Attributes of Romantic Primitivism
| “ | On our arrival upon this coast we found there a savage race who . . . lived by hunting and by the fruits which the trees spontaneously produced. These people . . . were greatly surprised and alarmed by the sight of our ships and arms and retired to the mountains. But since our soldiers were curious to see the country and hunt deer, they were met by some of these savage fugitives. The leaders of the savages accosted them thus: "We abandoned for you, the pleasant sea-coast, so that we have nothing left but these almost inaccessible mountains: at least it is just that you leave us in peace and liberty. Go, and never forget that you owe your lives to our feeling of humanity. Never forget that it was from a people whom you call rude and savage that you receive this lesson in gentleness and generosity. . . . We abhor that brutality which, under the gaudy names of ambition and glory, . . . sheds the blood of men who are all brothers. . . . We value health, frugality, liberty, and vigor of body and mind: the love of virtue, the fear of the gods, a natural goodness toward our neighbors, attachment to our friends, fidelity to all the world, moderation in prosperity, fortitude in adversity, courage always bold to speak the truth, and abhorrence of flattery . . . . If the offended gods so far blind you as to make you reject peace, you will find, when it is too late, that the people who are moderate and lovers of peace are the most formidable in war. --Fénelon, The Adventures of Telemachus (1699). | ” |
In the 1st century AD, sterling qualities such as those enumerated above by Fénelon (excepting perhaps belief in the brotherhood of man) had been attributed by Tacitus in his Germania to the German barbarians, in pointed contrast to the softened, Romanized Gauls. By inference Tacitus was criticizing his own Roman culture for getting away from its roots — which was the perennial function of such comparisons. Tacitus's Germans did not inhabit a "Golden Age" of ease but were tough and inured to hardship, qualities which he saw as preferable to the decadent softness of civilized life. In antiquity this form of "hard primitivism", whether admired or deplored (both attitudes were common), co-existed in rhetorical opposition to the "soft primitivism" of visions of a lost Golden Age of ease and plenty.
As art historian Erwin Panofsky explains:
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. One view, termed "soft" primitivism in an illuminating book by Lovejoy and Boas, conceives of primitive life as a golden age of plenty, innocence, and happiness -- in other words, as civilized life purged of its vices. The other, "hard" form of primitivism conceives of primitive life as an almost subhuman existence full of terrible hardships and devoid of all comforts -- in other words, as civilized life stripped of its virtues.
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 that of the Spartans and the Germans had done in antiquity. One Scottish writer described his Highland countrymen this way:
They greatly excel the Lowlanders in all the exercises that require agility; they are incredibly abstemious, and patient of hunger and fatigue; so steeled against the weather, that in traveling, even when the ground is covered with snow, they never look for a house, or any other shelter but their plaid, in which they wrap themselves up, and go to sleep under the cope of heaven. Such people, in quality of soldiers, must be invincible . . .
Read more about this topic: Noble Savage
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“True and false are attributes of speech not of things. And where speech is not, there is neither truth nor falsehood. Error there may be, as when we expect that which shall not be; or suspect what has not been: but in neither case can a man be charged with untruth.”
—Thomas Hobbes (1588–1679)
“True and false are attributes of speech not of things. And where speech is not, there is neither truth nor falsehood. Error there may be, as when we expect that which shall not be; or suspect what has not been: but in neither case can a man be charged with untruth.”
—Thomas Hobbes (1588–1679)
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