sort of spirit-deer, in company, on plains where there's no thorns, or brambles, or marshes, or other hardships to overcome, whereas I can't fall into all these notions, seeing that they appear to be ag'in reason. Spirits can't eat, nor have they any use for clothes, and deer can only rightfully be chased to be slain, or slain, unless it be for the venison or the hides. Now, I find it hard to suppose that blessed spirits can be put to chasing game without an object, tormenting the dumb animals just for the pleasure and agreeableness of their own amusements. I never yet pulled a trigger on buck or doe, Judith, unless when food or clothes was wanting." "The recollection of which, Deerslayer, must now be a great consolation to you." "It is the thought of such things, my fri'nds, that enables a man to keep his furlough. It might be done without it, I own; for the worst red-skins sometimes do their duty in this matter; but it makes that which might otherwise be hard, easy, if not altogether to our liking. Nothing truly makes a bolder heart than a light conscience." Judith turned paler than ever, but she struggled for self-command, and succeeded in obtaining it. The conflict had been severe, however, and it left her so little disposed to speak that Hetty pursued the subject. This was done in the simple manner natural to the girl. "It would be cruel to kill the poor deer," she said, "in this world, or any other, when you don't want their venison, or their skins. No good white man, and no good red man would do it. But it's wicked for a Christian to talk about chasing anything in heaven. Such things are not done before the face of God, and the missionary that teaches these doctrines can't be a true missionary. He must be a wolf in sheep's clothing. I suppose you know what a sheep is, Deerslayer." "That I do, gal, and a useful creatur' it is, to such as like cloths better than skins for winter garments. I understand the natur' of sheep, though I've had but little to do with 'em, and the natur' of wolves too, and can take the idee of a wolf in the fleece of a sheep, though I think it would be like to prove a hot jacket for such a beast, in the warm months!" "And sin and hypocrisy are hot jackets, as they will find who put them on," returned Hetty, positively, "so the wolf would be no worse off than the sinner. Spirits don't hunt, nor trap, nor fish, nor do anything that vain men undertake, since they've none of the longings of this world to feed. Oh! Mother told me all that, years ago, and I don't wish to hear it denied." "Well, my good Hetty, in that case you'd better not broach your doctrine to Hist, when she and you are alone, and the young Delaware maiden is inclined to talk religion. It's her fixed idee, I know, that the good warriors do nothing but hunt and fish in the other world, though I don't believe that she fancies any of them are brought down to trapping, which is no empl'yment for a brave. But of hunting and fishing, accordin' to her notion, they've their fill, and that, too, over the most agreeablest hunting grounds, and among game that is never out of season, and which is just actyve and instinctyve enough to give a pleasure to death. So I wouldn't ricommend it to you to start Hist on that idee." "Hist can't be so wicked as to believe any such thing," returned the other, earnestly. "No Indian hunts after he is dead." "No wicked Indian, I grant you; no wicked Indian, sartainly. He is obliged to carry the ammunition, and to look on without sharing in the sport, and to cook, and to light the fires, and to do every thing that isn't manful. Now, mind; I don't tell you these are my idees, but they are Hist's idees, and, therefore, for the sake of peace the less you say to her ag'in 'em, the better." "And what are your ideas of the fate of an Indian, in the other world?" demanded Judith, who had just found her voice. "Ah! gal, any thing but that! I am too Christianized to expect any thing so fanciful as hunting and fishing after death, nor do I believe there is one Manitou for the red-skin and another for a pale-face. You find different colours on 'arth, as any one may see, but you don't find different natur's. Different gifts, but only one natur'." "In what is a gift different from a nature? Is not nature itself a gift from God?" "Sartain; that's quick-thoughted, and creditable, Judith, though the main idee is wrong. A natur' is the creatur' itself; its wishes, wants, idees and feelin's, as all are born in him. This natur' never can be changed, in the main, though it may undergo some increase, or lessening. Now, gifts come of sarcumstances. Thus, if you put a man in a town, he gets town gifts; in a settlement, settlement gifts; in a forest, gifts of the woods. A soldier has soldierly gifts, and a missionary preaching gifts. All these increase and strengthen, until they get to fortify natur', as it might be, and excuse a thousand acts and idees. Still the creatur' is the same at the bottom; just as a man who is clad in regimentals is the same as the man that is clad in skins. The garments make a change to the eye, and some change in the conduct, perhaps; but none in the man. Herein lies the apology for gifts; seein' that you expect different conduct from one in silks and satins, from one in homespun; though the Lord, who didn't make the dresses, but who made the creatur's themselves, looks only at his own work. This isn't ra'al missionary doctrine, but it's as near it as a man of white colour need be.
