"The judge always began in these words: 'The backwoodsman's hatred3 of the Indian has been a topic for some remark. In the earlier times of the frontier the passion was thought to be readily accounted for. But Indian rapine having mostly ceased through regions where it once prevailed, the philanthropist is surprised that Indian-hating has not in like degree ceased with it. He wonders why the backwoodsman still regards the red man in much the same spirit that a jury does a murderer, or a trapper a wild cat—a creature, in whose behalf mercy were not wisdom; truce4 is vain; he must be executed.
"'A curious point,' the judge would continue, 'which perhaps not everybody, even upon explanation, may fully5 understand; while, in order for any one to approach to an understanding, it is necessary for him to learn, or if he already know, to bear in mind, what manner of man the backwoodsman is; as for what manner of man the Indian is, many know, either from history or experience. [225]
"'The backwoodsman is a lonely man. He is a thoughtful man. He is a man strong and unsophisticated. Impulsive7, he is what some might call unprincipled. At any rate, he is self-willed; being one who less hearkens to what others may say about things, than looks for himself, to see what are things themselves. If in straits, there are few to help; he must depend upon himself; he must continually look to himself. Hence self-reliance, to the degree of standing6 by his own judgment8, though it stand alone. Not that he deems himself infallible; too many mistakes in following trails prove the contrary; but he thinks that nature destines such sagacity as she has given him, as she destines it to the 'possum. To these fellow-beings of the wilds their untutored sagacity is their best dependence9. If with either it prove faulty, if the 'possum's betray it to the trap, or the backwoodsman's mislead him into ambuscade, there are consequences to be undergone, but no self-blame. As with the 'possum, instincts prevail with the backwoodsman over precepts10. Like the 'possum, the backwoodsman presents the spectacle of a creature dwelling11 exclusively among the works of God, yet these, truth must confess, breed little in him of a godly mind. Small bowing and scraping is his, further than when with bent12 knee he points his rifle, or picks its flint. With few companions, solitude13 by necessity his lengthened14 lot, he stands the trial—no slight one, since, next to dying, solitude, rightly borne, is perhaps of fortitude15 the most rigorous test. But not merely is the backwoodsman content to be alone, but in no few cases [226] is anxious to be so. The sight of smoke ten miles off is provocation17 to one more remove from man, one step deeper into nature. Is it that he feels that whatever man may be, man is not the universe? that glory, beauty, kindness, are not all engrossed20 by him? that as the presence of man frights birds away, so, many bird-like thoughts? Be that how it will, the backwoodsman is not without some fineness to his nature. Hairy Orson as he looks, it may be with him as with the Shetland seal—beneath the bristles21 lurks22 the fur.
"'Though held in a sort a barbarian23, the backwoodsman would seem to America what Alexander was to Asia—captain in the vanguard of conquering civilization. Whatever the nation's growing opulence24 or power, does it not lackey25 his heels? Pathfinder, provider of security to those who come after him, for himself he asks nothing but hardship. Worthy26 to be compared with Moses in the Exodus28, or the Emperor Julian in Gaul, who on foot, and bare-browed, at the head of covered or mounted legions, marched so through the elements, day after day. The tide of emigration, let it roll as it will, never overwhelms the backwoodsman into itself; he rides upon advance, as the Polynesian upon the comb of the surf.
"'Thus, though he keep moving on through life, he maintains with respect to nature much the same unaltered relation throughout; with her creatures, too, including panthers and Indians. Hence, it is not unlikely that, accurate as the theory of the Peace Congress may be with respect to those two varieties of [227] beings, among others, yet the backwoodsman might be qualified29 to throw out some practical suggestions.
"'As the child born to a backwoodsman must in turn lead his father's life—a life which, as related to humanity, is related mainly to Indians—it is thought best not to mince30 matters, out of delicacy31; but to tell the boy pretty plainly what an Indian is, and what he must expect from him. For however charitable it may be to view Indians as members of the Society of Friends, yet to affirm them such to one ignorant of Indians, whose lonely path lies a long way through their lands, this, in the event, might prove not only injudicious but cruel. At least something of this kind would seem the maxim32 upon which backwoods' education is based. Accordingly, if in youth the backwoodsman incline to knowledge, as is generally the case, he hears little from his schoolmasters, the old chroniclers of the forest, but histories of Indian lying, Indian theft, Indian double-dealing, Indian fraud and perfidy33, Indian want of conscience, Indian blood-thirstiness, Indian diabolism—histories which, though of wild woods, are almost as full of things unangelic as the Newgate Calendar or the Annals of Europe. In these Indian narratives34 and traditions the lad is thoroughly35 grounded. "As the twig36 is bent the tree's inclined." The instinct of antipathy37 against an Indian grows in the backwoodsman with the sense of good and bad, right and wrong. In one breath he learns that a brother is to be loved, and an Indian to be hated.
"'Such are the facts,' the judge would say, 'upon [228] which, if one seek to moralize, he must do so with an eye to them. It is terrible that one creature should so regard another, should make it conscience to abhor38 an entire race. It is terrible; but is it surprising? Surprising, that one should hate a race which he believes to be red from a cause akin39 to that which makes some tribes of garden insects green? A race whose name is upon the frontier a memento40 mori; painted to him in every evil light; now a horse-thief like those in Moyamensing; now an assassin like a New York rowdy; now a treaty-breaker like an Austrian; now a Palmer with poisoned arrows; now a judicial41 murderer and Jeffries, after a fierce farce42 of trial condemning43 his victim to bloody44 death; or a Jew with hospitable45 speeches cozening some fainting stranger into ambuscade, there to burk him, and account it a deed grateful to Manitou, his god.
"'Still, all this is less advanced as truths of the Indians than as examples of the backwoodsman's impression of them—in which the charitable may think he does them some injustice46. Certain it is, the Indians themselves think so; quite unanimously, too. The Indians, in deed, protest against the backwoodsman's view of them; and some think that one cause of their returning his antipathy so sincerely as they do, is their moral indignation at being so libeled by him, as they really believe and say. But whether, on this or any point, the Indians should be permitted to testify for themselves, to the exclusion47 of other testimony48, is a question that may be left to the Supreme49 Court. At any rate, it has been observed that when an Indian becomes a genuine [229] proselyte to Christianity (such cases, however, not being very many; though, indeed, entire tribes are sometimes nominally50 brought to the true light,) he will not in that case conceal51 his enlightened conviction, that his race's portion by nature is total depravity; and, in that way, as much as admits that the backwoodsman's worst idea of it is not very far from true; while, on the other hand, those red men who are the greatest sticklers52 for the theory of Indian virtue53, and Indian loving-kindness, are sometimes the arrantest horse-thieves and tomahawkers among them. So, at least, avers54 the backwoodsman. And though, knowing the Indian nature, as he thinks he does, he fancies he is not ignorant that an Indian may in some points deceive himself almost as effectually as in bush-tactics he can another, yet his theory and his practice as above contrasted seem to involve an inconsistency so extreme, that the backwoodsman only accounts for it on the supposition that when a tomahawking red-man advances the notion of the benignity55 of the red race, it is but part and parcel with that subtle strategy which he finds so useful in war, in hunting, and the general conduct of life.'
"In further explanation of that deep abhorrence56 with which the backwoodsman regards the savage1, the judge used to think it might perhaps a little help, to consider what kind of stimulus57 to it is furnished in those forest histories and traditions before spoken of. In which behalf, he would tell the story of the little colony of Wrights and Weavers58, originally seven cousins from Virginia, who, after successive removals with their families, [230] at last established themselves near the southern frontier of the Bloody Ground, Kentucky: 'They were strong, brave men; but, unlike many of the pioneers in those days, theirs was no love of conflict for conflict's sake. Step by step they had been lured60 to their lonely resting-place by the ever-beckoning seductions of a fertile and virgin59 land, with a singular exemption61, during the march, from Indian molestation62. But clearings made and houses built, the bright shield was soon to turn its other side. After repeated persecutions and eventual63 hostilities64, forced on them by a dwindled65 tribe in their neighborhood—persecutions resulting in loss of crops and cattle; hostilities in which they lost two of their number, illy to be spared, besides others getting painful wounds—the five remaining cousins made, with some serious concessions66, a kind of treaty with Mocmohoc, the chief—being to this induced by the harryings of the enemy, leaving them no peace. But they were further prompted, indeed, first incited67, by the suddenly changed ways of Mocmohoc, who, though hitherto deemed a savage almost perfidious68 as Caesar Borgia, yet now put on a seeming the reverse of this, engaging to bury the hatchet69, smoke the pipe, and be friends forever; not friends in the mere16 sense of renouncing70 enmity, but in the sense of kindliness71, active and familiar.
"'But what the chief now seemed, did not wholly blind them to what the chief had been; so that, though in no small degree influenced by his change of bearing, they still distrusted him enough to covenant72 with him, [231] among other articles on their side, that though friendly visits should be exchanged between the wigwams and the cabins, yet the five cousins should never, on any account, be expected to enter the chief's lodge73 together. The intention was, though they reserved it, that if ever, under the guise74 of amity75, the chief should mean them mischief76, and effect it, it should be but partially77; so that some of the five might survive, not only for their families' sake, but also for retribution's. Nevertheless, Mocmohoc did, upon a time, with such fine art and pleasing carriage win their confidence, that he brought them all together to a feast of bear's meat, and there, by stratagem78, ended them. Years after, over their calcined bones and those of all their families, the chief, reproached for his treachery by a proud hunter whom he had made captive, jeered79 out, "Treachery? pale face! 'Twas they who broke their covenant first, in coming all together; they that broke it first, in trusting Mocmohoc."'
"At this point the judge would pause, and lifting his hand, and rolling his eyes, exclaim in a solemn enough voice, 'Circling wiles80 and bloody lusts81. The acuteness and genius of the chief but make him the more atrocious.'
"After another pause, he would begin an imaginary kind of dialogue between a backwoodsman and a questioner:
"'But are all Indians like Mocmohoc?—Not all have proved such; but in the least harmful may lie his germ. There is an Indian nature. "Indian blood is in me," is the half-breed's threat.—But are not some Indians kind?—Yes, [232] but kind Indians are mostly lazy, and reputed simple—at all events, are seldom chiefs; chiefs among the red men being taken from the active, and those accounted wise. Hence, with small promotion82, kind Indians have but proportionate influence. And kind Indians may be forced to do unkind biddings. So "beware the Indian, kind or unkind," said Daniel Boone, who lost his sons by them.—But, have all you backwoodsmen been some way victimized by Indians?—No.—Well, and in certain cases may not at least some few of you be favored by them?—Yes, but scarce one among us so self-important, or so selfish-minded, as to hold his personal exemption from Indian outrage83 such a set-off against the contrary experience of so many others, as that he must needs, in a general way, think well of Indians; or, if he do, an arrow in his flank might suggest a pertinent84 doubt.
"'In short,' according to the judge, 'if we at all credit the backwoodsman, his feeling against Indians, to be taken aright, must be considered as being not so much on his own account as on others', or jointly85 on both accounts. True it is, scarce a family he knows but some member of it, or connection, has been by Indians maimed or scalped. What avails, then, that some one Indian, or some two or three, treat a backwoodsman friendly-like? He fears me, he thinks. Take my rifle from me, give him motive86, and what will come? Or if not so, how know I what involuntary preparations may be going on in him for things as unbeknown in present time to him as me—a sort of chemical preparation in the soul [233] for malice87, as chemical preparation in the body for malady88.'
"Not that the backwoodsman ever used those words, you see, but the judge found him expression for his meaning. And this point he would conclude with saying, that, 'what is called a "friendly Indian" is a very rare sort of creature; and well it was so, for no ruthlessness exceeds that of a "friendly Indian" turned enemy. A coward friend, he makes a valiant89 foe90.
"'But, thus far the passion in question has been viewed in a general way as that of a community. When to his due share of this the backwoodsman adds his private passion, we have then the stock out of which is formed, if formed at all, the Indian-hater par27 excellence91.'
"The Indian-hater par excellence the judge defined to be one 'who, having with his mother's milk drank in small love for red men, in youth or early manhood, ere the sensibilities become osseous, receives at their hand some signal outrage, or, which in effect is much the same, some of his kin19 have, or some friend. Now, nature all around him by her solitudes92 wooing or bidding him muse93 upon this matter, he accordingly does so, till the thought develops such attraction, that much as straggling vapors94 troop from all sides to a storm-cloud, so straggling thoughts of other outrages95 troop to the nucleus96 thought, assimilate with it, and swell97 it. At last, taking counsel with the elements, he comes to his resolution. An intenser Hannibal, he makes a vow98, the hate of which is a vortex from whose suction scarce the [234] remotest chip of the guilty race may reasonably feel secure. Next, he declares himself and settles his temporal affairs. With the solemnity of a Spaniard turned monk99, he takes leave of his kin; or rather, these leave-takings have something of the still more impressive finality of death-bed adieus. Last, he commits himself to the forest primeval; there, so long as life shall be his, to act upon a calm, cloistered100 scheme of strategical, implacable, and lonesome vengeance101. Ever on the noiseless trail; cool, collected, patient; less seen than felt; snuffing, smelling—a Leather-stocking Nemesis102. In the settlements he will not be seen again; in eyes of old companions tears may start at some chance thing that speaks of him; but they never look for him, nor call; they know he will not come. Suns and seasons fleet; the tiger-lily blows and falls; babes are born and leap in their mothers' arms; but, the Indian-hater is good as gone to his long home, and "Terror" is his epitaph.'
"Here the judge, not unaffected, would pause again, but presently resume: 'How evident that in strict speech there can be no biography of an Indian-hater par excellence, any more than one of a sword-fish, or other deep-sea denizen103; or, which is still less imaginable, one of a dead man. The career of the Indian-hater par excellence has the impenetrability of the fate of a lost steamer. Doubtless, events, terrible ones, have happened, must have happened; but the powers that be in nature have taken order that they shall never become news.
"'But, luckily for the curious, there is a species of diluted104 Indian-hater, one whose heart proves not so steely [235] as his brain. Soft enticements of domestic life too, often draw him from the ascetic105 trail; a monk who apostatizes to the world at times. Like a mariner106, too, though much abroad, he may have a wife and family in some green harbor which he does not forget. It is with him as with the Papist converts in Senegal; fasting and mortification107 prove hard to bear.'
"The judge, with his usual judgment, always thought that the intense solitude to which the Indian-hater consigns108 himself, has, by its overawing influence, no little to do with relaxing his vow. He would relate instances where, after some months' lonely scoutings, the Indian-hater is suddenly seized with a sort of calenture; hurries openly towards the first smoke, though he knows it is an Indian's, announces himself as a lost hunter, gives the savage his rifle, throws himself upon his charity, embraces him with much affection, imploring109 the privilege of living a while in his sweet companionship. What is too often the sequel of so distempered a procedure may be best known by those who best know the Indian. Upon the whole, the judge, by two and thirty good and sufficient reasons, would maintain that there was no known vocation18 whose consistent following calls for such self-containings as that of the Indian-hater par excellence. In the highest view, he considered such a soul one peeping out but once an age.
"For the diluted Indian-hater, although the vacations he permits himself impair110 the keeping of the character, yet, it should not be overlooked that this is the man who, by his very infirmity, enables us to form surmises111, [236] however inadequate112, of what Indian-hating in its perfection is."
"One moment," gently interrupted the cosmopolitan113 here, "and let me refill my calumet."
Which being done, the other proceeded:—
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1
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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4
truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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6
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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8
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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9
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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10
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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dwelling
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| n.住宅，住所，寓所 | |
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12
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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14
lengthened
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| （时间或空间）延长，伸长( lengthen的过去式和过去分词 ) | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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18
vocation
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| n.职业，行业 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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engrossed
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| adj.全神贯注的 | |
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bristles
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| 短而硬的毛发，刷子毛( bristle的名词复数 ) | |
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lurks
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| n.潜在，潜伏；（lurk的复数形式）vi.潜伏，埋伏（lurk的第三人称单数形式） | |
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23
barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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opulence
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| n.财富，富裕 | |
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lackey
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| n.侍从；跟班 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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exodus
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| v.大批离去，成群外出 | |
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qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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mince
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| n.切碎物；v.切碎，矫揉做作地说 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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maxim
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| n.格言，箴言 | |
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perfidy
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| n.背信弃义，不忠贞 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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twig
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| n.小树枝，嫩枝；v.理解 | |
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antipathy
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| n.憎恶；反感，引起反感的人或事物 | |
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abhor
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| v.憎恶；痛恨 | |
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akin
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| adj.同族的，类似的 | |
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memento
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| n.纪念品，令人回忆的东西 | |
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41
judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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42
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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43
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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44
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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45
hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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46
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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47
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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48
testimony
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| n.证词；见证，证明 | |
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49
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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50
nominally
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| 在名义上，表面地； 应名儿 | |
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51
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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52
sticklers
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| n.坚持…的人( stickler的名词复数 ) | |
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53
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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54
avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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55
benignity
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| n.仁慈 | |
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56
abhorrence
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| n.憎恶；可憎恶的事 | |
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57
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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58
weavers
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| 织工，编织者( weaver的名词复数 ) | |
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59
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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60
lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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exemption
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| n.豁免，免税额，免除 | |
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molestation
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| n.骚扰，干扰，调戏；折磨 | |
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eventual
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| adj.最后的，结局的，最终的 | |
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hostilities
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| n.战争；敌意(hostility的复数)；敌对状态；战事 | |
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65
dwindled
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| v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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perfidious
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| adj.不忠的，背信弃义的 | |
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69
hatchet
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| n.短柄小斧；v.扼杀 | |
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70
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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71
kindliness
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| n.厚道，亲切，友好的行为 | |
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72
covenant
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| n.盟约，契约；v.订盟约 | |
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73
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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guise
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| n.外表，伪装的姿态 | |
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75
amity
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| n.友好关系 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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partially
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| adv.部分地，从某些方面讲 | |
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stratagem
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| n.诡计，计谋 | |
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jeered
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| v.嘲笑( jeer的过去式和过去分词 ) | |
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wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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lusts
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| 贪求（lust的第三人称单数形式） | |
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promotion
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| n.提升，晋级；促销，宣传 | |
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outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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jointly
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| ad.联合地，共同地 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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malady
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| n.病，疾病(通常做比喻) | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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foe
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| n.敌人，仇敌 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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solitudes
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| n.独居( solitude的名词复数 )；孤独；荒僻的地方；人迹罕至的地方 | |
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muse
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| n.缪斯（希腊神话中的女神），创作灵感 | |
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vapors
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| n.水汽，水蒸气，无实质之物( vapor的名词复数 )；自夸者；幻想 [药]吸入剂 [古]忧郁（症）v.自夸，（使）蒸发( vapor的第三人称单数 ) | |
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outrages
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| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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nucleus
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| n.核，核心，原子核 | |
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swell
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| vi.膨胀，肿胀；增长，增强 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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monk
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| n.和尚，僧侣，修道士 | |
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100
cloistered
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| adj.隐居的，躲开尘世纷争的v.隐退，使与世隔绝( cloister的过去式和过去分词 ) | |
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101
vengeance
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| n.报复，报仇，复仇 | |
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102
nemesis
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| n.给以报应者，复仇者，难以对付的敌手 | |
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103
denizen
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| n.居民，外籍居民 | |
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104
diluted
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| 无力的，冲淡的 | |
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105
ascetic
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| adj.禁欲的；严肃的 | |
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106
mariner
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| n.水手号不载人航天探测器，海员，航海者 | |
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107
mortification
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| n.耻辱，屈辱 | |
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108
consigns
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| v.把…置于（令人不快的境地）( consign的第三人称单数 )；把…托付给；把…托人代售；丟弃 | |
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109
imploring
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| 恳求的，哀求的 | |
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110
impair
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| v.损害，损伤；削弱，减少 | |
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111
surmises
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| v.臆测，推断( surmise的第三人称单数 )；揣测；猜想 | |
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112
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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113
cosmopolitan
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| adj.世界性的，全世界的，四海为家的，全球的 | |
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