"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 enjoyment 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 be most surely obtained, and they are directed to look ip for instruction to those who know all this, to learn rom them, and revere them for their wisdom and the nowledge which they possess; this creates in the hildren 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 ollowing the advice of the most admired and extolled hunter, trapper, or warrior, 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 aged, the chiefs, the men superior in wisdom, they may also rise to glory, and be called Wise men, an honourable 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 most important lesson is thought to be sufficiently 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 any thing 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 own parents. It is not the lesson of an hour nor of a day, it is rather a long course more of practical than of theoretical instruction; a lesson, which is not repeated at stated seasons or times, but which is shown, pointed out, and demonstrated to the child, not only by those under whose immediate guardianship 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 precepts, it must not be supposed that it is done in an authoritative or forbidding tone, but, on the contrary, in the gentlest and most persuasive 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 obedience. 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 a father

sees an old decrepit 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 will likewise 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 dwelling to carry a dish of victuals to an aged persou, 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 decripit 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 honourable in themselves; while, on the other hand, when a child has 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 determined hunters and fearless warriors.

"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 attentively to the aged hunters, for, though so young, he has already given a proof that he will be

come 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 the discourses 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 conversing 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 attentive 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 remarkable. Thus has been maintained for ages, without convulsions and without civil discords, 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 magistrates, but advisers, to whom the people, nevertheless, pay a willing and implicit 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 attachment 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."

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SENSIBILITY

CHAPTER VII.

GRATITUDE-CRUEL CONDUCT EXER

CISED TOWARDS THE INDIANS.

IN passing down the St. Lawrence in the summer of 1819, I stopped my batteaux at a tavern where I proposed to remain all night. Two squaws were there with a basket of wild strawberries for sale, and I directed the mistress of the tavern to purchase some that I might have them with cream for my supper. It was soon, however, to be perceived by the conversation in bargaining, that my landlady and the Indian women could not come to terms. There seemed to be much harshness in the manner of the former; but the replies of the latter were so meek, and their demeanour so submissive, that had I been making the bargain under the impression of my feelings, few words would have been necessary. The christian purchaser, however, continued so extortionate in her demands, that the poor disappointed heathens turned away from her. Truly unreasonable indeed must the lady have been, for there was neither village, nor other house near likely to afford a market for the poor Indian hawkers, who it seemed had come to this very tavern with the hope of selling their fruit. Under this impression I followed the poor women, put a small sum into the hands of one of them, and hastily passed on, while they gazed at ne with astonishment at so unexpected a largess, fer so it appeared to them. On my return from a walk along the river, I was surprised to see the two squaws standing at the corner of the house patiently waiting for me; when, with eyes sparkling with emotions which I could not misunderstand, hut