The Child and Childhood in Folk-Thought by Alexander F. Chamberlain (read full novel txt) 📖

of this in the daughter of Olympian Zeus, who was not even nursed [much less engendered or begotten] in the darkness of the womb” (115. 211). “This is akin to the wild discussion in the misogynistic Middle Ages about the possibility of lucina sine concubitu. The most recent and most scholarly discussion of all questions involved in “mother-right” will be found people in the world; for it stands on record that the five companies (five hundred men) recruited from the Iroquois of New York and Canada during our civil war stood first on the list among all the recruits of our army for height, vigour, and corporeal symmetry” (412. 82). And it was this people too who produced Hiawatha, a philosophic legislator and reformer, worthy to rank with Solon and Lycurgus, and the founder of a great league whose object was to put an end to war, and unite all the nations in one bond of brotherhood and peace.

Among the Choctaw-Muskogee tribes, women-chiefs were also known; the Yuchis, Chetimachas, had “Queens”; occasionally we find female rulers elsewhere in America, as among the Winnebagos, the Nah-ane, etc. Scattered examples of gynocracy are to be found in other parts of the world, and in their later development some of the Aryan races have been rather partial to women as monarchs, and striking instances of a like predilection are to be met with among the Semitic tribes,—Boadicea, Dido, Semiramis, Deborah are well-known cases in point, to say nothing of the Christian era and its more enlightened treatment of woman.

The fate of women among those peoples and in those ages where extreme exaltation of the male has been the rule, is sketched by Letourneau in his chapter on The Condition of Women (100. 173-185); the contrast between the Australians, to whom “woman is a domestic animal, useful for the purposes of genesic pleasure, for reproduction, and, in case of famine, for food,” the Chinese, who can say “a newly-married woman ought to be merely as a shadow and as an echo in the house,” the primitive Hindus, who forbade the wife to call her husband by name, but made her term him “master, lord,” or even “god,” and even some of our modern races in the eye of whose law women are still minors, and the Iroquois, is remarkable. Such great differences in the position and rights of women, existing through centuries, over wide areas of the globe, have made the study of comparative pedagogy a most important branch of human sociology. The mother as teacher has not been, and is not now, the same the world over.

As men holding supreme power have been termed “father,” women have in like manner been called “mother.” The title of the queen-mother in Ashanti is nana, “Grandmother” (438. 259), and to some of the Indian tribes of Canada Queen Victoria is the “Great White Mother,” the “Great Mother across the Sea.” In Ashanti the “rich, prosperous, and powerful” are termed oman enna, “mothers of the tribe,” and are expected to make suitably large offerings to the dead, else there will be no child born in the neglectful family for a certain period (438.

228).

 

With the Romans, mater and its derivative matrona, came to be applied as titles of honour; and beside the rites of the parentalia we find those of the matronalia (492. 454).

In the ancient Hebrew chronicles we find mention of Deborah, that “mother in Israel.”

With us, off whose tongues “the fathers,” “forefathers,” “ancestors” (hardly including ancestresses) and the like rolled so glibly, the “Pilgrim Fathers” were glorified long before the “Pilgrim Mothers,” and hardly yet has the mother of the “father of his country” received the just remembrance and recognition belonging to her who bore so noble and so illustrious a son. By and by, however, it is to be hoped, we shall be free from the reproach cast upon us by Colonel Higginson, and wake up to the full consciousness that the great men of our land have had mothers, and proceed to re-write our biographical dictionaries and encyclopædias of life-history.

In Latin mater, as does mother with us, possessed a wide extent of meaning, “mother, parent, producer, nurse, preparer, cause, origin, source,” etc. Mater omnium artium necessitas, “Necessity is the mother of invention,” and similar phrases were in common use, as they are also in the languages of to-day. Connected with mater is materia, “matter,”—mother-stuff, perhaps,—and from it is derived matrimonium, which testifies concerning primitive Roman sociology, in which the mother-idea must have been prominent, something we cannot say of our word marriage, derived ultimately from the Latin mas, “a male.”

Westermarck notes the Nicaraguans, Dyaks, Minahassers, Andaman Islanders, Pádam, Munda Kols, Santals, Moors of the Western Soudan, Tuaregs, Teda, among the more or less primitive peoples with whom woman is held in considerable respect, and sometimes, as among the Munda Kols, bears the proud title “mistress of the house” (166. 500, 501). As Havelock Ellis remarks, women have shown themselves the equals of men as rulers, and most beneficial results have flowed from their exercise of the great political wisdom, and adaptation to statecraft which seems to belong especially to the female sex. The household has been a training-school for women in the more extended spheres of human administrative society.

 

Alma Mater.

The college graduate fondly calls the institution from which he has obtained his degree Alma Mater, “nourishing, fostering, cherishing mother,” and he is her alumnus (foster-child, nourished one). For long years the family of the benign and gracious mother, whose wisdom was lavished upon her children, consisted of sons alone, but now, with the advent of “sweeter manners, purer laws,” daughters have come to her also, and the alumnae, “the sweet girl-graduates in their golden hair,” share in the best gifts their parent can bestow. To Earth also, the term Alma Mater has been applied, and the great nourishing mother of all was indeed the first teacher of man, the first university of the race.

Alma, alumnus, alumna, are all derived from alo, “I nourish, support.” From the radical al, following various trains of thought, have come: alesco, “I grow up”; coalesco, “I grow together”; adolesco, “I grow up,”—whence adolescent, etc.; obsolesco, “I wear out”; alimentum, “food”; alimonium, “support”; altor, altrix, “nourisher”; altus, “high, deep” (literally, “grown”); elementum, “first principle,” etc. Connected With adolesco is adultus, whence our adult, with the radical of which the English word old (_eld_) is cognate. From the root al, “to grow, to make to grow, to nourish,” spring also the Latin words prôles, “offspring,” suboles, “offspring, sprout,” indôles, “inborn or native quality.”

 

“Mother’s Son.”

The familiar expression “every mother’s son of us” finds kin in the Modern High German Muttersohn, Mutterkind, which, with the even more significant Muttermensch (human being), takes us back to the days of “mother-right.” Rather different, however, is the idea called up by the corresponding Middle Low German modersone, which means “bastard, illegitimate child.”

 

Lore of Motherhood

A synonym of Muttermensch is Mutterseele, for soul and man once meant pretty much, the same. The curious expression mutterseelenallein, “quite alone; alone by one’s self,” is given a peculiar interpretation by Lippert, who sees in it a relic of the burial of the dead (soul) beneath the hearth, threshold, or floor of the house; “wessen Mutter im Hause ruht, der kann daheim immer nur mit seiner Mutterseele selbander allein sein.” Or, perhaps, it goes back to the time when, as with the Seminoles of Florida, the babe was held over the mouth of the mother, whose death resulted from its birth, in order that her departing spirit might enter the new being.

In German, the “mother-feeling” makes its influence felt in the nomenclature of the lower brute creation. As contrasted with our English female donkey (she-donkey), mare, ewe, ewe-lamb, sow, doe-hare (female hare), queen-bee, etc., we find Mutteresel, “mother-donkey “; Mutterpferd, “mother-horse”; Mutterschaf, “mother-sheep”; Mutterlamm, “mother lamb”; Mutterschwein, “mother swine”; Mutterhase, “mother-hare”; Mutterbiene, “mother-bee.”

Nor is this feeling absent from the names of plants and things inanimate. We have Mutterbirke, “birch”; Mutterblume, “seed-flower”; Mutternelke, “carnation”; Mutternagelein (our “mother-clove”); Mutterholz. In English we have “mother of thyme,” etc. In Japan a triple arrangement in the display of the flower-vase—a floral trinity—is termed chichi, “father”; haha, “mother”; ten, “heaven” (189. 74).

In the nursery-lore of all peoples, as we can see from the fairy-tales and child-stories in our own and other languages, this attribution of motherhood to all things animate and inanimate is common, as it is in the folk-lore and mythology of the adult members of primitive races now existing.

 

Mother Poet.

The arts of poetry, music, dancing, according to classic mythology, were presided over by nine goddesses, or Muses, daughters of Mnemosyne, goddess of memory, “Muse-mother,” as Mrs. Browning terms her. The history of woman as a poet has yet to be written, but to her in the early ages poetry owed much of its development and its beauty. Mr. Vance has remarked that “among many of the lowest races the only love-dances in vogue are those performed by the women” (545a. 4069). And Letourneau considers that “there are good grounds for supposing that women may have especially participated in the creation of the lyric of the erotic kind.” Professor Mason, in the course of his remarks upon woman’s labour in the world in all ages, says (112. 12):—

“The idea of a maker, or creator-of-all-things found no congenial soil in the minds of savage men, who manufactured nothing. But, as the first potters, weavers, house-builders were women, the idea of a divine creator as a moulder, designer, and architect originated with her, or was suggested by her. The three Fates, Clotho, who spins the thread of life; Lachesis, who fixes its prolongation; and Atropos, who cuts this thread with remorseless shears, are necessarily derived from woman’s work. The mother-goddess of all peoples, culminating in the apotheosis of the Virgin Mary, is an idea, either originated by women, or devised to satisfy their spiritual cravings.”

And we have, besides the goddesses of all mythologies, personifying woman’s devotion, beauty, love. What shall we say of that art, highest of all human accomplishments, in the exercise of which men have become almost as gods? The old Greeks called the singer [Greek: poiaetaes], “maker,” and perhaps from woman the first poets learned how to worship in noble fashion that great maker of all, whose poem is the universe. Religion and poetry have ever gone hand in hand; Plato was right when he said: “I am persuaded, somehow, that good poets are the inspired interpreters of the gods.” Of song, as of religion, it may perhaps be said: Dux foemina facti.

To the mother beside the cradle where lies her tender offspring, song is as natural as speech itself to man. Lullabies are found in every land; everywhere the joyous mother-heart bursts forth into song. The German proverb is significant: “Wer ein saugendes Kind hat, der hat eine singende Frau,” and Fischer, a quaint poet of the sixteenth century, has beautifully expressed a like idea:—

“Wo Honig ist, da sammlen sieb die Fliegen, Wo Kinder sind, da singt man um die Wiegen.”

Ploss, in whose book is to be found a choice collection of lullabies from all over the globe, remarks: “The folk-poetry of all peoples is rich in songs whose texts and melodies the tender mother herself imagined and composed” (326. II. 128).

The Countess Martinengo-Cesaresco devotes an interesting chapter of her Essays in the Study of Folk-Song to