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Tag: 1801

Eco: Theoretical Objections and Counter-objections


Antoine-Louis-Claude Destutt de Tracy (1754-1836), Projet d’éléments d’idéologie, Paris, 1801. This copy in the Bibliothèque nationale de France. This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author’s life plus 100 years or less. 

“A fundamental objection that can be applied to any of the a posteriori projects generically is that they can make no claim to having identified and artificially reorganized a content system.

They simply provide an expression system which aims at being easy and flexible enough to express the contents normally expressed in a natural language. Such a practical advantage is also a theoretical limit. If the a priori languages were too philosophical, their a posteriori successors are not philosophical enough.

The supporters of an IAL have neither paid attention to the problem of linguistic relativism, nor ever been worried by the fact that different languages present the world in different ways, sometimes mutually incommensurable.

They have usually taken it for granted that synonymous expressions exist from language to language, and the vast collection of books that have been translated into Esperanto from various of the world’s languages is taken as proof of the complete “effability” of this language (this point has been discussed, from opposite points of view, by two authors who are both traditionally considered as relativist, that is, Sapir and Whorfcf. Pellerey 1993: 7).

To accept the idea that there is a content system which is the same for all languages means, fatally, to take surreptitiously for granted that such a model is the western one. Even if it tries to distance itself in certain aspects from the Indo-European model, Esperanto, both in its lexicon and in its syntax, remains basically an Indo-European tongue.

As Martinet observed, “the situation would have been different if the language had been invented by a Japanese” (1991: 681).

One is free to regard all these objections as irrelevant. A theoretical weak point may even turn out to be a practical advantage. One can hold that linguistic unification must, in practice, accept the use of the Indo-European languages as the linguistic model (cf. Carnap in Schlipp 1963:71).

It is a view that seems to be confirmed by actual events; for the moment (at least) the economic and technological growth of Japan is based on Japanese acceptance of an Indo-European language (English) as a common vehicle.

Both natural tongues and some “vehicular” languages have succeeded in becoming dominant in a given country or in a larger area mainly for extra-linguistic reasons. As far as the linguistic reasons are concerned (easiness, economy, rationality and so on), there are so many variables that there are no “scientific” criteria whereby we might confute the claim of Goropius Becanus that sixteenth century Flemish was the easiest, most natural, sweetest and most expressive language in the entire universe.

The predominate position currently enjoyed by English is a historical contingency arising from the mercantile and colonial expansion of the British Empire, which was followed by American economic and technological hegemony.

Of course, it may also be maintained that English has succeeded because it is rich in monosyllables, capable of absorbing foreign words and flexible in forming neologisms, etc.: yet had Hitler won World War II and had the USA been reduced to a confederation of banana republics, we would probably today use German as a universal vehicular language, and Japanese electronics firms would advertise their products in Hong Kong airport duty-free shops (Zollfreie Waren) in German.

Besides, on the arguable rationality of English, and of any other vehicular language, see the criticism of Sapir (1931).

There is no reason why an artificial language like Esperanto might not function as an international language, just as certain natural languages (such as Greek, Latin, French, English, Swahili) have in different historical periods.

We have already encountered in Destutt de Tracy an extremely powerful objection: a universal language, like perpetual motion, is impossible for a very “peremptory” reason: “Even were everybody on earth to agree to speak the same language from today onwards, they would rapidly discover that, under the influence of their own use, the single language had begun to change, to modify itself in thousands of different ways in each different country, until it produced in each a different dialect which gradually grew away from all the others” (Eléments d’idéologie, II, 6, 569).

It is true that, just for the above reasons, the Portuguese of Brazil today differs from the Portuguese spoken in Portugal so much that Brazilian and Portuguese publishers publish two different translations of the same foreign book, and it is a common occurrence for foreigners who have learned their Portuguese in Rio to have difficulty understanding what they hear on the streets of Lisbon.

Against this, however, one can point out the Brazilians and Portuguese still manage to understand each other well enough in practical, everyday matters. In part, this is because the mass media help the speakers of each variety to follow the transformations taking place on the other shore.

Supporters of Esperanto like Martinet (1991: 685) argue that it would be, to say the least, naive to to suppose that, as an IAL diffused into new areas, it would be exempt from the process through which languages evolve and split up into varieties of dialects.

Yet in so far as an IAL remained an auxiliary language, rather than the primary language of everyday exchange, the risks of such a parallel evolution would be diminished.

The action of the media, which might reflect the decisions of a sort of international supervisory association, could also contribute to the establishment and maintenance of standards, or, at least, to keeping evolution under control.”

Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 330-2.

Eco: The Egyptian Alphabet


The Rosetta Stone, inscribed with a decree by Pharaoh Ptolemy V at Memphis, is dated to 196 BCE. Featuring three scripts, ancient Egyptian, Demotic and ancient Greek, the stele was discovered in 1799 by French soldier Pierre-Françoise Bouchard of the Napoleonic expedition to Egypt. Transferred to British control after the Capitulation of Alexandria in 1801, the stele has been on continual exhibition at the British Museum since 1802. The script was finally transliterated by Jean-Françoise Champollion in 1822, decrypting the mysteries of the Egyptian hieroglyphs. This photo © Hans Hillewaert in 2007, and is licensed under the Creative Commons Attribution-Share Alike 4.0 International license. This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author’s life plus 100 years or less.  

“The hieroglyphic script is undoubtedly composed, in part, of iconic signs: some are easily recognizable–vulture, owl, bull, snake, eye, foot, man seated with a cup in hand; others are stylized–the hoisted sail, the almond-like shape for a mouth, the serrated line for water.

Some other signs, at least to the untrained eye, seem to bear only the remotest resemblance to the things that they are supposed to represent–the little square that stands for a seat, the sign of folded cloth, or the semicircle that represents bread.

All these signs are not icons (representing a thing by direct similarity) but rather ideograms, which work by a sort of rhetorical substitution. Thus an inflated sail serves to represent the wind; a man seated with a cup means to drink; a cow’s ear means to understand; the head of a cynocephalus stands for the god Thoth and for all his various attributes, such as writing and counting.

Not everything, however, can be represented ideographically. One way that the ancient Egyptians had found to circumvent this difficult was to turn their ideograms into simple phonograms.

In order to represent a certain sound they put the image of a thing whose name sounded similar. To take an example from Jean-Françoise Champollion‘s first decipherment (Lettre à Dacier, 17 September 1822, 11-12), the mouth, in Egyptian ro, was chosen to represent the Greek consonant P (rho).

It is ironic to think that while, for Renaissance Hermeticists, sounds had to represent the nature of things, for the Egyptians, things (or their corresponding images) were representing sounds (see, for a similar procedure, my remarks in chapter 6 on Bruno’s mnemonics).

By the time interest in Egyptian hieroglyphics had revived in Europe, however, knowledge of the hieroglyphic alphabet had been lost for over a thousand years. The necessary premise for the decipherment of hieroglyphs was a stroke of pure fortune, like the discovery of a bilingual dictionary.

In  fact, as is well known, decipherment was made possible by the discovery not of a dictionary, but of a trilingual text, the famous Rosetta Stone, named after the city of Rashid where it was found by a French soldier in 1799, and, as a result of Napoleon’s defeat at the hands of Nelson, soon transferred to London.

The stone bore an inscription in hieroglyphic, in demotic (a cursive, administrative script elaborated about 1,000 BCE), and in Greek.

Working from reproductions, Champollion, in his Lettre à Dacier, laid the foundation for the decipherment of hieroglyphs. He compared two cartouches which, from their position in the text, he guessed must refer to the names of Ptolemy (ΠΤΟΛΟΜΑΙΟΣ) and Cleopatra (ΚΛΟΠΑΤΡΑ).

He identified the five letters that both names have in common (Π, Τ, Ο, Λ, Α), and found that the two cartouches had five hieroglyphs in common as well. By supposing that each other instance of the same sign represented the same sound, Champollion could easily infer the phonetic value of the remaining text.

Champollion’s decipherment does not, however, explain a series of phenomena which can justify the interpretation of Horapollo. Greek and Roman colonizers had imposed on Egypt their commerce, their technology and their gods.

By the time of the spread of Christianity, Egypt had already abandoned many of its ancient traditions. Knowledge of sacred writing was still preserved and practiced only by priests living within the sacred enclosures of the ancient temples.

These were a dwindling breed: in those last repositories of a lost knowledge, cut off from the rest of the world, they cultivated the monuments of their ancient culture.

Since the sacred writing no longer served any practical use, but only initiatory purposes, these last priests began to introduce complexities into it, playing with the ambiguities inherent in a form of writing that could be differently read either phonetically or ideographically.

To write the name of the god Ptah, for example, the P was expressed phonetically and placed at the top of the name with the ideogram for sky (p[t]), the H was placed in the middle and represented by the image of the god Heh with his arms raised, and the T was expressed by the ideogram for the earth (ta).

It was an image that not only expressed Ptah phonetically, but also carried the visual suggestion that the god Ptah had originally separated the earth from the sky.

The discovery that, by combining different hieroglyphs, evocative visual emblems might be created inspired these last scribes to experiment with increasingly complicated and abstruse combinations.

In short, these scribes began to formulate a sort of kabbalistic play, based, however, on images rather than on letters.

Around the term represented by a sign (which was given an initial phonetic reading) there formed a halo of visual connotations and secondary senses, a sort of chord of associated meanings which served to amplify the original semantic range of the term.

The more the sacred text was enhanced by its exegetes, the more the conviction grew that they expressed buried truths and lost secrets (Sauneron 1957: 123-7).

Thus, to the last priests of a civilization sinking into oblivion, hieroglyphs appeared as a perfect language. Yet their perfection could only be understood by visually reading them; if by chance still pronounced, they would have lost any magic (Sauneron 1982: 55-6).”

Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 146-9.

Eco: Philosophers Against Monogeneticism, 2


Athanasius Kircher (1602-80), hieroglyphic obelisk in honor of Honoratus Ioannis, from Principis Christiani Archetypon Politicum, Amsterdam, 1672, p. 235. Courtesy of Bayerische Staats Bibliothek and Stanford University. This work is in the public domain in its country of origin and other countries and areas where the copyright term is the author’s life plus 100 years or less. 


“In his Essai sur l’origine des connaissances humaines (1746), Condillac took Locke’s empiricism and reduced it to a radical sensationalism. According to Condillac, it was not only perception that derived from the senses, but all the working of our minds–memory, awareness, comparison and, consequently, judgement.

If a statue could be made possessing an internal organization identical to our own, Condillac argued, that statue would gradually, through its primary sensations of pain and pleasure, derive a collection of abstract notions identical to our own.

In this genesis of ideas, signs play a fundamental role: they express at first our primary feelings, by cries and gestures–a language of action. Afterwards this purely emotional language evolves to function as the mode in which we fix our thoughts–a language of institution.

The notion of a language of action had already been expressed by William Warburton (The Divine Legation of Moses, 1737-41). It was an idea that was to become an important tenet of sensationalist philosophy, as it provided a link that helped explain how human beings had passed from simple, immediate responses to more complex forms of cultural behavior, in the course of an irreversible historical development.

At the very end of the century, the Idéologues began to fill this picture in, elaborating a vision of the early course of human history that was, at once, materialist, historicist and sensitive to social factors.

They began to investigate every form of expression: various types of pictographic sign, gestures in the pantomime or in the language of deaf-mutes, orators and actors, algebraic characters, the jargons and passwords of secret societies (for it was in this period that masonic confraternities were founded and spread).

In works such as the Eléments d’idéologie by Antoine-Louis-Claude Destutt De Tracy (1801-15, 4 vols) and, even more, Des signes by Joseph-Marie de Degérando (1800: I, 5) a great historic panorama began to emerge.

At the first stage, human beings sought to make their intentions known to each other through simple actions; at the next stage they passed gradually to a language of nature, that is, an imitative language in which they could represent, by a sort of pantomime, a real action.

This would be a language still subject to misunderstandings, for there would be nothing to guarantee that both parties in a conversation would associate the mimed sign with the same idea, and that, consequently, the receiver would draw the intended conclusions about the purposes and circumstances for which the pantomime had been enacted.

Where the purpose was to refer to an object that was actually present, all that was necessary was a sign we might call indexical–a cry or glance in the direction of the object, a pointing of a finger.

Indexical signs would no longer do, however, where the intention was to refer to an object not present, either because the object was physically located at some other place or time, or because the “object” was, in fact, an interior state.

Where the absent object was physical and material, a mimed imitation might still be able to denote it–trying to imitate not substances but actions. To refer to non-physical, interior states, however, it was necessary to develop a more figurative language, a language of metaphor, synecdoche and metonymy.

Two weights hefted by the hands might, for example, suggest making a judgement between two parties; a flame might symbolize an ardent passion, and so on. Up to this point, we are still in a language of analogies, expressed in gestures, cries and primitive onomatopoeia, or by a symbolic or pictographic form of writing.

Slowly, however, these signs of analogy become signs of habitude; they are codified, more or less arbitrarily, up to the birth of a language in the strict sense of the term. Thus the semiotic machinery constructed by humanity is determined by environmental and historical factors.

This elaboration by the Idéologues implied a cogent and devastating critique of any idea of a perfect original language. It is a critique, moreover, that brought an argument initiated over two centuries earlier to a close.

This was the argument that had begun with the rediscovery of the hypothesis of Epicurus, and with the first reflections of Montaigne and Locke on the variety of cultures and the differences in beliefs among the variety of exotic peoples that the accounts of the explorers of their times were revealing.

Thus, under the entry “Language” in the Encyclopédie, Jaucourt could say that since languages were all reflections of the “genius” of the various peoples, it is impossible to conceive of a universal tongue.

Since customs and ideas were determined by climate, upbringing and government, it was not possible to impose the same customs, or the same ideas of vice and virtue, on all nations.

In this formulation, the notion of “genius” was employed as a means of explaining how each language contains its own particular vision of the world. Yet such a notion also implies that languages were mutually incommensurable.

This was an idea that already appears in Condillac (Essai sur l’origine des connaissances humaines, II, I, 5). It also appeared in Herder (Fragmente über die neuere deutsche Literatur, 1766-7), and was developed by Humboldt (Fragmente über die Verschiedenheit des menschlichen Sprachbaues und ihren Einfluss auf die geistige Entwicklung des Menschengeschlechts, 1836), for whom every language possesses its own innere Sprachform, an inner form expressing the vision of the world of the people who speak it.

When one assumes that there is an organic relation and a reciprocal influence between language and thought, it is clear that such an interaction does not only work within a given language at a given historical time: it affects the very historical development of every language and of every culture. (cf. De Mauro 1965: 47-63).”

Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 108-11.

The Klippoth

“Indeed, in recent publications by the Head of that Order (The Typhonian Order), Kenneth Grant, the Klippoth are associated with the “shades of the dead whose names appear in the books of Dyzan, or Thoth, of the Necronomicon…” and other such fictional works.

The organisation of these entities into hierarchies is post-Zoharic, and found popularity with the publication of Francis Barrett’s The Magus, in 1801, which was composed of many tables indicating the structure of the Universe.”

–Frater FP, The Magician’s Kabbalah, pg. 76.

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