The Deerslayer (Barnes & Noble Classics) - James Fenimore Cooper [39]
“God made all three alike, Hurry.”
“Alike! Do you call a nigger like a white man, or me like an Indian?”
“You go off at half cock, and don’t hear me out. God made us all, white, black, and red; and, no doubt, had his own wise intentions in coloring us differently. Still, he made us, in the main, much the same in feelin’s; though I’ll not deny that he gave each race its gifts. A white man’s gifts are Christianized, while a redskin’s are more for the wilderness.1 Thus, it would be a great offense for a white man to scalp the dead; whereas it’s a signal vartue in an Indian. Then ag’in, a white man cannot amboosh women and children in war, while a redskin may. ’Tis cruel work, I’ll allow; but for them it’s lawful work; while for us, it would be grievous work.”
“That depends on your inimy. As for scalping, or even skinning a savage, I look upon them pretty much the same as cutting off the ears of wolves for the bounty, or stripping a bear of its hide. And then you’re out significantly, as to taking the poll of a redskin in hand, seeing that the very colony has offered a bounty for the job; all the same as it pays for wolves’ ears and crows’ heads.”
“Ay, and a bad business it is, Hurry. Even the Indians themselves cry shame on it, seeing it’s ag‘in a white man’s gifts. I do not pretend that all that white men do, is properly Christianized, and according to the lights given them, for then they would be what they ought to be; which we know they are not; but I will maintain that tradition, and use, and color, and laws, make such a difference in races as to amount to gifts. I do not deny that there are tribes among the Indians that are nat’rally pervarse and wicked, as there are nations among the whites. Now, I account the Mingos as belonging to the first, and the Frenchers, in the Canadas, to the last. In a state of lawful warfare, such as we have lately got into, it is a duty to keep down all compassionate feelin‘s, so far as life goes, ag’in either; but when it comes to scalps, it’s a very different matter.”
“Just hearken to reason, if you please, Deerslayer, and tell me if the colony can make an onlawful law? Isn’t an onlawful law more ag’in natur’ than scalpin’ a savage? A law can no more be onlawful, than truth can be a lie.”
“That sounds reasonable; but it has a most onreasonable bearing, Hurry Laws don’t all come from the same quarter. God has given us his‘n, and some come from the colony, and others come from the King and Parliament. When the colony’s laws, or even the King’s laws, run ag’in the laws of God, they get to be onlawful and ought not to be obeyed. I hold to a white man’s respecting white laws, so long as they do not cross the track of a law coming from a higher authority;2 and for a redman to obey his own redskin usages, under the same privilege. But, ’tis useless talking, as each man will think for himself, and have his say agreeable to his thoughts. Let us keep a good lookout for your friend Floating Tom, lest we pass him, as he lies hidden under this bushy shore.”
Deerslayer had not named the borders of the lake amiss. Along their whole length, the smaller trees overhung the water, with their branches often dipping in the transparent element. The banks were steep, even from the narrow strand; and, as vegetation invariably struggles towards the light, the effect was precisely that at which the lover of the picturesque would have aimed, had the ordering of this glorious setting of forest been submitted to his control. The points and bays, too, were sufficiently numerous to render the outline broken and diversified. As the canoe kept close along the western side of the lake, with a view, as Hurry had explained to his companion, of reconnoitring for enemies, before he trusted himself too openly in sight, the expectations of the two adventurers were kept constantly on the stretch,