Babel

by R.F. Kuang

The Royal Institute of Translation was founded in London in the early seventeenth century, though it didn’t move to its current home in Oxford until 1715 and the end of the War of the Spanish Succession, after which the British decided it might be prudent to train young lads to speak the languages of the colonies the Spanish had just lost.

‘I don’t like conflict,’ Robin said, blushing.

You’ve noticed by now that London sits at the centre of a vast empire that won’t stop growing. The single most important enabler of this growth is Babel. Babel collects foreign languages and foreign talent the same way it hoards silver and uses them to produce translation magic that benefits England and England only. The vast majority of all silver bars in use in the world are in London.

The professors like to pretend that the tower is a refuge for pure knowledge, that it sits above the mundane concerns of business and commerce, but it does not. It’s intricately tied to the business of colonialism. It is the business of colonialism.

We possess all this silver because we cajole, manipulate, and threaten other countries into trade deals that keep the cash flowing homeward.

Translation involves a spatial dimension – a literal transportation of texts across conquered territory, words delivered like spices from an alien land. Words mean something quite different when they journey from the palaces of Rome to the tearooms of today’s Britain.

‘It is often argued that the greatest tragedy of the Old Testament was not man’s exile from the Garden of Eden, but the fall of the Tower of Babel. For Adam and Eve, though cast from grace, could still speak and comprehend the language of angels. But when men in their hubris decided to build a path to heaven, God confounded their understanding. He divided and confused them and scattered them about the face of the earth.

‘Well – since in the Bible, God split mankind apart. And I wonder if – if the purpose of translation, then, is to bring mankind back together. If we translate to – I don’t know, bring about that paradise again, on earth, between nations.’

But what is meaning? Does meaning refer to something that supersedes the words we use to describe our world? I think, intuitively, yes. Otherwise we would have no basis for critiquing a translation as accurate or inaccurate, not without some unspeakable sense of what it lacked.

‘Daisy-chaining,’ said Professor Playfair. He turned the bar around to show them the Latin and Greek engraved along the sides. ‘It’s a technique that invokes older etymologies as guides, shepherding meaning across miles and centuries.

‘Languages aren’t just made of words. They’re modes of looking at the world. They’re the keys to civilization. And that’s knowledge worth killing for.’

So the history of the word does not describe just a change in language, but a change in an entire social order.’

So we can think of etymology as an exercise in tracing how far a word has strayed from its roots.

English did not just borrow words from other languages; it was stuffed to the brim with foreign influences, a Frankenstein vernacular. And Robin found it incredible, how this country, whose citizens prided themselves so much on being better than the rest of the world, could

not make it through an afternoon tea without borrowed goods.