Perhaps not surprisingly, several independent traditions ascribe a divine or at least a supernatural origin to language or to the language of a particular community. The biblical account, representing ancient Jewish beliefs, of Adam’s naming the creatures of the earth under God’s guidance is one such example:
So out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. (Genesis 2:19)
Norse mythology preserves a similar story of divine participation in the creation of language, and in India the god Indra is said to have invented articulate speech. In the debate on the nature and origin of language given in Plato’s Socratic dialogue Cratylus, Socrates is made to speak of the gods as those responsible for first fixing the names of things in the proper way.
A similar divine aura pervades early accounts of the origin of writing. The Norse god Odin was held responsible for the invention of the alphabet" class="md-crosslink">runic alphabet. The inspired stroke of genius whereby the ancient Greeks adapted a variety of the Phoenician consonantal script so as to represent the distinctive consonant and vowel sounds of Greek, thus producing the first alphabet such as is known today, was linked with the mythological figure Cadmus, who, coming from Phoenicia, was said to have founded Thebes and introduced writing into Greece (see Phoenician language). By a traditional account, the Arabic alphabet, together with the language itself, was given to Adam by God.
The later biblical tradition of the Tower of Babel (Genesis 11:1–9) exemplifies three aspects of early thought about language: (1) divine interest in and control over its use and development, (2) a recognition of the power it gives to humans in relation to their environment, and (3) an explanation of linguistic diversity, of the fact that people in adjacent communities speak different and mutually unintelligible languages, together with a survey of the various speech communities of the world known at the time to the Hebrew people.
The Tower of Babel, oil painting by Pieter Bruegel the Elder, 1563; in the Kunsthistorisches Museum, Vienna.Courtesy of the Kunsthistorisches Museum, Vienna
The origin of language has never failed to provide a subject for speculation, and its inaccessibility adds to its fascination. Informed investigations of the probable conditions under which language might have originated and developed are seen in the late 18th-century essay of the German philosopher Johann Gottfried von Herder, “Abhandlung über den Ursprung der Sprache” (“Essay on the Origin of Language”), and in numerous other treatments. But people have tried to go farther, to discover or to reconstruct something like the actual forms and structure of the first language. This lies forever beyond the reach of science, in that spoken language in some form is almost certainly coeval with Homo sapiens. The earliest records of written language, the only linguistic fossils humanity can hope to have, go back no more than 4,000 to 5,000 years. Some people have tried to claim that the cries of animals and birds, or nonlexical expressions of excitement or anger, evolved into human speech, as if onomatopoeia were the essence of language; these claims have been ridiculed for their inadequacy (by, for example, the Oxford philologist Max Müller in the 19th century) and have been given nicknames such as “bowwow” and “pooh-pooh” theories.
On several occasions attempts have been made to identify one particular existing language as representing the original or oldest tongue of humankind, but, in fact, the universal process of linguistic change rules out any such hopes from the start. The Greek historian Herodotus told a (possibly satirical) story in which King Psamtik I of Egypt (reigned 664–610 bce) caused a child to be brought up without ever hearing a word spoken in his presence. On one occasion it ran up to its guardian as he brought it some bread, calling out “bekos, bekos”; this, being said to be the Phrygian word for bread, proved that Phrygian was the oldest language. The naiveté and absurdity of such an account have not prevented the repetition of this experiment elsewhere at other times.
In Christian Europe the position of Hebrew as the language of the Hebrew Bible (Old Testament) gave valid grounds through many centuries for regarding Hebrew, the language in which God was assumed to have addressed Adam, as the parent language of all humankind. Such a view continued to be expressed even well into the 19th century. Only since the mid-1800s has linguistic science made sufficient progress finally to clarify the impracticability of speculation along these lines.
When people have begun to reflect on language, its relation to thinking becomes a central concern. Several cultures have independently viewed the main function of language as the expression of thought. Ancient Indian grammarians speak of the soul apprehending things with the intellect and inspiring the mind with a desire to speak, and in the Greek intellectual tradition Aristotle declared, “Speech is the representation of the experiences of the mind” (On Interpretation). Such an attitude passed into Latin theory and thence into medieval doctrine. Medieval grammarians envisaged three stages in the speaking process: things in the world exhibit properties; these properties are understood by the minds of humans; and, in the manner in which they have been understood, so they are communicated to others by the resources of language. Rationalist writers on language in the 17th century gave essentially a similar account: speaking is expressing thoughts by signs invented for the purpose, and words of different classes (the different parts of speech) came into being to correspond to the different aspects of thinking.
Such a view of language continued to be accepted as generally adequate and gave rise to the sort of definition proposed by Henry Sweet and quoted above. The main objection to it is that it either gives so wide an interpretation to thought as virtually to empty the word of any specific content or gives such a narrow interpretation of language as to exclude a great deal of normal usage. A recognition of the part played by speaking and writing in social cooperation in everyday life has highlighted the many and varied functions of language in all cultures, apart from the functions strictly involved in the communication of thought, which had been the main focus of attention for those who approached language from the standpoint of the philosopher. To allow for the full range of language used by speakers, more-comprehensive definitions of language have been proposed on the lines of the second one quoted at the beginning of this article—namely, “A language is a system of arbitrary vocal symbols by means of which a social group cooperates.” Despite the breadth of this definition, however, its use of the word vocal excludes all languages that are not vocalized, particularly manual (signed) languages.
A rather different criticism of accepted views on language began to be made in the 18th century, most notably by the French philosopher Étienne Bonnot de Condillac in “Essai sur l’origine des connaissances humaines” (1746; “Essay on the Origin of Human Knowledge”) and by Johann Gottfried von Herder. These thinkers were concerned with the origin and development of language in relation to thought in a way that earlier students had not been. The medieval and rationalist views implied that humans, as rational, thinking creatures, invented language to express their thoughts, fitting words to an already developed structure of intellectual competence. With the examination of the actual and the probable historical relations between thinking and communicating, it became more plausible to say that language emerged not as the means of expressing already formulated judgments, questions, and the like but as the means of thought itself, and that humans’ rationality developed together with the development of their capacity for communicating.