“Stories accounting for the multiplicity of tongues appear in divers mythologies and theogonies (Borst 1957-63: I, 1). None the less, it is one thing to know why many languages exist; it is quite another to decide that this multiplicity is a wound that must be healed by the quest for a perfect language.
Before one decides to seek a perfect language, one needs, at the very least, to be persuaded that one’s own is not so.
Keeping, as we decided, strictly to Europe–the classical Greeks knew of peoples speaking languages other than theirs: they called these peoples barbaroi, beings who mumble in an incomprehensible speech.
The Stoics, with their more articulated notion of semiotics, knew perfectly well that the ideas to which certain sounds in Greek corresponded were also present in the minds of barbarians.
However, not knowing Greek, barbarians had no notion of the connection between the Greek sound and the particular idea. Linguistically and culturally speaking, they were unworthy of any attention.
For the Greek philosophers, Greek was the language of reason. Aristotle’s list of categories is squarely based on the categories of Greek grammar. This did not explicitly entail a claim that the Greek language was primary: it was simply a case of the identification of thought with its natural vehicle.
Logos was thought, and Logos was speech. About the speech of barbarians little was known; hence, little was known about what it would be like to think in the language of barbarians.
Although the Greeks were willing to admit that the Egyptians, for example, possessed a rich and venerable store of wisdom, they only knew this because someone had explained it to them in Greek.
As Greek civilization expanded, the status of Greek as a language evolved as well. At first, there existed almost as many varieties of Greek as there were Greek texts (Meillet 1930:4). In the period following the conquests of Alexander the Great, however, there arose and spread a common Greek–the koiné.
This was the language of Polybius, Strabo, Plutarch and Aristotle; it was the language taught in the schools of grammar. Gradually it became the official language of the entire area of the Mediterranean bounded by Alexander’s conquests.
Spoken by patricians and intellectuals, Greek still survived here under Roman domination as well, as the language of commerce and trade, of diplomacy, and of scientific and philosophical debate.
It was finally the language in which the first Christian texts were transmitted (the Gospels and the Septuagint translation of the Bible in the third century BCE), and the language of the early church fathers.
A civilization with an international language does not need to worry about the multiplicity of tongues. Nevertheless such a civilization can worry about the “rightness” of its own.
In the Cratylus, Plato asks the same question that a reader of the Genesis story might: did the nomothete choose the sounds with which to name objects according to the object’s nature (physis)?
This is the thesis of Cratylus, while Ermogene maintains that they were assigned by law or human convention (nomos). Socrates moves among these theses with apparent ambiguity.
Finally, having subjected both to ironical comment, inventing etymologies that neither he (nor Plato) is eager to accept, Socrates brings forward his own hypothesis: knowledge is founded not on our relation to the names of things, but on our relation to the things themselves–or, better, to the ideas of those things.
Later, even by these cultures that ignored Cratylus, every discussion on the nature of a perfect language has revolved around the three possibilities first set out in this dialogue.
None the less, the Cratylus is not itself a project for a perfect language: Plato discusses the preconditions for semantic adequacy within a given language without posing the problem of a perfect one.
While the Greek koiné continued to dominate the Mediterranean basin, Latin was becoming the language of the empire, and thus the universal language for all parts of Europe reached by Roman legions.
Later it became the language of the Roman church. Once again, a civilization with a common language was not troubled by the plurality of tongues.
Learned men might still discourse in Greek, but, for the rest of the world, speaking with barbarians was, once again, the job of a few translators, and this only until these same barbarians began to speak their Latin.”
Umberto Eco, The Search for the Perfect Language, translated by James Fentress, Blackwell. Oxford, 1995, pp. 10-2.