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This article contains too many or too-lengthy quotations for an encyclopedic entry. A noble savage is a literary stock character who embodies the concept of the indigene, outsider, wild human, an “other” who has not been “corrupted” by civilization, and therefore symbolizes humanity’s innate goodness. Savage” at that time could mean “wild beast” as well as “wild man”. Illustration of a 1776 performance of Oroonoko. Oroonoko kills Imoinda in a 1776 performance of Thomas Southerne’s Oroonoko. During the late 16th and 17th centuries, the figure of the indigene or “savage”—and later, increasingly, the “good savage”—was held up as a reproach to European civilization, then in the throes of the French Wars of Religion and Thirty Years’ War. Foremost among the atrocities connected with the religious conflict was the St. The Parisian populace inflamed by anti-Protestant preaching, and a general massacre ensued, devastating the Huguenot community of Paris. Bodies were stripped naked, mutilated, and thrown into the Seine.
The massacres spread throughout France into the fall of 1572, spreading as far as Bordeaux . Michel de Montaigne—himself a Catholic—reported that the Tupinambá people of Brazil ceremoniously eat the bodies of their dead enemies as a matter of honour. The cannibal practices are admitted but presented as part of a complex and balanced set of customs and beliefs which “make sense” in their own right. His cannibals are neither noble nor especially good, but not worse than 16th-century Europeans. Bartholomew’s Day massacre led him to retire to his lands in the Périgord region, and remain silent on all public affairs until the 1580s. The treatment of indigenous peoples by the Spanish Conquistadors also produced a great deal of bad conscience and recriminations. The Spanish priest Bartolomé de las Casas, who witnessed it, may have been the first to idealize the simple life of the indigenous Americans.
When wild in woods the noble savage ran. The hero who speaks these words in Dryden’s play is here denying the right of a prince to put him to death, on the grounds that he is not that prince’s subject. Savage” is better taken here in the sense of “wild beast”, so that the phrase “noble savage” is to be read as a witty conceit meaning simply the beast that is above the other beasts, or man. Ethnomusicologist Ter Ellingson believes that Dryden had picked up the expression “noble savage” from a 1609 travelogue about Canada by the French explorer Marc Lescarbot, in which there was a chapter with the ironic heading: “The Savages are Truly Noble”, meaning simply that they enjoyed the right to hunt game, a privilege in France granted only to hereditary aristocrats. In Dryden’s day the word “savage” did not necessarily have the connotations of cruelty now associated with it. Instead, as an adjective, it could as easily mean “wild”, as in a wild flower, for example.
Thus he wrote in 1697, ‘the savage cherry grows. One scholar, Audrey Smedley, believes that: “English conceptions of ‘the savage’ were grounded in expansionist conflicts with Irish pastoralists and more broadly, in isolation from, and denigration of neighboring European peoples. In France the stock figure that in English is called the “noble savage” has always been simply “le bon sauvage”, “the good wild man”, a term without any of the paradoxical frisson of the English one. He had always existed, from the time of the Epic of Gilgamesh, where he appears as Enkiddu, the wild-but-good man who lives with animals. Another instance is the untutored-but-noble medieval knight, Parsifal. Ibn Tufail from 12th-century Andalusia, straddles the divide between the religious and the secular.
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No fiends torment, no Christians thirst for gold! His faithful dog shall bear him company. To Pope, writing in 1734, the Indian was a purely abstract figure— “poor” either meant ironically, or applied because he was uneducated and a heathen, but also happy because he was living close to Nature. But since our soldiers were curious to see the country and hunt deer, they were met by some of these savage fugitives. Tacitus in his Germania to the German barbarians, in pointed contrast to the softened, Romanized Gauls.
There had been, from the beginning of classical speculation, two contrasting opinions about the natural state of man, each of them, of course, a “Gegen-Konstruktion” to the conditions under which it was formed. In the 18th century the debates about primitivism centered around the examples of the people of Scotland as often as the American Indians. The rude ways of the Highlanders were often scorned, but their toughness also called forth a degree of admiration among “hard” primitivists, just as that of the Spartans and the Germans had done in antiquity. Reacting to the wars of religion of his own time and the previous century, he maintained that the absolute rule of a king was the only possible alternative to the otherwise inevitable violence and disorder of civil war. Hobbes’ hard primitivism may have been as venerable as the tradition of soft primitivism, but his use of it was new. Hobbes’ vision of the natural depravity of man inspired fervent disagreement among those who opposed absolute government.