“That would stand the courts, and is just the truth,” cried Hurry; “you've got it now, old Tom, and I should like to hear what you mean to make out of it.”
“The bounty,” returned the other, looking up at his attentive companion in a cool, sullen manner, in which, however, heartless cupidity and indifference to the means were far more conspicuous than any feelings of animosity or revenge.
“If there's women, there's children; and big and little have scalps; the colony pays for all alike.”
“More shame to it, that it should do so,” interrupted Deerslayer; “more shame to it, that it don't understand its gifts, and pay greater attention to the will of God.”
“Hearken to reason, lad, and don't cry out afore you understand a case,” returned the unmoved Hurry; “the savages scalp your fri'nds, the Delawares, or Mohicans whichever they may be, among the rest; and why shouldn't we scalp? I will own, it would be ag'in right for you and me now, to go into the settlements and bring out scalps, but it's a very different matter as concerns Indians. A man shouldn't take scalps, if he isn't ready to be scalped, himself, on fitting occasions. One good turn desarves another, the world over. That's reason, and I believe it to be good religion.”
“Ay, Master Hurry,” again interrupted the rich voice of Judith, “is it religion to say that one bad turn deserves another?”
“I'll never reason ag'in you, Judy, for you beat me with beauty, if you can't with sense. Here's the Canadas paying their Injins for scalps, and why not we pay—”
“Our Indians!” exclaimed the girl, laughing with a sort of melancholy merriment. “Father, father! think no more of this, and listen to the advice of Deerslayer, who has a conscience; which is more than I can say or think of Harry March.”
Hutter now rose, and, entering the cabin, he compelled his daughters to go into the adjoining room, when he secured both the doors, and returned. Then he and Hurry pursued the subject; but, as the purport of all that was material in this discourse will appear in the narrative, it need not be related here in detail. The reader, however, can have no difficulty in comprehending the morality that presided over their conference. It was, in truth, that which, in some form or other, rules most of the acts of men, and in which the controlling principle is that one wrong will justify another. Their enemies paid for scalps, and this was sufficient to justify the colony for retaliating. It is true, the French used the same argument, a circumstance, as Hurry took occasion to observe in answer to one of Deerslayer's objections, that proved its truth, as mortal enemies would not be likely to have recourse to the same reason unless it were a good one. But neither Hutter nor Hurry was a man likely to stick at trifles in matters connected with the right of the aborigines, since it is one of the consequences of aggression that it hardens the conscience, as the only means of quieting it. In the most peaceable state of the country, a species of warfare was carried on between the Indians, especially those of the Canadas, and men of their caste; and the moment an actual and recognized warfare existed, it was regarded as the means of lawfully revenging a thousand wrongs, real and imaginary. Then, again, there was some truth, and a good deal of expediency, in the principle of retaliation, of which they both availed themselves, in particular, to answer the objections of their juster-minded and more scrupulous companion.
“You must fight a man with his own we'pons, Deerslayer,” cried Hurry, in his uncouth dialect, and in his dogmatical manner of disposing of all oral propositions; “if he's f'erce you must be f'ercer; if he's stout of heart, you must be stouter. This is the way to get the better of Christian or savage: by keeping up to this trail, you'll get soonest to the ind of your journey.”