THE CHILD'S TRIBUTE TO THE MOTHER.
A good mother is worth a hundred schoolmasters.—English Proverb.
The first poet, the first priest, was the first mother.
The first empire was a woman and her children.—O. T. Mason.
When society, under the guidance of the "fathers of the church," went almost to destruction in the dark ages, it was the "mothers of the people" who saved it and set it going on the new right path. —Zmigrodski (adapted).
The story of civilization is the story of the mother. —Zmigrodski.
One mother is more venerable than a thousand fathers. —Laws of Manu.
If the world were put into one scale, and my mother into the other, the world would kick the beam.—Lord Langdale.
Names of the Mother.
In A Song of Life,—a book in which the topic of sex is treated with such delicate skill,—occurs this sentence: "The motherhood of mammalian life is the most sacred thing in physical existence" (120. 92), and Professor Drummond closes his Lowell Institute Lectures on the Evolution of Man in the following words: "It is a fact to which too little significance has been given, that the whole work of organic nature culminates in the making of Mothers—that the animal series end with a group which even the naturalist has been forced to call the Mammalia. When the savage mother awoke to her first tenderness, a new creative hand was at work in the world" (36. 240). Said Henry Ward Beecher: "When God thought of Mother, he must have laughed with satisfaction, and framed it quickly,—so rich, so deep, so divine, so full of soul, power, and beauty, was the conception," and it was unto babes and sucklings that this wisdom was first revealed. From their lips first fell the sound which parents of later ages consecrated and preserved to all time. With motherhood came into the world song, religion, the thought of immortality itself; and the mother and the child, in the course of the ages, invented and preserved most of the arts and the graces of human life and human culture. In language, especially, the mother and the child have exercised a vast influence. In the names for "mother," the various races have recognized the debt they owe to her who is the "fashioner" of the child, its "nourisher" and its "nurse." An examination of the etymologies of the words for "mother" in all known languages is obviously impossible, for the last speakers and interpreters of many of the unwritten tongues of the earth are long since dead and gone. How primitive man—the first man of the race—called his mother, we can but surmise. Still, a number of interesting facts are known, and some of these follow.
The word mother is one of the oldest in the language; one of the very few words found among all the great branches of the widely scattered Aryan race, bearing witness, in ages far remote, before the Celt, the Teuton, the Hellene, the Latin, the Slav, and the Indo-Iranian were known, to the existence of the family, with the mother occupying a high and honourable place, if not indeed the highest place of all. What the etymological meaning was, of the primitive Aryan word from which our mother is descended, is uncertain. It seems, however, to be a noun derived, with the agent-suffix -t-r, from the root ma, "to measure." Skeat thinks the word meant originally "manager, regulator [of the household]," rejecting, as unsupported by sufficient evidence, a suggested interpretation as the "producer." Kluge, the German lexicographer, hesitates between the "apportioner, measurer," and the "former [of the embryo in the womb]." In the language of the Klamath Indians of Oregon, p'gishap, "mother," really signifies the "maker."
The Karankawas of Texas called "mother," kaninma, the "suckler," from kanin, "the female breast." In Latin mamma, seems to signify "teat, breast," as well as "mother," but Skeat doubts whether there are not two distinct words here. In Finnish and some other primitive languages a similar resemblance or identity exists between the words for "breast" and "mother." In Lithuanian, móte—cognate with our mother—signifies "wife," and in the language of the Caddo Indians of Louisiana and Texas sássin means both "wife" and "mother." The familiar "mother" of the New England farmer of the "Old Homestead" type, presents, perhaps, a relic of the same thought. The word dame, in older English, from being a title of respect for women—there is a close analogy in the history of sire—came to signify "mother." Chaucer translates the French of the Romaunt of the Rose, "Enfant qui craint ni père ni mère Ne pent que bien ne le comperre," by "For who that dredeth sire ne dame Shall it abie in bodie or name," and Shakespeare makes poor Caliban declare: "I never saw a woman, But only Sycorax, my dam." Nowadays, the word dam is applied only to the female parent of animals, horses especially. The word, which is one with the honourable appellation dame, goes back to the Latin domina, "mistress, lady," the feminine of dominus, "lord, master." In not a few languages, the words for "father" and "mother" are derived from the same root, or one from the other, by simple phonetic change. Thus, in the Sandeh language of Central Africa, "mother" is n-amu, "father," b-amu; in the Cholona of South America, pa is "father," pa-n, "mother"; in the PEntlate of British Columbia, "father" is mãa, "mother," tãa, while in the Songish mãn is "father" and tan "mother" (404. 143).
Certain tongues have different words for "mother," according as it is a male or a female who speaks. Thus in the Okanak·ên, a Salish dialect of British Columbia, a man or a boy says for "mother," sk'õi, a woman or a girl, tõm; in Kalispelm the corresponding terms for "my mother" are isk'õi and intoop. This distinction, however, seems not to be so common as in the case of "father."
In a number of languages the words for "mother" are different when the latter is addressed and when she is spoken of or referred to. Thus in the Kwakiutl, Nootka, and Çatloltq, three British Columbia tongues, the two words for "mother" are respectively ât, abóuk; ãt, abEmp; nikH, tãn. It is to be noted, apparently, that the word used in address is very often simpler, more primitive, than the other. Even in English we find something similar in the use of ma (or mama) and mother.
In the Gothic alone, of all the great Teutonic dialects,—the language into which Bishop Wulfila translated the Scriptures in the fourth century,—the cognate equivalent of our English mother does not appear. The Gothic term is aithiei, evidently related to atta, "father," and belonging to the great series of nursery words, of which our own ma, mama, are typical examples. These are either relics of the first articulations of the child and the race, transmitted by hereditary adaptation from generation to generation, or are the coinages of mother and nurse in imitation of the cries of infancy.
These simple words are legion in number and are found over the whole inhabited earth,—in the wigwam of the Redskin, in the tent of the nomad Bedouin, in the homes of cultured Europeans and Americans. Dr. Buschmann studied these "nature-sounds," as he called them, and found that they are chiefly variations and combinations of the syllables ab, ap, am, an, ad, at, ba, pa, ma, na, da, ta, etc., and that in one language, not absolutely unrelated to another, the same sound will be used to denote the "mother" that in the second signifies "father," thus evidencing the applicability of these words, in the earliest stages of their existence, to either, or to both, of the parents of the child (166. 85). Pott, while remarking a wonderful resemblance in the names for parents all over the world, seeks to establish the rather doubtful thesis that there is a decided difference in the nature of the words for "father" and those for "mother," the former being "man-like, stronger," the latter "woman-like, mild" (517. 57).
Some languages apparently do not possess a single specialized word for "mother." The Hawaiian, for example, calls "mother and the sisters of the mother" makua wahine, "female parent," that being the nearest equivalent of our "mother," while in Tonga, as indeed with us to-day, sometimes the same term is applied to a real mother and to an adopted one (100. 389). In Japan, the paternal aunt and the maternal aunt are called "little mother." Similar terms and appellations are found in other primitive tongues. A somewhat extended discussion of names for "mother," and the questions connected with the subject, will be found in Westermarck (166. 85). Here also will be found notices of the names among various peoples for the nearest relatives of the mother and father. Incidentally it is worth noting that Westermarck controverts Professor Vambéry's opinion that the Turko-Tartar words for "mother," ana, ene, originally meant "nurse" or "woman" (from the root an, en), holding that exactly the reverse is the fact, "the terms for mother being the primitive words." He is also inclined to think that the Aryan roots pa, "to protect, to nourish," and ma, "to fashion," came from pa, "father," and ma, "mother," and not vice versâ. Mr. Bridges, the missionary who has studied so well the Yahgans of Tierra del Fuego, states that "the names imu and dabi—father and mother—have no meaning apart from their application, neither have any of their other very definite and ample list of terms for relatives, except the terms macu [cf. magu, "parturition">[ and macipa [cf. cipa, "female">[, son and daughter." This statement is, however, too sweeping perhaps (166. 88).
According to Colonel Mallery, the Ute Indians indicate "mother" by placing the index finger in the mouth (497a. 479). Clark describes the common Indian sign as follows: "Bring partially curved and compressed right hand, and strike with two or three gentle taps right or left breast, and make sign for female; though in conversation the latter is seldom necessary. Deaf mutes make sign for female, and cross hands as in their sign for baby, and move them to front and upwards" (420. 262). Somewhat similar is the sign for "father": "Bring the compressed right hand, back nearly outwards, in front of right or left breast, tips of fingers few inches from it; move the hand, mostly by wrist action, and gently tap the breast with tips of fingers two or three times, then make sign for male. Some Indians tap right breast for 'father,' and left for 'mother.' Deaf-mutes make sign for male, and then holding hands fixed as in their sign for baby, but a little higher, move the hands to front and upwards" (420. 167).
Interesting is the following statement of Mr. Codrington, the well-known missionary to the Melanesians:—
"In Mota the word used for 'mother' is the same that is used for the division [tribe?] veve, with a plural sign ra veve. And it is not that a man's kindred are so called after his mother, but that his mother is called his kindred, as if she were the representative of the division to which he belongs; as if he were not the child of a particular woman, but of the whole kindred for whom she brought him into the world." Moreover, at Mota, in like fashion, "the word for 'consort,' 'husband,' or 'wife,' is in a plural form ra soai, the word used for members of a body, or the component parts of a canoe" (25. 307-8).
Mother-Right.
Since the appearance of Bachofen's famous book on the matriarchate, "mother-right," that system of society in which the mother is paramount in the family and the line of inheritance passes through her, has received much attention from students of sociology and primitive history.
Post thus defines the system of mother-right:—
"The matriarchate is a system of relationship according to which the child is related only to his mother and to the persons connected with him through the female line, while he is looked upon as not related to his father and the persons connected with him through the male line. According to this system, therefore, the narrowest family circle consists not, as with us to-day, of father, mother, and child, but of mother, mother's brother, and sister's child, whilst the father is completely wanting, and the mother's brother takes the father's place with the sister's children. The real father is not the father of his own children, but of his nephews and nieces, whilst the brother of his wife is looked upon as father to his children. The brothers and sisters of the mother form with her a social group, to which belong also the children of the sisters, the children of the daughters of the sisters, etc., but not the children of the brothers, the children of the sisters' sons, etc. With every husband the relationship ceases" (127. I. 13-14).
The system of mother-right prevails widely over the whole globe; in some places, however, only in fragmentary condition. It is found amongst nearly all the native tribes of America; the peoples of Malaysia, Melanesia, Australia, Micronesia, and Polynesia, the Dravidian tribes of India; in Africa it is found in the eastern Sahara, the Soudan, the east and west coast, and in the centre of the continent, but not to the exclusion, altogether, of father-right, while in the north the intrusion of Europeans and the followers of Islam has tended to suppress it. Traces of its former existence are discovered among certain of the ancient tribes of Asia Minor, the old Egyptians, Arabs, Greeks, Romans, Teutons, the Aryans of India, the Chinese, Japanese, etc.
Mother-right has been recognized by many sociologists as a system of family relationship, perhaps the most widespread, perhaps the most primitive of all. Dr. Brinton says:—
"The foundation of the gentile system, as of any other family life, is … the mutual affection between kindred. In the primitive period this is especially between children of the same mother, not so much because of the doubt of paternity, as because physiologically and obviously, it is the mother in whom is formed, and from whom alone proceeds, the living being" (412. 47).
Professor O. T. Mason, in the course of his interesting address on
"Woman's Share in Primitive Culture," remarks (112. 10):—
"Such sociologists as Morgan and McLennan affirm that the primitive society had no family organization at all. They hypothecate a condition in which utter promiscuity prevailed. I see no necessity for this. There is some organization among insects. Birds mate and rear a little family. Many animals set up a kind of patriarchal horde. On the other hand, they err greatly who look among savages for such permanent home life as we enjoy. Marriages are in groups, children are the sons and daughters of these groups; divorces are common. The fathers of the children are not known, and if they were, they would have no authority on that account. The mother never changes her name, the children are named after her, or, at least, are not named after the father. The system of gentes prevails, each gens consisting of a hypothetical female ancestress, and all her descendants through females. These primitive men and women, having no other resort, hit upon this device to hold a band of kin together. Here was the first social tie on earth; the beginning of the state. The first empire was a woman and her children, regardless of paternity. This was the beginning of all the social bonds which unite us. Among our own Indians mother-right was nearly universal. Upon the death of a chief whose office was hereditary, he was succeeded, not by his son, but by the son of a sister, or an aunt, or a niece; all his property that was not buried with him fell to the same parties, could not descend to his children, since a child and the father belonged to different gentes." McLennan has discussed at some length the subject of kinship in ancient Greece (115. 193-246), and maintains that "the system of double kinship, which prevailed in the time of Homer, was preceded by a system of kinship through females only," referring to the cases of Lycaon, Tlepolemus, Helen, Arnaeus, Glaucus, and Sarpedon, besides the evidence in the Orestes of Euripides, and the Eumenides of Aeschylus. In the last, "the jury are equally divided on the plea [that Orestes was not of kin to his mother, Clytemnestra, whom he had killed, —"Do you call me related by blood to my mother?">[, and Orestes gains his cause by the casting vote of Athene." According to tradition, "in Greece, before the time of Cecrops, children always bore the name of their mothers," in marked contrast to tha state of affairs in Sparta, where, according to Philo, "the marriage tie was so loose that men lent their wives to one another, and cared little by whom children were begotten, provided they turned out strong and healthy."
We have preserved for us, by Plutarch and others, some of the opinions of Greek philosophers on the relation of the father and the mother to the child. Plato is represented as calling "mind the conception, idea, model, and father; and matter the mother, nurse, or seat and region capable of births." Chrysippus is said to have stated: "The foetus is nourished in the womb like a plant; but, being born, is refrigerated and hardened by the air, and its spirit being changed it becomes an animal," a view which, as McLennan points out, "constitutes the mother the mere nurse of her child, just as a field is of the seed sown in it."
The view of Apollo, which, in the council of the gods, influenced Athene to decide for Orestes, is this:—
"The bearer of the so-called offspring is not the mother of it, but only the nurse of the newly conceived foetus. It is the male who is the author of its being; while she, as a stranger, for a stranger, preserves the young plant for those for whom the god has not blighted it in the bud. And I will show you a proof of this assertion; one may become a father without a mother. There stands by a witness 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 the subject of lullabies. But not cradle-songs alone have sprung from woman's genius. The world over, dirges and funeral-laments have received their poetical form from the mother. As name-giver, too, in many lands, the mother exercised this side of her imaginative faculty. The mother and the child, from whom language received its chief inspiration, were also the callers forth of its choicest and most creative form.
Mother-Wit.
"An ounce o' mother-wit is worth a pound o' clergy," says the Scotch proverb, and the "mother-wit," 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: "Die Mütter geben uns von Geiste Wãrme und die Vãter Licht," and Goethe, in a familiar passage in his Autobiography, declares:—
"Vom Vater hab'ich die Statur,
Des Lebens ernstes Führen;
Vom Mütterchen die Frobnatur,
Und Lust zu fabulieren."
Shakespeare makes Petruchio tell the shrewish Katherine that his "goodly speech" is "extempore from my mother-wit," and Emerson calls "mother-wit," the "cure for false theology." Quite appropriately Spenser, in the Faerie Queene, speaks of "all that Nature by her mother-wit could frame in earth." 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 "soul" is feminine in many European languages.
Among the Teton Indians, according to the Rev. J. Owen Dorsey, the following peculiar custom exists: "Prior 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 mouth" (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: "My child is of the sex that does not speak" (518. XLIII. 249), and with other peoples in higher stages of culture, the "silent woman" lingers yet. Taceat mulier in ecclesiâ still rings in our ears to-day, as it has rung for untold centuries. Though the poet has said:—
"There is a sight all hearts beguiling—
A youthful mother to her infant smiling,
Who, with spread arms and dancing feet,
And cooing voice, returns its answer sweet,"
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 "birthe-tonge," 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:—
"The language I have learned these forty years
(My native English) now must I forego."
The German version of the passage has, however, mein mütterliches
Englisch.
Cowper, in the Task, does use "mother-tongue," in the connection following:—
"Praise enough
To fill the ambition of a private man,
That Chatham's language was his mother-tongue."
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 "hiding the beauties of Latin in homely German words," 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. Lübben, 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 Luther's 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 Maaler's 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 Schottel's Teutsche Haupt-Sprache (Braunschweig, 1663). Apparently the earliest known citation is the Low German modersprake, found in the introduction of Dietrich Engelhus' (of Einbeck) Deutsche Chronik (1424).
Nowadays Muttersprache is found everywhere in the German book-language, but Dr. Lübben, 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:—
"Min Modersprak, so slicht un recht,
Du ole frame Red!
Wenn blot en Mund 'min Vader' seggt,
So klingt mi't as en Bed,"
and by Johann Meyer, in his Ditmarscher Gedichte:—
"Vaderhus un Modersprak!
Lat mi't nöm'n un lat mi't rop'n;
Vaderhus, du belli Sted,
Modersprak, da frame Red,
Schönres klingt der Nix tohopen,"
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,—Dutch moederspraak, moedertaal, Swedish modersmål, etc.,—seem more original. The Romance languages, however, offer a clue. In French, langue mère is a purely scientific term of recent origin, denoting the root-language of a number of dialects, or of a "family of speech," 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. Lübben supposes that the German prototypes of modersprak and Muttersprache arose. In the Bôk der Byen, a semi-Low German translation (fifteenth century) of the Liber Apium of Thomas of Chantimpré, occurs the word modertale in the passage "Christus sede to er [the Samaritan woman] mit sachte stemme in erre modertale." A municipal book of Treuenbrietzen informs us that in the year 1361 it was resolved to write in the ydeoma maternale—what the equivalent of this was in the common speech is not stated—and 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, "aunt"), signifies "mother," 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 mother's name, so does also the land her toil won from the wilderness.
Mother-Land.
As we say in English most commonly "native city," so also we say "native land." Even Byron sings:—
"Adieu, adieu I my native shore
Fades o'er the waters blue;
* * * * *
My native land—good night!"
and Fitz-Greene Halleck, in his patriotic poem "Marco Bozzaris," bids strike "For God, and your native land."
Scott's far-famed lines:—
"Breathes there a man with soul so dead,
Who never to himself has said,
This is my own, my native land!"
and Smith's national hymn, "My country,'tis of thee," 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 "your dear Mother-England," —but this is not quite "mother-land."
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,—women even and children were his chattels,—yet 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 woman's toil and labour; and this new property, in days when "mother-right" prevailed, came to be called Mutterland, as it was essentially "mothers' land." But when men began to go forth to war, and to conquer and acquire land that was not "mothers' land," a new species of landed property,—the "land of the conquering father,"—came into existence (and with it a new theory of succession, "father-right"), and from that time forward "Vaterland" 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 "mother country," "Mother England"; and R. H. Stoddard, the American poet, calls her "our Mother's Mother." The French of Canada term France over-sea "la mère patrie" (mother fatherland).
Even Livy, the Roman historian, wrote terra quam matrem appellamus,—"the land we call mother,"—and Virgil speaks of Apollo's 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: "mother-state" (whence daughter-colonies went forth); "a chief city, a capital, metropolis; one's mother-city, or mother-country." In English, metropolis has been associated with "mother-church," for a metropolis or a metropolitan city, was long one which was the seat of a bishopric.
Among the ancient Greeks the Cretans were remarkable for saying not [Greek: patris] (father-land), but [Greek: maetris] (mother-land), by which name also the Messenians called their native land. Some light upon the loss of "mother-words" in ancient Greece may be shed from the legend which tells that when the question came whether the new town was to be named after Athene or Poseidon, all the women voted for the former, carrying the day by a single vote, whereupon Poseidon, in anger, sent a flood, and the men, determining to punish their wives, deprived them of the power of voting, and decided that thereafter children were not to be named after their mothers (115. 235).
In Gothic, we meet with a curious term for "native land, home," gabaurths (from gabairan "to bear"), which signifies also "birth." As an exemplification of the idea in the Sophoclean phrase "all-nourishing earth," we find that at an earlier stage in the history of our own English tongue erd (cognate with our earth) signified "native land," a remembrance of that view of savage and uncivilized peoples in which earth, land are "native country," for these are, in the true sense of the term, Landesleute, homines.
In the language of the Hervey Islands, in the South Pacific, "the place in which the placenta of an infant is buried is called the ipukarea, or native soil" (459. 26).
Our English language seems still to prefer "native city, native town, native village," as well as "native land," "mother-city" usually signifying an older town from which younger ones have come forth. In German, though Vaterstadt in analogy with Vaterland seems to be the favorite, Mutterstadt is not unknown.
Besides Mutterland and Mutterstadt, we find in German the following:—
Mutterboden, "mother-land." Used by the poet Uhland. Muttergefilde, "the fields of mother-earth." Used by Schlegel. Muttergrund, "the earth," as productive of all things. Used by Goethe. Mutterhimmel, "the sky above one's native land." Used by the poet Herder. Mutterluft, "the air of one's native land." Mutterhaus, "the source, origin of anything." Uhland even has:—
"Hier ist des Stromes Mutterhaus,
Ich trink ihn frisch vom Stein heraus."
More far-reaching, diviner than "mother-land," is "mother-earth."