Before I take leave of the Montreal department, it may be well to allude more particularly to the manners and customs of the natives. The mode of life the Algonquins lead, while at their village, has been already touched upon; within these few years a great change has taken place, not in their morals, but in their circumstances. The southern and western parts of their hunting-grounds are now nearly all possessed by the white man, whose encroachments extend farther and farther every year. Beaver meadows are now to be found in place of beaver dams; and rivers are crossed on bridges formed by the hand of man, where the labours of the beaver afforded a passage for the roving Indian and hunter only a few years before.
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 tête de boule, who was domiciled at Lac de Sable, for his death. The ensuing spring the tête 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 tête 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."