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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.