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Dr. Woods Hutchinson says: “To what extent muscular contractions condition emotions, as Prof. James has suggested, may be easily tested by a quaint and simple little experiment upon a group of the smallest voluntary muscles in the body, those that move the eye-ball. Choose some time when you are sitting quietly in your room, free from all disturbing thoughts and influences. Then stand up, and assuming an easy position, cast the eyes upward and hold them in that position for thirty seconds. Instantly and involuntarily you will be conscious of a tendency toward reverential, devotional, contemplative ideas and thoughts. Then turn the eyes sideways, glancing directly to the right or left, through half-closed lids. Within thirty seconds images of suspicion, of uneasiness, or of dislike, will rise unbidden in the mind. Turn the eyes on one side and slightly downward, and suggestions of jealousy or coquetry will be apt to spring unbidden. Direct your gaze downward toward the floor, and you are likely to go off into a fit of reverie or abstraction.”

In view of the above facts of psychology, and considering that there is always present a tendency to instinctively imitate, at least faintly, the outward movement and gestures of others, we may see how there may be created or induced in the mind of the observer a sympathetic reproduction of the feelings or emotions experienced by the person giving the outward expression. We know how we are able to interpret in feeling the outward expression of an actor, or of a person in real life who is experiencing great joy or deep pain. There is a sympathetic state induced in us, by means of which we are able to interpret the feelings or emotions of others whose outward physical expression we may witness. In this way animals and savages are able to instinctively become aware of the feelings and thoughts of those with whom they come in contact. Their perceptive faculties being well trained and developed by use, and their emotional nature being usually unhampered, they have a “direct wire” of instinctive understanding open to them. We may thus understand the important part played by gesture in the early days of language.

It is astonishing how much may be conveyed by gesture, when the parties to a conversation fail to understand each other’s language. There is a universal “sign language” which is understood by all races of men. The rubbing of the stomach and the pointing to the open mouth are the universal signs of hunger and demand for food. Resting the head on the hand and closing the eyes indicate the desire to sleep. Shivering indicates cold. The clenched fist shaken at another indicates defiance and the desire to fight. The uplifted open hands indicate nonresistance. The soft glance of the eye, and the encircling motion of the extended arms indicate love. And so on—these universal signs are understood by all peoples and races. A good pantomimist will be able to go through an entire play, without uttering a word, and yet clearly indicating each thought and feeling so that it becomes intelligible to the audience.

Quackenbos says of the use of pantomime among the ancient Greeks and Romans, with whom it was developed to a high degree, as indicating the power and force residing in this form of emotional expression and impression: “This fact was known and appreciated by the ancient Greeks and Romans, whose action was much more vehement than we are accustomed to see at the present day. On the stage, this was carried so far that two actors were at times brought on to play the same part; the office of one being to pronounce the words, and that of the other to accompany them with appropriate gestures, a single performer being unable to attend to both. Cicero informs us that it was a matter of dispute between the actor Roscius and himself whether the former could express a sentiment in a greater variety of ways by significant gestures, or the latter by the use of different phrases. He also tells us that this same Roscius had gained great love from every one by the mere movements of his person. During the reign of Augustus both tragedies and comedies were acted by pantomime alone. It was perfectly understood by the people, who wept and laughed, and were excited in every way as much as if words had been employed. It seems, indeed, to have worked upon their sympathies more powerfully than words; for it became necessary, at a subsequent period, to enact a law restraining members of the senate from studying the art of pantomime, a practice to which it seems they had resorted in order to give more effect to their speeches before that body.”

The same authority continues: “When, however, the Roman Empire yielded to the arms of the Northern barbarians, and as a consequence, great numbers of the latter spread over it in every direction, their cold and phlegmatic manners wrought a material change as regards the gestures, no less than the tones and accents, of the people. The mode of expression gradually grew more subdued, and the accompanying action less violent, in proportion as the new influences prevailed. Conversation became more languid; and public speaking was no longer indebted for its effect to the art of the pantomimist. So great was the change in these respects that the allusions of classical authors to the oratory of their day were hardly intelligible. Notwithstanding these modifications, however, the people of Southern Europe, being warmer and more passionate by nature, are, at the present day, much more animated in their tones and more addicted to gesticulation than the inhabitants of the North. This is particularly true of the French and Italians.”

Table of Content

FROM GESTURES and motions man evolved articulate speech, in its lower and higher degrees, and the basis of language was formed. But there must have been a period in which inarticulate sounds or cries formed the connecting link between gestures and speech. In fact, in all primitive languages we find these inarticulate cries and sounds reproduced in crude word-sounds. The sigh, the groan, the laugh, and the scream have their correspondences in the words of the lower races.

There have been many theories and hypotheses advanced to account for the origin of language, all of which are more or less plausible, but none of which seem to fully answer all the requirements. Until the nineteenth century it was the custom of writers to consider language as a direct revelation and gift from the divine being, but the trend of thought along the line of evolution has caused later writers to regard language as subject to the general evolutionary law, and to have gradually developed from the gestures and rude inarticulate cries of the higher animals and lower races of men.

Philologists seek to trace all languages from a few elemental root-words or sounds, but it must be remembered that even these sounds constituted an elementary language, and the beginning must be traced still further back. Monboddo, in his “Origin and Progress of Language,” holds that man being but a higher species of ape began with an apelike language consisting of a few monosyllables, by which they expressed their feelings, desires and emotions. He holds that the sounds: ha , he , hi , ho and hu , variously grouped and accented formed the elementary language of the race. Murray, on the contrary, holds that all human language originated in nine monosyllables, namely: ag , bag , dwag , gwag , lag , mag , nag , rag , swag , each of which he says indicated a species of action. Of these monosyllables he says: “Power, motion, force, ideas united in every untutored mind, are implied in them all. They were uttered at first, and probably for several generations, in an insulated manner. The circumstances of the action were communicated by gestures and the variable tones of the voice; but the actions themselves were expressed in their suitable monosyllables.”