It might at first be supposed that when a superior and an inferior race were brought thus together upon the same territory, a process of amalgamation would have set in, by which, in the end, they would gradually be melted into one; but there are very deep-seated causes operating in all such cases to prevent such a union. In the first place, the mental and physical const.i.tution of the Indian fits him specially for wandering as a hunter through the woods, and gaining his subsistence by the chase, and for no other mode of life. These qualities are innate and permanent. At least they are beyond the reach of any means of change that can be brought into operation in the course of any moderate number of generations. The whole history of the Indian tribes and of the almost fruitless attempts which have been made to civilize them, and induce them to live like white men, proves this quite conclusively. Missions were established among the Indians of New England for the purpose of instructing them in the arts of European life and in the truths of Christianity, and though for a time very remarkable results were produced, no radical or lasting change was usually effected. As soon as the external support to this new state of things, and in a certain sense unnatural, was withdrawn, everything slowly but irresistibly sank back into its former condition, and the hereditary instincts and propensities of the race returned in all their pristine vigor.
In the same manner the experiment has several times been made of educating Indian Young men in the New England colleges, but the pupils thus taught have, almost without exception, when their prescribed course was finished, and they were left at liberty, as they arrived at manhood, to follow the impulses and instincts of their own hearts, very soon turned away from the arts and refinements of life to which they had thus been ushered, and have gone back into the woods, and relapsed hopelessly into their former condition.
Fixedness of the Indian Tastes and Habits
There are remnants of many of the ancient tribes existing at the present day in various parts of our country, but they live by themselves, a marked and separate race, with nothing changed except the external circ.u.mstances by which they are surrounded. They live in huts still, as their ancestors did three hundred years ago. it is only the covering that is changed--the birch bark, which has failed, being replaced with canva.s.s, or with slabs obtained from the white men. They sit upon the ground around their wigwam fire, just as of old, and are occupied in the same species of employment, only that they make baskets instead of canoes, and bows and arrows to sell as toys, or to be used by children in shooting at coppers for a prize, instead of for the service of hunters in the chase. Even their garments retain in a great measure the forms of the old national costume, though made now of blankets and calico, instead of the skins of beasts, and adorned with gla.s.s beads instead of wampum. they come with the wares which they make to sell into the white man"s kitchen, where they are kindly entertained, and where they have every opportunity to observe the conveniences and the comforts which civilization affords, but no kindling desire is awakened in their minds to imitate or share them. Silent, patient, impa.s.sible, they witness the advance of the mighty wave which sweeps on so irresistibly over and around them, apparently without any regret for the past, or any emotion, either of hope or fear, in respect to the future. And thus in the heart of a country changing and advancing more rapidly than any other, they alone remain, from generation to generation, wholly unchanged.
There are descendants from Indians residing in certain portions of the Southern States that have adopted a settled mode of life, and have attained to a considerable degree of refinement and civilizations, but in general, even among these, the degree in which they manifest the capacities of the Caucasian race corresponds very nearly to the proportion of Caucasian blood that flows in their veins.
Present Condition of the Western Tribes
In the interior and western portions of the continent are vast tracts of land which remain almost entirely in possession of Indians; and although the United States government exercises a general jurisdiction over the whole country, still there are extended territories reserved for the exclusive occupancy of the native tribes. Within these reservations the tribes live in their own way, pursuing such modes of life and maintaining such systems of government as they themselves choose. This state of things has continued for more than a century, without any essential change taking place in the Indian habits or character. A very considerable trade has sprung up, it is true, between the natives and the whites, by which, in exchange for skins and furs which they obtain by trapping and the chase, the former procure a great many commodities that are produced by the arts and manufactures of civilized life. But the introduction of these commodities among them does not have the effect of changing their habits or modes of life in any appreciable degree, but rather, by facilitating the supply of their wants and the satisfaction of their desires, to fix and establish these habits more firmly than ever. They obtain from white men horses and guns and blankets, and gaudy trappings and decorations of all kinds. But they use all these things only as means to enable them the better to act their parts as huntsmen and warriors.
The Mandan Lodges
Some of the western tribes avail themselves of their commerce with the whites to procure the means of adding very materially to their domestic comfort, while still not essentially changing the system of life handed down to them from their forefathers. They built lodges of great size, sometimes fifty feet in diameter. The sides are formed, for four or five feet above the ground, of a bank of earth. Above this the walls are continued upward by a row of very stout poles or stems of trees, which are set close together on the top of the bank and meet in the center above. The roof is thatched with willow boughs and then plastered over with clay, so as to make it perfectly water-proof. In the center of the interior is a fire-place, which consists simply of a shallow depression in the ground. This fire-place can, of course, be approached on every side, and it is for the use in common of all the families that inhabit the lodge.
The s.p.a.ce at the circ.u.mference of the lodge, extending along the wall, is divided into separate compartments, like the cabins of a ship, for the several families. Sometimes very rich and showy curtains are used to separate these compartments from each other, and the posts which are set up to divide them are hung with arms and armor, and also with scalps, antlers and other trophies.
Each family has a bedstead within its compartment. A buffalo skin stretched over it forms both sacking and bed. Another buffalo skin serves the combined purpose of sheets, blankets and counterpane; while a third, properly folded, fulfills the function of both bolster and pillows.
Some of these Indians carry their luxury, in the matter of dress and decoration, very far. An American traveler once gave fifty dollars for the head-dress of a western Indian, which he wished to purchase as a specimen of Indian art, to add to his museum.
Different Causes for the Aversion of the Indians to Live Like the Whites
Great surprise has often been expressed at the total disinclination always manifested by Indians to imitate the modes of living adopted by the whites, after having once had an opportunity to observe the infinite superiority of them. And although the princ.i.p.al cause may be that they are endowed by the Creator with a mental and physical const.i.tution that adapts them to a different course of life, there are other causes that have been combined with this in producing the effect. Among them one was the repulsion of race--a fixed principle of nature that manifests itself universally throughout all the realms of animal life, and has been ordained, as we shall presently see, for wise and beneficent ends, which prevented them from being cordially received into the same social and domestic system with the whites, and treated by them in it as friends and brothers. A great many curious anecdotes are related in books of Indian history ill.u.s.trating the position which the poor Indian occupied among the whites, and the feelings with which he entertained the idea of living with them and becoming one among them.
The Kennebec Indian and His Child
Nothing can ill.u.s.trate in a more touching manner the influence of this feeling than the story of the Kennebec Indian and his dead child. The tribe to which this poor man belonged lived on the banks of the Kennebec, in Maine, and when the State pa.s.sed into the occupancy of white men, it became nearly or quite extinct. One man of the tribe who still remained, so recommended himself by his good behavior, and by his evident desire to adopt the habits of civilized life, that he received a grant of land from the State, in a certain township, and he settled upon this land with his wife and child, while the other farms in the neighborhood were settled by whites.
The Indian was treated fairly enough by his neighbors in their ordinary dealings with him, but still he was an Indian in their view, and they felt no cordial sympathy with him or his family. They did not admit him to any intimate relations with them, or regard him with the kind and friendly feeling which they entertained for each other.
At length his child fell sick and died. The neighbors did not come to see the family in their distress, and the poor Indian buried his child alone.
Not long afterward he went to some of his neighbors, and said to them in his broken language as follows: "When white man"s child dies, Indian man be sorry. He help bury him. When my child die, no one speak to me. I make his grave alone. I can"t no live here any longer."
He gave up his farm, dug up the body of his child, and carried it away with him, two hundred miles through the woods, to Canada, and joined a tribe of Indians living there, to share with them, for the rest of his days, the hardships and privations of barbarism.
The Feeling of Repulsion That Exists Between the Different Races of Man Not Necessarily a Prejudice
That peculiar feeling of repulsion which is seen universally in operation between the different races of men, and makes them mutually disinclined to live together in intimate domestic and social relations, is not, as is sometimes supposed, necessarily a prejudice. It results, as has already been intimated, from a wise and beneficent law of nature--one in universal operation throughout the whole animal world--the object of which is to preserve the distinction of species, and to maintain the purity, and secure the advancement, of the higher and n.o.bler races of men. It is an instinctive principle implanted in the nature of every living being which draws him from those that are unlike himself in their physical conformation, and toward those that resemble him. In species that are entirely distinct from each other the aversion to domestic union is unconquerable. In the case of varieties, like those seen in the different races of men, the repulsive instinct by means of which nature intends to keep them separate from each other, in respect to the propagation of their kind, is less strong, but it is none the less real, and the design with which it has been implanted is beneficent in the highest degree. Thus the amalgamation of the Indian race with the Caucasian race coming to the new world from Europe, would have been against nature, and the instinctive principle, both in the heart of the Indian and of the white man, which leads each to love, and to seek domestic and social union with, those of their own race, and to avoid such union with those of the other, was one wisely implanted in the heart by the great author of nature, and one which both races were accordingly bound to obey.
The Universal Brotherhood of Man
These views, which it would seem impossible to gainsay, do not at all conflict with the sublime doctrine which the Christian religion teaches us, of the universal brotherhood of man, and the obligation which rests upon us all to regard every human being with sentiments of cordial and honest good will. They do not in the least excuse the acts of injustice and cruelty which have been perpetrated so extensively upon the Indian tribes during the last two hundred years, in consequence of which the gradual displacement of the old race by the new, which might have proceeded quietly, peacefully, and without individual suffering, has been hurried onward with so much violence and wrong. Let us hope, however, that the period of this injustice is now over, and that the ancient race, though its days are numbered and are fast pa.s.sing away, may be cheered in its decline by the kind and friendly regards of those that are to succeed to its heritage, and thus be permitted to spend the remainder of its old age in happiness and peace.
The End.