First, That The Native Considers It A Virtue To Revenge An Injury.

Secondly, if he cannot revenge it upon the actual individual who injured him, he thinks that the offence is

Equally expiated if he can do so upon any other of the same race; he does not look upon it as the offence of an individual, but as an act of war on the part of the nation, and he takes the first opportunity of making a reprisal upon any one of the enemy who may happen to fall in his way; no matter whether that person injured him or not, or whether he knew of the offence having been committed, or the war declared. And is not the custom of civilized powers very similar to this? Admitting that civilization, and refinement, have modified the horrors of such a system, the principle is still the same. This is the principle that invariably guides the native in his relations with other native tribes around him, and it is generally the same that he acts upon in his intercourse with us. Shall we then arrogate to ourselves the sole power of acting unjustly, or of judging of what is expedient? And are we to make no allowance for the standard of right by which the native is guided in the system of policy he may adopt? Weighing candidly, then, the points to which reference has been made, can we wonder, that in the outskirts of the colony, where the intercourse between the native and the European has been but limited, and where that intercourse has, perhaps, only generated a mutual distrust; where the objects, the intentions, or the motives of the white man, can neither be known nor understood, and where the natural inference from his acts cannot be favourable, can we wonder, that under such circumstances, and acting from the impression of some wrong, real or imagined, or goaded on by hunger, which the white man's presence prevents him from appeasing, the native should sometimes be tempted to acts of violence or robbery?

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