or description; and his 'mission' may be summed up as simply diabolical.
The ceremonies with which he faintly diversifies his life are, of course, of a kindred nature. If he wants a wife he appears before the kennel of the gentleman whom he has selected for his father-in– law, attended by a party of male friends of a very strong flavour, who screech and whistle and stamp an offer of so many cows for the young lady's hand. The chosen father-in-law – also supported by a high-flavoured party of male friends – screeches, whistles, and yells (being seated on the ground, he can't stamp) that there never was such a daughter in the market as his daughter, and that he must have six more cows. The son-in-law and his select circle of backers screech, whistle, stamp, and yell in reply, that they will give three more cows. The father-in-law (an old deluder, overpaid at the beginning) accepts four, and rises to bind the bargain. The whole party, the young lady included, then falling into epileptic convulsions, and screeching, whistling, stamping, and yelling together – and nobody taking any notice of the young lady (whose charms are not to be thought of without a shudder) – the noble savage is considered married, and his friends make demoniacal leaps at him by way of congratulation.
When the noble savage finds himself a little unwell, and mentions the circumstance to his friends, it is immediately perceived that he is under the influence of witchcraft. A learned personage, called an Imyanger or Witch Doctor, is immediately sent for to Nooker the Umtargartie, or smell out the witch. The male inhabitants of the kraal being seated on the ground, the learned doctor, got up like a grizzly bear, appears, and administers a dance of a most terrific nature, during the exhibition of which remedy he incessantly gnashes his teeth, and howls:– 'I am the original physician to Nooker the Umtargartie. Yow yow yow! No connexion with any other establishment. Till till till! All other Umtargarties are feigned Umtargarties, Boroo Boroo! but I perceive here a genuine and real Umtargartie, Hoosh Hoosh Hoosh! in whose blood I, the original Imyanger and Nookerer, Blizzerum Boo! will wash these bear's claws of mine. O yow yow yow!' All this time the learned physician is looking out among the attentive faces for some unfortunate man who owes him a cow, or who has given him any small offence, or against whom, without offence, he has conceived a spite. Him he never fails to Nooker as the Umtargartie, and he is instantly killed. In the absence of such an individual, the usual practice is to Nooker the quietest and most gentlemanly person in company. But the nookering is invariably followed on the spot by the butchering.
Some of the noble savages in whom Mr. Catlin was so strongly interested, and the diminution of whose numbers, by rum and smallpox, greatly affected him, had a custom not unlike this, though much more appalling and disgusting in its odious details.
The women being at work in the fields, hoeing the Indian corn, and the noble savage being asleep in the shade, the chief has sometimes the condescension to come forth, and lighten the labour by looking at it. On these occasions, he seats himself in his own savage chair, and is attended by his shield-bearer: who holds over his head a shield of cowhide – in shape like an immense mussel shell – fearfully and wonderfully, after the manner of a theatrical supernumerary. But lest the great man should forget his greatness in the contemplation of the humble works of agriculture, there suddenly rushes in a poet, retained for the purpose, called a Praiser. This literary gentleman wears a leopard's head over his own, and a dress of tigers' tails; he has the appearance of having come express on his hind legs from the Zoological Gardens; and he incontinently strikes up the chief's praises, plunging and tearing all the while. There is a frantic wickedness in this brute's manner of worrying the air, and gnashing out, 'O what a delightful chief he is! O what a delicious quantity of blood he sheds! O how majestically he laps it up! O how charmingly cruel he is! O how he tears the flesh of his enemies and crunches the bones! O how like the tiger and the leopard and the wolf and the bear he is! O, row row row row, how fond I am of him!' which might tempt the Society of Friends to charge at a hand-gallop into the Swartz-Kop location and exterminate the whole kraal.
When war is afoot among the noble savages – which is always – the chief holds a council to ascertain whether it is the opinion of his brothers and friends in general that the enemy shall be exterminated. On this occasion, after the performance of an Umsebeuza, or war song, – which is exactly like all the other songs, – the chief makes a speech to his brothers and friends, arranged in single file. No particular order is observed during the delivery of this address, but every gentleman who finds himself excited by the subject, instead of crying 'Hear, hear!' as is the custom with us, darts from the rank and tramples out the life, or crushes the skull, or mashes the face, or scoops out the eyes, or breaks the limbs, or performs a whirlwind of atrocities on the body, of an imaginary enemy. Several gentlemen becoming thus excited at once, and pounding away without the least regard to the orator, that illustrious person is rather in the position of an orator in an Irish House of Commons. But, several of these scenes of savage life bear a strong generic resemblance to an Irish election, and I think would be extremely well received and understood at Cork.
In all these ceremonies the noble savage holds forth to the utmost possible extent about himself; from which (to turn him to some civilised account) we may learn, I think, that as egotism is one of the most offensive and contemptible littlenesses a civilised man can exhibit, so it is really incompatible with the interchange of ideas; inasmuch as if we all talked about ourselves we should soon have no listeners, and must be all yelling and screeching at once on our own separate accounts: making society hideous. It is my opinion that if we retained in us anything of the noble savage, we could not get rid of it too soon. But the fact is clearly otherwise. Upon the wife and dowry question, substituting coin for cows, we have assuredly nothing of the Zulu Kaffir left. The endurance of despotism is one great distinguishing mark of a savage always. The improving world has quite got the better of that too. In like manner, Paris is a civilised city, and the Theatre Francais a highly civilised theatre; and we shall never hear, and never have heard in these later days (of course) of the Praiser THERE. No, no, civilised poets have better work to do. As to Nookering Umtargarties, there are no pretended Umtargarties in Europe, and no European powers to Nooker them; that would be mere spydom, subordination, small malice, superstition, and false pretence. And as to private Umtargarties, are we not in the year eighteen hundred and fifty-three, with spirits rapping at our doors?
To conclude as I began. My position is, that if we have anything to learn from the Noble Savage, it is what to avoid. His virtues are a fable; his happiness is a delusion; his nobility, nonsense.
We have no greater justification for being cruel to the miserable object, than for being cruel to a WILLIAM SHAKESPEARE or an ISAAC NEWTON; but he passes away before an immeasurably better and higher power than ever ran wild in any earthly woods, and the world will be all the better when his place knows him no more.
FLIGHT
A Flight
WHEN Don Diego de – I forget his name – the inventor of the last new Flying Machines, price so many francs for ladies, so many more for gentlemen – when Don Diego, by permission of Deputy Chaff-wax and his noble band, shall have taken out a Patent for the Queen's dominions, and shall have opened a commodious Warehouse in an airy situation; and when all persons of any gentility will keep at least a pair of wings, and be seen skimming about in every direction; I shall take a flight to Paris (as I soar round the world) in a cheap and independent manner. At present, my reliance is on the South– Eastern Railway Company, in whose Express Train here I sit, at eight of the clock on a very hot morning, under the very hot roof of the Terminus at London Bridge, in danger of being 'forced' like a cucumber or a melon, or a pine-apple. And talking of pine– apples, I suppose there never were so many pine-apples in a Train as there appear to be in this Train.
Whew! The hot-house air is faint with pine-apples. Every French citizen or citizeness is carrying pine-apples home. The compact little Enchantress in the corner of my carriage (French actress, to whom I yielded up my heart under the auspices of that brave child, 'MEAT-CHELL,' at the St. James's Theatre the night before last) has a pine- apple in her lap. Compact Enchantress's friend, confidante, mother, mystery, Heaven knows what, has two pine- apples in her lap, and a bundle of them under the seat. Tobacco-smoky Frenchman in Algerine wrapper, with peaked hood behind, who might be Abd-el– Kader dyed rifle-green, and who seems to be dressed entirely in dirt and braid, carries pine-apples in a covered basket. Tall, grave, melancholy Frenchman, with black Vandyke beard, and hair close-cropped, with expansive chest to waistcoat, and compressive waist to coat: saturnine as to his pantaloons, calm as to his feminine boots, precious as to his jewellery, smooth and white as to his linen: dark-eyed, high-foreheaded, hawk-nosed – got up, one thinks, like Lucifer or Mephistopheles, or Zamiel, transformed into a highly genteel Parisian – has the green end of a pine-apple sticking out of his neat valise.
Whew! If I were to be kept here long, under this forcing-frame, I wonder what would become of me –
