The Lake Gun and other Stories. Джеймс Фенимор Купер

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      Several times did our traveler stop to gaze on that immovable form. A feeling of superstition came over him when he saw that not the smallest motion, nor relief of limb or attitude, was made for the ten minutes that his eye had rested on the singular and strange object. At he drew nearer, however, the outlines became more and more distinct, and he fancied that the form was actually naked. Then the truth became apparent: it was a native of the forest, in his summer garb, who had thrown aside his blanket, and stood in his leggings, naked. Phidias could not have cut in stone a more faultless form; for active, healthful youth had given to it the free and noble air of manly but modest independence.

      “Sago,” said Fuller, drawing near to the young Indian, who did not betray surprise or emotion of any sort, as the stranger’s foot-fall came unexpectedly on his ear, using the salutation of convention, as it is so generally practiced between the two races. The Indian threw forward an arm with dignity, but maintained his erect and otherwise immovable attitude.

      “Oneida?” demanded Fuller, while he doubted if any young warrior of that half-subdued tribe could retain so completely the air and mien of the great forests and distant prairies.

      “Seneca,” was the simple answer. The word was uttered in a tone so low and melancholy that it sounded like saddened music. Nothing that Fuller had ever before heard conveyed so much meaning so simply, and in so few syllables. It illuminated the long vista of the past, and cast a gloomy shadow into that of the future, alluding to a people driven from their haunts, never to find another resting-place on earth. That this young warrior so meant to express himself – not in an abject attempt to extort sympathy, but in the noble simplicity of a heart depressed by the fall of his race – Fuller could not doubt; and every generous feeling of his soul was enlisted in behalf of this young Indian.

      “Seneca,” he repeated slowly, dropping his voice to something like the soft, deep tones of the other; “then you are in your own country, here?”

      “My country,” answered the red man, coldly, “no; my FATHER’S country, yes.”

      His English was good, denoting more than a common education, though it had a slightly foreign or peculiar accent. The intonations of his voice were decidedly those of the Indian.

      “You have come to visit the land of your fathers?”

      A slight wave of the hand was the reply. All this time the young Seneca kept his eye fastened in one direction, apparently regarding some object in the lake. Fuller could see nothing to attract this nearly riveted gaze, though curiosity induced him to make the effort.

      “You admire this sheet of water, by the earnest manner in which you look upon it?” observed Fuller.

      “See!” exclaimed the Indian, motioning toward a point near a mile distant. “He moves! may be he will come here.”

      “Moves! I see nothing but land, water, and sky. What moves?”

      “The Swimming Seneca. For a thousand winters he is to swim in the waters of this lake. Such is the tradition of my people. Five hundred winters are gone by since he was thrown into the lake; five hundred more must come before he will sink. The curse of the Manitou is on him. Fire will not burn him; water will not swallow him up; the fish will not go near him; even the accursed axe of the settler can not cut him into chips! There he floats, and must float, until his time is finished!”

      “You must mean the ‘Wandering. Jew?’”

      “So the pale-faces call him; but he was never a Jew. ‘Tis a chief of the Senecas, thrown into the lake by the Great Spirit, for his bad conduct. Whenever he tries to get upon the land, the Spirit speaks to him from the caves below, and he obeys.”

      “THAT must mean the ‘Lake Gun?’”

      “So the pale-faces call it. It is not strange that the names of the red man and of the pale-faces should differ.”

      “The races are not the same, and each has its own traditions. I wish to hear what the Senecas say about this floating tree; but first have the goodness to point it out to me.”

      The young Indian did as Fuller requested. Aided by the keener vision of the red man, our traveler at length got a glimpse of a distant speck on the water, which his companion assured him was the object of their mutual search. He himself had been looking for the “Jew” a week, but had asked no assistance from others, relying on the keenness of his sight and the accuracy of his traditions. That very morning he had first discovered the speck on the water, which he now pointed out to his companion.

      “You think, then, that yonder object is the ‘Wandering Jew?’” asked Fuller.

      “It is the Swimming Seneca. Five hundred winters has he been obliged to keep in the chilled waters of the lake; in five hundred more the Manitou will let him rest on its bottom.”

      “What was the offense that has drawn down upon this chief so severe a punishment?”

      “Listen to our traditions, and you shall know. When the Great Spirit created man, He gave him laws to obey, and duties to perform – “

      “Excuse me, Seneca, but your language is so good that I hardly know what to make of you.”

      An almost imperceptible smile played about the compressed lip of the young Indian, who, at first, seemed disposed to evade an explanation; but, on reflection, he changed his purpose, and communicated to Fuller the outlines of a very simple, and, by no means, unusual history. He was a chief of the highest race in his tribe, and had been selected to receive the education of a pale-face at one of the colleges of that people. He had received a degree, and, yielding to the irrepressible longings of what might almost be termed his nature, he no sooner left the college in which he had been educated, than he resumed the blanket and leggings, under the influence of early recollections, and a mistaken appreciation of the comparative advantages between the civilized condition, and those of a life passed in the forest and on the prairies. In this respect our young Seneca resembles the white American, who, after a run of six months in Europe, returns home with the patriotic declaration in his mouth, that his native land is preferable to all other lands. Fuller soon understood the case, when both reverted to their common object in coming thither. The young Seneca thereupon resumed his explanation.

      “These laws of the Great Spirit,” continued the Seneca, “were not difficult to obey so long as the warrior was of a humble mind, and believed himself inferior to the Manitou, who had fashioned him with His hands, and placed him between the Seneca and the Cayuga, to hunt the deer and trap the beaver. But See-wise was one of those who practiced arts that you pale-faces condemn, while you submit to them. He was a demagogue among the red men, and set up the tribe in opposition to the Manitou.”

      “How,” exclaimed Fuller, “did the dwellers in the forest suffer by such practices?”

      “Men are every where the same, let the color, or the tribe, or the country be what it may. It was a law of our people, one which tradition tells us came direct from the Great Spirit, that the fish should be taken only in certain seasons, and for so many moons. Some thought this law was for the health of the people; others, that it was to enable the fish to multiply for the future. All believed it wise, because it came from the Manitou, and had descended to the tribe through so many generations: all but See-wise. He said that an Indian ought to fish when and where he pleased; that a warrior was not a woman; that the spear and the hook had been given to him to be used, like the bow and arrow, and that none but cowardly Indians would scruple to take the fish when they wished. Such opinions pleased the common Indians, who love to believe themselves greater than they are. See-wise grew bolder by success, СКАЧАТЬ