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The Analy tical Language of John Wilkins

El idioma analtico de John Wilkins

The Analytical Language of John Wilkins

Jorge Luis Borges

He comprobado que la dcimocuarta edicin de la Encyclopaedia Britannica suprime el articulo sobre John Wilkins. Esa omisin es justa, si recordamos la trivialidad del artculo (veinte renglones de meras circunstancias biogrficas: Wilkins naci en 1614; Wilkins muri en 1672; Wilkins fue capelln de Carlos Luis, prncipe palatino; Wilkins fue nombrado rector de uno de los colegios de Oxford; Wilkins fue el primer secretario de la Real Sociedad de Londres, etc.); es culpable, si consideramos la obra especulativa de Wilkins. ste abund en felices curiosidades: le interesaron la teologa, la criptografa, la msica, la fabricacin de colmenas transparentes, el curso de un planeta invisible, la posibilidad de un viaje a la luna, la posibilidad y los principios de un lenguaje mundial. A este ltimo problema dedic el libro An Essay Towards a Real Character and a Philosophical Language (600
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I noticed that the 14th edition of the Encyclopdia Britannica deleted the article on John Wilkins. This omission seems justified if we remember how trivial the article was (20 lines of purely biographical data: Wilkins was born in 1614; Wilkins died in 1672; Wilkins was chaplain of Charles Louis, Elector Palatine; Wilkins was Warden of Wadham College, Oxford; Wilkins was the first secretary of the Royal Society of London, etc.); the omission is an error if we consider the speculative works of Wilkins. He abounded in happy curiosities: theology, cryptography, music, the fabrication of transparent beehives, the course of an invisible planet, the possibility of a trip to the moon, the possibility and principles of a world language. To this latter problem he dedicated the book An Essay Towards a Real Character and a Philosophical Language (600 pages in large quarto, 1668). There are no copies of this book
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The Analy tical Language of John Wilkins

pginas en cuarto mayor, 1668). No hay ejemplares de ese libro en nuestra Biblioteca Nacional; he interrogado, para redactar esta nota, The Life and Times of John Wilkins (1910), de P.A. Wright Henderson; el Wrterbuch der Philosophie (1924), de Fritz Mauthner; Delphos (1935) de E. Sylvia Pankhurst; Dangerous Thoughts (1939), de Lancelot Hogben. Todos, alguna vez, hemos padecido esos debates inapelables en que una dama, con acopio de interjecciones y de anacolutos, jura que la palabra luna es ms (o menos) expresiva que la palabra moon. Fuera de la evidente observacin de que el monoslabo moon es tal vez ms apto para representar un objeto muy simple que la palabra bisilbica luna, nada es posible contribuir a tales debates; descontadas las palabras compuestas y las derivaciones, todos los idiomas del mundo (sin excluir el Volapk de Johann Martin Schleyer y la romntica Interlingua de Peano) son igualmente inexpresivos. No hay edicin de la Gramtica de la Real Academia que no pondere "el envidiado tesoro de voces pintorescas, felices y expresivas de la riqusima lengua espaola", pero se trata de una mera jactancia, sin corroboracin. Por lo pronto, esa misma Real Academia elabora cada tantos aos un diccionario, que define las voces del espaol... En el idioma universal que ide Wilkins al promediar el siglo XVII, cada palabra se define a s misma. Descartes, en una epstola
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in our National Library; so I have consulted, to write this article, The Life and Times of John Wilkins (1910), by P. A. Wright Henderson; the Wrterbuch der Philosophie (1935), by Fritz Mauthner; Delphos (1935), by E. Sylvia Pankhurst; Dangerous Thoughts (1939), by Lancelot Hogben.

We have all experienced those endless discussions in which a lady, using copious interjections and inconsistencies, swears that the word luna is more (or less) expressive than the word moon. Apart from the evident observation that the monosyllabic moon is perhaps a more apt representation of such a very simple object than the disyllabic luna, there is nothing to add to such discussions; apart from the compound words and derivations, all the languages in the world (including the Volapk of Johann Martin Schleyer and the romantic Interlingua of Peano) are equally inexpressive. There is no edition of the Royal Spanish Academy Grammar that does not ponder "the envied treasure of picturesque, happy and expressive words of the very rich Spanish language", but it is merely uncorroborated jactitation. In fact, every few years this same Royal Academy edits a dictionary, defining Spanish terms... In the universal language which Wilkins produced in the seventeenth century, each word defines itself. Descartes, in a letter dated November 1629, had already noticed that, using the decimal
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The Analy tical Language of John Wilkins

fechada en noviembre de 1629, ya haba anotado que mediante el sistema decimal de numeracin, podemos aprender en un solo da a nombrar todas las cantidades hasta el infinito y a escribirlas en un idioma nuevo que es el de los guarismos1; tambin haba propuesto la formacin de un idioma anlogo, general, que organizara y abarcara todos los pensamientos humanos. John Wilkins, hacia 1664, acometi esa empresa. Dividi el universo en cuarenta categoras o gneros, subdivisibles luego en diferencias, subdivisibles a su vez en especies. Asign a cada gnero un monoslabo de dos letras; a cada diferencia, una consonante; a cada especie, una vocal. Por ejemplo: de, quiere decir elemento; deb, el primero de los elementos, el fuego; deba, una porcin del elemento del fuego, una llama. En el idioma anlogo de Letellier (1850), a, quiere decir animal; ab, mamfero; abo, carnvoro; aboj, felino; aboje, gato; abi, herbivoro; abiv , equino; etc. En el de Bonifacio Sotos Ochando (1845), imaba, quiere decir edificio; imaca, serrallo; imafe, hospital; imafo, lazareto; imarri, casa; imaru, quinta; imedo, poste; imede, pilar; imego, suelo; imela, techo; imogo, ventana; bire, encuadernor; birer, encuadernar. (Debo este ltimo censo a un libro impreso en Buenos Aires en 1886: el Curso de lengua universal, del doctor Pedro Mata.) Las palabras del idioma analtico
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number system of enumeration, it was possible in a single day to learn how to name all the numbers up to infinity and to write them in a new language, namely that of ciphers1; he also suggested the creation of a language similar to this former system, a general language, organizing and covering all human ideas. John Wilkins, around 1664, started to work on this task.

He divided the universe into forty categories or genera, these being further subdivided into differences, which were subdivided into species. He assigned to each genus a monosyllable of two letters; to each difference, a consonant; to each species, a vowel. For example: de, which means an element; deb, the first of the elements, fire; deba, a part of the element fire, a flame. In a similar language invented by Letellier (1850) a means animal; ab, mammal; abo, carnivore; aboj , feline; aboje, cat; abi, herbivore; abiv , horse; etc. In the language of Bonifacio Sotos Ochando (1845) imaba means building; imaca, harem; imafe, hospital; imafo, pesthouse; imari, house; imaru, country house; imedo, post; imede, pillar; imego, floor; imela, ceiling; imogo, window; bire, bookbinder; birer, bookbinding. (This last list belongs to a book printed in Buenos Aires in 1886, the Curso de Lengua Universal, by Dr. Pedro Mata.) The words of the analytical
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The Analy tical Language of John Wilkins

de John Wilkins no son torpes smbolos arbitrarios; cada una de las letras que las integran es significativa, como lo fueron las de la Sagrada Escritura para los cabalistas. Mauthner observa que los nios podran aprender ese idioma sin saber que es artificioso; despus en el colegio, descubriran que es tambin una clave universal y una enciclopedia secreta. Ya definido el procedimiento de Wilkins, falta examinar un problema de imposible o difcil postergacin: el valor de la tabla cuadragesimal que es base del idioma. Consideremos la octava categora, la de las piedras. Wilkins las divide en comunes (pedernal, cascajo, pizarra), mdicas (mrmol, mbar, coral), preciosas (perla, palo), transparentes (amatista, zafiro) e insolubles (hulla, greda y arsnico). Casi tan alarmante como la octava, es la novena categora. sta nos revela que los metales pueden ser imperfectos (bermelln, azogue), artificiales (bronce, latn), recrementicios (limaduras, herrumbre) y naturales (oro, estao, cobre). La ballena figura en la categora dcimosexta; es un pez vivparo, oblongo. Esas ambigedades, redundancias y deficiencias recuerdan las que el doctor Franz Kuhn atribuye a cierta enciclopedia china que se titula Emporio celestial de conocimientos benvolos. En sus remotas pginas est escrito que los animales se dividen en

language created by John Wilkins are not torpid arbitrary symbols; each letter has significance, like those from the Holy Scriptures had for the cabbalists. Mauthner observed that children could learn this language without knowing that it was artificial; later, at school, they would discover that it was also a universal key and a secret encyclopedia.

Having defined Wilkins' procedure, we must examine a problem that is impossible or at least difficult to postpone: the value of the forty genera which are the basis of the language. Consider the eighth category, stones. Wilkins divides them into vulgar (flint, gravel, slate), middleprized (marble, amber, coral), precious (pearl, opal), more transparent (amethyst, sapphire) and earthly concretions not dissolvable (pit-coal, ocher and arsenic). Almost as surprising as the eighth, is the ninth category. This one reveals to us that metals can be imperfect (vermillion, mercury), factitious (bronze, brass), recrementitious (scoria, rust) and natural (gold, tin, copper). The whale belongs to the sixteenth category; it is a viviparous oblong fish. These ambiguities, redundancies and deficiencies remind us of those which doctor Franz Kuhn attributes to a certain Chinese encyclopedia entitled The Celestial Emporium of Benevolent Knowledge. In its remote pages it is written that the animals are divided into

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The Analy tical Language of John Wilkins

a. pertenecientes al Emperador b. embalsamados c. amaestrados d. lechones e. sirenas f. fabulosos g. perros sueltos h. incluidos en esta clasificacin i. que se agitan como locos j. innumerables k. dibujados con un pincel finsimo de pelo de camello l. etctera m. que acaban de romper el jarrn n. que de lejos parecen moscas

a. b. c. d. e. f. g. h. i. j. k. l. m. n.

belonging to the Emperor embalmed trained piglets sirens fabulous stray dogs included in this classification trembling like crazy innumerables drawn with a very fine camelhair brush et cetera just broke the vase from a distance look like flies

El instituto Bibliogrfico de Bruselas tambin ejerce el caos: ha parcelado el universo en 1000 subdivisiones, de las cuales la 262 corresponde al Papa; la 282, a la Iglesia Catlica Romana; la 263, al Da del Seor; la 268, a las escuales dominicales; la 298, al mormonismo, y la 294, al brahmanismo, budismo, shintosmo y taosmo. No rehusa las subdivisiones heterogneas, verbigracia, la 179: "Crueldad con los animales. Proteccin de los animales. El duelo y el suicidio desde el punto de vista de la moral. Vicios y defectos varios. Virtudes y cualidades varias." He registrado las arbitradiedades de Wilkins, del desconocido (o apcrifo) enciclopedista chino y del Instituto Bibliogrfico de Bruselas; notoriamente no hay clasificacin del universo que no sea arbitraria y conjetural. La razn es muy simple: no sabemos qu cosa es el universo. "El

The Bibliographic Institute of Brussels exerts chaos too: it has divided the universe into 1000 subdivisions, from which number 262 is the Pope; number 282, the Roman Catholic Church; 263, the Day of the Lord; 268 Sunday schools; 298, Mormonism; and number 294, Brahmanism, Buddhism, Shintoism and Taoism. It doesn't reject heterogeneous subdivisions as, for example, 179: "Cruelty towards animals. Protection of Animals. Duelling and suicide from a moral point of view. Vices and various defects. Virtues and various qualities."

I have registered the arbitrarities of Wilkins, of the unknown (or apocryphal) Chinese encyclopedist and of the Bibliographical Institute of Brussels; it is clear that there is no classification of the Universe not being arbitrary and conjectural. The reason for this is very simple:
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mundo - escribe David Hume - es tal vez el bosquejo rudimentario de algn dios infantil, que lo abandon a medio hacer, avergonzado de su ejecucin deficiente; es obra de un dios subalterno, de quien los dioses superiores se burlan; es la confusa produccin de una divinidad decrpita y jubilada, que ya se ha muerto" (Dialogues Concerning Natural Religion, V. 1779). Cabe ir ms lejos; cabe sospechar que no hay universo en el sentido orgnico, unificador, que tiene esa ambiciosa palabra. Si lo hay, falta conjeturar su propsito; falta conjeturar las palabras, las definiciones, las etimologas, las sinonimias, del secreto diccionario de Dios.

we do not know what the universe is. "This world," David Hume wrote, "...was only the first rude essay of some infant deity who afterwards abandoned it, ashamed of his lame performance; it is the work only of some dependent, inferior deity, and is the object of derision to his superiors; it is the production of old age and dotage in some super-annuated deity, and ever since his death has run on..." (Dialogues Concerning Natural Religion, V. 1779) We can go further; we suspect that there is no universe in the organic, unifying sense of that ambitious word. If there is, we must conjecture its purpose; we must conjecture the words, the definitions, the etymologies, the synonyms, from the secret dictionary of God. The impossibility of penetrating the divine scheme of the universe cannot stop us from planning human schemes, even though we are concious that they are provisional. The analytic language of Wilkins is not the least admirable of such schemes. The classes and species that compose it are contradictory and vague; the use of letters in the words meaning subdivisions and divisions is, without doubt, ingenious. The word salmon does not tell us anything; zana, the corresponding word, defines (for one versed in the forty categories and the species of these categories) a scaled river fish, with ruddy meat. (Theoretically, it is not impossible to think of a language where the name of each thing says all the details of its destiny, past and future).
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La imposibilidad de penetrar el esquema divino del universo no puede, sin embargo, disuadirnos de planear esquemas humanos, aunque nos conste que stos son provisorios. El idioma analtico de Wilkins no es el menoos admirable de esos esquemas. Los gneros y especies que lo componen son contradictorios y vagos; el artificio de que las letras de las palabras indiquen subdivisiones y divisiones es, sin duda, ingenioso. La palabra salmn no nos dice nada; zana, la voz correspondiente, define (para el hombre versado en las cuarenta categoras y en los gneros de esas categoras) un pez escamoso, fluvial, de carne rojiza. (Tericamente, no es inconcebible un idioma donde el nombre de cada ser indicada todos los pormenores de su
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destino, pasado y venidero.) Esperanzas y utopas aparte, acaso lo ms lcido que sobre el lenguaje se ha escrito son estas palabras de Chesterton: El hombre sabe que hay en el alma tintes ms desconcertantes, ms innumerables y ms annimos que los colores de una selva otoal... cree, sin embargo, que esos tintes, en todas sus fusiones y conversiones, son representables con precisin por un mecanismo arbitrario de gruidos y de chillidos. Cree que del interior de un bolsista salen realmente ruidos que significan todos los misterios de la memoria y todas las agonias del anhelo. (G. F. Watts, pg. 88, 1904) Leaving hopes and utopias aside, perhaps the most lucid words ever written about language are by Chesterton: He knows that there are in the soul tints more bewildering, more numberless and more nameless, than the colours of an autumn forest... Yet he seriously believes that these things can every one of them, in all their tones and semitones, in all their blends and unions, be accurately represented by an arbitrary system of grunts and squeals. He believes that an ordinary civilised stockbroker can really produce out of his own inside, noises which denote all the mysteries of memory and all the agonies of desire. (G. F. Watts, page 88, 1904)

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1 Tericamente, el nmero de sistemas

1 Theoretically, the number of

de numeracin es ilimitado. El ms complejo (para uso de las divinidades y de los ngeles) registrara un nmero infinito de smbolos, uno para cada nmero entero; el ms simple slo requiere dos. Cero se escribe 0 , uno 1 , dos 1 0 , tres 1 1 , cuatro 1 0 0 , cinco 1 0 1 , seis 1 1 0 , siete 1 1 1 , ocho 1 0 0 0 ... Es invencin de Leibniz, a quien estimularon (parece) los hexagramas enigmticos del I King .

numbering systems is unlimited. The most complete (used by the divinities and the angels) has an infinite number of symbols, one for each individual number; the simplest needs only two. Zero is written as 0 , one 1 , two 1 0 , three 1 1 , four 1 0 0 , five 1 0 1 , six 1 1 0 , seven 1 1 1 , eight 1 0 0 0 ... This is an invention by Leibniz, who was stimulated (it seems) by the enigmatic hexagrams of I Ching .

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