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.

2. A bright yellow coach and pair, driven by a coachman in bright red velvet knee-breeches and waistcoat. (This was the established local idea of State.) Both coach doors kept open by the coffin, which was on its side within, and sticking out at each.

3. Behind the coach, the mourner, for whom the coach was intended, walking in the dust.

4. Concealed behind a roadside well for the irrigation of a garden, the unintelligible Upholsterer, admiring.

It matters little now. Coaches of all colours are alike to poor Kindheart, and he rests far North of the little cemetery with the cypress-trees, by the city walls where the Mediterranean is so beautiful.

My first funeral, a fair representative funeral after its kind, was that of the husband of a married servant, once my nurse. She married for money. Sally Flanders, after a year or two of matrimony, became the relict of Flanders, a small master builder; and either she or Flanders had done me the honour to express a desire that I should ‘follow.’ I may have been seven or eight years old;—young enough, certainly, to feel rather alarmed by the expression, as not knowing where the invitation was held to terminate, and how far I was expected to follow the deceased Flanders. Consent being given by the heads of houses, I was jobbed up into what was pronounced at home decent mourning (comprehending somebody else’s shirt, unless my memory deceives me), and was admonished that if, when the funeral was in action, I put my hands in my pockets, or took my eyes out of my pocket-handkerchief, I was personally lost, and my family disgraced. On the eventful day, having tried to get myself into a disastrous frame of mind, and having formed a very poor opinion of myself because I couldn’t cry, I repaired to Sally’s. Sally was an excellent creature, and had been a good wife to old Flanders, but the moment I saw her I knew that she was not in her own real natural state. She formed a sort of Coat of Arms, grouped with a smelling-bottle, a handkerchief, an orange, a bottle of vinegar, Flanders’s sister, her own sister, Flanders’s brother’s wife, and two neighbouring gossips—all in mourning, and all ready to hold her whenever she fainted. At sight of poor little me she became much agitated (agitating me much more), and having exclaimed, ‘O here’s dear Master Uncommercial!’ became hysterical, and swooned as if I had been the death of her. An affecting scene followed, during which I was handed about and poked at her by various people, as if I were the bottle of salts. Reviving a little, she embraced me, said, ‘You knew him well, dear Master Uncommercial, and he knew you!’ and fainted again: which, as the rest of the Coat of Arms soothingly said, ‘done her credit.’ Now, I knew that she needn’t have fainted unless she liked, and that she wouldn’t have fainted unless it had been expected of her, quite as well as I know it at this day. It made me feel uncomfortable and hypocritical besides. I was not sure but that it might be manners in me to faint next, and I resolved to keep my eye on Flanders’s uncle, and if I saw any signs of his going in that direction, to go too, politely. But Flanders’s uncle (who was a weak little old retail grocer) had only one idea, which was that we all wanted tea; and he handed us cups of tea all round, incessantly, whether we refused or not. There was a young nephew of Flanders’s present, to whom Flanders, it was rumoured, had left nineteen guineas. He drank all the tea that was offered him, this nephew—amounting, I should say, to several quarts—and ate as much plum-cake as he could possibly come by; but he felt it to be decent mourning that he should now and then stop in the midst of a lump of cake, and appear to forget that his mouth was full, in the contemplation of his uncle’s memory. I felt all this to be the fault of the undertaker, who was handing us gloves on a tea-tray as if they were muffins, and tying us into cloaks (mine had to be pinned up all round, it was so long for me), because I knew that he was making game. So, when we got out into the streets, and I constantly disarranged the procession by tumbling on the people before me because my handkerchief blinded my eyes, and tripping up the people behind me because my cloak was so long, I felt that we were all making game. I was truly sorry for Flanders, but I knew that it was no reason why we should be trying (the women with their heads in hoods like coal-scuttles with the black side outward) to keep step with a man in a scarf, carrying a thing like a mourning spy-glass, which he was going to open presently and sweep the horizon with. I knew that we should not all have been speaking in one particular key-note struck by the undertaker, if we had not been making game. Even in our faces we were every one of us as like the undertaker as if we had been his own family, and I perceived that this could not have happened unless we had been making game. When we returned to Sally’s, it was all of a piece. The continued impossibility of getting on without plum-cake; the ceremonious apparition of a pair of decanters containing port and sherry and cork; Sally’s sister at the tea-table, clinking the best crockery and shaking her head mournfully every time she looked down into the teapot, as if it were the tomb; the Coat of Arms again, and Sally as before; lastly, the words of consolation administered to Sally when it was considered right that she should ‘come round nicely:’ which were, that the deceased had had ‘as com-for-ta-ble a fu-ne-ral as comfortable could be!’

Other funerals have I seen with grown-up eyes, since that day, of which the burden has been the same childish burden. Making game. Real affliction, real grief and solemnity, have been outraged, and the funeral has been ‘performed.’ The waste for which the funeral customs of many tribes of savages are conspicuous, has attended these civilised obsequies; and once, and twice, have I wished in my soul that if the waste must be, they would let the undertaker bury the money, and let me bury the friend.

In France, upon the whole, these ceremonies are more sensibly regulated, because they are upon the whole less expensively regulated. I cannot say that I have ever been much edified by the custom of tying a bib and apron on the front of the house of mourning, or that I would myself particularly care to be driven to my grave in a nodding and bobbing car, like an infirm four-post bedstead, by an inky fellow-creature in a cocked-hat. But it may be that I am constitutionally insensible to the virtues of a cocked-hat. In provincial France, the solemnities are sufficiently hideous, but are few and cheap. The friends and townsmen of the departed, in their own dresses and not masquerading under the auspices of the African Conjurer, surround the hand-bier, and often carry it. It is not considered indispensable to stifle the bearers, or even to elevate the burden on their shoulders; consequently it is easily taken up, and easily set down, and is carried through the streets without the distressing floundering and shuffling that we see at home. A dirty priest or two, and a dirtier acolyte or two, do not lend any especial grace to the proceedings; and I regard with personal animosity the bassoon, which is blown at intervals by the big-legged priest (it is always a big-legged priest who blows the bassoon), when his fellows combine in a lugubrious stalwart drawl. But there is far less of the Conjurer and the Medicine Man in the business than under like circumstances here. The grim coaches that we reserve expressly for such shows, are non-existent; if the cemetery be far out of the town, the coaches that are hired for other purposes of life are hired for this purpose; and although the honest vehicles make no pretence of being overcome, I have never noticed that the people in them were the worse for it. In Italy, the hooded Members of Confraternities who attend on funerals, are dismal and ugly to look upon; but the services they render are at least voluntarily rendered, and impoverish no one, and cost nothing. Why should high civilisation and low savagery ever come together on the point of making them a wantonly wasteful and contemptible set of forms?

Once I lost a friend by death, who had been troubled in his time by the Medicine Man and the Conjurer, and upon whose limited resources there were abundant claims. The Conjurer assured me that I must positively ‘follow,’ and both he and the Medicine Man entertained no doubt that I must go in a black carriage, and must wear ‘fittings.’ I objected to fittings as having nothing to do with my friendship, and I objected to the black carriage as being in more senses than one a job. So, it came into my mind to try what would happen if I quietly walked, in my own way, from my own house to my friend’s burial-place, and stood beside his open grave in my own dress and person, reverently listening to the best of Services. It satisfied my mind, I found, quite as well as if I had been disguised in a hired hatband and scarf both trailing to my very heels, and as if I had cost the orphan children, in their greatest need, ten guineas.

Can any one who ever beheld the stupendous absurdities attendant on ‘A message from the Lords’ in the House of Commons, turn upon the Medicine Man of the poor Indians? Has he any ‘Medicine’ in that dried skin pouch of his, so supremely ludicrous as the two Masters in Chancery holding up their black petticoats and butting their ridiculous wigs at Mr. Speaker? Yet there are authorities innumerable to tell me—as there are authorities innumerable among the Indians to tell them—that the nonsense is indispensable, and that its abrogation would involve most awful consequences. What would any rational creature who had never heard of judicial and forensic ‘fittings,’ think of the Court of Common Pleas on the first day of Term? Or with what an awakened sense of humour would Livingstone’s account of a similar scene be perused, if the fur and red cloth and goats’ hair and horse hair and powdered chalk and black patches on the top of the head, were all at Tala Mungongo instead of Westminster? That model missionary and good brave man found at least one tribe of blacks with a very strong sense of the ridiculous, insomuch that although an amiable and docile people, they never could see the Missionaries dispose of their legs in the attitude of kneeling, or hear them begin a hymn in chorus, without bursting into roars of irrepressible laughter. It is much to be hoped that no member of this facetious tribe may ever find his way to England and get committed for contempt of Court.

In the Tonga Island already mentioned, there are a set of personages called Mataboos—or some such name—who are the masters of all the public ceremonies, and who know the exact place in which every chief must sit down when a solemn public meeting takes place: a meeting which bears a family resemblance to our own Public Dinner, in respect of its being a main part of the proceedings that every gentleman present is required to drink something nasty. These Mataboos are a privileged order, so important is their avocation, and they make the most of their high functions. A long way out of the Tonga Islands, indeed, rather near the British Islands, was there no calling in of the Mataboos the other day to settle an earth-convulsing question of precedence; and was there no weighty opinion delivered on the part of the Mataboos which, being interpreted to that unlucky tribe of blacks with the sense of the ridiculous, would infallibly set the whole population screaming with laughter?

My sense of justice demands the admission, however, that this is not quite a one-sided question. If we submit ourselves meekly to the Medicine Man and the Conjurer, and are not exalted by it, the savages may retort upon us that we act more unwisely than they in other matters wherein we fail to imitate them. It is a widely diffused custom among savage tribes, when they meet to discuss any affair of public importance, to sit up all night making a horrible noise, dancing, blowing shells, and (in cases where they are familiar with fire-arms) flying out into open places and letting off guns. It is questionable whether our legislative assemblies might not take a hint from this. A shell is not a melodious wind-instrument, and it is monotonous; but it is as musical as, and not more monotonous than, my Honourable friend’s own trumpet, or the trumpet that he blows so hard for the Minister. The uselessness of arguing with any supporter of a Government or of an Opposition, is well known. Try dancing. It is a better exercise, and has the unspeakable recommendation that it couldn’t be reported. The honourable and savage member who has a loaded gun, and has grown impatient of debate, plunges out of doors, fires in the air, and returns calm and silent to the Palaver. Let the honourable and civilised member similarly charged with a speech, dart into the cloisters of Westminster Abbey in the silence of night, let his speech off, and come back harmless. It is not at first sight a very rational custom to paint a broad blue stripe across one’s nose and both cheeks, and a broad red stripe from the forehead to the chin, to attach a few pounds of wood to one’s under lip, to stick fish-bones in one’s ears and a brass curtain-ring in one’s nose, and to rub one’s body all over with rancid oil, as a preliminary to entering on business. But this is a question of taste and ceremony, and so is the Windsor Uniform. The manner of entering on the business itself is another question. A council of six hundred savage gentlemen entirely independent of tailors, sitting on their hams in a ring, smoking, and occasionally grunting, seem to me, according to the experience I have gathered in my voyages and travels, somehow to do what they come together for; whereas that is not at all the general experience of a council of six hundred civilised gentlemen very dependent on tailors and sitting on mechanical contrivances. It is better that an Assembly should do its utmost to envelop itself in smoke, than that it should direct its endeavours to enveloping the public in smoke; and I would rather it buried half a hundred hatchets than buried one subject demanding attention.