This usually occurs after the narrator has been accepted into society, with the exchange often consisting of the captive attempting to convey Christian understanding to his captors. For Jogues, this involved instructing “the oldest in the articles of our faith…I endeavored to elevate their minds from creatures to the knowledge of the Creator” (116). If Jogues treats this period with a missionary mentality, conversion is not necessarily the goal of these exchanges. John Smith recalls a conversation with Tecaughretanego in which he was chastised for laughing during a dark smoking ritual. . Apologizing for making a “game of sacred things” (312), Smith acknowledges his mistake and begins a conversation about the nature of God and reconciliation. Despite the fact that Protestant readers of the time viewed Native Americans as pagans and savages, the conversation gives the impression that Tecaughretanego is both wise and spiritually rich. Indeed, this aspect of the captivity narrative draws parallels between the audience and Native Americans, even if it is not explicitly stated. For contemporary audiences, these discussions and exhibitions of faith would have struck a powerful