Apparently the Subjunctive Mood is disappearing from modern languages, including the Indo-European groups of Celtic, Germanic, Nordic, Romance and Slavonic. The Subjunctive is the grammatical mood by which we expressed wishes and desires, with an underlying feeling that their realisation was uncertain. But why is the Subjunctive disappearing? I think that its disappearance reflects a profound change in our general thinking, a definite shift towards a scientific view of the world.
“Subjunctive forms of verbs are typically used to express various states of unreality such as: wish, emotion, possibility, judgement, opinion, obligation, or action that has not yet occurred; the precise situations in which they are used vary from language to language.” (Wikipedia)
Firstly, let’s look at relatively common phrases where we find the Subjunctive Mood and in English, these are not as common as in other Indo-European languages such as Irish and Castillian (Spanish), for example.
In its article on the grammatical use of the subjunctive mood in English, the online Collins Dictionary gives, among others, these examples:
Heavenforbidthat that should happen to me.
Sufficeit to say he escaped with only a caution.
As an antidote to monarchical and religious expression, I give you the example Long live the Revolution! which is also in the subjunctive mood.
Often we can arrive at the subjunctive form by beginning the sentence with the word “May”: e.g May God bless you; May Heaven help us; May Heaven forbid. Sometimes when we use “May” we have to change the order of words a little: May it suffice to say from Suffice it to say; May you go with God from Go with God; May the Revolution live long from Long live the Revolution! And sometimes the May or even more words might have disappeared in common modern usage but be understood as in (May) thy Kingdom come1 and (May you be) welcome or (May) God speed (you).
Certainly the calling or greeting of Happy Christmas and a Merry New Year heard and read everywhere around this time of year were originally preceded by May you have a ….
Well and good2 but what has that to do with the “profound change in our general thinking, a definite shift towards a scientific view of the world” which I interpreted as the cause of the disappearance of the subjunctive?
Well, although the use of the subjunctive expressed a wish about the outcome of which we were not certain, it seems clear that its use was believed to have power. So to wish someone to (May you) go with God in English ((Que) Vaya con Dios3 in Castillian and still common in most of South and Central America and in the USA Southwest4) expressed a feeling that by saying those words, one could invoke protection upon the person leaving. Go5 dté tú slán, an equivalent in Irish but without any mention of God, one can find in the last line of the chorus in the Irish Jacobite song Siúil a Ghrá. And when we did not wish someone well, we might express a curse, invoking ill upon them: May you go to Hell! May you never prosper!
Uncertain as the outcome of expressing a wish for another, whether good or ill, was believed to be in more ancient times, we are fairly convinced today that it is empty of any predictive or enforcement power, i.e we can’t make it happen by wishing alone. The only power left in the words is in the expression of emotion for us and to convey a strong wish of good (even if only socially conventional) or conversely an intense dislike towards the object of the phrases.
So when we wish someone well today we are only expressing a positive regard (whether strongly emotional or only as a social convention) and similarly the reverse with an ill-wish. Gone is the belief that the use of the words themselves had any power at all over the outcome. If we were to say nowadays May you go to Hell or the truncated Go to Hell, we would do so without the slightest belief that we can somehow convey the person to that destination6 by the use of those words – we’d merely be saying something like “I really dislike (or hate) you” or perhaps “I am angry with you at the moment”. To really express a malevolent feeling, we might instead use “I hope” but again with without any expectation of realisation, as when Bob Dylan sang to the Masters of War:
“I hope that you die
and your death will come soon”.
Today, we find the remains of the Subjunctive mostly in prayers and greetings7 and to some extent in curses and in prayers. In religion, the traditional forms of prayer tend to be preserved, whether through strong devotion, convention or habit. The survival of the Subjunctive in greetings is probably retained through the inertia of convention. We also find its survival in a few grammatical constructions and in the feeling that “I wish I were in Carrickfergus8” is somehow better than the more commonly-heard “I wish I was in Carrickfergus”.
In general we no longer believe in the power of invocation, in making things happen by expressing a wish for them in a certain verbal way. We know now or believe that to make something happen, that we need to act. Even if wishful thinking can still be seen in much of political and social expression, that is more a reflection of a reluctance to confront reality or of hope for the future, rather than a real belief in the power of expression in verbal form. A scientific outlook has replaced that of the religious, of the otherworld, giving us a stronger intellectual tool to govern our actions, to bring a wish to reality.
As with the study of history, the study of language tells us a lot about who we were and who we are now — and helps us to speculate on who we are becoming.
1go dtaga do Ríocht in Irish, from The Lord’s Prayer of Christians.
2 Or the full Conditional Mood: That may be all well and good 🙂
3“May you go with God” — the subjunctive mood – compare with Ve te con Dios (“Go with God”), the imperative mood.
5The Irish word Go (pronounced as guh might be in English) in the Subjunctive precedes the verb to correspond to the use of the word May in English we saw earlier. In Irish, the name for the group of greetings is Beannachtaí which interestingly translates as “Blessings”.
6If we even believe any more in the existence of that place.
7And since greetings are important for social communication the Subjunctive often gives the learner of a language some difficulty, as in the Irish Go raibh maith agat, for example.
8A line in a centuries-old macaronic Irish song (i.e a verse in Irish followed by one in English etc), Do Bhí Bean Uasal or in English, Carrickfergus. Sadly most people are probably completely unaware of the verses in Irish.
I observed in Language Is a Treasure Chest 1 that it is full of wonders but that it has some horrors in it too. And I found it to be so again.
I was reading a novel in which the word “Cimarron” appeared and, doing some quick research on the word, I came across a 2004 query in an email website or page called Word Wizard:
What is the etymology of the word cimarron? I’ve always been told that it means “runaway slave” in Mexican Spanish. Can anyone verify this?
The reply is dated the same day:
From Greek. It refers to people who live in perpetual mist and darkness, akin to the ‘land of the dead’. Latin ‘Cimmerius’, Greek ‘Kimmerios’, Assyrian ‘Gimirri’ even the bible ‘Gomer’ Gen.10:2 and Esk. 38:6. In Western United States it refers to a stretch of land that gets rainfall when other near by areas are desert year round.
Apart from the topographical reference, I thought the expert’s explanation highly dubious. And in fact I happen to know something about the Spanish-language origins of the word.
The searcher replied:
Thanks, Jim. I just wonder what connection this word has to Hispanics of Mexican origin because it shows up in their surnames (although not as common as Lopez or Vargas or Garcia). Is it just Mexican in origin or did that also come from Spain? So the “runaway slave” theory has no foundation then?
The expert’s reply did come back with a Spanish-language connection and he may be on to something with the topography, though I think he has it the wrong way around (as we shall see).
The “runaway slave” theory is not so obsolete.
Mexico did not have slaves (Outlawed in 1810)but
American slaves who fled to Mexico had to pass
through lands with water, or else parish (sic).
When relating their tales of woe to the locals
the word ‘cimmaron’ arose to describe their flight
through the South West desert.
Very curiously, there was no further contribution to the discussion. I tried to leave my own but had to register, which I have done (though wondering if worth the trouble) and am now awaiting confirmation1.
THE FOLK MEMORY WAS TRUE
Continuing with a little light online research I find that the Castillian-language (Spanish) origin is the explanation most often given, with rarely a reference to Greek or other classical or archaic languages. For example, in yourdictionary.com:
American Spanish cimarrón, wild, unruly ( from Old Spanish cimarra, thicket): probably origin, originally referring to the wild sheep (bighorn) found along its banks
(Latin America, of animals) feral (having returned to the wild)
Synonyms: alzado, bagual, feral
(Latin America, of people) rural; campestral
(Latin America, of plants) of a wild cultivar.
But …. what about the “runaway slaves”? Under the title Cimarron People, Wikipedia has this to say: The Cimarrons in Panama were enslaved Africans who had escaped from their Spanish masters and lived together as outlaws. In the 1570s, they allied with Francis Drake of England to defeat the Spanish conquest. In Sir Francis Drake Revived (1572), Drake describes the Cimarrons as “a black people which about eighty years past fled from the Spaniards their masters, by reason of their cruelty, and are since grown to a nation, under two kings of their own. The one inhabiteth to the west, the other to the east of the way from Nombre de Dios”. (location in Panama — DB)
While we may indulge ourselves in a sardonic smile at commissioned pirate Francis Drake talking about the cruelty of others, or about slave-owning by a country other than England in 1570, we remember also that at the time Spain was the main competitor with England in the rush to plunder the Americas – and had got there well before them.2 Both colonial powers were already plundering Africa for raw materials and slaves.
The meanings of animals having gone “feral” or “returned to the wild” would easily have been applied by the society of the time to escaped African slaves, a society which, despite evidence to the contrary including agriculture in Africa, would have considered indigenous inhabitants of Africa as people living in the “wild”. Once escaped and no longer under European control, they would be seen as “returning to the wild”.
So what happened to the Cimarron People? Their settlements were subject to punitive raids by the Spanish, killing people and burning crops, so that in the end they came to a treaty with their old enemy. The Wikipedia entry says no more except that the “Cimarrons” and the English quarreled (not surprising, given that they were of no further use to the latter). I believe some of their settlements in Florida were raided and burned by US “pioneers” and soldiers and that the remainder became part of the Seminoles, a native American tribe that resisted the USA in the longest and most costly of the USA’s wars against the indigenous people, the Native (North) Americans. The Seminole had many tribe members of part-African origin in their midst.
And here – a surprise: The word “Seminole” is derived from the Muscogee word simanó-li, which may itself be derived from the Spanish word cimarrón, meaning “runaway” or “wild one”!
So, in line with what that on-line searcher back in 2004 had heard, no doubt a folk belief, the word cimarronis, in Mexico (and in the USA), of Castillian (Spanish) language origin and is connected to escaped slaves of African origin.
Some of the sources for “cimarron” also give us “marron” or “marrón” which is also related to escaped slaves and, in English, became “Maroons”. The Maroons, escaped slaves who inhabited mountainous regions of Jamaica and elsewhere became a great problem to the English settlers (after they took the island from the Spanish) which they failed totally to quell, the Maroons emerging victorious in many military engagements. In the Cockpits area of Jamaica, I have read, there is a place called Nanny Town, which is believed to be one of the settlements of the Maroons; their chief was said to be a woman called “Granny Nanny”3, whether because of her former slave occupation or for other reason4. In the end, like the Spanish with the Cimarron People, the English had to treat with them. Sadly the treaty required the Maroons to return newly-escaped slaves, which they did and for which they received payment.
However if instead of being a voluntary escapee to go to a wild place you were forced by people or circumstance, well then, like Alexander Selkirk’s “Crusoe”, you’d be “marooned”!
Well then, what about the “cimarron strips” in the southwest of the USA? Could the word refer to strips of land “gone wild”? Or could the expert replying to the question in 2004 have been on to something?
If the slaves escaping through the desert from the USA to Mexico did indeed make their way through strips of watered land (not just for the water, as the expert speculates but for vegetation to conceal them), then there is a connection between escaped slaves and these strips of land. But not as the expert sees it, rather the other way around: since the escaped slaves, the “cimarrones” were travelling the strips, they would be called by those who knew about it (escapee hunters, escapee helpers and just observers), “cimarron strips”, i.e “those strips through which the runaway slaves travel.”
CHRISTIAN ETHNIC PREJUDICE
However, if the word comes from Castillian (Spanish) what were the origins of the word in that language?
Perhaps a year ago, I was reading a book that described the Spanish State as having been characterised, contrary to many other European states, by mass expulsions and exiles on a number of occasions throughout its history5. Naturally enough, first on the list of expulsions was the well-known example of the Moors and the Jews. Those who were not slaughtered by the forces of the “Christian Monarchs” of Ferdinand and Isabella in the “reconquest” were obliged to convert to Christianity or to leave “with only the clothes on their backs”. This also occurred in Portugal.
Those Jews who left were the Sephardim or Sephardic Jews, who spoke Ladino, an archaic kind of Iberian Romance6language with Aramaic and Hebrew words, along with the Moors, who spoke an Iberian-Arabic mixture or Arabic. The key of their houses or gates have been handed down to this day in families of both groups.7
Many converted, often referred to by Christians as “conversos” (Jews) or “moriscos” (Arabs) but were constantly under suspicion of reverting to their old religion even with the threat and constant trials and torture of the Spanish Inquisition. According to what I have read they too were sometimes called “marronos”, i.e in the eyes of the Spanish Christian ruling class, those who had been “domesticated” (Christianised) but had “returned to the their wild way”, (Moslem) i.e “gone feral”.
Wikipedia on Marrones in Iberia confirms:The (Spanish) Inquisition was aimed mostly at Jews and Muslims who had overtly converted to Christianity but were thought to be practicing their faiths secretly. They were respectively called marranos and moriscos. However, in 1567 King Phillip II directed Moriscos to give up their Arabic names and traditional dress, and prohibited the use of Arabic. In reaction, there was a Morisco uprising in the Alpujarras from 1568 to 1571. In the years from 1609 to 1614, the government expelled Moriscos.
THE BUSH FROM THE NUT?
And is “ci” or “cy” in “cimarron” then merely a prefix? The word “marrón” exists as a colour in Castilian and a number of Romance languages and came into English as the colour “maroon”. Its development is taken as originating from the colour of the large ripe chestnut, rather than given to it later. Of course there are a number of words for colours or tints which have a botanical origin, “orange” being an obvious one.
Alright, then the nut and tree might have been associated with uncultivated or “wild” areas, similar to those to which the “cimarrons” would escape. But where did the “ci” suffix come from? Somewhere in the midst of what I have been researching I came across an explanation, derived from Latin, meaning “towering”, “high” etc. But can I find it now?
The online sources are telling me that the relevant pages are up for deletion and I can join the discussion. No thanks, I do not have anything like sufficient knowledge to enter a debate on that, nor the patience of an academic to research it thoroughly.
But “high” and “wild” could easily correspond, given that valleys and plains lend themselves more easily to cultivation, as a rule, than mountainy areas, which might remain wooded or with with thick undergrowth. And that might also give us the “bush” or “thicket” referred to in a number of references for “cimarron”, which in turn might describe the “cimarron strips”. In parts of Latin America (and for all I know, in all of them) such as Chile, a “cimarra” is also a thicket or densely-grown area. The article in the Language Journal (see reference) comments that the “arra” cannot be a Romance language word-ending but even if true it seems to me that the author (or authors quoted) might be unaware that among those from Iberia who colonised or settled in the Americas, Romance language speakers were not alone. There were also Basques who spoke Euskera/ Euskara and for evidence, they applied a number of toponomics and left family names from the Basque Country (Basque descendants make up to 10% of the population of some Latin American countries). And “-arra” would be a common enough suffix or word-ending in Euskera.8
OKLAHOMA PANHANDLE AND THE CIMARRON STRIP
In the 19th Century wars between the Mexican Republic, the USA and the Native Americans in the area, it was carved up with less and less left to the Native Americans. Prior to the American Civil War, white Texas wanted to join the Union as a slave state and due to a US federal law prohibiting slavery north of 36°30′ parallel north, white Texas surrendered a strip of land north of that latitude. The settlement (temporary of course), left a strip as “Neutral Territory” (one can only imagine the temptation for African slaves in Texas to make for there). After the Civil War big cattle ranchers moved in, disregarding treaties and named the area the Cimarron Strip.
But that was because the word Cimarron was already in the area, from the “Cimarron Cutoff” leading to a crossing of the Cimarron river. And yes, there was a popular 1967-1968 TV series called “Cimarron Strip”, starring Stuart Whitman. But, though I used to watch it, that is only faintly related to the story of the word that set me out on this journey.
1Which days later had still not arrived – perhaps the site is no longer in operation, which would explain the silence after those two posters.
2Columbus voyage to America 1641 and Spain’s first colonial settlement 1565 (now Florida); Mayflower expedition to America with English settlers 1587 (now Virginia). However, Europeans had founded settlements much earlier, as with the Norse in the 10th Century and very likely Irish monks in the 6th Century. But it was the English and Spanish who conquered most, the Dutch, French and Portuguese less. The descendants of the English settlers after gaining independence from England completed the seizure and colonisation of most of the North American continent, while English colonists remaining loyal to the English Crown seized land to form what is now Canada.
4All the folk tradition, albeit conflicting on some points, declares that she had not been a slave which leaves one to wonder how she might have reached Jamaica from Africa without having been enslaved.
5 I borrowed the book from the public library and cannot remember its title at the moment.
6“Romance languages” is the name give to the group on Indo-European languages such as Castillian (Spanish), Catalan, Galician, Portuguese, Romanian, Italian and French. They are sometimes called “Latin-based” or “Latin Languages” but there is some dispute about the origins and developments of these languages.
7 Ironically, the door or gate “key” is also a symbol of return for Palestinian refugees driven from their homes by Zionist massacres, threats and fear during the founding of the State of Israel.
8 Among toponomics of North America’s southwest Durango (Colorado and Mexico), Navarro and Zavala Counties (Texas) are perhaps the best known; while Aguirre, Arana, Bolívar (Bolibar), Cortazar (Kortazar), Duhalde, Echevarria (Etxebarria), García, Guevara (Gebarra), Ibarra, Larrazábal, Mendiata, Muzika, Ortiz, Salazar, Ugarte, Urribe and Zabala are but some among a host of family names of Basque origin from the American south-west to Latin America. And of course the country of Bolivia, from Simon Bolívar, a Basque surname from a Basque toponomic.