The Emigrant's Lost Son Part 8

I was so much elated, that I actually should have neglected to have called out for a.s.sistance, had not the same voices again addressed my ear more distinctly, when I used my vocal powers with all my might; but I had no response, and my heart was again, sinking within me, when I observed a canoe approaching. It contained two Indians; one was using the paddle, the other directing his attention to the spot from whence my voice proceeded. A few seconds brought them under the tree, and an invitation, by signs, for me to descend, and accept of my emanc.i.p.ation from their hands.

[Sidenote: The charms of solitude]

Notwithstanding all the terrors and privations of my wild life, there was a charm in it which is inexplicable; and I paused ere I parted with it. Men whose whole life has been identified with civilization may not understand this feeling; but long a.s.sociation with nature in her own scenes of unlimited grandeur and profuse bounty, cannot be broken off without a struggle. In return for all the blessings nature bestows on her children of the woods, she requires no sacrifice of liberty; free and unconstrained she permits them to roam throughout her domains; to robe or unrobe, as their taste may dictate; to rest when fatigued, and to rise when refreshed. Nature does not mask misery with the face of happiness, nor dress misfortune in the guise of prosperity; free and uncontrolled, her children are invited to help themselves at her munificent board; while in the narrow paths of civilized life, even the boasted reason of man is incapable of conferring happiness on society.

But with the green gra.s.s and soft moss for a carpet, umbrageous trees for a shade, the murmuring stream for the ear, together with the sound of the breeze amongst the leaves to woo reflection, the syrens of vicious pleasure may be avoided, and the disquietudes of life be forgotten. Like a true citizen of the world, I had become enamoured with liberty, and with the instinct of a denizen of the forest, I shrank from the presence of man. My situation was perilous, death being inevitable if I remained in the tree; for in a short time sleep must overcome me, and in that state, I must fall into the waters beneath. Reluctantly, therefore, I dropped into the canoe, with the feelings of a bird who darts into a cage to escape the talons of the hawk--an incident, by the way, which once brought both the fugitive and the hawk into my trap. No captured African slave could feel the loss of liberty more than I did when the Indians a.s.signed me a seat in the canoe, which proceeded to join a company consisting of eleven persons.

They were a fishing party that had left their wonted haunts to avail themselves of the flood, a period when their efforts were generally rewarded with great success. One canoe was nearly filled with the product of the first draught, and they were in the act of drawing another as I appeared amongst them.

They were all well-grown men, nearly naked, like myself, very placid in their demeanour, and showed great anxiety to relieve my distress, offering me food and drink. Indeed, their manners were so urbane and pleasing, that in a very short time I recovered from my depression of spirits, and congratulated myself on my good fortune in falling into their company. They wore large gra.s.s-platted hats to defend the head from the heat of the sun, and had each a hammock made of the same materials, which as night approached, they slung from the branches of trees, and calmly laid themselves down to survey the confusion of nature which the sudden inundation had occasioned.

With the party was a youth about my own age, who at once attached himself to me; he manifested his disappointment and concern that he could not make himself understood by words, and in a very short time intimated his intention of undertaking my education by showing me the implements in use and calling them by name, till I not only recollected them, but acquired accuracy of p.r.o.nunciation.

[Sidenote: The Indian village]

Two days subsequently to my rescue from the tree, I was taken to the Indian village, about ten miles from the border of the forest. It consisted of fifteen huts on an elevated spot, distant a half-mile from a fine river, which ebbed and flowed with the tide. It was this circ.u.mstance that had occasioned my embarra.s.sment when following the stream and suddenly meeting with a contrary current.

On my arrival at the village I was struck with the absence of curiosity or surprise which a stranger from another race generally excites, even in civilized localities. Neither men, women, or children appeared to bestow on me any peculiar notice, nor did they, as far as I could learn, express any desire to know how I came amongst them, or from whence I came. No overseer or other parish officer was called in to provide me with food and then dispute my right to eat. I was at once led to the hut of the father of my young friend, and received as one of the family, in which there were two wives and two families--one mother with three, and another with four children. Plurality of wives was the custom of this Indian community, and yet they lived in perfect harmony; there were no jealousies or bickerings; the progeny of each shared alike the affection and care of both mothers, who laboured with equal zeal in the culture of ca.s.sava or manioc, the roots of which they grated and made into bread.

There were numerous tribes of these Indians, but they all spoke the same language. The tribe I was with were called Galibis; they were remarkable alike for their humanity and intelligence. Indeed, they possessed all the moral qualities of civilized society, without its forms and most of its vices, especially the one of coveting their neighbours' goods.

[Sidenote: Habits of the Indians]

During the time I was with them, a period of eighteen months, I never heard of a charge of theft. Land was as plentiful as air and water; there could not, therefore, be any motive to steal, if we except idleness,--a vice which prevails more in cities than in the wilds of nature. Numerous families sometimes live in one common large hut; yet there are no quarrels to disturb their harmony; and such is their hospitality that he who is fatigued with hunting may always depend on repose in the nearest dwelling.

Their language is peculiarly harmonious, rich with synonyms, and is represented by those who have studied its grammatical construction, to be complicated and ingenious in syntax. Intelligent as they are, they have at all times rejected the arts and all instruction, from their great love of independence. The countenances of all are stereotyped with benevolence, and their conversation is fraught with maxims that inculcate the practice of charity to all the human race. They are not without a sense of pride, yet discourage it in practice. It requires no broker to make a written catalogue of their household furniture: their weapons are bows and arrows, and a short dart which they force through a reed with the breath, bringing down birds on the wing with surprising dexterity. A flat stone on which the women bake bread, and a rough one on which to grate the root of ca.s.sava; a hammock, a hatchet, a comb, and a broken piece of looking-gla.s.s in a rude frame, comprise the whole of their furniture. What few vessels they had were ill made,--not any improvement on those I formed from clay for the use of my aviary when in the woods.

They have no code of laws, nor have they a word in the language by which to convey the idea of laws; yet they have the same word as in Hebrew to express G.o.d, by which they understand supreme master. They have a magistrate or elder, to whom any matter of disputation is referred, and by him summarily and finally settled. Fire they obtain by rubbing two pieces of wood together; and for cooking, this is made on the ground, over which they suspend their vessels in the rudest manner. Although these people wear no clothes, properly so called, they are very fond of ornaments; as amulets and charms, those obtained from the ivory-billed woodp.e.c.k.e.r were most in vogue. No people in the world, perhaps, are more remarkable for acute observation. If you name any kind of bird, or other animal, to them, that is to be found in this part of the globe, instantly they imitate its action and tones of voice. The notes of birds they give with surprising accuracy. They are very expert swimmers, and some of the women and children spend the chief of their time in the water. The men fish, and hunt, and when not so employed, which happens three or four days in the week, they remain in their hammocks, and amuse themselves with their implements, in the repairs of which, and in conversation, all their leisure is spent.

They possess all the qualities to form good sportsmen, and to take the command of others--having great presence of mind and prompt.i.tude of action. I know not which most to admire, their skill in discovering game, or their manner of taking it. They entertain the loftiest sentiments of chivalrous honour, and their courage always rises with increasing difficulty; it "smiles in danger stern and wild," and is superior to circ.u.mstances.

On the fourth day after my emanc.i.p.ation from the loneliness of the forest I accompanied a fishing party to the same spot from whence I had been taken. It was a favourite locality for hunting the ant-bear, and when the waters were out, for taking crabs and oysters, which were caught in large numbers among the trees and shrubs that were more or less covered by the flood.

[Sidenote: The Great Spirit of the Indians]

Under the a.s.siduous tuition of my young friend, whose name was _Pecoe_, I rapidly progressed in a knowledge of his language, and could not refrain from making many reflections on his method of teaching as compared with my European schoolmaster's. Pecoe, I considered, had adopted a natural mode of instruction, while the system of the other was wholly artificial, and tedious in practice. My teacher was as anxious to be taught himself as to teach me, and when we were able to converse, asked ten thousand questions relative to my country and the state of society in it. Whether my long residence in the woods had disqualified me to be an advocate for the cause of civilization I know not, but at all my descriptions of it, Pecoe shook his head, and was evidently under an impression that my countrymen must be a very unhappy race of people. On one occasion, when conversing on our difference of colour, and on the human races generally, he said, "I will tell you how it happened: you know that there are three great spirits, all good, though each is greater than the other. The great spirit of all one day said to the lowest spirit, 'make a man, and let me see him.' The spirit took some clay and made a man; but when the Great Spirit saw him, he shook his head, and said he was too white. He then ordered the spirit next to himself in goodness to make a man, who tried his skill with charcoal--burnt wood; but the Great Spirit again shook his head, and said he was too black. The Great Spirit then determined to try himself, and taking some red earth, made the Indians, which pleased him very much." When I told him that the Great Spirit in his great goodness had so ordered it that every one should think his own colour the best, he replied, that it was not possible for either a black or a white man to be so stupid as to be satisfied with the colour of his skin, stigmatized as he, Pecoe, thought both races were, by barbarities. When I explained to him the various grades of civilized society, his quick apprehension broke out in the most indignant terms, denouncing the system as one dictated by a demon. Rich and poor!

"What good," he asked, "could arise from allowing one to take all, and giving nothing to the other?"

[Sidenote: Pecoe's ideas of society]

I replied, that the wisdom of the Great Spirit (G.o.d) was recognised in his antic.i.p.ation of the wisdom of man, by providing him with original principles of his own, which were given to regulate, not excite desires. Thus the sense of property is germinated in very early childhood, which sense I maintained generated a moral feeling, and a principle of justice and equity. My young friend, after a moment's thoughtful pause, stoutly gave the negative to my premises,--that the sense of property was developed in early life; he argued that the desire exhibited by children to handle things, and which we erroneously call a desire to possess them, is nothing more than a natural desire to exercise the physical senses on objects of the external world, through which only could they educate the powers of the body for healthful and manly purposes of life. Those things which some call children's playthings, he held to be _bona fide_ tools, without which, whether they were wooden horses, paper boats, a doll's head, or a piece of stick, they could no more rise out of a state of childhood than a man could go to sea without a canoe. He therefore denied the inference, that because children manifest a disposition to s.n.a.t.c.h or handle everything they can reach, it is an indication of natural acquisitiveness. The mind, he said, was wholly disengaged from these matters at an early age; employment for the organs of the five senses, together with an instinctive desire to promote their development, were the true causes of children quarrelling for possessions. He instanced their having no abiding attachment for any one particular toy, however expensive or attractively constructed, always casting away one thing to handle another, the various forms of which gave exercise to different muscles, and imparted new sensations of pleasure.

The object I have in presenting my readers with a few of Pecoe's opinions is to ill.u.s.trate the different ideas elicited in the minds of men by diverse circ.u.mstances of life and education. I scarcely need inform them that, in committing to paper my friend's notions, I have dressed them up in my own language.

On this occasion Pecoe closed the conversation by remarking that the nature of society, such as I had depicted in England, appeared to charge the Great Spirit with having at some early period thrown upon the earth all His gifts in a heap, for a general scramble, on the condition that the posterity of those who succeeded in first picking them up should for ever live in idleness, and become the masters of the posterity of those whose ancestors had been unsuccessful in s.n.a.t.c.hing from their fellow-men more than their own share. He continued: "It was hard to believe such a state of society could exist, and thought the Evil Spirit must have put it into my head;" meaning that I had drawn upon my own imagination for the sketch. The incomprehensible part of the system to Pecoe was, that some could be luxuriating in plenty and others be starving at the same time in one country.

Warfare was unknown to his race, because the practice of good-will and the friendly offices of mutual a.s.sistance were universal among them, and annihilated every motive to aggrandis.e.m.e.nt, and consequently the disposition was never brought out. Bear in mind, reader, that I am describing no Utopia. When, therefore, I spoke of our numerous wars, and explained that it was those who had been unfortunate at the first general scramble, as he designated it, who risked their lives in battle, fighting for their wealthy masters, his incredulity rose so high as to doubt my veracity, and for some time subsequently I thought he seemed to shun my society, appearing very pensive and lonely in his habits.

[Sidenote: Pecoe as a nurse]

About a fortnight after the above conversation I was suddenly taken with violent symptoms of fever, when Pecoe was immediately by my side, a.s.siduously attending to all my wants with the tenderness of a nurse.

The physician, or pee-ay-man, was applied to, who offered up prayers to the Bad Spirit for my recovery;--for it is a part of their creed that the Good Spirit is too good to do any one harm, and therefore it is the Malicious Spirit that must be conciliated.

For this purpose a number of incantations were performed, after which the physician continued to parade from hut to hut, howling and performing another series of incantations throughout the night, at intervals calling to see if any improvement had taken place in the health of his patient. As it was the practice of every family to burn a fire through the night, I could from my hammock see this juggler stalking to and fro, looking more like a demon than a minister of comfort in sickness.

Pecoe proved the best physician. He never left me, continuing to administer comfort to me in every possible way and manner. Among other services he relieved me, at my request, from the mummeries of the pee-ay-man, aptly urging that, as the spirits of my country were not the same as theirs, he might by his interference make them angry instead of conciliating them. But the women, who really felt an interest in my fate, were not so easily satisfied, they placed implicit reliance on the skill of the pee-ay-man, and were angry with Pecoe for sending him away. "Never mind," said he, coolly, to some remarks that censured his conduct, "I am as good a doctor as he is; and if I am hot, don't the Great Spirit brush away the flies from the animal without a tail?"

My disease grew worse, and rapidly hastened to its crisis. Pecoe in every stage sought for new sources of comfort: he collected silk-gra.s.s, and daily made new pillows for my head, when they were wetted with the cold water he applied to my temples. He constantly moistened my lips with slices of pineapple, only occasionally leaving me, to go in search of the jelly cocoa-nut, which in an unripe state has but a thin skin, but contains more liquor. As the fever subsided, these grateful draughts contributed much towards my recovery, and without doubt hastened the period of final restoration to health, when I said to my friend, "You may now set up as physician to the tribe, and supersede the pee-ay-man." The remark brought a smile from his lips, as he replied, "I have not such a mean spirit as to endure to be laughed at by all the people. Do you, then, really believe that these pretenders to superior knowledge are esteemed, or that any in the place have faith in their arts?"

"If not," said I, "why tolerate them, and why not apply to the Great and Good Spirits themselves for help?"

[Sidenote: Pecoe's prudence]

"Why!" rejoined Pecoe, "because too many like deception more than honesty, and prefer listening to falsehood rather than to truth. My father and all his friends have secretly laughed at the impostor all their days, yet in public give him countenance, and also frown on the children who would doubt the efficacy of his tricks, or his ability to solve dreams and foretell events. I myself," he continued, "sometimes doubt my right to disregard the proffered services of these men. This arises, perhaps, from the general countenance they have from all the tribes, and the force of custom; for I seldom give myself the trouble to investigate their claim to respect; I endure their arts, because the majority patronise them, though I never open my lips in their defence.

It is an ungracious task to make yourself more wise than your neighbours; even if you should be successful, you must inevitably make enemies without gaining new friends, people do not like to be told that they have been in error all their lives, or to believe that their forefathers were foolishly credulous."

CHAPTER VI.

FURTHER ACCOUNT OF THE INDIANS--I ARRIVE AT MY FATHER'S FARM.

"What fancied zone can circ.u.mscribe the soul, Who, conscious of the source from whence she springs, By Reason's light, or Resolution's wings, Spite of her frail companion, dauntless goes O'er Libya's deserts, and through Zembla's snows?

She bids each slumb'ring energy awake,-- Another touch, another temper take; Suspends th' inferior laws that rule o'er clay.

The stubborn elements confess her sway; Man's little wants his low desires refine, And raise the mortal to a height divine."

Notwithstanding the darkness in which my friend Pecoe had been brought up, I was impressed with the notion that his soul was sufficiently alive to receive the great truths of Christianity. I therefore resolved again to introduce the subject, and make an effort to engross his attention. I commenced by impressing on his mind that my countrymen were a race acknowledged to be inferior to none other, and that they worshipped only One Great Spirit, the Maker of the heavens and the earth, together with all things visible and invisible. He surprised me by admitting that these things had engaged much of his attention, and that his mind was now made up on the question; his conviction being that the heavens and the earth had existed from eternity, and would continue the same to eternity.

I explained to him that nothing endured for ever but the power of G.o.d; that all things were constantly undergoing a process of change; that the globe we inhabited had a beginning, and, consequently, like inferior bodies, would have an end; that G.o.d permitted the dissolution of one body, and the birth of another, at periods appointed, to the end that the whole of his designs might arrive at perfection, and no absolute loss be sustained. Pecoe heard me out with great patience, then shook his head, and enquired how it came that my father should know better than his? When, however, I spoke of the existence of the soul in another and better world, and endeavoured to ill.u.s.trate that certainty by saying, in the dissolution of bodies nothing perished but their forms, and that the soul when it abdicated its decaying vessel, the body, was translated to another, and a purer state of existence, he evidently looked on me as being insane.

[Sidenote: Attempts at conversion]

I was disappointed,--was vexed at my inability to awaken him to a sense of what all mankind, more or less, in some form, have acknowledged, namely, a future state of existence. I now urged that all human beings were sensible of relations not subject to the senses, and therefore possessed sensibilities distinct from the body. That they could compare, and therefore had judgment; that they retained, and therefore have memory; that they possessed freedom of choice, and therefore have will. I then said, if to these we add instinct, there are five faculties of the soul; adding, Reason compares those ideas immediately transmitted to the memory; imagination is the same faculty exercised on the same objects differently combined, having no similitude in nature.

"These," replied Pecoe, "are all your own thoughts."

Having from early infancy been accustomed, both morning and evening, to offer up my prayers to G.o.d, and having, when in the wilds of nature, found in this practice much solace, I did not fail while with the Indians to continue the custom; yet none of the people had hitherto taken any notice of my devotion. At length Pecoe inquired my motives, asking what I expected to gain by the practice.

I replied, that we had all daily wants, and that in the morning I pet.i.tioned the Great Spirit--my G.o.d---to supply them, and that in the evening I returned thanks for the protection and supplies I had received. I further explained, that prayer was the voice of sin to Him who alone can pardon it; that it was the pet.i.tion of poverty, the prostration of humility, the confidence of trust, the feeling of helplessness, and the compunctions of the soul. All this I put in the most simple form of language, and I have reason to think that he fully understood the feeling I endeavoured to convey.

Notwithstanding, he asked me whether I had not food enough to eat, and what it was the Evil Spirit had made me do that troubled me so much?

[Sidenote: Conversation on prayer]

In vain did I labour to impress his mind with a sense of the necessity there is for all to worship the Giver of life and all other blessings, and that by intreating the One G.o.d to protect us, the value of his gifts was enhanced, and that there was an inexpressible delight in committing ourselves to the care and guidance of one who is infinitely able to protect us in the right path.

"The Spirit," said he, "is good, and will do nothing wrong--he will not listen to what you tell him."