On ‘Undoing Babel’, a Guest Post by Tristan Major
Tristan Major is the author of Undoing Babel: The Tower of Babel in Anglo-Saxon Literature and an assistant professor in the Department of English Literature and Linguistics at Qatar University.
The origins of my book began with bewilderment over a single sentence. While reading a sketch of biblical history written by the Old English author Ælfric of Eynsham, I was struck by his brief statement that idolatry had come into the world immediately after the fall of the Tower of Babel. In this account, the lack of any further explanation or elaboration gives the impression that such a claim was relatively commonplace and that it would not be attested or cause any confusion. But for me, an account of the origins of idolatry located so specifically after a definitive moment in biblical history raised questions. Why would Ælfric think that idolatry occurred only and immediately after the Tower of Babel? Was this unique to Ælfric or was it a more widely held belief that he is simply repeating? What does idolatry have to do, if anything, with the multiplicity of languages that the Tower of Babel is better known for?
After spending more than a decade chasing these questions, I now have a better understanding of the issue. While conducting the research for my book, Undoing Babel, I soon became aware of a need to trace the multifaceted strands of interpretations of the Babel narrative across time. They first appear with early Jewish adaptations of the narrative, which then form the basis for the interpretations of the Latin-speaking Christians of Late Antiquity, who also read and commented on the story in new ways—more suitable to their own contexts and concerns. In turn, these interpretations formed the basis for how the authors of Anglo-Saxon England, and finally, Ælfric himself, read and understood the narrative.
My initial query on the the origins of idolatry was answered, but it also gave way to the many other unique intellectual developments that slowly developed over time until becoming part of an accepted range of interpretations and implications of the story. By examining these developments closely, I began to see how literary communities are themselves not stable but rather full of potential that allows new interpretations of a text to emerge, form, and then eventually fade out of acceptance. But by applying the findings of this research more generally outside of literary communities of the past, it also became apparent to me how new interpretative traditions continue to develop and form. As I spoke to people curious about my research, I would hear how variously the Tower of Babel narrative continues to produce diverse understandings and new significance. Interestingly, while many people were well aware of the fundamental elements of the story, especially its connection to multilingualism, others exhibited fairly original interpretations, often dealing with religious or political resistance. On one occasion, I was told an elaborate (and totally idiosyncratic) account of the narrative which involved a renewed rebellion from Satan and his followers that attempted to use the tower to attack an indifferent God and free the people of the earth. On another occasion, I discovered that the Tower of Babel could signify a celebration of diversity that ultimately aims overcomes the monolithic tyranny of our contemporary, globalized, consumerist culture. In both instances, the original condemnation of the builders is turned into something positive, and the destructive results of the tower’s construction, as implied in the original text of the Bible, are eschewed and turned back into something altogether constructive.
These “folk” interpretations will likely not gather any kind of traction among the general literary communities that will determine their viability. But they do indicate how creative interpretation can be and how far it can stray from the original understanding of the text. Despite a temptation to disregard communities of the past as less sophisticated that our own, the freedom for interpretation of a literary text to develop persists across all times and readers.
As I mentioned at the beginning of this post, my research began with confusion over a single sentence, which eventually led me to trace the development of interpretation over a millennium of literary sources. Now that I understand why Ælfric wrote what he did, I am certainly looking forward to the next time I find myself confused over some small, seemingly insignificant point.