Many of the Asiatic nations and African tribes sell their children without compunction; but no emolument1 or hope of advantage can induce a North American Indian to part with his child to strangers. Of the tenderness with which the American Indians regard their offspring, Buchanan witnessed the following manifestation:—
“A mother with an infant at her breast, and two other children, one about eleven and the other eight or nine years of age, were in a canoe near a mile from land, during a violent squall. The wind came in sudden gusts2, and the waves dashed in rapid succession over the frail3 vessel4. The poor woman, with a small oar5 in one hand and the other surrounding her babe, directed the two young ones, who each had a paddle, to get the head of the canoe to the wind while the squall lasted; which, with much labour on the part of these tender little mariners6, aided by the mother, was at length effected; but during the effort it was very touching7 to see the strong emotions of maternal8 love, evidenced to the poor infant at her breast. She would clasp it tightly to her agitated9 bosom10, then cast a momentary11 look at her other children, and with an anxious and steady gaze, watch the coming wave. In this scene was exhibited such high degrees of fortitude12, dexterity13, and parental14 affection, that I would have wished many of our civilized15 mothers, who look and think with contempt on the poor Indian, had beheld16 her.”
It might be expected that those who display such tenderness to their offspring, should be particularly careful of their subsequent education. Accordingly, we find that the Indians pay particular attention to this matter. “It may be justly a subject of wonder,” says Mr. Heckewelder, “how a nation without a written[37] code of laws or system of jurisprudence, without any form or constitution of government, and without even a single elective or hereditary17 magistrate18, can subsist19 together in peace and harmony, and in the exercise of the moral virtues21; how a people can be well and effectually governed, without any external authority, by the mere22 force of the ascendency which men of superior minds have over those of a more ordinary stamp; by a tacit, yet universal submission23 to the aristocracy of experience, talent, and virtue20! Such, nevertheless, is the spectacle which an Indian nation exhibits to the eye of a stranger. I have been a witness to it for a long series of years, and after much observation and reflection to discover the cause of this phenomenon, I think I have reason to be satisfied that it is in a great degree to be ascribed to the pains which the Indians take to instil24 at an early age honest and virtuous25 principles into the minds of their children, and to the method which they pursue in educating them. This method I will not call a system, for systems are unknown to these sons of nature, who, by following alone her dictates26, have at once discovered, and followed without effort, that plain obvious path which the philosophers of Europe have been so long in search of.”[71]
The manner of this education is described by our good missionary27 as follows:—
“The first step that parents take towards the education of their children, is to prepare them for future happiness, by impressing upon their tender minds, that they are indebted for their existence to a great, good, and benevolent28 spirit, who not only has given them life, but has ordained29 them for certain great purposes. That he has given them a fertile extensive country, well stocked with game of every kind for their subsistence; and that by one of his inferior spirits he has also sent down to them from above, corn, pumpkins30, squashes, beans, and other vegetables for their nourishment31; all which blessings32 their ancestors have enjoyed for a great number of ages. That this great spirit looks down upon the Indians, to see whether they are grateful to him and make him a due return for the many benefits he has bestowed33, and therefore, that it is their duty to show their thankfulness by worshiping him, and doing that which is pleasing in his sight.
“This is in substance the first lesson taught, and from time to time repeated to the Indian children, which naturally leads them to reflect and gradually to understand that a being which hath done such great things for them, and all to make them happy, must be good indeed, and that it is surely their duty to do something that will please him. They are then told that their ancestors, who received all this from the hands of the Great Spirit and lived in the enjoyment34 of it, must have been informed of what would be most pleasing to this good being, and of the manner in which his favour could most surely he obtained; and they are directed to look up for instruction to those who know all this, learn from them, and revere35 them for their knowledge and the wisdom which they possess; this creates in the children a strong sentiment of respect for their elders, and a desire to follow their advice and example. Their young ambition is then excited by telling them that they were made the superiors of all other creatures, and are to have power over them; great pains are taken to make this feeling take an early root, and it becomes, in fact, their ruling passion through life; for no pains are spared to instil into them, that by following the advice of the most admired and extolled36 hunter, trapper, or warrior37, they will at a future day acquire a degree of fame and reputation equal to that which he possesses; that by submitting to the counsels of the aged38, the chiefs, the men superior in[38] wisdom, they may also rise to glory, and be called wise men, an honorable title to which no Indian is indifferent. They are finally told that if they respect the aged and infirm, and are kind and obliging to them, they will be treated in the same manner when their turn comes to feel the infirmities of old age.”
When this first and important lesson is thought to be sufficiently39 impressed upon children’s minds, the parents next proceed to make them sensible of the distinction between good and evil; they tell them that there are good and bad actions, both equally open to them to do or commit; that good acts are pleasing to the Good Spirit which gave them their existence; and that on the contrary, all that is bad proceeds from the Bad Spirit who has given them nothing, and who cannot give them anything that is good, because he has it not, and therefore he envies them that which they have received from the good spirit, who is far superior to the bad one.
“This introductory lesson, if it may be so called, naturally makes them wish to know what is good and what is bad. This the parent teaches them in his own way, that is to say, in the way in which he was himself taught by his parents. It is not the lesson of an hour or of a day; it is rather a long course more of practical than of theoretical instruction; a lesson, which is not repeated at stated times and seasons, but which is shown, pointed40 out, and demonstrated to the child, not only by those under whose immediate41 guardianship42 he is, but by the whole community, who consider themselves alike interested in the direction to be given to the rising generation.
“When this instruction is given in the form of precepts43, it must not be supposed that it is done in an authoritative44 or forbidding tone, but, on the contrary, in the gentlest and most persuasive45 manner: nor is the parent’s authority ever supported by harsh or compulsive means; no whips, no punishments, no threats are ever used to enforce commands or compel obedience46. The child’s pride is the feeling to which an appeal is made, which proves successful in almost every instance. A father needs only to say in the presence of his children: ‘I want such a thing done; I want one of my children to go upon such an errand; let me see who is the good child that will do it!’ this word good operates, as it were, by magic, and the children immediately vie with each other to comply with the wishes of their parent. If the father sees an old decrepit47 man or woman pass by, led along by a child, he will draw the attention of his own children to the object by saying: ‘what a good child that must be, which pays such attention to the aged! That child, indeed, looks forward to the time when it shall be old!’ or he will say: ‘may the Great Spirit, who looks upon him, grant this good child a long life!’
“In this manner of bringing up children, the parents, as I have already said, are seconded by the whole community. If a child is sent from his father’s dwelling48 to carry a dish of victuals49 to an aged person, all in the house will join in calling him a good child. They will ask whose child he is; and on being told, will exclaim, what! ‘has the Tortoise, or the Little Bear (as the father’s name may be) got such a good child?’ If a child is seen passing through the streets leading an old decrepit person, the villagers will in his hearing, and to encourage all the other children who may be present to take example from him, call on one another to look on and see what a good child that must be. And so, in most instances, this method is resorted to, for the purpose of instructing children in things that are good, proper, or honorable in themselves; while, on the other hand, when a child has[39] committed a bad act, the parent will say to him, ‘O! how grieved I am that my child has done this bad act! I hope he will never do so again.’ This is generally effectual, particularly if said in the presence of others. The whole of the Indian plan of education tends to elevate rather than depress the mind, and by that means to make determined50 hunters and fearless warriors51.
“Thus, when a lad has killed his first game, such as a deer or a bear, parents who have boys growing up will not fail to say to some person in the presence of their own children: ‘that boy must have listened attentively53 to the aged hunters, for, though so young, he has already given a proof that he will become a good hunter himself.’ If, on the other hand, a young man should fail of giving such a proof, it will be said of him: ‘that he did not pay attention to discourses54 of the aged.’
“In this indirect manner is instruction on all subjects given to the young people. They are to learn the arts of hunting, trapping, and making war, by listening to the aged when conversing55 together on those subjects; each in his turn relating how he acted; and opportunities are afforded to them for that purpose. By this mode of instructing youth, their respect for the aged is kept alive, and it is increased by the reflection that the same respect will be paid to them at a future day, when young persons will be attentive52 to what they shall relate.
“This method of conveying instruction is, I believe, common to most Indian nations; it is so, at least, amongst all those that I have become acquainted with, and lays the foundation for that voluntary submission to their chiefs, for which they are so remarkable56. Thus has been maintained for ages, without convulsions and without civil discords57, this traditional government, of which the world perhaps does not offer another example; a government in which there are no positive laws, but only long established habits and customs; no code of jurisprudence, but the experience of former times; no magistrates58, but advisers59, to whom the people nevertheless pay a willing and implicit60 obedience; in which age confers rank, wisdom gives power, and moral goodness secures a title to universal respect. All this seems to be effected by the simple means of an excellent mode of education, by which a strong attachment61 to ancient customs, respect for age, and the love of virtue are indelibly impressed upon the minds of youth, so that these impressions acquire strength as time pursues its course, and as they pass through successive generations.”
What can afford stronger proof of the Socialist’s doctrine62, that the character of man results from the peculiar63 mode of training to which he may be subjected, than the forgoing64 statements of the missionary Heckewelder? Robert Owen and his disciples65 assert that man is the creature of circumstances; that the quality of his character corresponds to the quality of the associations under the influence of which he has been trained. And in the statements of a minister of the Gospel, we find ample proof of the truth of these assertions. O! that men were wise enough to perceive the benefits that would result from the proper application of a principle, the truth of which is thus warranted by the condition, character, and training of the Aborigines of America!
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1
emolument
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| n.报酬，薪水 | |
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gusts
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| 一阵强风( gust的名词复数 )； （怒、笑等的）爆发； （感情的）迸发； 发作 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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oar
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| n.桨，橹，划手；v.划行 | |
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mariners
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| 海员，水手（mariner的复数形式） | |
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7
touching
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| adj.动人的，使人感伤的 | |
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maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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agitated
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| adj.被鼓动的，不安的 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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dexterity
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| n.(手的)灵巧，灵活 | |
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parental
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| adj.父母的；父的；母的 | |
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15
civilized
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| a.有教养的，文雅的 | |
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16
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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17
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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magistrate
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| n.地方行政官，地方法官，治安官 | |
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subsist
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| vi.生存，存在，供养 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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22
mere
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| adj.纯粹的；仅仅，只不过 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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instil
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| v.逐渐灌输 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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pumpkins
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| n.南瓜( pumpkin的名词复数 )；南瓜的果肉，南瓜囊 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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enjoyment
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| n.乐趣；享有；享用 | |
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revere
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| vt.尊崇，崇敬，敬畏 | |
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extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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warrior
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| n.勇士，武士，斗士 | |
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aged
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| adj.年老的，陈年的 | |
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sufficiently
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| adv.足够地，充分地 | |
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pointed
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| adj.尖的，直截了当的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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guardianship
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| n. 监护, 保护, 守护 | |
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43
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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44
authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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45
persuasive
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| adj.有说服力的，能说得使人相信的 | |
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46
obedience
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| n.服从，顺从 | |
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47
decrepit
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| adj.衰老的，破旧的 | |
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48
dwelling
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| n.住宅，住所，寓所 | |
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49
victuals
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| n.食物；食品 | |
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50
determined
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| adj.坚定的；有决心的 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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52
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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53
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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54
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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55
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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56
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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57
discords
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| 不和（discord的复数形式） | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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59
advisers
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| 顾问，劝告者( adviser的名词复数 )； （指导大学新生学科问题等的）指导教授 | |
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60
implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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62
doctrine
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| n.教义；主义；学说 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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forgoing
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| v.没有也行，放弃( forgo的现在分词 ) | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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