"The Spirit," said he, "is good, and will do nothing wrong—he will not listen to what you tell him."
I replied by saying that we could not tell God of anything that he did not already know, and that prayer and thanksgiving were due from us all to one so beneficent. I then explained to him that his condition of darkness in religious matters was once the condition of all mankind, and that it was only by reflection, and the intercommunication of minds, that the little light our forefathers possessed was obtained, until at length God sent his only Son to reveal the truth to us. I then repeated the Lord's Prayer, and promised to teach it to him in his own language if he would use it.
He replied that he must have time to consider of it. A few days after he requested that I would not talk in that way any more to him, adding, that they were all my own sayings, meaning they were things of my own invention.
"You have consulted your father," said I. He acknowledged that he had, laughing at the same time, as if I had been a subject of their ridicule. Up to that moment I had flattered myself that I should have been spiritually of service to him, and perhaps through him, to more of his race. His father, however, was an enemy to civilized man, and inimical to innovations of every kind.
It appeared from a traditional story, which Pecoe subsequently related me, that at some former period these people had been visited by a party of missionaries, the particulars of which I an induced to give, as a caution to gentlemen who labour in such arduous undertakings as those of converting heathens to Christianity.
"Some white men," said Pecoe, "came here a long time since, and brought strange talk about the Great Spirit and his Son, (that is, about our blessed Saviour), to which our people agreed to listen, upon condition, that every time they attended they should receive a bottle of rum. They did attend," continued Pecoe, "but in a short time the white men wanted them to come and listen for nothing, and so broke their contract." Scrupulously punctual to their own engagements, the Indians, immediately on the withholding of the rum, took a prejudice against the missionaries, which no subsequent conduct on the part of the latter could remove, or perhaps will ever efface from the memory of the former. Thus has a stumblingblock been placed in the way of all future adventurers among them in the cause of Christianity. As soon as I was made acquainted with these particulars, I resolved to undertake the defence of the missionaries' conduct, and at least, lessen the prejudice against them. With this view, I availed myself of the first large assemblage of the natives, and opened the subject by inquiring how long it was since the white men had visited them, which way they came, and lastly, by what road they returned? suggesting, that perhaps the same road might lead me to a European colony, where I might have a chance of hearing from my friends.
Defence of the missionaries
An aged Indian replied to these inquiries, adding, that he had no great opinion of the white men who came there; and on asking how they had conducted themselves, he related the story in nearly the same words as I had heard it from Pecoe. I then explained the good intentions of the persons who subscribed money to spread the truths of the gospel, and the great sacrifices made by those who consented to give up the charms of civilized life for the good of the poor unenlightened heathen. I then went on to say, that with respect to the presents of rum, it was natural, after the missionaries had taken the trouble to study their language, and to travel so far, to adopt any means to secure a hearing, without which, no good could possibly accrue to the objects of their mission. Although, I continued, they might at first hold out some inducement to be heard, yet it was unreasonable to expect that persons so far away from home and their resources could continue to find the means of making repeated presents in order to tempt persons to their own good.
When I had finished, some of the Indians laughed, others shook their heads, indicating disapprobation, and a hint that I had better be silent. Upon the whole, though I pushed the matter somewhat strongly, I failed in making any impression on the auditors.
With regard to natural objects, I question if there be a more acute and observing people in the whole world; yet they are wholly a people of feelings, being evidently deficient in intellect. Their imagination and understanding are both at a low ebb, as I could never extend their ideas beyond their own path of life. At times I gave Pecoe credit for possessing a more lively imagination than others of his tribe; but as I knew more of him, this impression died away. In the highly cultivated walks of society, manhood is the period when the feelings are predominant. Imagination prevails in youth, and the understanding in old age. These people are in the middle stage of progress; and as they possess the purest moral notions of right and wrong, cannot be incapable of receiving the truths of revealed religion. The highest degree of moral elevation can only be attained by carefully cherishing the more benevolent and kindlier feelings of nature; that is, by cultivating the good passions, and throwing into disuse the bad ones. The Indians with whom I lived, effected these objects in a very high degree; for I never saw an instance of any violent exhibition of temper among them, and it was always a matter of astonishment to me to see how exceeding tractable their children were without severity on the part of the parents.