[276] Science of Thought, p. 329.
[277] Science of Language, p. 123.
[278] Logos, p. 258, et seq.
[279] Geiger, Address delivered before the International Congress for Archæology and History at Bonn, 1868.
[280] Geiger, A Lecture to the Commercial Club of Frankfort-on-the-Main (1869).
[281] Perhaps the most interesting department of fundamental metaphor is that wherein the metaphor is found by philological research to have reference, not to any natural object, quality, &c., but to a pre-existing action or gesture as already made by man himself for the purpose of conveying information, expressing his emotions, &c. For fundamental metaphor of this kind obviously brings us within seeing distance of the time when the audible signs of articulations were born of the visible signs of gesture and grimace. In illustration of this branch of our subject I will only quote one passage; but the reader will at once perceive how easy it would be to furnish many other instances from the etymology of words now in habitual use.
“The further a language has been developed from its primordial roots, which have been twisted into forms no longer suggesting any reason for their original selection, and the more the primitive significance of its words has disappeared, the fewer points of contact can it retain with signs. The higher languages are more precise because the consciousness of the derivation of most of their words is lost, so that they have become counters, good for any sense agreed upon and for no other.
“It is, however, possible to ascertain the included gesture even in many English words. The class represented by the word supercilious will occur to all readers, but one or two examples may be given not so obvious and more immediately connected with the gestures of our Indians. Imbecile, generally applied to the weakness of old age, is derived from the Latin in, in the sense of on, and bacillum, a staff, which at once recalls the Cheyenne sign for old man [previously mentioned]. So time appears more nearly connected with [Greek: teinô], to stretch, when information is given of the sign for long time, in the Speech of Kin Chē-ĕss, in this paper, namely, placing the thumbs and forefingers in such a position as if a small thread was held between the thumb and forefinger of each hand, the hands first touching each other, and then moving slowly from each other, as if stretching a piece of gum-elastic” (Mallery, Sign-Language, &c., p. 350). This writer also says, with reference to the uncivilized languages which he has specially studied, “In the languages of North America, which have not become arbitrary, to the degree exhibited by those of civilized man, the connection between the idea and the word is only less obvious than that still unbroken connection between the idea and the sign, and they remain strongly affected by the concepts of outline, form, place, position, and feature on which gesture is founded, while they are similar in their fertile combination of radicals. Indian language consists of a series of words that are but slightly differentiated parts of speech following each other in the order suggested in the mind of the speaker without absolute laws of arrangement, as its sentences are not completely integrated. The sentence necessitates parts of speech, and parts of speech are possible only when a language has reached that stage where sentences are logically constructed. The words of an Indian tongue, being synthetic or undifferentiated parts of speech, are in this respect strictly analogous to the gesture elements which enter into a sign-language. The study of the latter is therefore valuable for comparison with the words of the former. The one language throws much light upon the other, and neither can be studied to the best advantage without a knowledge of the other.”
[282] There are certain writers, such as Du Ponceau, Charlevoix, James, Appleyard, Threlkeld, Caldwell, &c., who have sought to represent that the languages of even the lowest savages are “highly systematic and truly philosophical,” &c. But this opinion rests on a radically false estimate of the criteria of system and philosophy in a language. For the criteria chosen are exuberance of synonyms, intricacies or complications of forms, &c., which are really works of a low development. The fallacy is now acknowledged to be such by all philologists. Even Farrar, who at first himself fell into this error (Origin of Language, p. 28), in his subsequent work writes:—“Further examination has entirely removed this belief. For this apparent wealth of synonyms and grammatical forms is chiefly due to the hopeless poverty of the power of abstraction. It would not only be no advantage, but even an impossible encumbrance to a language required for literary purposes. The transnormal character of these tongues only proves that they are the work of minds incapable of all subtle analysis, and following in one single direction an erroneous and partial line of development.... If language proves anything, it proves that these savages must have lived continuously in a savage condition” (Farrar, Chapters on Language, pp. 53, 54, who also refers to numerous authorities).
[283] The term “conception” here is, of course, equivalent to my term “pre-conception.” When my daughter uttered her first denotative word “star,” she was, indeed, bestowing a name; but it was the name of a recept, not of a concept.