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nal and fraternal affections, have long been known to be very strong, as well as their veneration for the dead. It has been his province in these departments, to add some striking examples of their intensity of feeling and affection, and truthfulness to nature.
The most powerful source of influence, with the Red man, is his religion. Hero is the true groundwork of his hopes and his fears, and, it is believed, the fruitful source of his opinions and actions. It supplies the system of thought by which he lives and dies, and it constitutes, indeed, the basis of Indian character. By it he preserves his identity, as a barbarian, and when this is taken away, and the true system substituted, he is still a Red Man, but no longer, in the popular sense, an Indian —a barbarian, a paajan.
The Indian religion is a peculiar compound of rites, and doctrines, and observances, which are early taught the children by precept and example. In this respect, every bark-built village is a temple, and every forest a school. It would surprise any person to become acquainted with the variety and extent to which an Indian is influenced by his religious views and sunerstitions. He takes no important step without reference to it. It is his guiding motive in peace and in war. He follows the chace under its influence, and his very amusements take their tincture from it. To the author, the facts have been developing themselves for many years, and while he is able to account for the peculiar differences between the conduct of Indians and that of white men, in given cases, he can easily perceive, why the latter have so often been unable to calculate the actions of the former, and even to account for them, when they have taken place. It may be here remarked, that the civilized man, is no less a mysterious and unaccountable being to an Indian, because his springs of action are alike unintelligible to him.
If the following pages shall afford the public any means of judging of the Red Race, with greater accuracy, he hopes they may lead to our treating them with greater kindness and a more enlarged spirit of justice. The change which has been wrought in his own mind, by the facts he has witnessed, has been accompanied by a still more important one, as to their intellectual capacities and moral susceptibilities, and their consequent claims on the philanthropy of the age. As a class of men, it. is thought their native speakers, without letters or education, possess a higher scope of thought and illustration, than the corresponding class in civihzed life. This may be accounted for, perhaps, from obvious external causes without impugning the actual native capacity of the lower, although educated classes of civilized life. Still, it is a very striking fact, and one which has very often forced itself on the attention of the author. The old idea that the Indian mind is not susceptible of a high, or an advantageous developement, rests upon questionable data. The two principal causes, which have prolonged their continuance in a state of barbarism, on this continent.rally prevailing among the Indian tribes, is indeed so simple and natural, under their circumstances, that it is thought no person would long seek for the traces of any great legislator, giving them laws in any past period. When, however, we consider the curious structure of their languages, we find an ingenuity and complexity, far surpassing any theory to be discovered in that of the modern languages of Europe, with, perhaps, some exceptions in the Basque and Majyer, and even beyond any thing existing in the Greek. As the latter has long been held up as a model, and the excellencies of its plan attributed to some unknown, but great and sagacious, learned and refined mind, we might feel justified in assigning the richness of forms, the exceeding flexibility, and the characteristic beauties and excellencies of the Indian tongues, to a mind of far superior wisdom, ingenuity, and experience. Yet how perfectly gratuitous would this be! All history bears testimony against the human invention and designed alteration of language ; and none but a mere theorist can ever embrace the idea that it is, or ever was, in the power of any man, to fabricate and introduce a new language, or to effect a fundamental change in the groundwork of an existing one. This, at least, is the decided opinion of the author; and he firmly believes, that whoever will contemplate the subject, amidst such scenes as he has been accustomed to, will inevitably come to the same conclusion. He has seen changes in dialects commenced and progressive, and indications of others going on, but these owed their origin and impulse to accidental circumstances, and were not the result of any plan or design. They were the result of necessity, convenience, "or caprice. These three causes, that is to say, necessity convenience and caprice, if properly examined and appreciated in their influence, and traced with care to their effects, will develop the origin of many things, whose existence has been sought at too great a distance, or amidst too much refinement.
Books, and the readers of books, have done much to bewilder and perplex the study of the Indian character. Fewer theories and more observation, less fancy-and more fact, might have brought us to much more correct opinions than those which are now current. The Indian is, after all, believed to be it man, much more fully under the influence of common sense notions, and obvious every-day motives of thought and action, hope and fear, than he passes for. If he does not come to the same conclusions, on passing questions, as we do, it is precisely because he sees the premises, under widely different circumstances. The admitted errors of barbarism and the admitted truths of civilization, are two very different codes. He is in want of almost every source of true knowledge and opinion, which we possess. He has very imperfect notions on many of those branches of knowledge in what we suppose him best informed. He is totally in the dark as to others. His vague and vast and dreamy notions of the Great Author of Existence, and the mode of his manifestations to the human race, and the wide and complicated system of superstition and transcendental idolatry which he has reared upon this basis, place him, at once, with all his sympathies and theories, out of the great pale of truth and civilization. This is one of the leading circumstances which prevents him from drawing his conclusions as we draw them. Placed under precisely similar circumstances, we should perhaps coincide in his opinion and judgments. But aside from these erroneous views, and after making just allowances for his ignorance and moral depression, the Indian is a man of plain common sense judgment, acting from what he knows, and sees, and feels, of objects immediately before him, or palpable to his view. If he sometimes employs a highly figurative style to communicate his thoughts, and even stoops, at we now know he does, to amuse his fire-side circle with tales of extravagant and often wild demonic fancy, he is very far from being a man who, in his affairs of lands, and merchandize, and business, exchanges the sober thoughts of self preservation and subsistence, for the airy conceptions of fancy. The ties of consanguinity bind him strongly. The relation of the family is deep and well traced amongst the wildest tribes, and this fact alone forms a basis for bringing him back to all his original duties, and re-organizing Indian society. The author has, at least, been thrown into scenes and positions, in which this truth has strongly presented itself to his mind, and he believes the facts are of a character which will interest the reader, and may be of some use to the people themselves, so far as affects the benevolent plans of the age, if they do not constitute an increment in the body of observational testimony, of a practical nature from which the character of the race is to be judged.