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Tag: Archimedes

Eco: The Nationalistic Hypothesis, 3

kircher_062

Athanasius Kircher (1602-80), his interpretation of the legendary sphere of Archimedes, using magnets to simulate the rotation of the planets. From Magnes, sive de Arte Magnetica, 1643, p. 305. Courtesy of 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.  

 

“Ideas similar to these were expressed by Schottel (Teutsche Sprachkunst, 1641), who celebrated the German language as the one which, in its purity, remained closest to the language of Adam (adding to this the idea that language was the expression of the native genius of a people).

Others even claimed that Hebrew had derived from German. They repeated the claim that their language had descended from Japheth, who, in this rendition, had supposedly settled in Germany.

The name of the exact locality changed, of course, to fit the needs of different authors; yet Japheth’s grandson, Ascenas, was said to have lived in the principality of Anhalt even before the confusio. There he was the progenitor of Arminius and Charlemagne.

In order to understand these claims, one must take into account the fact that, during the sixteenth and seventeenth centuries, Protestant Germany rallied to the defense of the language of Luther’s Bible.

It was in this period that claims to the linguistic primacy of German arose, and many of these assumptions “should be seen within the context of Germany’s political fragmentation after the Thirty Years War. Since the German nation was one of the main forces capable of uniting the nation, its value had to be emphasized and the language itself had to be liberated from foreign influences” (Faust 1981: 366).

Leibniz ironized on these and other theories. In a letter of 7 April 1699 (cited in Gensini 1991: 113) he ridiculed those who wished to draw out everything from their own language–Becanus, Rudbeck, a certain Ostroski who considered Hungarian as the mother tongue, an abbé Francois and Pretorius, who did respectively the same for Breton and Polish.

Leibniz concluded that if one day the Turks and Tartars became as learned as the Europeans, they would have no difficulty finding ways to promote their own idioms to the rank of mother tongue for all humanity.

Despite these pleasantries, Leibniz was not entirely immune himself to nationalist temptations. In his Nouveaux essais (III, 2) he made a good-natured jibe at Goropius Becanus, coining the verb goropiser for the making of bad etymologies.

Still, he conceded, Becanus might not always have been entirely wrong, especially when he recognized in the Cimbrian, and, consequently, in Germanic, a language that was more primitive than Hebrew.

Leibniz, in fact, was a supporter of the Celto-Scythian hypothesis, first advanced in the Renaissance (cf. Borst 1957-63: III/1, iv, 2; Droixhe 1978).

In the course of over ten years collecting linguistic materials and subjecting them to minute comparisons, Leibniz had become convinced that at the root of the entire Japhetic stock there lay a Celtic language that was common to both the Gauls and the Germans, and that “we may conjecture that this [common stock] derives from the time of the common origin of all these peoples, said to be among the Scythians, who, coming from the Black Sea, crossed the Danube and the Vistula, and of whom one part may have gone to Greece, while the other filled Germany and Gaul” (Nouveaux essais, III, 2).

Not only this: Leibniz even discovered analogies between the Celto-Scythian languages and those which we would today call the Semitic languages, due, he conjectured, to successive migrations.

He held that “there was nothing that argues either against or for the idea of a single, common origin of all nations, and, in consequence, of one language that is radical and primitive.”

He admitted that Arabic and Hebrew seemed closer than others, their numerous alterations notwithstanding. He concluded, however, that “it seems that Teutonic has best preserved its natural and Adamitic aspect (to speak like Jacques Böhm [sic]).”

Having examined various types of German onomatopoeia, he finally concluded that the Germanic language seemed most primitive.

In presenting this scheme in which a Scythian language group progressively diffused throughout the Mediterranean world, and in distinguishing this group from the other group of southern or Aramaic languages, Leibniz designed a linguistic atlas.

Most of the conjectures in Leibniz’s own particular scheme were, in the end, erroneous; nevertheless, in the light of comparative linguistic work which would come afterwards, he had some brilliant intuitions (cf. Gensini 1990: 41).”

Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 99-102.

Legendary Histories

“The claim had to be substantiated through the construct of a history stretching back to Adam and the very beginning of mankind through a chain of transmitters of the art of geometry, or the Royal Art as it was called by Anderson. This chain of initiates included not only Biblical figures such as Noah and his three sons Japhet, Shem and Ham, Moses (called General Master-Mason and Grand Master), and King Solomon; but also persons like Pythagoras, Euclid, Archimedes, Vitruvius, and Augustus, a history leading from antediluvian times, through antiquity and the middle ages all the way to the eighteenth century. The similarity with philosophia perennis is striking: the legendary history of Freemasonry shares the discourse found in philosophia perennis that the transmitted knowledge represents a continuity of true wisdom through history.”

–Henrik Bogdan, “The Sociology of the Construct of Tradition and Import of Legitimacy in Freemasonry,”  in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 227.

http://books.google.co.th/books/about/Constructing_Tradition.html?id=rs0GkfXNqmwC&redir_esc=y

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