Studies in Words

C. S. Lewis

• Verlag: HarperOne
• Jahr: 2013
• ISBN:
  9780062313744
• Thema: Theologie & Religion
• Thema: Christliche Theologie

Language—in its communicative and playful functions, its literary formations and its shifting meanings—is a perennially fascinating topic. C. S. Lewis's Studies in Words explores this fascination by taking a series of words and teasing out their connotations using examples from a vast range of English literature, recovering lost meanings and analyzing their functions. It doubles as an absorbing and entertaining study of verbal communication, its pleasures and problems. The issues revealed are essential to all who read and communicate thoughtfully, and are handled here by a masterful exponent and analyst of the English language.

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INTRODUCTION

This book has grown out of a practice which was at first my necessity and later my hobby; whether at last it has attained the dignity of a study, others must decide. In my young days when I had to take my pupils through Anglo-Saxon and Middle English texts neither they nor I could long be content to translate a word in the sense which its particular context demanded while leaving the different senses it bore in other places to be memorised, without explanation, as if they were wholly different words. Natural curiosity and mnemonic thrift drove us, as it drives others, to link them up and to see, where possible, how they could have radiated out from a central meaning. Once embarked, it was impossible not to be curious about the later senses of those which survived into Modern English. Margins and notebooks thus became steadily fuller. One saw increasingly that sixteenth- and even nineteenth-century texts needed such elucidation not very much more rarely, and in a more subtle way, than those of the eleventh or twelfth; for in the older books one knows what one does not understand but in the later one discovers, often after years of contented misreading, that one has been interpolating senses later than those the author intended. And all the while one seems to be learning not only about words. In the end the habit becomes second nature; the slightest semantic discomfort in one’s reading rouses one, like a terrier, to the game. No doubt I thus learned rather laboriously from my own reading some things that could have been learned more quickly from the N.E.D. But I would advise everyone to do the same so far—a serious qualification—as his time allows. One understands a word much better if one has met it alive, in its native habitat. So far as is possible our knowledge should be checked and supplemented, not derived, from the dictionary.

At the same time a prospective reader may reasonably ask what difference there will be, for him, between reading one of my chapters and looking up one of my words in the dictionary. The answer is that I offer both less and more. Less, because I do not even attempt to be exhaustive; as regards the greater words I am already too old to hope for that. I offer more, first, because I drive words of different languages abreast. I depart from classical English philology by having no concern with sounds, nor with derivations simply as such. I am concerned solely with the semantic relations of, say, natura and nature; the fact that one is ‘derived’ from the other is for my purpose unimportant. That is why phusis and kind come in with just as good a title as natura. Something will be said later about what I think can be gained from such a procedure. And secondly, I have been able to say more about the history of thought and sentiment which underlies the semantic biography of a word than would have been possible or proper in a dictionary. I have of course checked my results by the N.E.D. It has often given me the perfect example for which I had searched my own reading in vain; often (pereant qui ante nos!) mortified me by anticipating the beautiful example I had already found for myself; and sometimes given what I thought, perhaps with foolish partiality, to be not so good an example as mine. In a few places, not without diffidence, I have ventured to dissent from it.

The readers I have principally in view are students. One of my aims is to facilitate, as regards certain words, a more accurate reading of old books; and therefore to encourage everyone to similar exploration of many other words. I am sometimes told that there are people who want a study of literature wholly free from philology; that is, from the love and knowledge of words. Perhaps no such people exist. If they do, they are either crying for the moon or else resolving on a lifetime of persistent and carefully guarded delusion. If we read an old poem with insufficient regard for change in the overtones, and even the dictionary meanings, of words since its date—if, in fact, we are content with whatever effect the words accidentally produce in our modern minds—then of course we do not read the poem the old writer intended. What we get may still be, in our opinion, a poem; but it will be our poem, not his. If we call this tout court ‘reading’ the old poet, we are deceiving ourselves. If we reject as ‘mere philology’ every attempt to restore for us his real poem, we are safeguarding the deceit. Of course any man is entitled to say he prefers the poems he makes for himself out of his mistranslations to the poems the writers intended. I have no quarrel with him. He need have none with me. Each to his taste.

And to avoid this, knowledge is necessary. Intelligence and sensibility by themselves are not enough. This is well illustrated by an example within my own experience. In the days of the old School Certificate we once set as a gobbet from Julius Caesar

Is Brutus sick and is it physical
To walk unbraced and suck up the humours
Of the dank morning1

and one boy explained physical as ‘sensible, sane; the opposite of “mental” or mad’. It would be crass to laugh at that boy’s ignorance without also admiring his extreme cleverness. The ignorance is laughable because it could have been avoided. But if that ignorance had been inevitable—as similar ignorances often are when we are dealing with an ancient book—if so much linguistic history were lost that we did not and could not know the sense ‘mad’ for mental and the antithesis of mental-physical to be far later than Shakespeare’s time, then his suggestion would deserve to be hailed as highly intelligent. We should indeed probably accept it, at least provisionally, as correct. For it makes excellent sense of the passage and also accounts for the meaning it gives to physical by a semantic process which—if we did not know that chronology ruled it out—we should regard as very possible.

So far from being secured against such errors, the highly intelligent and sensitive reader will, without knowledge, be most in danger of them. His mind bubbles over with possible meanings. He has ready to hand un-thought-of metaphors, highly individual shades of feeling, subtle associations, ambiguities—every manner of semantic gymnastics—which he can attribute to his author. Hence the difficulty of ‘making sense’ out of a strange phrase will seldom be for him insuperable. Where the duller reader simply does not understand, he misunderstands—triumphantly, brilliantly. But it is not enough to make sense. We want to find the sense the author intended. ‘Brilliant’ explanations of a passage often show that a clever, insufficiently informed man has found one more mare’s nest. The wise reader, far from boasting an ingenuity which will find sense in what looks like nonsense, will not accept even the most slightly strained meaning until he is quite sure that the history of the word does not permit something far simpler. The smallest semantic discomfort rouses his suspicions. He notes the key word and watches for its recurrence in other texts. Often they will explain the whole puzzle.

By driving words from different languages abreast I have been able to bring out something which interests me far more than derivations. We find in the history, say, of phusis, natura, and kind, or again in that of eleutherios, liberalis, free, and frank, similar or even identical semantic operations being performed quite independently. The speakers who achieved them belonged to different stocks and lived in different countries at different periods, and they started with different linguistic tools. In an age when the linguistic analysts have made us afraid that our thought may be almost wholly conditioned by our speech this seems to me encouraging. Apparently there is at least some independence. There is something, either in the structure of the mind or in the things it thinks about, which can produce the same results under very different conditions.

After hearing one chapter of this book when it was still a lecture, a man remarked to me ‘You have made me afraid to say anything at all’. I know what he meant. Prolonged thought about the words which we ordinarily use to think with can produce a momentary aphasia. I think it is to be welcomed. It is well we should become aware of what we are doing when we speak, of the ancient, fragile, and (well used) immensely potent instruments that words are.

This implies that I have an idea of what is good and bad language. I have. Language is an instrument for communication. The language which can with the greatest ease make the finest and most numerous distinctions of meaning is the best. It is better to have like and love than to have aimer for both. It was better to have the older English distinction between ‘I haven’t got indigestion’ (I am not suffering from it at the moment) and ‘I don’t have indigestion’ (I am not a dyspeptic) than to level both, as America has now taught most Englishmen to do, under ‘I don’t have’.

In the following pages we shall see good words, or good senses of words, losing their edge or, more rarely, recovering it or getting a new edge that serves some different purpose. I have tried not to obtrude the moral, but I should be glad if I sent any reader away with a new sense of responsibility to the language. It is unnecessary defeatism to believe that we can do nothing about it. Our conversation will have little effect; but if we get into print—perhaps especially if we are leader-writers, reviewers, or reporters—we can help to strengthen or weaken some disastrous vogue word; can encourage a good, and resist a bad, gallicism or Americanism. For many things the press prints today will be taken up by the great mass of speakers in a few years.

Verbicide, the murder of a word, happens in many ways. Inflation is one of the commonest; those who taught us to say awfully for ‘very’, tremendous for ‘great’, sadism for ‘cruelty’, and unthinkable for ‘undesirable’ were verbicides. Another way is verbiage, by which I here mean the use of a word as a promise to pay which is never going to be kept. The use of significant as if it were an absolute, and with no intention of ever telling us what the thing is significant of, is an example. So is diametrically when it is used merely to put opposite into the superlative. Men often commit verbicide because they want to snatch a word as a party banner, to appropriate its ‘selling quality’. Verbicide was committed when we exchanged Whig and Tory for Liberal and Conservative. But the greatest cause of verbicide is the fact that most people are obviously far more anxious to express their approval and disapproval of things than to describe them. Hence the tendency of words to become less descriptive and more evaluative; then to become evaluative, while still retaining some hint of the sort of goodness or badness implied; and to end up by being purely evaluative—useless synonyms for good or for bad. We shall see this happening to the word villain in a later chapter. Rotten, paradoxically has become so completely a synonym for ‘bad’ that we now have to say bad when we mean ‘rotten’.

I am not suggesting that we can by an archaising purism repair any of the losses that have already occurred. It may not, however, be entirely useless to resolve that we ourselves will never commit verbicide. If modern critical usage seems to be initiating a process which might finally make adolescent and contemporary mere synonyms for bad and good—and stranger things have happened—we should banish them from our vocabulary. I am tempted to adapt the couplet we see in some parks—

Let no one say, and say it to your shame,
That there was meaning here before you came.

I will close this chapter with a ‘statement’, as the musicians say, of certain themes which will recur in those that follow.

I. THE EFFECTS OF RAMIFICATION

As everyone knows, words constantly take on new meanings. Since these do not necessarily, nor even usually, obliterate the old ones, we should picture this process not on the analogy of an insect undergoing metamorphoses but rather on that of a tree throwing out new branches, which themselves throw out subordinate branches; in fact, as ramification. The new branches sometimes overshadow and kill the old ones but by no means always. We shall again and again find the earliest senses of a word flourishing for centuries despite a vast overgrowth of later senses which might have been expected to kill them.

The philologist’s dream is to diagrammatise all the meanings of a word so as to have a perfect semantic tree of it; every twig traced to its branch, every branch traced back to the trunk. That this can seldom, if ever, be perfectly achieved does not matter much; all studies end in doubts. But there is apparently some real danger of forgetting that the overwhelming majority of those who use the word neither know nor care anything about the tree. And even those who do know something of it most often use the word without thinking about it. Just in the same way, all men use their muscles when they move but most men do not know or care what muscles they are using; and even anatomists, who do know, are not usually thinking of this during a game of tennis. When we use one word in many different senses we avail ourselves of the results produced by semantic ramification. We can do this successfully without being aware of them.

That is why I cannot agree with Professor Empson’s suggestion2 that when we say ‘Use your sense, man!’ we are implying that the intellectual effort demanded is as easy as the reception of a sense-impression—in other words that we are using sense (i.e. sense-perception) metaphorically. Particular objections will be found in a later chapter: the ramification which produced for the word sense the two meanings (gumption and sense...