Nineteen Eighty-Four and 1984

There you go: don’t say I don’t listen to my readers! I don’t want this to seem self-indulgent, so before I start I want to point out that this is a response to a comment, that someone would like me to do something like this, so that’s what I’m doing.

Without tinkering with HTML, it seems difficult to provide links within a document in WordPress, so for now I’ll just give you a table of contents in order to prevent you being overwhelmed with the length of this post:


1. The Eternal Present

2. The Never-Ending. . .December?

3. George Orwell Is Better Than War-Warwell

4. My Secret Diary, Aged 16¾

5. A Collision With The Great White Whale

6. Armageddon

7. The Stereophonic Present

8. Harvest For The World

9. The Ending Story

10. Life Off The Fast Lane

11. Green Shoots

  1. The Eternal Present

To me, the year 1984 CE is a kind of eternal present. I sometimes joke about this, saying that all the years after that one were clearly made up, and someone pointed out to me that that was highly Orwellian, but in fact it really is the case that all years are made up and we just have this arbitrary numbering scheme based on someone’s incorrect guess about the birthdate of Jesus, and yes, here I’m assuming there was an historical Jesus, which considering I’m Christian is hardly surprising.

2. The Never-Ending. . . December?

There is a fairly easy if absurd way to make it 1984 still, which is just to have a never-ending December. It’s currently Hallowe’en 2025, in which case it’s the 14945th December 1984. This wouldn’t be a completely useless dating system and I sometimes think we can conceive of time (in the waking sense: see last entry) differently according to how we choose to parcel it up. Another way of making it 1984 would be to date years from forty years later, and no that’s not a mistake as there was no year zero in the Julian or Gregorian calendars. There was one in a certain Cambodian calendar of course, from 17th April 1975, where it was inspired by the French revolutionary Year One, the idea being that history started on that date because everything that happened before that was irrelevant, being part of capitalism and imperialism I presume. My insistence that it’s always 1984 is the opposite of that, as I’m affectedly sceptical about anything happening afterwards. Coincidentally, I use a day-based dating system starting on 17th July 1975 in my diary, and I don’t actually know why I do this, but it’s only ninety-one days after the start of Year Zero (there are other things to be said about Pol Pot which would reveal the over-simplification of this apparent myth). It’s based on the first dated entry in any notebook and my mother’s suggestion that I keep a diary which I didn’t follow. It’s actually the second dated entry, as the first one is of a series of measurements of a staircase, which isn’t really about anything personal. I’ve also toyed with the idea of Earth’s orbit being a couple of metres wider, which would make the year very slightly longer but which would add up over 4.6 aeons (Earth’s age) to quite a difference, but if that were so, asteroid impacts and mass extinctions wouldn’t’ve happened which did and other ones which didn’t might’ve, so it totally changes the history of the world if you do that. If the year was a week longer, it would now be 1988 dated from the same point, but a lot of other things would also be different such as the calendar. It’s quite remarkable how finely-tuned some things are.

3. George Orwell Is Better Than War-Warwell

Although I could go on in this vein, I sense it might irritate some people, so the rest of this is going to be about my feeling of the eternal present, how 1984 actually was to me and thoughts about George Orwell. I’m just telling you this if you feel like giving up at this point.

I have habitually said that “George Orwell is better than War-Warwell” as a reference to Harold MacMillan’s paraphrase of Winston Churchill, and I wonder if Churchill is one of those figures who is always having quotes misattributed to him, like Albert Einstein. The trouble is, of course, that this is a practically meaningless phrase which I can’t do anything with, although Sarada has published a story with that title. I’ve read a lot of Orwell, although unlike most people who have that doesn’t include ‘Animal Farm’. It’s been suggested that if he’d lived longer, he would’ve gone to the Right and become a rather embarrassing figure like David Bellamy or Lord Kelvin, but of course we don’t know and I don’t know what that’s based on. He was known to be quite keen on the idea of patriotism though, so maybe it’s that.

Within the universe of his novel ‘Nineteen Eighty-Four’, we don’t actually know that it is that year. It does seem to be about that time, because Winston Smith was a small boy just after the end of World War II. The Party is constantly revising history and is now claiming that Big Brother invented the steam engine, so it seems easily possible that it isn’t exactly 1984 and that either new years have been written into history or removed from it, and just maybe it’s always 1984 and has been for many years by that point. Maybe they just want to save on printing new calendars or are trying to perfect the year by repeating it over and over again, for example. Maybe ‘Nineteen Eighty-Four’ is like ‘Groundhog Day’, and what we read is merely one iteration among many of that story. I’ve heard, although appropriately maybe this can’t be trusted, that Orwell simply came up with it by transposing the last two digits of the year he wrote it. Whereas it’s possible to play with this, the truth is probably simply that he needed to give Winston enough time to grow up and reach his forties so he could tell the story.

It interests me that there was a somewhat jocular, artsy attempt to claim that a period called the 19A0s existed between the late ’70s and early ’80s which has been edited out of history, which is similar to the Phantom Time Hypothesis. Just to cover these, I’ve written about this before, and the Phantom Time Hypothesis, so if you want you can read about it there.

A slightly puzzling aspect of ‘Nineteen Eighty-Four’ is why its title is spelt out rather than written as figures, but it seems that this was common practice at the time. It’s one thing that everyone gets wrong about the book, as it’s almost always referred to as ‘1984’. I should point out that one reason I didn’t get any further than A-level with English Literature is that I experience an impenetrable thicket of associations whenever I consider mainstream creative works which make it difficult to respond meaningfully to them. In the case of Orwell’s novel though, since it’s arguably science fiction it might be more appropriate than usual to do so, since that’s also how I respond to that genre but find it more in keeping with that kind of imagination. I’m not alone in this it seems: Orwell’s novel is analysed in such a manner by the YouTube channel ‘1984 Lore’. I myself used Newspeak to write a short story about a kibbutz-like community on another planet where everyone actually spoke Esperanto to explore whether language restricts thought, portraying it in terms of the idea that it does.

4. My Secret Diary, Aged 16¾

My personal experience in the year 1984 represents a peak in my life. Note that it’s just one peak, neither the biggest nor the only one. It doesn’t overshadow the year of my wedding or the births of our children, grandchildren or anything like that. ’82 and ’83 are also significant in their own ways. ’82 I thought of as the “endless summer” characterised by the nice pictures of young people in yellow T-shirts and long blond hair on the envelopes you got back from the chemists with the photos in them, and ’83 had been particularly poignant, but the year after those had been highly focussed on for a long time in various circles by many people. 1984 opened for me hiding under a table in a suburban living room in Canterbury whispering to my friend about when midnight came. I was wearing a navy blue M&S sweatshirt whose inner flock was worn on the inside of the left elbow, a blue and white striped shirt with a button-down collar which I was only wearing because she liked it, and jeans which annoyed me by not having any bum pockets, and she was wearing jeans which did have bum pockets and a white blouse with yellow check-line lines on it, but it was completely dark so neither of us could see anything. I was sixteen and had had a lot to drink considering my age, naughtily, as had she. We eventually conjectured that midnight must have passed and I rang my dad, who came to pick me up and whom I immediately told I’d had some alcohol (Martini, Cinzano and a Snowball) which my friend saw as not only typical of my impulsiveness and indiscreetness but also liable to get me in trouble but it didn’t. The street lights looked rather blurry on the way home. Thus opened my 1984. A few days later I was back in the sixth form and my friend Mark Watts, who was later to go on to found an investigative journalism agency and uncover a number of cases of child sexual abuse, informed me that it was vital that we didn’t fall for whatever spin the media were likely to put on it being the year named after that novel and that whenever he referred to George Orwell it would be under the name Lionel Wise (Eric Blair – Lionel Blair; Eric Blair – Eric Morecambe – Ernie Wise), which was quite clever if also rather adolescent, which is what we were. We were all very conscious that it was 1984 at last. Anne Nightingale played David Bowie’s ‘1984’ and Van Halen’s ‘1984’ on her request show on the evening of New Year’s Day. I didn’t have a hangover, because I don’t get them. I asked my brother to record something off Anne Nightingale because I was about to go out again to see my friends, and it happened that the next track was Steve Winwood’s ‘While You See A Chance, Take It’, which I’d wanted to get on tape for years but he cut it off halfway through the first verse. The machine on which that was recorded was a rapidly failing mono Sanyo radio cassette recorder which my mum was annoyed was deteriorating so fast seeing as it was less than four years old and I’d got it for my thirteenth birthday. Incidentally, I’m writing all this without reference to diaries or any other kind of record. I just remember it, plainly, clearly, in great detail, and I don’t know how this compares to others’ memories. My memories of much of the ’80s are as clear as flashbulb memories because they occur within my reminiscence bump. There are errors, such as the exact name of the Steve Winwood record, but also a lot of clarity. Anyway, later that year on my seventeenth birthday, 30th July, I got a stereo boom box possibly from Sony which I first recorded on on 8th August, namely Tracey Ullman’s ‘Sunglasses’, followed by ‘Smalltown Boy’. In September, I got my first job, as a cashier at the new Safeway, which looked enormous to me at the time but on returning to the Waitrose which it now is seems really tiny nowadays, and lost it after eleven weeks due to being too slow on the till, not assertive enough to turn people away from the “Nine Items Or Less” (now “fewer” apparently) queue, and £2 out on the cashing up on two occasions. Apparently this was a lot stricter than other places, such as Lipton’s where my sister worked and who was much further out than I on many occasions when she first worked there. I could say more about her situation there but probably shouldn’t. Anyway, I got £1.41 an hour from Safeway which I saved up to buy the first big item I’d ever got for myself, which was a Jupiter Ace microcomputer. Which brings me to computers.

I was very into computers in the early to mid-’80s, but also deeply ambivalent about them. At the start of the year, the family had owned a ZX81 for a year and a bit. I found this annoying because it was such a low-spec machine, but restrictions fuel creativity so it was in fact not a bad thing. I was spending a lot of my time reading computer magazines and wishing I had a better computer, which I resolved late in that year, and also writing software, mainly graphically-oriented, which was difficult considering that our computer only had a resolution of 64×48, although I was later able to increase this to 192 on the Y-axis by pointing the I register on the Z80A somewhere else than the character set, so I could make bar graphs which looked quite good. I did also write a computerised version of Ramon Llull’s ‘Machine That Explains Everything’, a couple of primitive computer viruses and an adventure game. Later on, after I got the Jupiter Ace, I got it to display runes and produce screeds of nonsense words in Finnish. As I said though, I was ambivalent. I’ve never been comfortable with my interest in IT for several reasons, and for more reasons at this point. One reason was that at the time I was communist, and also kind of Stalinist, and felt that the use of IT and automation as fuelled by the microchip boom would create massive unemployment and reduce the power of the workers to withdraw their labour. However, it isn’t clear to me now why me not having a ZX81 would’ve made any difference to that. In the middle of the year, I decided that communism was over-optimistic and there was a brief period during which people were very eager for me to adopt their views, but I quickly opted for Green politics. I was not yet anarchist and believed in a Hobbesian state of nature. Besides this perspective, I was also uncomfortable about my interest in computers because it seemed nerdy, something very negative at the time, and unbalanced – obsessive and not “humanities” enough to my taste. It felt too much like my comfort zone and not challenging enough. It did, however, become apparent that I had spent so much time studying computers, with text books as well as mags and experimentation, that I could’ve easily aced the O-level, which was another example of how my formal educational focus was outside educational institutions at the time, and it was also suggested that my aforementioned friend with whom I hid under the table and was trying to learn BASIC at the technical college, would’ve welcomed me teaching her. This got to the point where I helped her with her homework. On another occasion, an acquaintance was trying to write a FORTH programming language interpreter in Z80 assembler and I had a look through it with interest. One of my other friends later went on to write parts of the major GNU text editor “religion” Emacs, already almost a decade old by ’84, which I still use today. However, I found my interest in computers made me feel embarrassed and self-conscious and I felt somewhat ashamed of it. I think I found a lot of my interests at the time to be very personal and not something I felt comfortable sharing with others.

It was also the year of my perhaps most significant cultural shift. I entered the year enthusiastic about mainstream literature and poetry. I had been warned, though, by my O-level English teacher, that A-level English Lit was likely to spoil my appreciation of reading, and this did in fact happen. Early in the year my enthusiasm continued and I came to enjoy reading poetry and literature. I planned to continue my writing on the works of Samuel Beckett as part of my A-level and the fact we were studying Joyce gave me optimism in that regard. We had a fair bit of freedom to do that kind of thing. In the summer exams, my practical criticism of a particular poem was chosen as a model answer for others to emulate and I was able, for example, to uncover themes in poetry which my teacher hadn’t noticed, which was mainly due to my insistence on maintaining a wide education. I was applying to university in the later part of the year, having researched them in the earlier part, and having opted for degrees in English and Psychology or Philosophy and Psychology, I was clearly sufficiently committed to English at the time to consider it as a first degree. However, all of that was about to go to shit.

5. A Collision With The Great White Whale

It may be worth analysing what went wrong in some depth, but the simple facts of how it happened were as follows. My A-levels were in English, RE and Biology, which I want to stress is a very popular combination. At the end of the first year, around June, there was a marine biology field trip which was in itself quite formative for me because I didn’t relish getting stuck in the stinky, sticky black tarry mud encouraged by the anaerobic respiration in Pegwell Bay, an estuary on the edge of Thanet. It was cold and wet, and the water was of course salty, and I thought I’d ruined that sweatshirt I’d mentioned earlier which I was once again wearing. My dissatisfaction was palpable. Anyway, it was assumed by the English department that those who were off on the field trip would, possibly from their friends, learn their summer reading assignments, which were to read James Joyce’s ‘Dubliners’ anthology and Herman Melville’s ‘Moby Dick’. I didn’t get that information, didn’t talk about the assignments with my friends because it wasn’t a priority for us and consequently was confronted with reading an absolute doorstep of a book plus much of the Joyce one, which was less problematic because being short stories it was easy to catch up with that one. I was then confronted, on reading Melville’s novel, with a load of American men murdering whales for a living. Right then, I wasn’t even vegetarian but I did, like a lot of other people, believe in saving the whale. Over my childhood, I’d read a lot of story books about animals, like ‘Ring Of Bright Water’, ‘All Creatures Great And Small’, ‘Incredible Journey’, ‘Bambi’, ‘Watership Down’ and ‘A Skunk In The Family’. Of course there was peril in these and also horrible deaths on occasion, not to mention sad endings, but the focus was on the otter, the bovines, dogs, cats, deer, rabbit and skunk. There is no problem with depicting them being treated badly, suffering and so forth. But in ‘Moby Dick’, there is never any sympathy or focus on the experience of the whales or acknowledgement of them as victims, in a similar manner to the people who had lived in North America before White colonisers turned up. It was all about something else, and there wasn’t just an elephant in the room but a whale. I was unable to bring myself to step into Ishmael’s or anyone else’s shoes. The only bits I could tolerate were the encyclopaedic sections. I could go into more depth here. I think Melville was probably trying to make a whale-sized book, was using the whale as a metaphor for the intractable and incomprehensible nature of, well, nature and the world in general and as a tabula rasa, them being white like a piece of paper, and there’s the angle that the whale is in some way a phallic symbol. Ahab also anthropomorphises the whale, seeing them as a rival in a battle with him when in the end the whale is just the whale and doesn’t even realise the tiny figures above lobbing harpoons at them are even conscious beings. From the novel’s perspective, the whale probably isn’t even a conscious being. Hence I was confronted with what I read as a hostile, nasty and animal-hating, actually animal-indifferent story where I couldn’t work out whether any of the characters were supposed to be sympathetic and,moreover, the only chapters I could actually garner any interest in were dismissed as mere padding by my teachers. I also found, for some reason, that the same approach I’d been taking to poetry up until the summer no longer seemed to work. It probably didn’t help that one of my teachers was a frustrated Classics teacher who later left and taught that at the King’s School, although I was interested in the classics she managed to shoehorn into the lessons such as Oedipus Tyrannus, the Oresteia and Antigone. I would say, though, that I really didn’t get on with the Oresteia because I felt very much that it lacked universalism. None of that was in the exams of course, but I wasn’t ever very oriented towards those. I was more just interested or not.

The autumn of the year was marked mainly by anxious procrastination about submitting my UCCA form, which I handed in a month later than I was supposed to due to indecision about what to put in my personal statement, which wasn’t up to much partly because of not wanting to admit what I was interested in, and partly because of not pursuing it in a public way due to the shame I felt about admitting it. I also got annoyed with universities insisting on being put first, so rather than selecting places I actually wanted to go to, although my first choice, Keele, I was very keen on due to the balanced and eclectic nature of their educational approach, I deliberately listed Nottingham, Reading and Exeter, followed by Sheffield in which I was in fact fairly interested in. I got rejected by all of them except Keele and Sheffield, Exeter apparently by return of post. Among the polys I applied for Hatfield, Oxford and NELP, and would’ve got into NELP in fact. I liked the modular nature of the course at Oxford, which appealed to me for the same reason as Keele did.

6. Armageddon

Another association which arrived in 1984 and which has been with me ever since is the idea of “proper Britain”. I may have mentioned this before, but the notorious nuclear holocaust drama ‘Threads’ was broadcast on 23rd September 1984, notable for being the first depiction of nuclear winter in the mass media, and I remember being edgelordy about it by saying to my friends that it was over-optimistic. I was ostentatiously and performatively depressive at the time. I did not in fact feel this, but my takeaway from it was probably unusual. There’s a scene at the start where Ruth and Jimmy are canoodling on Curbar Edge above Hope Valley which really struck me. It was grey, drizzly and clearly quite cold, even though I think the action begins in May. There’s also the heavily built up large city of Sheffield, where I might be going in a year or so, and it suddenly crystallised my image of what Britain was really like. Not the South with its many villages and small towns densely dotted about with relatively dry and sunny weather, which I was used to, but the larger block of large post-industrial cities with redbrick terraced houses, back-to-backs, towerblocks and brutalist municipal architecture set against a background of rain, wind and greyness. I relished that prospect, and it felt like real Britain. This is how the bulk of the British population lives, and it becomes increasingly like that the further north you get, hence my repeated attempts to move to Scotland, which in a way I feel is more British than England because of many of those features. By contrast, if you go from Kent to France it’s basically the same landscape and climate with different furniture. Maybe a strange reaction to a depiction of a nuclear war, but there you go.

I did, however, also feel very much that it would be strange and foreign to move away to an area dominated by Victorian redbrick terraced houses. I couldn’t imagine that they’d ever feel like home to me and I couldn’t envisage settling down there. I was still very much a Southerner at that time. I was also, however, fully aware of the privileged bubble I was living in and it made me feel very awkward.

Nor am I ignoring the actual content of the film. The Cold War and the threat of nuclear destruction was very high in many people’s minds at the time and it almost seemed inevitable. This made even bothering to make plans for the future seem rather pointless and almost like busy work. We all “knew” we were going to die horribly, as was everyone around us, so doing the stuff I’ve mentioned, like applying to university, seemed more like something I did as a distraction from that worry than something with an actual aim sometimes, depending on my mood. This had a number of consequences. One is that I wonder if a lot of Gen-Xers underachieve because they missed out on pushing themselves into things in their youth, expecting the world to end at any time. Another is that as the ’80s wore on, pop music and other aspects of popular culture began to reflect that anxiety. Ultimately even Squeeze (basically) ended up producing an eerie and haunting post-nuclear song in the shape of ‘Apple Tree’. Alphaville’s ‘Forever Young’ particularly captures the attitude and is widely misunderstood. The reason we’d be forever young is that we’d never get a chance to grow up and live out full lives. That single was released a mere four days after ‘Threads’ was broadcast.

7. The Stereophonic Present

Speaking of music, there were something like four bands in the Sixth Form at that point, the most prominent being The Cosmic Mushroom, clearly influenced by the Canterbury Scene even in the mid-’80s. My own attitude to music was to concentrate on cassettes because I didn’t trust myself to take care of vinyl properly. The advent of proper stereo in my life was on my birthday at the end of July, and there’s something vivid and recent-sounding about all stereo music I own for that reason. This is in fact one factor in my feeling that 1984 is current rather than in the past. The present is characterised by clear, stereophonic music, the past by lo-fi mono, and that switch occurred for me in summer that year. This is actually more vivid than the earlier shift between black and white and colour TV. Incidentally, CDs were out there for sure, but only for the rich, having been first released two years previously. Like mobile ‘phones, they were a “yuppie” thing, like jug kettles. Back to music. Effectively the charts and my perception of them that year were dominated by ‘Relax’, by Frankie Goes To Hollywood. This was released in November the previous year and entered the charts in early January. This got banned as it climbed the charts, which boosted its popularity enormously and got it to number 1. It stayed in the Top 100 until April the next year. We played it at the school discos, the other standard being ‘Hi-Ho Silver Lining’, which we all used to sing along and dance to. My personal preferences included The The, Bauhaus and The Damned at the time, although the ongoing appreciation of the likes of Kate Bush continued.

8. Harvest For The World

On 24th October, the famous Michael Buerk report on the famine in Ethiopia was broadcast. This led in the next couple of years to Live Aid and Run The World, but from that year’s perspective it only just began. There’s been a lot of justified criticism of media framing of the famine, but as a naive teenager I didn’t have much awareness of that and simply saw it as a disaster which required a response from me, which was initially in the form of a sponsored silence for the whole school in the sports hall, then later a sponsored 24- or 36-hour fast supervised by one of my biology teachers in which I also participated. Although I can’t really mention this without pointing out that the whole thing was dodgy, it did start a ball rolling which continued in much later political activism on my part and a passionate youthful idealism to make the world a better place, which I felt confident had to come soon and meant action from me. ‘Do They Know It’s Christmas’ was a further effort in that campaign, satirised by Chumbawumba as ‘Pictures Of Starving Children Sell Records’ and roundly criticised by the World Development Movement, but at the time I knew nothing of this. By the way, it’s remarkable how the unpopular Chumbawumba cynicism managed to get from the political fringe into the mainstream in just a few years with the Simpsons parody ‘We’re Sending Our Love Down The Well’ only eight years later, although that was also linked to a Gulf War song it seems, which however is in that tradition, which I first became aware of, superficially, that year. In fact I can’t overestimate the importance of this sequence of events, even with its grubby and cynical connotations, and my support of it has a simplicity and innocence which I wish in a way I still had. I want the world to be one in which something like that works straightforwardly and simply. As I’ve said before, nobody is Whiter or more middle class than I am.

A rather different aspect of this is that I and someone called Louise almost got the giggles during the sponsored silence and we both spent most of our time doing it, which was I think a whole hour, trying not to laugh. A while after that the same thing happened with the two of us in an English class, though on that occasion we gave into it and there was actually nothing provoking it at all. It then spread through the whole class. Once again, in an English class shortly after that, the teacher, discussing Moby Dick of course, took out a model of a sperm whale on wheels unexpectedly and rolled it up and down the desk, which again led to uncontrollable laughter. This was Thatcher’s Britain, yes, and most of us hated her, but it wasn’t grim or joyless, at least for seventeen year olds, and I actually managed to get some pleasure out of Herman Melville’s writing!

CND was very active at the time. I, however, was not, for a couple of reasons. I was slightly uncomfortable with the idea of unilateral disarmament, and in fact that was the last of the standard lefty/Green causes I committed to, but I had a feeling they were right and wanted to go on the demos but never actually did. This is by contrast with the Miners’ Strike. Kent, like Northern France, was a coalmining area and the strike was very close to us because several of my friends were in coal miners’ families. I asked what I could do but nothing really came to mind. I was also aware of hunt sabbing but was unable to work out how to find out about it. Had I got involved in that, I might’ve gone vegan years earlier than I did.

9. The Ending Story

Then there was cinema. My aforementioned friend under the table rang me up one day and just said we should go and watch ‘Champion’ at the ABC. That cinema, incidentally, was managed by someone I later got to know when he and I both coincidentally moved to Leicester. I was surprised my friend just spontaneously bet on the horses when I’d never dreamt of doing that, at the time because it was gambling. The film, in case you didn’t know as it may be quite obscure, was based on a true story about a famous jockey who has cancer and survives. One impression I got from it was that he looked like Lionel Blair, which is the second time I’ve mentioned him today. At this time it was still possible to sit in the cinema for as long as you wanted while the same films, yes, films plural, played over and over again. This was actually the last year it was possible. The year after, I’d just finished watching ‘Letter To Brezhnev’ and the ushers chucked us all out. It was a real shock, and you don’t know what you’ve got till it’s gone. It meant that parents could use cinemas as babysitting services, though this may have been somewhat reckless by today’s standards. They did the same with swimming pools: Kingsmead had this going on, although specifically in ’84 I didn’t exercise much apart from walking eight miles, to school and back, every day. This lazy year ended immediately with my New Years’ resolution to go running every morning from 1st January 1985.

‘Ghostbusters’ was also quite memorable. I took my younger brother to see it and I wasn’t expecting the whole audience to shout the song when it came on. It’s a good film, with a memorable scene involving a fridge and an unforgettable line which is usually cut towards the end. It also mentions selenium for no apparent reason, and has Zener cards at the start. At the time, rather surprisingly, it seemed to be generally accepted even in academia that some people were psychic. I often wonder whether it’s really good-quality research which has led to received opinion on this changing or whether it’s just a reputational thing that psi is now widely rejected by academic researchers. The other major film I remember watching was ‘Star Trek III’, which is also very good, and at the time there was no plan to bring Star Trek back. It was considered a sequel too far by one of my friends, so at the time it looked like the show was completely defunct and they were trying to revive it beyond all reason. I also saw ‘2010’, which I liked for incorporating the new findings about Europa, but it definitely lacks the appeal of the original. Incidentally, the long gap between Voyager visits to Saturn and Uranus was underway and the remaining probe wouldn’t get there for another two years. The original ‘Dune’ also came out this year, and although I wanted to see it, I don’t think it came to Canterbury. I wouldn’t’ve liked it at the time, having seen it since, and oddly I had the impression it was in a completely different directing style and that it was also a 3-D film. It may also have been the most expensive feature film ever made at the time. ‘1984’, of course, also came out then, but that deserves its own treatment. As other people I’ve since got to know of my age have commented, ‘Neverending Story’ marked the first time I perceived a film as definitely too young for me, and in a way that realisation reflected the twilight before the dawn of adulthood to me.

10. Life Off The Fast Lane

Speaking of marks of adulthood, many of my peers were learning to drive and passing their tests at this point. Although I got a provisional licence that year and my parents strongly suggested I learn, I refused to do so for environmental and anti-materialistic reasons. Although I’ve had lessons since, I’ve never in fact got there and I’ve also heard that an ADHD diagnosis can bar one from driving in any case, if it affects one’s driving ability. I’m not sure mine would but I do think my dyspraxia is a serious issue there. 1984 is in fact the only year I’ve independently driven any motorised vehicle, namely one friend’s scooter and other’s motorbike. Like the underage drinking, it’s apparent that we didn’t take certain laws particularly seriously at the time and I’m wondering if that was just us, our age or whether that’s changed since. I was dead set against learning to drive, and this was probably the first thing which marked me as not destined to live a “normal” adult life. It has on two occasions prevented me from getting paid work.

Television didn’t form a major part of my life at the time. We couldn’t get Channel 4 yet, so the groundbreaking work done there was a closed book to me. ‘Alas Smith And Jones’ started in January and incredibly continued to run for fourteen years. I’d stopped watching ‘Doctor Who’ two years previously when ‘Time Flight’ was so awful that I decided it was a kid’s show and put it away. Tommy Cooper died on stage. The second and final series of ‘The Young Ones’ broadcast. ‘Crimewatch UK’, which would eventually become compulsive but guilty viewing for Sarada and me, started. In a somewhat similar vein, ‘The Bill’ started in October, which I used to enjoy watching years later due to the handheld camera work, which made it seem very immediate and “real” somehow. NYPD Blue is like that for other reasons incidentally. ‘Casualty’ was still two years in the future and ‘Angels’ had just ended, so I was in a wilderness of no medical dramas.

11. Green Shoots

Also, of course, the Brighton hotel bombing took place, and many of my friends felt very conflicted because on the one hand there was the general sympathy and empathy for people being attacked, injured and killed, but on the other they were very much hated for what they were doing. I’m sure this was a widespread feeling, and there is of course the band Tebbit Under Rubble, which very much expresses one side of that sentiment. Greenham Common was in progress and a major eviction took place in March. Although I was later to become heavily involved in the peace movement, at the time I was still very much on the sidelines although some of the people I knew were connected, and I do remember thinking that computer and human error were major and unavoidable risks which meant that the very existence of nuclear arsenals was too dangerous to be allowed to continue.

Then there was the Bishop of Durham, and since I was doing an A-level in RE at the time, his stance was highly relevant. The Sea Of Faith Movement was in full swing, which promoted a kind of secularised Christianity which was largely non-theistic or even atheist in nature, and the foundations were being laid in my mind which I’d later extend but allow the high-control group I became involved in to demolish, almost inexplicably. Over that whole period, I was expected to read a newspaper of my choice and take cuttings from it on relevant religious and moral issues to put in a scrapbook, so my long-term readership of ‘The Guardian’ began a few months before this and persisted through the year. It was either 25p or 30p at the time, and this was before colour newspapers had come to be. I had also been an avid Radio 4 listener since 1980, but unlike later I also listened to Radio 3 a bit, never really managing to appreciate classical music to the full.

This was also the year I finally decided I wanted to become an academic philosopher, and I still think I could’ve followed that through though it didn’t happen. This is the end of a kind of winnowing process probably connected to my dyspraxia, where I became increasingly aware of practical things which I simply couldn’t do, I’d been put off biology by the griminess and unpleasantness of field work and therefore philosophy was the way forward. That said, like many other people I was also very motivated to study psychology in an attempt to understand myself, and as you probably know a lot of psychology undergraduates begin their degrees by being concerned about major issues in their own personalities, so in that respect I’m not unusual. I also presented two assemblies, one on existentialism and the other on the sex life of elephants as a parable of romantic love.

I feel like this could go on and on, so I’m going to finish off this reminiscence in a similar way to how I started. My emotional world revolved around the friend I was hiding under the table with at the beginning of the year and our significance to each other was important to both of us. About halfway through it, having just visited her she became concerned that she and I were going to be found together alone in the house by her parents who were coming back unexpectedly, so I left the house by the back door and crept surreptitiously over the front garden, only to be stopped and “citizen’s arrested” by their next door neighbour. This turned out to make the situation more embarrassing for her and me than it would’ve been if I’d just left when they came back. I don’t know if anything can be made or a picture can be drawn of who she or I was at the time by putting those two incidents together.

I’m aware that I haven’t talked about Orwell’s book and its adaptations as much as I’d like, so that’s something I’ll need to come back to, and there are huge things I’ve missed out, but I hope I’ve managed to paint a portrait of my 1984 and possibly also yours. I may also have portrayed someone who peaked in high school, but I do also think tremendous things happened afterwards. 1984 is, though, the first foothill of my life, which makes it significant. It’s sometimes said that the reminiscence bump is only there because fifteen to twenty-five is the most eventful period of one’s time here, but maybe not. It’s hard to say.

Goddities

This is going to be me going at it like a bull at a gate rather than just sitting down and composing my mind and thoughts about the issues at hand. My basic idea with this is to try to explore the common ground or otherwise between atheism and theism, because I sometimes wonder if we’re talking about the same thing or just using the same words. There are certain things which atheists have been known to do which I feel have just been designed for the specific occasion of their argument rather than having a wider respectability, and there are other things which, well, are just interesting for everyone, or at least might be, and I want to plonk all these things together today and talk about them.

The first one is something I’ve mentioned before, which is the question of active and passive atheism. I insist on a definition of atheism as the existence of a belief that no deities exist rather than the absence of a belief that a deity exists. I’ve been over this, so I’ll be brief. The motivation for defining atheism passively is to set it as the default belief, but in doing so one is forced to accept peculiar implications. We assume all sorts of things, which is in itself interesting and complicated because in fact we seem to have uncountably infinite assumptions but only a finite number of active beliefs. Therefore an assumption is not something which is happening in anyone’s mind. It’s something one has not done. This seems messy and excessive to me, and is actually more or less the exact issue which many philosophers have with the nineteenth century philosopher Gottlob Freges view of concepts, so it’s something which has been flogged to death in philosophy already and to produce this definition at this stage, I think, reflects a lack of philosophical training. It comes across to me as naive and reflecting a kind of thinking on the spot which hasn’t had its rough edges knocked off it. On the other hand, perhaps it reflects some kind of demographic shift. As I understand it, analytical philosophers have had very little interest in the concept of God since the start of the tradition, which was probably Freges thought itself back in the 1870s CE, but they may also have been enjoying this lack of interest in a more overtly theistic and religious society than nowadays, or perhaps a less confrontational one in this area, so the definition of atheism as the absence of a belief may have become more accepted simply because more atheists, as opposed to apatheists which probably characterises most philosophers, are now in academia. Nonetheless, there is no word for someone who doesn’t believe in Russell’s teapot or that there’s an invisible gorilla in every room, so in such a situation there may as well be no word for atheism, but clearly there should be and it does mean something. But I won’t go on.

Second issue: small g “god”. There are atheists who insist on using a small g for the name God. I think they do this because they want to equate God conceptually with what they think of as other deities. This, I think, is also erroneous and an example of an over-reaction to a situation they have kind of imagined. Look at it this way: atheists claim God is a fictional character. It’s possible to go further than that and claim that God is an incoherent concept, but that isn’t atheism, although it’s an interesting position to take and one I have more than a little sympathy with. Fictional characters are given names. We know who Gandalf is, who Bridget Jones is, and unfortunately we know who Bella Swan is (actually I forgot and had to look that up!), and they all have names beginning with capital letters. Is god supposed to be someone like ee cummings or archie the cockroach? Someone once said to me I was confusing myself by capitalising God, which they didn’t explain but I think it’s along the lines that God is just one deity among many. It is, though, a little bit interesting that we generally just call God “God” and don’t say, for instance, Metod any more, which used to be a word used for God and seems to mean “measurer” (i.e. “mete-er”) and “arranger”, which could be a euphemism or a kind of title but is in any case a name for God.

This is of course related to “I only believe in one fewer deities than you do,” which involves the supposition that theistic Christians believe the likes of Ba`al and Zeus don’t exist. This also I think is seriously misconceived and fairly thoughtless. My view of the other deities is not that they don’t exist but that they’re God under different names. They do of course have other attributes, but then if God exists, God is beyond human understanding, so we have no better idea of what attributes are true of God than of any other deities who are, in any case, God by other names. So yes, I do believe in all those deities because they’re all the same deity. Another rather unsettling consequence of saying I’m atheist about all the other deities is that it’s very like the Islamophobic belief that Allah is not God and that Muslims are not worshipping the same god as Christians. It has disturbingly racist overtones to it, to my mind, which is of course a feature of “New Atheism”, and this is where it gets interesting. Many Christians claim Muslims worship a different, false god and not the God of the New Testament, or presumably the Hebrew scriptures, where they see continuity, and among Christian nationalists I would expect a very strong denial that Muslims worship God. This unifies some theists and atheists. The details of the denial may be different though. For instance, Christian nationalists might want to distinguish between the Christian trinitarian God and the Islamic indivisible divine unity, whereas the New Atheist approach is more likely to be along the lines of imaginary beings being given different attributes, including the trinity or otherwise.

Emphasising the fact that New Atheism is not all anti-theistic atheism is vital. It’s also possibly a movement whose time has passed. Nor would I want to say that anyone within that movement is overtly racist. They are characterised, and perhaps led, by Richard Dawkins, Daniel Dennett, Sam Harris and Christopher Hitchens, notably all White men, meaning that they will all have unconscious bias, some of which I inevitably share by virtue of my whiteness and to some extent other aspects of my social conditioning though not all. This by no means makes anti-theistic atheism unsalvageable, but equally it’s important to note that atheism is not monolithic. I always think of South Asia in this respect, with the separate Jain, Samkhya and Carvaka beliefs that God cannot or does not exist, among others, in one case because the force of karma is a sufficient explanation for the Cosmos, and more recently the Marxist anti-theistic movement there, though this is clearly influenced by the West. Some New Atheists see the development of European culture under Christian influence as a necessary precondition for the emergence of what might be termed a more liberal or progressive approach which includes atheistic approaches to reality, possibly including South Asian Marxist activists.

One major problem, I think, with anti-theist approaches in general is that they seem to make a major assumption which really doesn’t seem warranted and is odd for a group which tends to see itself as rational. That is that the urge to be religious can be removed from human psychology even if it should be. It seems to me that there are several reasons why this is unlikely. We have cognitive biasses involving finding patterns in things, we engage in magical thinking which may be the basis of rationality, and large communities tend to drift away from their constituted foundations after a while. We also have ego defences. The idea that a non-religious mind set could be adopted by the general population may not be realistic. There don’t seem to be any societies which are entirely non-religious, and when it does occur officially, religion creeps back in somewhere, such as superstitious beliefs about luck and fate. There are of course very large numbers of non-religious people whose lives are entirely healthy and well-adjusted, but they’re not an entire society and there’s too much diversity between people’s personalities and influences to conclude that everyone could live their lives that way. This has nothing to do with whether religious claims to truth are correct. This also seems to be an article of faith among, for example, humanists – that society can exist, whether or not it’s a good thing, without religion. I really want to stress that I’m not saying religion is needed, just that we don’t know if it even could be eliminated. In fact, ironically this belief is almost religious in itself, although I would also insist in defining religion in a different way which doesn’t emphasise belief.

I feel like I’ve spent several paragraphs low-key slagging off atheism. This isn’t what I want to do at all. I want it to be the way things are in my own life most of the time, and probably increasingly so in these isles with the possible exception of Ireland, that whether one is theist, atheist or agnostic is a private matter one would prefer not to talk about with people outside one’s possibly religious community and maybe not even that. What I’m trying to do is establish common ground and I’m not looking for a fight. There are more important things to engage in conflict over and it can be divisive even to bring this up, but at the same time it feels messy and naive, so I’m going to carry on.

Something which is not so divisive is the rather more nuanced approach found in both religious and non-religious circles which is not firmly atheist, theist, deist or agnostic, which is present both in some forms of mysticism and Western philosophy. Many religious mystics, and in fact a lot of just ordinary religious people like me, would say God is beyond human understanding, and in particular there’s the via negativa, which is the idea that you can best say what God is not in order to suggest what God is. God is also said to be unlike any created thing, and it’s a very familiar experience to find that one can’t express a religious experience in language. Similarly, there’s ignosticism and theological non-cognitivism, which I’ve talked about before on here. In the mid-twentieth century, there was a movement within analytical philosophy called logical positivism which attempted to establish that meaning, i.e. either truth or falsehood, only inheres in statements which are axiomatic, express necessary truths or can be empirically verified. Along with this claim was the one that religious statements were not in any of these categories and therefore they were meaningless. This is not the same thing as being false and in a way it corresponds quite well to the mystical position. Logical positivism is now considered passé, but other areas of Western philosophy have adopted a somewhat reminiscent position. My ex is of course German and among other things a philosopher in the continental tradition. When we got together, I was worried they might be Christian but it turned out that they saw religious claims very much as not having truth values in a manner I found reminiscent of logical positivism but which have much more in common with the postmodern condition, which sees philosophy as a branch of literature and everything as up for deconstruction. Statements about God make sense in their own communities and theology is a poetic or narrative truth, but these truth claims are no more or less valid than those of maths and science. Postmodern theology has been adopted by people in religious communities. There is, however, no truth outside language according to this.

I mean, I have certain views of course, as this view is both ableist and speciesist, but it is nevertheless interesting that there is a kind of agreement in this area between, of all things, postmodernity, religious mysticism and logical positivism. These are not all there is to philosophy of course, but it strikes me that this shows a way forward for us all. There are of course other non-theistic religions and non-theistic traditions within Christianity and Judaism.

Getting back to gripes though, there’s another cluster of beliefs which tend to be considered as universally associated. This is not a definitive list but I hope I’ve captured most of them:

  • Theism
  • An afterlife
  • Souls and bodies as separate items which coexist in the same sense
  • Varying fates according to actions in this life
  • Subjectively sequential time extending beyond death
  • Theological voluntarism/divine command theory
  • Literal and unironic belief

The first three in particular seem to be closely associated with each other. For instance, it’s often said that people want to believe in God because they don’t want to die, so in other words they see the prospect of an afterlife, or possibly reincarnation, to follow from the idea that God exists. There’s also an implicit assumption that God is good and/or loving in theism, which unless you agree with the ontological argument for God’s existence out of the best-known “proofs” of God has no connection with whether God exists or not. In fact I strongly suspect a lot of fundamentalist evangelist Protestants don’t, deep down, believe God is good at all but are afraid to admit it even to themselves because God would be telepathic and know they believe this. Nonetheless their public view is that God is good and just.

In each case you can uncouple the bullet-pointed belief from theism. It’s entirely feasible to believe in an afterlife in isolation, with no God. There are also Christian physicalists, who believe God will re-create us all in superior physical form at the end of time with no separate entity bearing our consciousness. Jehovah’s Witnesses may fall into this category. Alternatively, there are religions which are strongly atheist but believe in souls, such as the Jains. So far as I can tell, even faithful Judaism as opposed to the reconstructionist form is pretty much agnostic on what happens when they die, and as a Christian I think it’s important for ethical reasons to ignore any claims about what happens beyond this life, if anything. My views on the nature of time make it a bit involved for me to go into this just now without it taking over the post. Theological voluntarism and divine command theory are the idea that God alone makes ethics meaningful, a belief which can only sincerely be held by a psychopath. Finally, literal and unironic belief relies on Biblical literalism, which is seriously compromised by Biblical criticism, and there is also a project to imagine history as proceeding as young Earth creationists and otherwise Biblically literalist people suppose but with no God. Incredibly, there really are people who believe that and are atheist.

I very much get the impression that some anti-theistic atheists really would prefer theistic Christians to be conservative evangelicals, and I seem to remember Richard Dawkins saying that liberal and progressive Christianity are dangerous because they represent a kind of gateway drug to extremism. It also seems to me that some anti-theists simply think that’s what Christians are like as a block, and I think this is our fault because of those of us who are particularly strident and emphatic about our bigotry. In fact churches can be excellent factories for anti-theistic atheists and we’re responsible for creating them in many cases. But on both sides there is a tendency, which I’ve probably exhibited here, to caricature the other side, whereas in fact there could be said to be no sides at all, just people dedicated to the truth.

Is Revelation A Source Of Knowledge?

This is not about the Book of Revelation, though as I typed it I realised it sounded like I was about to do some exegesis on the last book of the Bible. No, it means revelation in the sense of an experience of divine origin. The other thing is, this is something which I’ve been trying to sort out in my own mind for about fifteen years.

This may actually be quite a short post as it merely aims to pose a question, not to answer it.

I’ll start with a popular analytic definition of knowledge as justified true belief. A re-statement of this is that knowledge is belief which cannot rationally be doubted. There seem to be two sources of knowledge at this standard. One is direct experience. That is, although one might be dreaming, one cannot deny that one is currently experiencing a particular sensory quality when it’s happening. These are known as qualia: qualities or properties as experienced or perceived by a person. The singular is “quale”. Although the ringing in one’s ears may not reflect an actual sound and the odour of burning may be the result of an imminent stroke, the fact remains that one does have the relevant experience. This is not in doubt and cannot in fact be doubted rationally.

The other source of knowledge is logic and mathematics, or at least it seems to be. For instance, 2+3=5. This can be known. It can also be known that if it’s raining then it’s raining. One might also go on to claim that two parallel lines never meet by definition, but this is where a possible flaw in this source of certainty emerges, because it famously turned out that this was not so. Euclid’s Fifth Postulate, which attempts to establish this fact through logic, is oddly wordy and unwieldy, and this is because it turned out that the parallel line claim was not axiomatic but based on observation, and it further turned out that in actual physical space, parallel lines don’t always stay the same width apart and do in fact tend to meet at an enormous distance. Likewise, logic’s reliance on bivalent truth values may be a similar flaw as these may not be enough. There might be meaninglessness, for example, or tense-based truth: something might be true now but false in the future. All that said, logic and mathematics seem to be a good basis for certainty independent of experience: multivalent logic exists and so does non-Euclidean geometry. Incidentally, it’s worth noting that the number of things which can be known from this source alone is infinite, so it isn’t true that a fairly extreme form of scepticism leaves one with knowledge of almost nothing.

Suppose, though, that you believe in an omnipotent source of reliable knowledge such as God. It doesn’t have to be God but I am of course theist myself. If you’re not, this will probably sound highly arcane and theoretical to you but you could look at this more as a thought experiment or perhaps something that can be applied to another force acting on consciousness and it may mean that it’s logically possible that what I’m about to suggest can happen. Anyway, here it comes:

If an omnipotent and omniscient entity exists, that entity would be able to create knowledge in the human mind. Henceforth I’m going to call that entity, theoretical or otherwise, God. Putting it simply, God can do anything, so God can make people know things. That means that God can remove doubt when something is true, and if there is a God, revelation can be a source of knowledge.

However, there’s a caveat here. God doesn’t do everything God can do. When I was a child, I saw a graffito on a fence post saying “I hate you”, and for some reason interpreted it as God’s message to me. Don’t ask me why. I rushed home rather distressed and came into the kitchen, where my mother was listening to a song on cassette called ‘Our God Reigns’. In my perturbed state I heard this as “Our God hates”. I asked her if God hated me and she laughed, replying, “No! God is incapable of hate!”. This didn’t reassure me much because I was aware that the concept of God included omnipotence, meaning that if God so chose, God could indeed hate. This is the prototype of a belief about God I have today that God is capable of anything, but doesn’t invariably act on that capacity. Hence God can hate but doesn’t, or at least God chooses not to hate humans. Applying this to the matter at hand, that would mean that God might be able to force us to know things but does not choose to do so. Hence we are left with confident belief at most rather than actual knowledge in the sense that God provides us with anything it’s rationally impossible to doubt.

To me, it seems quite invasive and controlling for God to cause this to happen in one’s consciousness. It seems to violate the principle of free will. However, it could be that God would respond to one giving consent to bring this about in some way. “God I believe: help my unbelief.” Would it happen then? Prayers are not always answered the way one might expect. It’s undoubtedly also true that omnipotence means God could create a feeling of complete confidence in something which isn’t so, which is not knowledge.

I think that’s the issue stated as clearly as I can, but there’s another approach to this based on the general use of language. In many cases, if we were to insist on exact meanings for words, they’d end up not referring to anything. Nothing physical is perfectly spherical, perfectly flat or perfectly smooth. Hence if I were to say something like “Here is a smooth one metre sphere resting on the flat upper face of a two metre cube”, it would fail to refer to any real situation because the “sphere” wouldn’t be perfectly spherical, exactly a metre in diameter or perfectly smooth, and it wouldn’t be resting on a perfectly flat perfect cube exactly two metres on an edge. Nonetheless I might seem to have referred to a situation correctly and usefully, and to be that nitpicky about language and reference is plainly silly. Now for the situation with God causing me to know something. Maybe my standard of what constitutes knowledge is too high with justified true belief. Maybe knowledge is just belief that is near enough to certainty that it would make no odds. Otherwise we’d be stuck with a concept of knowledge useless for a wide variety of practical situations.

So that is basically the question I’m asking and a few considerations related to it. It’s also something I asked a few times on Yahoo Answers of all places in the vain hope of getting a sensible answer. All I got in the long run was some legalistic moderator saying I shouldn’t ask the same question more than once, even though I asked it several years after failing to get a helpful answer. Ah well.

Hebrew Script

The Hebrew alphabet is the oldest non-ideographic script still used today, although it hasn’t always had its current form. The above image represents some of the letters twice because they are written differently at the ends of words. They’re also written from right to left, unlike this Latin script, Greek, Cyrillic and the Indian and Indo-Chinese scripts. It interests me that characters written from left to right tend to be open on the right hand side and those written the other way are on the left. Vertically written scripts are not open at the top or bottom though.

Technically, Hebrew script isn’t an alphabet but an abjad, because in their purest form the actual letters only represent consonants. This is also the case with the related Arabic script, for the same reason: Semitic languages rely on triliteral consonantal roots for the basic meaning of their words and the vowels provide the inflection. This may seem foreign at first until one realises that both English and the insular Celtic languages do something similar for some words. For instance, we talk of one “foot” but two “feet” and we “take” a pill but “took” it in the past. The difference with Semitic languages is that this is the norm. We can also manage quite well even in English without vowels a lot of the time, as with text messages and note form, so it isn’t that big an issue that Hebrew is traditionally written without vowels.

The original Hebrew script looked like this:

A slightly modified of this script is still used by the Samaritans, and it should be remembered that although they are quite a small community, the Samaritans do still exist and are by no means pursuing a dead or dying religion. The Samaritan faith is still Abrahamic and they claim that their own written Torah is the original, unlike the one followed by the Jews and Christians. This older script is the one which appeared on the wall at Belshazzar’s Feast in Daniel chapter 5:

This is not how it would’ve looked. The absence of vowels allows the writing to be read in at least two different ways. As verbs they read “numbered, weighed, divided”. As nouns, they appear to be a list of monetary units. The two are of course compatible because of the link between weights of precious metals and money, as can be seen in English with the word “pound”.

The absence of vowels from the original Hebrew script is the original state of alphabetic writing. Egyptian hieroglyphics also lack vowels, although there’s a tendency to treat them as if `ayin and the glottal stop are in fact vowels. Again, Ancient Egyptian and its modern descendant Coptic are Semitic languages, and hieroglyphics had a lot else going on in it which made it more legible. Another feature of Hebrew is that since the Semitic peoples invented entirely letter-based scripts in the first place, the names of the letters reflect their predecessor symbols and the objects they represented. For instance ד , daleth, still means “door” and ג , gimel, still means “camel”. This connection was lost after the letters were adopted into Greek because that’s an Indo-European language.

The older Hebrew script appeared during the Dark Age after the Bronze Age Collapse, an unexplained incident in the late Bronze Age when the civilisations of the Eastern Mediterranean all fell at the same time. This was about 3 300 years ago. The style in which it’s written in today dates from about a millennium later. For Hebrew, two attempts were made to include vowels. The first, matres lectionis, used certain consonants to represent them, which is also how Greek did it: our current vowels all used to be consonantal letters whose sounds were absent or not considered significant in Greek. For Hebrew this meant that some letters would be used as vowels in some instances and consonants in others. However, because there are semivowels this wasn’t necessarily a problem, since in a way some vowels are simply semivowels pronounced as syllables such as W and U, and Y and I. Incidentally, for some reason Latin is used a lot to refer to aspects of Hebrew writing, and I’m not sure why this is or whether the Jews themselves use these terms. I suspect it’s something to do with the dominance of the Roman Catholic Church.

The other method, similar to the system used in Arabic, is to express the vowels using dots and other shapes above and below the consonants, in conjunction with semivowels used within the line. This is known as Tiberian niqqud. Neqqudot were introduced, I hear, so as not to alter the sacred script of the Tanakh, although I’m not seeing this because of its use of yod and waw (more on my spelling of those shortly) for long vowels. A text with neqqudot looks like this:

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ.

(that’s the beginning of Genesis).

There’s also daghesh and the schwas. Daghesh is a dot which converts a letter from a stop such as V to a plosive such as B, and is similar to, although also opposite to, a similar practice in Irish script where dots are placed about letters such as B and C, which is another odd connection between Insular Celtic and Semitic languages although this time probably coincidental, assuming the others aren’t. Schwas, which I feel pressure to write as “Šewas” because then it contains one of them, are murmured vowels such as are common in English, but in the case of Hebrew there are a number of them, including silent ones, each with their own pronunciation (except the silent ones!).

All of the above is not a complete description of how Hebrew script works, and I’ve learned it as a gradual process once I picked up the consonants. I’m not sure when I started, but one of the things which has characterised my study of the script is that much of it was done in fairly emotionally fraught circumstances. One way of dating it is the birth and naming of my brother Jonathan. He was born a dozen weeks premature and not expected to live, although he did. My mother named him Jonathan, which in Hebrew is יוֹנָתָן, meaning “a gift from G-d” because of his unexpected arrival and survival. I nicknamed him “Jod”, pronounced “yod”, at an early stage because it was the first letter of his name and, like it, he was very small, at birth that is. This implies that I had some knowledge of Hebrew script when I was six, and the situation in which I used it was rather stressful and upsetting. A few years later, when I think I was nine, I’d familiarised myself thoroughly with the Greek alphabet, I was once again in difficult circumstances but was able to avail myself of a one-volume encyclopædia which listed several scripts side by side, including Greek, Latin, Hebrew and Phœnician along with their meanings and names. I escaped into this to avoid the difficulties in my life at the time, as a form of escapism, and consequently memorised the whole Hebrew alphabet along with the Phœnician script in less than a week. Later on, I attempted to learn Hebrew itself, which I’ve found very difficult and I’ve had several goes.

One result of the way I learnt Hebrew writing is that my pronunciation of the language is most unlike that of either the Ashkenazim or Sephardim and follows the reconstructed pronunciation used in the times the Tanakh was first being set down in writing. I can’t hear modern Hebrew pronunciation without perceiving it as really grating and strongly accented, might I say “wrongly accented”? Several of the letter pronunciations have changed or fallen together, and these also vary according to accent. I mentioned “yod” and “waw” earlier. In fact, waw is now pronounced something like “vov” because, I think, of the influence of the German language, and also it goes against the grain to write “yod” with a Y rather than a J, but that’s just me. Also, perhaps the most difficult thing to accept of all is the way “resh” is pronounced, as it’s now a uvular R as in Parisian French and Southern German rather than an alveolar one as in Russian or Arabic, and this just sounds really wrong to me. I presume the Sephardic pronunciation is still alveolar but the vowels are all pronounced “clearly” as they would be in Castilian. One issue with pronouncing resh as uvular is that it brings it quite close to the fricative version of gimel, which I would expect to lead to confusion. `Ayin and ‘aleph seem to have combined as the latter, and the emphatic consonants, which are simultaneously articulated in the throat and the mouth, have become identical to their dental or alveolar equivalents. Also quite grating is the way cheth is now pronounced as “ch” in “loch” rather than as a voiceless pharyngeal. Modern Hebrew has diverged quite drastically from Arabic in its pronunciation. It’s a matter of personal taste, but so much of Modern Hebrew pronunciation, at least in Israel, just seems very “wrong” to me. I don’t know about the political and historical significance of this approach, although I find it strange that the revival of Hebrew, which seemed so purist and conservative in many ways (e.g. many more of the words are taken from Hebrew morphemes rather than adopting Greek and Latin forms) also seemed to adopt such a radically different set of pronunciations. It probably comes down to accent.

This change is reflected in the letters used, for instance ת, ט are both “t”, ס, שׂ are both “s”, and this is where it gets weird, because of the way the Hebrew script has been used to write Yiddish and Ladino (for more on those languages see this post), which makes them both hard for me to read. I’m unsurprisingly more familiar with Yiddish and can follow the spoken version quite easily on the whole, but when written it seems to make consistently strange choices regarding consonants. Yiddish spelling does vary, in a similar way to English, in that it doesn’t modify the way Hebrew words in the language are written, so they will appear with the usual vowel pointing and consonants as they would in the Tanakh, but the Indo-European portion of the language writes /t/ as “ט‎” and /k/ as “ק”, which to me is “Q”, pronounced uvularly. This is very distracting when reading it. It also has a quite different approach to vowels, which are generally adapted consonantal letters in writing. For instance, “ע” is “E”, and “אַ” representing “A” can occur anywhere in a word even if there’s no glottal stop. “יי” is used to represent “ey” and “ײַ” “ay”, and there are a number of other oddities which mean that a language I ought to be able to read easily is in fact quite difficult for me. Incidentally, there is a language academy for it called YIVO, which stands for “ייִדישער װיסנשאַפֿטלעכער אינסטיטוט” or “Yiddisher Visnshaftlekher Institut”, now based in New York City but actually founded in the 1920s in Vilnius, which not all Yiddish writing or spelling follows.

As for Ladino, I’m less familiar with it or its spelling. I’ve talked about its appeal before, but for me it amounts to Spanish with all the weird stuff taken out of it. It’s not Castilian of course, and it kind of feels like the way Latin ought to be if it had survived to the present day. I can easily imagine a timeline where Rome never fell and most people on the planet speak this language, minus its specifically Jewish elements. However, it is a Jewish language and as such is written using the Hebrew script. That said, the actual forms of the letters are somewhat altered as it uses Rashi Script, the letters in which the writings of the French rabbi Rashi, whose pseudonym is an acronym for the Hebrew for “Rabbi of Israel” or “Our Rabbi, may he live” and whose real name is Shlomo Yitzchaki and lived in the eleventh Christian century, were written:

Rashi is substantially known for his extensive commentary on the Talmud, and commentaries have in turn been written on his own commentary, leading to the distinctive layout of the Talmud page:

It can be seen that Rashi’s commentary, in a square ring around the central text, is notably different than the rest of the text on the page. Rashi also wrote a commentary on the Tanakh, focussing particularly on the written Torah. Ladino is written using this script.

Unlike Yiddish, Ladino lacks an official standard and this applies to spelling as well as everything else. It’s also written in Latin script. When Rashi script is used, the vowels in particular are somewhat vague, because letters are used for them and each can have several values. Aleph, for example (I don’t know how to type Rashi script on a computer) can be A, E or O, and double vav (i.e. “waw”) can stand for U, O, V or W. This is reminiscent of Scandinavian runes, each of which can stand for more than one sound. The consonants are easier to read, with a tendency to add yod to them to indicate some form of palatisation.

Then there’s the cursive.

I have to admit I simply cannot read or write Hebrew cursive, as I’ve mentioned before. When I write Hebrew, I use the square script and it probably looks quite infantile. Unfortunately for me, it’s a popular script for Ladino and it also gave rise to the handwriting used in Israel and among the Ashkenazim. I can’t say much about it because I don’t know it. Most of the letters look nothing like their printed versions to me.

A long time ago I remember hearing the observation that Hebrew is the language chosen to make the divine revelation. This is clearly not a universalist view, as it means that there is the true religion and everything else, and the same attitude is taken towards Arabic and Sanskrit. Even so, I think it’s important to be authentic in the way one approaches spiritual matters so as not to lose touch with one’s religious community and become kind of “rootless”. Another observation regarding Hebrew script is that the hooks at the top of every letter have been interpreted as a reminder that they are being handed down from on high. Solitreo and other cursive forms of Hebrew script lack these hooks, but are used for profane purposes anyway so that may be just as well.

I believe in principle that a religious person who is literate and whose faith includes sacred texts should make an effort to read them in the original language, as far as is possible. I also think this about non-religious texts: that literature and philosophy for instance should be read in the language they were written in. I do this with German philosophy and literature. To this end I have made fairly successful attempts at learning New Testament Greek and rather less wonderful efforts to learn Biblical Hebrew. Nonetheless I see it as incumbent upon me, to the extent that I consider the Tanakh inspiring, to keep trying. I have a head start over some people through having been somewhat familiar with the script since almost as long ago as I learnt to read English. The uncanny similarities with Gàidhlig are also intriguing and helpful. Otherwise, the problem is that one is beholden to the values and beliefs embodied in translations. It’s similar to handing over ethical responsibility to particular companies: you don’t know where it’s been. Claims are often made regarding the homophobia of certain Biblical passages, for example, on both sides, and the appeal is often made to translation errors and biasses. These can to some extent be overcome by reading the said passages in Hebrew and Greek, although even there one is subject to bias that might be introduced in the way one learns those languages, and historical and social context is also so important.

Nonetheless, it’s important for a member of an Abrahamic faith to use Hebrew if they can, and I am indeed such a person, so that’s what I have to do.