The Philosophic Grammar of American Languages, as Set Forth by Wilhelm von Humboldt. Daniel G. (Daniel Garrison) Brinton
are of universal application. The development of the Mongolian or Aryan tongues is not at all that of the American. The goal is one and the same, but the paths to it are infinite. For this reason each group or class of languages must be studied by itself, and its own peculiar developmental laws be ascertained by searching its history.32
With reference to the growth of American languages, it was Humboldt’s view that they manifest the utmost refractoriness both to external influence and to internal modifications. They reveal a marvellous tenacity of traditional words and forms, not only in dialects, but even in particular classes of the community, men having different expressions from women, the old from the young, the higher from the lower classes. These are maintained with scrupulous exactitude through generations, and except by the introduction of words, three centuries of daily commingling with the white race, have not at all altered the grammer and scarcely the phonetics of many of their languages.
Nor is this referable to the contrast between an Aryan and an American language. The same immiscibility is shown between themselves. “Even where many radically different languages are located closely together, as in Mexico, I have not found a single example where one exercised a constructive or formative influence on the other. But it is by the encounter of great and contrasted differences that languages gain strength, riches, and completeness. Only thus are the perceptive powers, the imagination and the feelings impelled to enrich and extend the means of expression, which, if left to the labors of the understanding alone, are liable to be but meagre and arid.”33
§ 9. Internal Form of Languages
Besides the grammatical form of a language, Humboldt recognized another which he called its internal form. This is that subtle something not expressed in words, which even more than the formal parts of speech, reveals the linguistic genius of a nation. It may be defined as the impression which the language bears of the clearness of the conceptions of those speaking it, and of their native gift of speech. He illustrates it by instancing the absence of a developed mode in Sanscrit, and maintains that in the creators of that tongue the conception of modality was never truly felt and distinguished from tense. In this respect its inner form was greatly inferior to the Greek, in the mind of which nation the ideally perfect construction of the verb unfolded itself with far more clearness.
The study of this inner form of a language belongs to the highest realm of linguistic investigation, and is that which throws the most light on the national character and capacities.34
§ 10. Criteria of Rank in Languages
Humboldt’s one criterion of a language was its tendncy to quicken and stimulate mental action. He maintained that this is secured just in proportion as the grammatical structure favors clear definition of the individual idea apart from its relations, in other words, as it separates the material from the inflectional elements of speech. Clear thinking, he argued, means progressive thinking. Therefore he assigned a lower position both to those tongues which inseparably connect the idea with its relations, as the American languages, and to those which, like the Chinese and in a less degree the modern English, have scarcely any formal elements at all, but depend upon the position of words (placement) to signify their relations.
But he greatly modified this unfavorable judgment by several extenuating considerations.
Thus he warns us that it is of importance to recognize fully “that grammatical principles dwell rather in the mind of the speaker than in the material and mechanism of his language.”35
This led him to establish a distinction between explicit grammar, where the relations are fully expressed in speech, and implicit grammar, where they are wholly or in part left to be understood by the mind.
He expressly and repeatedly states that an intelligent thinker, trained in the grammatical distinctions of a higher language, can express any thought he has in the grammar of any other tongue which he masters, no matter how rude it is. This adaptability lies in the nature of speech in general. A language is an instrument, the use of which depends entirely on the skill of him who handles it. It is doubtful whether such imported forms and thoughts appeal in any direct sense to those who are native to the tongue. But the fact remains that the forms of the most barbarous languages are such that they may be developed to admit the expression of any kind of idea.
But the meaning of this must not be misconstrued. If languages were merely dead instruments which we use to work with, then one would be as good as another to him who had learned it. But this is not the case. Speech is a living, physiological function, and, like any other function, is most invigorating and vitalizing when it works in the utmost harmony with the other functions. Its special relationship is to that brain-action which we call thinking; and entire harmony between the two is only present when the form, structure and sounds of speech correspond accurately to the logical procedure of thought. This he considered “an undeniable fact.”
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