A History of Nursery Rhymes Part 1

A History of Nursery Rhymes.

by Percy B. Green.

INTRODUCTION

Without advancing any theory touching the progression of the mother's song to her babe, other than declaring lullabies to be about as old as babies, a statement which recalls to mind an old story, ent.i.tled "The Owl's Advice to an Inquisitive Cat."

"O cat," said the sage owl of the legend, "to pa.s.s life agreeably most of all you need a philosophy; you and I indeed enjoy many things in common, especially night air and mice, yet you sadly need a philosophy to search after, and think about matters most difficult to discover."

After saying this the owl ruffled his feathers and pretended to think.

But the cat observed that it was foolish to search after such things.

"Indeed," she purringly said, "I only trouble about easy matters."

"Ah! I will give you an example of my philosophy, and how inquiry ought to be made. You at least know, I presume," scoffingly exclaimed the owl, "that the chicken arises from the egg, and the egg comes from the hen.

Now the object of true philosophy is to examine this statement in all its bearings, and consider which was first, the egg or the bird."

The cat was quite struck with the proposition.

"It is quite clear," went on the owl, "to all but the ignorant, one or other appeared first, since neither is immortal."

The cat inquired, "Do you find out this thing by philosophy?"

"Really! how absurd of you to ask," concluded the feathered one. "And I thank the G.o.ds for it, were it as you suggest, O cat, philosophy would give no delight to inquirers, for knowing all things would mean the end and destruction of philosophy."

With this owl's apology nursery-lore is presented to my readers without the legion of verified references of that character demanded as corroborative evidence in the schools of criticism to-day.

A few leading thoughts culled from such men as Tylor, Lubbock, Wilson, McLennan, Frazer, and Boyd Dawkins, etc., the experiences of our modern travellers among primitive races, Indian and European folk-lore, the world's credulities past and present, have helped me to fix the idea that amongst the true historians of mankind the children of our streets find a place.

A HISTORY OF NURSERY RHYMES

PART I.

CHAPTER I.

"The scene was savage, but the scene was new."

Scientists tell us many marvellous tales, none the less true because marvellous, about the prehistoric past. Like the owl in the preface, they are not discouraged because the starting-point is beyond reach; and we, like the cat, should try to awaken our interest when evidences are presented to us that on first hearing sound like the wonderful tales of the Orient.

Thousands of years ago in our own land dwelt two races of people, the River Drift-men and the Cave-dwellers. The River Drift-man was a hunter of a very low order, possessing only the limited intelligence of the modern Australian native. This man supported life much in the same way we should expect a man to do, surrounded by similar conditions; but, on the other hand, the Cave-dweller showed a singular talent for representing the animals he hunted, and his sketches reveal to us the capacity he had for seeing the beauty and grace of natural objects. Were a visit to be paid to the British Museum, his handicraft, rude when compared to modern art, could be seen in the fragments beyond all cavil recording his primitive culture.

Without, then, any very great stretch of imagination we can picture to ourselves this man as belonging to one of the most primitive types of our race, having little occasion to use a vocabulary--save of a most meagre order; and indeed his language would embody only a supply of words just expressive of his few simple wants. Without daring to compare primitive culture with modern advancement, this prototype's appet.i.tes would have been possibly served for the greater part by sign-language, and the use of a few easy protophones. To-day, after the lapse of ages since this Second Stone Age, man went up and possessed the land; we with our new inventions, wants, and newly-acquired tastes have added a legion of scientifically constructed sounds, built up on the foundation he laid with his first utterances, for language is not the outcome of race, but of social contact. As an interpolation the tale of the Egyptian Psammetichus is worth telling at this stage.

Desirous of finding--as the ancients then thought existed--the original language of mankind, Psammetichus isolated two babies from birth in separate apartments, and for two years they were not allowed to hear the sound of a human voice. At the end of that time they were brought together and kept for a few hours without food. Psammetichus then entered the room, and both children uttered the same strange cry, "Becos, Becos." "Ah!" said Psammetichus, "'Becos, Becos,' why! that is Phrygian for bread," and Phrygian was said to have been the ancient universal language of man. Still, however one feels disposed to imagine what took place in the Baby Kingdom of these remote ages, brief allusions only will be made to the veiled past, when either sign-language, or relics, or myths of long descent are presented to us in the form of nursery-lore.

How many thousands of years have gone by since the period known to scientists as the Pleistocene was here--a time when the whole of Britain and North-West Europe wore a glistening mantle of ice, and when man could scarce exist, save on the fringe of the south-east littoral of England--none can say. At all events it may be safely a.s.sumed that not till the end of the Pleistocene Era was Britain or Scandinavia the abode of man, when the fauna and flora a.s.sumed approximately their present condition, and the state of things called Recent by geologists set in.

Whether the Aryans be accepted as the first people to inhabit our ice-bound sh.o.r.es in the remote past matters little, and from whence they sprang (according to Max Muller "somewhere in Asia," or Dr. Schrader "European Russia," or Herr Penka "from the east to the far west of the Scandinavian Peninsula") matters still less, "for," says Professor Huxley, "the speakers of primitive Aryan may have been (themselves) a mixture of two or more races, just as are the speakers of English or of French at the present time"; and archaeology takes us no further back than into the Neolithic or Second Stone Age, when the poetry of the human voice gave a dramatic value to the hitherto primitive sign-language limitation of the Old Drift-men. At this age, the Neolithic, arithmetical questions arising in the course of life would necessarily a.s.sume a vocal value instead of a digital one. No longer would fifteen be counted by holding out ten fingers and five toes, but an idiomatic phrase, descriptive of the former sign-language, "_of two hands and one foot's worth_" would be used, just as to-day an African would express the same problem in a number of cows, and as the comparatively modern Roman used such pictorial phrases as "_to condemn a person of his head_." From this era, centuries before the Celt traversed our sh.o.r.es, "the progress of civilisation" has gone on in one unbroken continuity from the Second Stone Age man to the present time.

CHAPTER II.

"O dea, si prima repetens ab origine pergam et vacet annales nostrorum audire laborum. Ante diem clauso componat Vesper Olympo."--VERGIL, _aeneid_, Book I. 372.

"O G.o.ddess, if I were to proceed retracing them from their first origin, and thou hadst leisure to hear the records of our labours before (the end), the Evening Star would lull the day to rest, Olympus being closed."

However, granting the scientific imagination to a.s.sume a starting-point when the vast Ice Period was vanis.h.i.+ng and language was not the test of race, but of social contact, it must be allowed that the River Drift-man was the first of his species that touched our sh.o.r.es, followed by the Cave-dwellers some thousands of years later; the latter man having his abode fixed to a locality, and his wanderings within prescribed limits.

He may have, this prehistoric man, this Cave-dweller, chattered like a monkey in a patois understood only by his own family; but what is more reasonable to suppose than that the Drift-men of the marshes and coastlines had only a restricted use for vocal sounds, sign-language being expressive enough to meet their few wants? Meagre social conditions, peculiar isolation, savagery, strife for life, call for no complex language, but sign-language has the authority of people living on the globe to-day, not only amongst uncivilised races, but traces are seen in our very midst.

The few examples of custom and signs given below will better ill.u.s.trate the force of the statement.

"Amongst the Uvinza, when two grandees meet, the junior leans forward, bends his knees, and places the palms of his hands on the ground, one on either side his feet, while the senior claps hands over him six or seven times."

In the morning among the Walunga all the villagers turn out, and a continuous clapping is kept up to the vocalisation of a shrill "Kwi-tata?" or "How do you do?"

Two special signs for "good" are in the sign-vocabulary of the North American Indians, and are worth recording. The person greeting holds the right hand, back up, in front of and close to the heart, with the fingers extended and pointing to the left. Another habit is that of pa.s.sing the open right hand, palm downwards, from the heart, towards the person greeted. A stranger making his appearance on the frontier line of an Indian camp seldom fails to recognise the true sentiment of the chief's salutation, the extended fingers on the left side meaning--

"You are near my heart--expect no treachery," a most solemn surety; while the hand sent from the heart towards the visitor seems to say--

"I extend hospitality to you."

The "attingere extremis digitis" of the Romans expressed the same temperate conduct.

But greeting by gesture and hand-clapping still live, and are discovered in the first lessons given by a mother to her babe.

"Clap hands, papa comes,"

and

"Pat a cake, pat a cake, my little man, Yes, I will, mother, as fast as I can"

have a universal significance in Child Land. Unfortunately this survival of hand-clapping, a vestige of a habit belonging to primitive people, does not begin and end in our modern nursery.

"When I was a child I spake as a child, but when I became a man I put away childish things," is a resolve daily forgotten.

In the theatre, when our sentiment is awakened by the craft of the stage player, we show approbation by a round of hand-clapping not one whit less savage than the habit of the Uvinza grandee or the good-morning among the Walunga tribe.