The American Indians. Henry Rowe Schoolcraft

which, it was believed, would be a source of useful future reference. It is, in truth, under advantages of the kind, that these remarks are commenced.

      The author has thrown out these remarks, as a starting point. He has made observations which do not, in all respects, coincide with the commonly received opinions, and drawn some conclusions which are directly adverse to them. He has been placed in scenes and circumstances of varied interest, and met with many characters, in the course of four and twenty years' residence and travel in the wilds of America, who would have struck any observer as original and interesting. With numbers of them, he has formed an intimate acquaintance, and with not a few, contracted lasting friendships. Connected with them by a long residence, by the exercise of official duties, and by still more delicate and sacred ties, he has been regarded by them as one identified with their history, and received many marks of their confidence.

      The Indians, viewed as a distinct branch of the human race, have some peculiar traits and institutions, from which their history and character may be advantageously studied. They hold some opinions, which are not easily discovered by a stranger, or a foreigner, but which yet exert a powerful influence on their conduct and life. There is a subtlety in some of their modes of thought and belief, on life and the existence of spiritual and creative power, which would seem to have been eliminated from some intellectual crucible, without the limits of their present sphere. Yet, there is much relative to all the common concerns of life, which is peculiar to it. The author has witnessed many practices and observances, such as travellers have often noticed, but like others, attributed them to accident, or to some cause widely different from the true one. By degrees, he has been admitted into their opinions, and if we may so call it, the philosophy of their minds; and the life of an Indian no longer appears to him a mystery. He sees him acting, as other men would act, if placed exactly in his condition, prepared with the education the forest has given him, and surrounded with the same wants, temptations and dangers.

      The gentler affections are in much more extensive and powerful exercise among the Indian race, than is generally believed, although necessarily developed with less refinement than in civilized society. Their paternal and fraternal affections, have long been known to be very strong, as well as their veneration for the dead. It has been his province in these departments, to add some striking examples of their intensity of feeling and affection, and truthfulness to nature.

      The most powerful source of influence, with the Red man, is his religion. Here is the true groundwork of his hopes and his fears, and, it is believed, the fruitful source of his opinions and actions. It supplies the system of thought by which he lives and dies, and it constitutes, indeed, the basis of Indian character. By it he preserves his identity, as a barbarian, and when this is taken away, and the true system substituted, he is still a Red Man, but no longer, in the popular sense, an Indian—a barbarian, a pagan.

      The Indian religion is a peculiar compound of rites, and doctrines, and observances, which are early taught the children by precept and example. In this respect, every bark-built village is a temple, and every forest a school. It would surprise any person to become acquainted with the variety and extent to which an Indian is influenced by his religious views and superstitions. He takes no important step without reference to it. It is his guiding motive in peace and in war. He follows the chace under its influence, and his very amusements take their tincture from it. To the author, the facts have been developing themselves for many years, and while he is able to account for the peculiar differences between the conduct of Indians and that of white men, in given cases, he can easily perceive, why the latter have so often been unable to calculate the actions of the former, and even to account for them, when they have taken place. It may be here remarked, that the civilized man, is no less a mysterious and unaccountable being to an Indian, because his springs of action are alike unintelligible to him.

      If the following pages shall afford the public any means of judging of the Red Race, with greater accuracy, he hopes they may lead to our treating them with greater kindness and a more enlarged spirit of justice. The change which has been wrought in his own mind, by the facts he has witnessed, has been accompanied by a still more important one, as to their intellectual capacities and moral susceptibilities, and their consequent claims on the philanthropy of the age. As a class of men, it is thought their native speakers, without letters or education, possess a higher scope of thought and illustration, than the corresponding class in civilized life. This may be accounted for, perhaps, from obvious external causes, without impugning the actual native capacity of the lower, although educated classes of civilized life. Still, it is a very striking fact, and one which has very often forced itself on the attention of the author. The old idea that the Indian mind is not susceptible of a high, or an advantageous developement, rests upon questionable data. The two principal causes, which have prolonged their continuance in a state of barbarism, on this continent, for so long a period, are a false religion, and false views of government. The first has kept back social prosperity and impeded the rise of virtue. With respect to government, during all the time we have had them for neighbours, they may be said to have had no government at all. Personal independence, has kept the petty chiefs from forming confederacies for the common good. Individuals have surrendered no part of their original private rights, to secure the observance of the rest. There has been no public social organization, expressed or implied. The consequence has been that the law of private redress and revenge prevailed. In the only two cases where this system was departed from, in North America, namely that of the Azteek empire, and of the Iroquois confederacy, there was no lack of vigour to improve. The results were a constantly increasing power, and extending degree of knowledge up to the respective eras of their conquest. It was not want of mental capacity, so much as the non-existence of moral power, and of the doctrines of truth and virtue, that kept them back; and left our own wandering tribes, particularly, with the bow and the spear in their hands. He believes, that their errors, in these particulars, may be pointed out, without drawing conclusions adverse to their political or social prosperity, under better auspices, and without attributing such failures to mental imbecility.

      The mode of recording thought, among these tribes, by means of pictorial signs, and mnemonic symbols, has attracted particular attention, and gives the author hopes, that he has been enabled to collect, and bring forward, a body of facts, in this department, which will recommend themselves by their interest and novelty. Confidence, inspired by long residence in their territories, revealed to him another trait of character, in the existence among them of a traditionary imaginative lore, which is repeated from father to son, and has no small influence upon their social condition. It is in these two departments, that, he believes, he has opened new and important means of judging of the Indian character, and discovered the sources of views and opinions, on many subjects, which had escaped previous inquirers.

      There is one more point, to-which he will here invite a momentary attention, and which, although not usually enumerated as among the practical causes that influenced Indian society and character, is yet believed to exercise a strong, though silent sway, both upon the question of the mental character, and its true development. The author alludes to the topic of their languages. Some of the most venerated writers present a theory of the origin of national government languages and institutions, difficult or impossible to be conformed with the nature of man in society, and unsupported by such evidence as their doctrines require. Such, he regards, the theory of the "social compact," except it be viewed in the most undefined and general sense possible. Such, also, is the theory of the origin and improvement of languages. The system of government generally prevailing among the Indian tribes, is indeed so simple and natural, under their circumstances, that it is thought no person would long seek for the traces of any great legislator, giving them laws in any past period. When, however, we consider the curious structure of their languages, we find an ingenuity and complexity, far surpassing any theory to be discovered in that of the modern languages of Europe, with, perhaps, some exceptions in the Basque and Majyer, and even beyond any thing existing in the Greek. As the latter has long been held up as a model, and the excellencies of its plan attributed to some unknown, but great and sagacious, learned and refined mind, we might feel justified in assigning the richness of forms, the exceeding flexibility, and the characteristic beauties and excellencies of the Indian tongues, to a mind of far superior wisdom, ingenuity, and experience. Yet how perfectly gratuitous would this be! All history bears testimony against the human invention and designed