Contents:
I created this arrangement of the final Chorale: We use cookies on this site to enhance your user experience By clicking any link on this page you are giving your consent for us to set cookies. OK, I agree No, give me more info. Go Pro Upload Log In. Choose where you want to share: The score can be downloaded in the format of your preference: Try again More of this, please? Follow to get notified when Mike Magatagan has uploaded new scores. To print parts, please upgrade to a Pro account first. Uploaded on Mar 6, Baroque Pages 7 Duration The moral of one civiliiiatiou, nay, almost of one generation, is to became the im- moral of the nest, and the old immorality the new morality ; therein lies the most fruitful source of human tragedies on both small and large scale.
In onier to illustrate this poiut, it will not be with- out service to briefly analyse the series of witches to be foand in one collection of Miirchen, Grimm's tales. Occasionally, instead of a hut in the forest, the witch has a well or spring. We may note also Das hlaue Lichty where the witch hides her treasures in a subterranean chamber leading oflF a well. In the very first tale of our Grimm, the Grerman Froschkonigy the Scottish Frog-Lover, we find that near the king's house is a vast, dense wood, and in the wood an old lime tree, at the foot of which is a spring or weU.
Her hostility, however, to this particular king's son may possibly be accounted for by the fact that when he is disenchanted he carries his bride oflF to his own kingdom. He is one of the " modem " young men, with a patriarchal view of life, removed far indeed from that of the witch- priestess. Quite in keeping with this witch is the witch in Rapunzel. Frau Gothel is a great hand at the cultivation of vegetables, and her neighbour steals, as folk -custom justified him in doing, corn -salad for his Mt is conceivable, although of coarse it cannot be proven, that the primitive witch-priestesses had learnt the seoret of hypnotising those who could be useful or were hostile to them.
Many of the features of enchantment would thus become intelligible. For example, the evil eye of the witch, or a oommon method of overcoming her, namely, to go and do precisely what you need in her presence but without paying the least regard to her. Tiic euraged witcli, wlio has found him I in the act of stealing, is pacified when she hears the I cflUBC of his theft, but demands the child about to be bom.
Here she becomes goose-girl to a ' steinaltes MUtterchen,' who Uvea with her herd of geese in a small hut on a forest- I clea ring. This old woman spends her time in collecting. To such a I fttruugcr she may sternly teach a lesson, but she is at heart friendly to him as well as to the maiden. She is a typical representative of primitive womanhood, busy with the spinning-wheel and the hesum, and knowing in forest-lore, and, when occasion requires, enchantment.
She makes her hut into a palace for the princess, and I to that, not to his own home, the hero takes his I bride. Tlicn the tale concludes with the suggestive I wonls: Wahrscheinlich ist sie es auch gewesen, die der Konigstochter schon bei der Geburt die Gabe verliehen hat Perlen zu weinen statt der Thranen. To a later age the notion of the witch as, at bottom, friendly and wise had become inconceivable. Other Mdrchen illustrating similar points may be noticed more briefly. Here it is a friendly old woman who instructs the girl how to save her brothers from enchantment.
The reference to the biblical Benjamin and the tag in which the girl goes away to the husband's house, appear to be later additions ; the latter being quite out of keeping with the commence- ment of the story in which the girl is to inherit the kingdom in preference to her brothers. In Hdiisel und Grethel the witch is evil, and has the cannibal instincts," which are not so much a sign of her wickedness as of the human sacrifices which were certainly associated with primitive matriarchal societies.
There are traces of cannibalistic tendencies in such tales as Fon devi MachatuUlboomj Fundevogel, Sneewiltehen, etc. Traces of this primitive cannibalistic sacrifice have even remained in the ceremonial of the most developed religions of highly civilised i eople8. In all these cases we have the little forest-clearing and the hut, which is the characteristic dwelling-pla --e of the witch, hi Fnm HoUe we meet a well-dwelling old woman, who controls the weather and represents rather the goddess herself than her servant, ehe is associated with loaves and apples, and is friendly the good and kindly maiden.
She punishes the rude ad ankindly, just as the goddess-witch Frau Truile 'punishes disobedient children. In Die sechs Schiahie ' we have the usual type of witcli living in a hut in the foreat-clearing. She is not ictly hostile tu the king's sou, but marries her daughter J him. This daughter, as we are so often told, had learnt Trom her mother the Uexenkiinste. She ts opposed by the 'wise woman,' who assista the step-children. The ory is really from tlie transition period, for while the ng takes his bride home, we tind Iiis mother as in iny other tales the real person in authority there.
Sneeieittchen, Der liebste Jioland, and Die iwjei prvder the witches are all workers of ill ; but in the ret the bridegroom says to the bride.
Here the proprietress receives him, as may be expected, with anything but a friendly greeting. Die Goldkinder and Die zwei Briider.
Of the witch in Die Rahe, who lives in the orthodox manner, in a hut in a forest-clearing, it is not easy to determine the character. She serves at first to test the strength of the man's will, but when he at last surmounts all the difficulties and wins the king's daughter, it is to her castle that he comes, and there that the Hochzeit is held We have thus the matriarchal law of descent.
It will be seen at once from the leases cited that the ugly, mysterious old woman with I inagicHt powers is not necessarily hostile to mankind. I Much that appears hostile is due either to our not I appreciating the struggle between two civilisations, or I to the real motive, sacrificial or social, of the witch's I conduct having become obscured in the long course of I tradition through minds charged with alien ideas.
While the wituh or prieatesa of the old civilisation ia I generally pictured for us as living alone in a hut withiu I a forest-fdearing,' we not infrequently find the priestly limited with the tpieenly office. But rather the idea was that of a wise woman, — a woman in not only spiritual but also temporal authority, — hostile indeed to a civilisation which brought customs of marriage and descent other than those upon which her influence and power were based.
Affcer, but only after, the sacerdotal comes the kingly element in the Marchen, presenting us with another side of the same old primitive civilisation, with its mother- right customs. In trying to appreciate the king of the MdrcheUy the reader must put on one side all modem impressions as to royalty, and return to the early Teutonic significance of the term.
In the side valleys of Norway the wanderer may yet come across Gaards- mcBndy who hold themselves somewhat aloof from their fellow -peasants, although to the eye of the observer their house and bams, their stock of cattle, and cluster of dependants are not more extensive than those of their neighbours.
Questioned as to the cause of the indifferent, or even slightly contemptuous reception the stranger has met with, the neighbours will tell him with a smile that his hosts were Smaakoiige, or descendants of the old petty kings of the valley. During a day's march, within even the same valley, merely by crossing an arm or two of the forest, several such Smaakonge might in olden time have been found, and they approached very closely to the Marchen conception of a king.
Not a man set in royal dignity far aboVe swineherds and goose-girls, but one who could associate with them, nay, who might have risen from their ranks by some valiant act, which won him a bride and the kingdom. It has given to them much of the royal trappings of a far more developed civUisation, and decked them in the barbaric ' splendour of oriental mouarchs.
Nay, even the thousand and more years since there were innumerable "little kings" — literally Smaakonge — living in the land, may not be such a very poor chronological approximation of the story - teller, if we bear in mind the variety of estimates which far greater scientific authorities have formed of the age of the earth! Admitting for the present that the Mdrchen kings belong to the type which we find in both primitive Scandinavian and Greek tradition, let us examine what material the brothers Grimm have provided for an appreciation of the mode of life which they led.
In the first place, let us collect evidence of the association of kings and queens with those following humble, especially agricultural, pursuits. In Die drei Spinnerin- nen the king's mother chooses a bride for her son, because she believes her untiring with the spinning-wheel. Ich bore nichts lieber als spinnen, und bin nicbt vergniigter als wenn die Rader scbnurren ; gebt mir eure Tocbter mit ins home and angels appear.
In Kbnig Drosselbart we have a new patch on an old tale, the marriage is patriarchal and performed by a priest ; so in Die seeks JHetwr, the prince takes his bride home and they go to churchy etc. Both tiie queen and the son hold that a poor hut diligent maiden will make the most useful hride. In Hiimpelstilzchen we have a variation of the same theme, a poor miller's daughter becoming the king's bride on account of her auppoaed capacity for Bplnning.
In Spindel, Weherschiffchen uiid Nadd it is again the diligent spinniug of the maiden which makes her, in the eyes of the king's son, at once the poorest and richest. But it is not only diligent spinsters who find, for economical reasoDB, favour in royal eyes, the bridal selection in frequently made, without any reganl to rank in the motlem sense, from all the maidens of the king- dom. Id De drtti Viigdhens the king and his two chief couiuetlors marry, without any reason being considered apparently needful, three maidens herding their cowa under the KeuterlHjrg.
In Die weisse und die schivarze BrafU the king marries a peasant girl, the sister of one of his scrvanw.
Eligius forbids, on the festival of St. The primitive savage knows nothing of agriculture, of spinning, of herbs, and of springs, but his ivife does. In this cantata, Bach combines elements of ritornello and concerto writing to expand his range of structural experimentation. Falsche Welt, dir trau ich nicht, BWV This old woman spends her time in collecting. Boniface had met by night such a procession he would have ascribed it to the old pagan worship, while to Alfons de Spina, or a mediaeval inquisitor, it would have been an undoubted witch-gathering. Only very rarely, as in Pitchers Vogel or Das sitigende springende Ldfceneckercheny do we find a wizard.
The " Kongsennen fra Engeland " marries this goose-girl. In Tro og Utro we find the king looking after his Gaard or farm ; he comes out to shoot the hawk which attacks his poultry, and he is keenly interested in the produce of his orchard. The king desires the removal of a hedge, and ofiers his daughter and half the kingdom to any one who will dig him a well with a supply of water all the year round, for " it is a shame that all his neighbours have such wells and he has not.
Indeed, Askelad marries the king's daughter quite as frequently as Aschenputtel the king's son. Princesses not only undertake menial oflfices, but find themselves quite at home in farmstead and household duties. Thus in The Silktrearer and her Husband wo read: Nevertheless she took him at last, and they were wed together. In AUerleiixfiih the princess seeks service in the kitchen, where she soon gives evidence of her art in cooking, and, like the rest of the establishment, is brouglit into close contact with the king.
The corresponding male picture is to lie found in IHe seeks Diener, where the king's sou can transform liimself into a swineherd and knows his work. Emperors and kings, Mother Church, monks and high ecclesiastics, knights and lawyers, were all familiar, and too familiar, to the mediaeval peasant, and quite as well calculated to impress his imagination. Yet how slight is the trace we find of them in genuine Mdrchen! There is little solution to be found for such problems, if we do not grant that the peasant simplicity of Mdrclien kings is as much an original characteristic of the civilisation to which they belong as the matriarchal law of descent itself To appreciate better the position of women in these little kingdoms, let us look a little more closely at some of the queens and some of the kings' daughters.
Only very rarely, as in Pitchers Vogel or Das sitigende springende Ldfceneckercheny do we find a wizard. The dwarfs are the only males with a recognised jtower of working magic. The influence of the queeu-mother over her son is always great, and often extends to the choice or displacement of his wife. Tim is, indeed, part of the essential primitive primacy of the queen in the kingdom. The latter tale is of special significance, for the queen does not lose her kingdom by discarding her husband, but, on the con- trary, by marrying a second will obviously convey her kingdom to him.
In Der gtUe Handel, we see the king's iter sitting by her father in the place of justice ; weiasc Schlatige, Das liuthnel, Der Konigssohn tick iJor nichUt Jurchtet, and Die sechs Dieiier, it is the priiiccsa heraelf who sets the task or propounds the riddle which is to win her and her kingdom. The primitive Aryans, however, whether Teuton or Greek, knew of such a system. It carries us back to a primitive form of civilisation common to Aryan, Hebrew, and Zulu. It is impossible to read De heiden Kunigeskinner without being re- minded of Jacob's service for Rachel and Leah, and feel that in the primitive form of the story the king's son won not the youngest, but all three daughters.
Nor can we fully appreciate the tasks set by the old queen and her daughter in Die sechs Diener to would-be husbands, without comparing it with customs like those of the Bechuanas, among whom the wooer ploughs so much ground and brings so many oxen for his mother- in-law.
The Marchen, to be understood, must be treated as a quarry in which are to be found the fossils of an antique civilisation, or rather of several successive antique civilisations. In the Teutonic MdrcJien, however, the period of mother-right appears to be the stratum richest in fossils. The king is king, because he is the son of the queen, because he is the queen's husband," because he marries her daughter. The position of the king is precarious ; as in Der Konig vom ffoldenen Berge he has not only to win bride and kingdom by the exercise of his strength, but to maintain them by his strong arm.
Most frequently he has not even any claim of blood or birth to cast a halo round his person. In this respect it will not be without interest to notice the character of the hero in the cases in Grimm's collection in which the princess and kingdom are won. Ont of forty such cases we fiud the hero described seven times' as the son of poor parents, of a poor man, or of poor widow, etc. We are clearly in a world in which, between king on the one side and peasant and handicraftsman on the other, there are none of the intermediate ranks of mediaeval life.
We miss almost completely the whole range of feudal nobility, civic authorities, and town patricians so characteristic of the Middle Ages. We see king's sons competing merely as equals with agriculturalists and simple craftsmen for brides and kingdoms. We thus seem to see stages in the law of inheritance by marriage, e. This right of the husband of the king's daughter to the kingdom at once, in the future, or in part at once, is well summed up in Die goldene GanSy where we are told: Sooner or later the bride conveys the kingdom, and this is the law of inheritance.
But the king continues to hold the kingdom only so long as his wife lives, or if she be dead, until his daughter, the heiress apparent, conveys the kingdom or a part of it to the next young king. The law of inheritance which gives one -half the kingdom as marriage portion to the king's daughter, and presumably the other half on the old king's death, is practically universal in the Norse tales. Exceptions, like Ilerrejyer, occur, but in such cases we do not hear of the old king at all, the princess appears to have complete possession of the kingdom.
Thus in the following thirteen tales: Many things in Miircfieu are, of com-se, iuexpUcuble I on any rationalistic grounds. Much of the faith in magic — though not all — is chiefly of value to the folklorist aa enabling him to appreciate the intellectual development of the minds in wliich such beliefe were current. But the social customs illustrated in the Murcheti have j nothing to do with magic ; they are not the mere topsy- tnrvy invention of story-tellers seeking after nonsense, for had they lieen they would not have been so self- consistent, nor spread with sucli uniformity from Italy plaud.
They represent the social customs of the t which the Marcben took their origin, and in that 'we may safely assert tlmt the law of inheritance 1 mother-right, — descent through the woman — and I that the habits of the people were not so far removed I from that primitive type I have dealt with in the essays I "Woman as Witch" and " Group-Marriuge. Thus a trace of the old kindred group-marriage may, I think, be found in the frequency with which in the Marcheii a group of brothers marries a group of sisters.
The Tschuds in Sundegjeld, A trace of the old sex-festival may further be found in the tale of Die zertanzten Schuhe, Here twelve kings' daughters slip out at night through a mysterious forest to a wonderful Schloss, and dance with twelve princes. Lastly, the hostility which the witclies offer as in Jormde uiul Jorinyd to chaste maidens is not without its suggestiveness, if the witch be the degraded form of the old priestess of the goddess of fertility, and the witches' Sabbath a relic of the old I sex-feativaL Such a goddess of fertility actually crops up in the appeal of Dat Mdken von Brak-el for a husband to St, Anne in the Hinnenborg Chapel.
The wife rides off with her husband, and it is a Brautlaufol the patriarchal period, not an ancient matriarchal Haldch with which we are dealing. Indeed, what business has a priest to be hanging about in the court- yard of a wonder-castle? He is obviously an incon- gruity introduced in the course of tradition by a pious narrator, who thought that the consecration of the marriage would atone for the very heathen origin of the creature comforts the pair were about to enjoy.
Why, then, is mother-right any more than father-right to be considered peculiar to the period when fairy tales took their origin? Why is Cinderella, with its general currency and many versions, to be put on one side for Hans seeks his Luck? To answer these questions, I must remind the reader that my thesis is not that all, but only that the majority of Mdrchen take their rise in matriarchal not in patriarchal times ; and, further, that more than one Mdrchen, which is now current in a patriarchal form, can be traced back to a version in which the distinctive features are matriarchal.
This is peculiarly the case with Cinderella, In order to grasp this we must bear in mind how much stress ought to be laid on a comparative study of the Mdr- clien of difierent lands, and how often a difficulty which arises in the version current in one land or district may be elucidated by that of another. When we pass fi-om Germany to Nor- way, Ash-lad replaces Cimh-r-girl, and the prince who conducts Cinderella to church, and rides off with her to his paternal home, is replaced by tlie princess who bestows her hand on Askelad, and thus gives him the right to the kingdom.
In other words, Cinderella is only a late, and we must even say perverted, version of ffans seeks his Litck. The main features are the same in the two cases, but the sexes of the chief characters have changed, and with the sex patriarchal cuatom has been changed to mother-right. IT tu tho " mtu of god. In the German all the maidens of the kingdom are summoned to a court ball, in order that the prince may choose a bride. Ashlad's brothers set out to try their luck, and Ashlad will go also. In the German it is the spirit of AschenputteV s mother as it is Cinderella's godmother that helps her to win the prince, while her sisters are rejected.
In the Northern version it is a legacy of AskelacTs father, a white witch he meets on the way, or the animals to whom he is kind, that help him to success, while his brothers fail. In the German Aschen- putters sisters return to find her seated in her rags among the ashes, and never suspect she has been at the ball, and this occurs on three occasions.
On the last occasion she loses her shoe, which afterwards serves as a means of identifying her. The first, fifth, seventh, and eighth are of most interest for our present purpose. They tell him what has happened, how one finely-dresaed youth has on the first two days nearly, and on the tldrd lay completely, achieved the task set.
They never suspect Askelad of being this youth. In the German we have the attempt to find among the maidens of the kingdom the one whom the shoe will fit. All are examined, and none can wear the shoe. Finally, the king's son is told either by the sisters or by the father that there is one girl left, a dirty little miserable Cinderella, but she cannot possibly be the bride. The king's son insists upon seeing her, the shoe fits, and she becomes the royal bride. No one but Askelad can ride any way up. Then comes the search for the holder of the golden apples.
No one is forthcoming. It is in vain. The two last youths to come are the brothers of Askelady and the king demands of them if there are no other youths in the kingdom. He receives the king's daughter and half the kingdom as reward. The reference to the lodging of the apples in Askelads shoe seems clearly to point to an earlier version, in which a search must have been made of all the shoes of the youths of the kingdom. The corre- spondence of Askelad with Asclienputtel would then, if possible, have been still more complete.
The tale runs just like the Norse, except that the contest is now a jumping-match. The princess sits on a high stage, and the youth who can jump so high that the princess can press the signet-ring bearing her name on his forehead shall win her as bride. We have all the usual incidents of Ruobba sitting at home among the ashes, and his brothers coming back and recounting the strange rider's prowess, Ruobba's apparent ignorance, and the king's inspection of the foreheads of all the youths in his kingdom to find his daughter's name. The king, failing to find it, asks if there be no other lad in the kingdom, and Ruobba's brothers reply, "Yes, we Ilutve a brother at home, but we don't like to name the r fellow, for he does nothing else but sit in the ashea and I pluck out bis scurf ; and, besides that, he was not at the Icontests.
He reappears in liia I'fine clothes, and the bridal feast lasts three full days. So far it will be seen the Northern -version, with ita I Ash -lad in place of the Cinder-girl, is exactly parallel to r the German, and is as widely spread. But the reader may ask: Why, after ill, may not the girl have been converted into a boy, I the Htory passed northwards? The answer is fairly wnclusive. Thus loUenhagen speaks of the wonderful tale of the "De- [spised and pious Aschenpossel, and his proud and Mmful brothers. Nor is this transfer of MX aod detail, so that they fit better with patriarchal stotns, confined only to Cinderella.
Thus not only is Hans seeks his Luck the commonest type of MdrcheUy but even some of the most striking of the nursery tales which tell of the winning of princes by simple maids can be traced back to a matriarchal form. Oinderellay so far from being an argument against the theme of this essay, is seen on further investigation to strongly confirm it. Cinderella is only Hans in disguise, and the change of sex is merely the fashion in story- telling following the change in social institutions. If the views expressed in this essay be correct, then we need no longer feel the people and land of our child- hood strange and false.
As we read fairy stories to our children, we may study history ourselves. No longer oppressed with the unreal and the baroque, we may see primitive human customs, and the life of primitive man and woman, cropping out in almost every sentence of the nursery tale. Written history tells us little of these things, they must be learnt, so to speak, from the mouths of babes. But there they are in the Mdrchen as invaluable fossils for those who will stoop to pick them up and study them. Back in the far past we can build up the life of our ancestry — the little kingdoms, the queen or her daughter as king-maker, the simple life of the royal household, and the humble candidate for the kingship, the priestess with her control of the weather, and her power over youth and maid.
All this and something more may be leamt by the elder, while little eyes sparkle and little cheeks grow warm over the success which attends kindly, simple Ashie- pattle in the search for his luck. But to Uuco thi. The ftontrol of the primitive appetites of the individual in the interests of the group, wherever and however it arose, was the germ of the first stable society, the genesis of morality. Hence if the soundest ethical theory makes no attempt to explain what men iu general ought to do or forbear from doiug. Fundamental among these primitive social institutions is the organisation of sex, — and if the morally desirable be treated, not supematurally, hut sanely, as the socially deairable, we still see iu the genesis of morality some excuse for that narrow, but sadly prevalent, state of mind which identifies immorality with auti-social con- duct in sexual matters.
We need not join in that despairing cry of, " We know nothing, let us believe all things.
Therein, as in a dynamical problem, an accurate knowledge of the initial conditions is essential to the discovery of a solution. The present essay attempts to describe some of those initial condi- tions as they concern the great problem of sex. It makes no attempt at solution ; it solely endeavours to remove certain misconceptions with regard to the pre- historic sex -relations among our Teutonic forefathers.
But the reader who grasps that a thousand years is but a small period in the evolution of man, and yet realises how diverse were morality and customs in matters of sex in the period which this essay treats of, will hardly approach modem social problems with the notion that there is a rigid and unchangeable code of right and wrong. He will mark, in the first place, a continuous flux in all social institutions and moral standards ; but, in the next place, if he be a real historical student, he will appreciate the slowness of this steady secular change ; he will perceive how almost insensible it is in the lifetime of individuals, and although he may work for social reforms, he will refrain from constructing social Utopias.
Written history — or even pseudo-history, wliich for the sociologist is often more valuable — belongs to a comparatively late perioil of development, indeed to a type of tribal organisation which is characteristic of a patriarchal civilisation. We are compelled therefore to turn to fossils, if we wish to reconstruct the social habits of any earlier. The difficulty of any such reconstruction does I not, however, lie in the paucity of fossils, but rather , in their superabundance ; above all. Everywhere we have the survival of a more efficient civilisation, the triumph of a society in which the male was supreme, over one largely organised on a female basis.
We may fully admit the superiority of Roman to Etruscan, of Hebrew to Philistine civilisation, and yet decline to draw any argument from it for the subjection of woman at the present day. To draw such an argu- ment would be as idle as to deduce the inferiority of man from the existence of an age in which customs and civilisation were chiefly the product of female ingenuity. We may fully admit the dark side of that mother-age, its human sacrifices, its periodic sexual license, its want of strong incentives to individual energy; we may recognise these things, indeed, as the sources of its collapse before a more active social variation.
But, at the same time, we must fully acknowledge the immense services which that early civilisation of woman has rendered to the human race. What those services are may, I think, be concisely summed up in an analogy, thrown out as a mere fancy, but which yet may indicate some unrecognised law of growth. The F object of this essay ts to follow up this idea within the Inuige of the Teutonic languages.
The writer is far from unconscious of the hardi- of his enterprise. He is fully aware of the BdaDfler, and the outcry, which ever arises when the un- filicenscd poacher raids the preserves of the specialists. He IB quite prejiared to be told that not only is he a npasser, but that he has committed diverse offences ;aiiut established laws.
Some of these he may be prepared to admit ; the more readily if the professional bhilologist will recognise, in turn, the importance of folk- B and primitive custom in the interpretation of words - VOL. If the philologist describes for us from language a state of society which receives no support from these other sources of knowledge, then we are, perhaps, justified in treating the present stage of his science with less respect than he claims for it. Above all, the time is an opportune one for a raid ; the bubble of the primitive Aryan leading a pastoral life in Asia has burst.
We may look to Lithuania, or even to Scandinavia, with as much justification as to Asia for the home of the Aryan ; and it is hardly possible now to assert that the existence of a root in Teutonic dialects, which has no known equivalent in Sanskrit, is certainly A mark of late origin. It is impossible now to argue that the fundamental idea attached to such a root must be of a later growth than a primitive Aryan civilisation of a patriarchal type. Let us be quite clear as to the real issue involved, for it is a crucial one. It is not a question of change of use, but of the fundamental ideas connected with the roots of the words used for relationship.
The change of use would be intelligible, every word has a long use- history. Now I fancy that tlie philologists, Iiowever much they may believe their conclusions to flow from the principles of their science, have really adopted their interpretations because they fitted in with an erroneous anthropological conception, widely current when philology was in its in- fcmcy, namely, that human civilisation ai-oae with a fully developed patriarchal system.
This idea, shared by the Griniras, and not a real science of language, has. I venture to think, been the keynote to the philologists' interpreta- tion of the Aryan words of relationship. They sought to confirm a social system they had adopted on ex- traneous grounds, and they evolved a delightful picture of a primitive Aryan family, coloured by their acquaint- anoe with the Roman patrla potestas and with the Hebrew feeders of Hocks. A little further investigation might have ahown them that Hebrew and Roman were not general types but exceptions amid the populations which Burrounded tliem.
To the latter book I owe much help in the suggestion of Aryan roots, little or nothing in the matter of interpretation. My interpretation is principally based on the manner in which Old Saxon and Old High Grerman words of relationship and their cognates are glossed in early manu- scripts.
Collections of these glosses have been published by GraflF and Schmeller. The patriarchate assumes a tribal father or family- head ruling a group of human beings, who are more or less completely subjected to his authority. The mission of woman in such a group is a household one, and the wife is often scarcely distinguishable from a cluster of maids and concubines, who assist her in her labours.
The daughters of the household are entirely in the power of the father, who sells or gives them away at his pleasure. On the death of the father, either a new tribal father is chosen, who takes the full authority of the old, and in many cases his wives possibly even if he be the son , or else the group breaks up into new family groups, each headed by a son, among whom the father's property is distributed.
The women of the house do not inherit property, but are property, passing from the hands of the father into that of brother or husband. With this rough draft of the patriarchate before us, let us examine how the words of relationship have been interpreted, con- Hning ourselves to the chief teniis, luid thasc principally in their Teutonic forms. Mann, man, simply denotes the thinker ; Weib, wife, the weaver ; Braul, liride, is supposed to lie con- nected with u Sanskrit root h'rud, meauing to veil, and therefore conveying the same notion of subjection as Latin nuherc.
The root ht, as in Heiraih and Hetm, denotes house, and marriage is the foundation of a new house or home. Vaier, father, is the rvder, feeder, or protector. MtUter, mother, is the measuring or managing one, from a root ma, to prepare or construct. Tochter, daughter, is ultimately deduced firom a root d'ttg to milk, and signifies the milker.
Bruder, brother, is the possessor, the protector, namely, of the Sclnvester or sister, who, according to Deecke, is the dependent one, the one who by nature and blood belongs to the brother. Thus Deecke makes the terms brother and sister correlatives fixpm the very beginning. One more example of this method of interpretation, namely that of Wiitwe, widow.
This is derived from the Samtcrit vid'ava, the woman without a d'ava, which appears in late Sanscrit for man, and has been connected with a root meaning sacrifice. Thus the widow is the woman wlio has no one to sacrifice for her — to perfonn aacrifiees for the household l eing assumed to be the duly of the husband. In other projects Wikimedia Commons. This page was last edited on 30 May , at By using this site, you agree to the Terms of Use and Privacy Policy. Wo soll ich fliehen hin, BWV 5. Bleib bei uns, denn es will Abend werden, BWV 6.
Liebster Gott, wenn werd ich sterben? Es ist das Heil uns kommen her, BWV 9. Herr Gott, dich loben wir, BWV Wer Dank opfert, der preiset mich, BWV Es erhub sich ein Streit, BWV Wir danken dir, Gott, wir danken dir, BWV Angenehmes Wiederau, BWV 30a. Die Erde jubilieret, BWV Geist und Seele wird verwirret, BWV Schwingt freudig euch empor, BWV Steigt freudig in die Luft, BWV 36a. Die Freude reget sich, BWV 36b. Schwingt freudig euch empor, BWV 36c. Aus tiefer Not schrei ich zu dir, BWV Jesu, nun sei gepreiset, BWV Sie werden euch in den Bann tun, BWV Es ist dir gesagt, Mensch, was gut ist, BWV Schauet doch und sehet, ob irgend ein Schmerz sei, BWV Ich geh und suche mit Verlangen, BWV Falsche Welt, dir trau ich nicht, BWV Ich will den Kreuzstab gerne tragen, BWV Selig ist der Mann, BWV Wer mich liebet, der wird mein Wort halten, BWV Sie werden aus Saba alle kommen, BWV Erfreut euch, ihr Herzen, BWV Herr, wie du willt, so schicks mit mir, BWV Die Elenden sollen essen, BWV Jesu, der du meine Seele, BWV Alles, was von Gott geboren, BWV 80a.
Ich habe genug, BWV Ich bin ein guter Hirt, BWV Wahrlich, wahrlich, ich sage euch, BWV Bisher habt ihr nichts gebeten in meinem Namen, BWV Siehe, ich will viel Fischer aussenden, BWV Was soll ich aus dir machen, Ephraim, BWV Was frag ich nach der Welt, BWV Christus, der ist mein Leben, BWV In allen meinen Taten, BWV Was Gott tut, das ist wohlgetan, BWV Ihr werdet weinen und heulen, BWV Was mein Gott will, das g'scheh allzeit, BWV Ach, lieben Christen, seid getrost, BWV Mache dich, mein Geist, bereit, BWV Gott, man lobet dich in der Stille, BWV Gott, man lobet dich in der Stille, BWV b.