"It is true the pale-faces are the most numerous, now; but once they were not. Do not your traditions tell you how few the Yangeese were, when they first came across the salt lake?"
"Come in big canoe—two, t'ree full—no more."
"Why then did two or three shipfuls of white men become so strong as to drive back from the sea all the red warriors, and become masters of the land? Can you give a reason for that?"
"'Cause he bring fire-water wid him, and red man big fool to drink."
"Even that fire-water, which doubtless has proved a cruel gift to the Indians, is one of the fruits of the white man's knowledge. No, Susquesus; the redskin is as brave as the pale-face; as willing to defend his rights, and as able-bodied; but he does not know as much. He had no gunpowder until the white man gave it to him—no rifle—no hoe, no knife, no tomahawk, but such as he made himself from stones. Now, all the knowledge, and all the arts of life that the white man enjoys and turns to his profit, come from the rights of property. No man would build a wigwam to make rifles in, if he thought he could not keep it as long as he wished, sell it when he pleased, and leave it to his son when he went to the land of spirits. It is by encouraging man's love of himself, in this manner, that he is got to do so much. Thus it is, too, that the father gives to the son what he has learned, as well as what he has built or bought; and so, in time, nations get to be powerful, as they get to be what we called civilized. Without these rights of property, no people could be civilized; for no people would do their utmost, unless each man were permitted to be master of what he can acquire, subject to the great and common laws that are necessary to regulate such matters. I hope you understand my meaning, Trackless."
"Sartain—no like Trackless' moccasin—my young friend's tongue leave trail. But you t'ink Great Spirit say who shall haf land; who no haf him?"
"The Great Spirit has created man as he is, and the earth as it is; and he has left the one to be master of the other. If it were not his pleasure that man should not do as he has done, it would not be done. Different laws and different feelings would then bring about different ends. When the law places all men on a level, as to rights, it does as much as can be expected of it. Now, this level does not consist in pulling everything to pieces periodically, but in respecting certain great principles that are just in themselves; but which, once started, must be left to follow their own course. When the rights of property are first established, they must be established fairly, on some admitted rule; after which they are to remain inviolable—that is to say, sacred."
"Understand—no live in clearin' for nuttin'. Mean, haf no head widout haf farm."
"That is the meaning, substantially, Sureflint; though I might have explained it a little differently. I wish to say pale-faces would be like the red man without civilization; and without civilization if they had no rights in their land. No one will work for another as he will work for himself. We see that every day, in the simplest manner, when we see that the desire to get good wages will not make the common laborer do as much by the day as he will do by the job."
"Dat true," answered the Indian, smiling; for he seldom laughed; and repeating a common saying of the country—"By—de—day—by—de—day—By de job, job, job! Dat pale-face religion, young chief."