My voyages (in paper boats) among savages often yield me matter for reflection at home. It is curious to trace the savage in the civilised man, and to detect the hold of some savage customs on conditions of society rather boastful of being high above them.
I wonder, is the Medicine Man of the North American Indians never to be got rid of, out of the North American country? He comes into my Wigwam on all manner of occasions, and with the absurdest 'Medicine.' I always find it extremely difficult, and I often find it simply impossible, to keep him out of my Wigwam. For his legal 'Medicine' he sticks upon his head the hair of quadrupeds, and plasters the same with fat, and dirty white powder, and talks a gibberish quite unknown to the men and squaws of his tribe. For his religious 'Medicine' he puts on puffy white sleeves, little black aprons, large black waistcoats of a peculiar cut, collarless coats with Medicine button-holes, Medicine stockings and gaiters and shoes, and tops the whole with a highly grotesque Medicinal hat. In one respect, to be sure, I am quite free from him. On occasions when the Medicine Men in general, together with a large number of the miscellaneous inhabitants of his village, both male and female, are presented to the principal Chief, his native 'Medicine' is a comical mixture of old odds and ends (hired of traders) and new things in antiquated shapes, and pieces of red cloth (of which he is particularly fond), and white and red and blue paint for the face. The irrationality of this particular Medicine culminates in a mock battle-rush, from which many of the squaws are borne out, much dilapidated. I need not observe how unlike this is to a Drawing Room at St. James's Palace.
The African magician I find it very difficult to exclude from my Wigwam too. This creature takes cases of death and mourning under his supervision, and will frequently impoverish a whole family by his preposterous enchantments. He is a great eater and drinker, and always conceals a rejoicing stomach under a grieving exterior.
His charms consist of an infinite quantity of worthless scraps, for which he charges very high. He impresses on the poor bereaved natives, that the more of his followers they pay to exhibit such scraps on their persons for an hour or two (though they never saw the deceased in their lives, and are put in high spirits by his decease), the more honourably and piously they grieve for the dead.
The poor people submitting themselves to this conjurer, an expensive procession is formed, in which bits of stick, feathers of birds, and a quantity of other unmeaning objects besmeared with black paint, are carried in a certain ghastly order of which no one understands the meaning, if it ever had any, to the brink of the grave, and are then brought back again.
In the Tonga Islands everything is supposed to have a soul, so that when a hatchet is irreparably broken, they say, 'His immortal part has departed; he is gone to the happy hunting-plains.' This belief leads to the logical sequence that when a man is buried, some of his eating and drinking vessels, and some of his warlike implements, must be broken and buried with him. Superstitious and wrong, but surely a more respectable superstition than the hire of antic scraps for a show that has no meaning based on any sincere belief.
Let me halt on my Uncommercial road, to throw a passing glance on some funeral solemnities that I have seen where North American Indians, African Magicians, and Tonga Islanders, are supposed not to be.
Once, I dwelt in an Italian city, where there dwelt with me for a while, an Englishman of an amiable nature, great enthusiasm, and no discretion. This friend discovered a desolate stranger, mourning over the unexpected death of one very dear to him, in a solitary cottage among the vineyards of an outlying village. The circumstances of the bereavement were unusually distressing; and the survivor, new to the peasants and the country, sorely needed help, being alone with the remains. With some difficulty, but with the strong influence of a purpose at once gentle, disinterested, and determined, my friend - Mr. Kindheart - obtained access to the mourner, and undertook to arrange the burial.
There was a small Protestant cemetery near the city walls, and as Mr. Kindheart came back to me, he turned into it and chose the spot. He was always highly flushed when rendering a service unaided, and I knew that to make him happy I must keep aloof from his ministration. But when at dinner he warmed with the good action of the day, and conceived the brilliant idea of comforting the mourner with 'an English funeral,' I ventured to intimate that I thought that institution, which was not absolutely sublime at home, might prove a failure in Italian hands. However, Mr.
Kindheart was so enraptured with his conception, that he presently wrote down into the town requesting the attendance with to-morrow's earliest light of a certain little upholsterer. This upholsterer was famous for speaking the unintelligible local dialect (his own) in a far more unintelligible manner than any other man alive.
When from my bath next morning I overheard Mr. Kindheart and the upholsterer in conference on the top of an echoing staircase; and when I overheard Mr. Kindheart rendering English Undertaking phrases into very choice Italian, and the upholsterer replying in the unknown Tongues; and when I furthermore remembered that the local funerals had no resemblance to English funerals; I became in my secret bosom apprehensive. But Mr. Kindheart informed me at breakfast that measures had been taken to ensure a signal success.
As the funeral was to take place at sunset, and as I knew to which of the city gates it must tend, I went out at that gate as the sun descended, and walked along the dusty, dusty road. I had not walked far, when I encountered this procession:
1. Mr. Kindheart, much abashed, on an immense grey horse.