Empires of the Word - Nicholas Ostler [309]
And even in the big native-speaker countries, the language may increasingly have to accommodate the presence of other large language communities—in the USA Spanish, in the UK perhaps some of the major southern Asian languages, and in Canada, as ever, French, but perhaps also Inuktitut. The different varieties of English will be under very different local pressures; bilingualism with different languages may become significant, and the dialects may progressively move apart. Like the Aryan language of India in the first millennium BC, diversifying into Prakrits and then separate languages, even while Sanskrit was preserved as an interlingua, or like the fate of Latin in Europe in the first millennium AD, English could find itself splitting into a variety of local versions among native speakers, while the world goes on using a common version as a lingua franca.
But as a lingua franca too, English could still face difficulties. Witness the fate of Sogdian, from the eighth to the fifteenth centuries AD the merchant and missionary language of the Silk Road from China to Samarkand; or the fate of Phoenician, the mercantile jargon of the whole Mediterranean throughout the first millennium BC, and eminent spreader of literacy. Both are today nonexistent. A language associated with business is soon abandoned when the basis of trade, or the sources of wealth, move on; businessmen are notoriously unsentimental. And it is hardly rational to expect that the extreme imbalance in the world’s distribution of wealth is going to continue in the anglophone favour indefinitely into the future. One day, the terms of trade will be very different, and soon after that day comes, the position of English will seem a highly archaic anomaly.
Likewise the association of English with world science may fail to save it. Dispassionate enquiry has never been an activity that appeals to a majority, however widely education is made available. Serious research remains a minority activity, which because it is disinterested will always need patronage from others who have accumulated power or wealth. But those political, military, business or religious elites cannot be trusted, especially if it seems that the results of enquiry are telling against their own power, or failing to buttress it: they will then often adjudicate in favour of tradition, or popular ignorance. It is easy to forget how much the ongoing popularity of science depends on its continuing to offer new golden eggs, or new golden bombs. When the flow of goodies slackens, as one day it may, the pursuit of science will be widely seen as an expensive indulgence by its paymasters, in industry and government.
In the same way, when the many themselves enjoy market power, as they did to some extent in the print revolution of the Reformation, and as they often do now in the anglophone world, they will use their money to demand what they can understand, and think they need. That is the way of markets. But their judgement will be heavily coloured by tradition. We can already see creationism, and an oracular approach to some of Christianity’s ancient texts, flourishing at the heart