602 TRANSACTIONS OF SECTION H. 
of governors, naturally devolves the command into the king’s sole authority.’ ! 
Here, at all events, is a quite unmistakable sketch of the characteristic 
diarchies of the warlike tribes on the Appalachian chain and its Atlantic slope— 
Creeks, Cherokees, and the like: a type of constitution quite limited in geo- 
graphical range, and exactly representing in its distribution the outskirts of 
European knowledge in Locke’s day. 
Robinson Crusoe. 
I made use of Caliban as a popular anticipation of Hobbes; as a sequel 
to Locke I cannot do better than refer to the savages in ‘ Robinson Crusoe,’ 
and particularly to Man Friday. This again is a composite portrait, the pre- 
dominant features of which come from the piratical Caribs of the Brazilian 
coast, with their dug-out canoes, their simple weapons, their inveterate canni- 
balism. This Carib type represents quite a different line of observation from 
Locke’s mainly Redskin evidence, and the novelty is the more important, since 
at the next turn of the wheel Rousseau makes just as free with this very 
word ‘ Carib’ as Locke had done with his ‘ Indian in the forest,’ or as Mon- 
tesquieu was about to do with his ‘ Iroquois.’ 
So far as any other element besides Carib is recognisable in the savages of 
Defoe—and the portrait, as I have said, is clearly a composite-one—it is another 
eighteenth-century type, the ‘ South Sea Islanders,’ first popularised in England 
immediately before the appearance of ‘ Robinson Crusoe,’ by the discoveries 
of William Dampier,” which were at the same time of great geographical im- 
portance, admirably described, and very widely read. They figure repeatedly, 
for example, in the footnotes of Montesquieu. 
But the point in which Defoe’s savages date his book and affect our present 
subject most clearly is in the psychology of Man Friday. In particular the dia- 
logues between Crusoe and his man on such subjects as the existence of God, 
and other test questions of the day, are full of learning, and of ingenious, if 
partly humorous, parody of current psychology and of the State of Nature. 
But to develop this subject in detail would require a whole essay to itself. 
Lrench Canada: Sagard and Lafitau. 
On French thought, meanwhile, as on English, the natives of North America 
had a very definite influence in the seventeenth century, though not quite in the 
same way as in England; for the natives whom the French encountered on the 
St. Lawrence were of a different stock, lived in a different latitude and climate, 
and enjoyed a very different culture. The French colonists also had come with 
different predispositions, and were struck by different characters in the order of 
things which they invaded. Here, as elsewhere, a foremost place must be given 
to the Jesuit reports; full and graphic records of native life and custom, which 
were widely read in France, as elsewhere, and have hardly been superseded even 
now. Another book which became classical was that of Gabriel Sagard,? which 
was well known to Locke, and is recommended by him, and was certainly a 
remarkable study of a barbarous people. 
The full tide, however, of what I may call the Huron and Iroquois mythology 
does not come till the beginning of the next century. Another Jesuit missionary, 
Joseph Lafitau, produced, in 1724, a large work entitled ‘The Manners of the 
American Savages, compared with the Manners of the First Ages.’* Lafitau had 
only been five years in Canada himself; but he had the acquaintance of Julien 
Garnier, who had been in the mission field for sixty years, and spoke Algonquin, 
1 § 108 
S . 
? Capt. William Dampier, A Wew Voyage round the World, describing particularly 
the Isthmus of America, 1697. It will be remembered that Robinson Crusoe appeared 
in 1719. 
* Gabriel Sagard, Grand Voyage au pays des Hurons. Paris, 1632. 
* Joseph Lafitau, Mawrs des Sauvages Ameriquains comparées auw Meurs des 
premiers Temps. 2 vols, Paris, 1724. 
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