The Child and Childhood in Folk-Thought by Alexander F. Chamberlain (read full novel txt) đ
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Mother-Wit.
âAn ounce oâ mother-wit is worth a pound oâ clergy,â says the Scotch proverb, and the âmother-wit,â Muttergeist and Mutterwitz, that instructive common-sense, that saving light that make the genius and even the fool, in the midst of his folly, wise, appear in folk-lore and folk-speech everywhere. What the statistics of genius seem to show that great men owe to their mothers, no less than fools, is summed up by the folk-mind in the word mother-wit. Jean Paul says: âDie MĂŒtter geben uns von Geiste WĂŁrme und die VĂŁter Licht,â and Goethe, in a familiar passage in his Autobiography, declares:â
âVom Vater habâich die Statur, Des Lebens ernstes FĂŒhren; Vom MĂŒtterchen die Frobnatur, Und Lust zu fabulieren.â
Shakespeare makes Petruchio tell the shrewish Katherine that his âgoodly speechâ is âextempore from my mother-wit,â and Emerson calls âmother-wit,â the âcure for false theology.â Quite appropriately Spenser, in the Faerie Queene, speaks of âall that Nature by her mother-wit could frame in earth.â It is worth noting that when the ancient Greeks came to name the soul, they personified it in Psyche, a beautiful female, and that the word for âsoulâ is feminine in many European languages.
Among the Teton Indians, according to the Rev. J. Owen Dorsey, the following peculiar custom exists: âPrior to the naming of the infant is the ceremony of the transfer of character; should the infant be a boy, a brave and good-tempered man, chosen beforehand, takes the infant in his arms and breathes into his mouth, thereby communicating his own disposition to the infant, who will grow up to be a brave and good-natured man. It is thought that such an infant will not cry as much as infants that have not been thus favoured. Should the infant be a girl, it is put into the arms of a good woman, who breathes into its mouthâ (433. 482).
Here we have father-wit as well as mother-wit.
Mother-Tongue.
Where women have no voice whatever in public affairs, and are subordinated to the uttermost in social and family matters, little that is honourable and noble is named for them. In East Central Africa, a Yao woman, asked if the child she is carrying is a boy or a girl, frequently replies: âMy child is of the sex that does not speakâ (518. XLIII. 249), and with other peoples in higher stages of culture, the âsilent womanâ lingers yet. Taceat mulier in ecclesiĂą still rings in our ears to-day, as it has rung for untold centuries. Though the poet has said:â
âThere is a sight all hearts beguilingâ A youthful mother to her infant smiling, Who, with spread arms and dancing feet, And cooing voice, returns its answer sweet,â
and mothers alone have understood the first babblings of humanity, they have waited long to be remembered in the worthiest name of the language they have taught their offspring.
The term mother-tongue, although Middle English had âbirthe-tonge,â in the sense of native speech, is not old in our language; the Century Dictionary gives no examples of its early use. Even immortal Shakespeare does not know it, for, in King Richard II., he makes Mowbray say:â
âThe language I have learned these forty years (My native English) now must I forego.â
The German version of the passage has, however, mein mĂŒtterliches Englisch.
Cowper, in the Task, does use âmother-tongue,â in the connection following:â
âPraise enough To fill the ambition of a private man, That Chathamâs language was his mother-tongue.â
Mother-tongue has now become part and parcel of our common speech; a good word, and a noble one.
In Modern High German, the corresponding Mutterzunge, found in Sebastian Franck (sixteenth century) has gradually given way to Muttersprache, a word whose history is full of interest. In Germany, as in Europe generally, the esteem in which Latin was held in the Middle Ages and the centuries immediately following them, forbade almost entirely the birth or extension of praiseworthy and endearing names for the speech of the common people of the country. So long as men spoke of âhiding the beauties of Latin in homely German words,â and a Bacon could think of writing his chief work in Latin, in order that he might be remembered after his death, it were vain to expect aught else.
Hence, it does not surprise us to learn that the word Muttersprache is not many centuries old in German. Dr. LĂŒbben, who has studied its history, says it is not to be found in Old High German or Middle High German (or Middle Low German), and does not appear even in Lutherâs works, though, judging from a certain passage in his Table Talk, it was perhaps known to him. It was only in the seventeenth century that the word became quite common. Weigand states that it was already in the Dictionarium latino-germanicum (Zurich, 1556), and in Maalerâs Die Teutsch Spraach (Zurich, 1561), in which latter work (S. 262 a) we meet with the expressions vernacula lingua, patrius sermo, landspraach, muoterliche spraach, and muoterspraach (S. 295 c). Opitz (1624) uses the word, and it is found in Schottelâs Teutsche Haupt-Sprache (Braunschweig, 1663). Apparently the earliest known citation is the Low German modersprake, found in the introduction of Dietrich Engelhusâ (of Einbeck) Deutsche Chronik (1424).
Nowadays Muttersprache is found everywhere in the German book-language, but Dr. LĂŒbben, in 1881, declared that he had never heard it from the mouth of the Low German folk, with whom the word was always lantsprake, gemene sprake. Hence, although the word has been immortalized by Klaus Groth, the Low German Burns, in the first poem of his Quickborn:â
âMin Modersprak, so slicht un recht, Du ole frame Red! Wenn blot en Mund âmin Vaderâ seggt, So klingt miât as en Bed,â
and by Johann Meyer, in his Ditmarscher Gedichte:â
âVaderhus un Modersprak! Lat miât nömân un lat miât ropân; Vaderhus, du belli Sted, Modersprak, da frame Red, Schönres klingt der Nix tohopen,â
it may be that modersprak is not entirely a word of Low German origin; beautiful though it is, this dialect, so closely akin to our own English, did not directly give it birth. Nor do the corresponding terms in the other Teutonic dialects,âDutch moederspraak, moedertaal, Swedish modersmĂ„l, etc.,âseem more original. The Romance languages, however, offer a clue. In French, langue mĂšre is a purely scientific term of recent origin, denoting the root-language of a number of dialects, or of a âfamily of speech,â and does not appear as the equivalent of Muttersprache. The equivalents of the latter are: French, langue maternelle; Spanish, lengua materna; Italian, lingua materna, etc., all of which are modifications or imitations of a Low Latin lingua materna, or lingua maternalis. The Latin of the classic period seems not to have possessed this term, the locutions in use being sermo noster, patrius sermo, etc. The Greek had [Greek: ae egchorios glossa ae idia glossa,] etc. Direct translations are met with in the moderlike sprake of Daniel von Soest, of Westphalia (sixteenth century), and the muoterliche spraach of Maaler (1561). It is from an Italian-Latin source that Dr. LĂŒbben supposes that the German prototypes of modersprak and Muttersprache arose. In the BĂŽk der Byen, a semi-Low German translation (fifteenth century) of the Liber Apium of Thomas of ChantimprĂ©, occurs the word modertale in the passage âChristus sede to er [the Samaritan woman] mit sachte stemme in erre modertale.â A municipal book of Treuenbrietzen informs us that in the year 1361 it was resolved to write in the ydeoma maternaleâwhat the equivalent of this was in the common speech is not statedâand in the Relatio of Hesso, we find the term materna lingua (105 a).
The various dialects have some variants of Muttersprache, and in Göttingen we meet with moimen spraken, where moime (cognate with Modern High German Muhme, âauntâ), signifies âmother,â and is a child-word.
From the mother-tongue to the mother-land is but a step. As the speech she taught her babe bears the motherâs name, so does also the land her toil won from the wilderness.
Mother-Land.
As we say in English most commonly ânative city,â so also we say ânative land.â Even Byron sings:â
âAdieu, adieu I my native shore Fades oâer the waters blue;
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My native landâgood night!â
and Fitz-Greene Halleck, in his patriotic poem âMarco Bozzaris,â bids strike âFor God, and your native land.â
Scottâs far-famed lines:â
âBreathes there a man with soul so dead, Who never to himself has said, This is my own, my native land!â
and Smithâs national hymn, âMy country,âtis of thee,â know no mother-land.
In the great Century Dictionary, the only illustration cited of the use of the word mother-land is a very recent one, from the Century Magazine (vol. xxix. p. 507).
Shakespeare, however, comes very near it, when, in King John (V. ii.), he makes the Bastard speak of âyour dear Mother-England,â âbut this is not quite âmother-land.â
In German, though, through the sterner influences which surrounded the Empire in its birth and reorganization, Vaterland is now the word, Mutterland was used by Kant, Wieland, Goethe, Herder, Uhland, etc. Lippert suggests an ingenious explanation of the origin of the terms Mutterland, Vaterland, as well as for the predominance of the latter and younger word. If, in primitive times, man alone could hold property,âwomen even and children were his chattels,âyet the development of agriculture and horticulture at the hands of woman created, as it were, a new species of property, property in land, the result of womanâs toil and labour; and this new property, in days when âmother-rightâ prevailed, came to be called Mutterland, as it was essentially âmothersâ land.â But when men began to go forth to war, and to conquer and acquire land that was not âmothersâ land,â a new species of landed property,âthe âland of the conquering father,ââcame into existence (and with it a new theory of succession, âfather-rightâ), and from that time forward âVaterlandâ has extended its signification, until it has attained the meaning which it possesses in the German speech of to-day (492. 33, 36).
The inhabitants of the British colonies scattered all over the world speak of Britain as the âmother country,â âMother Englandâ; and R. H. Stoddard, the American poet, calls her âour Motherâs Mother.â The French of Canada term France over-sea âla mĂšre patrieâ (mother fatherland).
Even Livy, the Roman historian, wrote terra quam matrem appellamus,ââthe land we call mother,ââand Virgil speaks of Apolloâs native Delos as Delum maternum. But for all this, the proud Roman called his native land, not after his mother, but after his father, patria; so also in corresponding terms the Greek, [Greek: patris], etc. But the latter remembered his mother also, as the word metropolis, which we have inherited, shows. [Greek: Maetropolis] had the meanings: âmother-stateâ (whence daughter-colonies went forth); âa chief city, a capital, metropolis; oneâs mother-city, or mother-country.â In English, metropolis has been associated with âmother-church,â for a metropolis or a metropolitan city,
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