"Come, shall we go and kill us venison?
And yet it irks me, the poor dappled foals, —
Being native burghers of this desert city, —
Should, in their own confines, with forked heads
Have their round haunches gored."
— As You Like It, II.i.21-25
Hurry Harry thought more of the beauties of Judith Hutter than of those of the Glimmerglass and its accompanying scenery. As soon as he had taken a sufficiently intimate survey of floating Tom's implements, therefore, he summoned his companion to the canoe, that they might go down the lake in quest of the family. Previously to embarking, however, Hurry carefully examined the whole of the northern end of the water with an indifferent ship's glass, that formed a part of Hutter's effects. In this scrutiny, no part of the shore was overlooked; the bays and points in particular being subjected to a closer inquiry than the rest of the wooded boundary.
"'Tis as I thought," said Hurry, laying aside the glass, "the old fellow is drifting about the south end this fine weather, and has left the castle to defend itself. Well, now we know that he is not up this-a-way, 'twill be but a small matter to paddle down and hunt him up in his hiding-place."
"Does Master Hutter think it necessary to burrow on this lake?" inquired Deerslayer, as he followed his companion into the canoe; "to my eye it is such a solitude as one might open his whole soul in, and fear no one to disarrange his thoughts or his worship."
"You forget your friends the Mingos, and all the French savages. Is there a spot on 'arth, Deerslayer, to which them disquiet rogues don't go? Where is the lake, or even the deer lick, that the blackguards don't find out, and having found out, don't, sooner or later, discolour its water with blood."
"I hear no good character of 'em, sartainly, friend Hurry, though I've never been called on, yet, to meet them, or any other mortal, on the warpath. I dare to say that such a lovely spot as this, would not be likely to be overlooked by such plunderers, for, though I've not been in the way of quarreling with them tribes myself, the Delawares give me such an account of 'em that I've pretty much set 'em down in my own mind, as thorough miscreants."
"You may do that with a safe conscience, or for that matter, any other savage you may happen to meet."
Here Deerslayer protested, and as they went paddling down the lake, a hot discussion was maintained concerning the respective merits of the pale-faces and the red-skins. Hurry had all the prejudices and antipathies of a white hunter, who generally regards the Indian as a sort of natural competitor, and not unfrequently as a natural enemy. As a matter of course, he was loud, clamorous, dogmatical and not very argumentative. Deerslayer, on the other hand, manifested a very different temper, proving by the moderation of his language, the fairness of his views, and the simplicity of his distinctions, that he possessed every disposition to hear reason, a strong, innate desire to do justice, and an ingenuousness that was singularly indisposed to have recourse to sophism to maintain an argument; or to defend a prejudice. Still he was not altogether free from the influence of the latter feeling. This tyrant of the human mind, which ruses on it prey through a thousand avenues, almost as soon as men begin to think and feel, and which seldom relinquishes its iron sway until they cease to do either, had made some impression on even the just propensities of this individual, who probably offered in these particulars, a fair specimen of what absence from bad example, the want of temptation to go wrong, and native good feeling can render youth.
"You will allow, Deerslayer, that a Mingo is more than half devil," cried Hurry, following up the discussion with an animation that touched closely on ferocity, "though you want to over-persuade me that the Delaware tribe is pretty much made up of angels. Now, I gainsay that proposal, consarning white men, even. All white men are not faultless, and therefore all Indians can't be faultless. And so your argument is out at the elbow in the start. But this is what I call reason. Here's three colors on 'arth: white, black, and red. White is the highest color, and therefore the best man; black comes next, and is put to live in the neighborhood of the white man, as tolerable, and fit to be made use of; and red comes last, which shows that those that made 'em never expected an Indian to be accounted as more than half human."
"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 red-skin's are more for the wilderness. Thus, it would be a great offence 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 red-skin 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 red-skin 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 comin' from a higher authority; and for a red man to obey his own red-skin usages, under the same privilege. But, 't is useless talking, as each man will think fir 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."