Language Log

We're talking about the griffin / griffon / gryphon (Ancient Greek: γρύψ, romanized: grýps; Classical Latin: grȳps or grȳpus; Late and Medieval Latin: gryphes, grypho etc.; Old French: griffon), "a legendary creature with the body, tail, and back legs of a lion, and the head and wings of an eagle with its talons on the front legs".  (source)

Wolfgang Behr called my attention to an interesting paper by Olga Gorodetskaya (Guō Jìngyún 郭静云) and Lixin Guo 郭立新, who teach at National Chung-cheng University in Chiayi, Taiwan and at Sun Yat-sen University in Guangzhou, China, which hints at early West-East (Mesopotamia-East Asia) contact, an ongoing concern of ours here at Language Log:

Liǎng hé liúyù ānzǔ shényīng zài dìguó shíqí de yǎnbiàn jì yīngshī yìshòu xíngxiàng de xíngchéng

两河流域安祖神鹰在帝国时期的演变暨鹰狮翼兽形象的形成

"The evolution of the Anzu condor in Mesopotamia during the imperial period and the formation of the image of the griffin-winged beast

The paper is available from Academia here.  Although the text is in Chinese (11 pages of small print in three columns), it is replete with scores of illustrations (mostly drawings of seals and seal impressions), and has a lengthy bibliography consisting of dozens of publications, mostly in European languages and again mostly about seals and their impressions.

A fun interview about acting, contact, accommodation, and identity:

@max_balegde My favourite interview of all time. She was so sweet and she can talk however she wants!!!! Damsel is out now! @Netflix #milliebobbybrown ♬ original sound – Max_Balegde

…by virtue of the global spread of English. At least, that's what we can conclude from the click-bait title of a book recently published in France, "La langue anglaise n'existe pas". C'est du français mal prononcé (= "The English language doesn't exist". It's badly-pronounced French).

The author, Bernard Cerquiglini, has some serious credentials, to which he's now added a verified sense of humor. The book opens with a (slightly modified) quote from Montaigne:

« C'est icy un Livre de mauvaise foy, Lecteur.» Il faut de l'audace pour citer Montaigne à rebours; nous aurons cet aplomb: la mauvaise foi est ici proclamée, assumée, réflechie.

"Here is a book in bad faith, reader." It requires boldness to cite Montaigne backwards; we will have this confidence: bad faith is here proclaimed, assumed, and considered.

Elian Peltier, "How Africans Are Changing French — One Joke, Rap and Book at a Time", NYT 12/12/2023:

French, by most estimates the world’s fifth most spoken language, is changing — perhaps not in the gilded hallways of the institution in Paris that publishes its official dictionary, but on a rooftop in Abidjan, the largest city in Ivory Coast.

There one afternoon, a 19-year-old rapper who goes by the stage name “Marla” rehearsed her upcoming show, surrounded by friends and empty soda bottles. Her words were mostly French, but the Ivorian slang and English words that she mixed in made a new language.

To speak only French, “c’est zogo” — “it’s uncool,” said Marla, whose real name is Mariam Dosso, combining a French word with Ivorian slang. But playing with words and languages, she said, is “choco,” an abbreviation for chocolate meaning “sweet” or “stylish.”

A growing number of words and expressions from Africa are now infusing the French language, spurred by booming populations of young people in West and Central Africa.

Article by Phillip M. Carter in The Conversation (6/12/23):

"Linguists have identified a new English dialect that’s emerging in South Florida"

Beginning sentences:

“We got down from the car and went inside.”

“I made the line to pay for groceries.”

“He made a party to celebrate his son’s birthday.”

These phrases might sound off to the ears of most English-speaking Americans.

In Miami, however, they’ve become part of the local parlance.

According to my recently published research, these expressions – along with a host of others – form part of a new dialect taking shape in South Florida.

This language variety came about through sustained contact between Spanish and English speakers, particularly when speakers translated directly from Spanish.

The spread of Greek language and culture across Asia has often been a topic of discussion in our posts, for which see "Selected readings" below.  Now we have a long, richly illustrated article that summarizes much of what has come to be known on this subject, a large part of it aptly from the pages of Sino-Platonic Papers.

"The Ancient Greek Kingdoms of China"
By Arunansh B. Goswami, Greek Reporter (December 1, 2022)

Note that the author is an Indian.  South Asia was an important conduit for the transmission of Sino-Hellenic cultural elements across Eurasia during antiquity.  This is not a conclusive, academic paper, but a convenient, comprehensive survey that usefully introduces many themes for the further study of Greek influence in Eurasia during the last two millennia and more.

During the recent decade and more, we have had dozens of posts dealing with the importance of archeology for studying the spread of ancient languages.  A major subtheme of this research has been the accumulation and assessment of archeological and linguistic evidence for the dissemination of metallurgical technology (see "Selected readings") below.

A new study of an early Chinese text sharpens our understanding of key terms relating to the composition and smelting of bronze during the first millennium BC.  Here is a popular account of this pathbreaking investigation:

Researchers decode metal-making recipes in ancient Chinese text:  Study identifies mystery elements in Kaogong ji, shedding light on how early bronzes were produced

Sascha Pare, The Guardian (8/10/22)

[This is a guest post by Penglin Wang]

            The great difficulties we have with trying to study Xiongnu language persist from trying to glean Xiongnu words, especially the glossed ones, in early Chinese sources for comparison in order to know what linguistic affiliation it seems to have in the central Eurasian region. Since these difficulties cannot be overcome at all owing to its extinct status a millennium plus ago, an alternative approach could be to recognize that there are different components of language regardless of living or extinct and attempt to observe how different components can differ from one another yet still be entities that most researchers would want to treat as linguistic data or facts rather than imaginations for a comparative purpose. It could then be possible to open up a window to contribute to a solution of some classic problems in Altaic comparative studies. One such attempt is to examine the available Xiongnu words from the perspectives of articulatory phonetics and phonotactics. Concern for these is characteristic of Xiongnu studies. Pulleyblank (1962:242) has insightfully observed “only *b- initially, never *p-” in the Xiongnu transcriptions.

[This is a guest post by Nathan Hopson]

I never thought this day would come.

From convenience stores to high-end luxury retailers, the daily soundscape of Japan is punctuated by millions upon millions of calls of “Irassshaimase!” It’s a greeting so pervasive that it becomes one of the most searing impressions of the country for first-time tourists, and for those of us who live here long-term it’s hard to imagine Japan without it. But perhaps now we will have to. The unthinkable, it seems, has been thought.

Irasshaimase (いらっしゃいませ) is a formal imperative form. It comes from the root verb irassharu (いらっしゃる), a “polite” verb that can mean to come, go, or be. The simple imperative is irasshai (いらっしゃい), which, though more unusual these days, can still be stumbled upon if you escape some of the more formalized spaces of the mainstream bourgeois economy. Both irasshaimase and irasshai mean, more or less, “Come on over!” or “Come on in!” In its modern incarnation, used primarily to greet customers who have already entered a store or restaurant, the nuance of irasshaimase is closer to “Welcome!” Occasionally you’ll hear it paired with “Goyukkuri dōzo” (ごゆっくりどうぞ), in other words, “Please take your time.”

People describe the experience of living through COVID-19 lockdowns and extreme social distancing as being "weird", "strange", "unsettling", "disturbing", and so on.  As such, the current circumstances give rise to all sorts of new expressions to express their feelings and activities which are so different from "normal" times, one of the most common terms for what we're going through often being called "the new normal".

Jason Kottke, meister of one of the most venerable blogs, kottke.org, has written about these changes in "Covid-19 Slang and How Language Evolves Quickly in Stressful Times" (5/13/20). He draws on two other articles.  From Tony Thorne's "#CORONASPEAK – the language of Covid-19 goes viral – 2", language and innovation (4/15/20), he garners the following:

A curious phenomenon of Old European hydronymy that I've noticed for a long time is that many of the most important rivers in Central and Eastern Europe — Danube, Don, Donets, Dnieper, Dniester, and others — all have names that derive from the ancient Iranian (Scythian) word for "river" (cf. don, "river, water" in modern Ossetic).  Source

From their origins to the present day, speakers of Germanic languages have been distinguished by the high degree of their mobility on land and on water:  the Völkerwanderung during the Migration Period, Goths, Vikings, the British Empire on which the sun never set, Pax Americana….  From antiquity, they ranged far and wide, so it is not surprising to see them popping up all over the place and, in their travels, to come in contact with an enormous number of different ethnic and linguistic groups.

Before setting out on their multitudinous journeys, they had to have begun somewhere, and — on the borders of their original homeland — they had to have been in contact with other ethnic and linguistic groups.  I asked a colleague where and when they might have arisen, and who their neighbors were.

Betsy Rymes, "Translanguaging is Everywhere", Anthropology News 4/27/2018:

For over three years now I’ve been keeping a blog about something I call “citizen sociolinguistics”—the work people do to make sense of everyday communication and share their sense-making with others. […]

Topics range from memes and emojis, to cross-posting and Urban Dictionary, to Konglish to Singlish to White American Vernacular English. […]

While these may seem trivial topics, citizen sociolinguistics like this provides a potentially powerful means to voice alternative, local points of views on language and communication.

Moreover, all these examples and dozens more could all arguably be called “translanguaging,” as defined by Ofelia García (2009). That is, “accessing different linguistic features or various modes of what are described as autonomous languages, in order to maximize communicative potential.”