Among no people do we find more striking confirmations11 of the truth of the above doctrine12 than among the Aborigines of the North American Continent. In the character of that unhappy, but noble, race of men, we find many striking peculiarities13 which can be ascribed only to the influence of those circumstances in which the Indian tribes are placed, and which mark them out as objects of peculiar interest to the philosophic14 historian.
The European is polished, sagacious, and cunning; the Asiatic vainly proud and ostentatiously voluptuous15; the African, patient, servile and debased; and the North American Indian, haughty16, warlike and independent. Undoubtedly17 there are causes for all these varied18 peculiarities of national character, the developement of which, in relation to the Indians of America, shall form the subject of the present treatise19.
In endeavouring to prove that man is the creature of circumstances by rapidly surveying the condition of the North American Indians, there are two methods which present themselves to our attention. The first and most obvious, consists in selecting the principal features of Indian character, and tracing them to the operation of causes peculiar to the Indian tribes. The second method consists in taking a view of the efforts made by white men for the civilization of the Americans, and the good or ill success which has attended their exertions20. In discussing the subject, therefore, we shall adopt both these methods as far as our space and ability will allow.
The Indian character may be said to be a compound of the virtues and vices of savage life. Brave, generous, haughty and cruel, the North American savage moves with a firmness of step and a dignity of bearing, which distinguish him as the monarch21 of the wilderness22. The African submits to[4] slavery; the North American Indian prefers banishment23, and even death to it. We pity and oppress the former, because his patient endurance of labour renders him of importance, while we endeavour by cruel encroachments to exterminate24 the latter, because his lands are serviceable, and he scorns to become our servant. Such has ever been the policy of professed25 Christians26, and such the efforts of European civilization with respect to this unhappy race of men.
The Red Indian is fast disappearing from his native forests. The Prairie which once echoed with his shrill28 warwhoop now resounds29 with the roar of the Western rifle. His hunting grounds have become the prey30 of the pale faces; the big knife has prevailed over the tomahawk; and the grave of a freeman already yawns to receive the savage of the wilds.
When Las Casas appeared before the Emperor Charles V. to dispute with Quevedo, Bishop31 of Darien, on the capacity of the South American Indians for social improvement, “he rejected,” says Robertson, “with indignation, the idea that any race of men was born for servitude; and contended that the faculties32 of the Americans were not despicable but unimproved; that they were capable of receiving instruction in the principles of religion, as well as of acquiring the industry and arts which would qualify them for the various offices of social life; and that the mildness and timidity of their nature rendered them so docile33 and submissive that they might be led and formed with a gentle hand.” On the contrary, the Bishop of Darien contended “that they were a race of men marked out by the inferiority of their talents for servitude; and whom it would be impossible to instruct or improve, unless they were kept under the continual inspection34 of a master.”[1] To the disgrace of the Spanish name, the sentiments of Quevedo obtained more general credence35 than the truths uttered by the impassioned, and eloquent36 Las Casas. The Indians were still kept in a state of servitude, by the discoverers and tyrants37 of the West; and under pretext38 of reclaiming39 them from idolatry, and instructing them in the principles of the Christian27 faith they were obliged to endure the most galling41 servitude, and compelled to perform a variety of unwholesome labours which soon terminated their existence, and left scarcely a remnant of their devoted42 race to tell the story of their oppression and their sufferings!
Such has ever been the policy of those who, spurred on by an exorbitant43 and all grasping selfishness, desire to tyrannize over their fellow beings, and trample44 on their rights, their liberties and their lives. Nor is this policy wanting on the part of those who either are, or desire to be, the oppressors of the North American Indians. The whites have, with few exceptions, denounced the savages45 of America as a cruel, blood-thirsty, and treacherous46 race of men—incapable47 of improvement, and therefore unworthy of that attention which has been devoted to the civilization of other barbarians48. That this is a mere49 pretext under colour of which the most horrid50 crimes might be perpetrated,—an opiate for a guilty and accusing conscience,—must be evident to all who have made the Indian character the subject of their peculiar study. But because Europeans, blessed with all the lights of civilization, and all the influence of a religion purporting51 to be from heaven, have not only endeavoured, but are continually endeavouring, to encroach on the hunting territories of the Indians, some excuse must of course be invented to palliate their enormities, and screen their conduct from that general reprobation[5] which it deserves. The Aborigines of America are therefore represented as false, cruel and blood-thirsty, as well as incapable of emerging from their present state of ignorance and barbarism.
Before the passing of the Catholic Emancipation52 Bill, the opponents of that measure were accustomed to represent the inhabitants of Ireland, as factious53, discontented, and rebellious54. Admitting, for the sake of argument, the truth of these allegations, we ask why did the inhabitants of Ireland evince these national characteristics? Simply because they had been galled55 and oppressed for a long course of time, by the enactments56 of an illiberal57 government. And if we admit that the Indians of America are still in a state of barbarism, and that they exhibit most, if not all, the vices incident to the savage state, may we not enquire58 the reason why they continue in this condition? The answer we think is obvious. The whites have seldom attempted to raise them from their state of original wildness; for almost all the measures they have adopted, in relation to the Indians, have been better adapted to oppress than to reclaim40, to destroy than to regenerate59.
In attempting to lay before the reader a rough delineation60 of Indian character, it is necessary that we should attend to all the elements which enter into its composition. We shall therefore treat in the first place—
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1 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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2 distinguished | |
adj.卓越的,杰出的,著名的 | |
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3 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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4 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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5 civilized | |
a.有教养的,文雅的 | |
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6 behold | |
v.看,注视,看到 | |
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7 manifestation | |
n.表现形式;表明;现象 | |
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8 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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9 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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10 barbarian | |
n.野蛮人;adj.野蛮(人)的;未开化的 | |
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11 confirmations | |
证实( confirmation的名词复数 ); 证据; 确认; (基督教中的)坚信礼 | |
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12 doctrine | |
n.教义;主义;学说 | |
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13 peculiarities | |
n. 特质, 特性, 怪癖, 古怪 | |
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14 philosophic | |
adj.哲学的,贤明的 | |
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15 voluptuous | |
adj.肉欲的,骄奢淫逸的 | |
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16 haughty | |
adj.傲慢的,高傲的 | |
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17 undoubtedly | |
adv.确实地,无疑地 | |
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18 varied | |
adj.多样的,多变化的 | |
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19 treatise | |
n.专著;(专题)论文 | |
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20 exertions | |
n.努力( exertion的名词复数 );费力;(能力、权力等的)运用;行使 | |
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21 monarch | |
n.帝王,君主,最高统治者 | |
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22 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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23 banishment | |
n.放逐,驱逐 | |
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24 exterminate | |
v.扑灭,消灭,根绝 | |
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25 professed | |
公开声称的,伪称的,已立誓信教的 | |
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26 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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27 Christian | |
adj.基督教徒的;n.基督教徒 | |
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28 shrill | |
adj.尖声的;刺耳的;v尖叫 | |
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29 resounds | |
v.(指声音等)回荡于某处( resound的第三人称单数 );产生回响;(指某处)回荡着声音 | |
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30 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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31 bishop | |
n.主教,(国际象棋)象 | |
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32 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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33 docile | |
adj.驯服的,易控制的,容易教的 | |
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34 inspection | |
n.检查,审查,检阅 | |
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35 credence | |
n.信用,祭器台,供桌,凭证 | |
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36 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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37 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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38 pretext | |
n.借口,托词 | |
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39 reclaiming | |
v.开拓( reclaim的现在分词 );要求收回;从废料中回收(有用的材料);挽救 | |
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40 reclaim | |
v.要求归还,收回;开垦 | |
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41 galling | |
adj.难堪的,使烦恼的,使焦躁的 | |
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42 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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43 exorbitant | |
adj.过分的;过度的 | |
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44 trample | |
vt.踩,践踏;无视,伤害,侵犯 | |
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45 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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46 treacherous | |
adj.不可靠的,有暗藏的危险的;adj.背叛的,背信弃义的 | |
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47 incapable | |
adj.无能力的,不能做某事的 | |
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48 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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49 mere | |
adj.纯粹的;仅仅,只不过 | |
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50 horrid | |
adj.可怕的;令人惊恐的;恐怖的;极讨厌的 | |
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51 purporting | |
v.声称是…,(装得)像是…的样子( purport的现在分词 ) | |
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52 emancipation | |
n.(从束缚、支配下)解放 | |
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53 factious | |
adj.好搞宗派活动的,派系的,好争论的 | |
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54 rebellious | |
adj.造反的,反抗的,难控制的 | |
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55 galled | |
v.使…擦痛( gall的过去式和过去分词 );擦伤;烦扰;侮辱 | |
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56 enactments | |
n.演出( enactment的名词复数 );展现;规定;通过 | |
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57 illiberal | |
adj.气量狭小的,吝啬的 | |
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58 enquire | |
v.打听,询问;调查,查问 | |
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59 regenerate | |
vt.使恢复,使新生;vi.恢复,再生;adj.恢复的 | |
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60 delineation | |
n.记述;描写 | |
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