18 THE SUBANU. 
appear inconsistent that we place the white-red Chinook jargon in a 
different class from the white-black Krooboy, but personal experience 
has shown me conclusively that the attitude of the white man to the 
red and of the red man to the white in the Puget Sound artificial speech 
is that of partnership and voluntary contribution to the capital stock. 
On the other hand the relation of white and black on the African 
beaches is essentially that of master and servant, even if the law pre- 
vents the name of slave. 
At the other limit of such possibility we have the frequent cases 
in which an inferior race stands to the dominant superior in the ser- 
vile relation. ‘The history of African slavery gives us a considerable 
range of the speech possibilities which result. In the West Indies we 
encounter certain jargons which yet await philological examination; 
such are the Papimiento of Curacao and the Negro English of the 
Guianas; to these we add the Krooboy of the African west coast as 
genetically associable. We are sufficiently acquainted with these and 
others of the type to recognize that they form but a small part of the 
vernacular, that they are regarded by their users as a foreign language; 
in fact the cannibals of the western Pacific refer to the Beach-la-Mar 
as ‘“‘speak English.’”’ On the other hand, in our own land the Africans 
have undergone a loss of their widely varying vernaculars; their con- 
tribution to even our lowest speech is practically negligible. 
Yet the element common to Visayan and Subanu is all of half of 
the latter, a fact in itself which argues that it is not to be associated 
with trade jargon or servile speech. On other than linguistic grounds 
Colonel Finley’s narrative contraindicates any such possibility of absorp- 
tion. He has made it satisfactorily clear that there was no freedom of 
intercourse in trade of Visayans with Subanu; that the shy Subanu 
withdrew to the mountains and thereby avoided the chance of slavery; 
that the slight mixed element, despite the catholicity of the Moham- 
medan faith in absorbing inferior races, forms but a despised element 
under equal contempt of the Moro and of the hill tribe. 
We might multiply considerations to show that Subanu absorption 
of Visayan material is out of the question, but the foregoing will surely 
suffice. 
What, then, is the source of this very extensive speech community 
amounting to 463 items? 
Before we can pass intelligently upon the problem here involved, we 
shall proceed in the more orderly course by collating the common mate- 
rial in the several classes into which it proves associable and thus study 
the types of variety in this community. 
In the first group, very nearly half the material (226 items), we 
shall collect the common element where the two languages differ in this 
record only by means of formative elements (which for convenience we 
indicate by type differentiation) or in regard of the vowels. It has 
