History of the Negro Race in America
Chapter 11 : [82] Uncivilized Races of Men, vol. i. p. 94.[83] Through the Dark Continent, vol. i. p

[82] Uncivilized Races of Men, vol. i. p. 94.

[83] Through the Dark Continent, vol. i. p. 344 _sq._; also vol. ii.

pp. 87, 88.

[84] Livingstone's Zambesi, pp. 613-617.

[85] Uncivilized Races of Men, vol. i. p. 146.

[86] Ashango Land, pp 290, 291.

[87] Uncivilized Races of Men, vol. i. pp. 97, 98.

CHAPTER VIII.

LANGUAGES, LITERATURE, AND RELIGION.

STRUCTURE OF AFRICAN LANGUAGES.--THE MPONGWE, MANDINGO, AND GREBO.--POETRY: EPIC, IDYLLIC, AND MISCELLANEOUS.--RELIGIONS AND SUPERSt.i.tIONS.

Philologically the inhabitants of Africa are divided into two distinct families. The dividing line that Nature drew across the continent is about two degrees north of the equator. Thus far science has not pushed her investigations into Northern Africa; and, therefore, little is known of the dialects of that section. But from what travellers have learned of portions of different tribes that have crossed the line, and made their way as far as the Cape of Good Hope, we infer, that, while there are many dialects in that region, they all belong to one common family. During the Saracen movement, in the second century of the Christian era, the Arab turned his face toward Central Africa.

Everywhere traces of his language and religion are to be found. He transformed whole tribes of savages. He built cities, and planted fields; he tended flocks, and became trader. He poured new blood into crumbling princ.i.p.alities, and taught the fingers of the untutored savage to war. His religion, in many places, put out the ineffectual fires of the fetich-house, and lifted the grovelling thoughts of idolaters heavenward. His language, like the new juice of the vine, made its way to the very roots of Negro dialects, and gave them method and tone. In the song and narrative, in the prayer and precept, of the heathen, the Arabic comes careering across each sentence, giving cadence and beauty to all.

On the heels of the Mohammedan followed the Portuguese, the tried and true servants of Rome, bearing the double swords and keys. Not so extensive as the Arab, the influence of the Portuguese, nevertheless, has been quite considerable.

[Transcriber's Note: A breve diacritical mark, a u-shaped symbol above a letter used to indicate special p.r.o.nunciation, is found on several words in the original text. These letters are indicated here by the coding [)x] for a breve above any letter x. For example, the word "tonda" with a breve above the letter "o" will appear as "t[)o]nda" in the following text.]

All along the coast of Northern Guinea, a distance of nearly fifteen hundred miles,--from Cape Mesurado to the mouth of the Niger,--the Kree, Grebo, and Basa form one general family, and speak the Mandu language. On the Ivory Coast another language is spoken between Frisco and d.i.c.k's Cove. It is designated as the Av[)e]kw[)o]m language, and in its verbal and inflective character is not closely related to the Mandu. The dialects of Popo, Dahomey, Ashantee, and Akra are resolvable into a family or language called the _Fantyipin_. All these dialects, to a greater or less extent, have incorporated many foreign words,--Dutch, French, Spanish, English, Portuguese, and even many words from Madagascar. The language of the Gold and Ivory Coasts we find much fuller than those on the Grain Coast. Wherever commerce or mechanical enterprise imparts a quickening touch, we find the vocabulary of the African amplified. Susceptible, apt, and cunning, the coast tribes, on account of their intercourse with the outside world, have been greatly changed. We are sorry that the change has not always been for the better. Uncivilized sailors, and brainless and heartless speculators, have sown the rankest seeds of an effete Caucasian civilization in the hearts of the unsuspecting Africans.

These poor people have learned to cheat, lie, steal; are capable of remarkable diplomacy and treachery; have learned well the art of flattery and extreme cruelty. Mr. Wilson says,--

"The Sooahelee, or Swahere language, spoken by the aboriginal inhabitants of Zanzibar, is very nearly allied to the Mpongwe, which is spoken on the western coast in very nearly the same parallel of lat.i.tude. _One-fifth of the words of these two dialects are either the same, or so nearly so that they may easily be traced to the same root_."

The Italics are our own. The above was written just a quarter of a century ago.

"The language of Uyanzi seemed to us to be a mixture of almost all Central African dialects. Our great stock of native words, in all dialects, proved of immense use to me; and in three days I discovered, after cla.s.sifying and comparing the words heard from the Wy-anzi with other African words, that I was tolerably proficient, at least for all practical purposes, in the Kiyanzi dialect."[88]

Mr. Stanley wrote the above in Africa in March, 1877. It was but a repet.i.tion of the experiences of Drs. Livingstone and Kirk, that, while the dialects west and south-west of the Mountains of the Moon are numerous, and apparently distinct, they are referable to one common parent. The Swahere language has held its place from the beginning. Closely allied to the Mpongwe, it is certainly one of great strength and beauty.

"This great family of languages--if the Mpongwe dialect may be taken as a specimen--is remarkable for its beauty, elegance, and perfectly philosophical arrangements, as well as for its almost indefinite expansibility. In these respects it not only differs essentially and radically from all the dialects north of the Mountains of the Moon, but they are such as may well challenge a comparison with any known language in the world."[89]

The dialects of Northern Africa are rough, irregular in structure, and unpleasant to the ear. The Mpongwe we are inclined to regard as the best of all the dialects we have examined. It is spoken, with but slight variations, among the Mpongwe, Ayomba, Oroungou, Rembo, Camma, Ogobay, Anenga, and Ngaloi tribes. A careful examination of several other dialects leads us to suspect that they, too, sustain a distant relations.h.i.+p to the Mpongwe.

Next to this remarkable language comes the Bakalai, with its numerous dialectic offspring, scattered amongst the following tribes: the Balengue, Mebenga, Bapoukow, Kombe, Mbiki, Mbousha, Mbondemo, Mbisho, Shekiani, Apingi, Evili, with other tribes of the interior.

The two families of languages we have just mentioned--the Mpongwe and the Bakalai--are distinguished for their system and grammatical structure. It is surprising that these unwritten languages should hold their place among roving, barbarous tribes through so many years. In the Mpongwe language and its dialects, the liquid and semi-vowel _r_ is rolled with a fulness and richness harmonious to the ear. The Bakalai and its branches have no _r_; and it is no less true that all tribes that exclude this letter from their dialects are warlike, nomadic, and much inferior to the tribes that use it freely.

The Mpongwe language is spoken on each side of the Gabun, at Cape Lopez, and at Cape St. Catharin in Southern Guinea; the Mandingo, between Senegal and the Gambia; and the Grebo language, in and about Cape Palmas. It is about twelve hundred miles from Gabun to Cape Palmas, about two thousand miles from Gabun to Senegambia, and about six hundred miles from Cape Palmas to Gambia. It is fair to presume that these tribes are sufficiently distant from each other to be called strangers. An examination of their languages may not fail to interest.

It has been remarked somewhere, that a people's homes are the surest indications of the degree of civilization they have attained. It is certainly true, that deportment has much to do with the polish of language. The disposition, temperament, and morals of a people who have no written language go far toward giving their language its leading characteristics. The Grebo people are a well-made, quick, and commanding-looking people. In their intercourse with one another, however, they are unpolished, of sudden temper, and revengeful disposition.[90] Their language is consequently _monosyllabic_. A great proportion of Grebo words are of the character indicated. A few verbs will ill.u.s.trate. _Kba_, carry; _la_, kill; _ya_, bring; _mu_, go; _wa_, walk; _ni_, do; and so on. This is true of objects, or nouns. _Ge_, farm; _bro_, earth; _w[)e]nh_, sun; _tu_, tree; _gi_, leopard; _na_, fire; _yi_, eye; _bo_, leg; _lu_, head; _nu_, rain; _kai_, house. The Grebo people seem to have no idea of syllabication.

They do not punctuate; but, speaking with the rapidity with which they move, run their words together until a whole sentence might be taken for one word. If any thing has angered a Grebo he will say, "_E ya mu kra wudi_;" being interpreted, "It has raised a great bone in my throat." But he says it so quickly that he p.r.o.nounces it in this manner, _yamukroure_. There are phrases in this language that are beyond the ability of a foreigner to p.r.o.nounce. It has no contractions, and often changes the first and second person of the personal p.r.o.noun, and the first and second person plural, by lowering or pitching the voice. The orthography remains the same, though the significations of those words are radically different.

The Mpongwe language is largely polysyllabic. It is burdened with personal p.r.o.nouns, and its adjectives have numerous changes in addition to their degrees of comparison. We find no inflections to suggest case or gender. The adjective _mpolo_, which means "large,"

carries seven or eight forms. While it is impossible to tell whether a noun is masculine, feminine, or neuter, they use one adjective for all four declensions, changing its form to suit each.

The following form of declensions will serve to impart a clearer idea of the arbitrary changes in the use of the adjective:

First Declension. (Singular, _nyare mpolu_, a large cow.

(Plural, _inyare impolu_, large cows.

Second Declension. (Singular, _egara evolu_, a large chest.

(Plural, _gara volu_, large chests.

Third Declension. (Singular, _idambe ivolu_, a large sheep.

(Plural, _idambe ampolu_, large sheep.

Fourth Declension. (Singular, _omamba ompolu_, a large snake.

(Plural, _imamba impolu_, large snakes.[91]

We presume it would be a difficult task for a Mpongwe to explain the arbitrary law by which such changes are made. And yet he is as uniform and strict in his obedience to this law as if it were written out in an Mpongwe grammar, and taught in every village.

His verb has four moods; viz., indicative, imperative, conditional, and subjunctive. The auxiliary particle gives the indicative mood its grammatical being. The imperative is formed from the present of the indicative by changing its initial consonant into its reciprocal consonant as follows:--

_tonda_, to love.

_ronda_, love thou.

_denda_, to do.

_lenda_, do thou.

The conditional mood has a form of its own; but the conjunctive particles are used as auxiliaries at the same time, and different conjunctive particles are used with different tenses. The subjunctive, having but one form, in a sentence where there are two verbs is used as the second verb.[92] So by the use of the auxiliary particles the verb can form the infinitive and potential mood. The Mpongwe verb carries four tenses,--present, past or historical, perfect past, and future. Upon the principle of alliteration the perfect past tense, representing an action as completed, is formed from the present tense by prefixing _a_, and by changing _a_-final into _i_: for example, _t[)o]nda_, "to love;" _at[)o]ndi_, "did love." The past or historical tense is derived from the imperative by prefixing _a_, and by changing _a_-final into _i_. Thus _r[)o]nda_, "love;" _ar[)o]ndi_, "have loved." The future tense is constructed by the aid of the auxiliary particle _be_, as follows: _mi be t[)o]nda_," I am going to love."

We have not been able to find a Mandingo grammar, except Mr.

MacBrair's, which is, as far as we know, the only one in existence.

We have had but little opportunity to study the structure of that language. But what scanty material we have at hand leads us to the conclusion that it is quite loosely put together. The saving element in its verb is the minuteness with which it defines the time of an action. The causative form is made by the use of a suffix. It does not use the verb "to go" or "come" in order to express a future tense.

Numerous particles are used in the substantive verb sense. The Mandingo language is rather smooth. The letters _v_ and _z_ are not in it. About one-fifth of the verbs and nouns commence with vowels, and the noun always terminates in the letter _o_.

Here is a wide and interesting field for philologists: it should be cultivated.

The African's nature is as sunny as the climate he lives in. He is not brutal, as many advocates of slavery have a.s.serted. It is the unanimous testimony of all explorers of, and travellers through, the Dark Continent, that the element of gentleness predominates among the more considerable tribes; that they have a keen sense of the beautiful, and are susceptible of whatever culture is brought within their reach. The Negro nature is not sluggish, but joyous and vivacious. In his songs he celebrates victories, and laughs at death with the complacency of the Greek Stoics.

"Rich man and poor fellow, all men must die: Bodies are only shadows. Why should I be sad?"[93]

He can be deeply wrought upon by acts of kindness; and bears a friends.h.i.+p to those who show him favor, worthy of a better state of society. When Henry M. Stanley (G.o.d bless him! n.o.ble, brave soul!) was about emerging from the Dark Continent, he made a halt at Kabinda before he ended his miraculous journey at Zanzibar on the Pacific Ocean. He had been accompanied in his perilous journey by stout-hearted, brave, and faithful natives. Their mission almost completed, they began to sink into that listlessness which is often the precursor of death. They had been true to their master, and were now ready to die as bravely as they had lived. Read Mr. Stanley's account without emotion if you can:--

"'Do you wish to see Zanzibar, boys?' I asked.

"'Ah, it is far. Nay, speak not, master. We shall never see it,' they replied.

"'But you will die if you go on in this way. Wake up--shake yourselves--show yourselves to be men.'