but a feeble deity; for does he not permit the Indian to be defeated in war; to starve, and to freeze? Do not the Indian medicine men often fail to save life, to win battles, to curse their enemies? The Indian's God, he argues, must be a good deal of a humbug. He sees the white men faring much better. They have guns, ammunition, blankets, knives, everything in plenty; and they are successful in war; are skillful in a thousand things the Indian knows nothing of. To be so blest implies a very wise and powerful Deity. To gain all these things they are eager to learn about the white man's God; are willing to do whatever is necessary to please and propitiate Him. Hence their attentiveness to the white man's discourse about his religion. Naturally enough they were struck with wonder at the doctrine of peace and good will; a doctrine so different from the law of blood by which the Indian, in his natural state, lives. Yet if it is good for the white men, it must be good for him; at all events he is anxious to try it.
That is the course of reasoning by which an Indian is led to inquire into Christianity. It is a desire to better his physical, rather than his spiritual condition; for of the latter he has but a very faint conception. He was accustomed to desire a material Heaven, such a world beyond the grave, as he could only imagine from his earthly experience. Heaven was happiness, and happiness was plenty; therefore the most a good Indian could desire was to go where there should forevermore be plenty.
Such was the Indian's view of religion, and it could be no other. Until the wants of the body have been supplied by civilization, the wants of the soul do not develop themselves: and until then the savage is not prepared to understand Christianity. This is the law of Nature and of God. Primeval man was a savage; and it was little
