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Humanities Libertexts

1.6: On the Language of Literature

One of the problems in reading literature, of course, is that language itself can be so slippery. Let me give two examples to show what I mean. In Shakespeare’s Othello, Othello is describing how Desdemona loved to hear the tales of his adventures, and he says

She wish’d she had not heard it, yet she wish’d

That heaven had made her such a man. (I.3.162-63)

Now what exactly do those lines mean? We must assume that Shakespeare knew what he was doing with language, and yet these lines contain an obvious ambiguity. Do they mean that Desdemona wished that heaven had made a man like Othello for her (reading “her” as an indirect object) or do they mean that she wished she had been made a man so that she could have such adventures (reading “her” as a direct object)? Should Shakespeare have clarified what he meant? Did poor old Shakespeare make a mistake here? As you might expect, the answers to those last two questions are both “no.” The ambiguity is intentional, and both readings are “correct.” On the one hand, Desdemona is revealing her love for Othello. She admires him and his deeds and wishes that a man like that existed for her. When we consider the kind of circumscribed life that a Renaissance woman of Desdemona’s class was forced to live and the poor impression that most of the other men in the play make on us, her wish is even easier to understand.

On the other hand, given that circumscribed life, she also might well wish that she had been male and she reveals that she is not simply a timid, shrinking woman who exists to be used by men in any way they choose. She is someone who rebels against the limits that confront her, and her words here prepare us for her independent actions as the play progresses. So Desdemona’s wish is deliberately ambiguous, and both sides of the ambiguity are significant. What we must remember, then, is that writers use words the way artists use paint. In a work of literary artistry, none of the words are accidental or arbitrary, and if they seem ambiguous or out of place, we must try to understand why the writer used them. Yes, occasionally a writer makes a mistake, as Keats did when he identified Cortez as the European discoverer of the Pacific Ocean, but generally we have to assume that writers know what they 11 Literature, the Humanities, and Humanity Introduction are doing; and before we attack their use of words, we must try to understand them.

This point leads to the second problem with language, which is that words change their meanings. The Oxford English Dictionary (affectionately known as the OED) gives examples of how every word in it has been used over the centuries, and browsing in the OED to see how words have changed can be a lot of fun. Such browsing can also be important. One simple but well-known example will illustrate my point. In the Declaration of Independence we read that “all men are created equal,” but we must ask what this important phrase means. If it means that I am as good a baseball player as Stan Musial or as good a singer as Placido Domingo, then it is clearly untrue, but surely that is not what it means. It means rather that all men are equal before the law. Fine. But what about the phrase “all men”? Although Garry Wills has argued that Thomas Jefferson included African-American men in the category of “all men,” we can safely assume that many in his audience, including many of the Declaration’s signers, certainly did not. And no one would argue that Jefferson or any other signer of the Declaration included American Indians or women in the category of “all men.” Thus while we read (or I hope we read) the phrase generically to mean that everyone, of every gender, race, or religion, is equal before the law, the earliest readers of the Declaration understood it to mean that all white males are created equal.

Whose reading is correct? The question itself is almost absurd. Apparently Jefferson may have meant one thing while his audience understood another—both eighteenth-century understandings— while we, from another perspective, understand it in yet another way. So, from an enlightened eighteenth-century point of view, Jefferson was correct. But from a common eighteenth-century point of view, deplorable though we may find it, Jefferson’s audience was correct. And from an ideal twenty-first-century point of view, which has not yet become a reality, our reading is correct. While it is essential that we recognize the superiority of our reading of this phrase, we also must, in the interest of historical accuracy, acknowledge at least two eighteenth-century readings of the phrase. As we saw in the example from Othello, multiple meanings abound; and even if we can argue that 12 Literature, the Humanities, and Humanity Introduction one interpretation has some kind of primacy, we must be sensitive to other possibilities that exist not as alternatives but as complements to the readings we prefer. And to return to our earlier discussion of intention, do we want to read this passage according to what we think Jefferson’s intentions might have been or according to the way the language is now understood?

Of course, this approach to reading requires a great deal of flexibility from the reader, who must be open to multiple interpretations and to taking different approaches, an openness that may contradict human nature. This view also runs counter to what we usually learn in school, where the emphasis is so often on finding the single correct answer to a question rather than on asking complex questions and then considering their complexity. Certainly the latter method cannot be tested with a multiple-choice exam and graded by a computer, but schools are responding to and reinforcing a society that rewards the single correct answer. Consequently, when people read literature, they are afraid that they are not getting what it “really” says. Even if they enjoy the reading, they fear, often quite mistakenly, that they are missing the “message.”

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