INTERPRETATION OF LANGUAGE.

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book . INTERPRETATION OF LANGUAGE. here CHAPTER XXXII. INTERPRETATION OF LANGUAGE. The mind of man is confined in its operations by the material system it inhabits, and has no modes of communicating with other minds except through the medium of the eye and ear. It is by signs addressed to the eye and by sounds affecting the ear that ideas are communicated and received. It is by the power of association, which enables us to recall certain ideas together which have been frequently united, that the use of language is gained. The infant finds certain states of mind produced by material objects invariably connected with certain sounds. This is done so often that whenever a certain perception occurs, the sound recurs which has been so often united with it. If language is correctly defined as "any sound or sign which conveys the ideas of one mind to another," it is probable that children learn language at a much earlier period than is generally imagined. It is impossible to know how soon the infant notices the soft tones of its own voice when happy, or the moaning or shrill sound that expresses its own pain, and by comparing them with those of its mother, learns, through its little process of reasoning, that another spirit has emotions of pleasure and pain corresponding with its own. Nor can we determine how soon these pleasant sounds of the mother's voice begin to be associated with the benignant smile, or the tones of grief with the sorrowful expression, or the tones of anger with the frowning brow. It seems very rational to suppose that sound, to the infant mind, is what first leads to the belief of the emotions of another mind, by means of a comparison of its own sounds with those originating from another. After this is done, the eye comes in for a share in these offices. The little reasoner, after thousands of experiments, finds the pleasant sound always united with the smiling face, until the object of vision becomes the sign for recalling the idea at first obtained by sound. In gaining the common use of language, we know this is the order of succession. We first learn the sounds that recall ideas, and then, by means of a frequent union of these sounds with some visible sign, the power once possessed simply by the sound is conveyed to the sign. Thus we have words that are sounds and words that are visible signs. The communion of one spirit with that of others in every-day life is maintained ordinarily through the medium of sounds; but when distance intervenes, or when some record is to be preserved of the thoughts and feelings of other beings, then signs addressed to the eye are employed. In civilized nations, the signs used are a certain number of arbitrary marks, which are arranged in a great variety of combinations, and each combination is employed to recall some particular idea or combination of ideas. These arbitrary signs are called letters, and in the English language there are only twenty-six; yet, by the almost infinite variety of combination of which these are capable, every idea which one mind wishes to communicate to another can be expressed. A written word is a single letter or a combination of letters used as a sign to recall one or more ideas. It is considered by the mind as a unit or whole thing, of which the letters are considered as parts, and is shown to be a unit by intervals or blank spaces that separate it from the other words of a sentence. The fact that it is considered by the mind as a unit, or a sign separate from all other combinations of letters, is the peculiarity which constitutes it a word. A syllable is a combination of letters which is not considered as a unit, but is considered as a part of a word. Words are used to recall the ideas of things, qualities, changes, and circumstances. Some words recall the idea of a thing without any other idea connected with it; such are the words mind, ivory. Some words recall the idea of quality simply, such as red, hard, sweet. Some words recall the ideas of change merely, such as motion, action. Some words recall simply the idea of relation or circumstance, such as on, under, about. Sometimes ideas of things, and their actions and relations, are recalled by the same sign; thus wrestler recalls the idea of a thing and its action, and giant of a thing and its relation. Some words recall a variety of ideas; thus the term begone recalls the idea of two things, of the desire of a mind and of its mode of expression. In the process of learning language, mankind first acquire names for the several things, qualities, changes, and circumstances that they notice, and afterward learn the process of combining these names, so as to convey the mental combination of one mind to another. A person might have names for all his ideas, and yet, if he had never learned the art of properly combining these signs, he never could communicate the varied conceptions of his own mind to another person. Suppose, for illustration, that a child had learned the meaning of the terms cup, spoon, the, put, into, little, my; it would be impossible for him to express his wish till he had learned the proper arrangement of each term, and then he could convey the conception and wishes of his own mind, viz., "Put the spoon into my little cup." We see, then, how the new combinations of ideas in one mind can be conveyed to another. The two persons must both have the same ideas attached to the same sign of language, and must each understand the mode of combination to be employed. When this is done, if one person sees a new object, he can send to his friend the signs which represent all its qualities, circumstances, and changes arranged in a proper manner. The absent person will then arrange the conceptions recalled by these words, so as to correspond with those of his correspondent. In all languages, the same word often is used to recall different ideas, and the meaning of words depends often on their mode of combination. The art of interpreting consists in ascertaining the particular ideas conveyed by words in a given combination. There are two modes of using language which need to be distinctly pointed out, viz., literal and figurative. In order to understand these modes, it is necessary to refer to the principles of association. Neither our perceptions or conceptions are ever single, disconnected objects except when the power of abstraction is employed. Ordinarily, various objects are united together in the mind, and those objects which are most frequently united in our perceptions, as a matter of course, are those which are most frequently united in our conceptions. Now, by the power of abstraction, the mind can regard the same object sometimes as a unit or whole, and sometimes can disconnect it, and consider it as several distinct things. Thus it happens that ideas which are connected by the principles of association are sometimes regarded as a whole, and sometimes are disconnected, and considered as separate existences. Language will be found to be constructed in exact conformity to this phenomenon of mind. We shall find that objects ordinarily united together, as cause and effect, have the same name given, sometimes to the cause, sometimes to the effects, and sometimes it embraces the whole; or the thing, its causes and its effects. As an example of this use of language may be mentioned the term pride. We sometimes hear those objects which are the cause of pride receiving that name. Thus a child is called the pride of its parents. The same name is applied simply to the state of mind, as when a man is said to be under the influence of pride, while the effects of pride receive the same appellation when we hear a haughty demeanor and consequential deportment called pride. The term is used in its most extended signification as including the thing, its causes, and its effects, when we hear of the "pride of this world," which is soon to pass away, signifying equally the causes of this feeling, the feeling itself, and the effects of it. Literal language is that in which all words have the ordinary meaning as commonly used. Figurative language is that in which the ordinary names, qualities, and actions of things are ascribed to other things with which they have been associated. As an example of the use of language which is figurative, we find tears, that are the effects of grief, called by the name of the cause; thus: "Streaming grief his faded cheek bedewed." On the contrary, we find the cause called by the name of the effects in this sentence: "And hoary hairs received the reverence due." Here age is called by the name of one of its effects. The indiscriminate application of names to things which have been connected by time, place, or resemblance, abounds in figurative language. The following is an example where one object is called by the name of another with which it has been connected by place: "The groves give forth their songs." Here birds are called by the name of the groves with which they have been so often united as it respects place. The following is an example where an object is called by the name of another with which it is connected by time: "And night weighed down his heavy eyes." Here sleep is called by the name of night, with which it has been so often united. The following is an example where one object is called by the name of another with which it has been connected by the principle of resemblance: "You took her up, a little, tender bud, Just sprouted on a bank." Here a young female is called by the name of an object with which she is connected by the association of resemblance. When one object is thus called by the name of another which it resembles, the figure of speech is called a metaphor. When dominion is called a sceptre; the office of a bishop, the lawn; the profession of Christianity, the cross; a dwelling is called a roof; and various expressions of this kind, one thing is called by the name of another of which it is a part, or with which it has been connected as a circumstance, cause, or effect. Not only do objects which have been united in our perceptions receive each other's names, but the qualities of one are often ascribed to the other. The following are examples in which the qualities of the cause are ascribed to the effect, and the qualities of the effect are ascribed to the cause: "An impious mortal gave a daring wound." Here the quality of the cause is ascribed to the effect. "The merry pipe is heard." Here the quality of the effect is ascribed to the cause. The following is an example where the quality of one thing is ascribed to another connected with it by time: "Now musing midnight hallows all the scene." The following is an example of the quality of one thing ascribed to another, connected with it by place: "when sapless age Shall bring thy father to his drooping chair." We have examples of the qualities of one thing ascribed to another which it resembles in such expressions as these—"imperious ocean," "tottering state," "raging tempest." The following is an example of a thing called by the name of one of its qualities or attending circumstances: "What art thou, that usurpest this time of night, Together with the fair and warlike form In which the majesty of buried Denmark Did sometimes walk?" Here a king is called by the name of a quality and by the name of his kingdom. It is owing to the principle of association that another mode of figurative language is employed called personification. This consists in speaking of a quality which belongs to living beings as if it were the being in which such a quality was found. This is owing to the fact that the conceptions of qualities of mind are always united with some being, and therefore such ideas are connected ones. Thus it is said in the sacred writings, "Mercy and truth are met together." "Righteousness and peace have embraced each other." "Wisdom crieth aloud, she uttereth her voice." Another mode of personification is owing to the fact that the actions and relations of inanimate existences very often resemble those of living beings, so that such ideas are associated by the principle of resemblance. In such cases, the actions, properties, and relations of living beings are ascribed to inanimate objects. Thus, when the sea roars and lifts its waves toward the skies, the actions are similar to those of a man when he raises his arm in supplication. An example of this kind of figurative language is found in this sublime personification of Scripture: "The mountains saw thee, and trembled; the overflowing of the waters passed by; the deep uttereth his voice, and lifted up his hands on high; the sun and moon stood still in their habitations." Other examples of this kind are found when we hear it said that "the fields smile," "the woods clap their hands," "the skies frown," and the like. One cause of figurative language is found in the similarity of effects produced on the body by operations of mind and operations of matter. Whatever causes affect the mind in a similar manner are called by the same name. Thus, when a man endeavors to penetrate a hard substance, the muscles of his head and neck are affected in a particular manner. The same muscles are affected in a similar way when a person makes powerful and reiterated efforts to comprehend a difficult subject. Both these actions, therefore, are called by the same name, and a man is said to penetrate the wood with an instrument, or to penetrate into the subject of his investigations. Thus joy is said to expand the breast, because it does, in fact, produce a sensation which resembles this action. There is a great variety of figurative language founded on this principle. Indeed, there is little said respecting the mind, and its qualities and operations, where we do not apply terms that describe the qualities, actions, and relations of matter. It is also the case that actions and relations that resemble each other are called by the same name, without regard to the objects in which they exist. Thus the skies are said to weep. Here there is, in fact, the same action as is weeping in mankind, and it receives the same name, though it is connected with a different subject. Thus, also, the sword is said to be "drunk with the blood of the slain." Here the same relation exists between the blood and the sword as between a man and an immoderate quantity of liquor, and the relation receives the same name in each case. An allegory is a succession of incidents and circumstances told of one thing which continually recall another thing, which it resembles in the particulars mentioned. Thus the aged Indian chief describes himself by an allegory: "I am an aged hemlock. The winds of a hundred years have swept over its branches; it is dead at the top; those that grew around have all mouldered away." A parable is of the same character as an allegory. A type is an object of conception in which many of its qualities and relations resemble another object that succeeds it in regard to time. Hyperbole is a collection of actions, qualities, or circumstances ascribed to an object which are contrary to the laws of experience, and this language is employed to express excited feeling. Thus, by hyperbole, a person is said to be "drowned in tears." Irony is language used in such a manner as to contradict the known opinions of the speaker, and is intended to represent the absurdity or irrationality of some thing conceived by him. Symbols are material things employed to convey the ideas of one mind to another. Thus, as the cultivation of the olive is connected with seasons of peace, an olive branch is used to express the idea of peace. Symbolic language is the use of words that are names of symbols in place of the names of things represented by symbols. Thus the word olive might be used instead of the word peace. Figurative language, especially metaphors and symbolic words, abound in the writings of the earliest nations; and as what are claimed to be the earliest revelations of the Creator are recorded in these languages, the rules for interpreting figurative language are of the highest importance. The preceding illustrates the principles upon which both literal and figurative language are constructed. The question now arises, How are we to determine when expressions are to be interpreted literally and when they are figurative? One single rule will be found sufficient in all cases, viz.: All language is literal when the common meaning of each word is consistent with our experience as to the nature of things, and consistent with the other sentiments of the writer. All language is figurative when the names, qualities, and actions ascribed to things are inconsistent with our experience of the nature of things, or contradict the known opinions of the writer. In the preceding examples of figurative language, it can readily be seen that a literal interpretation would in all cases form combinations of ideas which are opposed to experience as to the nature of things. For example, "grief" can not be conceived of as "bedewing a face," because it is an emotion of mind; nor do "hoary hairs" literally ever receive honor; nor do "groves sing," nor "night weigh down the eyes." In like manner, where the qualities of one thing are ascribed to another with which it has been connected, there is no difficulty in determining that the language is figurative; for a "wound" can not have the quality of "daring," which belongs only to mind, nor can a "pipe" be literally considered as "merry," or "midnight" as "musing;" nor would it be consistent with experience to think of a "chair" as "drooping." Nor in the case of personification is there any more cause of difficulty. Mercy and truth, righteousness, peace, and wisdom, are qualities of mind, and can not be conceived of as "meeting," "embracing," and "crying aloud" in any other than a figurative sense. And when the ocean is said to "lift up his hands," and the sun and moon to "stand still in their habitations," the laws of experience forbid any but a figurative interpretation. In the case of an allegory and all symbolic language, the same rule applies with equal clearness and certainty. In the example given, it would be a violation of the laws of experience to conceive of a man as a tree with branches and a withered top. Hyperbole is readily distinguished by the same rule. Irony is known by its being contradictory to the known opinions of the writer. Thus there is never any difficulty in deciding when language is literal and when it is figurative in cases where men have the laws of experience by which to determine. On the supposition of a revelation from the Creator, there must be subjects upon which mankind have had no experience, such as the nature of the Deity, the character and circumstances of the invisible world and of its inhabitants. On these subjects all language must be literal when the literal construction is not in contradiction to the known or implied opinion of the other declarations; for on these subjects, as the laws of experience can not regulate in deciding between figurative and literal language, it is impossible to show any reason why words should not be literal except by comparison with the other statements of the same author. If these show no reasons for supposing it figurative, it must of necessity be considered as literal; for if neither experience nor the writer's opinions oppose a literal meaning, there is no cause why the ordinary and common signification of words should not be retained. The next inquiry is, How are we to ascertain the ideas which are to be attached to words that are used figuratively? If the common ideas which are recalled by words are not the proper ones, what are the data for knowing which are the ideas to be recalled? The laws of association, upon which language is founded, furnish an adequate foundation for determining this question. If language is such that a literal construction is contrary to the nature of things, the words used figuratively must express something which has been connected with the object recalled by the literal signification, either as cause or effect, or as something which it resembles, or as something it has been connected with as a part, or by circumstances of time or place. Of course, a process of reasoning will soon decide which of these must be selected. Take, for example, the expression, "Streaming grief his faded cheek bedewed." Here, as "grief" can not bedew the cheek, it must be the name of something which has been connected with grief, either by the principle of resemblance, contiguity in time or place, or by the relation of cause and effect. It is easy to determine that it can not be either of these except the last. Tears are the effect of sorrow, and are therefore called by this name. The nature of the idea conveyed by the figurative term will show whether the cause or effect, or some object related to it as it respects time, place, or resemblance, is intended, and no difficulty can ever occur in deciding. In all cases this general rule avails: when words are used figuratively, such ideas as have been in any way connected with them are to be retained as will be consistent with the known nature of things, and consistent with other assertions of the writer. In regard to the literal use of language, it has been shown that the same term is sometimes used for the name of the thing ordinarily expressed by it, sometimes for its cause, sometimes for its effect, and sometimes as including all these ideas. The rule for determining in which of these senses the term is used is the same as in regard to figurative language, viz., that signification must be attached to the term which is in agreement with experience as to the nature of things, and with the other sentiments of the writer. Thus, in relation to the example given of the term pride, suppose a child is called the "pride of its parents." We know it can not mean the emotion of mind; that it can not mean the effects of this state of mind; and its only other meaning is found consistent with experience, viz., it is the cause or occasion of pride to its parents. The same mode of reasoning can be applied to the other uses of the term. If a man is said to feel pride, there is but one meaning which can be attached to the term. If it is said that "the pride of the world passeth away," it includes the whole, and signifies that the causes of pride pass away, and with them the emotions and the effects. The following, then, are the clear and simple rules to employ in interpreting all language: LAWS OF INTERPRETATION. The literal, ordinary meaning is to be given to all words, unless it would express what is inconsistent with experience as to the nature of things, or inconsistent with the opinions of the writer. When the words in a sentence are capable of several literal meanings, that is to be chosen which makes the writer most consistent with himself and with all known circumstances. When the literal meaning expresses what is not consistent with the nature of things or with the writer's other declarations, then the language is figurative, and only such a part of the ideas as have been in any way connected with the words used are to be retained as will secure such consistency. In deciding the meaning of words, we are to be guided by the principles of common sense, viz.: No meaning is to be given unless there is some evidence that it is true; and, when there is conflicting evidence, that meaning is the true one which has the balance of evidence in its favor. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Catharine Esther Beecher (2017). Common Sense Applied to Religion; Or, The Bible and the People. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/55531/pg55531-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html