The general reader may feel like protesting against the use of a dialect that presents so many difficulties, and the philologist will object to the form employed, as being too much influenced by English associations to represent the dialect of the people in its native purity.
To both classes of readers our apology may seem weak and inadequate. In the first place, the stories would lose much of their vitality and force if the flavor of the peculiar mental qualities of the people who tell them should be lost by an attempt at translation. The ideal means of expression would be the vigorous and picturesque native tongue, did it not exclude all but the initiated from sharing the stories. The next best thing is to allow the native mind to express itself in its own adaptation of a foreign language.
As to the form the dialect has been allowed to take, it may be said that it differs from that used by the people in daily conversation, only as formal English differs from the colloquial. There is a little nearer approach to subordination of clauses than is found in ordinary conversation, and a larger per cent of English words is employed, as might be expected from those who have had some training in that language. This necessarily involves an inconsistency, inasmuch as the stories are represented as being told by natives in their native environment; but as the whole undertaking has presented peculiar difficulties, some degree of allowance may be expected.
The dialect is that of the Temne people, and is essentially the dialect of Sierra Leone, from which it was derived. Each new tribe, in learning the dialect, modified it slightly, so that, although it is perfectly intelligible to all the tribes using it, an attempt to represent the words phonetically, reveals many differences. Wherever the pronunciation of common words, such as "make," "take," "come" etc., very closely approximates the English usage, we have not hesitated to give the correct English form.
The whole dialect is a hopeless jumble of English and African words. It is very much condensed, almost stenographic in its brevity, and requires the aid of voice and gesture to round it out to like-life fulness. This requirement, the native temperament, being emotional and picturesque, meets to perfection. These accessories the imagination of the reader must supply, if he is to receive the keenest pleasure from the perusal of the stories.
With the native, a common device of expression is the repetition of the emphatic word or phrase, or else its very much prolonged utterance. The word "Sotáy"—accent on the last syllable—when used in the sense of "a long time," is prolonged until the very utterance conveys the impression desired. Naturally, the vocabulary is very meager. There are no words to express shades of meaning. Every thing that in any way pleases the eye is "fine." Every thing that pleases the taste, either literally or figuratively, is "sweet." Rice is "sweet," pepper is "sweet," and fighting is "sweet." Gender is ignored. "He" stands for "he," "she," or "it," indiscriminately. "Me Mammy he go bring yo' him son Mary, to-morrow." Idea of number is rudimentary. "He" is uniformly singular, and "dem" is usually plural. "Um" occurs often in the objective singular, but the variation in number appears to be purely accidental. "Dey" is rarely used for the pronoun "they," although to avoid confusion it has been allowed to appear quite frequently in the stories. "Dem" and "den" are used interchangeably for "they," and since there is no distinction in case, they may also be used for them. "Den" is seldom used for "then," but is usually a pronoun. The reader will need to exercise special care on this point. For the adverb "there," the natives invariably use "deh." There is a peculiar use of an auxiliary that will need careful notice. Its sound is between that of "dey" and "duh;" the latter has been chosen. "He duh come" means "He is coming," or "He comes," in the historical present. However, laws of language are trampled on with utmost unconcern. "Go" is used occasionally as a sign of the future. "He go come" meaning "he will come," and "he go go," "he will go." Certain words are repeated to form a single expression, as "so-so," meaning "merely," "nothing but." "San'-san'" is sand, and "bug-a-bug" is the white ant. Idiomatic expressions occur frequently, and unless mastered at once, may prove confusing; once understood, they are very expressive. "He no tay" means "it does not stay," that is, Time does not linger, or, It is but a short time. "Pass" is used in all comparisons, in the sense of surpass, excel, exceed, etc.; as—"Spider pass Elephan' fo' sense," "I pass yo' fo' 'trong." "Pull" is employed in the peculiar sense of "produce," "devise," "create," as: "He pull one big holler," "He pull dis sense," "God pull de people," referring to the creation of Adam and Eve. "No mo'" is an expression frequently found, and although no single English expression can cover the meaning in all of its uses, it signifies "only that and nothing more." "He de one man no mo'" means "only he and no one else." "So-so san'-san' no mo'," "entirely sand, nothing more."
But of these expressions there are not many, so the difficulty in mastering them will not be great. It has often been difficult to find a spelling that represents correctly the sound desired. The natives never say "house," but always "ho'se," giving "s" its sibilant sound. With the further aid of the vocabulary printed at the end of the volume, there should be little difficulty in reading the stories.
It may be said in conclusion, that no one can be more conscious of the fragmentary nature of the literature presented in this volume, or of the faulty manner of its presentation, than are the authors themselves.
F. M. C.