Turning the horses' heads again westward, we plunged at once into the deep forest, where there was absolutely no road, no path, except that which is called a _blazed_ path, where the trees marked on either side are the only direction to the traveller. How savagely, how solemnly wild it was! So thick was the overhanging foliage, that it not only shut out the sunshine, but almost the daylight; and we travelled on through a perpetual gloom of vaulted boughs and intermingled shade. There were no flowers here--no herbage. The earth beneath us was a black, rich vegetable mould, into which the cart-wheels sank a foot deep; a rank, reedy gra.s.s grew round the roots of the trees, and sheltered rattlesnakes and reptiles. The timber was all hard timber, walnut, beech, and ba.s.s-wood, and oak and maple of most luxuriant growth; here and there the lightning had struck and shivered one of the loftiest of these trees, riving the great trunk in two, and flinging it horizontally upon its companions. There it lay, in strangely picturesque fashion, clasping with its huge boughs their outstretched arms as if for support.

Those which had been hewn to open a path lay where they fell, and over their stumps and roots the cart had to be lifted or dragged. Sometimes a swamp or mora.s.s lay in our road, partly filled up or laid over with trunks of fallen trees, by way of bridge.

As we neared the limits of the forest, some new clearings broke in upon the solemn twilight monotony of our path: the aspect of these was almost uniform, presenting an opening of felled trees of about an acre or two; the commencement of a log-house; a patch of ground surrounded by a snake-fence, enclosing the first crop of wheat, and perhaps a little Indian corn; great heaps of timber-trees and brushwood laid together and burning; a couple of oxen, dragging along another enormous trunk to add to the pile. These were the general features of the picture, framed in, as it were, by the dark mysterious woods. Here and there I saw a few cows, but no sheep. I remember particularly one of these clearings, which looked more desolate than the rest; there was an unfinished log-house, only one half of it roofed in and habitable, and this presented some attempt at taste, having a small rustic porch or portico, and the windows on either side framed. No ground was fenced in, and the newly-felled timber lay piled in heaps ready to burn; around lay the forest, its shadows darkening, deepening as the day declined. But what rivetted my attention was the light figure of a female, arrayed in a silk gown and a handsome shawl, who was pacing up and down in front of the house, with a slow and pensive air. She had an infant lying on her arm, and in the other hand she waved a green bough, to keep off the mosquitoes. I wished to stop--to speak, though at the hazard of appearing impertinent; but my driver represented so strongly the danger of being benighted within the verge of the forest, that I reluctantly suffered him to proceed,

"And oft look'd back upon that vision fair, And wondering ask'd, whence and how came it there?"

At length we emerged from the forest-path into a plain, through which ran a beautiful river (my old acquaintance the Thames), "winding at its own sweet will," and farmhouses with white walls and green shutters were scattered along its banks, and cheerful voices were heard, shouts of boys at play, sounds of labour and of life; and over all lay the last glow of the sinking sun. How I blessed the whole scene in my heart! Yes, I can well conceive what the exulting and joyous life of the hunter may be, roaming at large and independent through these boundless forests; but, believe me, that to be dragged along in a heavy cart through their impervious shades, tormented by mosquitoes, shut in on every side from the light and from the free air of heaven, is quite another thing; and its effect upon me, at least, was to bring down the tone of the mind and reflections to a gloomy, inert, vague resignation, or rather dejection, which made it difficult at last to speak. The first view of the beautiful little town of Chatham made my sinking spirits bound like the sight of a friend. There was, besides, the hope of a good inn; for my driver had cheered me on during the last few miles by a description of "Freeman's Hotel," which he said was one of the best in the whole district. Judge then of my disappointment to learn that Mr. Freeman, in consequence of the "high price of wheat," could no longer afford to take in hungry travellers, and had "no accommodation." I was driven to take refuge in a miserable little place, where I fared as ill as possible. I was shown to a bedroom without chair or table; but I was too utterly beaten down by fatigue and dejection, too sore in body and spirit, to remonstrate, or even to stir hand or foot. Wrapping my cloak round me, I flung myself on the bed, and was soon in a state of forgetfulness of all discomforts and miseries. Next morning I rose refreshed and able to bestir myself; and by dint of bribing, and bawling, and scolding, and cajoling, I at length procured plenty of hot and cold water, and then a good breakfast of eggs, tea, and corn-cakes;--and then I set forth to reconnoitre.

CHATHAM.

At Chatham, in the Western District, and on board the steam-boat, between Chatham and Detroit. July 12, 13.

I can hardly imagine a more beautiful or more fortunate position for a new city than this of Chatham (you will find it on the map just upon that neck of land between Lake St. Clair and Lake Erie). It is sufficiently inland to be safe, or easily secured against the sudden attacks of a foreign enemy; the river Thames is navigable from the mouth up to the town, a distance of sixteen miles, for all kinds of lake craft, including steamers and schooners of the largest cla.s.s. Lake St.

Clair, into which the Thames discharges itself, is between Lake Erie and Lake Huron; the banks are formed of extensive prairies of exhaustless fertility, where thousands of cattle might roam and feed at will. As a port and depot for commerce, its position and capabilities can hardly be surpa.s.sed, while as an agricultural country it may be said literally to flow with milk and honey. A rich soil, abundant pasture, no rent, no taxes--what is wanting here but more intelligence and a better employment of capital to prevent the people from sinking into brutified laziness, and stimulate to something like mental activity and improvement? The profuse gifts of nature are here running to waste, while hundreds and thousands in the old country are trampling over each other in the eager, hungry conflict for daily food.

This land of Upper Canada is in truth the very paradise of hope. In spite of all I see and hear, which might well move to censure, to regret, to pity,--how much there is in which the trustful spirit may reasonably rejoice! It would be possible, looking at things under one aspect, to draw such a picture of the mistakes of the government, the corruption of its petty agents, the social backwardness and moral dest.i.tution of the people, as would shock you, and tempt you to regard Canada as a place of exile for convicts. On the other hand, I could, without deviating from the sober and literal truth, give you such vivid pictures of the beauty and fertility of this land of the west, of its glorious capabilities for agriculture and commerce, of the goodness and kindliness and resources of poor, much-abused human nature, as developed amid all the crushing influences of oppression, ignorance, and prejudice; and of the grat.i.tude and self-complacency of those who have exchanged want, servitude, and hopeless toil at home, for plenty and independence and liberty here,--as would transport you in fancy into an earthly elysium. Thus, as I travel on, I am disgusted, or I am enchanted; I despair or I exult by turns; and these inconsistent and apparently contradictory emotions and impressions I set down as they arise, leaving you to reconcile them as well as you can, and make out the result for yourself.

TEc.u.mSEH.

It is seldom that in this country the mind is ever carried backward by a.s.sociations or recollections of any kind. Horace Walpole said of Italy, that it was "a land in which the memory saw more than the eye," and in Canada hope must play the part of memory. It is all the difference between seed-time and harvest. We are rich in antic.i.p.ation, but poor in possession--more poor in memorials. Some vague and general traditions, of no interest whatever to the ignorant settlers, do indeed exist, of horrid conflicts between the Hurons and the Iroquois, all along these sh.o.r.es, in the time and before the time of the French dominion; of the enterprise and daring of the early fur traders; above all, of the unrequited labours and sacrifices of the missionaries, whether Jesuits, or Moravians, or Methodists, some of whom perished in tortures; others devoted themselves to the most horrible privations--each for what he believed to be the cause of truth, and for the diffusion of the light of salvation; none near to applaud the fort.i.tude with which they died, or to gain hope and courage from their example. During the last war between Great Britain and the United States[15]--that war, in its commencement dishonourable to the Americans, in its conclusion shameful to the British, and in its progress disgraceful and demoralising to both;--that war, which began and was continued in the worst pa.s.sions of our nature, cupidity and vengeance;--which brought no advantage to any one human being--not even the foolish noise and empty glory which wait oftentimes on human conflicts; a war scarce heard of in Europe, even by the mother country, who paid its cost in millions, and in the blood of some of her best subjects; a war obscure, fratricidal, and barbarous, which has left behind no effect but a mutual exasperation and distress along the frontiers of both nations, and a hatred which, like hatred between near kinsmen, is more bitter and irreconcilable than any hostility between the mercenary armies of rival nations; for here, not only the two governments quarrelled, but the people, their inst.i.tutions, feelings, opinions, prejudices, local and personal interests, were brought into collision;--during this vile, profitless, and unnatural war, a battle was fought near Chatham, called by some the battle of the Thames, and by others the battle of the Moravian towns, in which the Americans, under General Harrison, beat General Proctor with considerable loss. But it is chiefly worthy of notice, as the last scene of the life of Tec.u.mseh, a Shawanee chief, of whom it is possible you may not have heard, but who is the historical hero of these wild regions. Some American writers call him the "Indian Napoleon;" both began their plans of policy and conquest about the same time, and both about the same time terminated their career, the one by captivity, the other by death. But the genius of the Indian warrior and his exploits were limited to a narrow field along the confines of civilisation, and their record is necessarily imperfect. It is clear that he had entertained the daring and really magnificent plan formerly embraced by Pontiac--that of uniting all the Indian tribes and nations in a league against the whites. That he became the ally of the British was not from friendship to us, but hatred to the Americans, whom it was his first object to repel from any further encroachments on the rights and territories of the Red men--in vain! These attempts of a n.o.ble and a fated race, to oppose, or even to delay for a time, the rolling westward of the great tide of civilisation, are like efforts to dam up the rapids of Niagara. The moral world has its laws, fixed as those of physical nature. The hunter must make way before the agriculturist, and the Indian must learn to take the bit between his teeth, and set his hand to the ploughshare, or _perish_. As yet I am inclined to think that the idea of the Indians becoming what _we_ call a civilised people seems quite hopeless; those who entertain such benevolent antic.i.p.ations should come here, and behold the effect which three centuries of contact with the whites have produced on the nature and habits of the Indian. The benevolent theorists in England should come and see with their own eyes that there is a bar to the civilisation of the Indians, and the increase or even preservation of their numbers, which no power can overleap. Their own principle, that "the Great Spirit did indeed create both the red man and the white man, but created them essentially different in nature and manners," is not, perhaps, far from the truth.

[Footnote 15: The war of 1812.]

MISSIONARIES AMONG THE INDIANS.

Take, for instance, the following scene, as described with great navete by one of the Moravian missionaries. After a conference with some of the Delaware chief men, in which they were informed that these missionaries had come to teach them a better and purer religion, of which the one fundamental principle, leading to eternal salvation, was belief in the Redeemer, and atonement through his blood for the sins of all mankind--all which was contained in the book which he held in his hand,--"w.a.n.goman, a great chief and medicine-man among them, rose to reply. He began by tracing two lines on the ground, and endeavoured to explain that there were two ways which led alike to G.o.d and to happiness, the way of the Red man, and the way of the White man, but the way of the Red man, he said, was the straighter and the shorter of the two."

The missionary here interposed, and represented that G.o.d himself had descended on earth to teach men the _true_ way. w.a.n.goman declared that "he had been intimately acquainted with G.o.d for many years, and had never heard that G.o.d became a man and shed his blood, and therefore the G.o.d of whom Brother Zeisberger preached could not be the true G.o.d, or he, w.a.n.goman, would have been made acquainted with the circ.u.mstance."

The missionary then declared, "in the power of the spirit, that the G.o.d in whom w.a.n.goman and his Indians believed was no other than the devil, the father of lies." w.a.n.goman replied in a very moderate tone, "I cannot understand your doctrine; it is quite new and strange to me. If it be true," he added, "that the Great Spirit came down into the world, became a man and suffered so much, I a.s.sure you the Indians are not in fault, but the white men alone. G.o.d has given us the beasts of the forest for food, and our employment is to hunt them. We know nothing of your book--we cannot learn it; it is much too difficult for an Indian to comprehend."

Brother Zeisberger replied, "I will tell you the reason of it. Satan is the prince of darkness: where he reigns all is dark, and he dwells in you--therefore you can comprehend nothing of G.o.d and his word; but when you return from the evil of your ways, and come as a wretched lost sinner to Jesus Christ, it may be that he will have mercy upon you. Do not delay therefore; make haste and save your poor souls!" &c.

I forbear to repeat the rest, because it would seem as if I intended to turn it into ridicule, which Heaven knows I do not; for it is of far too serious import. But if it be in this style that the simple and sublime precepts of Christianity are first presented to the understanding of the Indians, can we wonder at the little progress. .h.i.therto made in converting them to the truth? And with regard to all attempts to civilise them, what should the red man see in the civilisation of the white man which should move him to envy or emulation, or raise in his mind a wish to exchange his "own unshackled life, and his innate capacities of soul," for our artificial social habits, our morals, which are contradicted by our opinions, and our religion, which is violated both in our laws and our lives? When the good missionary said, with emphasis, that there was no hope for the conversion of the Indians but in removing them as far as possible from all intercourse with Europeans, he spoke a terrible truth, confirmed by all I see and hear--by the opinion of every one I have spoken to, who has ever had any intercourse with these people. It will be said, as it has often been said, that _here_ it is the selfishness of the white man which speaks; that it is for his interest, and for his wordly advantage, that the red man should be removed out of his way, and be thrust back from the extending limits of civilisation--even like these forests, which fall before us, and vanish from the earth, leaving for a while some decaying stumps and roots over which the plough goes in time, and no vestige remains to say that here they _have been_. True; it is for the advantage of the European agriculturist or artisan, that the hunter of the woods, who requires the range of many hundred square miles of land for the adequate support of a single family, should make way for populous towns, and fields teeming with the means of subsistence for thousands. There is no denying this; and if there be those who think that in the present state of things the interests of the red man and the white man can ever be blended, and their natures and habits brought to harmonise, then I repeat, let them come here, and behold and see the heathen and the so-called Christian placed in near neighbourhood and comparison, and judge what are the chances for both! Wherever the Christian comes, he brings the Bible in one hand, disease, corruption, and the accursed fire-water, in the other; or flinging down the book of peace, he boldly and openly proclaims that might gives right, and subst.i.tutes the sabre and the rifle for the slower desolation of starvation and whisky.

Every means. .h.i.therto provided by the Canadian government for the protection of the Indians against the whites has failed. Every prohibition of the use or sale of ardent spirits among them has proved a mere mockery. The refuse of the white population along the back settlements have no perception of the genuine virtues of the Indian character. They see only their inferiority in the commonest arts of life; their subjection to our power. They contemn them, oppress them, cheat them, corrupt their women, and deprave them by the means and example of drunkenness. The missionaries alone have occasionally succeeded in averting or alleviating these evils, at least in some degree; but their influence is very, very limited. The chiefs and warriors of the different tribes are perfectly aware of the monstrous evils introduced by the use of ardent spirits. They have held councils, and made resolutions for themselves and their people to abstain from their use; but the very first temptation generally oversets all these good resolves. My Moravian friend described this intense pa.s.sion for intoxicating liquors with a sort of awe and affright, and attributed it to the direct agency of the devil. Another missionary relates that soon after the Delaware Indians had agreed among themselves to reject every temptation of the kind, and punish those who yielded to it, a white dealer in rum came among them, and placing himself in the midst of one of their villages, with a barrel of spirits beside him, he introduced a straw into it, and with many professions of civility and friendship to his Indian friends, he invited every one to come and take a suck through the straw _gratis_. A young Indian approached with a grave and pensive air and slow step, but suddenly turning round, he ran off precipitately as one terrified. Soon after he returned, he approached yet nearer, but again ran off in the same manner as before. The third time he suffered himself to be persuaded by the white man to put his lips to the straw.

No sooner had he tasted of the fiery drink, than he offered all his wampum for a dram; and subsequently parted with everything he possessed, even his rifle and his blanket, for more.

THE FIREWATER.

I have another ill.u.s.trative anecdote for you, which I found among a number of doc.u.ments, submitted to the society established at Toronto, for converting and civilising the Indians. There can be no doubt of its truth, and it is very graphically told. The narrator is a travelling schoolmaster, who has since been taken into the service of the society, but whose name I have forgotten.

"In the winter of 1832, I was led, partly by business and partly by the novelty of the enterprise, to walk from the Indian Establishment of Coldwater, to the Sault-Saint-Marie, a distance of nearly four hundred miles.

"The lake was well frozen, and the ice moderately covered with snow; with the a.s.sistance of snow-shoes, we were enabled to travel a distance of fifty miles in a day; but my business not requiring any expedition, I was tempted to linger among the thousand isles of Lake Huron. I hoped to ascertain some facts with regard to the real mode of life of the Indians frequenting the north side of the lake. With this view, I made a point of visiting every wigwam that we approached, and could, if it were my present purpose, detail many interesting pictures of extreme misery and dest.i.tution. Hunger, filth, and ignorance, with an entire absence of all knowledge of a Supreme Being, here reign triumphant.[16]

"Near the close of a long and fatiguing day, my Indian guide came on the recent track of a single Indian, and, anxious to please me, pursued it to the head of a very deep bay. We pa.s.sed two of those holes in the ice which the Indians use for fishing, and at one of them noticed, from the quant.i.ty of blood on the snow, that the spear had lately done considerable execution. At a very short distance from the sh.o.r.e, the track led us past the remains of a wigwam, adjoining to which we observed a large canoe and a small hunting canoe, both carefully laid up for the winter. After a considerable ascent, a narrow winding path brought us into a deep hollow, about four hundred yards from the bay.

Here, surrounded on every side by hills, on the margin of one of the smallest inland lakes, we came to a wigwam, the smoke from which showed us that it was occupied. The path for a considerable distance was lined on both sides by billets of firewood, and a blanket cleaner than usual, suspended before the entrance, gave me at the very first a favourable opinion of the inmates. I noticed on the right hand a dog-train, and on the left, two pair of snow-shoes, and two barrels of salt-fish. The wigwam was of the square form, and so large, that I was surprised to find it occupied by two Indians only--a young man and his wife.

"We were soon made welcome, and I had leisure to look round me in admiration of the comfort displayed in the arrangement of the interior.

A covering of fresh branches of the young hemlock-pine was neatly spread all round. In the centre of the right hand side, as we entered, the master of the lodge was seated on a large mat; his wife occupied the station at his left hand; good and clean mats were spread for myself and my guide--my own being opposite the entrance, and my guide occupying the remaining side of the wigwam. Three dogs, well conditioned, and of a large breed, lay before the fire.--So much for the live stock. At the back of the wife, I saw, suspended near the door, a tin can full of water, with a small tin cup; next to it, a mat bag filled with tin dishes, and wooden spoons of Indian manufacture; above that were several portions of female dress--ornamented leggings, two showy shawls, &c. A small chest and bag were behind her on the ground. At the back of the Indian were suspended two spear heads, of three p.r.o.ngs each; an American rifle, an English fowling-piece, and an Indian chief piece, with shot and bullet pouches, and two powder horns; there were also a highly ornamented capuchin, and a pair of new blanket leggings. The corner was occupied by a small red-painted chest; a mokkuk of sugar was placed in the corner on my right hand, and a barrel of flour, half empty, on the right hand of my Indian; and between that and the door were hanging three large salmon trout, and several pieces of dried deer flesh. In the centre, as usual, we had a bright blazing fire, over which three kettles gave promise of one of the comforts of weary travellers. Our host had arrived but a few minutes before us, and was busied in pulling off his moccasins and blankets when we entered. We had scarcely time to remove our leggings and change our moccasins, preparatory to a full enjoyment of the fire, when the Indian's wife was prepared to set before us a plentiful mess of boiled fish; this was followed in a short s.p.a.ce by soup made of deer flesh and Indian corn, and our repast terminated with hot cakes baked in the ashes, in addition to the tea supplied from our own stores.

"Before daylight on the following morning we were about to set out, but could not be allowed to depart without again partaking of refreshment.

Boiled and broiled fish were set before us, and to my surprise, the young Indian, before partaking of it, knelt to pray aloud. His prayer was short and fervent, and without that whining tone in which I had been accustomed to hear the Indians address the Deity. It appeared to combine the manliness and humility which one would naturally expect to find in an address spoken from the heart, and not got up for theatrical effect.

"On taking our departure, I tried to scan the countenance of our host, and I flatter myself I could not mistake the marks of unfeigned pleasure at having exercised the feelings of hospitality, mixed with a little pride in the display of the riches of his wigwam.

"You may be sure I did not omit the opportunity of diving into the secret of all his comfort and prosperity. It could not escape observation that here was real civilisation, and I anxiously sought for some explanation of the difference between the habits of this Indian and his neighbours. The story was soon told:--He had been brought up at the British settlement on Drummond Island, where, when a child, he had, in frequent conversations, but in no studied form, heard the principles of religion explained, and he had been told to observe the sabbath, and to pray to the Almighty. Industry and prudence had been frequently enjoined, and, above all things, an abhorrence of ardent spirits. Under the influence of this wholesome advice, his hunting, fishing, and sugar-making had succeeded to such an extent, as to provide him with every necessary and many luxuries. He already had abundance, and still retained some few skins, which he hoped, during the winter, to increase to an amount sufficient to purchase him the indulgence of a barrel of pork, and additional clothing for himself and his wife.

"Further explanation was unnecessary, and the wearisomeness of this day's journey was pleasingly beguiled by reflections on the simple means by which a mind, yet in a state of nature, may be saved from degradation, and elevated to the best feelings of humanity.

"Shall I lift the same blanket after the lapse of eighteen months?--The second summer has arrived since my last visit; the wigwam on the Lake sh.o.r.e, the fit residence of summer, is unoccupied--the fire is still burning in the wigwam of winter; but the situation, which has warmth and quiet to recommend it at that season when cold is our greatest enemy, is now gloomy and dark. Wondering what could have induced my friends to put up with the melancholy of the deep forest, instead of the sparkling of the sun-lit wave, I hastened to enter. How dreadful the change! There was, indeed, the same Indian girl that I had left healthy, cheerful, contented, and happy; but whisky, hunger, and distress of mind had marked her countenance with the furrows of premature old age. An infant, whose aspect was little better than its mother's, was hanging at her breast, half dressed and filthy. Every part of the wigwam was ruinous and dirty, and, with the exception of one kettle, entirely empty. Not one single article of furniture, clothing, or provision remained. Her husband had left in the morning to go out to fish, and she had not moved from the spot; this I thought strange, as his canoe and spear were on the beach. In a short time he returned, but without any food. He had, indeed, set out to fish, but had lain down to sleep in the bush, and had been awakened by his dog barking on our arrival. He appeared worn down and helpless both in body and mind, and seated himself in listless silence in his place in the wigwam.

"Producing pork and flour from my travelling stores, I requested his wife to cook them. They were prepared, and I looked anxiously at the Indian, expecting to hear his accustomed prayer. He did not move. I therefore commenced asking a blessing, and was astonished to observe him immediately rise and walk out of the wigwam.

"However, his wife and child joined us in partaking of the food, which they ate voraciously. In a little time the Indian returned and lay down.

My curiosity was excited, and although anxious not to distress his feelings, I could not avoid seeking some explanation of the change I observed. It was with difficulty I ascertained the following facts:--

"On the opening of the spring of 1833, the Indian having got a sufficiency of furs for his purpose, set off to a distant trading post to make his purchase. The trader presented him with a plug of tobacco and a pipe on his entrance, and offered him a gla.s.s of whisky, which he declined; the trader was then occupied with other customers, but soon noticed the respectable collection of furs in the pack of the poor Indian. He was marked as his victim, and not expecting to be able to impose upon him unless he made him drunk, he determined to accomplish this by indirect means.

"As soon as the store was clear of other customers, he entered into conversation with the Indian, and invited him to join him in drinking a gla.s.s of cider, which he unhesitatingly accepted; the cider was mixed with brandy, and soon began to affect the mind of the Indian; a second and a third gla.s.s were taken, and he became completely intoxicated. In this state the trader dealt with him; but it was not at first that even the draught he had taken could overcome his lessons of prudence. He parted with only one skin; the trader was, therefore, obliged to continue his contrivances, which he did with such effect, that for three weeks the Indian remained eating, drinking, and sleeping in his store.

At length all the fur was sold; and the Indian returned home, with only a few ribbons and beads, and a bottle of whisky. The evil example of the husband, added to vexation of mind, broke the resolution of the wife, and she, too, partook of the accursed liquor. From this time there was no change. The resolution of the Indian once broken, his pride of spirit, and consequently his firmness were gone; he became a confirmed drinker,--his wife's and his own ornamented dresses, and at length all the furniture of his wigwam, even the guns and traps on which his hunting depended, were all sold to the store for whisky. When I arrived, they had been two days without food, and the Indian had not energy to save himself and his family from starvation.

"All the arguments that occurred to me I made use of to convince the Indian of his folly, and to induce him even now to begin life again, and redeem his character. He heard me in silence. I felt that I should be distressing them by remaining all night, and prepared to set out again, first giving to the Indian a dollar, desiring him to purchase food with it at the nearest store, and promising shortly to see him again.

"I had not proceeded far on my journey, when it appeared to me, that by remaining with them for the night, and in the morning renewing my solicitations to them, I might a.s.sist still more to effect a change. I therefore turned back, and in about two hours arrived again at the wigwam. The Indian had set off for the store, but had not returned. His wife still remained seated where I left her, and during the whole night (the Indian never coming back) neither moved nor raised her head.

Morning came; I quickly despatched breakfast, and leaving my baggage, with the a.s.sistance of my guide set out for the trader's store. It was distant about two miles. I inquired for the Indian. He came there the evening before with a dollar: he purchased a pint of whisky, for which he paid half a dollar, and with the remainder bought six pounds of flour. He remained until he had drunk the whisky, and then requested to have the flour exchanged for another pint of whisky. This was done, and having consumed that also, he was so "stupidly drunk," (to use the words of the trader,) that it was necessary to shut him out of the store on closing it for the night. Search was immediately made for him, and at the distance of a few yards he was found lying on his face dead."

[Footnote 16: We should perhaps read, "An entire absence of all knowledge of a Supreme Being, as revealed to us in the gospel of Christ;" for I never heard of any tribe of north-west Indians, however barbarous, who had not the notion of a G.o.d (the Great Spirit), and of a future life.]

THE INDIAN CHARACTER.

That the poor Indians to whom reserved lands have been granted, and who, on the faith of treaties, have made their homes and gathered themselves into villages on such lands, should, whenever it is deemed expedient, be driven out of their possessions, either by purchase, or by persuasion, or by force, or by measures which include all three, and sent to seek a livelihood in distant and strange regions--as in the case of these Delawares--is horrible, and bears cruelty and injustice on the face of it. To say that they cannot exist in amicable relation with the whites, without deprivation of their morals, is a fearful imputation on us as Christians;--but thus it is. And I do wish that those excellent and benevolent people who have taken the cause of the aborigines to heart, and are making appeals in their behalf to the justice of the government and the compa.s.sion of the public, would, instead of theorising in England, come out here and behold the actual state of things with their own eyes--and having seen all, let them say _what_ is to be done, and what chances exist, for the independence, and happiness, and morality of a small remnant of Indians residing on a block of land, six miles square, surrounded on every side by a white population. To insure the accomplishment of those benevolent and earnest aspirations, in which so many good people indulge, what is required? what is expected? Of the white men such a pitch of lofty and self-sacrificing virtue, of humane philosophy and christian benevolence, that the future welfare of the wronged people they have supplanted shall be preferred above their own immediate interest--nay, their own immediate existence: of the red man, that he shall forget the wild hunter blood flowing through his veins, and take the plough in hand, and wield the axe and the spade instead of the rifle and the fishspear! Truly they know not what they ask, who ask this; and among all those with whom I have conversed--persons familiar from thirty to forty years together with the Indians and their mode of life--I never heard but one opinion on the subject. Without casting the slightest imputation on the general honesty of intention of the missionaries and others delegated and well paid by various societies to teach and protect the Indians, still I will say that the enthusiasm of some, the self-interest of others, and an unconscious mixture of pious enthusiasm and self-interest in many more, render it necessary to take their testimony with some reservation; for often with them "the wish is father to the thought" set down; and feeling no lack of faith in their cause or in themselves, they look for miracles, such as waited on the missions of the apostles of old. But in the mean time, and by human agency, what is to be done? Nothing so easy as to point out evils and injuries, resulting from foregone events, or deep-seated in natural and necessary causes, and lament over them with resistless eloquence in verse and prose, or hold them up to the sympathy and indignation of the universe; but let the real friends of religion, humanity, and the poor Indians, set down a probable and feasible remedy for their wrongs and miseries; and follow it up, as the advocates for the abolition of the slave-trade followed up their just and glorious purpose. With a definite object and plan, much might be done; but mere declamation against the evil does little good. The people who propose remedies, forget that there are two parties concerned. I remember to have read in some of the early missionary histories, that one of the Jesuit fathers, (Father le Jeune), full of sympathy and admiration for the n.o.ble qualities and lofty independence of the converted Indians, who could not and would not work, suggested the propriety of sending out some of the French peasantry to work and till the ground for them, as the only means of keeping them from running off to the woods. A doubtful sort of philanthropy, methinks! but it shows how _one-sided_ a life's devotion to one particular object will make even a benevolent and a just man.

THE CHIPPEWAS.

Higher up, on the river Thames, and above the Moravian settlements, a small tribe of the Chippewa nation has been for some time located. They have apparently attained a certain degree of civilisation, live in log-huts instead of bark wigwams, and have, from necessity, turned their attention to agriculture. I have now in my pocket-book an original doc.u.ment sent up from these Indians to the Indian agency at Toronto. It runs thus: