orter read a little. 

An' crawl 'piece out of bush. 

An' take his motto from it tractor. 

Push, push, push, push, push. 

Save an* Win it War. 

Big guns still a-boomin'. 

Heap much awful bad. 

In may-be-so Armageddon, 

Peace make whole world glad. 
“Save an' win it war". 

This plan work no doubt, 

'Cause Mister Hoover teach us how 
To cut it eatin' out. 

If armies keep a-goin'. 

Got to cut expense. 

But sure no yet can stop um 
Offensives an' defense.. 


23 . 

No can stop um airships, 

Nor big guns do without, 

But may-bo-so learn it after while 
To cut it eatin' out. 

Got to have it powder. 

Got to have um men. 

Got to have um trenches. 

An' blow mines now an then. 
Soldiers pushin' forward. 

Cost heap much, no doubt. 
Could save an" win it war if people 
Cut it eatin'out. 

Big ships crossin' ocean. 

To tote um food supplies. 

While submarines are waitin' 

To blow um to the skies 
Is heap much costly business, 

"You can help, no doubt/' 

Says Mister Hoover, "if you learn 
To cut it eatin' out." 

Bound to lick um Teutons, 

Turks an' Bulgars too. 

Then got to save it food stuff. 
That's what got to do. 

Then heap sure we all goin' 

To start at once, no doubt. 

To try to learn it all we can 
To cut it eatin' out. 



Poor Loie White. 

Mister Robert White 

An' heap nice, modest wife. 

Once had it happy home 
An' lived heap happy life. 

Many generations 

Heap happy race they ran 
Like us, till pale face man appeared, 
'Nen heap bad war began. 

Then Mister White an' wife 
Sure had to hide an' run. 

An' creep in grass an' ditches, 

'Relse git shot with gun. 

Like Quakers, they believe 
In non resistance plan. 

An' so um sure in millions die 
By cruel pale face man. 

Him tell heap sure sad tale 
'Bout worstest kind o' war. 

What call “extermination 
Of innocents" near an' far. 

“Harmless sport," um call it. 

But shoot down wife, poor Loie,* 

An' Bob White calls, an' calls, an' calls, 
“Po' Loie, po' Loie, po Loie." 

* Pronounce i<- Lowie. Long o. 



Po' Loie in it field. 

No hear what Bob White said. 

Him hunt an' call an' hunt. 

But find po' Loie dead. 

How can men have it heart 

To shoot Bob White's po' Loie, 

The innocent po' Loie, po' Loie, 

To shoot Bob White's poor Loie. 


Okla. City feller 
Sell tobacco cure. 

An' guaranteed it dope 
To break it habit sure. 

Heap much praise how nice 
When nasty habit gone. 

An' tell um, “You heap sure rejoice. 
Tobacco ishawan.'' # 

Not only HELP a feller 
Cut out the nasty “cood," 

But MAKE um feller quit it. 

An' quit it stuff for GOOD. 

Pale face bought it bottle. 

Tuck dose at break o' dawn. 

Went 'round all day heap much rejoicin' 
Habit ishawan. 

* Ishawan means all gone. The sign ishawan is made by extending 
the left hand palm upward, place the right hand on the left, palm 
down, brush the riglu hand suddenly forward and off the ends of the 
lingers. You have told an Indian you are out of Stock, haven’t any, 

all gone, etc. 

26 . 


But next day him bin crabbed. 

No talk, or else heap snap. 

An’ keep a-gittin' worser. 

Folks skeered o' gittin' rap. 

Want no tall be bothered. 

Tell um kids, “gwan," 

Heap much knock um 'round, like dickens. 
Tobacco ishawan. 

Third day pale face tuck sick. 

Had ter stay in bed. 

Awful cramps in stummick 
An' heap much pain in head. 

Doc. Darnell f feel um pulse. 

Say, "Think um put near gone." 

Man say, "No use ter live nohaow, 
Terbacker ishawan." 

Indian reputation 
Uster be heap bad, 

Uster think um red men 
Worst savages we had. 

Hafter make revision, 

S'm'other folks heap worse. 

Pale face champion savage, 'cause 
Him murder red cross nurse. 

t Doctor Darnell was, at that time, the Government physician 
at the Segcr Indian training School, at Colony, Oklahoma. 



Indian uster kill um 

Child, woman, warrior-band. 

But spare um medicine. 

Like red cross nurse so grand. 

Him not the only savage. 

Pale face heap much worse. 

No spare um good fine woman, but 
Murder red cross nurse. 

Red cross heap good to both sides. 
To all um wounded men. 
Relieving pain, an' nursing 
Back to life again. 

May-be-so God in heaven 

Send down heap awful curse, 
'Cause um pale face savages 
Murdered red cross nurse. 

Talk no more to Indian, 

Call him savage vile. 

Most merciless and heartless. 

That make Indian smile. 

Heap no like to say it. 

But may-be-so land in hell 
The savage who's responsible 
For the murder of Miss Cavell. 

Calf Rope. 

May-be-so Mister Ford 

Ketch peace dove by an' by. 

28 . 


Me heap sure holler “bravol" 

'Cause um gonna try. 

Sure be glad if Henry 

Work long's um got it half hope. 

But somehow seems like peace no come 
Till some one hollers “calf rope/' 

So Henry tells um 'bout it. 

Heap plead in earnest way. 

Say, “England, you sure end it. 

This little word just say." 

Then John Bull heap got nervous. 
Worst you ever saw 
An' said, “My word, I surely cawn't 
Afford itl Don't ye knaw?" 

'Nen um tackle Frenchman, 

Heap sure much polite. 

An' tell him, “Monzeer Poincaire 
Sure wanta do what's right. 

You heap quick say it word 
An' end this awful drama." 

But him quick say, heap much polite, 
“Pardonez moi, bon ami." 

(Pardon me, good friend.) 

'Nen um talk to Kaiser, 

An' heap much plead for peace. 

Bin satisfied with Serbia, 

Heap no commence on Greece. 

Just say it little word 



*Nen war clouds sure be broke. 

But Wilhelm heap much holler loud, 
“'Rause mit um Yenkee choke." 
(Out with the Yankee joke.) 

With Italy next um plead. 

Heap eloquent an strong. 

An' say to him, “You know it. 

This war bin last too long. 

Heap up to you say word. 

An' end heap awful war." 

Italian him sure stan' up straight 
An' answered, “Niente far." 
(Nee-ain-tay far. Nothin' doin'.) 

Pale Face Praises 

Yaller Cat talk with pale face 
Coupla hours or so— 

Pale face lived among us 
'Bout fifteen years ago. 

Found us heap sure savages 
In put near every way. 

Now back, say “Indian heap progressing. 
That's what pale face say. 

Uster see um Indians 
Wearin' paint on face. 



With feathers in it hair. 

An' clothes scarce any place. 
Now say, “um dress up stylish. 
Heap much white man way, 
Indian heap fast civilizing/' 

That's what pale face say. 

“Uster wear it blanket. 

Hair in heap long plait. 
Moccasins on feet. 

An' nevah had no hat. 

Uster need no money, 

Swappin' was the way. 

Now, Indian cornin'] got it mon'l" 
That's what pale face say. 

“Uster live in tepee. 

Contented as a mouse. 

Now, that way no good, 

Hafter have it house. 

Uster eat it dog. 

Cooked in ole time way. 

Now, Indian sure emerging fast/* 
That's what pale face say. 

“Uster take sun bath 

Right 'long side Main Street, 
An' sit in sun heap nude. 

An' fan it way the heat. 

But little snap-shot man 
Bin git it heap much gay* 



Now Indian Christianizing fast,” 

That's what pale face say. 

''Uster have heap wives. 

Git new one now an' then, 

May-be-so buy with pony, 

'Nen trade back again. 

Now livin' heap like white folks. 

Marry white man's way, 

Indian heap sure Christianizing.” 
That's what pale face say. 

A Squaw Boss. 

Apropos of the ratification of the 19th 
amendment, which was then hinging 
on the action of one or two states 

Indian independent. 

No like it much command. 

But haf to learn to work. 

Or cultivate it land. 

Him work for heap much people. 

An' some are heap much cross. 

But Indian hate it worst of all 
To have it squaw for boss. 

Ulysses have it shipwreck 
Upon Ogygia coast. 

An' meet goddess Calypso— 

Kinda think it ghost. 



She fall in love with hero. 

No let him go across. 

But keep him there for eight long years, 
A woman for a boss. 

Calypso want to keep him 
Forever, don't you see? 

An' if he stay, she give him 

Ulysses um prefer it 

Death an' heap much loss. 

His wrinkled, aged Penelope 
To goddess what bin boss. 

Uncle Sam got troubles, 

Um don't know what to do. 

Nations revolutin' 

An' wimmen howlin' too. 

Uncle Sam heap worried, 

May-be-so no come 'cross, 

'Cause um no hardly savvy, yet, 

A woman for a boss. 

New Year 

Ole year sure dead an' gone. 

An', like heap people do. 

Me heap much think 'bout past. 

An' take it quick review 



Of all um evil deeds 

Me whole year long have done. 

An' do resolve, "Me quit um all 
This Janooary one." 

Some sin, heap grave, besetting. 
Stares each one in it face. 

An' when me heap much think 
An' see how plain it case, 

Sure drop it head in sorrow 
An' shame at what me done. 

An' do resolve, "Me quit um all 
This Janooary one." 

Of your besetting sin, 

• Me heap no care to know. 

Mine heap life-long struggle. 

Mine heap persistent foe. 

Me nevah may undo it. 

Heap evil it has done. 

But sure resolve, "Me quit it all 
This Janooary one." 

Me heap sure keep this pledge 
Heap much pure, heap bright. 

Me turn it new leaf over,. 

Sure keep it heap clean, white. 

Me sign um resolutions 
Just like pale face do, 

'Nen sure forgot an' wrote this pome 
On Janooary two. 



How Discourage 
it Settin’ Hen. 

Once Indian chicken raiser. 

Stew Tout heap much an fret, 
Um use it incubator. 

But ole hen all time set. 

Try hard to break her up. 

Plans no work a bit. 

Ole hen heap sure she want to set 
An', huh-uh, no tall quit. 

Souse her down in water. 

Pen her up in coop. 

Treat her heap much nice. 

Feed her oyster soup. 

Tear up nest to pieces. 

Try every plan um get. 

Yes, everything um hear about. 

An' still ole fool hen set. 

Tie her feet together. 

Put ribbons on her wings. 

Put camphor balls in nest. 

An' other scented things. 

Drive her off heap roughly. 

Say bad words a bit. 

Ole hen no git discouraged, huh-uh. 
She simply no tall quit. 



One day him buy it watch. 

Cheap, loud-tick kind, you bet, 
'Nen um say to self, 

May-be-so find it yet. 

Set hen on it loud watch. 

Tick, tick, no stop a bit. 

She listen, listen, till disgusted. 

Ole hen sneak off an" quit. 


Now listen to it jokelet, 

(No written down for pelf,) 

Upon heap scribbler poet. 

An' written by himself. 

Me write it joke 'bout “Joy," # 

How different people show it. 

Some dance, some sing, some shout, 
some laugh. 

An' some do heap like poet. 

Him mail out heap much poems. 

In fact all that um gets. 

Though like it cat with nine lives. 
Sure come back “with regrets." 

But once he wrote it poem. 

An' here is where him wept. 
Because with joy um read it line, 

“Ye editors accept." 

* Joy, the subjedt of this poem, refers to the joy of John Yaller 
Cat on the acceptance and publication of his firSt poem. 



Heap tears roll down in torrents. 
Across um pallid face. 

The while him read it letter. 

Whose lines heap hard to trace 
Through tears of joy, but real 
The tears, the quivering chin 
Of poet's heap small son and heir. 
The one so dear to him. 

They told him that "Some editor" 
Had accepted papa's verse, 

Um thought that heap much awful. 
An' so him cry heap worse. 

Um hide it face against me. 

Heap sobbing. Oh! so sore! 
"No-o-o cry, papa, me no think 
Him do it a a-any mo-o-ore.” 

Hundred Plus. 

Big papers every day 

Print war news nuff to pain you. 
Say 'nother country start soon. 
Little state Roumania. 

She only wait to ask um 
What she gonna git? 

If help um win this heap big war. 
What she gonna git? 

If me take it final 

"Exams" to git degree 



In some heap famous college 
Like Harvard, Yale or Lee* 

An' git no harder questions 
Than this one, me no fuss. 

Me heap sure easy answer um 
An' git it hundred plus. 

She git it heap much awful 
Misery an' woe. 

She git it heap much widows 
An' orphans, too, you know. 

She git heap burned up cities. 

Git ruin everywhere. 

Git millions killed an' babies starved 
An' mothers in despair. 

Heap sure easy nuff 
If in it war um go. 

To tell um what um git 
Be misery, pain an' woe. 

Sure me answer questions 
Easy, me no fuss, 

They git it hell, an' may-be-so more. 
Me git it hundred plus. 

Nicholas Romanoff. 

Warring Europe suffers. 

Peace sure come some day, 

* Lee referi to Washington and Lee College in Virginia. 


38 r 

Take it heap much time to 
Wipe those crimes away. 

Heap cruelties for ages. 

Bin kill um people off. 

He who do it share of this 
Was Nicholas Romanoff. 

Tyranny heap awful. 

Cruel to um Jews, 

May-be-so God in heaven 
Pay um now their dues. 

People tell um “quit it,” 

Czar an Czaress scoff. 

Revolution came at last. 

Now Nicholas roamin' off. 

Other tyrants tremblin. 

On um topplin' throne. 

People got um few rights 
Like ter call their own. 

Democracy sure cornin'. 

Will not be put off. 

World heap sure improvin' some 
Since ole Nick roamin' off. 

Peace Overtukes. 

Oh, heap cruel war of um nations! 

When will thy bitterness cease? 

When will um cravings be sated. 

An' big world be again blessed with peace? 



When will um ambitions be bridled? 

When will um heap big rulers know 
That um people got rights, an that God will 

For it murder of mortals below? 

May Great Spirit of big world direct 

That um cruelties of war heap soon cease. 
That um rulers soon settle um quarrels 
An" give um God's people sweet peace. 

For, heap sure, this is war of um rulers. 

Just same like heap often in past. 

But heap sure um Great Spirit got hand in it 

An'right will heap sure win at last. 

Let all of um fightin' men quit. 

Let um lay down um arms an' go home. 
Let um mold back um weapons of warfare 
To plowshares, an' never more roam. 

But let it war path heap grow grassy. 
Surrender ambition heap vile. 

An' git heap much close to um Great Prince 
of Peace 

An' help chain ole Satan awhile. 

The great God of um nations is just. 

Got it vision heap piercing an' far. 

We shall know when big conflict is ended 
That God sure is arbiter of war, 



When Poland an' Belgium git free 
Just same like um were in it past, 

Alsace an" Loraine be returned to ole France, 
Au' um Irish git home rule at last.* 

Heap Hot. 

Heat a-comin' daown, 

Hittin' heap much hard. 

Scarcely feel like movin'. 

Git heap awful tard. 

Wanter lay around 

An' hunt for heap cool spot. 

An' nevah do a thing, 'cause it's 
So dag-goned hot. 

Like .ter swing in hammock 
Under shady tree, 

Drinkin' lemonade. 

An' may-be-so ice tea. 

Like to git in auto.. 

Hit um heap high spot. 

An' make it little breeze, 'cause it's 
So dag-goned hot. 

Travel round a bit. 

Everybody gone. 

Ask ter see somebody. 

Pale face grunt an' yawn. 

Rub eyes an stretch an say. 

"Find um, like as not. 

Written during the war before any of these questions, 
were settled. 



Da own at it bathin' pool, 'cause it's 
So dag-goned hot. 

Go daown taown to store. 

Clerks—heap find um none. 

Ask pale face where um at. 

Say," Want ter pay it mon'," 
A^an um say, "You ketch um, 

* May-be-so, like as not, 

Daown at it bathin' pool, 'cause it's 
So dag-goned hot. 


Some people heap like um strange countries, 
AiT heap much put near um go wild 
Til praise of heap beautiful scenery. 

Or climate salubrious an' mild. 

Some like um fine watering places. 

Some like um big mountains so grand. 

But Indian um think it heap sure good enou^ 
Oklahoma, heap beautiful land. 

Some travel, heap certain, to Greece, 

To London or, may-be-so, Rome, 

To Switzerland's valleys and mountains. 

But no see um beauties at home. 

No, never look 'round to see beauty 
Right here, heap close to um hand. 

42 , 


Never see um fine valleys an’ scenes of our own 
Oklahoma, heap beautiful land. 

Streams of clear water heap sparkling. 

Vales of heap beautiful green. 

An' wild flowers—you may-be-so know it—*- 
Put near whole year 'round to be seen. 

An' birds everywhere, heap fine singers— 

Of it Muse, me heap sure get command) 

Me stretch out um arms, say, “Sure good enough! 
Oklahoma, heap beautiful land." 

Some people love make um big toasts—- 
Not bread which um burn kinda brown— 

But toasts of heap big oratory, 

'Bout countries an' men of renown, 

,rAh' heap many more kinds o' great things. 
Which they think heap good or heap grand. 
But here's Indian toast, heap sure think it good, 
“Oklahoma,* heap beautiful land." 

Conventional Black. 

Indian no like white style. 

All black, no colors bright, 

Um use most every color 
When um dress up right. 

Indian sure git puzzled. 

Heap hard for him to say 

* The Indian word, “Oklahoma” means beautiful land. 



Why pale face always dress in mournin' 

On it weddin' day. 

Always did like colors. 

Bright feathers 'round it head, 

Like necktie any color, 

Jes so it's heap much red. 

Blanket bright an' flashy. 

But strange for him to say 
Why pale face always dress in mournin' 

On it weddin' day. 

Paint it face in yellow. 

Stripes of every hue. 

When him have it gay time. 

That's what Indian do. 

Man, when him git marry. 

Heap sure should be gay. 

Then, why should pale face dress in mournin' 
On it weddin' day? 

Pale face heap sure funny, 

Funny every way. 

The idee! Wear it mournin'. 

When um should be gay! 

Sure kinda looks peculiar. 

If see it Indian way— 

But some men, may-be-so, git it cause 
To mourn on weddin' day. 

44 : ‘ 


Heap Too Much 
Poor Try. 

Heap much no stan'under 

How pale face manage things. 
To win heap much success. 

An" earn the joy it brings. 

Yes, white man all time striving 
No time to sit or lie, 

Indian no succeed 'cause him 
Make heap too much poor try. 

Indian no like work much, 

Lay around all day. 

Never git no move on, 

'Cept when U. S. gives pay. 
White man energetic, 

Sell heap much an' buy. 

But Indian no succeed 'cause him 
Make heap too much poor try. • 

Indian got allotments. 

To farm, got heap good chance. 
But rather rent it land out. 

An' ride around an' dance. 
White man always schemin'. 

Fun suits Indian's eye. 

He never tall succeed 'cause him 
Make heap too much poor try. 



Yaller Cat, self, can claim it 
No much success at all, 

Tho' heap sure all time workin' 
Spring, summer, winter, fall. 
But, may-be-so there's a reason, 

A heap good reason why 
Yaller Cat nevah can succeed, 

Um write too much poor try. 

Heap language! 


One day me no much workin. 

Visit pale face friend. 

Talk about it weather. 

An' how it crop he tend. 
Southwest Normal student 
Also be there too. 

Git int'rested heap to learn it how 
The farmer people do. 

First help with two-horse plow, 
'Nen farmer want ter change 
To five-tooth cultivator 

An' a one-horse hitch arrange. 
Tell it Normal student— 

This just what um say, 

"Snap both lines to single critter. 
An take cross checks away." 

46 . 


Normal student ketch on, 

But repeat with eyes dilate, 

"This steering apparatus 
Attach in duplicate 
To solitary equine 
And then eliminate 
Superfluous auxiliaries. 

Is that what you wish to state?’* 

Farmer say, "I reckon. 

Guess you got it right/’ 

An" added, "Hi-i-igh-fe-e-er-luten!”'* 
Yaller Cat say, "That’s right!” 
Southwest Normal! good. 

Teach um for a wonder. 

Me haf ter listen close indeed, 

’Nen put near no stan’under. 

Lincoln Beachy. 

Beachy, heap fine bird-man, 
Long may um greatness shine! 
May um heap noble heart 

Cause noble thoughts in thine. 

• Webster’s Dictionary spells it, “Highfalluting, perhaps 
derived from “highlighting.” Yaller Cat say, no, heap 
sure derived from Low Dutch, “Hochverluten.” Spell ik 
“Highferluten,” and keep the heap fine Low Dutch deriva- 

t Now the Southwest Teacher’s College, a State school. 



An' may um big deeds nerve us 
To duties heap much great. 

To do an" dare, tho' may-be-so land 
Down in it Golden Gate! 

Then let us think with sorrow 
Heap much true sincere, 

'Bout his heap good deeds. 

But um bad, let's bury here. 

An', as um fly across 
Big gulf to future worl' 

Let's hope um heap sure land next time 
Inside um Gates of Pearl. 

Sneak Talk 


May-be-so got talkin' neighbors. 

What tell it heap much news. 

An' twist um facts quite often. 

In any way um choose. 

You sometimes hear it sneak talk. 

An', thoughtless, swell it chime. 

An' add, like pale face, "Wouldn't put it 
Past um, nary time." 

May-be-so hear it vile hint. 

Heap slander, black, obscure. 

Some sneak talk which, if published. 
Heap injure some one sure. 


48 . 

You no believe it story. 

But you thoughtless' swell it chime. 
By adding, that you "wouldn't put it 
Past um, nary time." 

You like to think, "Me careful. 

Vile sneak talk me sure shun. 

Heap no want ter say things 
To hurt um any one." 

But you listen to um gossips. 

An' thoughtless swell it chime. 

Like pale face add, "I wouldn't put it 
Past um nary time." 

If may-be-so meet Saint Peter, 

Bible say heap clear. 

You sure be judged according 
To judgements you gave here. 

Some demon tell it on you. 

All heaven swell it chime 
By quoting that, "They wouldn't put it 
Past you, nary time."* 

How To Read 

Some try to read it character 
By feelin' of it head, 

* Once somebody overheard somebody talking to somebody 
about somebody and somebody said, “I wouldn’t put it past 
’em nary time.” 



Some read um lines in hand. 

But best way wait till dead. 

Should Yaller Cat try to read um. 

Tell you what him learned. 

You can know heap much about um by 
The way their paper's turned. 

So, when um lay down paper. 

Take notice what's on top. 

Find out what um readin', 

'Nen you've got it drop. 

If readin' politics. 

Gee, what a lot you've learned! 

You can know heap much about um by 
The way their paper's turned. 

If find it science column, 

Pooty sure find that he 
Is doctor, professor, inventor. 

Or heap much like to be. 

If find it sportin' page 

You know that Youth has yearned 
To be a foot ball hero by 
The way his paper's turned. 

If find it fashion column. 

Sure read um like a book. 

Even if no see um, 

Know put near how um look. 

If readin' yaller novels. 

Love sick's what you've learned. 



You can know heap lot about um by 
The way their paper's turned. 

If find um funny pictures. 

Know him more than half. 

Heap sure him funny feller. 

Put near hear him laugh. 

If readin farm an' stock page. 

Say, "Heap sure I be durned. 

Know it, um a hay seed by 
The way his paper's turned." 


Heap think 'bout um blessings of peace. 

Heap blessings which we now possess. 
Compared with it heap awful war. 

An' anguish an' pain an distress. 

Big armies of Europe make heap red 
With it blood full many a stream. 

They're down in um ditches a fightin' for kings. 
We're livin' on peaches an' cream. 

Big world heap go backward a-plenty. 

While war-dogs run loose in it land. 

While um fight for it may-be-so glory. 

To get it name noble and grand. 

Me tell um to heap think an' ponder, 

How good um fine peace countries seem. 
They're down in um ditches a-fightin' for kings. 
We're livin' on peaches an' cream. 



Lord help um to heap much consider 

How much better big world would be now. 
If um cannons an’ guns were all molded 
Into implements of peace like it plow. 

If um soldiers were workin' um green fields. 
With it plenty heap big earth would teem. 
But they're down in um ditches a-fightin' for 

We're livin' on peaches an' cream.* 

Show Um 'Round. 

Got um vis'tors at your place? 

Show um 'round. 

No let um see it gloomy face. 

Show um 'round. 

No say, "Me got it heap much hurry," 
Forget it 'bout that little worry. 

Cut out that heap much hurry scurry. 
Show um 'round. 

No talk it hard times when um come. 
Show um 'round. 

No act blue an' no act glum. 

Show um 'round. 

Let um know we heap much 'live. 

Tell um how it people thrive. 

* The author’s peach orchard of 320 Elberta trees were at that time 
loaded with ripe delicioua fruit, and the author thought sorrowfully 
of war stricken Euroqe, 



Heap quick begin when they arrive. 
Show um 'round. 

Don't for nothin' 'tall complain. 

Show um 'round. 

No grumble 'bout it drought nor rain. 
Show um 'round. 

Show um heap much 'round it block. 

Talk it 'bout um fancy stock. 

Anything, 'cept never knock. 

Show um 'round. 

Heap much very pretty sights. 

Show um 'round. 

Tell um 'bout it lovely nights. 

Show um 'round. 

No let your grumblin' cause it shock. 

No bawl your city out, nor mock, 

Just as me say before, “Don't knock," 
Show um 'round. 


Heap much work for Uncle Sam, 
Preservin', preservin'. 

The fruits of peace will go to waste. 
Without preservin', 

Him roll um sleeves up good an' high. 
Dig in like bound to win or die. 
Neither side no ketch his eye, 

'Cause him preservin'. 



Now's the time to talk 'er straight. 
Preservin', preservin'. 

Seal up our nation's highest fate. 

An keep preservin'. 

War dogs like to pull us in. 

But let's keep sayin', “War is sin," 
An' think heap much 'fore we begin. 
An' keep preservin'. 

May-be-so Uncle Sam keep on 
Preservin', preservin'. 

Tell um war dogs, “Jes go 'long, 

'Cause I'm preservin'. 

Don't want no part in big world fight. 
Got plenty work both day an' night. 
Want to do things heap much right. 

An' keep preservin'." 

But don't kick Uncle Sam too hard. 
While he's preservin'. 

Him may-be-so lose it temper till 
Him quit preservin'. 

They may-be-so take my word, no doubt. 
If kick too much heap best look out. 

Him may-be-so knock few things about. 
An' quit preservin '.* 

* President Wilson had issued a proclamation of neutrality, 
but German atrocities were getting almost paSt endurance. 



Heap July Senate. 

Out here in woolly west. 

Heap got it senate sure 
Who've won it crown of laurels 
Ages to endure. 

Democracy, new style. 

Heap July Senate, yesl 
Heap much put it down, you bet. 

This freedom of the press. 

Reporters, if you want it 
Common courtesy. 

Put on it little muzzle. 

An* watch out what you see. 

'Cause disher July senate 
No want it public mess. 

Heap sure um have but little use 
For freedom of it press. 

If press of Oklahoma 
No want it in the neck. 

No print stuff in their papers 
That they no want, by heck. 

'Cause disher July senate 
No like it, they confess. 

To have um publish even truth. 

About their senate mess. 

* July senate means next thing to august senate, but not quite- 
The reporters of the Daily Oklahoman had been excluded 
from the senate’s reporter’s table. 



So, when you write it story. 

Ask some one what to say. 

An" don't you criticise um, 

That's what Senate say. 

Press say to senate, “Welcome 
To all it fame that ye got." 
Heap sure, let um have it boys, 
Fama semper vivat. 

The Ozark Trail 
Short Line 

Folks a-gittin' busy. 

Don't you hear it noise? 

Blastin' out um rocks. 

Shoutin' round like boys. 

Haulin' heap much clay— 

Not convicts from it jail. 

But heap much honest folks, sure gonna 
Ketch it Ozark Trail. 

Cuttin' down um hilltops. 

Make um proper grade. 

Some with plows an' scrapers. 

Some with pick an' spade. 

All time busy talkin'. 

Dead sure um never fail. 

Swear um never stop a tall 
Till ketch it Ozark Trail. 



All kinds of plans um talk up. 

How to pull road here. 

Heap much talk Tout "Short Line/' 
An' every body cheer. 

Ketch it heap much good mon'. 

Heap nuff ter make yer pale. 

Puttin' up the dough heap sure. 

To ketch it Ozark Trail. 

Committee come next June. 

Road got ter look heap fine, 

'Relse um gonna take it 

Some heap much worser line. 

Me no kin make big speech 
'Cause um gills git pale, 

But like ter say a little bit, 

'Bout ketchin' Ozark Trail. 

Me tell it little story. 

You ketch it,-if you can. 

"Once young squaw meet it heap fine. 
Stylish Indian man. 

Um come an' court an' marry— 

Like novels, heap no fail.— 

You may-be-so like to know what that 
Can do with Ozark Trail? 

Well after while she find out 
"Fine buck" heap no good. 

Heap bound ter git divorce, 

No do just like she should 



But raise it heap big fuss— 

But may-be-so one fuss fail. 

An so she keep it up, keep it up, keep it up. 
Till sure divorce no fail. 

Y'all can tell um people. 

An heap sure let um know. 

We Ye not a gonna quit it. 

Heap sure, huh-uh, no. 

But heap sure stay right with it. 

We're never gonna fail. 

We'll keep it up, keep it up, keep it up, 
keep it up. 

Sure ketch it Ozark Trail* 


Yaller Cat tell it Story 

'Bout wild days past an' gone, 

Indian then had good times. 

Now sure Ishawan.f 
Once, may-be-so dozen scouts 
Hunt Indians when um paint, 

Wantta make um heap much good, 

Jes like pale face—haint. 

May-be-so hundred bucks. 

Heap brave an' young an' gay, 

Wantta ketch war glory. 

Like heap big warriors say— 

* A proposed hard surface road from the Ozarks to Amarillo, There 
were three proposed routes in the content. Ours was the shorte$L 
t Gone. 



Wantta ketch um scalps. 

Teach pale face lesson good. 

Let Indian huntin' ground alone. 

That's what pale face should. 

Git um heap lot bronchos. 

Bows an' arrows, too. 

Ride across um prairies. 

This sure what Indian do. 

Gonna ketch um scalps. 

Dozen every day. 

An' scouts sure make for hungry coyotes 
Heap nice chuckaway.*' 

Ride across um prairies. 

Heap swift down um trail. 

Single file with bronchos 
Touching head an' tail. 

Pale face see it dust. 

Captain, him say, “Boys, 

Fill up yer magazines heap full. 

No time ter play with toys." 

'Nen captain walk in front. 

Say, “Now, boys, show yer tricks," 
Count um one, two, three. 

An keep on, four, five, six. 

At each count, rifle crack— 

Sure foremost pony dead. 

An' 'cross it mesquite into sage brush 
Indian brave swift fled. 

Anything to eat, food. 


Heap much Indian braves. 

Dozen, may-be-so two. 

Git um heap dead pony, 

An' haf to hide from view. 

Next Indian then git scared. 

His broncho then be 'head, 

May-be-so this time Indian fall 
Like bronchos, heap much dead. 

'Nen, sir, what you think? 

Broncho smell it gore. 

An' sniff an' snort an' stop. 

An' no tall go no more. 

Heap much kick um ribs. 

Act like gittin' mad. 

Pale face laugh, holler heap smart bronk, 
Indian heap sure glad.* 


Yaller Cat study poetry. 

Want ter find out what 
To write for popularity. 

An' what him ought to not. 

What him got ter write down 
Ter ketch it public eye. 

An', if me find out, you jes mind out, 
May-be-so me try. 

* This ftory is founded on a true incident. 



Me ketch it poem (?) lately. 

That heap big papers print, 

'Bout Mister Woodrow Wilson—* 
May-be-so ketch it hint 
An' write some heap big poem, 

Yaller Cat no tall knows. 

But thinks said writer better be quieter. 
Better stick to prose. 

Said poem vile in meter 
An' also rythm, too. 

Pass perhaps in rhyme. 

But nuthin' else will do. 

An' when it comes to vileness, 

Satan asks no worse. 

Heap vile in thought, no good in aught 
That goes to make good verse. 

When common sense gits filtered. 

Find some folks heap no good. 

But may-be-so give OUR PRESIDENT 
The honor that it should. 

An' when it comes to poetry. 

Why, heap sure heaven knows 
The noted writer better be quieter. 

Better stick to prose. 

• The writer of the poem referred to (a noted prose author) 
had written a short poem in harsh and unpatriotic criticism 
of President Wilson, which appeared, at that time, ia moft all 
of the large papers. 



M. Bains Davidson. 

Me read it in muckwisto , 4 

Um "Courier”! heap much lot 
'Bout all kinds folks an" doin's. 

An' politics gittin' hot— 

Read it one announcement 
'Bout man who wants to run 
For assessor—know him—heap sure good one, 
M. Bains Dayidson. 

To make it good assessor. 

Me heap much often said, 

Wanta git it man 

What got it level head. 

Got it heap good judgement 
In drought or when it rains. 

So if you want it good assessor. 

Why, vote for good friend Bains. 

Heap fine honest farmer, 

Know it value land. 

Implements, goods or houses. 

Bran' new or second hand. 

Live stock. Fords, et cetera. 

Him sure take lots o' pains. 

So, if you want efficiency. 

Why, heap sure vote for Bains. 

* Newspaper, t The Colony Courier. 

The author wrote this poem sincerely hoping it would help 
to eletft his friend. 



Too Much Hot 
An’ Dry. 

Ole sun heap much scorching 
Jes same every day, 

Burnin' all the crops up. 

Killin' even hay. 

Heap too hot for workin'. 

Git “sun-struck" sure an' die. 

Oh, weather-man! be good, be good. 
Heap too much hot an' dry. 

Weather man heap keerless. 
Sometimes do same before, 
May-be-so let Vulcan 

Turn on too much calore. 

Say, weather-man, look here. 

Wake up 'fore stuff all die. 

Oh, weather-man! be good, be good. 
Heap too much hot an' dry. 

Oh, Weather-man! be keerful. 

No burn all crops en masse. 

Watch um radiator. 

Heap quick turn off some gas. 
Have it heart about you. 

Before sick people die. 

Oh, weather-man! be good, be good. 
Heap too much hot an' dry. 




isteked Fine Stock. 

Our state sure got it heap fine stock. 

Some be Shorthorns, some Duroc, 

Thoroughbreds of every kind. 

In Oklahoma heap sure find, 
May-be-so laugh, but we don't mind. 
No tall find us folks behind. 

Dogs, sure got um, fancy lot. 

Greyhounds, pointers and what not? 

Horses, too, you may-be-so know. 

See um sure at big horse show. 

Big draft stock an' some that “go,” 
Sell um, sure bring in the “dough,” 

Ducks an' geese an' chickens, yes! 

Turkeys, fine Thanksgivin' mess. 

Sheep an' goats an' donkeys, too. 

An' voters heap sure got um few. 



Fancy stock like me an' you. 

Sure, we got um papers, too. 


John Yaller Cat 
Visits in Judge Ed^ 
wards' Court, 


Me git it invitation. 

Printed heap much swell. 

To heap sure visit court. 

In fine old town, Cordell. 

Ask pale face to explain it. 

Him say, "Sure wanta go 
An' have good time, sure heap much fine. 
Judge Edwards' court, you know." 

'Nen me ketch um ponies. 

Sure make um run like fury. 

An' find out that um wanta 
Have me serve on jury. 

Me tell um Judge "Huh-uh, 

No like that kinda sport. 

Me heap much like to get it 'scused 
From Mister Edwards' court. 

'Nen Judge say, "What's your 'scuse, John?" 
Me tell him, "Got um few. 



Heap much busy time. 

Got heap much work to do.” 

Judge smile say, “Heap no good. 

That kinda 'scuse no go.” 

'Nen me git shaky in um knees. 

Judge Edwards' court you know. 

Say, "Squaw no strong, heap need me. 
Do chores, haul feed from stack,” 

Him only smile say, “Squaw heap glad 
If never do come back.” 

Tell um pigs sure starve. 

An' squaw heap sure need wood.” 

Him say, “That kinda 'scuses in 
Judge Edwards' court no good.” 

'Nen me say, “Yer Honor,” 

An' heap wise face me draw, 

“Me got heap big diploma 
An' uster practice law. 

Uster be a lawyer 
In tribe of Illinois, 

Never h&d much practice, but 
Heap sure one of the boys.” 

'Nen Judge him say, “Ahem— 

It's my opinion true, sirs. 

That lawyers seldom know enough 
Of law to make good jurors.” 

'Nen everybody laught. 

Heap good joke, you know. 



But Yaller Cat enjoyed it best 
When Judge said, “Youkongo." 

Heap Rough Man- 


You know it little man. 

What make it little car? 

No? Then me tell you 'bout him. 

What kinda man he are. 

Sometimes bruise you up. 

Break arm, make you lame. 

Heap much bump you 'round like dickens. 
But love him jes the same. 

Got it great big fact'ry. 

Hire um millyun men. 

Sometimes “fire" um lot, 

'Nen hire um back again. 

Treat um heap much nice. 

Heap sure always game. 

Bump us 'round heap helluvalot. 

But love him jes the same. 

People workin' for him. 

Everywhere you bin, 

Henry show um people 
How ter make it “tin." 

May-be-so run for president 
An' git it heap big name. 



But even if um do, we gonna 
Love him jes the same. 

Bone Dky. 

Here's to um noble Sixth! 

Throw um hats up high! 

'Cause our own Oklahoma 
Was first to go “bone dry." 

Sure got um legislature 
Not afraid to do. 

An' sure git busy right away 

An' push um good laws through. 

Unicameral no good. 

Sixth 'way up on top. 

Give um people what um want. 
An' let distillers drop. 

But Yaller Cat hear some kickin'. 
Hear some fellers say, 

“Gonna leave this onery state," 
Um sure don't haf ter stay. 

They're makin' lively kick. 

Got hit heap awful hard. 
Howlin' like the dickens. 

Say, “Got it patience jarred." 
Gamblers heap much growlin'. 
Sarcastic hear um say, 

“Haf ter quit um pool an' cards. 
Play marbles an' croquet." 



Boot-leggers sure a-cussin'. 

Bad as any Turk, 

May-be-so haf ter quit it 
An' do a little work. 

An' dutchman say, “No matter 
If got it awful beliick. 

Never git no drap to drink, 

But soda-pop an' millick." 

An' Indian got some kick, too, 

(Spick izzy, now, my Muse,) 

One of your laws hits us. 

To you this may be news. 

Heap sure say, “Gee wissl 
Hear this wail o' mine! 

Never git ter smoke a thing 
But dry grape vine." 

But, may-be-so better smile 
An' bear it consequence. 

For heap much folks are b'lievhT 
That this thing jes commence. 

May-be-so leave it state 
'Cause never have no fun, 

But where we gonna go to, huh? 

By nineteen twenty-one .* 

Pakis Style, Aug. 1914. 

When war broke out in Europe, 

All strangers quick rush 'way. 

* In Colony Courier. Mar. 22, 1917. This predittion came true. 



Cept one white squaw achent. 

She heap much there to stay. 

Resolved to gain her purpose. 

She heap sure move no mile 
Till she could git it what she sought. 
Heap latest Paris style. 

Ateliers were searched. 

Styles heap quick displayed— 

Bargain! Fifty off!— 

Heap quick purchase made. 

'Nen for home she started. 

Martial law heap vile. 

Had to leave um costly trunks. 

But bin keep # Paris style. 

War bin come so quickly. 

No much git time to think. 

Smoke of burning cities 

Make sky heap black like ink. 

Railroad service ended. 

Walkin' heap much style. 

She'd reach um sea-shore! Yes she would 
With latest Paris style. 

Heap challenged by um pickets. 

Had ter show passports. 

Heap run from dashing cavalry 
An' sneak past frownin' forts. 

Bin or was prefixed equals paft tense. 



She met Crown Prince of Germans, 

Um tell her, "Modes heap vile/' 

She say naively, "Nix coom 'rous," 

An' saved it Paris style. 

She, pushin' fast on journey. 

Heard heap big noise in sky. 

Saw awful aero battle 

Heap ragin' fierce an' high. 

Big Zeppelin fell upon her. 

Heap matted up in pile. 

But she emerged heap calm, serene. 

Still got it Paris style. 

'Nen, "Forward march!" she shouted, 
"Heap nothin' here below 
Shall ever stop my journey. 

Heap sure big world shall know 
That wimmen CAN do brave deeds." 

But just heap little while 
Two armies rise—now she MUST win! 
An' save it Paris style. 

On right the French an' English, 

On left Germania's sons 
Were riddlin' one another 
With heap quick firin' guns. 

An' she, thus caught between um 
In no-man's land, long while. 
Marched bravely through it leaden hail 
With latest Paris style. 



At last on board it vessel. 

She starts across big brine. 

Just as Dutch submarine 

Got range on White Star line. 
Torpedo struck her vessel. 

Heap sure make ocean “bile,” 

But she bravely swam heap bloody seas 
An' saved it Paris style. 

After Hundred 

Russia, Germany, Hungary, 

May-be-so you all know. 

Heap chopped up little Poland 
'Bout hundred years ago. 

An' each one took a part. 

But God he sees an' hears. 

An' now um pay it penalty 
After hundred years. 

You read it all in hist'ry. 

How Polish patriots fought. 

Heap bled an' died an' suffered. 

What glorious deeds they wrought. 
Sobieski, Kosciusko, 

An' heap much noble peers 
Were subjugated heap much wrong 
For more than hundred years. 



Heap awful crime of nations 
Caused Poland heap much woe. 
War, blood-shed an' misery— 

Poor Poland had to gol 
Heap Teutons an" heap Cossacks 
Rode Justice down with cheers. 

But now um pay it penalty. 

After hundred years. 

Now war come back to Europe, 

Peace dove fly away, 

Russia, Germany, Hungary, 

Heap much got ter pay. 

Now Kaiser says, “Free Poland,” * 
Sure give him heap much cheers. 
Heap much shout, “Vive la Pologne!” 
After hundred years. 

Honesty And 

Heap much many people 
Like to make big show. 

An" git it lots .o' glory 
Socially, you know. 

Wear um heap fine clothes. 

For which um rarely pay. 

* This poem was written Jan. 14th, 1917. Kaiser 
Wilhelm had made a proposition to free Poland, but 
with impossible conditions. 


73 . 

But that no good, me rather wear um 
Skins old fashioned way. 

Git through on false pretense 
No good way to do, 

’Nen hide an" sneak aroun' 

To keep from payin', too. 

Heap much dodgin' creditors 
Worst business on this globe. 

Me rather dress old fashioned way 
In good warm buff'lo robe. 

Cost heap much to dress swell 
In broad cloth or in silk. 

An’ make it big display. 

Like snobs an' all their ilk. 

Pass up other folks. 

An' on them sneer an' gloat— 

An' stuff not paid for — me heap rather 
Dress up in coon skin coat. 

Pitiable is it sight 

Of those who, for display. 

No can look at people 
Neither night nor day. 

Character sure worth 

Much more than social swim. 

Me heap much rather pay um debts 
An' dress in beaver skin. 

May not cut big swell. 

Nor git it much attention. 



But honesty lasts longer, 

Is what me like to mention. 

End sure come some time. 

Can't endlessly defer. 

Me rather pay um honest debts 
An' dress in gray fox fur. 

Squaw say, "Heap right, John, 
Honesty is best. 

But people sure look sight, 

Who out of style are dressed." 

She tell it this a-way, 

God bless it heart of hers, 

She, "Rather pay um honest debts, 
AND dress in seal skin furs." 

Indian Savages 
And Others. 

No ver' much long ago, 

We savages ran wild. 

Heap kill um men and wimmen. 

An' even little child. 

Tie um up for torture. 

Heap weird, heap awful sight. 

But that's all done, we're peaceable. 
The savage now is white. 

We uster sneak up on um 
An' kill um in the night. 



Or burn um at the stake. 

An" bin think served um right. 

White man named us “Savage,” 

Me tell it to um right, 

Indian heap much peaceable. 

The savage now is white. 

White man kill um awful. 

Machine-guns mow um down. 

Pile um up in cords. 

Cover all the ground. 

Call it glorious battle. 

Kill um day an’ night. 

But Indian heap much peaceable. 

The savage now is white. 

Have it little quarrel. 

Kill hundred thousand men. 

Or may-be-so a million. 

To make things right again. 

’Nough o’ good men butchered 
Can make it wrong thing right, 
Haint so? But Indian peaceable, 

The savage now is white.* 

Indian Job. 

May-be-so Indian he sometime 

Hafter learn it walk white man road, 

* Written Aug. 9th. 1914. 



Hafter git busy at something. 

An' dig, toil or carry it load. 

Or may-be-so choose some profession. 

The kind um prefer to work at, 

Nice job like to get, but hard labor an* sweat. 
No lookin' for job like that. 

Me listen to people a-talkin'. 

An' put a-near all of um say. 

After while U. S. heap sure no longer 
Give it to Indian his pay. 

Then look it for good job o' work, 

Right now while we know where we're at. 
After while only get heap hard work, heap 

No lookin' for job like that. 

May-be-so like it book-keeper. 

Or clerk, or cashier of bank. 

Doctor, or lawyer, or president. 

Or in army some officer of rank. 

If me learn it the white man road. 

Sure look for job nice, soft an' fat. 

Watch white man, him same, hard work not 
his game. 

No lookin' for job like that. 

Heap hard to select a good job. 

That's easy an' heap much good pay. 

An' secure it the said situation. 

Not iind such a snap every day. 



But, say, what’s the matter with weuns? 

No talk it ver’ much through it hat, 
Satisfied with our biz jes same like it is. 
Like to sure keep it job that we’re at. 

Keadin' Ads. 

If lonesome, then me spend it time 
Readin’ ads. 

Git busted, then me ketch it dime 
Readin’ ads. 

Read big bargains, dozens, scores. 

Here, "Opening Sale,” there, "Closing D 

Make it mon’ from all kinds stores 
Readin’ ads. 

See "Bargains” everywhere you go 
Readin’ ads, # 

If take um up git rich you know 
Readin’ ads. 

Discounts git um heap big lot. 

Save heap cash at every shot. 

Soon make big pile—see what you got 
Readin’ ads! 

Heap much lots o’ time me spend 
Readin’ ads. 

Git it pa n ’cause back heap bend 
Readin’ ads. 

But save it money every day. 

Put near same like drawin’ pay. 



Heap wise to spend time that a-way, 
Readin' ads. 

No go off say, "Heap no good 
Readin' ads/' 

But spend some time, like wise men should 
Readin' ads. 

You say, "Make livin' heap no fun/* 

Git busy, then, you son of a gun. 

That's how me make MY pile o' mon 
Readin' ads. 

Jim McClintic 

Indian work this summer. 

Heap sure farm for true. 

Raise it all kinds field stuff. 

An' also truck patch too. 

Plant um lots o' good stuff. 

Kill um every weed. 

Raise it bale per acre cotton, 

Jim McClintic seed. 

Talk it 'bout good eatin' 

Heap sure proper dope. 

Plant it half the garden. 

Nut-meg cantaloupe. 

If mayrbe-so think about it. 

Heap sure fancy feed 

Mon. James V. McClintic. our congressman from the 7th Okla. Diftridt. 



Water melons! um, yum yum! 

Jim McClintic seed. 

Raise um juicy roast nears. 

Onions no tall strong. 

Carrots beets an" cabbage. 

An' beans with pod yard long. 

Will me ketch it prize? 

Sure thing, yes, indeed! 

Raise it punkins big like tub, 

Jim McClintic seed. 

Goin' ter farm it right. 

That's jes what we air. 

Ketch it heap big prize 
At Oklyhomy fair. 

Whoever beats me, heap sure 
Hafter have SOME speed. 

Goin' ter plant um right away, 

Jim McClintic seed. 


Onery pale face heap no good, 

Che-e-e min nee. 

No treat Indian like um should, 
Che-e-e min nee. 

Know him Indian got some rocks. 
Heap close 'round you pale face flocks. 
Till um cheat you out your socks, 
Che-e-e min nee. 



Always talkin' heap much nice, 
Che-e-e min nee. 

Give you all kinds free advice, 
Che-e-e min nee. 

If want it office, got fine smile. 
Treat you good, jes proper style, 
'Nen don't know you after while, 
Che-e-e min nee. 

If you b'lieve it all um say, 

Che-e-e min nee. 

Think sure git wings an' fly away, 
Che-e-e min nee, 

B'lieve it all or put a-nigh. 

Think um anchel from it sky, 

H eap sure cheat you, tell it lie, 
Che-e-e min nee. 

If Indian listen to um blow, 
Che-e-e min nee. 

Think um pure like new fall snow, 
Che-e-e min nee, 

B'lieve um, think um put near it. 
Trust um? huh-uh, nary bit, 

Um only playin' hypocrite, 

Che-e-e min nee. 

Indian Fish Story. 

Tell you what! fine fishin' 

Down on it ole Cobb Crick, 



Pull um out some dandies, 

Big ones nice an' slick. 

Drop it line in good place. 

Git it nibble soon, 

'Relse say, "Fishie, bite my hook,” 

An' git it proper tune. 

Some heap laugh at fish charms. 

But when you sing um right 
An' git it proper "medicine,”* 

Why big fish heap sure bite. 

Once ketch it hundred pounder. 

From ground 'way up to chin. 

Toss it 'way out high on bank. 

But fish roll in agin. 

Y'all say, "Course it BIG fish 
Always do git 'way,” 

An' give it kinda accent. 

Like doubt it what me say. 

But, say! you orter bin there. 

An' seen it roll an' flop. 

Then you'ld know an' heap sure b'lieve 
Yaller Cat tell no whop. 

v ~~ • « 

Heap sure hundred pounder, 
"May-be-so not,” you say, 

"Don't know 'tall how heavy. 

When fish bin git away.” 

* The word "medicine,” as used by Indians, means 
any kind of charm or incantation used to bring about 
Juek, or the fulfillment of one’s desire*. 



Sure me know how heavy, 

Yaller Cat tell no tales. 

Ask how me know it, huh? Sure weigh it. 
Fish him got um scales. 

T he Evolution of 
the Dachshund. 

How his legs came to be so short. 

Once heap black man him claimed 
To own it fancy houn'. 

An' bragged about it plenty 

The whole blame country 'roun. 

Him tole how "disher dog 

Run heap fast day an' night. 

An' ketch um deers, coyotes an' wolves. 
An' coons heap powerful sight." 

So Indians make big hunt. 

Go right past black man's place 

To take um houn' along. 

You orter seen his face. 

Fine houn' heap sure jes dachshund. 
Heap sure shortlegged, small. 

Me tell you now jes what him said. 
Nigger brogue an' all. 

“Yase disher dawg looks po'. 

But he uster beat um all, 



He uster be a greyhoun', 

An' stan' up big an" tall. 

But now he's mought nigh in— 

Too much ambition sho'. 

He chase a tough ole coyote once. 

An' he haint no caount no mo'." 

“He run dat coyote, sah, 

Fo' hundred fo'teen mile. 

But he cotch him—he wah baoun to— 
An' he chawed him up in style. 

He'd a-bin a good dawg yit. 

He would a-bin fo' sho'. 

But he done wo' off his laigs ontel 
He haint no 'caount no mo'." 

Uncle Sam in the 
Dye Business. 

Big world war git awful. 

Cut down food supply. 

Make um clothing costly. 

An' no tall git um dye. 

Bhy um overalls, 

Onery fady blue. 

Not a nice, fast, brilliant color, 
Like we uster do. 



Uster git um dye stuffs, 

“Made in Germany/' 

So when it war broke out. 

Git dye no tall, you see. 

Then Uncle Sam take hand 
To see what him can do. 

Went makin' dye stuff for himself. 
Sure made the Prussian (s) “blue." 


People got um habits. 

Don't see um, act like blind, 
May-be-so some are good ones. 

But most are other kind. 

Some got tobacco habit. 

Sure chew an' chew an' chew. 

An' that is bad. Me heap sure think 
They ought to quit. Don't you? 

Tobacco is a weed. 

Sure got poison in it. 

Makes you weak an' sickly. 

Ought to not begin it. 

Robs you of your brain-power. 

An’ your money, too. 

You need um both. Me heap sure think 
You ought to quit. Don't chew.* 

• It is all right to say “Don’t chew” if that is what ybu 
mean, but to say “Don’t chew” when you mean “Don’t 
you.” is a bad habit. 



The Cow Road- 

(The Clinton & Oklahoma Western 

People heap much dreaming 
Mind 'way off in stars. 

Waken up, you natives! 

Heap much look out for cars. 

Say! you rustic people. 

Heap quick pull on it boot. 

Listen hear it C 0 W a-comin', 

To-o-ot, to-o-ot, toot-toot. 

If camp out on it prairie. 

Heap watch out what you do. 

If sleep keep one eye open. 

Rail-road run over you. 

But let's keep 'wake an' holler. 

Throw hats an' help to "root," 

'Cause heap sure hear it C 0 W a-comin' 
To-o-ot. to-o-ot, toot-toot, 

'Way out here on prairie. 

Hustlin' inland town. 

Not a-goin' ter sleep much 
Till rail-road come aroun'. 

Bound to keep a-pushin'— 

Keep up our repute.— 

Don't you hear it C 0 W a-comin'? 
To-o-ot, to-o-ot, toot-toot. 



Better watch your “kidlets," 

Keep it constant guard, 

May-be-so railroad come 

Right straight through your yard. 
Don't “knock" against it progress. 

No bit o' use to do it. 

But, listen! hear it C O W* a-comm, 
To-o-ot. to-o-oR toot-toot. 

A &■ M's vs. 

Spurt Farmeks. 

Me read 'bout expert farmer. 

Me think um heap much good. 

Just back from A-Nem College, 

Farmin' like folks should. 

No see it 'nough o' that kind. 

Deep plowin' some folks jeer. 

They skin it earth, drive all team worth. 
Too much spurt farmin' here. 

List up whole quarter section. 

Think um make it sure 
A nice, clear thousand dollars. 

But courage no endure. 

* This road was then planning to build a branch road from Clin¬ 
ton to Chtckasha, which would pass near Colony. The {takes: 
were then set and they were only waiting for the bonus. 


87 . 

Git heap much tired in summer. 

Bad weeds, heap got-no-keer,^ 

Heap sure, by Joe, they let um grow. 

Too much spurt farmin’ here. 

Expert farmer know it. 

That no way to do. 

Plant heap too much in springtime. 

In summer no git through. 

Indian dance heap much. 

An' play it heap much game. 

An’ white man too, heap often do 
Spurt farmin’ heap much same. 

Old moss-back farmer laugh. 

An’ snicker some an’ smile. 

At booktionary farmer. 

Say, “Beat um half a mile.” 

But A-Nem boys come forward. 

An’ demonstrate it clear. 

With hundred bushel corn, an’ say, 

“No much spurt farmin’ here. 

Give it good advice. 

To young bucks, red or white. 

Go to A-Nem College 

An’ learn to do things right. 

No tall be satisfied 

With less than best effects. 

Learn expert farmin’ while you’re young. 
Not spurt without the ex. 

Equals careless weeds. 



Indian Rain. 

Some sing about it sunshine. 

Like want it always bright, 

An' always growl at rain clouds 
That hide the sky from sight. 
Three days of drizzly rain clouds 
On soil nice, black an' loamy. 

Make some folks faces heap long, but 
Not us from Oklahomy. 

Some praise it heap much sunshine. 
An' go in ecstacy, 

'Bout sunny days in summef. 

Clear skies they like to see. 

But sunshine sometimes blisters. 

Say, "Nice," yuh got ter show me. 
Me think it heap much nicer when 
It rains in Oklahomy. 

Down here in "Sunny Southland," 
God's blessings flow heap free 
Like anywhere, with sunshine 
That basks as cheerfully. 

An' breezes, too, that gambol— 
Where Nature seems to know me. 
Why, here is where a rain looks nice, 
Qut here in Oklahomy, 

Put it on big slicker, 

R*in-cap on it head. 



Stan’ right out in rain 
An' watch it garden bed. 

Take it umbersoll. 

Watch it creek all foamy— 
May-be-so ask it, “Craysee, huh?” 
No-o-o, me from Oklahomy. 

The Night Hawk. 

Night hawk sailin' high. 

Drop down like piece o' lead. 
Make it noise heap skeery. 

Like gonna kill you dead. 

Folks no acquainted with him 
Heap sure duck or run. 

Night hawk laugh at tenderfoot. 
An' have it heap o' fun. 

Night hawk him come back. 

Now, jes watch him, sir I 
Drop down from 'way up yander. 
An' make it awful whirr. 

Cat quick climb up tree. 

Dog tuck tail an' run. 

But when him ketch it tenderfoot. 
Him sure have heap o' fun. 

Night hawk him come back. 

Drop down with heap loud whirr 
Among the poultry creaturefe, 

An r cause it lively stir. 



Dive down at mule's big ears, 

Mule kick up heels an' run, 

But when him ketch it tenderfoot. 
Him have it heap o' fun. 

Night hawk 'way up high. 

Swoops down through atmosphere. 
An' stranger dodge jes like 
It hit him on the ear. 

Night hawlC laugh, ha! ha! 

To see what it has done. 

Him love to ketch it tenderfoot. 

An' have it heap o' fun. 

Income Tax 

Indian heap much puzzled. 

Hear it every day 
'Bout um income tax 

That people got ter pay. 

All the papers say it. 

Sounds like got no sense. 

Say, "Make it income tax returns. 

Or pay it consequence." 

* The night hawk very closely resembles the whip-poor-will, even* 
to the white spots under the wings, It flies very easily and is insect¬ 
ivorous, catching its prey as it flies. It has a habit of swooping 
down at animals, and even people, as if it intended to strike them, 
but it always swoops paSt with a whirr that can be heard half a mile, 
and causing consternation to the uninitiated, which it seems to enjoy. 


91 . 

Sure Indian like to do it, 

If pale face show him how. 

Pale face may-be-so do it. 

But Indian, huh-uh, wow] 

The tricks of pale face road 
Indian sometime may see, 

But if um hafter do it now. 

Sure make Indian craysee. 

“Make income tax returns?” 

Pale face ask, “huh, John?” 

No! when pay um once 

Think um heap sure gone. 

Always heard folks say 

With accents grave an' stern, 
“Taxes an" death, when pay um once. 
Never do return.” 

Pale Face Visits 
Print Shop. 

Once pale face visit print shop, 

Yaller Cat him there too. 

Pale face say him like ter 
See how print man do. 

Him talk to beat it band. 

An' also laugh heap lot. 

Try make you think that what you know 
Haint half what he forgot. 



Look at this an' that. 

While print man show him roun'. 

Put hand on type in galley. 

An' heap sure knock some down. 

Pick up type to look at. 

Whistle little song. 

Put type back in case again 
An', ding sure, git it wrong. 

But print man bin keep sweet. 

An' never cuss a bit. 

Show him 'round the shop. 

Show put near all of it. 

Show him job stick, tweezers, 

Ouods an' slugs an leads. 

Show how little metal types 
Have letters on um heads. 

Show it heap strong steel chase. 

An' little wedge-like quoins, 

'Nen editor say to pale face, 

"Heap sure need um coins." 

Editor kinda smile, 

Yaller Cat ketch it all. 

Pale face no guess what print man needs. 
Him no ketch on a tall. 

Show it heap queer thing. 

Printer call it case, 

A kind o' box where letters. 

Each one go4: a place. 


93 . 

Show how big press grab paper. 

Zip! quick ishawan,* 

Come out on it other side 
With heap much printin' on. 

Show him all kinds job type. 

Heap big an' teenty small. 

Composing rules an' make-up. 

An' also printer's awl. 

Show borders, brass rule, galleys. 

An' ornaments heap nice. 

An, "Devil"* heap sure, 'fore him leave. 
Show him coupla "type lice."f 

His Tkouble. 

The same cause does not always 
produce a like effect. 

Indian got um troubles. 

World heap no go right, 

Indian heap no good no more. 

Heap sure gittin' sight. 

* “Devil,” an apprentice in a print shop. 

t Showing type-lice to the uninitiated, is a very old cuitom. The 
intended victim is told some fancy tale about the interesting little 
creatures that never bite people, till his curiosity is aroused, when he 
is asked if he would like to see them. If so, a galley of “lousy” 
type is wet, and a separation of about half an inch is made, and 
more water put into it. The intended vidtim is then told to look 
close at the bottom of the opening and see the type-lice swimming 
back and forth on the water. When close enough, the type is sud¬ 
denly pushed together, spurting the dirty water up into the victim’s 
face. He has seen the type-lice. The “Devil” has vanished. 



May-be-so ask, “What s'matter?" 

Why, heap sure this a-way, 
Indian heap sure gittin' fatter 
An* fatter every day. 

Heap no good at war dance. 

Or any sport or play. 

Heap no good at working 
Only in it way. 

No can please um squaw folks. 
Try it every way, 

'Cause him gittin' fatter 
An' fatter every day. 

Squaw she heap much cheerful. 
World move on just right. 
Always laughin' singin' 

Eyes heap always bright. 

Uster be like bean-pole. 

Now she heap much gay, 

'Cause she heap sure gittin' fatter 
An' fatter every day. 

Every body like her. 

Heap much full o' cheer 
While singin' an' a-workin'. 

But Indian him got skeer. 

Him fear it time ^ure cornin'. 

She drive ole fat buck 'way, 
'Cause him keep gittin' fatter 
An' fatter day by day. 


° 5 . 

On it War Path, 


Heap many things a needin', 

A champion to fight. 

Heap many tvrongs this world has. 
That some one should set right. 
Wrongs which almighty dollars. 

Can wipe clean off the score. 

Our champion fights corruption, hence 
Me heap much out for Gore. 

Extravagance goes meanderin' 
Through congress halls in state, 
A-squanderin' hard earned dollars. 

In appropriations great. 

A billion an' near a quarter, 

Yaller Cat heap fight shore, 

'Gainst heap big fool Extravagance, 
Me heap much out for Gore. 

Capital keeps a-grindin'. 

Till labor no endure. 

While heap rich shift it burden 
Of taxation on um poor. 

Banks heap take it usury. 

Farm credits heap high soar. 

Our champion give it to um hard. 

Me heap much out for Gore. 



We need um heap brave warriors 
To fight 'gainst crimes an' lusts. 
To scalp “King Alcohol/' 
Monopolies an' trusts. 

Our champion sure fight um. 

These wrongs an' many more. 

Me on it war-path with him, an' 

Me heap much out for Gore.* 

Indian Hospitality. 

Indian come a-visitin'. 

Have it merry-go-round. 

Engage in happy gift dance. 
Tom-tom heap much pound. 

Give it 'way heap wo-haw,f 
Blanket, “paint-ponee," 

Show it good friend old time, Indian 

Whatever one owns, all own. 

Heap drink, heap play, heap eat. 
Laugh an' sing an' dance. 

Git lively on um feet. 

When friends from 'way olf come. 
Give um whole camp free. 

Heap sure show um old time, Indian 

* Senator Thomas Pryor Gore was at that time candidate 
for re-election to the U. S, Senate. He was called the blind 
senator, being blind, f Beef meat. 


97 . 

Nothin’ ’tall too good 

To share with old time friend, 

Love to make um happy. 

Till self git poor at end. 

But they must have it good time. 

Must dance an’ eat, you see. 

An’ host must show him old time, Indian 

If y’all come out to visit 
Yaller Cat, you'll see 
All about it old time 

Squaw she heap sure cook it 
Fat dog, two or three, 

Shovtr it good friends old time, Indian 

* Indian Succeed 
Where White Man 

White man heap much um sure like it. 

To 1 do something noble heap bold. 

An 1 git it face sculptured in marble. 

Or it name cut in tablets of gold. 

Him like it to win um green laurels. 

An’ wear um heap sure on it brow. 

Heap big desire to do something great. 
But no smart enough to know how. 


£ 8 . 

White man him try it for ages. 

To live in it easiest way. 

Never to work hardly any. 

But git, all it same, heap much pay. 
To shine up in brilliance of splendor. 
To wipe it all sweat from it brow. 
Heap big desire to live without work. 
But no smart enough to know how. 

White man him always a-strivin", 
"Gainst stormy an" boisterous seas. 
Always a strivin" an toilin". 

To live it some day at his ease. 
Always heap much in it worry. 

But no much succeed anyhow. 

Heap big desire to live without work. 
But no smart enough to know how. 

Indian heap much not like white man. 
Him never did work any way. 

Him have it not many desires. 

So need it not very much pay. 

Push little, toil little, sweat little. 

But still keep a-livin" somehow. 
Heap big desire to live without work. 
An" sure smart enough to know how. 

Properly Punished. 

Heap much German dive-boats. 

Git after English ships 



An' fire torpedoes in um, 

'Nen um dive-boat skips. 
May-be-so White Star liner. 

Heap much all the same. 

Sink um, heap no warning 'tall. 
No got bit o' shame. 

Sink um Lucy-tan-you, # 

Women kids an' all. 

Lots o' neutral people. 

An' Americans, big an' small, 
Wilson tell um “quit it. 

No make savage fight. 

Give non-combatants little show. 
Come, Kaiser, now do right." 

Kaiser heap much sorry 
Our citizens go down, 

But keep on sinkin' of um, 

An' lots o' yankees drown. 
Wilson sends more letters, 
Germans 'pologize. 

Make promises to “kvit it kvick," 
But Wilson him git wise. 

Our President say, “You wanta 
Punish U-boat men, 

An' make um save the people. 

An' when they safe, why then 
Take vessel to it prize court. 

Or sink um, might be right. 




But in it name humanity. 

Cut out this "ruth less ^ght." 

So Kaiser warns um dive-boats 
"To vateh it leetle ouidt, 

Und save Americoners 

Before um raise big shout 
Und send it ultimatum 
Amid it nation's cheers. 

Um Yankees may-be-so cowards. 

But um heap much gifs me fears." 

But dive-boat men no stop it. 

Till sure come ultimatum, 

'Nen Kaiser kinda think 
Him auto sure placate um. 

So sent for dive-boat men. 

An' got um some arrested, 

An' brought um 'fore it royal court 
With charges all attested. 

Him say to dive-boat men. 

While face look heap much bad, 
"You make oons blenty troobles, 
Dem Yenkees gittin' mad. 

You baitter kvit it kvick, 

Und hearken to mine fears, 

Du vas bin hervorragender/* 

I gifs you tirtteen-beers." 

• Der Kaiser raufta been heap much mad to call 
uni names like dot. 



The Fourth of 

Heap sure let's have big celebration. 

Salute um "Old Glory" above. 

Shout um heap loud an' hurrah 
For it birthday of nation we love. 

For heap sure we got cause of rejoicin'. 

If think little bit of it past. 

How um Great Spirit work for your welfare 
an' mine. 

An' raise up big nation so vast. 

Let's cease from heap wearyin' toil. 

Throw um troubles an' worries away. 

Be heap patriotic an' loyal 

On this heap much best holiday. 

Let us quit um our daily vocations, 

Let um beautiful anthems be sung. 

Tell um national stories, an' that we are only 
One hundred an' forty years young. 

That we've won it great prowess in war. 

Is a truth we no want to release. 

But, sayl we're much prouder of this. 

That we're heap sure much greater in peace. 
You know it we stand in um front rank. 

You may-be-so need not be told 



That our greatness heap sure is the envy of 

May-be-so thousand years old. 

Our inventions heap sure give us glory. 

Our discoveries an" science feats, too. 

Heap much donT know nothin' 'bout failure 
In what we attempt to put through. 

Heap sure 'cause we all stand united 
Is it reason we have so much might. 

That's why we're sure winners in peace an' 
in war, 

“Our Country! may she always be right." 

We've seen um heap peril an' anguish 
An' bloodshed—heap much to regret, 

"Old Glory" sure won, but, alas! 

We've got um few enemies yet. 

Let us all to it old banner rally 
Heap close like it one solid mass. 

Leaving no one a tall in um traitorous ranks 
Of it hyphenated class. 

Oh,'Columbia! heap finest of nations. 

With it "Old Glory" waving above— 

Our country, our hope an' our anchor. 

We give thee heap loyalest love. 

Let its banner wave over us ever. 

Its red, white an' blue be heap cheered. 

An' forever, an' ever, an' ever, an' ever. 

May it Fourth of July be revered* 


105 . 

Indian Love. 

Yaller Cat heap much study 
Upon it subject “Love/* 

An’ marriages, an so forth. 

That “start in heaven above.” 
But white squaw love heap funny 
To Yaller Cat, the poet. 

Seems to think it naughty like 
To let her husband know it. 

But if she get heap swell man 
What make big pile o’ mon. 

She love him heap much plenty. 
But if he no got none. 

It answers pooty good 

For him to make big show it. 

But if she love just plain man. 

She never lets him know it. 

No good way, Indian think it. 

True love heap sweet like honey* 
But marriage, some folks spell it 
Just like matri “money.” 

Indian no like that way. 

Think squaw auto show it. 

If she love her “ole man” some, 

She auto let him know it. 


U. S. 

Mexicano lookin' 

At it big U. S. 

Try to figure out what means. 

Fix up funny mess. 

One say means, "Un Sablo,"* 
Othe^.man say, "No, t 
U. S. heap sure mean Un Sheep, 
Skeered .o' Mexico. 

Scratch um head heap much. 

Guess an' guess again. 

Every time guess worse 
About um "Gringo" men. 

Ridicule'um heap much. 

Say means, "Un Senora, 

Meaning 'bout the same as woman, 
'Nen scratch head some mora. 

What that U. S. means, 

Um wanta figure out, 

Me tell um, jes keep on, 

"Greaser" learn, no doubt. 

One guess means, "Um Skeered cats/* 
Me heap sure tell um, "No, 

To monkey with U. S. sure means 
Un-Safe for Mexico." 

Mexico was, at that time, breathing defiance to thft- 
U. S. over some diplomatic question. 

Grain of sand.. 


105 . 

Heap Good Boy. 


My gran'paw heap sure old, old man 
When me heap very small. 

An" though him heap much bent with age, 
Gran'paw seemed very tall. 

Him uster set me on it knee 
An' say, "God bless yer life. 

Whose boy you be?" Me say, "gran'paw's," 
An' beg for pocket knife. 

Him say, "Knife made in Sheffield, 

Where pale face uster dwell," 

An' all his praises of that knife 
Were heap too much to tell. 

Of course, all true. How me heap love 
To whittle with that knife. 

An' oh! how good me always be 
When want it gran'paw's knife. 

Its blades, him said, were heap fine steel. 
When new was shine* like glass. 

Its handles were of deer horn an' 

Its rivets heap fine brass. 

Um knife heap sure got influence 
Heap much upon my life, 

"'Cause me heap good (at times) you know. 
When want it gran'paw's knife. 

They shone like glass. 



My gran"paw's paw he captured it 
From whites, when gran'paw boy. 

An' gave it him for bein' good. 

Which filled him heart with joy. 

Him uster dance me on it knee 
An' say, “God bless yer life. 

You gran'paw's boy, but me heap skeered. 
You never earn this knife." 

My gran'paw say want knife to be 
An heirloom ever-more. 

Not to the oldest son, huh-uh. 

But best one, to be shore. 

Me heap much bad some people say. 

With mischief heap much rife. 

But, huh-uh, me no b'lieve it 'cause 
My paw gave me this knife. 

How me ketch it knife, you ask. 

An' be so bad an' wild? 

'Cause me heap best an' only child 
Of gran'paw's only child. 

An' so you see me heap sure been 
Quite good all through it life, 

'Relse me heap sure never gain . 

My gran'paw's pocket knife. 


Yaller Cat joke with soldier. 

Say, “White man heap no good. 


107 . 

, Indian light an' scalp um, 

Chop um up like wood. 

Little blue-jay # soldier 
Laugh an’ kick heels up. 

Say “Indian heap tuh slow, tuh slow. 
Him nevah kin ketch him up.” 

Indian start ter dancin', 

Down on it Washita, 

War-paint an’ heap much big-talk. 

No keer for white man law. 

Custer kem ter see us. 

We say, “We eat him up,” 
“Jay-bird” smile say, “Heap tuh slow. 
Him nevah kin ketch him up.” 

Alay-be-so you know big light, 

Down on it Washita, 

Custer kill um put near all, 

Badl bad! yuh nevah saw! 
“Blue-jay” smile agin. 

An' kick um heels high up. 

Say “Indian run an' run an' run, 
George nevah could ketch him up,” 

Again on Little Big Horn, 

The war paint dance was up. 

An' Custer kem tuh see us, 

“We put near ketched him up,” 
““Blue Jay” look up proudly. 

Smile like got heap fun, 

* Blue-jay refers to the blue uniform at Cutter’s time. 



Say "Custer big Chief, heap much brave. 
Him nevah know how tuh run." 

Make Um Pale 
Face Good. 

One time in Oklahoma, 

Indian heap sure bad. 

Pale face kept encroaching 
Make um Indian mad. 

Put on war paint, kill um. 

Then U. S. soldier come 
An' Indian scoot for Texas, 'cept 
In Roger Mills* camp some. 

Most all squaws, papooses. 

Old men, young girls an' boys. 

One morning heap much early 
Sure hear it awful noise, f 
Run out to see what' smatter, 

U. S. soldiers shoot. 

An' kill um Indians awful bad. 

An' George sure tell um do it. 

Squaw try to save papoose. 

Shoot pale face with it bow. 

An' heap sure keep a-shootin' 

Till lay some pale face low. 

May-be-so George got shot some, 

Indian say "He muster," 

Roger Mills County. Oklahoma, t Brass band. 


109 . 

Legend say, "That's how got name. 

When George got stung he cust(h)er." 

After while same George 

Chased Sitting Bull an’ others 
Way out to Little Big Horn, 

' ' Nb tall act like brothers. 

But that time Indian make um 
Pale face good for shore. 

Heap sure he never, never, never, 

Cust her any more. 

Indian Wrongs. 

Once white man, long time 'go. 

Met good friend, Yaller Cat, 

Say "How" an' bow polite. 

With left hand take off Eat. 

Shake Indian hand heap hard— 

This Indian no see through 
Till white man say, "My dear good friend. 
Me like ter borry chew." 

Yaller Cat take out new plug 
An' reach ter white man same. 

White man cut off bite, 

'Nen play one heap slick game. 

Him stan' up heap straight, haughty, 

Jes see what white man dol 
Put big piece in his mouth an' say, 

"Me now pay back yer chew." 



White man make big treaties 
“To lasf while sun shall shine/' 

With heap good friend, the Indian, 

But break um every time. 

Solemn treaty promises. 

By President, house an' senate. 

No good next year—make other worse ones. 
Heap wrong for Indian, hain' it? 

White man take America, 

Give reservations back. 

Kill if Indian kick. 

Big gall he got no lack. 

Deceivin', tricky, naughty. 

Heap bad, tuh much him got sense. 

Take Kiowa, Caddo, Comanche lands,, 

Pay Indian back allotments. 

Indian Fun. 

Yaller Cat vis-sit achent. 

At Seger Indian School, 

And find things nice an' pleas-sant. 
Iced-water nice an' cool. 

Achent ver-ry bissey. 

Talk farmin' like him one. 

Me no like heap sweat. W'at's him talkin'? 
Indian like heap fun. 

Yaller Cat say ter achent. 

Me like ter ketch it mon 


111 . 

Achent shake head friendly, 

But say he no got none. 

Achent heap talk farmin'. 

Say that way make heap mon'. 

Gee wissl gee wiss! nah, w'at's um talkin' 
Indian like heap fun. 

Achent counsel Indian 

To cut out dance an' such. 

An' go to work a-farmin', 

Jes like his friend, the Dutch. 

Indian like ter do it. 

But, oh! that heap hot sun! 

Cut out dance? nah, w'at's um talkin'? 
Indian like heap fun, 

Achent keep a-talkin' 

'Bout cotton, hogs an’ corn. 

Alfalfa, wheat an' kafir. 

An' workin' early morn. 

Nah! nah! nah! w'at's um talkin'? 

Indian like heap fun. 

An', come ter think about it, friends. 
Him not the only one. 

Indian Trouble. 

Indian work an' worry, 

An' run around heap lot. 

To try to ketch it mon'. 

Which achent he no got 



Indian buy heap good things 
To eat an" drink an' wear, 

But, after while, he hafter pay, 
'Nen Indian put near swear. 

Indian no like work much. 

But mon' all gone, how buy? 
Indian hafter work then. 

Or may-be-so he die. 

Indian got heap trouble. 

White man got his too. 

But nigger drives his troubles 'way 
By simply sayin' “shoo." 

Capitalists like go fishin'. 

An' many times they do. 

An' ketch um heap white suckers. 
An' Indians heap times too. 

The white man has his troubles. 
The Indian has his too. 

But nigger drives his troubles 'way 
By simply sayin' “shoo." 

Indian country gone. 

Allotments soon go too. 

When U. S. pay no come. 

Him not know what ter do. 
Trouble, trouble, trouble, 

May-be-so best way do 
Like nigger, drive yer troubles, 'way 
By simply sayin' “shoo.." 


113 . 

Indian Repartee. 

White man joke with Yaller Cat, 

Say, "Indian heap big shirk, 

Indian hunt an" fish. 

Squaw do all the work/’ 

White man no need brag. 

Work no keep him warm. 

Heap run hound an' peddle goods. 
Wife an' kids run farm. 

White man laugh at Indian, 

Snicker some an' te-hee, 

Sav Indian lay around 

While squaw puts up the tepee. 
White man no need laugh, 

Work do him no harm. 

Heap run hound an' trade um hoss. 
Wife an' kids run farm. 

White man ridicule us. 

Say, "Indian heap no good, 

Indian sleep in cool shade. 

Squaw chop all the wood/" 

White wife, too, chops offen. 

White man no take harm. 

Heap run hound play cards an' drink. 
Wife an' kids run farm. 

114 . 


White man think it heap joke. 

That Indian no like toil. 

That Indian no like plowin' 

An' labor in it soil. 

White man, too, heap lazy. 

Work got for him no charm. 

Heap run 'round sell “boot-leg" stuff. 

Wife an' kids run farm. 

Indian Politics. 

Me bin to hear some fellers 
From over towards Cordell, 

They made um heap big speeches 
'Bout somepin' me can't tell. 

They're heap wise politicians. 

Sure want us all ter know it. 

But don't keer cuss for Indian folks. 
Except ter ketch their voet. 

Came oyer in their autos. 

Heap big wealthy folks, 

A-talkin' to um farmers 
About their corn an' oats. 

They no keer more for farmers 
Than for their cows an' shoats. 

They're out for scalps—Indians' or whites' 
Heap want ter ketch um votes. 

Make um heap big promises 
About economy. 


115 . 

’Bout cuttin’ down expenses. 

Which we would hafter see. 

Forgettin’ heap big court-house, * 

On savin’, how they dotel 
Heap talkin’ slick, jes now, you see. 

Heap want ter ketch um vote. 

Forgettin’ high taxation. 

An’ county bonds an’ notes. 

They use it “soft soap” now. 

To try ter ketch um votes. 

But Cordell folks no ketch um. 

Me no keer if they know it. 

For Honorable Kingf an’ Hudgensf Tom, 
An’ Humbargarf we will vote. 

Indian Friends. 

Yaller Cat been a-thinkin’ 
Heap much, most every day, 
’Bout lots o’ things an’ people. 
An’ what they do an’ say. 
But mostly bin a-thinkin’ 

On whom he can, depend. 

An’ who it is that really is 
The heap good Indian friend. 

* The proposition to build a new and costly court house had 
been voted down by referendum, but they built it anyway, 
t Hon. Z. King was candidate for state senate, T. Hudgens 
for court clerk, and Humbargar for commissioner. They were 
Colony residents. Cordell had been appropriating all offices. 



Good friends Indian got some. 

But hafter watch heap close. 

Or may-be-so git fooled. 

An' git it ‘demon dose." 

Heap things much nice at present. 

But no good at the end. 

The mescal man and the gaming cards 
Heap no good Indian friend. 

Big capitalists come a-talkin'. 

An' heap much shake um hand. 
Trade um off small town lots 
For heap much Indian land. 

Yaller Cat quick ketch on. 

Heap good have farm ter tend. 

Talk heap much nice, big capitalists. 
But no good Indian friend. 

Them what-you-call um fellers. 

That up there make our laws. 

At Ugly Homo City, 

Why that fool “Gran'paw's claws" 
They're goin' ter 'ply ter Indians.. 

Yaller Cat no depend, 

Huh-uh, no savvy that kind stuff. 
Heap no good Indian friend. 

Indian Tastes. 

White folks like um line house. 

Big bed an' heap much chair. 


117 . 

But Indian like um tepee, 

An' heap much fine pure air, 

An" sit down on it ground, 

'Relse on mats recline. 

White man like it heap much talk, 
Indian like make sign. 

Indian like it hunt, 

An' catch it fish all day, 

An' white man, heap sure know. 

Him like ter fish, too. Say! 

But hain't it fine in spring time, 

To sit on mossy mats. 

An' heap much pull out bass an' trout. 
An' sometimes yaller cats. 

White folks like pie-ano. 

An' heap much bang an' din. 

But if Indian pound it tom-tom. 

White folks think it sin. 

Niggers heap like chicken. 

White folks eat um hog, 

Indians like to make big feast 
On good, fat, juicy dog. 

The tastes of people differ. 

Some like heap sour, some sweet. 
Some like it hot tamale. 

Some ice cream like to eat. 

The French man him like frog. 

The Yankee him like chaw. 

118 . 


The Dutchmen like Limberger cheese. 
The Indians like wo-haw. # 



Me read it in muckwisto, t 
Some funny kind o' verse. 

One man write it stanza, 

Next man write one worse. 

Me read um, heap sure, all time, 

Laff a lot, by heck. 

At—what you call um kinda pomes,— 
Oh, yeah, “limberneck.” 

Me try to write some, heap sure. 

If Muse no sneak away 
An’ leave me in it fix 

Where not know what ter say. 

Heap no foolish stuff. 

Got moral, too, by heck. 

If y'all got brains ter ketch it with— 
Here go, some “limberneck.” 

There was a man of our town. 

Heap sure think self wise. 

Him was meet little “boot-leg” man 
Who put out both his eyes, 

* The Indian’* first acquaintance with cattle was with oxen, 
and the frequency of the words “wohaw” by the drivers 
caused them to name the animals and the meac, "wo-haw.' < 
t Newapaper. 


119 . 

An’ when him find um eyes sure out, 

Send quick for Doctor Witt, # 

But, huh-uh, heap no use a tall. 

Eyes no come back a bit. 


Heap big world move fast, 

Everything must spin. 

Heap hurry, hurry, hurry, 

’Relse you no can win. 

Indian farmer funny. 

Him like ter be a wit. 

Say, “Ta-a-ake it ple-e-enty ti-i-ime, my boys. 
But push a little bit.f 

This hurry scurry world 
Move too swift ter last, 

Indian think it wicked. 

Him no push very fast. 

But white man say ter Indian, 

“Soon be time ter quit, 

So ta-a-ake it ple-e-enty ti-i-ime, my boys. 

But PUSH a little bit.” 

This mad-rush kind o’ livin’. 

Run whole world craysee yet. 

But Indian no git hurt much, 

’Cause him no like it sweat. 

Indian put near right. 

No use ter take a fit. 

* W. Johnson Witt, government physician at the Indisn school, 
t Push as used by the Indians here, means exactly the same as hurry. 



But take it time ter do things RIGHT, 
Then push a little bit. 

Yaller Cat like it heap much 
Philosophy good an' true. 

But no see use in dyin' 

Ter move this world. Do you? 

This way ter make it move, 

Dont worry, fret or quit, ** 

Take time enough ter do things RIGHT, 
Then push a little bit. 

Question—The An* 
gel or The Stohk? 

One day when me read some an" study. 

Put near overladen with joy, 

'Cause anchel it bring me a ruddy. 

Heap cute little imp of a boy. 

An older one came to my table. 

His question caused readin' ter stop. 

For he ask it heap much, as but papoose him 

"Where you ketch him wee buzzer fum, pop? 

Good answer, what kind me could give him 
Was it puzzle heap twisted up,—dark. 

Me no like it at all to deceive him. 

An' no like it fool tale of the stork. 


121 . 

For that is big lie heap white painted, 

But what other good answer to tell. 

That wasn't heap much in the same manner 
->* - tainted, 

Was'it question what puzzled me well. 

Then big think came to me as me hug him, 

Me tell him—sure, yep, heap much true— 
'Twas it heap lovely anchel was bring him 
Especially for me an' for you. 

Yes, an anchel, heap kind, loving, dear one. 
Sweetest one me ever knew, 

Heap honest to goodness, my dear little boy. 
Was bring him wee brother an' you. 

Me still think this answer heap best one 
By far, friends, that me ever knew. 

Me then turn an' ask it him question, 

"Huh? you no b'lieve it story be true?" 

Heap sure him believe it completely. 

With such faith as but papoose can do. 

But now him heap long-boy, big, grown up, as 

Will he swear it this story heap true. 

Essay on Man- 
Knocker Man. 

The knocker like it heap much. 

To walk about um street. 



An' kneels, an' knock, an' knock. 

At everything him meet. 

Everything heap no good, 

Sing it like a song. 

This thing no good, that thing no good. 
Whatever is, is wrong. 

Him go to public meeting. 

An' hear um speakers talk 

Of plans to build it town up, 

Heap sure hear him knock. 

Ask him be a pusher 

To help the town along. 

You hear him knock, an' knock, an' knock. 
Whatever is, is wrong. 

Try to start a church up. 

Or may-be-so Sunday School, 

You heap sure hear him knockin' 

Jes like one heap big fool. 

Go to rail-road meeting, 

Him only go along. 

To find it chance for heap much knock, 
Whatever is, is wrong. 

Talk to him 'bout business. 

To buy good goods at home. 

An' then you hear him knockin' 

Until his mouth runs foam. 

Talk about it good roads 
For folks to drive along, 


123 . 

Talk any progress—hear him knock, 
Whatever is, is wrong. # 

An Indian Joke. 

One time in Colony, 

On rainy Saturday, 

White man do some tradin’, 

An’ start to drive away, \ 

Indian ask to ride, \ 

White man say, "Jump in,” 
Indian jump in auto quick. 

An’ soon away they spin. 

White man keep a talkin’. 

An’ jabberin’ away, 

Indian always answer. 

But no got much ter say. 

But look at lots o’ good things. 
White man money buy. 

An’ Indian keep on lookin’ at 
The bundles piled up high. 

Yes; white man talk it heap much, 
Indian him talk some. 

White man got it bottle 
Full carbolineum. 

Indian look at bottle. 

But white man him no guess 

• In Alexander Pope’s “Essay on Man,” he argues that. 

"Whatever is, is right". 


That Indian thinkin' all the time 
Some consarn foolishness. 

Indian ask, “See bottle?” 

When half mile out o' town. 

Pretend ter pull it cork out. 

In mouth turn up side down 
Like goin' ter drink it all, 

Or may-be-so 'bout half. 

White man quick yell “p'isenl p'isen!” 
Indian heap much laugh.* 

Indian Latin. 

A very pathetic little love story, 
written after Julius Sees her. Julius 
estis girlibus dadorum. 

Boyabus dressi heap fina, 

Goabus courti girlorum, 

Drivabus high steppi equus, 

Makabus mashi for shorum, 

She am sweetissime queenam, 

Soabus thinki boyorum, 

Wheni in heap brightus lightus de moonam 
They ridi in buggy heap slowrum. 

Boyabus like it heap muchi, 

To ridi with girlam in Juni, 

Or sitti in umbrage of porcham, 

Et withi girlorum get spoony. 

, A real occurrance. 


125 . 

Sed this causa heapi much trouble. 

To themi one sad, chilly night. 

In bungalow satti the duo quite lata, 

To savi gasorum, dim light 

Sed daddi next room he no resti. 

No sleepi, no dreami, no snori, 

Sed sneaki in sockies quite easy, 

Et suddenly open it doori. 

Sees duo in unu chairorum, 

Et boyabus kissi girlorum. 

Daddibus madibus, slappi girlorum, 

Et boyabus kicki out doorum. 

Swearibus, cussibus, sayabus, 

Boyabus cumi no morus, 

Scoldi girloram heap muchi. 

Say havi no beau any morus. 

Girlibus cryabus muchabus, 

Heapibus saddi plightorum. 

Yaller Cat sympathize HEAP 'cause girlontm. 
From boyam gets kissi no morum. # 


Life's battle git tin' fiercer. 

Heap worse every day. 

Scramble to it high place 
Put near any way. 

* Et-and, sed—but, unu-one, duo-two. umbrage—thade, 
issime—superlative degree, equua-horae. 

126 . 


Bound ter reach it summit. 

Heap sure, Tive or dead, 

Or use it pogamoggan* sure. 

On other fellow's head. 

Business competition 
Heap sure that way, too. 

Bound ter make it money. 

Always in it stew. 

If some heap strong rivals. 

Your business plans retard. 

Use it pogamoggan sure, 

An' hit um rivals hard. 

In strugglin' up um ladder. 

To top-most round of fame. 

Some one put near beat um 
Ip their little game. 

Some one git up higher, 

An' wear it brighter crown, 

Jfhey use it pogamoggan sure. 

An’ bring that fellow down. 

Heap sure no^1 ike that way. 

No right way to do. 

Remember heap old saying. 

"Live an' let live, too." 

* A pogamoggan is an aboriginal weapon of the North Ameri¬ 
can Indians, and consists of a ftone about as large as a black¬ 
smith’s hammer, with a long, flexible handle. Sometimes the 
large end of a deer antler is used instead of the ftone. Used 
extensively by the Sioux Indians. 



See it rival climbin'. 

Not right to knock him down. 
Not right to pogamoggan him, 
To get to wear his crown. 


Find it heap much often. 

Fellow mortal man. 

In it peckf o' trouble. 

Help him if you can. 

Lost it heap o' money. 

Business dull today. 

Give him heap good slap on back 
An' wish him swastika. 

-* r * 

See fellow mortal sometimes, 
Slippin' down um hill. 

Say it kind word to him. 

Help him, if you will. 

Kind words heap sure help him 
'Long life's rocky way. 

Give him good ole shake it hand. 
An' wish him swastika. 

Find it man down-hearted. 
Everything go wrong. 

Speak it word o' comfort. 

Sing it cheerful song. 



Whistle, tell it good joke, 

Say, "'Long lane turn some day,” 

Give him optimistic talk. 

An' wish him swastika. 

Sometimes find it stranger. 

No got single cent. 

But want to earn it something 
To pay off bills an' rent. 

Help him find it Job, 

Cheer him on his way. 

Acknowledge human brotherhood, 

An’ wish him swastika. 

Here is the sign “Swastika.” 
It is used extensively by the 
Indians in their bead work. 
It means, “Good luck.” 

Indian "Fienance/’ 

Heap much read "bout “fienance,” 

How best way to do. 

To make it good for poor man. 

Same like me an" you. 

Teddy Rosyfelt, 

On “fienance"" no much wrong. 

Him want elastic currency. 

So folks can stretch it long. 

Postal savings stamps. 

Some folks heap much praise. 



Put it money in 

To save for rainy days. 

Some folks-want : t green-backs 
Unlimited, which is wrong. 

Me want it rubber currency. 
Stretch it good an long. 

Some want it U. S. bank. 

Some want it run by state. 

Me tell um how ter do it. 

My plan heap much great. 
Make it rubber money. 

Look like bank note neat, 

'Nen, may-be-so we stretch it nufp 
Ter make it both ends meet. 

Democrats want free silver. 
Republicans want it gold. 

Either way you fix it, 

Indian sure get sold. 

Sayl Big Chief, Mister Wilson, 

Both sides heap much wrong. 
Make it rubber money—You bet! 
We stretch it heap much long. 

* During his last campaign, Theodore Roosevelt, Progres¬ 
sive car dictate for president, advocated a greater elasticity of 
the currency. Yaller Cat is supposed to be heap much pro¬ 
gressive on "fie-nance,” but really believes in Stability of the 
currency, the more Stable, the better, provided the volume 
is sufficient. 



Indian Aggfgv 


Heap much aggravation. 

Find it every day, 

Indian want heap mon', 

U. S. no always pay. 

No can buy um nice things 

For squaw, like shawl or wrap. 
No can live like white folks do. 
Say “Heap much consarn yap.” 

Indian buy it pony 

"Cause that's what him need. 
Not to run away 
Fully guaranteed. 

Hitch him to light wagon. 

Heap much say “giddap,” 
Never budge a single inch. 

Say “Heap much consarn yap.” 

Indian study farmin' 

Some tell him, “Work it deep,” 
Others, “Heap much shallow,” 
An' use it cofcton sweep. 

Either way him work it, 

Never git no crap. 

Make it Indian kinda mad, 

Say “Heap much consarn yap.” 



Indian was go huntin'. 

Him like ter ketch um quail. 
White man laugh at Indian, 

Say, -Put it salt on tail." 

Shoot um plenty shells away. 

No see nothin' drap. 

Make it Indian kinda mad. 

Say, -Heap much consarn yap." 

Squaw she find it nice place 
To set up tepee in. 

Under heap wide elm tree, 

Indian him crawl in. 

Wanta take it easy— 

Take a little nap, 

Flies no let him rest a tall. 

Say, -DOG GONE consarn yap." 

Indian Sadness. 

In memory of Rev. Walter C. Roe, 
Indian Missionary at Colony to the 
Cheyenne and Arapahoe Indians. 

Heap sad is the heart of 
All us Indians here. 

Since bin hear heap sad news 
Of death of one so dear. 

One whose good work for us 
Everybody know. 



Indian love him, heap good friend. 
The Reverend Walter Roe. 

Heap much earnest preachin'. 

An' love it human race, 

A live-it-self religion. 

See it in his face. 

Heap much true religion. 

Not much make it show, 

Indian sad, 'cause lose good friend. 
The Reverend Walter Roe. 

Heap good missionary 
To emigrate out here 
An' work with savage Indians, 

A preacher pioneer. 

The "Jesus-road" he preach it 
Like every one should know, 

We Indians surely heap much love 
The Reverend Walter Roe. 

Always good an' friendly. 

Always doing good. 

Always giving good advice. 

The kind a Christian should. 
Always sympathetic. 

Always quick to go 
To help the sick, that's why we love 
The Reverend Walter Roe. # 

* Walter C. Roe was a nephew of E. P. Roe, author of 
“Barriers Burned Away” and other Stories. 



Indian Farming. 

Indian study farmin' 

White man heap much laugh. 

Say, “Indian plant it wheat 
An' reap it only chaff." 

White man sometimes fails, too. 

But one thing Indian know. 

Him only hopes to win it crop 
From seeds that Indian sow. 

Indian plant it kafir. 

Expect to reap that seed. 

But white man laugh an' say, 

“Him only reap it weed." 

White man fights weeds, too. 

Sometimes gets “licked" you know. 
But Indian only wants to win 
From seeds that Indian sow. 

Indian say to white man, 

“Cheat me some, I guess," 

Pale face say, “Cain't he'p it. 

It's only business." 

White man laugh say, “Yes, 

Him honest,—sure! you know— 
But, all the same, him reap it crop 
From seeds that Indian sow. 

Yaller Cat learn good lesson, 

Him think it mighty plain, 



That when him sow it “wild oats,” 

Him no reap golden grain. 

Sure this is paleface proverb. 

But all the same, you know. 

White man love to reap it crop 
From seeds that others sow. 

Indian Fishing. 

White man brag "bout fishin', 

Indian say, “No good. 

White man throw it pole in. 

Like a stick o' wood.” 

Indian went with white man. 

Fished down stream till noon. 

White man pull it skiff like “dickens,” 

Heap hard to get home afternoon. 

Indian laugh at white man. 

Him hafter pull some, too. 

But Indian make it easy. 

Him got it light canoe. 

White man no good fisher. 

Him learn this poorty soon. 

If paddle down stream in it mornin' p' fish-catch, 
Heap hard to get home afternoon.' 

Indian laugh an, laugh. 

In sleeve, if Indian had one. 

To see it white man pull— 

Heap much kind o' bad fun* 



White man put near git sick, 

Indian sing him tune, 

"If you paddle down stream in a mornin' 
o' fish catch. 

Heap hard to get home afternoon." 

Yaller Cat got a lesson 
Him like to teach to you. 

Sin an' vice are down stream. 

It's easy paddlin', too. 

The good in life is up stream. 

Then learn this lesson soon. 

If you paddle down stream in the morning 
of life. 

It's hard to get home afternoon. 

Yaller Cat Ketch 
It Pay. 

An appreciation of the touch system 
of type writing. 

Yaller Cat go to Seger 
Indian agency. 

Try to ketch it mon', 

'Cause him need it, see? 

Go up to window ask it, 

Sayl this the place git pay? 

Man answer, "No, sir, this not place. 

This where we take mon' 'way. 


Take me to 'nother window. 

To white clerk named LaMott, 
An* say, "Here's Yaller Cat, 

Fix up this bill him got.” 

Heap quick that man got bissy. 
Him sit down on it chair. 

Put faper in type-write machine. 
An' me stan' watch him there. 

Me use type-writer, too. 

Me write by '"Hunt & Peck," 

But Mister Clerk LaMott 
* No write that way, by heck. 

Peck um keys on all sides. 

Play fme music stunt. 

Beat it woodpecker coupla miles. 
An' never hadter hunt. 

You'd orter seen him work it. 

Me watch him real good. 

Peckin' that machine 

Like woodpecker peckin' wood. 
Sure a sight ter see. 

An' hear that ole thing click, 
Clickety, clickety, clickety, clickety. 
Got my warrant quick. 

Frosty Mornings. 

Mornings very frosty. 

Heap cold yet at noon, 



So fjafks think this weather 
Pleasanter than June, 

But they Ye not out by daylight, 

A-gettin' wood an' chips. 

An" shuckin' out the fodder corn. 

An' freezin' finger tips. 

In praise of frosty mornin's. 

Why! there's that Jimmy Riley, 

To read his heap good poem. 

It make me kinda smiley. 

Think him git it nuff, 

In just a couple trips. 

With frost all through the fodder shocks, 
A-freezin' finger tips. 

Of course, to all those people. 

With nothin' much to do. 

Why! frost look heap much poorty. 

An' kinda pleasant, too. 

But no much nice to farmer, 

Where no cog ever slips, 

Who delves in 'foresaid fodder shocks. 
An' freezes finger tips. 

Of course, it's heap much pleasant, 
Skatin' on it ice. 

An', with um sleigh-bells jinglin', 

Sleigh ride heap much nice. 

Yes, heap much lots o' pleasure. 

But, make it two bit bet, 



With frost all through the fodder shock. 
You no turn "summer-set.”* 

Jack^rabbit Run 
Heap Fast. 

White man dig big silo. 

Git "bout ten feet down, 

Indian help take dirt out. 

An" spread it all aroun". 

One mornin" when we git there, 

"Bout time to go to work. 

We see jack-rabbit down in hole. 

Him no kin hide in dirt. 

White man him say. "Quick, John, 
Git it dog see chase. 

Ketch um sure this time. 

See it lively race. 

White man take it dog, 

Carry gently down, 

Say, "Sick um, Tige, an poorty soon. 
They go it round an" round. 

White man stand in middle. 

Heap holler, "Sick um, Tige,"" 

An" clap it hands, throw hat up. 
Keep shoutin", "Sick um, Tige."* 

How turn “summer-set" in winter? 



Like marbles in it bowl. 

Spin heap fast soon roll out. 

So Jack an Tige spin round an round. 
An" poorty soon climb out. 

White man climb up ladder. 

Swift as feet could go. 

Want ter see it finish. 

Wouldn't miss it, no! 

Stick it head up high. 

White man him no blind. 

See rabbit 'way on distant hill. 

Dog a mile behind. 

Saw it Wood 

Red man an' white saw wood 
Down on it Washita, 

Chop um all the limbs off, 
'Nen use it cross cut saw. 
White man talk it funny, 
Indian laugh, haw haw, 
'Bout it saw that he saw saw, 
'Way down in Arkansaw. 

Same two fellers take it. 

Heap big load o' wood. 

Row it 'cross um river. 

In flat boat heap much good. 

140. >v YALLER CAT. 

Indian ask it, “Say, if 
Woodrow Wilson w^uld, 

Theh^bf)}^ much wood would Woodrow 
If Woodrow would row wood?” 

The Label On 
The Bottle 

Some claim the bottle's label. 

To heap much it amounts. 

But Yaller Cat say, remember 
It's the stuff inside that counts. 

If labeled soda-pop. 

Stuff inside no spoil. 

You drink it, huh? an' say heap good. 
Dose o' castor oil? 

Some think that egotism 
Carry person through— 

Just hold it head up high— 

But sometimes that no do. 

Out here in Oklahoma, 

No much like it bluff. 

Label never counts for much, 

'Cept bottle got it stuff. 

If labeled Lord Somebody, 

Heiress think it nuff, 

But later heap much sorry. 

Him no tall real stuff. . 



Anywhere you go. 

World sure call your bluff. 

If you no be the bottle that 
Contains the real stuff. 

Engage in any business 
Or calling that you may. 

No goLstuff inside you. 

Soon git pushed away. 

Now, look here. Mister Howland, 
Does big world treat us rough. 
Because we cain't git labeled, “Poet/ 1 
That kind, world got it nuff. 

Owed To a Mule. 

Me Oklahoma mule. 

Always right in line. 

With it fancy pedigree 
Heap much very fine. 

From dawn till set of sun. 

Always heap much work. 

But driver use it whip an' say, 

"Lazy as a Turk." 

Got it bad fit collar. 

Work me just the same. 

Whip me if I lag some. 

Ought to be humane. 

Hitch me up to wagon. 

No time ter say "Giddap," 

• The "Colony Courier" had published a poem of Henry Howland's 
Entitled. "The Label on the Bottle.” 



Climb high on seat, take lines in hand 
An' give me heap hard rap. 

Him got it right ter tell us. 

When him want ter go. 

An when him want ter stop. 

Him orter holler “whoa." 

' Cause once on wheel was climbin'. 

Papoose very sweet. 

Thought I heard whip cornin'. 

So started down the street. 

But, oh! that awful scream! 

An', oh! how sad I feel! 

I ground that little fairy. 

Beneath the crushing wheel, 

I claim it heap no my fault. 

Driver heap big fool. 

Him owed it little courtesy 
Even to a mule. 

Indian Lonesome. 

Sometimes folks git lonesome. 

Everybody do. 

From causes heap much different. 

An' strange to me an' you. 

Departed friends oft cause it. 

But make it Indian, Oh-h-h! 

So lo-o-onesome, lo-o-onesome when it Okla- 
Homa breeze no blow. 



Everybody heap much 

Git lonesome now an" then. 

Sometimes moan in pine-trees 
Cause it, an' again 
Something else may cause it. 

But make it Indian, Oh-h-hl 
So lo-o-onesome, lo-o-onesome when it Okla- 
Homa breeze no blow. 

Rustling wind in corn field 

Make some folks lonesome bad. 

Sometimes roar at sea shore 
Make people heap much sad. 

Sometimes lover heap false. 

But make it Indian, Oh-h-hl 
So lo-o-onesome, lo-o-onesome when it Okla- 
Homa breeze no blow. 

Sometimes cloudy weather. 

Trees turn brown an red. 

Make um lonesome heap much. 

Or may-be-so loved ones dead. 

Sometimes it's drizzly rain-clouds, 

But make it Indian, Oh-h-hl 
So lo-o-onesome, lo-o-onesome when it Okla- 
Homa breeze no blow. 

P. S. N. B. Yaller Cat no git lonesome 
often-;—in Oklahoma. 








"I would your princes* were alive,” I said presently. 

‘‘So do I.” he answered softly, “so do I,” Locking hi* hands behind his head, he 
raised his quiet face to the evening Star. “Brave and wise aad gentle," he mused. 
“If I did not think to meet her again, beyond that ftar, I could not smile and speak 
calmly, Ralph, as I do now.”—Mary Johnftone, in “To Have and to Hold.” 

The speakers in the above quotation are Ralph Percy and John Rolfe. 


This little historical poem, “Pocahontas,” I dedicate to my wife as a token of sin¬ 
cere love. 

Virginia, the "'Grand Old Dominion” of God 
and King James of Old England, 

Blessed by Nature, sublime, aye, beyond every 
power of man to describe it, 

Behold it in all cf its beauty! in all of its pri¬ 
meval grandeur! 

Here it is in its virgin condition, untilled by the 
hand of a human! 




Virginia, the blessed of heaven 1 Virginia, the 
home of the free] 

Virginia, the home of the noble! Virginia, the 
6 home of the brave. 

Let us go to the wilds of Virginia, turning 
* : backward three centuries of time. 

When Nature, virgin pure and unblemished, 
frolicked free in God's own chosen clime. 
Let us follow the fox and the roebuck, the squir¬ 
rel, wild turkey and hare. 

Let us climb to the eyries of eagles, and watch 
the wild cat in his lair. 

Let's examine the beauties of Nature through 
woodland and mountain and glen. 

The habits of birds and of fishes and the habits, 
likewise, of wild men. 

Let us camp in the wild, rugged woodlands by 
the side of some pure crystal stream. 

And, whiW hunting, let's court Virgin Nature, 
and think of and study and dream. 

Here 'neath the vast dome of the heavens, let us 
stand up with uncovered heads. 
Contemplating the works of creation, the power 
of an infinite God, 

The fresh, verdant tints of the meadows, the 
brilliant hued clouds and the sea, 

The somber expanse of the forest, the serpentine 
curves of the river 

And the gay, vernal blossoms unnumbered. 
If adorning the valleys and hillsides. 



There were broad-spreading elms and oak trees 
with mistletoe crowned to their summits. 
There were sycamores, chestnuts, and beech- 
woods, sassafras, walnuts and pines. 
Birches, persimmons and gum trees, cypress, 
-ash, hickory and vines. 

Cotton-woods, poplars and fox-woods and others 
which are known very well. 

With birds to inhabit their branches and wild 
beasts to creep in their shade. 

And eat of the rank growing grasses, and drink 
25 the spring water so cool. 

Fierce savages roamed through the forests as 
did they for centuries past. 

Fighting and fishing and hunting, by cool wa¬ 
ters building their towns. 

Holding pow-wows and councils of war, then 
smoking the long pipe of peace. 

Dancing and chanting and playing, eating and 
gambling and sleeping. 

Running and shooting their arrows, and throw¬ 
ing their tomahawks straight. 

While the squaws made the wigwams and bas¬ 
kets, cultivated tobacco and maize. 

Beans, vegetables, potatoes and pumpkins, and 
also dried venison and bear's meat. 

And stored them away for the winter when the 
33 landscape was frozen and cheerless. 

Thus passed on for ages and ages, who knows 
or can find out how long? 



How many the centuries that passed in the same 
old monotonous song? 

Were they once, perhaps, great as a nation and 
now retrograding in life?* 

Or had they seen slow evolution, and now were 
just ready for strife? 

Their medicine men had traditions of a great na¬ 
tion long, long before. 

Which a future big chieftain or prophet, soon to 
39 come from the east, would restore. 

In Powhatan's tribe in Virginia, there were 
medicine dances galore. 

And very great stress there was given to the 
prophesy mentioned before. 

And all were expecting a big chief, just as in the 
east the wise men 

Had expected King Immanuel, Our Savior, to 
restore David's kingdom again. 

But, of course, their ideas were crude ones, of 
spirits almost everywhere. 

Who could help the Great Spirit in heaven, and 
45 when He came down through the air. 

These traditions were, that a great nation 
somewhere to the northwest or southwest. 
In the ages long past had existed, whose inhabit¬ 
ants were most truly blessed. 

Being happy, industrious and peaceful, kind- 
hearted, brave, noble and great, 

• J. C. Ridpath, the historian, say* they were retrograding. 

148 . 


A prosperous and civilized country, with facto¬ 
ries, large towns, rich estates. 

With commerce and churches and rulers. Tra¬ 
ditions—but were they not proven 
By ruins and relics of Mound Builders, Cliff 
Dwellers, Aztecs, Montezumas? 

When their prophets desired information from 
the spirits who ruled the whole earth— 
From the spirits supernal, who inhabit the hap¬ 
py hunting grounds, Indian heaven. 
Concerning some future event, like the certain 
success of their tribe, 

The downfall of those who opposed them, the 
success of their warriors in battle. 

And e'en the result of the chase, or the welfare 
of some chosen chieftain 

In whom the success or advancement of their 
nation, as they thought, depended, 

They would eat a, so called, mescal bean,* 
whose poison produced a most pleasant 
Delightful sensation and delirium, in which it 
was said that their spirits 
Would part from the medicine men and go in an 
instant of time 

To the happy hunting ground, Indian heaven, 
to the presence of the Mighty Great Spirit, 
Receiving while there the desired information 
direct from the spirits, 

* Mescal, any intoxicant. Meseal bean, a poisonous wild bean often spoke*) 
of at Colony, but, I believe, not positively identified by white peonje, 



Then, returning to consciousness, they would 
relate the events of their visit. 

But to some the gay hunt was so pleasant that 
they chose to remain there forever. 

And came not again to their loved ones with 
news of good cheer from the spirits 
Who inhabit the regions above—from the spirits 
of the God of Mescal, # 

But remained derelict to their duty, to engage 
in the great feast forever. 

Other medicine men, or great prophets, had 
different methods of gaining 
The desired information from the spirits who 
rule in the heavens above 
Concerning the things before mentioned, espe¬ 
cially the rise of their nation 
To the station told of by tradition, and believed 
by Powhatan's prophets, 

For instance, that wonderful pow-wow, the med¬ 
icine dance to the sun. 

Which was often appealed to, it being a move¬ 
ment contorting and violent. 

Accompanied by torture and anguish, self-inflict¬ 
ed quite often, but always 
A blood-curdling sight to behold, and continued 
without intermission 

For days at a time, and until the dancers fell 
down in a swoon, 

* God of Mescal, same as Bacchus. 



And their spirits, as before, would part from them 
to the happy hunting ground, Indian heaven. 
To commune, as aforesaid, direct, and bring 
back good news from the spirits 
Who inhabit the regions above—from the spirits 
of the God of the Sun, 

If .so be that they, too, might elect not, to re¬ 
main with the Sun Sprites forever 
And take part in the dance of the Sunbeams 
81 that makes this world smiling and bright. 

And others as oft employed charms and prayers 
and long incantations. 

With rattles of gourds and large pebbles, and 
other performances weird 
And uncanny, with snake skins and bones and 
skulls with bright phosphorus inside them. 
With head gears of horns and deer antlers and 
masks that resembled fierce monsters. 

All dancing in circles round a fire in the dismal, 
dark forests till midnight. 

And until wearied out and asleep, their dreams 
would have power prophetic. 

That is, their spirits, likewise, in their dreams 
would depart from their bodies 
To the happy hunting ground, and they, too, 
thus obtained the desired information 
Which ofttimes would point the true path lead¬ 
ing on to their tribe's destiny. 

Or that of some chief of deliverance, or else to 
some enemy's downfall. 




And others, perchance, overcome in the water, 
and rendered unconscious, 

Would send out their sp’rits to visit the happy 
hunting ground, Indian heaven. 

And they, too, returning, could prophesy, if so 
be that they, also, should choose 
To return to their friends and their kindred, and 
relate the events of their journey. 

Instead of remaining forever with the dear, 
charming sprites of the water. 

Some rendered unconscious by falls, by acci¬ 
dents, bruises or wounds. 

Especially those self-inflicted or received in some 
heroic battle. 

Could send off their spirits to heaven, to visit 
the Mighty Great Spirit 
And talk to Him there face to face, and return, 
(should they not choose to stay) 

With a message of cheer for the people—a proph¬ 
esy of good times approaching. 

Other ways there were also of gaining interviews 
with the Mighty Great Spirit 
To find out His pleasure and wishes, but not 
through the common delirium 
That was caused by diseases and fevers, for that 
was the work of the spirits 
Of evil, who wrought for destruction, and not of 
good spirits who blessed them. 



But by whatever method they gained it, it was 
certain their prophets agreed 
That a promised great nation should rise up, 
right there in the land where they dwelt. 

To exceed the traditional nation as far as east is 
from the west. 

And wondered, perhaps, “Wasn’t their tribe the 
to* elect ones, the chosen of God?” 

But King Powhatan was in trouble, for, al¬ 
though all his wise men agreed 
On the prophesy mentioned above, “That a 
great nation soon should arise,” 

Yet they seemed to be greatly divided as to how 
best to bring it about. 

They believed, as do we, that their service could 
assist the Great Spirit in heaven 
In bringing about this great happy condition 
which we call millennium. 

Some claimed that the very best method was 
through industry, virtue and peace. 

But others demurred and asserted that only 
through war could they rise 
In the world and attain the renown that their 
fathers had known in the old days— 

In the days of their prowess and glory, and Pow¬ 
hatan listened intently 

To the eloquence of all, but still doubting rather 
favored the advice of the former. 

And strove to keep peace with his neighbors, 
120 but ofttimes without great success. 



Time—Just previous to, and including, a part 
of 1607. 


The first Virgin'a charter, from April 10th, 
1606, to May 23rd, 1609, provided a Superior 
Council, residing in London, and an Inferior 
Council of seven, residing in Jamestown, both 
appointed by the King, and holding office at his 
royal pleasure. The King's authority was su¬ 
preme and absolute. 


Up the river now known as the James, near 
the first of its grand waterfalls. 

Was Powhatan's capital, Orapax, a beautiful, 
picturesque town. 

Near a mound* in the heart of the forest, con¬ 
sisting of a dozen bark houses 
And a neat little village of wigwams that were 
made in the usual form, 

*' Perhaps the site of Richmond. 




And covered with buffalo skins stretched over a 
frame-work of poles. 

Which served as crude homes in the summer and 
protected from cold in the winter. 

Beautiful, picturesque capital? Well, hardly, 
to your taste or mine! 

Though Nature had surely done her part to 
: measure it up with the best. 

To make this crude capital as grand as any the 
world ever knew. 

As magnificent even as Athens, Babylon, Cairo 
*■ or Rome, 

Or Jerusalem, that is, if we take the unaided ef¬ 
forts of Nature. 

Here King Powhatan with his statesmen and 
warriors and prophets resided. 

And, though crude was the town and its build¬ 
ings, yet, really, a vast population 
Was under the sway of his kingship, and pro¬ 
portionally great were his edicts. 

So that neighboring tribes were confederates in 
war, as they thought, to their profit 
Against common enemies to both, but it added 
to Powhatan’s greatness. 

They loved their great country and called it 
“Wi n g _an "da-co-a/’good land. f . 

Here often occurred the great pow-wow, thfc 
appeal to the spirits of heaven 


For information on various subjects, and among 
these was one of importance— 

Powhatan very greatly desired an heir to the 
throne of his kingdom, 

A male heir, of course, and a chieftain, to suc¬ 
ceed him and lead up his nation 
To still greater eminence and glory, but no chil¬ 
dren were born to the old king. 

But at last they received a great message, 
a child should be born in their old age. 
Who for ages and ages and ages, should be heard 
of and loved and respected 
For many great; noble, good qualities, whom the 
spirits had named “Mat-o-ak-a,” 

The great one, the hope of the nation, the belov¬ 
ed of their God, the revered 
Of tribes yet to come in great numbers—by mill¬ 
ions and millions of people. 

But Powhatan laughed at his prophets, fo? 
his age was now near fifty years. 

And, as yet no papoose had arrived to cheer up 
and brighten his pathway 
Through life with its manifold trials and hard¬ 
ships and worries and battles. 

And now 'twas incredible quite that an heitf 
should e'er come to their fireside. 



But the word of his prophets was true, and. 
in due length of time from above 

An angel flew down in the night time and left in 
the village a wee one. 

But great was the king's disappointment, the 
yoUng chief, his heir, was a girl— 

Mat-o-ak-a, the chieftain, the honored, the hope 
of the nation—a girl! 

Disappointment the worst the most bitter, but 
strange is the way of the world. 

Few remember the name Mat-o-ak-a, but we all 
know the name of the girl. 


But, as time passed away, the stern chieftain 
, became reconciled to conditions 

Which he had no power to change, and there 
„ even slipped into his heart 

A deep love for the innocent creature, who, after 
. no manner of reasoning, 

Could ever be held as responsible, even if his 
great prophets had lied. 

Or erred in transmitting the message which the 
• spirits had sent from above. 

The coos and the smiles and the dimples, and 

* the wee little papoose caresses 

Were soft'ning the heart of the savage—a hist'ry 
which repeats itself often. 

* So Powhatan loved Pocahontas and wished, 

as most all parents do, 



To gratify every desire of the little, imperious, 
wild creature. 

Until, in the language of today, 'twould be said 
that the wee one was spoiled. 

Yes, spoiled very badly in truth, but wasn't she 
a very great princes. 

The hild of a very great chieftain, who could 
humor her whims if he chose to? 

So the court of his majesty soon learned that a 
key to the chieftain's good will 
Lay in humoring the whims of the princess, so 
that, from her earliest childhood. 

She was always accustomed that people should 
regard her least word as the law. 

But this state of affairs could not last, in due 
time came other papooses, 

A sister (some writers say two little sisters, and 
furnish their names. 

The oldest was named Mat-a-chan-a and the 
other was called Cleopatre.) 

There also were two little brothers, one had the 
name of Nantauquas, 

But the other one's name is not known, to share 
the affections of the chieftain. 

Of the squaws and the warriors and courtiers, 
and it might be that one of these sons 
Was the prophesied heir, the great chieftain, to 
restore that great kingdom again. 

So, that Pocahontas, though still loved, had to 
share her dominion with others. 



And, at times had to yield to their wishes, 
which is oft for the good of the child. 

And, as often, perhaps, for an adult, though it's 
hard for us always to see it. 

Or grant it after we see it. It's easy to acceed 
to the yielding 

When it's others who must yield, but if us, oh, 
how often we're prone to rebell 
So the training of the princess grew better, not 
by anyone's choice, but necessity 
Caused a change for the good of the princess, so 
she grew up more lovable and pretty. 

And held her own place with the others in the 
love and esteem of the people. 

But while she had learned the great lesson of 
yielding to the rights of all others. 

There still werp imperious moments when she 
knew her position was right, 

It was then she was hard to be conquered. She 
would sometimes maintain she was right. 
Then trouble arose, but the princess most always 
had her way in the end. 

In the days of her childhood, she played on the 
banks of the beautiful James, 

Running wild like the hare or the roebuck, 
'mongst hazels, rhododendrons and vines. 
And joined in the games of wild childhood, an 
equal in strength with the boys. 

Sometimes she would go with the boys and fish 
as skillfully as they. 



Or else, with a strong bow and arrows, shoot 
squirrels from out of the tree tops. 

And, when they were weary and worn out, 
would carry their game to the village. 

One day, when engaged in this pastime in 
company with two or three boys 
About her own age, and while walking along 
single file round a bluff 

Overlooking the James, they beheld a very 
strange sight in the river— 

A monstrous strange-looking canoe, with great 
white wings like a bird. 

In which were some strange-looking men, with 
white faces half covered with hair. 

Just imagine how strange this would look to 
her who never had seen 

A man in full beard, and a white man—a sight 
very strange to the princess— 

Who had never seen hair that was blond, much 
less an immense sandy beard. 

For John Smith in all of our histories always is 
pictured in full beard. 

Yes, the sight was quite strange to those Indians, 
a sight never yet seen in Virginia, 

At least not by many of her tribe, but for time 
far remote, immemorial, 

Indians have always been beardless. If stray 
hairs appear on their faces 



They at once pull them out by the roots, until 
they refuse to return. 

And that is an Indian shave. You people who 
' ' growl if a razor 

Is e'en felt as it glides down your visage, be pa¬ 
tient, don't grumble too much. 

Don't call down your barber too strongly, just 
think of an Indian shave* 

And be silent and happy and cheerful and glad 
that you aren't an Indian. 

But the Indian rejoices that, when he is shaved, 
the job is completed, 

And is not a continued performance, repeated 
perhaps twice a week. 

And, still worse, in some cases, extreme/where’ 
the shave is a daily performance. 

But we : have digressed from our subject, were 
telling of a memorable event 
In the life of the girl, Pocahontas, in the glori¬ 
ous month of May, 

In, sixteen hundred and seven, when she was 
about ten years old— 

Or, as some historians think, perhaps she was 
twelve years of age. 

"When the princess and the hunters, arrived at 
the village, the strangers were there, 

* Juft a few days before this “Indian Shave” ftory was written, the author saw a 
Cheyenne Indian sitting on the counter of the “Wauchope & Paulsen" ftore pull¬ 
ing out his beard. He would get a firm hold between the nails of his finger and 
thumb, then jerk them out quickly and nev.r wince. 



Consisting of John Smith and Newport and 
twenty more followers like them. 

And her father was receiving them kindly, and 
using his power to prevent 
His warriors from killing the intruders, he would 
learn something more of these people. 

Who could know, might there not be among 
them the prophesied chieftain, or ruler. 

The great medicine man who should come to re¬ 
store their great kingdom again? 

He would learn something more of these people, 
from whence they had come and where going. 
Whether they were great spirits from heaven, or 
medicines sent by the spirits. 

So he showed them a most hearty welcome, 
and learned many things from their leader. 
Which pleased the great chieftain immensely. 

Smith had made a most favored impression. 
For he taught them by signs and by motions 
and showed many curious trinkets. 

His watch that kept time and ticked loudly, 
very crude when compared with our watches. 
With only one hand on its dial, and had to be 
wound twice a day. 

They were not small and delicate things, noth¬ 
ing at all like wrist watches. 

But were made in strong, ample proportions, di¬ 
ameter three or more inches. 



His compass that always points northward, and., 
trembled but could not be touched. 

Pocahontas, likewise, was much pleased, her 
heart had gone out to the white men, 

She was sure that John Smith was the chieftain, 
the medicine man prophesied 
By all of their great, mighty prophets, to restore 
their great kingdom again. 

But at last John Smith told Powhatan that he 
must return to his people,. 

So the end of the grand month of May, he let 
them return where they came from. 


Time—Just previous to and including a part 
of 1607, up to the end of May. 


Speculation in regard to these strangers, was the 
talk of the capital, Orapax, 

And momentous debates were engaged in by 
prophets and warriors and speakers. 
Regarding the probable origin of these curious, 
v mysterious beings. 

Or angels or spirits or Gods, and also their proba¬ 
ble mission. 

But diversity of opinion was such that, though el- 
oquence held sway in their councils. 

And much abstruse wisdom was shown forth, yet 
no conclusions were come to. 

Thus several weeks were consumed, but the ques¬ 
tion remained “statue quo," 




Except that, now and then came a traveler with 
reports of the doings at Jamestown, 

But they were conflicting and confusing with 
small satisfaction about them. 

While they were thus battling with words, with¬ 
out reaching a sign of conclusion. 

The king, by his royal prerogative, sent spies out 
to follow the strangers 

Wherever they went through the forest, or if they 
went back to the village. 

A new set of spies at each moon change, was sent 
out and those thus relieved 
Should bring their report to the capital for discus¬ 
sion by the wise men and warriors. 

They should learn all they could of these strang¬ 
ers, were they spirits come down out of heaven. 
Or some sort of medicine men? Were they puny 
and timid and squaw-like, 

Or powerful, strong and athletic? Were they 
peaceful and friendly or warlike? 

If warlike, were they fierce and aggressive? What 
kind of artillery had they? 

Could there be that great chieftain among them to 
restore their great kingdom again? 

These questions and others of import, they were 
urged to investigate closely. 

And make full reports as above, when relieved at 
each change of the moon. 



The first group of spies that came in told how 
the great king's faithful braves 

Had entered the village, or rather, the place that 
the white men had chosen 

On which to establish their village. Several weeks 
had passed by. 

But still they had done very little, for the weather 
was warm and the settlers 

Did not require houses to live in. They believed 
the white men had erected 

Between two great wide-spreading elms, a church 
because there was daily 

Some rites which they thought were religious, and 
in worship of the Mighty Great Spirit. 

This church, our historians tell us, was only an 
old, rotten tent. 

With the elms up through it as tent poles, and 
some boards nailed across for a pulpit. 

It was open in front and the people sat down on 
the grass in the forest. 

Without any chairs, pews or benches like Indians 
do here even yet. 

For this style they could give a good reason other 
than that of just catering 

To the style of the Indians to please them, good 
reason, they did not have any. 

That is, not at this early date, but later they made 
some crude benches. 

Their number was not very great, only one hun¬ 
dred and five 



Had landed from three mighty vessels—compared 
with their birch-bark canoes. 

The largest was called “Susan Constant,” and 
they told of its wonderful size. 

And the wonderful load it could carry, and the 
great; white, wide-spreading wings. 

The other two vessels were smaller and were nam¬ 
ed the “Godspeed” and “Discovery.” 

They observed that the men were divided into 
three or four different classes, 

A preacher. Reverend Hunt, and his helpers, also 
fighters and workers and idlers. 

They tried to be accurate in reporting, and told 
them the number of each. 

Twelve laborers, four carpenters, some fighters 
whose number could not be found out— 

Which secret it seems, they, took pains to withhold 
from the brave Indian spies— 

Six or eight masons and blacksmiths, and fifty-two 
gentlemen idlers. 

Among them was one not grown up, the white 
people called him a lad. 

The fighters, they said, fought like demons, the 
workers, though few, worked like squaws. 

The gentlemen idlers did nothing and acted like 
drones in a bee-hive. 

They thought, as a class, they were weaklings, too 
lazy to fight if they had to. 

But in this they were badly mistaken, every man 
was both strong and a fighter. 



This the Indians found out to their sorrow in con¬ 
flicts that came in years after. 

You're sure they were lazy? But wait! Just watch 
them wash gold in the sand banks! 

The next group of spies that came in, made re¬ 
port that a number of tents 

Were erected, and several houses were being con¬ 
structed of logs. 

And also palisades and a fort were being construct¬ 
ed, though slowly. 

They said that they felt almost certain these were 
meant for protection in war. 

The rulers of the white people's village consisted 
of a council of seven. 

And they learned that the names of these men 
were Wingfield, Ratcliffe, Martin, 

Gosnold, Kendall, and also their two good friends 
Newport and Smith, 

Who both had been visiters at Orapax and both 
were big braves in the council. 

They chose as first president Wingfield, but he was 
not good for the office. 

The next group reported that Newport, who 
with John Smith had visited the king, 

Though not the big chief in the council, was yet a 
strong man and a brave one. 

Had sailed on the mighty salt water far off to the 
place where they came from. 



The white men could not say for certain, but 
thought that he meant to return. 

Other groups reported much sickness and fever 
inside of the fort wall. 

That Bartholomew Gosnold, a council-man, had 
died, so they could not be spirits 

For spirits are surely immortal, but, that this man 
had died, they were certain. 

They could not be wrong, they had seen him 
borne away amid sorrow and mourning 

To his last resting place in the churchyard and 
buried with rites very solemn. 

Reports came that Wingfield and Kendall were 
impeached and were put out of office, 

Ratcliffe was then chosen president but he was 
not good and resigned, 

'And then they elected John Smith and the spies 
thought him able and brave. 

The spies thought this good, they believed that 
John Smith was a friend to the Indians. 

Others reported their weapons of a strange and 
a most deadly sort. 

Consisting of tubes that spit fire killing enemies or 
game in a moment 

With invisible arrows, or else so swift that they 
could not be seen 

As they sped on their course with precision no 
Indian arrow could equal. 



And one set of spies that came in, reported a 
very strange fact. 

That these people had a bright colored water 
which was drunk by most all of the men. 
And they stopped to describe it minutely, as the 
white men had pictured it to them. 

And boasted its wonderful powers—what a fine 
taste it had to the drinker! 

How it sparkled and foamed as they drank it! How 
it stirred up the spirit of weaklings! 

How it drove away sorrow and sadness and gave 
quick relief to the sick. 

How it made warriors brave unto rashness and 
caused them to fight like the panther. 

But this fact they also had learned, that the per¬ 
son who drank it too freely 
Wanted more and still more till it rendered him 
thoroughly vicious and crazy. 

Till he wanted to fight everybody and sometimes 
would kill his best friends. 

These reports were received and discussed, till 
the warriors in silence sat back. 

Their eloquence almost exhausted. On these points 
they continued to argue, 

That Newport most surely had left them and Gos- 
nold a council-man was dead. 

The guns, they admitted, were powerful, what 
chance had their arrows against them? 

Yes, they were still brave but to fight them, these 
guns they must get from the white men— 



They must have them by some means or other, 
must steal them if no other way. 

But when they discussed the report in regard to 
the curious water. 

The brave-crazy water, they knew not whether * 
they should desire it or not. 

But these fire spitting guns, they must have , 
them must get them by some means or other, ' 

And Powhatan also desired to obtain these great 
weapons to fight with 

'Gainst tribes from the north who made inroads on 
the hunting grounds of his people. 

They being much fiercer and stronger, a people of 
stature gigantic. 

But with fire-spitting guns he could whip them 
and drive them all out of the country. 

The desire for these weapons grew stronger, the, 
more the big warriors learned of them. 

Till pistols and muskets were stolen now and then 
by the most daring warriors. 

But President Smith was determined to compel 
them to cease from their thieving. 

A noted historian has told us this story concern- - 
ing their thievery. 

"Two brothers were tried and convicted for steal- * 
ing a pistol and one 

Was put into prison, while the other was ordered * 
to bring back the weapon. 



The one who was cast into prison was allowed a 
small fire made of charcoal 
To drive off the chill from the prison. When the 
free man came back with the pistol. 

The brother in jail as the hostage, was found on 
the floor in the jail room 

Unconscious, suffocated by gas. Believing his 
brother was dead. 

The one who returned was heart-broken, till John 
Smith succeeded at last 

In restoring respiration by methods he had learned 
from the soldiers in Holland 
In case of those strangled in water till unconsious 
and thought to be dead/' 

Thus having succeeded in reviving this "dead” 
man, the Indians concluded 
That Smith was, really and truly, a very great 
medicine man 

Who could bring dead people to life, besides being 
a very great brave. 

Another report was like this, that the spies had 
discovered a fact 

Which they thought of weighty importance, that 
these beings were surely not spirits. 

But human like themselves with a chieftain, with 
medicines, warriors and speakers. 

But had not any squaws in their village—and how 
could they prosper without them? 



And how could they get any corn and dried pump¬ 
kins to eat in the winter 

Without squaws to raise them? (for with Indians 
the men weren't expected to work.) 

What need could there be to war with them? The 
tribe would die out of itself. 

This helped the peace party still further,—helped 
the king in his promise of peace. 

Some reported that these foolish people were gath¬ 
ering sand by the ship-load 

To send back across the salt water—sand must not 
be known in that country. 

They were working like squaws on a wager, so 
eager were they in their sand work. 

But the kind of sand that was wanted was that 
that was yellow and sparkling. 

Not lazy, nol give them due credit. E'en the idlers 
were working like squaws. 

How foolish to toil so intensely with the valueless 
sand of the river! 

But if MEN HAD to labor like squaws, why 
not cultivate crops that should grow 

Into value, into food for the winter when the land¬ 
scape was frozen and cheerless. 

Reports came that sickness continued, that many 
had died of the fever 

And were carried away to the churchyard and bur¬ 
ied with rites very solemn. 


173 . 

But they thought many others had died and been 
given a mariner's grave. 

That is, had been sunk in the river, in this case at 
night, to keep secret 

The great number of those who had died. They 
also thought the people were starving. 

But the orators thought no! why just watch them 
wash out the bright gold in the sand banks! 

The king had appointed one group to go down 
to Jamestown and stay there 
Until they could understand English and talk to 
the white men at Jamestown 
Especially in regard to the prophesy concerning 
the future great nation. 

And return, now and then, to report, when they 
learned anything of importance. 

At last they came back to their king with re¬ 
ports that they surely had learned 
The great mission of Newport and Smith and 
those who had visited Orapax. 

Preacher Hunt, the white medicine, they said, had 
taught them his language and told them 
That the white men, in ages long past, had been 
visited by God and the spirits. 

Who came down from heaven to this world, and 
told to the people his wishes, 

Epecially to a man known as Moses. Then God 
sent his son to this world 



To make known his more recent desires. And 
then, in order to keep them 
A blessing to all men forever, a blessing to all 
tribes and nations. 

Men inspired had preserved it in books and these 
books, he said, make the Bible, 

He called it God's law to the people, not only to 
white men, but all men. 

Very strange was the thought to these Indians, 
that God would come down out of heaven 
And visit his people, or even send his son whom 
he loved very dearly 

To show men the pathway to heaven. They had 
always sent their spirits to him. 

To the Mighty Great Spirit in heaven to find out 
his wishes toward men. 

God must love the white people much better to 
come down from his throne up in heaven 
To visit them down here on earth, and give them 
the Bible to guide them. 

Reverend Hunt and his helpers had told them 
many interesting stories from the Bible, 
That God wanted all men on earth to know the 
sweet story of Jesus 

And be saved from their sins and, at last, go to 
heaven forever with God, 

And that he had commanded his disciples to go 
teach his word to all nations. 



In short, that the mission of these men, of New¬ 
port and Smith and the preacher. 

Was to bear to God's children, the Indians, God's 
word as revealed in the Bible, 

But Smith, at that time, could not tell it because 
of confusion of language. 

With Reverend Hunt this was true, for that was 
his calling in life. 

That was his mission and purpose, that was why 
he had come to Virginia. 

But we all know today that the quest of most of 
the men was for gold. 

Very sad is the thought that the sinner can null¬ 
ify the work of the spirit. 

That those who were vicious at Jamestown could 
undo so much work of the mission, 

(And this is brought home here so plainly at the 
Colony mission for Indians,)* 

And the Indians slowly learned that the white 
men were not the “Fair Gods" they had 
thought them! 

* The Colony Mission for Indians is located 12 miles south and 2 miles east of 
Weatherford, Oklahoma, at the Government Indian Reservation, for the Seger Indian 
Training School, Here Reverend Walter C. Roe and Reverend Arthur P. Brokaw, 
literally gave up their lives in the mission work for the Indians. They were very dear¬ 
ly loved by the Indians and by all who knew them. See poem “Indian Sadness,” 
on page 13 I. 



Time—Fall and winter, 1607. 


Thus passed on events in Virginia till the mid¬ 
dle, perhaps, of September, 

When the spies saw six persons from Jamestown 
sail down toward the mighty salt water. 

And land at the end of the big bay near what is 
now called Hampton Roads, 

And visit the Indians that lived there, and tried 
to trade trinkets for corn, 

Trinkets of hatchets and crockery and knives and 
blankets and beads. 

But Powhatan's spies had advised them to trade 
only for pistols and muskets. 

So the Indians just laughed at these trinkets and 
insulted the traders until 

They finally clashed, and the white men grew des¬ 
perate and fired upon them. 

With an awful result to the Indians who at once 
ran off to the woods. 




Then sixty or seventy great warriors led by a priest 
with an idol, 

(Or something of that sort, though an Indian sel¬ 
dom worships what is known as an idol. 

But worships the Mighty Great Spirit and only 
uses charms and enchantments) 

Very bravely assaulted six white men, but their 
guns were too strong for the Indians 
Who fled back again to the forest with their 
strongest Palladium captured. 

With the Mighty Okee of their priesthood in the 
hands of the whites and dishonored. 

Then they filled up the boat of the white men 
with corn in order to get 

Their idol or luck-bringer back. Then the white 
men gave numerous presents 
To all of the numerous warriors and the same to 
the crest-fallen priest. 

This made the big warriors feel happy and cheer¬ 
ful and the big friendship dance* 

Was performed to the whites, after which the great 
calumet was passed round, 

The great pipe of peace circulated for a peace to 
endure while the sun shines. 

And was smoked by both whites and by Indians, 
and Smith then sailed off back to Jamestown, 
With plenty of corn for the settlers, and great the 
rejoicing at Jamestown. 

* Called “gift dance” at Colony, Oklahoma. See note on page 17 and next to the 
laft it an* a in said poem on same page, describing a gift or friendship dance. 



After said dance and the peace-pipe, the Indians 
grew braver again 

And visited their white friends, the English, and, 
rich from their harvests abundant. 

Began trading their corn and wild venison for 
hatchets and mirrors and kettles 
And knives and blankets and beads and dishes 
and glassware and so forth. 

And some still more brave and more daring bought 
some of the brave-crazy water— 

Though John Smith the chief of the white men 
advised all the Indians against it— 

To try its effects on the system, according to ad¬ 
vice of the scripture 

"To prove everything and hold fast unto that 
which is good.” This advice 
Glibly quoted by those who desired the profit, is 
still glibly quoted. 

And for reasons exactly the same, and they fool¬ 
ishly drank it to test it, 

A beginning of woes to the Indians more effective 
than muskets and cannons 
In driving their race from the country, but slow 
were the red men to learn it. 

Still the white race have nothing to brag of, we've 
had since the days of old Noah 
Who planted a vineyard—you've read it—and as 
yet, friends, we haven't half learned it. 

So censure them not too severely unless we our¬ 
selves had done better. 



Thus passed on the season of autumn of sixteen 
hundred and seven. 

And the winter began to set in with the colonists 
more hopeful and cheerful, 

When Smith, the adventurous white man, with six 
other whites and two Indians 
Who’d been hired as guides for the journey, began 
to explore any waters 

In search of a very rich country, somewhere in a 
northwest direction. 

The guides had learned this from the whites, and 
it seemed to confirm the traditions 
Of their forebears, the glorious Algonquins, who 
came from a northwestern country 
In a time many long years before them, from 
wealth and magnificence and grandeur. 

So these savages went with the white men, hope¬ 
ful, rejoicing and cheerful. 

And began to ascend, in their journey, the small 
Chichahominy River. 

Smith had orders from his majesty. King James, 
to explore any streams from the northwest 
In search of the mighty Pacific, over which they 
could sail on to China, 

That country of fabulous riches. How foolish we 
think it at present! 

But Smith, much more wise than his ruler, was 
exploring the bays and the rivers 
He went at the work as per orders, but HE had 
a much wiser purpose. 



The rest might dig sand in the river and waste all 
their time and their chances. 

In a vain search for gold in the river, and would 
not attempt any work 

Th&t was useful, like working in fields, or buildipg 
up homes for the winter. 

They would have to find out their own folly, and, 
while they were learning this lesson 

He would learn more of the country and map out 
its streams and its inlets. 

They sailed up the stream with their large boat 
until they ran it aground 

In the sand of the now shallow river, dwindled 
down to scarce more than a creek. 

Here to guard it were stationed four whites, and 
the others proceeded still farther 

In the birch-bark canoe of an Indian, till this no 
longer would float. 

The remaining two white men were left there, and 
Smith and his two Indian guides 

Proceeded still further on foot a-winding through 
forests and meadows. 

But dark figures incessantly followed the serpen¬ 
tine curves of the river 

Unseen by the men in the vessel, concealed by the 
dense, leafy umbrage. 

Awful is the vengeance of an Indian, when he 
catches his foe unprepared. 



And now that Smith's men were thus scattered, 
could they ask for a chance any better 
To avenge the disgrace of their god, their fallen 
Palladium or mascot? 

But these were not Powhatan's warriors nor those 
who had smoked the long peace pipe. 

But were warriors whom the priest had persuaded 
from the great Opecancanough's people. 

To help him avenge the disgrace, when John Smith 
had captured his idol. 

So when the big boat ran aground after two 
very good, well spent days 
Of favorable winds and full sails, the dark figures 
had dropped in the rear 

A day or two's journey for footmen, but they on¬ 
ly need follow the river. 

So, when they arrived at the place, they besieged 
them on every side. 

But remained still concealed in the forest awaiting 
a good chance to strike. 

At last the four men on the vessel, grew lone¬ 
some and weary of watching. 

And took up their guns to go hunting, not far 
from the boat they were guarding. 

In plain disregard of the orders of president. Cap¬ 
tain John Smith, 

And were hunting in sight of the vessel, at least of 
the mast and reefed sail, 



When, suddenly, the war whoop resounded, and 
arrows flew thick all around them. 

They rushed to their boat as their stronghold, 
while clearing their path with their muskets, 
But one of their men, named George Casson, was 
wounded, though slightly, and captured. 
John Smith was the man that they wanted, and, 
finding that he was not with them. 

They compelled him, their captive, by torture, to 
tell them where John Smith had gone, 

And, wasting no time on the others, proceeded on 
the trail of their leader. 

The two in the birch-bark canoe were quickly dis¬ 
covered and murdered. 

Then Smith and his two Indian guides were soon 
overtaken and fiercely 

Raged the battle, but John Smith was game, and 
fought like a wild cat or panther. 

While using the two guides as shields, so that nev¬ 
er a chance was there open 
To shoot Smith without killing an Indian—a war¬ 
rior of king Powhatan, 

One whom they personally knew to be high in the 
councils of state. 

Thus his fight was a fierce running battle down 
the stream toward his birch-bark canoe. 
While every shot from Smith's gun brought the 
nearest by red man to earth, 



I ill at last in this fighting retreat. Smith sank in a 
swamp to his waist band. 

And, helpless, was forced to desist and laid down 
his gun in submission. 

But they still were afraid to approach him until 
he made signs of surrender. 

And until the two guides loudly shouted surrender 
as Powhatan's subjects. 

Smith showed no alarm at his capture, but ask¬ 
ed to be taken at once 

To see the head man of the country, the great 
Opecancanough, chief, 

And brother of King Powhatan, and, when bro'ught 
there before him quite calmly 

Exhibited his watch and his compass, and began 
explaining their uses. 

But, in course of an hour or two, they began to 
make ready to kill him. 

When Smith raised his compass in air, and, like 
Paul, who stood up before Festus 

And appealed his case unto Caesar, so Smith, 
through the mouth of his guides. 

Appealed to the great Powhatan, as a subject of 
that king's dominion. 

Opecancanough knew that the guides were subjects 
of king Powhatan, 

But, when Smith also plead this allegiance, which 
claim was affirmed by the guides, 



He feared then to kill him and, reluctantly, grant¬ 
ed his appeal to be tried 

Before the great Emperor of all the Virginias on 
the grave charge of murder. 

And so he was taken once more, back to the capi¬ 
tal, Orapax, 

Before the great king and his council of medicine 
men and of warriors. 

Whose expressionless faces said nothing, but cheer¬ 
ing was the smile of Pocahontas 

To John Smith because it said to him just as plain 
as could words "Welcome back.” 



Time—Winter 1607. 


At once the great trial proceeded, as stated, in 
Orapax, the capital. 

In what was known there as the "long house" con¬ 
structed in the shape of an oblong 
With vertical poles in the ground set across from 
each other in pairs. 

And arched with long, slender bent poles like wag¬ 
on bows, with cross pieces lengthwise. 

Tied up with stout thongs of the deer skin, form¬ 
ing a frame work of good size, 

And covered with large strips of birch-bark, ex¬ 
cepting a hole for an entrance. 

And one in the top as a smoke-hole, and perhaps 
a few others as windows. 

A platform was built at the far end and a great fire 
was lit in the center 




Around which were warriors and priests and the 
women of rank, and between it 
And the platform the captive and accusers. In the 
center of the platform, the king. 

And on each side a beautiful daughter. This form¬ 
ed the magnificent court scene 
Of the ancient empire of Virginia into which Smith 
was taken for trial. 

The trial was irregular but exciting without sum-' 
monses, arrainments or pleas. 

But with plenty of pleadings on both sides. Smith 
handled the case for himself 
Without attorneys or counsel, and confessed to the 
killing, but claimed 

That he did it imself defense solely, when attacked 
by three hundred vile warriors. 

While off on a peaceable mission in search of a rich 
far off country 

Awav off in a northwest direction, without provo¬ 
cation on his part. 

And within the bounds and the limits of his maj¬ 
esty's dominions. 

To which the two guides gave assent and testified 
strong in his favor. 

Both mighty great speeches of eloquence, strong 
and convincing in logic. 

They also grew eloquent in regard to Smith's 
bravery and prowess in battle. 

To which even his enemies, the warriors— admit¬ 
ting the bravery for itself— 



Shouted loudly, “ugh ugh/'* meaning yes in every 
part of the court room. 

So Smith won his appeal, for the great king dis¬ 
missed the case in a moment. 

And discharged the mysterious great brave, but 
retained him awhile as a guest. 

Soon he learned from the guides who had served 
him, and loved him as a friend and a brother. 
That the braves with consent of their king, were 
preparing to destroy the young colony 
At Jamestown, and at once John Smith went to 
the king in behalf of his town. 

And plead with him there in his “long house," 
like Esther before Ahasuerus, 

Determined to plead for his people, and, “if he 
perished, he perished." 

King Powhatan answered, “Oh, great brave! thy 
people have broken their treaty. 

Have vilely mistreated our warriors, have dosed 
them with brave-crazy water. 

After which they have robbed them and shot them, 
and now they must die for their vileness." 
He then extoled Smith for his bravery and many 
great qualities, and added, 

‘“Fm sure youTe too good to approve of such vile 
acts as they have been doing." 

And then he offered to Smith, to make him his son 
and the leader— 

Thi* Indian "ugh ugh,” ye* yes, ha* become the modern slang word “uh-huh.” 



A position of glory and honor—to destroy those * 
vile beings at Jamestown. 

Smith politely declined the great offer and made 
a great speech to the king. 

Describing the weapons and cannons and power of 
the white men, the English, 

In language, though broken, yet thrilling, and of¬ 
fered to prove every statement 
By sending a letter to Jamestown by some of the 
king's trusty warriors. 

And averred that the whites were his friends and 
would send him a great copper kettle. 

Which, of all things desirable to an Indian, such 
kettle was, perhaps, the most longed for. 

And the blame for all of the trouble, he placed on 
the brave-crazy water. 

Just the same as is done to this day—an excuse for 
every short-coming. 

The warriors were sent with the letter, and, in 
due time returned with the same. 

Those mysterious lines, very crooked, that carried 
a message exactly. 

Was a thing which they looked at with wonder, 
and caused greater dread of the writer. 

They reported that they found things exactly as 
John Smith had told them they were. 

The warriors then held a great council, some fa¬ 
vored advance, others not. 


189 . 

For how could they conquer these people, when 
the spirits had lent the n to fight with 

The thunders of heaven which knock down the 
great immense trees of the forest? 

So the most of them voted for peace, and John 
Smith was linked with the spirits. 

Was considered a powerful medicine, and was look¬ 
ed on with wonder and awe. 

Curiosity to see him at once grew so great that 
they took him about 

As a museum freak or a side show, from village to 
village while constantly 

Increased the excitement, until they came to Pa- 
munkey on the York, 

The great and wonderful capital of Chief Opecan- 
canough's land, 

And here was the priest of Okee and trouble again 
for John Smith. 

Smith came as a recognized medicine over which 
the priesthood should have power, 

So the priests of the idol demanded a medicine 
trial by pow-wow. 

Take notice, they demanded that priests should 
have ecclesiastical trials 

Because on both sides of the case, both complain¬ 
ant and defendant, you know. 

Belonged to the medicine class, and, therefore a 
trial by pow-wow 



Could not be denied by the king, because it was 
unwritten law. 

Opecancanough favored, of course, he was always 
against the "vile” white men. 

For encroaching on the land of the Indians and 
Powhatan could not refuse 
With even the least show of justice, although he 
was always for peace. 

With only a few short exceptions, so at once he 
was placed upon trial. 

Then for three days and nights they all danced 
and yelled and shook the gourd rattle. 

And pounded the tom-tom and shouted and made 
a most horrible din. 

The object of which was to find out the wish of 
the Mighty Great Spirit 

Concerning the proper disposal of the medicine 
known as John Smith, 

Till many priests falling in trances, sent their spir¬ 
its away from their bodies 
To the happy hunting ground, Indian heaven, and 
came back reporting unanimous', 

Tfie wish of the Mighty Great Spirit that Captain 
John Smith should be killed. 

But Powhatan still was the emperor, and he must 
approve of their judgement. 

Just like Jesus before the Sandhedrin, they cculd 
judge him as “guilty of death," 

But couldn't execute the vile sentence without the 
approval of Pilate. 


191 . 

So Smith went again on a journey to meet the 
great King Powhatan 

In his new winter capital, from Pamunkey, full 
twenty-five miles down the river. 

Powhatan here reviewed the great case in his "long 
; house,” in his raccoon skin robe. 

His daughters to his right and his left, and before 
him great files of his warriors. 

And, finding no evidence whatever, excepting the 
awful disgrace 

To the priest and the Mighty Okee by Smith, 
down near Hampton Roads. 

Powhatan wanted to free him, but the priests were 
so certain of God's will. 

That he took off his war-bonnet from him and con¬ 
sented to the will of the spirits. 

So Smith was at once seized and bound hand 
and foot until helpless, by a number 

Of fierce, painted warriors and dragged to a stone, 
his head placed upon it, 

And a warrior was ordered at once to execute the 
sentence of death 

And stood with his war club upraised, when for¬ 
ward sprang good Pocahontas 

Between the big club and Smith's head, and, 
clasping his head in her arms. 

She plead for the life of the white man till, at last, 
the king granted her wishes. 

Some say that this story is false, but we have 
no right to dispute it. 



'Twas as natural as life in the wild land, and why 
should we call it in question? 

Smith again was retained as a guest, and receiv- 
; ed with especial good favor, 

Into Powhatan's household and family, making 
? hatchets and playthings and toys. 

For the warriors and for the king's children, and 
quickly learned most of their language, 
(Being daily at play with the princess, the beauti- 
v ful child, Pocahontas,) 

And also the method of talking by sign language, 
>! known to all Indians. 

E'en today the sign language is used everywhere 
*•. in the great western country 

When tribes of a different language desire to con¬ 
verse with each other. 

Iri-this one respect, they're ahead of us and our 
boasted advancement. 

We can talk round the globe with our wireless, 
but, often, we cannot converse 
With a neighbor who stands at our elbow, because 
we're of different language, 

A ’ridiculous state of affairs when compared with 
our other achievements. 

This ought to be changed, and it could be, “Esper¬ 
anto" 455 would make us like brothers, 

v * The cbjcdt of Esperanto is to fill txadlly the same need in civilization that 
the sign language fills with Indians. The Indians do not need to learn a dozen or 
m^rc languages, all they need to converse with any Indian is the sign language. 
Instead of all nations learning all languages, why not make it easy and all nations 
learn Esperanto? Mi esperas. I am hoping. The author of this book is Christian 
Endeavor esperantist No. 1157. 



It would change the distrust of the nations, if we 
only understood one another. 

And would be a long step in advance toward a 
perpetual peace. 





But, as soon as the new year returned, in sixteen 
hundred and eight. 

They let him return to his people with a treaty of 
peace while the sun shines. 

But with the condition that Smith should send 
back, as ransom to Orapax 
Two cannons of brass and a grindstone, then there 
should be friendship forever. 

But, of course, they did not call it ransom, just 
only a small friendship gift. 

Twelve guides should go with him to get them, 
who were noted for bravery and prowess. 

194 . 


To carry them back to the great king, but they 
were instructed, quite wisely. 

To learn how to use them and aim them, so that 
they could easily conquer 

Their enemies, certain tribes of the forests, who 
were making inroads in their country 
From farther to the north, mighty warriors, Dela¬ 
wares or perhaps Susquehannas, 

Good advice, for of what use are cannons and not 
know a thing how to use them? 

At last they reached Jamestown in safety—John 
Smith had been gone for three months. 

And the settlers all thought he was dead—there¬ 
fore great was the gladness and joy 
Of the disheartened men of the village, who, out of 
one hundred and five. 

Had left only just thirty-eight and they were both 
sick and half starved, 

No, the Indian guides never must know it! Smith 
somehow was fearful of treachery— 

They must go and hunt wild game and feast them, 
and make a parade in their honor. 

And make them feel big and important, as ambas¬ 
sadors sent by a king. 

And bring out the big cannons and show them the 
manner of using the same. 

Then have a big picnic and let them return to 
their king feeling good. 


195 . 

So the cannons were loaded with stones, and 
aimed at the huge massive tree tops. 

All loaded with glittering ice, till the branches 
bent almost to breaking. 

And their discharge produced such a roar, such a 
shatter and crashing and falling. 

That not one of the braves would consent to 
touch the “weird weapons of spirits.” 

While thus they were urging each other—like 
bantering boys to go swimming 
In water too cold for that purpose—to go up and 
handle the weapons. 

Some vessels sailed into the harbor at Jamestown, 
'twas Newport returned 

With settlers one hundred and twenty, and stores 
of supplies and provisions. 

So the Indians never learned of the weakness of 
the town, or their real condition, 

And, at once bidding Smith a farewell, they re¬ 
turned to their king, Powhatan, 

And reported the arrival in big ships of Newport 
and many new settlers. 

But said nothing of cannons and grindstone, till 
Powhatan asked them about them. 

Then they answered, “We're brave yet, but who 
could touch the weird weapons of spirits?” 

The guides had rushed off, but they knew the re¬ 
sults of the chase in their honor. 



Which consisted of a bountiful supply of venison, 
opossum and turkey, 

A feast of flesh only, but suitable, exactly, to the 
taste of an Indian, 

Though white folks would think the feast want¬ 
ing, without other viands and seasonings. 

Now you wonder, why should they be starving 
with all that good game round about them? 
But remember that the winter was one of the aw- 
fullest known in Virginia, 

Accompanied by terrible fevers and un-needed fear 
of the Indians. 

They thought that John Smith had been killed 
and they might be killed any moment. 

But the very worst cause for the famine was their 
indolent do-nothing habits. 

That is, (let’s be fair in our statements,) they 
chose to dig gold or do nothing. 

Till, all unprepared came the winter, which result¬ 
ed in sickness and famine. 

You see they were workers all right, but it had to 
be a gentleman’s job, 

As soon as the newcomers learned of the big 
feast to honor the Indians, 

And that they, much excited, had left jt, without 
even tasting the food. 

And saw the enfeebled condition of those prepar¬ 
ing the victuals. 


They all gave unanimous vote to go on with the 
intended feast. 

So they added to the fare, of flesh only, all kinds of 
supplies from the vessel. 

And the dinner prepared for some fifty, soon be¬ 
came a magnificent feast 

For at least a hundred and fifty, and great was the 
good cheer that reigned there. 

And great was the joy and the gladness, inspiring 
and helpful to others. 

Till those disheartened and sick, were made well 
with the prospects of plenty. 

Till those who were clamoring to desert the village 
of Jamestown forever 

And sail off nobody knew where, and become no¬ 
body knows what. 

Perhaps pirates on the commerce of Spain, to cap¬ 
ture great shiploads of gold. 

And go back to England and peerage—there'd be 
a good chance for a fortune. 

But if they were killed? Well, they'd risk it. 

But, seeing the stores of provisions. 

The good cheer and prospects of plenty, they de¬ 
cided to remain in Virginia. 

After eating salt meats in the vessels for a peri¬ 
od, perhaps, of there months. 

The fresh meets were very delicious, some praised 
the venison extremely. 

And some thought the flesh of the turkey the best 
meat they ever had tasted. 

198 . 


While some thought the juicy opossum precisely 
the right kind of meat. 

The season of spring soon approached of sixteen 
hundred and eight, 

But instead of preparing their gardens, and clear¬ 
ing off fields for the plow. 

The newcomers made the same error that was 
made in the preceding spring 
By the colonists who first came to Jamestown, 
these profited not by their folly. 

But they rushed off at once to the rivers and hunt¬ 
ed for gold in the sand banks 
And found some “fool's gold," iron pyrites, and 
sent a shipload back to England. 

Even Martin and Newport, both councilmen, 
took part in the popular frenzy. 

But John Smith was wiser and thought that “The 
gold hunt could "bide' for a season." 

Thus they wasted three months of the spring¬ 
time in search of these glittering grains 
That were worthless, that burned up in fire, and 
none of them knew how to prove them. 
Which could have been done very quickly by any 
one versed in the Bible, 

For it tells in several places a way to tell gold 
from “fools gold," 

And here is a reference well known. Revelation, 
chapter three, verse eighteen. 



This would have proved beyond doubt, that iron 
pyrites is not gold. 

But they knew very little of God's word for the 
Bible was not very common. 

They had laughed at their president. Smith, in his 
plea for the planting and tilling 

And caring for crops for the winter, those were 
trivial things of small import. 

Compared with the scramble for gold, and for • 
wealth and for peerage and grandeur. 

Smith seeing his authority ignored, if not super- 
ceded by others. 

Looked about and selected companions and made 
up a company of fifteen, 

Who went out on a great expedition to explore the 
big bay and its inlets. 

The Chessapeak Bay and its rivers with estuary 
mouths that flow in it. 

Making two expeditions of research, with a rest of 
three days intervening. 

And drew a good map of the big bay and sent it 
with Newport to England. 

r 0 

Their gold had all vanished and likewise the 
summer with its chances for crops. 

But John Smith's advice was remembered, and, 
soon after his return from the voyage. 

They elected him formally as president, although ’ 
he already was such j 



Apd had been for more than a year, so then this 
election was only 

An expression of confidence in him. Reforms were 
carried out in the village, 

Useful work took the place of gold hunting, and 
all went to work in good earnest, 

Tq build up their homes for the winter, and lay 
out new fields for next season. 

The people had come to their senses, Twas un¬ 
popular quite to hunt gold. 

Other emigrants also arrived, about seventy, 
making more than two hundred. 

The Indians also were friendly and visited the 
settlers quite often, 

A^d among them most always was seen the beauti¬ 
ful child, Pocahontas, 

Who loved to be with the white people, especially 
with Captain John Smith, 

And talk with him in her own language—the only 
white person in the world 
With whom she thus could converse and teach 
him still more of its phrases— 

The Powhatan dialect oHAlgonquin, which is one 
, of the many linguistic 
Divisions, or groups, into which the Indian race is 

* The Cheyenne and Arapaho Indians are the two most numerous tribes in and 
around Colony, Okla, They are of Algonquin Stock. Authority—Joseph B. Thoburn 
and Isaac M. Holcomb, authors of a history of Oklahoma, the State text book, adopted 



Smith always was playful and joking and pleas¬ 
ed the young princess immensely. 

Of course. Smith had a purpose in view, he desired 
to keep peace with her people. 

But, never-the-less, be it said, he also was very 
much pleased 

With the princess and her great naive charms, 
which rendered him cheerful and happy. 

Thus passed by the autumn and winter of sixteen 
hundred and eight. 



Time—Going back to the Autumn of 1608. 
- o- 

But let us describe more minutely the events of 
that autumn of hope. 

Especially in regard to the doings of the princess 
and Smith and their friendship. 

Pocahontas had always admired the great man 
since the first time she saw him. 

And, his stay at the home of her father—though 
really Smith was a prisoner,— 

Tad strengthened the ties of their friendship, till 
she seemed to be lonely without him. 



Their playdays at Orapax, and the good times 
they had while at play and at study. 

Each trying to master the language of the other so 
as to be pleasant. 

Were glorious times for the princess, and Smith 
most assuredly enjoyed them— 

The hide-and-seek games of his childhood 'mid 
“Jimson" weeds, laurels and sumacs. 

But after the writing of that letter, that mysteri¬ 
ous letter to Jamestown, 

That crooked-line-talking which carried a message 
exactly as stated. 

On bark or the skin of some animal, that was the 
greatest of mysteries 

Which she, ever since, longed to learn, and she ask¬ 
ed Smith to show her the method 

Of crooked-line-talking, and how to decipher the 
same, should she see it. 

Smith had been much too busy exploring the 
country to start with these lessons. 

Until the time stated above, the autumn of sixteen 
and eight. 

But he knew he would then stay in town, so the 
lessons at once might begin, 

Pocahontas made known to her father the great 
desire she had cherished 

To learn this mysterious writing, and visit James¬ 
town for this purpose. 



Powhatan pondered and studied, and thought quite 
awhile, but was fearful 

And doubtful and anxious not knowing what event¬ 
ually might come of the matter. 

And thought to refuse. It might take their dar¬ 
ling child out of their home life 
To evils they could not foresee, and advised her to 
stay with her mother. 

But she urged still more strongly and plead till 
the following plan was adopted. 

To move the whole family and wigwams down the 
river and closer to Jamestown, 

And canoes with great braves at the paddles could 
take her and her sister and brothers 
To the wonderful teacher at Jamestown—the man 
who commanded the spirits— 

To learn the mysterious writing, and attain what 
Smith called "education,” 

And they did not suppose it would take very long, 
perhaps two or three weeks. 

One beautiful morning in autumn, when the 
frosts had adorned the great forests 
In beautiful colors artistic, in crimson, gold, yel¬ 
low and brown, 

Some canoes started out with a pupil to enter the 
very first school 

Ever held in the state of Virginia with the teacher. 
Professor John Smith 

And just one single pupil, a girl with the well 
known name, Pocahontas— 



The sister and two little brothers cared nothing for 
school, they just played. 

Children, how would this suit you today? Not 
a single school book to be seen. 

But only an old-fashioned Bible, translation of 
Tyndale* or Cranmer, 

For the King James translation had not yet ap¬ 
peared for all classes to read. 

But that glorious event was to happen in sixteen 
hundred eleven. 

Which was only three years from the date that 
the princess had started to school— 

No slate and no ruler and satchel, no awful maps 
hung on the wall. 

No straight backed desks and no blackboards, no 
table not even a chair. 

No dunce cap or any such thing, no birch rod 
around anywhere. 

* In the first half of the 16th century, England was on the verge of the Reforma¬ 
tion. The English people wanted to read the Bible in their own language instead of 
Latin, Greek, or Hebrew. But the king frowned upon the very thought, and issued 
dire decrees. William Tyndale was very zealous in believing that his countrymen, 
even the humbleSt of them, should have within his reach, the Bible in English. Burn¬ 
ing with this desire, he translated the New Testament from the Greek, and published 
ic in 1525. He was diligently engaged in translating the Old Testament, and had fin- 
i.iied the Five Books of Moses and the Book of Job, when he was arrested for heresy 
and Strangled and burned at the Stake. His dying prayer was,‘‘0 Lord, open the 
King of England’s eyes!” In 1537, King Henry VIII yielded to popular clamor and 

named an authorized version. This transition was, virtually, the work of Tyndale 
finished by his co-worker, John Rogers. In 1540, this Bible with a preface by Arch¬ 
bishop Cranmer was fully authorized to be read in all the churches; the “Cranmer Bi¬ 
ble.” In 1611, the King James version appeared. The translators admit using all 
previous translations. To Tyndale a large amount of credit is due. 



But love led both teacher and pupil, and the time 
glided pleasantly by. 

But you teachers, of course, have your trials, 
vexations and worries and cares 
To endure in your chosen profession, and, if you’ve 
a conscience exacting. 

Your troubles seem almost to double. But when 
your good work is successful. 

There’s gladness and pleasure and joy, and the 
thrill of accomplishing something. 

Of helping some one in this world to step up to a 
life that’s more worthy. 

Until they can yield without fear, with “Detur 
digniori” their motto. 

Until they can shout like the Kansan their motto, 
“Ad astra per aspera.” 

And this school had likewise its trials. The ad¬ 
venturous Smith could not settle 
Right down to the work of a teacher, not knowing 
the pedagog’s business. 

Not knowing the methods to follow, himself scarce 
remembering his school days, 

With a pupil likewise free and restless and active 
of body and muscle. 

With a mind grasping all things in Nature, but ap¬ 
parently zero at bookwork. 

Made progress necessarily slow, till enthusiasm in 
both pupil and teacher 

Waned like a full moon to a crescent, from school 
work to playing like children, 



From a great college down to a play-house, and 
the period of time about equal. 

And, even in this age, some people think to get 
educatior* as quickly, 

And waste a bright future depending on tachydi- 
daxical methods 

To get them prepared for life’s battles, and conse¬ 
quently are not prepared. 

One cannot become a professor of a college in a 
single semester. 

But, under direction of Smith, this play was to 
be of importance. 

First on the program each day was to be a book 
lesson of value 

From the Bible, as stated before—the translation 
of Tyndale or Cranmer— 

After which the day should be spent in games and 
in learning our language. 

Pocahontas was handicapped somewhat in her 
study of reading and writing. 

By a deficient knowledge of English, but this she 
was conquering swiftly. 

In a short while this child’s play was changed— 
Pocahontas was now getting older— 

From the hide-and-seek games of her child life and 
other games romping and lively. 

To quieter games with play-houses, visitors, real 
feasts, lords and ladies. 



With socials and court scenes where always Poca¬ 
hontas was seated as queen," 

And the others paid court and did homage more 
real, perhaps, than mere pla y. 

For she wore in her hair of a right, the great eagle 
feather, a sign 

Of royalty with Indians at all times, with a bear¬ 
ing quite queenly by nature. 

And, further-more, she was a woman, or would be 
at some future time 

Should she live but a few more years, and the only 
one then in the village. 

So the homage thus given was real, and given like 
true cavaliers 

To a woman of honor, and why not? gratitude was 
deserved by her good deeds. 

This game increased daily in favor, and rough 
men felt new thrills of pleasure 
FrQm woman's influence at their heart-strings, and 
besides, soon after this event. 

Other settlers arrived, brought by Newport, sev* 
enty in number, as stated. 

And including among them the first two white wo¬ 
men settlers of Jamestown, 

Mispress Forrest and her maid, Annie Burras, and 
the princess soon met them and loved them- 



Time—Autumn of 1608. 


Those who sow for the Master need patience, 
it's often a long time till harvest, 

And sometimes the harvest is reaped long after the 
sower is dead. 

Especially was this true in Virginia in the early 
r colonial days. 

And this school needed patience to accomplish the 
work and the mission intended. 

Yes, early Virginia was bad, that fact we must 
surely admit. 

Though no place is ever so bad, but that some 
good may still be found in it. 

You may need a lantern to find it, or think, per¬ 
haps, that you do. 

But we ask you to look, let us show you, some 
results in early Virginia. 

Just look at our sweet Pocahontas, and the bright 
little circle of influence 

She wielded in early Virginia, due, mainly, to this 
little school. 




When all one’s surroundings are good, and noth¬ 
ing at all the reverse. 

Is it hard to be good? No, it’s easy. But when 
all the surroundings are bad. 

And all the environments evil, when the savage- 
born soul of a heathen. 

All hampered with pagan ideas, and surrounded 
by vile, vicious crim’nals 

Is able, like this sweet little Indian, to arise above 
her surroundings. 

Arise and shine in her beauty, like a clear, brill¬ 
iant light in the darkness. 

We claim she is worthy of love, she is worthy of 
every affection. 

As much as Evangeline is, or Priscilla, the puritan 

Their surroundings were good in both cases, while 
those of Pocahontas were not. 

Yes, indeed, it was wrong thus to judge, and 
call this school nothing but child’s play. 

For, though very slow seemed the progress, Poca¬ 
hontas was really learning, 

Not only to read but she, likewise, was learning to 
master our language. 

Was absorbing great truths of the Bible in a mind 
that grasped clearly and strongly 

And eagerly and zealously and firmly at truths 
that create great dissention 
\mong great divines and learned doctors. She 
delighted to hear John Smith read 



Bible stories, the very same ones, that still delight 
children today. 

And explain them to her in her language, so plain 
that she could not help seeing. 

Here is a favorite passage, one that she loved 
and read often. 

Where Jesus said to his disciples, “Let not your 
heart be troubled. 

Ye believe in God, the Creator, believe then also 
in me. 

For in my Father's house are many, many man¬ 

If this were not the case, I would have told you so. 

I go to prepare a place for you. And if I go, 

I will come again, sometime, and receive you unto 

That where I am, beloved, there ye may also be." 

Smith also had read to the princess, and explain¬ 
ed it to her in her language. 

Of the glorious reign, the millennium, the thou¬ 
sand year reign of Our Savior, 

When Satan, that spirit of evil, should be chained, 
and the whole world be good. 

When the Lord shall descend down from heaven, 
with the shout and the voice of the archangel. 

The trumpet of God shall resound, and the dead 
in Christ shall rise first. 

And the saved who still live and remain, shall be 
caught up with those resurrected, 



Irnthe clouds to meet the Lord in the air, and s« 
be forever with the Lord. 

. . ., I 

It was glorious to her, this millennium, it was 
just what her people were wishing, 

It was just what their prophets were telling, it was 
just what they longed for and prayed for. 
There would be in that glorious millennium, no 
more death, neither sorrow nor crying. 

No hunger, no thirst and no pain, no sin and no 
wars and no parting. 

But all shall be joy, and "God shall wipe away 
all tears/' 

Oh, how happy a day it would be! when King 
Jesus ascended his throne. 

When he sat on the throne of his glory with all 
of his holy angels. 

Arid would gather all nations before him, and 
separate the sheep from the goats—; 

The good people from those who were bad—and 
would set on his right hand the she.ep. 

But the goats would he place on the left, and say 
unto those on his right hand, 

"Come inherit the kingdom/' but would say unto 
those on the left, 

"Depart into fire everlasting, prepared for the dev¬ 
il and his angels. 

Pocahontas, the princess, well knew, that in ev¬ 
ery vein of her system 



There was flowing and throbbing and pulsing, the 
genuine, true, royal blood. 

But, oh, how glad she would be to surrender it all, 

And kneel at the feet of King Jesus. If you had 

r the royalty that she had. 

Or only a part of it even, would you be willing?—- 
now would you? 

To surrender it all, every bit, and bow at the feet 
of the Lowly? 


To some, this would surely be hard, and who 
knows the struggle she went through. 

Before she could come to the point of surrendering 
the creed of her people. 

Ail'd changing to that of vile strangers, very wick¬ 
ed except a few good ones. 

And not only surrender her worship, but give up 
her royalty also, 

Btit she did it, she sacrificed all.* Who can know 
just how fiercely she struggled 
JBe^ore she gave up and surrendered, and made the 
important decision? 


* In 1902, the author of this book firil met Paul Good Bear, a “really truly” In¬ 
dian chief, who was, at that time, a professed Christian, Shortly afterwards, in a 
Fourth of July parade, he was induced to ride at the head of the procession on his 
beautiful war-horse in his full complete trappings of royalty. It was a sight long lo 
be remembered by the author. But, in a year or two, he felt the call to become a mis¬ 
sionary to his people, and absolutely gave away his horse, bridle, saddle (a richly ca- 
pa’isoned mount) and, also, all his trappings of royalty. He feared that he might be 
c ing these things better than Jesus. When he had scarcely entered the great work 
or his Mailer, he was taken with tuberculosis and died. 



She figured that no sacrifice, not even that of her 

Could compare with that of Our Savior, who died 
on the cross for her. 

Henceforth .everything that she did was aimed at 
the moral uplift 

Of her people and that of the white men, the set¬ 
tlers in the village of Jamestown, 

And Smith, too, caught much of the spirit, but 
was really too busy with his duties 

As president of the colony at Jamestown, restoring 
good order to the colony. 

Enforcing the laws that, since spring, had been all 
but ignored by the vicious. 

Correcting abuses by those entrusted with office 
and power. 

Encouraging labor and thrift so essential to the 
welfare of all. 

Trying to teach and help others to a life that is 
better and nobler 

Is a good way to learn for one's self. He always 
had worked for the welfare 

Of Jamestown, materially speaking, and still would 
keep up the great struggle. 

But he saw that the moral uplift was the thing of 
importance supreme, 

If the spiritual life could revive, the temporal 
would take care of itself. 



Had he seen this before, do you think? Or was it 
contagion from the princess? 

There is reason to think that he saw it, for a no¬ 
ted historian asserts 

That Smith had the habit each day of praying and 
singing a psalm. 

Which shows very plainly that, though he was al¬ 
ways adventurous and busy. 

Yet, still, in spite of all this, he was truly devout 
and religious. 

So even her "school-play” and work hours 
should be aimed at the uplift aforesaid 

At every opportune chance that presented itself to 
the princess. 

And Smith, too, went into the good work and 
made it a prominent part 

Of the mimic play royalty at Jamestown. The 
princess earned the title of "Goode Oueene,” 

And the moral uplift that was aimed at in time 
displayed signs of good fruit. 

Soon after this important decision of the prin¬ 
cess "Goode Oueene,” Pocahontas 

To try to do something worth while—to try that 
her social play-royalty 

Should assume that uplifting attempt, that was 
needed so much by the settlers. 

She studied and thought up a plan that, perhaps, 
would be good and be helpful. 


Profanity in Jamestown was awful. Smith had 
read in the Bible about it. 

Where it said very plainly "Thou shalt not take 
the name of the Lord in vain.” 

It is said aboriginal Indians have no profane 
words in their language. 

But today they know English and some can make 
the air blue like a sailor. 

Though the Indians in Virginia at that time were 
scarcely proficient as yet. 

But the white men while working and chopping 
down great massive trees in the forest. 

Were profane to a shocking degree, and the prin¬ 
cess was saddened about it. 

And suggested in mimic play court that their 
oaths should be all kept account of 

In a record on some sort of paper and, at evening, 
when labor was done. 

Each one who had uttered an oath should be 
brought into court and, if guilty. 

Should have a small cup of cold water poured 
down his sleeve for each oath. 

At first, while the weather was warm, this was ta¬ 
ken as fun and enjoyed. 

And no well marked results could be seen, but la¬ 
ter, in chill wintry days. 

They cut out their vile oaths and cut wood and 
they made many massive chips fly. 



Pocahontas, Mistress Forrest and Annie Burras 
took turns at keeping the records. 

And so, in a very short season, profanity seldom 
was heard. 

But some people jokingly added —“when a record¬ 
er was near.” 

Some say in Virginia to this day, that the chival¬ 
rous men of that state 

Are never profane, never swear, never utter an 
oath or a bad word. 

But they add in a jocular way,—“in the presence 
and hearing of ladies.” 

Pocahontas soon learned this condition, and, some¬ 
times, when the record was good. 

She would graciously smile on the culprits, but 
would say, as a gentle reproval, 

“That is good, sirs, as far as it goes, but, if you 
can quit in our presence. 

Then why can’t you quit it completely?” And 
the echo said, “Quit it completely.” 

Our historians do not record it, but some people 
quote a tradition 

That every man in the village had gotten his name 

J on the record 

Except just a very small number—Reverend Hunt 
and some of his helpers, 

And the other name not on the record was that of 
the “good-man,” John Rolfe. 



Yes, the story still goes in Virginia, that their 
people take pride in the boast. 

That all who are bred in Virginia, no matter how 
vile their profanity 

When out with the boys or alone, they abstain in 
the presence of ladies. 

We half way believe in this story, it had its begin¬ 
ning in Jamestown. 

It's good, too, as far as it goes, we admit with our 
friend, Pocahontas— 

You may be a well bred Virginian, a gentleman 
quite with the ladies— 

But you should not lay claim to a "dry-sleeve” 
unless you ean quit it completely. 



Time—Fall and winter, 1608. 


This excellent conduct of Rolfe, this "dry sleeve” 
record as they called it. 

Was what first drew attention of the princess to 
the man the historians describe 

As a "worthy young man of the colony,” to the 
man who in just a few years 

218 . 


Was destined to love and be loved by the coy little 
prince s for life. 

John Smith was a friend to John Rolfe from the 
moment the two were acquainted, 

Rolfe was therefore entrusted quite often with af¬ 
fairs of especial importance 

To the colony and all of the people, and had al¬ 
ways been trusty and faithful. 

Executing the president's orders with a zeal that 
was worthy of mention. 

Smith would sometimes on busy occasions turn 
over his school to his friend. 

This task, like all others he handled, was assumed 
with a genuine zeal 

That made his instruction of value, and his work 
soon assumed such importance. 

That, though Smith still remained Chief Adviser, 
Secretary of State or Premier, 

Or whatever you might choose to call his efforts 
in the little play court. 

They found that in this little school, they needed 
more helpers and workers. 

And so they elected John Rolfe to the office of, 
“Teacher of the Word," 

And decided to add to the school all other? who , 
wished to enroll. 

He accepted the task not as child's play, but went 
at the business in earnest. 


Till “Teaching the Word” soon became the real 
occupation of life. 

And, in order to make it more pleasant, he also 
taught the singing of psalms. 

Until, very often, this school would assume the 
appearance of church. 

Which pleased Pocahontas the more, especially the 
songs and she learned them. 

Till, on Sundays, quite often she assisted the Rev¬ 
erend Hunt with the singing. 

Many great lessons were learned, but one was of 
special importance. 

It was one of the great ten commandments, that 
God had given to Moses 

To give to his people, “Thou shalt have no other 
gods before me. 

Thou shalt not make unto thee any graven image 
or likeness. 

Thou shalt not bow down thyself to them or serve 
them for I, the Lord, 

Thy God am a jealous God.” This command¬ 
ment was surely important. 

Rolfe strongly impressed this great lesson with 
many an argument and reference. 

And made all his points in the Bible quite plain to 
the eager, young princess. 

And, at last, he came down to the wickedness of 
worshiping Okee and Kiwassa, 

To the bowing down to and the serving of impo¬ 
tent images and figures. 



To (his Pocahontas demurred, and held up her 
hands at the thought, 

"Nay, you are wrong, dear friend John, we wor¬ 
ship not Okee nor Kiwassa, 

We worship the Mighty Great Spirit which Okee 
and Kiwassa represent. 

Our prophets and warriors and medicines have 
gone in the spirit to heaven, 

And have brought back these images for us, that 
is, they have seen there in heaven 

The originals which these figures represent. The 
Mighty Great Spirit himself 

Is invisible, being a spirit—invisible by all of us 

But visible, of course, by a spirit—that is acknowl¬ 
edged by all. 

But he manifests his wrath in tornadoes, the thun¬ 
der, the lightning, the earthquake. 

And his love in the beautiful valleys, the hills, the 
rivers, the flowers. 

Nay, we do not worship the IMAGES of Okee, 
Kiwassa or the sun. 

But the Mighty Great Spirit which Okee and Ki¬ 
wassa and the sun represent.” 

"Nay, dear Pocahontas, youTe wrong, if we 
grant Okee and Kiwassa, 

Then Baal, Minerva and Jupiter, Brahma, Vishnu 
and Siva, 


Diana, Osiris and Isis, Mercurius, Ashtoreth and 

And also a long list of others, who also were sup¬ 
posed to represent 

The great God of Heaven, and those who bowed 
down to and worshiped these images 

Also would claim, just as you do, that they wor¬ 
shipped the REAL not the image. 

God is a spirit and he seeketh those to worship 
who worship in spirit. 

Then he turned to the Bible and read ''Thou shalt 
not make unto thee 

Any graven image or likeness of anything in the 
heaven above. 

Or in the earth beneath, or in the water under the 

Thou shalt not bow down thyself to them nor 
serve them, for I, the Lord, 

Thy God, am a jealous God.” This command¬ 
ment was surely important. 

Rolfe was full of the fire and the spirit and the 
zeal of his glorious religion. 

And its greatly superior virtue over that of the un¬ 
tutored heathen. 

His eloquence grew to a climax, and he ended the 
climax by shouting, 

"We should worship God, the spirit, DIRECT, 
and NOT through an image or likeness.” 

Suppose now that you, all your life, had been 
taught to believe in your creed. 



Had been led from your infancy up to a zealous 
belief in the doctrines 

And creeds of your land and your people—that 
their spirits on certain occasions 

Of religious or worldly importance, could part or 
be sent from the bodies 

Of good men and brave men and prophets, and go 
to the presence of God, 

Right up to his throne up in heaven, and talk 
with him there of his wishes. 

His promises, threats and decrees, and come back 
and tell all about them,— 

Until you believed in the story, until you imbibed 
it completely. 

And had made that creed part of your lives, and 
then have strange people to come 

And teach you a different creed, would you take it 
right up in a moment. 

And cast off the old for the new, or would you ex¬ 
pect and demand 

Some time to consider the change, before you give 
up and accept? 

Of course, any strong mind expects a reason before 
it gives up 

The old creeds and takes up the new. "Come, now, 
let us reason together," 

If my creed is wrong, I would know it. If your 
creed is right, prove it so. 

Like the people who live in Missouri, if my creed 
is wrong you must show me. 


And likewise if your creed is right, then, if honest, 
one is bound to accept. 

But how can you prove that the spirit of a per¬ 
son unconscious has not 

Departed and gone from the body, and if the said 
spirit be gone 

Temporarily off from the body, then where is it 
during its absence? 

Pocahontas would answer by saying—and how cah 
you prove it is false?— 

That “it's gone to the presence of him to whom the 
said spirit belongs." 

False medicines, you claim, could make up all the 
tales and deceive many people. 

Yes, and there were false prophets in old times who 
led many people astray. 

Pocahontas may, perhaps, have been slow, but 
she gave up at last and accepted 

Our Christ as her personal Savior, and the change 
when twas made was complete. 

She saw that her creed's worst defect was that of 
the worship of idols 

Made of wood or of stone or of metal, impotent, 
virtueless, man-made. 

Compared with omnipotent God, the creator of 
heaven and earth. 

And all things therein, and all life, and the moun¬ 
tains and valleys and forests. 

And the thought that we all ought to worship Our 
Savior, himself, in the spirit 



Direct and without intervention of anything ma¬ 
terial or tangible. 

She grasped this strong argument fully, but this 
new creed, was it any better? 

Di<l they not do the same in their worship? She 
certainly thought that they did. 

Pocahontas said, "Yes, Fm convinced. I believe 
you are right. I am sure 

We should worship God, the spirit, DIRECT and 
NOT through an image or likeness. 

But I'm puzzled, will you tell me, friend John, 
why the preacher in yon little church 

Has the crucifix placed so convenient and worship¬ 
ers bow as they pass it? 

Why do you now have a crucifix tied to a cord 
round your neck. 

And why do you do such obeisance to even a por¬ 
trait of Jesus? 

If the use of an image is wrong, then why do you, 
the enlightened, 

You, who have God's word in a book, preach to us 
eloquent phrases 

Of the sin of bowing to images of wood and of 
stone and of metal 

And then you, yourself, why yes, John, you bow 
to the IMAGE of Jesus. 

Why not worship Jesus in spirit? Take your own 
medicine, John, 

Cast off every image and likeness and worship 
your God as a spirit." 



“Nay, dear Pocahontas, it's different, WE do 
not WORSHIP the crucifix. 

The portraits, the rosaries, the statues. It is known 
every where by all men 

That we worship the trinity, God and his Son and 
the great Holy Spirit. 

We apparently bow to the crucifix, or, perhaps, to 
the portrait of Jesus, 

Yet, really, we worship Jehovah and his Son and 
the great Holy Spirit, 

And the images are only the types, the memorials, 
the figures, the symbols/' 

“Nay, friend John, that won't do, for if we ad¬ 
mit the crucifix, the portraits. 

The statues, the amulets, the rosaries, then Baal, 
Minerva and Jupiter, 

Brahma, Vishnu and Siva, Diana, Osiris and Isis, 

Mercurius, Ashtoreth, Moloch, and why not Okee 
and Kiwassa, 

The sun and the rattles and charms, and also a 
long list of others? 

For, as you just asserted yourself, they all were 
supposed to represent 

The great God of heaven and those who bow down 
to and worship these images 

Also would claim, just as you do, that they wor¬ 
ship the real not the image." 

And she also quoted the Bible from memory just 
as Rplfe read it. 



Without taking the time to turn to it, “Thou shalt 
not make unto thee 

Any graven image or likeness of anything in the 
heaven above, , 

Or in the earth beneath, or in the water under the 

Thou shalt not bow down thyself to them nor 
serve them, for I, the Lord, 

Thy God, am a jealous God.” Of course this com¬ 
mand is important. 

Why not worship Jesus in spirit? Take your Own 
medicine, John, 

Cast off every image and likeness, and worship 
, your God as a spirit.” 

John was shocked, he was beaten completely.- 
Was he an idolater? Was he? 

. And John Rolfe, the high-churchman, right then 
became a dissenter—ALMOST.* 

You hold up your hands, my dear friends, at the 
awfulness of Indian idolatry. 

That is, of the worship of God through an image 
or likeness or figure. 

But you'll scarce' find a Sunday school today any , 
where in the country, I think. 

That does not use pictures of Jesus—that is, so- 
called pictures of Jesus, 

But they're only some artists ideas. Here's a ques- 

* For a high-churchman to become a dissenter, was inconceivable. 


• ‘ • tion you may answer to yourself, 

Is there not serious danger that the uninitiated, the 

And, perhaps, little innocent children, may, later, 
be led to the worship 

Of God through an image, not direct? And 
wouldn't you call that idolatry? 

Or have you a picture of Jesus? You think so, 
but how can you prove it? 

There is no sure likeness extant, and to make a 
pretension is wrong. 

God has wisely kept his people without one that 
they may, the better, worship in spirit. 

Jesus, like God, is a spirit, and should, therefore be 
worshiped, as a spirit. 

And every tangible likeness that people bow down 
to, is wrong, * 

Is as truly idolatry as was the bowing to Okee and 

• John Rolfe meditated, and pondered. Pocahon¬ 

tas thought hard and she studied. 

The struggle, for'both was quite tierce, but the, sac¬ 
rifice came in due time. 

Pocahontas suggested this test. Some night they'd 
go out to the river, 

The estuary mouth of the James, broad and majes¬ 
tic and lovely. 

They would take an old, leaky canoe, fasten some 
rocks in it firmly. 



Then put in their idols, Ckee and Kiwassa, the 
rattles and charms. 

Crucifixes, statues and portraits, rosaries, amulets 
and crosses— 

Pocahontas would put in her head gear and trap¬ 
pings of royalty also. 

She decided that these might be idols, she loved 
them, she feared, more than Jesus. 

They would first pour out all of the water, then 
gently place the idols within 

Tied up in a skin and bound firmly to the frame 
of the birch-bark canoe, 

Then shove them out into the river. If God or the 
Mighty Great Spirit 

Cared aught for these idols he'd save them, if not, 
they'd be left to their fate. 

They did it, they sacrificed all. In silence, they 
watched the canoe 

Glide out in the waters majestic and vanish at 
last in the darkness. 

And then they went back to the village to worship 
their God in the spirit. 

Haven't we, almost all, at this day, some idols 
we, too, might canoe? 



Time— 1609. 


Second charter. Superior Council only, elected 
by the stock holders of the London Company. 
The king's authority was not so prominent. 


The winter and also the springtime of sixteen 
hundred nine. 

Was a very good, prosperous season with President 
Smith in control, 

A time of good health and good feeling, and peace 
with their neighbors, the Indians, 

Who, daily, were seen in the village, trading their 
furs to the white men 

For kettles, knives, hatchets and trinkets. Some 
learned to converse in our language, 

^heir speech, to be sure, was quite broken, but 
still they could make their thoughts known. 




And they visited the wonderful school of the gocd 
Pocahontas, their princess. 

Who spoke to them oft in their language of the 
one “theme so dear to her heart. 

And some of them there became Christians, among 
them her brother, Nantauquas. 

There the good Indian, Chanco, it is thought, first 
heard the sweet story of Jesus, 

Which, afterward, made him a Christian and al¬ 
ways a friend to the white men. 

He it was, who years later, gave warning to his 
white friends, the people of Jamestown, 

Of the awful massacfe of the whites in the year 
sixteen twenty two. 

Smith left Pocahontas and Rolfe to manage the 
school by themselves. 

Rolfe continued to put forth the effort that had be¬ 
come part of his life. 

And they learned some great lessons, among them 
the teachings of the Bible on temperance. 
And followed the references closely, "Look not 
thou on the wine when it's red. 

When it giveth his colour in the cup, when it mov- 
eth itself aright. '[ 

At the last it biteth like a serpent, and stingeth 
like an adder." She knew. 

She had helped Rolfe to nurse at the bedside of 
men with delirium tremens. 



At that time, the village of Jamestown was just 
j about two years of age. 

Having only a small population, about two hun¬ 
dred in number. 

These all had been tested and tried. The worst 
. - ones had dropped from the scene 

By drunkenness and various diseases, and some by 
the hands of the Indians. 

That drunkenness always brings trouble, has no 
exception with Indians. 

Drunken Indians are crazy, if possible, more so 
than white men. 

This caused Pocahontas great sorrow, she feared 
it might break up completely 

The friendship of the whites and the Indians, and, 
perhaps, cause a great war between them. 

Other reasons she had for opposing the evils of al¬ 

She had watched it and knew its effects. Experi¬ 
ence, therefore, had taught her 

A pepetual fear of an outbreak, or riot between 
white men and Indians. 

What could she do? She was thinking. She 
was studying. But what could she do? 

She feared that she could do nothing, the evil was 
so universal. 

She thought and she would not give up. She 
worked and she puzzled and prayed. 



She thought the best way to combat it, was to 
keep the temptation away, 

Was to not allow people to make it, or keep it 
where no one could get it 

Excepting for medical uses where nothing else an¬ 
swered the purpose. 

These plans, she believed, might succeed. She 
thought that no ship or no person 
Should ever be allowed to transport it, or sell it for 
others to drink 

Any more than should folks be allowed to sell poi¬ 
son for others to take. 

She prayed that the rulers would forbid it. She 
worked and she earnestly prayed. 

Those who work for the master need patience, it's 
often a long time till harvest. 

And sometimes the harvest is reaped long after the 
the sower is dead.* 

Yes, three hundred years is a long time, but, were 
she alive at this day. 

She'd be with our great temperance move, she'd 
rejoice in the harvest at last. 

While engaged in this good, moral effort, and 
seeing no sign of success. 

No hope, not a ray, not a promise of* ever combat¬ 
ting the evil 

* While Struggling alorg, under very great difficulties trying to write this poem 
the thought occurred to the author that his efforts might not be appreciated during his 
lifetime, but that some one e'se might reap the harvest. Th s idea was transferred to 
the poem in the lines, "Those who work fcr the Mailer need patience, it’s often a long 
time till harvtSI, And sometimes the harvest is reaped long after the sower is dead.” 



So long as ever the drinker was able to get any 

There occurred two events of importance to James¬ 
town and those who lived in it. 

The first event mentioned occurred in May on 
the twenty third day. 

In sixteen hundred and nine, and it was considered 

For, without consulting the wishes of either the 
London Company, 

Or of the people of Jamestown, King James, by 
his royal prerogative. 

Granted to them a new charter, revoking the old 

It provided a Superior Council, elected by vote of 
the company. 

The Council elected the governor, and, when need¬ 
ed, filled vacancies also. 

They elected the Lord Delaware to the office of 
governor for life. 

With Gates, Somers, Newport and Dale high in 
authority with him. 

That spring the great company in England had 
worked with great fervor and zeal 

To strengthen their glorious venture, to build an 
empire in Virginia, 

A grand and a glorious empire, and also to carry 
the gospel 


Of Jesus to the Indians, whose souls were as pre¬ 
cious to God, the Creator 

As were souls of his civilized creatures—great ser¬ 
mons were preached on the subject. 

At that time the zeal for religion was very high 
back in Old England 

And all over Europe as well, and right then the 
force was at work 

To bring out the whole Bible in English, transla¬ 
ted at his majesty's order. 

So the work of obtaining recruits was not all from 
the jails and the prisons. 

As some of the writers have hinted—some were, we 
admit, but of these 

The most were but prisoners of debt and never 
were criminals at all. 

Let us not paint Virginia too darkly—but the mis¬ 
sionary spirit was also 

Employed in the hunt for recruits, and a few real, 
true Christian heroes 

Volunteered to go out to the heathen, and carry 
the message of Jesus. 

The methods, no doubt, were dramatic, as their 
agents with eloquent language 

Portrayed all the glorious prospects of the beauti¬ 
ful, wonderful country. 

Till, at last, a large fleet of nine vessels set sail for 
the wonderful land. 


235 . 

And all were inflated with zeal by the prospects 
as pictured unto them 

By the agents of the great London Company, and 
they left in a frenzied excitement. 

All seemed to go well till a storm overtook them 
out in the great ocean 

And two of their vessels went down, as far as the 
rest of them knew. 

Delaware, the new governor for life, had not ac¬ 
companied the settlers. 

But sent Gates with Somers and Newport on 
ahead to take charge of affairs 

Till he should arrive there in person, and they, in 
one vessel were grounded. 

As most of our histories tell us, on one of the isles 
of Bermuda, 

And the other small vessel was shipwrecked and 
disappeared out in the ocean. 

The second event was the landing in the middle, 
about, of July 

Qf the seven great vessels at Jamestown, bringing 
some three hundred settlers 

To strengthen and build up the village and make 
it a permanent dwelling. 

They started with five hundred settlers and a large 
fleet of nine sailing vessels. 

But, in making this estimate, remember that two 
vessels did not arrive. 



This gave them new faith in their town. Now, 
Hope looked out to the future 

And pictured a beautiful city, a grand and a pros¬ 
perous city. 

Its thoroughfares crowded with commerce and sur¬ 
rounded by thriving plantations. 

Such ever is hope, but quite often it vanisheth 
quickly away. 

All of the governor's deputies had shipwrecked 
back at Bermuda, 

So Smith was still left in control. Some of the 
newcomers were vicious. 

Yes, crim'nals, no doubt, from the jails, and some 
were ambitious and haughty. 

Disregarding the orders of Smith, who claimed he 
was president still. 

Until a successor arrived with a proper commission 
from the council. 

And had to deal harshly with some to put down 
the riots and brawls. 

John Smith at first thought to resign, but things 
soon began to go bad. 

So most of the newcomers urged him to continue 
in office. They saw 

That Smith's ruling was certainly right when he 
claimed he was president still 

Until a successor arrived with a proper commission 
from the council. 


237 . 

Yes, most of the newcomers saw it and gave him a 
vote of approval. 

But some, as we said, were quite haughty and 
spurned to accept a “provincial,” 

Or, as we would say, a backwoodsman, to govern 
them—sons of nobility. 

But the president had a majority supporting his 
claim to the office. 

So, in spite of their haughty demeanor, the orders 
of Smith were respected. 

John Smith and the settlers then planned to 
spread out from the village of Jamestown 

And establish two other new towns, each of one 
hundred and twenty. 

One under Martin at Nansemond, the other at the 
falls of the James 

Under the good Captain West. Both of these col¬ 
onies had trouble. 

Especially the one under West, whose men had of¬ 
fended the Indians, 

Perhaps in some vile, drunken brawls. Smith 
went to make peace but he could not. 

And on his return back to Jamestown, occurred 
the beginning of trouble. 

While asleep in his boat a large bag of gunpow¬ 
der lying near was exploded, 

Burning and tearing his flesh so severely that he 
leaped overboard 



To extinguish the fire in his clothing. He was res¬ 
cued and taken to Jamestown 

Where he suffered in torment for weeks, being 
tenderly nursed by the princess. 

Today with our medical treatment — antiseptics 
and the grafting of skin. 

His case would have been very easy—but under 
the treatment afforded. 

At last, he despaired of relief, and decided to go 
back to "Old England,” 

Which he did in the month of September, after 
having delegated his power 

As president of the land of Virginia to Sir George 
Percy, a man 

Well liked by all of the settlers, he departed from 
Jamestown forever. 

But was it despair? That is questioned. Some 
historians give us a hint 

That, perhaps, it was mostly disgust at the gentle¬ 
men, the idlers, the gold hunters. 

And the rum in the incoming vessels that should 
have been filled with provisions. 

And, last but not least, was the system of holding 
all property in common. 

Communism we call it today. He was sure the 
plan would not succeed. 



Time — Fall, winter and spring, 1609 and 1610. 


John Smith was a natural leader. He left in the 
colony at Jamestown, 

Settlers numbering four hundred and ninety, well 
armed, well supplied and well sheltered. 

His departure was a blow to the colony, the begin¬ 
ning of awful disaster, 

What the princess had feared now came true. Some 
of the newcomers were vicious. 

And the Indians were wronged and ill treated until 
they began to resent. 

Many outlying houses were burned and straggling 
white people were murdered. 

The settlers with Martin and West were compelled 
to return to th<p fort. 

No one could go out in the forest in search of wild 
fruits or of berries, 

Or to hunt the wild game for its meat, and the 
skins of the same for their clothing, 


240 . 


So famine, desolation and cold soon brought on 
diseases and fevers. 

Like those that had swept, off the settlers, during 
the previous autumn. 

But many times worse than before and also it last¬ 
ed much longer. 

The killing of whites by the Indians, though aw¬ 
ful, could not be called war. 

Because Powhatan, the great chieftain, still wished 
to keep peace with his white friends. 

And the murders were done in such secret, that the 
guilty ones could not be found out. 

None could venture outside of the fort. The con¬ 
dition was that of a siege. 

But dear Pocahontas was true, her efforts were 
grand and sublime. 

Her worth to the settlers at Jamestown could nev¬ 
er be measured with gold. 

Like a Red Cross nurse of today, she cared for 
the sick and the wounded. 

Like a lass of the Salvation Army, she furnished 
them food and she fed them. 

Like a priest, she would comfort the dying, and 
tell them the story of Jesus, 

Till the sufferers, not all in delirium, would look 
at the beautiful face. 

And declare it the face of an angel, the face of a 
dear, loving angel 


241 . 

That Jesus had sent to Virginia to succor the 
wicked and vile. 

The unworthy, ther ebellious, the wayward, whom 
he loved and still longed to redeem. 

Quite often she went to her friends, her Indian 
friends out in the forest. 

Who loved her still as their princess, and plead 
with them long for her white friends. 

Starving by scores in the village, till, at last, they 
would answer her pleas 

By long human caravans with baskets, marching 
in long single file 

In the devious trails through the forest with ven¬ 
ison and food for the settlers. 

But, when severe winter arrived, these long cara¬ 
vans of relief 

Became shorter and farther apart, until they total¬ 
ly ceased. 

Thus, alternately, she procured food and served 
as a "Red Cross” nurse, 

And kept up the task unremitting. In and out, 
here and there, everywhere. 

So sweet and so tender and gentle she went and 
she ministered to them. 

Never seeming to tire, but, instead, inspiring all 
others to effort. 

Till, in gratitude, for ages they called her "The 
bless-ed and deare, Pocahontas.” 



This suffering is called in our histories, “The 
Starving Time in Virginia/' 

Ofttimes there were not half enough of the well 
to take care of the sick. 

All through the long winter it lasted, unusually 
cold and seyere, 

A winter of terror and anguish and indescribable 

The famine became so severe that they ate all theiif 
food and, at last. 

Ate their horses, their cattle, their poultry, their 
swine and their sheep and their goats. 

Their pigeons, their dogs and their cats, and everv 
mice, lizards and snakes. 

And some historians state that they even ate corp¬ 
ses of the dead. 

For six months this terror continued, and made 
many strong hearts to quail. 

Grim Death was abroad in the village, every day 
taking his toll. 

Oft with too many corpses for burial, lying still 
untouched as they died. 

Frozen stiff with their eyes still unclosed, in a 
ghastly stare at the dear friends. 

Who wrapped them in sheets without coffins, to be 
silently sunk in the river. 

Such cases as this try the hearts. Smith had 
left in the colony at Jamestown 



Settlers numbering four hundred and ninety, about 
the fifteenth of September. 

By the last day of March, sixteen ten, there were 
left only sixty alive. 

Wan skeletons dying by inches, among whom 
deathly sick of the famine. 

Lay Rolfe with the princess beside him, a skeleton, 
too, but still serving. 

Despair written down on her visage, but with will¬ 
power that still kept her going. 

And had it not been for her efforts, all would have 
been dead without doubt. 

Some historians make the assertion, "All would 
have been dead in ten days.” 

But just at this time, the commissioners. Gates, 
Dale, Somers and Newport, 

Whose ship had been wrecked at Bermuda and re¬ 
paired with a great deal of effort. 

Arrived at the scene in Virginia, but instead of a 
prosperous village 

To welcome and greet them and cheer them, just 
think of their great disappointment. 

Their despair and their anguish and sorrow, after 
their own awful hardships. 

To look at the scene just described where the grim 
reaper, Death, was still swinging 
And not even thinking of rest. The pestilence and 
the fevers and the cold 



Had, by this time, about run their course, it was 
starvation now that was stalking. 

John Rolfe and full half of the others, too faint 
and dilirious from hunger. 

And too weak of starvation to know (among 
whom were found Mistress Forrest 
And her serving maid. Miss Annie Burras) could 
only remain in their cabins. 

While a few half starved wretches crawled out and . 
piteously begged for food. 

The Bermuda newcomer had suffered. History 
records riot their trials 

While left to their fate on the island. How they 
longed to unite with their friends 
And relatives who had gone on ahead to the beau¬ 
tiful land of Virginia! 

To the beautiful promised land that was flowing 
with milk and with honey. 

With everything needful for mankind to establish 
a home and a country. 

To build up their churches and schools, and live 
lives independent and happy. 

How they toiled day and night to rejoin them, 
toiled long at repairing their vessel! 

All through the long winter and spring with inces¬ 
sant labor and effort. 

Chopping down trees in the forest, and hewing 
them down to ship lumber. 



Exactly like Robinson Crusoe in making the 
planks for his houses— 

One tree truiik was split through the middle and 
the round sides were hewed off to planks. 

With infinite labor almost, each tree trunk made 
only two planks. 

And all this with the one single aim—to unite 
with the colony at Jamestown. 

Hope nerved them on to the effort, hope in the 
\ town they had chosen, 

Hope in the future before them, hope to meet real¬ 

Of the glorious promises made them to build up a 
glorious dominion. 

To the honor of God and their country, hope to 
gain wealth and abundance, 

Hope had those people enchanted, they pictured 
a beautiful city, 

A grand ail'd a prosperous city, its thoroughfares 
crowded with commerce, 

A f nd surrounded by thriving plantations. Hope 
wore a sweet smile all the voyage, 

£he smiled, Oh, v; how sweetly she smiled, all the 
way to the land of Virginia! 

As onwfird they sailed full of joy, in those glorious, 
delightful spring days 

.Oft the ver/Hast'lap of their voyage to the beauti¬ 
ful promised land. 



Such ever is Hope, but quite often she vanisheth 
quickly away. 

For, as soon as they landed at Jamestown, Hope 
looked on the horrible scene 

Of sickness and anguish and sorrow, of famine, 
desolation and death. 

She looked on the heart-rending vision, and faint¬ 
ed in the arms of Despair. 

Provisions were scarce on the vessel, but what¬ 
ever they had, they divided. 

And Gates, Dale, Somers and Newport became the 
new rulers at Jamestown. 

But, Oh, what a realm they found instead of the 
one they expected! 

The newcomers caught the despair, like a loath¬ 
some contagion, they caught it. 

Neither argument, persuasion, remonstrance, nor 
promise nor threat could avail. 

All through those delightful spring days of April 
and May, the commissioners 

Plead with and appealed to the people and used 
every power of persuasion. 

Every appeal was in vain, the commissioners al¬ 
most were driven 

By the clamor, the grief, the despair, to yield td^ 
the common desire. 

To get out of the land of disasters and hardship* 
and sorrow and death. 


247 . 

All were disheartened and weary, the Bermuda 
newcomers hid suffered. 

All longed for their homes in “Old England/' and 
what was there here in Virginia 
But hardship, disaster and death? They resolved 
to go bach:to their homes. 

Have you been there? We have and we know that 
it takes an incredible time 
For the emigrant from home to forget, and quit 
calling his old home his home. 

The author, at the time of this writing, had lived 
more than seventeen years 
In the state of Oklahoma, and yet, many times, 
. Illinois was called home. 

On the eighth day . of June they embarked in 
four vessels moored in the river. 

None shed a tear at the leaving, but they raised a 
great shout, “Homeward bound!" 

Thus Jarpestown w^th all of their suffering, was 
abandoned, as they thought, forever. 



, —-o- 

Time—Going back to March 31, 1610. 


Qn the last day of March, sixteen ten, when the 
vessel from Bermuda arrived 
And discovered the scene of starvation, there wa£ 
sorrow and mourning and trouble, 

Fpr many and many a loved one, a relative, per¬ 
haps, very dear. 

Who had sailed on that fleet of nine vessels from 
England, the summer before. 

Had, lately, crossed over the river "to that myste¬ 
rious realm 

From whence no traveler returns/' Of course there 
was sorrow and mourning, 

But there also was work to be done. The sixty 
who were dying by inches 
Were cared for and soon found relief, for food was 
the main thing they needed 
To remedy bodily ailings, but the sorrow, the 
grief, the despair 



249 . 

Remained, and in just a short time, Pocahontas 
experienced a fear 

That she scarcely had dreamed of before. All of 
her friends there at Jamestown 

Were talking of going away, and, soon, every day, 
every day. 

That was the subject they talked of. What would 
she do if they went? 

After tasting of sweet Christianity and the joys of 

Could she again be a savage, and return to the life 
of a heathen? 

Their school work was drowned in their sorrow, 
the sweet Bible stories likewise. 

The songs they had sung were omitted, her teacher 
was bowed in despair. 

She clung to John Rolfe in his trouble, she tried 
very hard to give comfort. 

But he, like the rest, was infected, and longed for 
his home in “Old England.” 

They tried, a few times, their old lessons, but the 
spirit was gone from the teacher. 

They tried once to sing a dear psalm, but both of 
them choked at the effort. 

Every day they were closest companions, but si¬ 
lence killed out every joy. 

Ever darker and darker and darker the omenous 
clouds seemed to lower 



Till the time was appointed at last, and the peo¬ 
ple began to get ready 

And pack up their goods in great boxes, and pro¬ 
vision the boats for the voyage. 

Now Pocahontas was sadl What should she do? 
Heaven help her! 

All she could think of was this, that the choice of 
the ways was before her. 

Like Ruth, the sweet Moabite woman, who made 
the wise choice of religions 

And became the grandmother of Jesse, and he was 
the father of David, 

SHE was right at the fork of the roads, she must 
now make the choice of her life 

And go with her dear Christian friends, or stay to 
the life of a heathen. 

Back in the forests were parents and many who 
loved her quite dearly, 

Yes, many would welcome her home, and tenderly 
cherish and love her. 

On the other side of the question, most all of the 
faces were new. 

Only a few proven true ones, and Rolfe was just 
only a friend. 

At last she brought it to Rolfe, laid all of her 
troubles before him. 

Laid her soft hand upon his, and asked him how 
she should decide it. 


251 . 

He saw the deep conflict within her, saw that her 
heart-strings were breaking. 

But would it be right to advise her? No, she must 
decide for herself. 

He loved and would care for the princess, but 
would it be right to entice her 

Away from her people and country to a land of 
strange people and customs? 

To dwell there the rest of her life and, perhaps, 
become very unhappy. 

You know they were afterwards married, and 
wonder, perhaps, why not now? 

But just stop and think for a moment, Pocahontas 
was only a girl. 

She was only just thirteen years old, or fifteen as 
some writers claim. 

Too young to know aught of real love, and so he 
dismissed it entirely. 

No, she must decide for herself. If she went, he 
would always befriend her. 

Would always protect her and love her, but never 
once thought of this fact. 

That with Indian maidens it's different, they 
sometimes mature very early. 

On the sad day appointed for sailing, she and 
Rolfe stood apart at the landing 

Talking and waiting in sadness, to say the last 
words of farewell. 

252 . 


The wind blew strong to the landward, the time 
had arrived to decide. 

Pocahontas said, “John, Fve decided. See that 
tree over there on the hilltop? 

Its shape is like that of a hand. See how it sways 
in the breezes! 

It is beckoning me back to the forest, not to give 
up mv religion. 

But to return to my people, a missionary among 

It not only seemingly beckons, but look, John, see 
how it beckons! 

Calling me back to the forest, a missionary of Je¬ 
sus to my people.” 

They kissed and they said their farewells. Fate 
- seemed to push them apart. 

And just at that moment shoved fiercely, and John 
embarked on the vessel. i 

The ropes were unwound from the moorings, the 
vessel dropped down with the tide. 

Yes, the previous statement was wrong that “None 
shed a tear at the leaving,” 

For two shed great tears at the parting, as they 
heard the great shout, “Homeward bound!” 
Rolfe sank on a great oaken tool chest, and great 
tears rolled over his visage, 

Pocahontas raised her arms up to heaven, as if in 
a last sad appeal. 


253 . 

Then buried her face in her hands and sank in a 
heap on the sand 

And wept bitter tears all alone. Before her, true 
friends were departing, 

Behind her in the forest was—what? And the vil¬ 
lage was empty and cheerless. 

Oh! how would her people receive her? She wept 
a long time on the sand. 

And she prayed. Oh, she prayed to the Savior! “to 
keep her forever and ever 

In the hollow of his hand/' and she prayed. Oh 
God, if it be thy will. 

Send' back the dear white friends again to their 
homes in the village of Jamestown." 

Then she went to her room in the village, all de*- 
serted and dreary and silent. 

Dropped down on her cot, wept for hours, and, at 
last wearied out, fell asleep. 

Sleep, sweet Pocahontas, sleep on, Grief is at rest 
while we sleep. 

John Rolfe on the big oaken chest, wept long, 
and the friends who were with him 

Respected his grief and his sorrow, for everyone 
there on those vessels 

Knew and loved P< cahontas, the princess, fcr 
what she had suffered and done. 

The vessels moved slowly down stream, for the 
wind, as you know, was against them 



And the sails were unhoisted. It was only the tide 
that was bearing them homeward. 

Was it the hapd of their God retaining them there 
for a purpose? 

Why could they not move? Oh I why was the 

wind at that time so contrary? 

After hours and hours, of such progress, with the 
sun sinking down toward the hilltops. 

They saw the great bay still before them and in it 
a number of sails. 

It was Lord Delaware, the new governor, with a 
fleet of several vessels. 

With many additional settlers, and clothing and 
food in abundance. 

The “Homeward bound” settlers, abandoning 
the village of Jamestown “forever,” 

Were urged to return to their homes. The excel¬ 
lent Lord Delaware 

Had abundance of everything needed, and made 
promise of better times coming. 

This was better than what they had planned, “To 
go to the Newfoundland fisheries 

And live with the good people there until they 
could find tranportation 

On board of some sea-worthy vessel that would 
take them all back to “Old England.” 

No, these vessels could not take them back on 
their return voyage to England, 



As that thing was strictly forbidden, for how could 
they start a new country 

By taking the settlers away? No, all should go 
back home to Jamestown 

And try to content themselves there. But in case 
they MUST go back to England, 

They could wait there at home amid plenty, for 
some sea-worthy vessel bound homeward. 

But these people were home-sick and heart-sore, 
and had to be plead with quite strongly. 

In spite of the fact that this plan was the sensible 
course to pursue. 

They were urged, strongly urged, they were pled 
with to return to their homes in Virginia, 

Till at last, one by one, they consented. John 
Rolfe was the first one to yield. 

And he used all his influence with others, till at 
last the consent was unanimous. 

They hoisted their sails to the breezes, favorable 
now for returning. 

And soon were the hearthfires rekindled in the vil¬ 
lage of Jamestown again. 

And the good Delaware on his knees, with uplifted 
hands, thanked his God 

"That he had arrived just in time to preserve the 
great village of Jamestown/' 

John Rolfe did not go to his home, but he 
sought out the home of the princess, 



The room of the dear Pocahontas. He hoped 
against hope that he'd find her. 

No, she'd surely be back in the forest. He knock¬ 
ed, but received no response, 

So he quietly pulled on the latch-string, and enter¬ 
ed the silent abode. 

There lay the princess still sleeping, and the heart 
of Rolfe bounded with joy. 



Time—1610 and 1611. 


John stood there in rapture awhile and looked at 
♦ the beautiful sleeper, 

A beautiful smile crossed her visage, she turned on 
her cot very slowly. 

And reached out her hand as in greeting. She was 
dreaming again of the good days. 

When John Smith and John Rolfe were both there 
in the dear, little village of Jamestown, 



And Indiansand whites were together at peace en¬ 
joying a feast, 

Competing in games with each other, running and 
jumping and rowing. 

The great feast at last, as quite often occurs at 
an Indian feast. 

Became at the end a great marriage. She, herself, 
was the bride to be. 

They were leading her up to the bridegroom, they 
had led her around and had stopped her 

In front of her dear friend, John Rolfe, then the 
beautiful smile crossed her visage. 

She opened her eyes, half awake, it was only a 
dream, just a dream. 

John spoke just one word, “Pocahontas," and then 
she awoke with a start. 

Threw her arms round his neck with a shout, 
“God has answered my prayer! You are mine! 

You are mine! You are mine! God has sent you 
back to me! He has answered my prayer! 

I he voice of a woman thus shouting, attracted 
a number of people, 

\Vho rushed to the room of the princess, to find 
out the cause of the outcry. 

And, finding that nothing was wrong, they gave a 
great shout for the princess. 

And returned again to their duties to arrange for 
the night that was nearing. 




They arranged a bonfire on the common, had A 
jolly good time and a feast. 

With a spread on the beautiful lawn. They made, 
it a joyous occasion. 

After the feasting was over they slept, and awoke 
on the morrow. 

To a day which the good Delaware had proclaim¬ 
ed in the light of the bonfire. 

To be held as a day of thanksgiving, to be spent 
in religious devotion, 

A thanksgiving service all day to be held at the 
church house in Jamestown, 

And, truly, they made it a day of thanksgiving, , 
and Rolfe and Pocahontas 

Were as glad and as solemn and devout as any ■ 
who graced the occasion. 

At the close of devotion in the evening, they sol- 1 
emnly read the commission 

Of the excellent Lord Delaware as "Governor of ' 
the Land of Virginia/' 

Amid great rejoicing and at once, he entered the 
discharge of his duties. 

With Gates, Dale, Somers and Newport his able 
and worthy assistants. J 

This ninth day of June, sixteen ten, this day of \ 
devotion and prayer 

And thanksgiving, marked a new era in the religi- * 
ous life of Virginia. 



The first place of worship in Virginia was under 
an old rotten tent. 

That was when they first landed at Jamestown, 
the second, soon after, was ship sail. 

Then a log building covered with dirt was used as 
a place of devotion. 

But Delaware built them a good, large building, 
twenty four feet by sixty. 

Which was large for that time, and was, really, the 
first English church in America. 

Daily they met in the church house, and acknowl¬ 
edged in all of their ways 

The protecting hand of their God, and besought 
him to direct their paths. 

And lead them beside the still jvaters, and in the 
paths of righteousness. 

Delaware's goodness endeared him, and all were 
inspired with new hope, 

Hope again smiled o"n the village, hope in the 
town they had chosen, 

Hope in the future before them. They pictured a 
beautiful city, 

A grand and a prosperous city, its thoroughfares 
crowded with commerce 

And surrounded by thriving plantations. Hope 
had revived in her beauty. 

And her smile caused the giant Despair to fade and 
to vanish away. 



John Rolfe, when alone in the evening, pondered 
long the events of the day. 

Especially that in regard to the sleeping princess, 

And how she awoke from her dreams, threw her 
arms Tound his neck with a shout, 

"That God had answered her prayers” and making 
the excited assertion, 

"You are mine! you are mine! you are mine! God 
has sent you back to me.” 

Was it just only excitement, or was it a statement 
of love? 

Of a love that meant more than just friendship, of 
course, he knew that she loved him 

As a friend, but that light in her eyes was quite 
strange, he could not understand it. 

He pondered it long but at last he decided he sure¬ 
ly was wrong. 

She was only a girl, only thirteen, or fifteen accord¬ 
ing to some 

Qf the writers and students of history, too young 
to know aught of real love. 

Tt was doubtlessly just the excitement natural to 
such partings and meetings. 

Delaware, the just and good ruler, soon gained 
the good will of the Indians, 

And industry ruled the new village, so that, in a 
very short time. 

The village returned to itself, with added new zeal 
and new vigor. 


Pocahontas and Rolfe soon renewed them old times 
and were happy again. 

Thus went on affairs until fall and Lord Delaware 
became sick. 

He left his affairs with George Percy—the very 
same man whom John Smith 

Deputized when he left Virginia—and returned to 
“Old England" again. 

The settlers were greatly discouraged at the loss 
of their excellent ruler. 

But they labored and struggled till spring, when 
the great Superior Council 

Sent a large ship load of supplies and settlers un¬ 
der Sir Thomas Dale, 

Which arrived on the tenth day of May> and Per¬ 
cy was superceded by Dale, 

Who bore a commission from the council. Sir 
Thomas Dale at one time 

Had served in the wars of the Netherlands as a 
military officer, and hence 

He adopted martial law, in the main, as His meth¬ 
od of ruling, but, however. 

He was always so just and so tolerant that very 
few ever had cause 

To complain of his rule although really his meth¬ 
od was quite arbitrary. 

In August six more ships arrived, this was in six¬ 
teen eleven. 


They carried three hundred new settlers under 
> Governor Sir Thomas Gates. 

This added still more to their zeal, and helped 
• them be better contented. 

With Gates came a change of importance. Com¬ 
munism was abolished at once. 

And property rights were established. Each per¬ 
son received an allotment. 

Was given three acres of land to hold as his own 
and each family 

Had their homes and their orchards and gardens 
and gathered the fruits of their labor. 

The workers were greatly encouraged by receiving 
the rewards of their toil. 

And soon became industrious and cheerful, and 
the good of the change was apparent. 
Plantations spread pvit all directions. Prosperity 
was seen every where. , „ 

During that summer or spring, there was brought 
to the people at Jamestown 
The Bible, King James's translation, and one, was 
given to the princess, 

Pocahontas, by people who loved her became of 
the work she had done. : 

Forty-seven learned scholars had just completed the 
work’of translation , ,. 

In the name of ,His Majesty, King James,, they, 
having begun the great work. ^ 

POCAHONTAS, v 263,, 

In the year sixteen hundred and 
was made very happy. 

Rolfe, even before his allotment,, unlike most all 
of the others, ; 

Went to work over-time in good earnest (under 
communism, history says, 

They worked only six hours a day, if the efforts 
that most of them made 

Might be dignified by calling it work) and by the 
advice of the princess. 

He planted a patch of tobacco., for, you know Mis¬ 
ter Rolfe, she asserted. 

That the Indians.always would trade valuable furs 
for tobacco. 

And the English would purchase the furs, or trade 
with the settlers to get them 

Any goods :That the people had need of/' None- 
thought that tobacco is poisonous. 

Or even injurious to health, in fact, many tho*ught 
it a medicine. 

The Indians had used it for ages and never had 
thought it a poison. 

Its use among- whites was quite new, but was. rap¬ 
idly coming in fashion. 

So Rolfe- and. the princess were clear, they had ap t 
the least trouble with conscience. 

Because neither one of them thought, or knew, of 
the danger of using 

The plant, by.^smoking the same—no one at that 
time ever chewed it. ;,j 

four. Pocahonfas 



The land used by Rolfe was quite fertile, and, 
the fact we have stated before. 

That every task he accepted was assumed with a 
genuine zeal 

That made all his efforts praise-worthy, had also 
made this task successful. 

For history bears out the assertion, that, through 
his great fields of tobacco. 

He became in a very few years, a wealthy and 
prosperous planter-— 

But how much of this, his success,, was due to the 
work and advice. 

And' the presence and smiles of the princess, histo¬ 
rians have never related. 

For, of course you will surely believe that the dear 
Pocahontas went often 

With Rolfe to his fields of tobacco, after their les¬ 
sons were over— 

For the lessons had never been made affairs of all 
day any time— 

And the scene was a constant delight. Instead of 
the old Indian way. 

The laborious use of the hoe, and that very crude 
to be sure. 

He used a great oxen and plow, and accomplished 
more work in an hour 

Than a strong squaw could do in a day, and even 
that plow was quite crude 

Compared with the plows of today and the imple¬ 
ments used in our fields. 



John Rolfe, it is said, was the first white man 
in the world to begin 

To raise the plant known as tobacco. His first 
crop of sixteen eleven 

(The same year that gave us our Bible, known as 
King James's translation) 

Was disposed of at such a great profit, that the 
very next year he began 

The systematic cultivation of the plant and again 
made a wonderful profit. 

This time on his private allotment, received so late 
in the autumn 

Of sixteen hundred eleven that the crops were then 
ready to harvest. 

Other settlers soon planted it also, and learned 
they could sell every pound 

They could raise at a wonderful profit, and buy 
everything that they needed. 

That the soil of the state of Virginia was the best 
in the world for tobacco. 

Till, soon, nearly every allotment was given to the 
growth of the weed. 

And, later, e'en the streets of the village were plow¬ 
ed up and planted with tobacco. 

Until it became the great staple, the leading pro¬ 
duction of Jamestown. 

So important became its production that it even 
served sometimes as money. 



And salaries wages and—wives, were paid for, not 
in English pounds Sterling, 

But in its equivalent, we're told, in so many 
pounds of tobacco. 

An English pound Sterling is something like five 
American dollars. 

So then, if the wife of a settler cost a hundred and 
fifty such pounds. 

Then the wives of that day were quite costly, as 
expensive as wives of today. 

They were not cheap affairs, not at all, and many 
were worth what they cost. 

But, perhaps we're not figuring right, the pounds 
were, perhaps, not equivalent. 

But the buyer of tobacco today is quite apt to be¬ 
lieve that we're right. * 

* Written October 10th, 1919 when prices had soared to about the higher point as 
a result of the great “World War.’* 


- o - 

Time — 1612 and 1613. 

- o - 

Third Charter. Superior Council abolished. 
Officers elected by the stock-holders of the London 
Company. Charter much more democratic. 

- o - 

The colony in sixteen and twelve was growing 
and prosperous and hopeful. 

And on good, friendly terms with the Indians, who 
came to the village quite often. 

And loved and trusted the white men since the 
days that the good Delaware 
Had regained the good will of their people by love 
and just dealing and kindness. 

Just after Jamestown was abandoned, the eighth 
day of June sixteen ten. 

But to which they returned at his pleading ere 
sunset, and thus saved Virginia. 


268 . 


But in sixteen hundred and thirteen, the good, 
friendly terms with the Indians 
Were changed by a wicked and lawless seacaptain 
named Samuel Argali,* 

The very same man who, soon after, swept down 
on the pious French people 
Who had settled on Mount Desert Island, and 
those at the mouth of Saint Croix, 

And also the town of Port Royal, and scattered the 
innocent settlers. 

Some to the colonies of England and others were 
taken to France. 

Captain Argali was really bad, almost a real pi¬ 
rate, I fear. 

But at the same time he was high in favor at the 
court of King James, 

And Fm sure that his vile, awful deeds were done 
at His Majesty's orders. 

Except that the awful results, that make the 
events so pathetic 

Almost like the Longfellow story “Evangeline, a 
Tale of Acadia," 

Were, perhaps, not intended by the king. He had 
not planned the sad separations 

* Argal instead of ergo by the pedantic but ignorant grave digger in Shakespeare’s 
play “Hamlet” is a very amusing mistake. Argali the, at that time, famous seacap¬ 
tain’ was in the mind of the clown and was amusingly substituted for the Latin "ergo” 
(therefore.) Compare the date when “Hamlet” was firSt played with the date of the 
above. The pun is very good and shows Shakespeare’s acquaintance with human na- 
ture. It was as natural for the clown to remember the lawless seacaptain, Argali, as 
it is for us to remember Captain Kidd. The author presents this criticism for what it 
is worth. 



That took many dear ones apart, separating the 
parent and child, 

And, perhaps, the bridegroom and bride, just like 
the story “Evangeline,” 

Except on a much smaller scale. That was the 
vile, heartless doing 

Of Argali, the pitiless seaman, lawless, tyrannical, 

The king’s aim was to drive off the French from 
territory claimed by the English. 

Pocahontas, the princess, was making just then, 
up the river Potomac, 

A visit that was somewhat extended, to a very old 
chief and his wife, 

Japazaws was the name of the chief. They might 
have been relatives of the princess, 

At least, they must have been friends, or she must 
have thought that they were. 

The reason for the visit is uncertain. She might 
have attended a wedding 

Of some of her friends or relations. She might 
have had trouble, as some 

Of the writers of history say, with her father’s 
tribe and, in order 

To escape some unpleasant occurrence, had left the 
vicinity of Jamestown, 

Her tribe might have refused her the right to stay 
with her white friends at Jamestown, 


. 270. 

And rather than leave she had chosen to run clear 
away from her people. 

Or else it may only have been what is known as a 
visit of royalty. 

Just preceding the Mount Desert voyage. Argali 
had landed at Jamestown, 

(Was it also at command of the king?) and not 
finding what he wanted at Jamestown, 

He sailed up the river Potomac, and landed at Jap- 
azaws ; town. 

Where he traded for furs with the Indians, visited 
Japazaws' home. 

And, after a lot of vile flattery, invited them to 
visit his vessel, 

And promised to make them a present of a very 
large, bright copper kettle 

To bring Pocahontas along on board of his ship for 
a visit. 

To examine the wonderful ship that was sent by 
the great English king. 

So they coaxed her till she, unsuspecting, went 
with them to visit the vessel. 

Here's a question, did they really, or not, sell the 
princess for a bright copper kettle? 

Argali's trading was done in a hurry, he sailed 
off for Jamestown at once. 

But he kept Pocahontas on board, and carried her 
a prisoner to Jamestown. 



But, what were the charges against her? It may 
have been treason. Who knows? 

Were they making too much of the princess to suit 
the great king back in England? 

At least she was held there in Jamestown and re¬ 
fused the right, even, to go 

And visit her father and mother unless the great 
king, Powhatan, 

Would return some guns that the Indians had got¬ 
ten by purchase or theft. 

And the rulers, or authorities at Jamestown, no 
doubt at vile Argali's demand. 

Had demanded that king Powhatan pay a big 
heavy ransom for his daughter. 

Powhatan, the peaceful, was wrathy. He order-, 
ed his mighty, great warriors 

To get ready for war, but in secret. Powhatan, 
the first time in his life, 

Became wrathy enough 'gainst the pale face to 
make a speech really eloquent. 

He pictured the case as an outrage that could only 
be suffered by cowards. 

That the guns that were claimed by the whites had 
been purchased both fairly and squarely. 

That the ransom demanded by Argali and by the 
village of Jamestown, 

Was nothing but robbery and greed. He pictured 
the case as an insult. 



Stinging like the bite of an adder, and one that 
could not be condoned. 

An insult to himself and the princess, to her moth¬ 
er and sisters and brothers 

And to all in the Powhatan tribe, and he ended 
the fiery harangue 

In a climax something like this, "We will pay 
them the big, heavy ransom 

Of coon skins and all kinds of furs, and return to 
them some of their guns. 

We will smoke the great, long calumet for a peace 
as long as the earth stands. 

As long as rivers flow through the valleys, as long 
as the sun shines in the sky. 

But as soon as Pocahontas is free, we will kill 
every settler in Virginia/' 

Pocahontas had stayed there in Jamestown most 
all of the time, but was free 

To come and to go when she wished and her father 
did not object strongly. 

He did not forbid her the school work so long as 
the princess was free. 

But when she was there as a prisoner with a big, 
heavy ransom demanded 

That changed the affair in a moment—it was dif¬ 
ferent, of course it was different. 

The huntsmen went forth on the chase to cap¬ 
ture the skins for the ransom. 


273 . 

It would take quite awhile to get ready, to hunt 
up th e muskets and pistols. 

And capture the bears and opossums, the raccoons, 
the minks and the otters. 

The beavers, the muskrats, the weasels, enough 
to meet all the demands. 

It took till the follow ing spring to procure all the 
furs for the ransom. 

Pocahontas all that time was a prisoner, but she 
grieved not a moment about it. 

But, of course, she did not know a thing of the im¬ 
pending war that was ordered. 

Furthermore she did not even know the demand 
that was made for her ransom. 

To her, it was just an attempt to get back some 
guns that were stolen, 

And, if they were stolen, why yes, she agreed resti¬ 
tution was right, 

Chanco, the good Christian Indian, was sad on 
account of his white friends. 

On account of his love for his white friends, and 
studied long how he could save them. 

Flow could he appease Powhatan, and save the 
lives of his white friends? 

He studied and pondered and thought, perhaps 
'twould be wisest and best 

To let divine vengeance descend upon the bad 
people at Jamestown 

And save just the good ones, his friends, and warn 
them in time to escape. 



Like the stockman who kills out the wolves, 
mountainlions, panthers and weasels. 

And saves the good cattle and horses, the sheep 
and the swine and the poultry, 

Would it not be an act, then, of wisdom to let war 
destroy the vile creatures. 

As a punishment just, sent from heaven, and save 
his good friends the last moment. 

He knew well of Powhatan's plan, to secure all 
the furs for the ransom 

And obtain the release of the princess before the at¬ 
tack should be made. 

So no imminent danger was, therefore, to be feared 
till the skins were obtained. 

He must tell his good white friends about it, 
though he knew he'd be killed if found out. 

But if he could appease Powhatan without him¬ 
self being discovered. 

And could find out some suitable plan to accom¬ 
plish this worthy intention. 

He would do it, why yes, he must do it, must even 
risk his life for his friends. 

After studying hard many weeks, he suddenly 
thought of a plan. 

The only scheme he could think of, and started at 
once on his mission. 

He fixed up a pack on his back and started for 
Jamestown at once. 



Now stop just a moment and think, what would 
you do in this case? 

How would you proceed to prevent the war, the 
massacre, the bloodshed? 

And don't laugh at Chanco too much, but what 
would you do? Now, what would you? 

He visited first Pocahontas, and chatted and 
gossiped quite freely 

About the affairs of the forest, about her friends 
and relations, 

About her father and mother, about her sisters and 

About the great, school she attended, about the 
grand lessons she learned. 

About the new Bible they gave her, and about her 
great teacher, John Rolfe. 

Slowly, but adroitly, he led her, talking to her in 
her language. 

Till she told him the depth of her love, till she 
told him much more than she meant to. 

She told him about the strange dream she had had 
about four years before. 

How still she believed Rolfe was hers, that God 
had sent him back to her, 

In answer to her prayers that sad day when Fate 
seemed to push them apart. 

Next he went to his paleface brother, (they al¬ 
ways, when talking together. 



Had said “Brother Rolfe, Brother Chanco,” and 
both were pleased at the custom.) 

And, after the usual greetings, they sat down and 
chatted quite freely. 

Chanco knew English quite well, but he had a 
quaint brogue as he spoke it. 

Chanco chatted of things of the forest, told tales 
of the chase, and the home life 

Of King Powhatan and his people, of the mount¬ 
ains, the streams, the canoe race. 

Of the bay and the fish they caught in it, and of 
ships he had seen on the ocean. 

He talked of the village of Jamestown, of the 
school and of the new Bible, . 

And of the princess, Pocahontas. Slowly, but 
adroitly, he led him. 

Till he told him his love for the princess, and what 
a dear angel she was. 

Chanco then came to the point. He told Rolfe the 
love of the princess 

In language both eloquent and flowery in spite of 
the quaint Indian brogue. 

Rolfe was rather confused, but he asked, “How 
knowest thou this. Brother Chanco?” 

Without even a smile on his visage, like this he 
evaded the question. 

“The little singing birds in big forest sure tell it 
to me and I know it.” 

For a while Chanco still chatted on, and then 
quite politely he left him. 



On the next day after these visits, Chanco pre¬ 
pared a great feast, 

And invited both white friends and Indians, 
among them Pocahontas and Rolfe, 

And also the women Mistress Forrejst and Mistress 
John Lay don—Annie Burras, 

And, just at the close of the feasting, he made a 
great speech to the people. 

He spoke of the good times before, when the In¬ 
dians and white men were friends. 

When they treated each other as brothers, when 
the Indians believed the palefaces 

Were Gods or else spirits from heaven. He spoke 
of the blessings of peace. 

How Powhatan always loved peace. But—and 

there was an omenous pause— 

Argali had captured the princess, daughter of the 
great Powhatan, 

Made her a prisoner in disgrace, and also, as every 
one knew, 

Had demanded a big, heavy ransom of coon skins 
and all kinds of furs, 

That the huntsmen all during the winter, had 
hunted and trapped for the furs. 

And had the amount almost ready to pay off the 
ransom and take her. 

But—with still a more omenous pause—Powhatan 
was stung with disgrace. 

He had ordered his mighty, great braves to get 
ready for war, but in secret. 



Powhatan, in his wrath, became eloquent the first 
time in his life 'gainst the paleface. 

Here he quoted a part of the speech. Powhatan 
had said to his warriors, 

"We will pay them the big heavy ransom of coon 
skins and all kinds of furs. 

We will smoke the great, long calumet for a peace 
as long as the earth stands. 

As long as rivers flow through the valleys, as long 
as the sun shines in the sky. 

But, as soon as Pocahontas is free, we will kill 
every settler in Virginia." 

He believed they could stop all this bloodshed, 
would they listen while he told them his plan? 
"Brother Rolfe and Pocahontas should marry, he 
knew that they loved one another. 

Then Powhatan would know that the princess was 
not a prisoner at all. 

But was there of her own free will. That the set** 
tiers had annulled the demands 
Of the greedy, tyrannical Argali. (They could 
nullify the ransom officially.) 

Then when Powhatan learned of the marriage, he'd 
believe in his paleface brothers. 

Then would the great Powhatan smoke the long 
calumet with the paleface. 

Not as a feint and a war trick, Powhatan would 
smoke it in earnest." 



"Brother Rolfe," he then said, "will you do 
this?" Rolfe joyfully said that he would. 
Then he said, "Pocahontas, will you?" and she 
joyfully said that she would. 

Then said the good Chanco, the Christian, "At 
once will I go to the forest. 

And will take to the great Powhatan the news of 
the great solemn marriage 
Of the beautiful princess, Pocahontas, to the wor¬ 
thy young planter, John Rolfe, 

And will ask him to come on a visit and smoke the 
calumet with the paleface." 

Chanco had performed his great mission, so he 
took up his pack and departed. 

And rushed to the mighty, great forests to tell 
Powhatan the good news. 





An Indian wedding is simple, very often as sim¬ 
ple as this. 

All that is ever deemed needful is witnesses to the 

§o when Chanco had ended his mission and left 
with the joyful news. 

When the great war excitement was launched, and 
the feasters had left in a hurry, 

Pocahontas started off with her husband to go 
with him back to his home. 

But Rolfe started with her to her home, at which 
she was greatly surprised, 

And insisted on going to his home, that his home 
henceforth should be her home. 

But Rolfe kindly spoke to the princess, and told 
her that would not be right. 

That she should return to her room until they 
were rightfully married. 




Pocahontas put her hands to her face and wept, 
she thought she was married. 

And according to Indian custom, she was, un¬ 
doubtedly married. 

From the Indian standpoint nothing further was 
needed except that the groom 

Should take the bride off to his home, permit her 
to build all the wigwams. 

Do the cooking and cut her own wood, dress all 
the hides into leather. 

Make all the clothing and moccasins, cultivate all 
the corn and tobacco. 

The pumpkins, the beans and potatoes, in fact, do 
all of the labor. 

The man was to hunt in the forests, and catch the 
great fish from the rivers. 

And carry the game to the wigwams, and then he 
could sit down and smoke. 

And no one would question his marriage. She 
was willing to take her full part 

In the duties and burdens of life, and perform all 
the tasks that were hers. 

For such was the lot of all squaws. She knew just 
a very small number 

Of white wives and they were good workers. She 
was willing to be a real helpmeet. 

She would do her full part in life s battle, and 
would not become an encumbrance, 



Then why did he drive her away? Why did he 
refuse to accept her 

After they had been publicly married before a large 
concourse of people? 

If the war came, then she would be with him, if 
he died, she would also die with him. 

Pocahontas was bitterly grieved, and Rolfe had 
a time to explain. 

That, in fact, this was only betrothal, that, so far, 
they were only engaged. 

That, as yet, they had only just promised to mar¬ 
ry at some future time. 

That they were not rightfully married according to 
civilized custom. 

According to the law that God, the Creator, had 
given to Moses, 

According to the rites and ceremonies of the glori¬ 
ous High Church of England. 

He had to explain at great length, that solemn 
vows were required. 

In the presence of several witnesses, and the mar¬ 
riage written down on a record. 

So that no one at all could deny it—she knew of 
the value of records— 

And the ceremonies themselves must be read by a 
right and a proper official. 

And, according to the High Church of England, 
this official was the minister, the preacher. 


283 . 

That the bride was required to vow to cherish, to 
love and obey 

Her husband and always be true to him as long as 
he lived— 

She had heard of a number of squaws who did not 
remain true to this promise. 

But that would be easy for her, she meant to be 
true anyway. 

And the bridegroom also must vow to cherish, to 
love and be true 

To the bride as long as she lived—Whatl must he 
be true to one woman. 

Just the one as long as she lived? That surely was 
nice—but incredible. 

Of course she’d be married again according to the 
law of the white man.* 

When Chanco rushed off to the forest to take the 
good news of the marriage 
Of the beautiful princess, Pocahantas, to the wor¬ 
thy young planter, John Rolfe, 

To the great Powhatan, the great chieftain, the 
emperor of all the Virginias, 

He met in the forest not far off, the great Pow¬ 
hatan and his braves 

On the way to Jamestown with the ransom to pay 
for the freedom of the princess, 

* At Colony up to the time of this writing, tribal marriages were sometimes held follow¬ 
ed later by the '‘white man” marriage. At fir$t they had to be arreSt ed before they 
would comply with the law, arguing that the old time cu&om of their ancestors was 
good enough. 



But all of the weapons of warfare were carefully 
hidden away 

Where no one could see them beneath their great 
fur robes made of skins, \ 

And others in numerous bundles that looked like 
huge packs of provisions ' 

And tepees tied up for a journey, as if for erection 
at night 

As a shelter and protection from cold, innocent 
looking affairs. 

To be left in the rear with the warriors till the 
great Powhatan and the council 
Transacted the business of the ransom and return¬ 
ed with the princess, and then- 

When the good Chanco met the procession, he 
at once hunted out the great king 
x\nd was graciously granted a hearing. He told 
of the great, solemn marriage 
Of the beautiful princess, Pocahontas, to the wor¬ 
thy young planter, John Rolfe, 

And he told how the white men would nullify the 
ransom demanded by Argali. 

The emperor listened in silence and then expressed 
doubt of its truth, 

Doubt that the marriage was real, and challenged 
good Chanco to prove it. 

Good Chanco then plead for a parley, and promis¬ 
ed to furnish the proof. 



The parley was granted at once, and witnesses 
were brought of the marriage. 

Who furnished satisfactory proof of the marriage 
by Indian custom. 

But they brought the great king information that 
they would be married again 

According to the law of Moses and the rites of the 
High Church of England, 

According to the white man's custom, and the cus¬ 
tom of civilization. 

The great king, himself, Powhatan, or any officials 
sent by him 

As witnesses of the occasion, were invited to at¬ 
tend the great marriage. 

And he learned that his war plans so secret, were 
mysteriously known to the white men. 

He tried hard to find out how they learned them, 
but no one would tell who revealed them. 

Would tell who revealed the great secret, but some 
one suggested, perhaps 

“The little singing birds in big forest had told 
them and therefore, they knew it." 

Powhatan was uncertain and pondered, and call¬ 
ed his advisers to meet him 

In council about the great matter, whether or not 
to accept 

The great invitation to the marriage, the civilized 
marriage of his daughter. 



According to the law of Moses and the rites of the 
High Church of England. 

This sounded quite high to the council, but still 
they were fearful and doubtful 

Of some sort of treachery, or scheme, to get the 
great king in their power. 

And so they decided to send some great high of¬ 
ficials to the wedding. 

They selected a very old uncle and also her two 
younger brothers 

To go to the wedding to witness the marriage for 
King Powhatan, 

And decided that he would now wait and hear the 
report from the marriage. 

Whether Twas real or sham, and the truth in re¬ 
gard to the ransom. 

Chanco made a great speech to the council and to 
the great King Powhatan, 

He spoke of the good times before, when the In¬ 
dians and white men were friends. 

When they treated each other as brothers. He 
spoke of the blessings of peace. 

How that, in the good days before, Powhatan had 
always loved peace. 

And always had trusted the white men. He spoke 
of the good Delaware, 

Of the many good people of Jamestown, and that 
now all the trouble was due 



To the actions of one single man, and he a vile 
robber and criminal. 

That in no manner could it be right to judge the 
entire population 

By the deeds of just one single man, and that man 
a wicked seacaptain. 

By the standard of Samuel Argali, the privateer, 
almost a pirate. 

Then he plead with the great Powhatan to again 
become friends of the white men. 

To again meet the white men as brothers, to 
smoke the calumet with the paleface. 

Powhatan became grave and he studied and pon¬ 
dered the case quite awhile. 

And finally told the good Chanco that, if the great 
marriage was real, 

And not a pretense and a sham, if the ransom was 
really nullified, 

If the princess, his daughter, was free, he then had 
no cause of a quarrel. 

If the case as he gave it was true, then no cause of 
a conflict existed. 

Or as diplomats would say it today, “No casus 
belli exisied.” 

But he said he must wait and be sure, must await 
the report of the witnesses. 

Then, if the reports that they make should show 
that the marriage is real. 



And according to the law of Moses and the rites 
of the High Church of England, 

And the ransom of a truth nullified, then he would 
meet with his white friends. 

Then would he meet them in council, and smoke 
the calumet with the paleface. 





When Chanco rushed off to the forests to tell 
Powhatan the good news 

Of the marriage of the princess, Pocahontas, to the 
worthy young planter, John Rolfe, 

The banqueters quickly dispersed and, rushing 
here and there through the village. 

Soon scattered the news of their danger, the news 
of their imminent danger. 

And all was excitement and terror and hurrying 
hither and thither. 

And rushing their personal property inside of the 
strong palisades. 



And hunting up guns and munitions, and repair¬ 
ing the breaks in the fort wall. 

Which they knew was defective and weak, and, 
when they soon afterward learned 
That the braves of the great Powhatan were only 
a few miles away 

Intent on their murderous mission, their terror and 
horror and fear 

Amounted almost to despair, almost to a wish, at 
first thought. 

To submit and plead with them for mercy, but 
who, when he thought of their methods. 

Of the methods of vile, Indian warfare, would 
think very long of surrender? 

To think of their stake and their torture, would 
nerve e'en the weakest to effort. 

But they lacked not for strong-hearted heroes who 
would fight to the last, if they must. 

Governor Dale at once summoned his council 
and declared very strict martial law— 

You wonder how Dale became governor after be¬ 
ing superceded by Gates? 

Well Sir Thomas Dale became governor on the 
tenth day of May sixteen eleven. 

Was superceded by Sir Thomas Gates in August 
that very same year. 

Then Dale became governor again in sixteen hun¬ 
dred fourteen. 



A month or more preceding this excitement, and, 
natural to the calling of a soldier. 

As has just been asserted above, he declared very 
strict martial law. 

But soon afterwards Chanco arrived from the 
camp of the great Powhatan, 

With request that good witnesses go and furnish 
the proof to the king 

Of the marriage by Indian custom of princess Po¬ 
cahontas and Rolfe, 

And he also brought back to the village, the news 
of the great king's consent 
To the marriage by white people's custom, and the 
king would send royal officials 
To witness the great, solemn marriage, and then, if 
the marriage was real. 

And not a pretense and a sham, and according to 
the law of Moses, 

And the rites of the High Church of England, then 
he'd smoke the calumet with the paleface. 
And there should be peace in reality and truth as 
long as the earth stands. 

As long as rivers flow through the valleys, as long 
as the sun shines in the sky. 

This brought them relief and rejoicing. It, at 
least, would postpone the assault 
Till the settlers had time to prepare, and, 'tis 
known by most all Indian fighters. 

That a battle to an Indian is half lost, unless it is 
made a surprise. 



Unless they could fall on their victims unprepared, 
or, still better, while sleeping. 

And begin at their merciless slaughter with the 
warwhoop and deathblow together. 

So the settlers most all were agreed, that the 
danger was greatly diminished. 

And, perhaps could be wholly avoided by catering 
to King Powhatan, 

By granting to him what he wished, by granting 
his righteous demands, 

And this they were willing to do, for Argali was 
certainly wrong. 

In advising the settlers of Jamestown to demand a 
ransom for the princess. 

As a means of compelling Powhatan to be peace¬ 
able, toward the whites, 

(We should think anybody would know the effect 
would be just the reverse,) 

And the marriage by civilized custom of the prin¬ 
cess, Pocahontas and Rolfe 
Had already been arranged by the principals, that 
part of the program was easy. 

So the war scare was somewhat abated, but they 
went on and strengthened the fort. 

And Governor Dale, every day, called his advisers 
in session. 

And graciously permitted the people to take a 
large part in the council. 



Everybody in Jamestown had learned about the 
betrothal of the princess 

And their good, worthy townsman, John Rolfe, 
and all were excited about it. 

That is, as soon as their war scare had abated 
enough to permit them 

'To think about anything else. They would make 
it a noted event. 

They would celebrate the nuptials in public in the 
first church house in Virginia, 

And make the occasion an event to be long remem¬ 
bered in history. 

Pocahontas agreed that the wedding should not 
be delayed very long. 

She’d leave the arrangements to others, she’d give 
her consent to all customs 

Of the law that God gave unto Moses, and the 
rites of the High Church of England, 

Anything that would please Mister Rolfe, and 
make him believe he was married. 

They must make a great show and display, and 
the rites must be made quite impressive. 

And followed in full and minutely, as near as could 
be, to the letter. 

In order to give the king’s witnesses proper and fa¬ 
vorable impressions. 

First, the law that God, the Creator, had given to 
Moses, his servant 



Must be followed exactly, because so much had 
been said on the subject. 

But what were the rites that they used, the sol¬ 
emn marriage rites of that day? 

None could tell them, and no one could find it 
anywhere in the lids of the Bible, 

The translation of Tyndale or Cranmer, or even in 
that of King James, 

Just exactly what ceremony was used at a marriage 
in the old times of Moses, 

But they couldn't afford to omit anything so im¬ 
portant from the program. 

Reverend Bucke then suggested this plan, that 
they leave this affair to the governor, 

And let him attend to the matter, let him decide 
on these rites 

To fulfill the great law that God had given to Mo¬ 
ses, his servant. 

Because the affair had become a matter of import¬ 
ance to the state. 

Governor Dale was a military hero, had fought 
many battles in the Netherlands, 

And loved formality and display. He could fur¬ 
nish ceremonials for them. 

They needed no practice whatever, he'd carry them 
out in good shape, 

He'd carry them out to a finish, and make an im¬ 
pression on the Indians. 


There \yas one thing that ought to be settled, 
Pocahontas was not in the church. 

And Reverend Bucke thought it not well to be 
“unequally yoked together 
With unbelievers,” so the princess was urged to 
unite with the church in the village. 
Pocahontas was a Christian, you know, but she 
disliked the forms and the symbols. 

And so had not joined with the High Church— 
she had cast off her own idols from her— 

But at last she, consenting to join, was baptized 
with the name of Rebecca. 

The day of the wedding arrived, a beautiful day 
in the springtime. 

All Nature was gay and rejoicing, the birds gayly 
sang in the forests. 

The squirrels frisked high in the tree tops, and 
even the flowers seemed joyful. 

As three Indians marched into Jamestown at day¬ 
break the day of the wedding. 

These Indians were the royal officials, witnesses 
from King Powhatan, 

To witness the great, solemn marriage of their sis¬ 
ter and niece, Pocahontas, 

To the worthy young planter, John Rolfe, accor¬ 
ding to the law of Moses 

And the rites of the High Church of England, and 
they wanted to be there on time. 

Their arrival was announced to the public, by a 



royal salute with the cannons. 

And then the officials were taken and feasted at 
the governor's mansion, 

A house quite impressive at that time, at least, in 
the State of Virginia. 

At nine they all marched to the common, and the 
wedding party were seated 

In places of honor with canopies, to witness the 
martial display 

Of Governor Dale and his soldiers, about five hun¬ 
dred in number. 

All dressed in their gayest attire of scarlet and pur¬ 
ple and green. 

And yellow and blue and vermilion and lavender, 
and orange, and pink. 

At that time, the colony at Jamestown had nearly 
seven hundred population. 

Remember that this population was nearly all 
men, sturdy men. 

Then you'll see this large army, five hundred, was 
not an impossible number. 

Soon the footmen marched out on the common, 
all lined up in beautiful columns. 

Not in uniform, for the great London Company 
could not, or thought that they could not. 

Afford them, but each in his best, in his gala-day 
Sunday attire. 

Which was not very grand to be sure but each 
wore the best that he had. 



Some had only a gaudy new hat, some had shoes 
polished up with bright buckles, 

A number had bright scarlet coats, others had 
lavender hose. 

Some had vests of bright green, there were head 
gears of every description and shape. 

And neckties and scarfs of all colors. Ridiculous, 
of course, but no person 

Can ever do more than his best, and they couldn't 
have done any better 

To make an impression with Indians, even if they 
had been millionaires. 

Soon after they lined up in columns, the gover¬ 
nor, his council and attendants 
On horseback with equipage brilliant, galloped in 
'mid a fanfare of trumpets. 

The footmen then drilled for an hour, went 
through their whole manual of arms. 

After which a procession was formed with the 
bride and the groom in the front. 

Led by pages in purple and gold to show them the 
course, and then followed 

Their attendants. Mistress Forrest and Mistress 
John Lay don—Annie Burras— the witnesses. 
The soldiers, the people. Reverend Bucke the Gov¬ 
ernor, his council and attendants. 

And they marched double file a long time through 
the winding and devious paths 
Of the governor's and minister's gardens and, when 
they arrived at the church door. 


The pages, the bride and the groom, the witnesses 
and the attendants 

Turned and entered an alcove, but the columns di¬ 
vided and halted 

In front of the door of the church, were ordered to 
face one another. 

And stood there with muskets “presented," and 
lances with pennants at the top 
In all sorts of colors, were crossed, while the gover¬ 
nor's and minister's parties 
Marched under, passed into the church and took 
their positions in front. 

So that those who were last became first and those 
who were first became last. 

And, entering the church very quietly, were seated 
right and left in strict order. 

And, last of all, entered the pages with the bride 
and the groom and attendants. 

And the witnesses sent by the king, and they 
marched very slowly around 
Up and down through the aisles of the church, till 
the bride and groom met at the altar. 

And beside them the witnesses and attendants, and 
the minister solemnly read them 
The rites of the High Church of England and pro¬ 
nounced them to be man and wife. 

And thus they were married at high noon in the 
presence of the entire assembly. 

After which all sat down while the minister preach¬ 
ed a sermon for almost an hour, 

298 . 


jl sf ».cr the grand benediction, they repaired 
one and all to the feast, 

Which they ate with a relish, of course, having 
waited so long to begin it. 

At the close of the feast, Pocahontas, with a 
smile on her face, quite naively 
Asked of the bridegroom this question, "Now, 
John, do you think you are married 
According to the law of Moses and the rites ot the 
High Church of England?” 

John thought that he certainly was, and the dear 
Pocahontas was happy. 

But he hinted that she and the minister and the 
governor and most of the people 
Must have conspired against him to —keep him 
away from his dinner. 



Time—1614 to 1619. 


The allotments of land in Virginia, given free by 
the great London Company, 

Was three acres to each individual, and now that 
Pocahontas was married 

To Rolfe and became a real citizen of the thriving 
village of Jamestown, 

Three acres were given to her, which would make 
six acres to both. 

Then, later, each family could acquire a hundred 
more acres by purchase* 

From the great, aforesaid, London Company, to be 
paid for in easy installments, 

• The allotments of land to individuals had proven so beneficial to the colony, 
that Governor Dale induced the London Company to make other concessions. On,; 
was to grant a 50 acre tradt of land to any one who would clear it, settle on it and 
pay a trifling rental to the king. Another offer was to sell to any settler 100 acres 
of any unoccupied land anywhere the settler chose for 12 and one half pounds. 
Sterling, but the purchasing power now would be three or four times as great, say 
about $200. Any one who did a valuable public service to the Company or Colony 
was to be rewarded with a concession not to exceed 2000 acres. 

( 299 .) 



And, it is presumed that the Rolfes took advan¬ 
tage of this proposition. 

Two more years Pocahontas and Rolfe remained 
in the state of Virginia 

Raising tobacco at excellent profit, till, in fact, in 
their six years of planting. 

They became "well to do” and decided to visit 
their friends in "Old England.” 

This they did just as soon as the crop of the year 
sixteen sixteen was sold. 

And the native princess, of Virginia, was treated 
with highest respect. 

As became a princess or a queen at the grand and 
magnificent court 

Of His Great Royal Highness, King James, and 
they wondered at the grace, ease and bearing 

In the most magnificent court in the civilized lands 
of that day. 

Of a little Indian princess, born and raised in the 
wilds of Virginia. 

By many this fact was accepted as proof of a 
something in royalty 

That gave it superior virtue, superior wisdom or 

Superior insight and grace, God-given, divine and 

Far above anything that was given to the rest of 
the common herd. 



She was credited with all of the virtues, which roy¬ 
alty claimed at that day. 

And, that was just at the time when "The king 
could do no wrong,” 

Though some of them tried very hard, and some 
people thought they succeeded. 

She was feasted and petted by royalty, who called 
her "The Lady Rebecca,” 

And nothing is said in our histories to show that 
she did not deserve it. 

King James was quite pleased with the princess, 
but at first looked at Rolfe with a frown 

And asked how a man of his birth could presume 
to be wed to a princess, 

A princess of true royal blood, without having the 
royal consent. 

His consent, that of King James, for he had the 
consent, as you know 

Of her father, good King Powhatan, to the mar¬ 
riage by white people's custom. 

What might not King James, in this case, have 
done to the innocent princess 

And Rolfe, if they only had had the Indian cere¬ 
mony of marriage? 

He might have annulled it, you know, as a clandes¬ 
tine marriage not binding 

At all in the court of King James. But the mar¬ 
riage, you know, was official. 



According to the law that God, the Creator had 
given to Moses, 

And the rites of the High Church of England. He 
found not a flaw, so he blessed them. 

But one day in the great royal court, she met her 
old friend and the playmate 
Of the days of her childhood, John Smith. She 
could not believe her own eyes. 

But, yes, there he stood and he knew her. She 
thought he was dead years ago. 

Had somebody lied to the princess? The report 
of his death had most surely 
Been received years ago in Virginia, after the gun¬ 
powder burns 

In the fall of sixteen and nine, which was then sev¬ 
en years in the past. 

But he did not die, we all know that he finally, 
fully recovered 

And was hired by the great Plymouth Company, 
rivals of the company in London, 

To explore the coast of New England, and the 
great London Company no longer 
Cared to follow the doings of Smith, or to keep up 
his memory at Jamestown. 

Why did they not tell Pocahontas? She was 
very much grieved that they had not. 

But news traveled slow in those days, and some¬ 
times was entirely forgotten 



Before it could get to Virginia. No doubt that 
Smith's wounds had healed slowly. 

Then the "Starving Time" came and the most of 
Smith's friends had perished from earth. 

That is, the most of his friends who had lived in 
the village of Jamestown, 

And the news of his final recovery, very likely, did 
not reach Virginia. 

The first report which was false—but had been re¬ 
ported as true. 

No doubt conscientiously, too, by those who made 
the report. 

Which sometimes occurs, as you know—had not 
been corrected by the truth. 

To say this was purposely done, is accusing with¬ 
out any proof. 

But the princess was grieved very much, and 
would speak to no one for some time. 

And then she announced her intention to call Cap¬ 
tain John Smith her father. 

Pocahontas was very much pleased with her vis¬ 
it of one year in England— 

She had been entertained in the highest circles of 
society in the land. 

But when they were ready to return, she was taken 
with smallpox and died 

In the year sixteen hundred seventeen and was 
buried at Gravesend in England, 



And left a small son who returned with his father 
to Jamestown, 

And afterwards took an important position in af¬ 
fairs of Virginia, 

And, since then, quite a number of people have 
proudly traced lineage to him. 

In the forests way back in Virginia, to the wig¬ 
wam of King Powhatan, 

At last came the news of the death of the dear Po¬ 
cahontas, his daughter. 

And there was great sorrow and grief. Powhatan 
was quite old and infirm. 

About thee score and ten years of age, and the 
blow was quite hard on the old man, 

It broke down his spirit completely. He wandered 
about through the forests, 

From Orapax down to Pamunkey, and then from 
Pamunkey to Orapax, 

Wailing aloud through the forests when he thought 
that nobody would hear him 

“O wa-ayl O wa-ayl O wa-a-ayl O wa-ayl 
O wa-ayl O wa-a-ayl 

A pitiful wail of despair, Pocahontas! Pocahontas! 

My bright stream between two hills! My bright 
stream between two hills!” 

Repeating it over and over, the heartbroken wail 
of his sorrow. 



The word Pocahontas translated is, “Bright stream 
between two hills.” 

He had lost the great joy of his life, his bright 
stream between two hills, 

Pocahontas, his darling, his dear one, Pocahontas, 
the joy of his life. 

Heartbroken at the death of his daughter, he 
surrendered all business to others. 

Neglected his crown and its glory, remained chief¬ 
tain only in name. 

And wandered till death overtook him in the midst 
of the grand virgin forest. 

The forest primeval, beyond every power of man 
to describe it. 

Thus ended the reign of the great king, the peace- 
loving, faith-keeping chieftain. 

Emperor of all the Virginias and the real, true 
friend of the white men. 

He went to the Mighty Great Spirit and returned 
not again to his people. 














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