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The complete consort dancing together …8
This curious mix of high purpose and carnival jollity may leave us a little puzzled, but there is no doubt whatever about Eliot’s concern and solicitude for the integrity of words. And let us not imagine, even the most prosaic among us, that this concern and the stringent practice Eliot advocates are appropriate only to poets. For we all stand to lose when language is debased, just as every one of us is affected when the nation’s currency is devalued; not just the Secretary to the Treasury or controllers of
our banks.
Talking about Secretaries of the Treasury and devaluation, there was an amusing quotation by Professor Douglas Bush in an essay entitled “Polluting our Language” in the Spring 1972 issue of The American Scholar. The Secretary of the Treasury, John Connally, had said: “In the early sixties we were strong, we were virulent.” Clearly, that was only a slip, albeit of a kind that might interest Freudians. But it might not be entirely unfair to see a tendency to devaluation inherent in certain occupations!
We must now turn from considering the necessary struggle with language arising, as it were, from its very nature and the nature of the society it serves to the more ominous threat to its integrity brought about neither by its innate inadequacy nor yet by the incompetence and carelessness of its ordinary users, but rather engineered deliberately by those who will manipulate words for their own ends.
It has long been known that language, like any other human invention, can be abused, can be turned from its original purpose into something useless or even deadly. George Orwell, who was very much concerned in his writings with this modern menace, reminds us that language can be used not only for expressing thought but for concealing thought or even preventing thought.9 I guess we are all too familiar with this—from the mild assault of the sales pitch which exhorts you: “Be progressive! Use ABC toothpaste!” or invites you to a “saving spree” in a department store; through the mystifications of learned people jealously guarding the precincts of their secret societies with such shibboleths as: “Bilateral mastectomy was performed” instead of “Both breasts were removed”;10 to the politician who employs government prose to keep you in the dark about affairs on which your life or the lives of your children may depend or the official statistician who assures you that crime rates “are increasing at a decreasing rate of increase.” I shall not waste your time about this well-known fact of modern life. But let me round off this aspect of the matter by quoting a little of the comment made by W. H. Auden in an interview published by the New York Times (19 October 1971):
As a poet—not as a citizen—there is only one political duty, and that is to defend one’s language from corruption. And that is particularly serious now. It’s being so quickly corrupted. When it is corrupted people lose faith in what they hear, and this leads to violence.
And leads also full circle to the caveman situation with which we began. And the heart of my purpose is to suggest that our remote ancestors who made and preserved language for us, who, you might say, crossed the first threshold from bestiality to humanness, left us also adequate warning, wrapped in symbols, against its misuse.
Every people has a body of myths or sacred tales received from its antiquity. They are supernatural stories which man created to explain the problems and mysteries of life and death—his attempt to make sense of the bewildering complexity of existence. There is a proud, nomadic people, the Fulani, who inhabit the northern savannahs of Western Africa from Cameroon and Nigeria westwards to Mali and Senegal. They are very much attached to their cattle, whose milk is their staff of life. Here is a Fulani myth of creation from Mali:
At the beginning there was a huge drop of milk.
Then Doondari came and he created the stone.
Then the stone created iron;
And iron created fire;
And fire created water;
And water created air.
Then Doondari descended the second time.
And he took the five elements
And he shaped them into man.
But man was proud.
Then Doondari created blindness and blindness defeated man.
But when blindness became too proud,
Doondari created sleep, and sleep defeated blindness;
But when sleep became too proud,
Doondari created worry, and worry defeated sleep;
But when worry became too proud,
Doondari created death, and death defeated worry.
But when death became too proud,
Doondari descended for the third time,
And he came as Gueno, the eternal one
And Gueno defeated death.11
