We have seen, in the instances of the Moskito Indian and of Selkirk, how little a solitary man can do for himself, although he may have the most unbounded command of natural supplies—although not an atom of those natural supplies, whether produced by the earth or the water, is appropriated by others—when, in fact, he is monarch of all he surveys. Let us trace the course of another man, advanced in the ability to subdue all things to his use by association with his fellow-men; but carrying on that association in the rude and unproductive relations of savage life;—not desiring to "replenish the earth" by cultivation, but seeking only to appropriate the means of existence which it has spontaneously produced;—labouring, indeed, and exchanging, but not labouring and exchanging in a way that will permit the accumulation of wealth, and therefore remaining poor and miserable. We are not about to draw any fanciful picture, but merely to select some facts from a real narrative.
[6] Dr. Whately's Lectures on Political Economy.
[7] Cowper's Miscellaneous Poems.
[8] These circumstances are recorded in Captain Woodes Rogers' Cruising Voyage round the World, 1712.
CHAPTER III.
Adventures of John Tanner—Habits of the American Indians—Their sufferings from famine, and from the absence among them of the principle of division of labour—Evils of irregular labour—Respect to property—Their present improved condition—Hudson's Bay Indians.
In the year 1828 there came to New York a white man named John Tanner, who had been thirty years a captive amongst the Indians in the interior of North America. He was carried off by a band of these people when he was a little boy, from a settlement on the Ohio river, which was occupied by his father, who was a clergyman. The boy was brought up in all the rude habits of the Indians, and became inured to the abiding miseries and uncertain pleasures of their wandering life. He grew in time to be a most skilful huntsman, and carried on large dealings with the agents of the Hudson's Bay Company, in the skins of beavers and other animals which he and his associates had shot or entrapped. The history of this man was altogether so curious, that he was induced to furnish the materials for a complete narrative of his adventures; and, accordingly, a book, fully descriptive of them, was prepared for the press by Dr. Edwin James, and printed at New York, in 1830. It is of course not within the intent of our little work to furnish any regular abridgment of John Tanner's story; but it is our wish to direct attention to some few particulars, which appear to us strikingly to illustrate some of the positions which we desire to enforce, by thus exhibiting their practical operation.
The country in which this man lived so many years is that immense territory belonging to the United States, which at that period was covered by boundless forests which the progress of civilization had not then cleared away. In this region a number of scattered Indian tribes maintained a precarious existence by hunting the moose-deer and the buffalo for their supply of food, and by entrapping the foxes and martens of the woods and the beavers of the lakes, whose skins they generally exchanged with the white traders of Europe for articles of urgent necessity, such as ammunition and guns, traps, axes, and woollen blankets; but too often for ardent spirits, equally the curse of savage and of civilized life. The contact of savage man with the outskirts of civilization perhaps afflicts him with the vices of both states. But the principle of exchange, imperfectly and irregularly as it operated amongst the Indians, furnished some excitement to their ingenuity and their industry. Habits of providence were thus to a certain degree created; it became necessary to accumulate some capital of the commodities which could be rendered valuable by their own labour, to exchange for commodities which their own labour, without exchange, was utterly unable to procure. The principle of exchange, too, being recognised amongst them in their dealings with foreigners, the security of property—without which, as we have shown, that principle cannot exist at all—was one of the great rules of life amongst themselves. But still these poor Indians, from the mode which they proposed to themselves for the attainment of property, which consisted only in securing what nature had produced, without directing the course of her productions, were very far removed from the regular attainment of those blessings which civilized society alone offers. We shall exemplify these statements by a few details.