Part 5

One almost insuperable difficulty that the missionary experiences in his attempts to instil religious principles into the Indian mind, is to get him to entertain the theory that the human race sprang originally from one pair. The pagan believes in the existence of a Supreme Being, though, his idea of that Being's benignity and consideration relates solely to an earthly oversight of him, and a concern for his daily wants. His conception of future bliss is almost wholly sensual, and wrapped up with the notion of an unrestrained indulgence of animal appetite, and a whole-souled abandonment to feasting and dancing. His supreme view of happiness is that he shall be, assigned happy hunting-grounds, which shall be stocked with innumerable game, and where, equipped in perfection for the chase, he shall ever be incited to its ceaseless pursuit.

Of course, such impressions, clogged and clouded as they are with earthliness, have been dispelled in the cases of those, who have opened their minds to the more desirable promises of the Gospel.

The Indian's expectation of attaining and enjoying a future state of bliss, which shall transcend his mundane experience, is often present to his mind. I remember once walking with rather measured gait along one of the roads of the Reserve, bearing about me, it may be, the idea of supreme reflection, when an Indian stopped me, and asked (though, as my eyes sought the ground at the time, I cannot conceive how his attributing to me thoughts of celestial concernment could have been suggested) if I were thinking of heaven. I should have been pleased to own to my mind's being occupied at the time with heavenly meditations, a confession not only worthy, if true, to have been indulged in, but one having in it possibly force for him, as helping, perhaps, to confirm the course of his thoughts in the only true and high and ennobling channel, which his question would suggest as being their frequent, if not their habitual, direction.

Truth, however, compelled me to admit the subserviency of my mind, at the moment, to earthly thought.

The pagan Indian celebrates what he calls dances, which frequently, if liquor can only be had, degenerate into mere drunken orgies. Here the war-whoop, with its direful music, greets the ear, carrying terror and dismay to the breasts of the uninitiated; and here the war-dance, with all the accessories of paint and feathers, gets free indulgence.

HIS MODE OF LIFE.

A mode of life will be suggested by the individual's estate and surroundings, and will, naturally, be accommodated to the exactions merely of the society in which he moves. With the Indian, poverty shapes his habits of life, and he bends to compulsion's decree in the matter. If we consider his hypothetical translation to a higher sphere, the Indian might develop and maintain a course of living which should not, in those altered circumstances, discredit him.

As our notions of early Indian life are so associated with the wigwam, a description of the manner and stages of its construction may be interesting. Poles, twelve or fourteen feet long, are placed in the ground, these meeting at the top, and leaving an opening through which the smoke may escape. Over the poles are placed nets, made of flags, or birch bark, and, sometimes, the skins of animals.

The Indian, in defining comfort, evidently does not mean soft beds and generous covering. His couch, as often as not, is the bare floor, without mattrass, or, indeed, aught that might be conceded to a weak impulse; and his covering nil, as a rule, in summer, and a buffalo robe, or some kindred substitute, in winter. He adopts very frugal fare, doing high honour to maize, or Indian corn. Indeed, to the growth and cultivation of this order of grain he appropriates the greater part of his land.

In walking, the man usually goes before the woman, as he thinks it undignified to walk alongside. Nothing like social intercourse ever goes on between man and wife; and in their domestic experience they have no little pursuits in common, such as cheer and brighten life with us.

The hut (for, in the majority of cases, it is really little better) that, with excess of boldness, commingles its cramped, unpleasing outlines with the forest's wealth of foliage; and has reared its unshapely structure on the site of the historic wigwam, obliterating, in its ruthless, intrusive, advent, that lingering relic of the picturesque aspect of Indian life--a relic that, with its emblems and inner garniture of war, bids a scion of the race indulge a prideful retrospect of his sometime grandeur, and pristine might; that has power to invoke stirring recollections of a momentous and a thrilling past; to re-animate and summon before him the shadowy figures of his redoubtable sires, and re-enact their lofty deeds: in view of which, there is wafted to him a breath, laden with moving memories of that glorious age, when aught but pre-eminence was foreign to his soul; when, though a rude and savage, he was yet a lordly, being; when he owned the supremacy, brooked the dictation, of none; when his existence was a round of joysome light-heartedness, and he, a stranger to constraint--this habitation of the Indian, to my mind, emphasizes his melancholy, and, perhaps, inevitable decadence, rather than symbolizes his partnership with the white in the more palpable pursuits of a practical, enlightened, and energetic age, or co-activity with him on a theatre of enlarged and more vigorous action. It is in some respects more comfortless than even was his experience under his primitive style of living, and is usually composed of one room, answering all the purposes of life--eating-room, bed-room, reception-room, principally, however, for the snow and mud, which have been persuaded here to relax their hold, after antecedent demonstration of their adhering qualities.

HIS ALLEGED COMMISSION OF PERJURY.

The Indian very frequently has the crime of perjury alleged against him, though what is assumed to be perjury is usually demonstrated to have nothing whatever of that element in it.

These imputations come about in this way: If the Indian, about to give evidence, be declared to have a reasonable mastery of English, the Court, sometimes rather hastily, I think, dispenses with the interpreter, in order to save time. A question is put to a witness, who, though not understanding it sufficiently to appreciate its full import and bearing, yet protesting, in a self-sufficient spirit, that he does (for the Indian likes to have imputed to him extensive knowledge of English) returns an answer apart from the truth, and one which he really never intended to give, and becomes, through the interpreter, committed to it on the records.

Or, the allegation may arise after this fashion:--The interpreter, having to master several different languages, will almost insensibly, in the confusion of idioms, misinterpret what has been said. The outrageous prevalence of this supposed perjury would of itself point to an explanation of this kind, since, we cannot believe that the Indian wishes to canonize untruthfulness.

THE INDIAN AS A MUSICIAN.

The Indian's musical taste is conceded on all hands. He is a proficient in the use of brass instruments, the Mohawk Brass Band always taking high rank at band competitions. He has usually fine vocal power, and is in great request as a chorister. He has a full repertory of plaintive airs, the singing of which he generally reserves for occasions, resembling much the "wakes" that obtain with Roman Catholics, where he watches over night the body of some departed member of the tribe.

THE INDIAN AS AN ARTIST.

As an artist in wood-carving, the Indian, I should say, stands almost without a rival. He will elaborate the most beautiful specimens in this kind of work; though he generally directs his skill to the embellishing of walking sticks and the like articles, which (their ornate appearance alone precluding their practical use) the white only buys with the view of preserving as ornaments. The Indian, therefore, would do well to allow his skill in this line to take a wider range, since, by so doing, he would not only bring about larger sales to enrich his not over-filled money-chest, but he would also extend his fame as an artist. The pencil, in the hand of the Indian, is often made to limn exquisite figures, and to trace delightful landscape-work. I am confident that he would, with appropriate training, cause his fame to be known in this line also. The Indian woman is a marvellous adept at bead-work, though her specimens disclose, usually, finer execution, than they do a tasteful or faultless associating of colours.

HIS SCHOOLS.

The New England Company, an English Corporation have established, and maintain, in addition to the Mohawk Institute, which is on unreserved lands, a large number of schools for the education of the Indian youth. It is a question whether these schools really secure the patronage that the philanthropic spirit of their founders hoped for. The shyness of the girls is so marked (a trait I have observed even among the adult women) as to lead to a small attendance, of this element, at least, where the teacher is a white young man--in truth, a very ultra-manifestation of the peculiarity.

The Mohawk Institute contemplates the receiving of pupils who have reached a certain standard of proficiency, their boarding, and their education. It is an institution the aim of which is truly a noble one, the throwing back upon the Reserve of educated young men and women, who shall be qualified to go about life's work, fortified with knowledge, to pave the way to success in any walk of life that may be chosen. The Mohawk Institute has secured, in the person of its principal and directing power, one who is imbued with the desire so to use its powerful agency as to compass the maximum of good among the Indians.

HIS MISSIONARIES.

The missionary demands notice as he, above all others, has left his impress on the life and character of the Indian.

The Ven. Archdeacon Nelles may be regarded as the pioneer missionary to the Indian. His work covers half a century, and, though, for some years, he has not been an active worker amongst the Indians, a solicitude for their welfare still actuates him. His province has been rather that of general superintendence of the New England Company's servants, than one involving much active mingling with the Indians. The association of his name with that time-honoured and revered structure, the old Mohawk Church, is his, grandest testimonial to his fruitful labour on the Reserve.

The Rev. Adam Eliot, whose widow still lives in the old missionary home, was a man of a singularly gentle and lovable disposition. In his contact with the Indian, the influence, if haply any could be exerted, was certain to be on the side of the good. He was one who moved about the Reserve with the savor of a quiet and godly life ever cleaving to him, a life, radiating forth, as it were, to circle and embrace others in the folds of its benign influence. He was tender, and unaffected in his piety. His life and work have left their abiding mark on the Indian character.

The Rev. R. J. Roberts was the first missionary who was really a constant resident on the Reserve, and this circumstance, no doubt, assured in larger measure his usefulness. I believe him to have been filled strongly with the missionary spirit, and with ardent zeal for the furthering of his Master's cause. His poor health always handicapped him, but I feel confident he leaves behind him, in the kind memories of many of his charges, a monument of his work not to be despised.

The Rev. James Chance was one of the old English type of clergyman, cheery, genial, and whole-souled. Had he planned nothing higher than the infusing of some of his own geniality into the Indian nature; and, had his missionary work effected nothing greater than this, his would have been no unworthy part. As the spiritual husbandman, he strove so to break up the fallow ground, that the harvest of souls might be the more bountiful.