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Page 37
Happy change, it may be said; but so say not the Indians; the days of
happiness are gone for them, at least for those of the present
generation; though I have no doubt that their posterity may, in course
of time, become reconciled to, and adopt those habits of life which
their altered circumstances may require. A few have done so already,
but many of them still remain on the most remote parts of their lauds,
having no longer the means of enjoying themselves at their village, or
of satisfying the avarice of priests and traders. Here they pursue,
without restraint or interruption, the mode of life most congenial to
their habits.
I have already observed, that I could discover but little difference
between the (so called) Christian Indians, and their unbaptized
countrymen, when beyond the surveillance of their priests. They
practise all the superstitious rites of their forefathers, and place
implicit confidence in the power of magic, although they admit that
the same results cannot be obtained now, as formerly, in consequence,
as they say, "of the Cross having come in contact with the Medicine."
They have their genii of lakes, rivers, mountains, and forests, to
whom they offer sacrifice. I was present at the sacrifice of a beaver,
made by an Algonquin to his familiar, or "totem," in order to
propitiate him, because he had been unsuccessful in hunting. The
beaver was roasted without being skinned, the fur only being
appropriated to the spirit, whilst the flesh afforded a luxurious
feast to the sacrificer; and in this part of the ceremony I willingly
participated.
When any of them is taken ill, the indisposition is ascribed to the
effects of "bad medicine;" and the person is mentioned whom they
suspect of having laid the disease upon them. Many violent deeds are
committed to revenge these supposed injuries. An Algonquin, who had
lost a child, blamed a _t�te de boule_, who was domiciled at Lac de
Sable, for his death. The ensuing spring the _t�te de boule_ took a
fancy to visit the Lake of Two Mountains, and set off in company with
the Algonquins.
On arrival of the party at the Grand River, he who had lost his child
invited the _t�te de boule_ to his tent, and entertained him in the
most friendly manner for a time, then suddenly drawing his knife, he
plunged it into the side of his unsuspecting guest. The poor wretch
fled, and concealed himself in a pig-sty, where his groans soon
discovered him to the Algonquin, who, again seizing him, thrust his
knife into his throat, and did not withdraw it until he ceased to
live.
"Now," exclaimed his murderer, "I am avenged for the death of my
child. You wanted to go to the Lake to be baptized, and here I have
baptized you in your own blood."
Many other instances might be adduced to prove that the savage
disposition of these Indians has not been greatly ameliorated by their
profession of Christianity; they have, in fact, all the vices with but
few of the virtues of their heathen countrymen.
They are immoderately fond of ardent spirits, men, women and--shocking
to say--children. This hateful vice, which contributes more than any
other to the debasement of human nature, seems to produce more baneful
effects upon the Indian, both physically and morally, than upon the
European. The worst propensities of his nature are excited by it.
While under the influence of this demon he spares neither friend nor
foe; and in many instances the members of his own family become the
victims either of his fury or his lust.
The crime of incest is by no means unknown among them; rum, the
greatest scourge and curse of the Indian race, is undoubtedly the
principal cause of this dreadful corruption: but is it not strange
that religion should have so little effect in reforming their manners?
The Mississagays, the neighbours of the Algonquins, who speak the same
language, were only converted a few years ago by the Methodists, and
from being the most dissipated and depraved of Indians, are now become
sober, industrious and devout.
It seems, therefore, impossible even for the most unprejudiced to
avoid the conclusion that the difference in manners must in a great
measure be ascribed to the different methods adopted by the Roman
Catholic and Protestant missionaries in converting the natives. The
Roman Catholic convert is first baptized, then instructed in the forms
of worship, taught to repeat Pater nosters and Ave Marias, to make the
sign of the cross, and to confess. He is now a member of the Church,
and is dismissed to his woods--a Christian, can we say? The Methodists
pursue a different course. Their converts must not only reform their
lives, but give indubitable proofs that they are reformed; they are
taught so as to understand thoroughly the sound principles of
Christianity; and they must give an account of their faith, and a
reason for the hope that is in them, before they are admitted as
members of the Christian community. "The tree is known by its fruits."
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