The Deerslayer (Barnes & Noble Classics) - James Fenimore Cooper [117]
It will be scarcely necessary to tell the reader the effect that such novel duties would be likely to produce among a group of Indian warriors, with whom it was a species of religious principle never to forget a benefit or to forgive an injury. Fortunately, the previous explanations of Hist had prepared the minds of the Hurons for something extravagant; and most of that which to them seemed inconsistent and paradoxical was accounted for by the fact, that the speaker possessed a mind that was constituted differently from those of most of the human race. Still there were one or two old men who had heard similar doctrines from the missionaries, and they felt a desire to occupy an idle moment by pursuing a subject that they found so curious.
“This is the Good Book of the palefaces,” observed one of these chiefs, taking the volume from the unresisting hand of Hetty, who gazed anxiously at his face, while he turned the leaves, as if she expected to witness some visible results from the circumstances. “This is the law by which my white brethren profess to live?”
Hist, to whom this question was addressed, if it might be considered as addressed to any one in particular, answered simply in the affirmative; adding that both the French of the Canadas and the Yengeese of the British provinces equally admitted its authority, and affected to revere its principles.
“Tell my young sister,” said the Huron, looking directly at Hist, “that I will open my mouth and say a few words.”
“The Iroquois chief go to speak—my paleface friend listen,” said Hist.
“I rejoice to hear it!” exclaimed Hetty “God has touched his heart, and he will let father and Hurry go!”
“This is the paleface law,” resumed the chief. “It tells him to do good to them that hurt him; when his brother asks him for his rifle, to give him the powder horn too. Such is the paleface law?”
“Not so—not so,” answered Hetty earnestly, when these words had been interpreted. “There is not a word about rifles in the whole book; and powder and bullets give offense to the Great Spirit.”
“Why, then, does the paleface use them? If he is ordered to give double to him that asks only for one thing, why does he take double from the poor Indians, who ask for no thing? He comes from beyond the rising sun, with his book in his hand, and he teaches the redman to read it; but why does he forget himself all it says? When the Indian gives, he is never satisfied; and now he offers gold for the scalps of our women and children, though he calls us beasts if we take the scalp of a warrior killed in open war. My name is Rivenoak.”2
When Hetty had got this formidable question fairly presented to her mind in the translation, and Hist did her duty with more than usual readiness on this occasion, it scarcely need be said that she was sorely perplexed. Abler heads than that of this poor girl have frequently been puzzled by questions of a similar drift; and it is not surprising, that with all her own earnestness and sincerity she did not know what answer to make.
“What shall I tell them, Hist?” she asked, imploringly; “I know that all I have read from the book is true; and yet it wouldn’t seem so, would it, by the conduct of those to whom the book was given?”
“Give ‘em paleface reason,” returned Hist, ironically; “that always good for one side; though he bad for t’other.”
“No, no, Hist, there can’t be two sides to truth—and yet it does seem strange! I’m certain I have read the verses right, and no one would be so wicked as to print the word of God wrong. That can never be, Hist.”
“Well, to poor Injin girl it seem everything can be to palefaces,” returned the other coolly. “One time ‘ey say white, and one time ’ey say black. Why, never can be?”
Hetty was more and more embarrassed, until, overcome with the apprehension that she had failed in her object, and that the lives of her father and Hurry would