Language Log

Michael Watts just wrote this comment on another post, and I thought it was interesting enough to deserve a post of its own:

I've been wondering about a claim that appears on wiktionary. The entry for the Japanese word "midori", spelled 緑 or in older form 綠, states that the word is from Old Japanese, originally referred to buds and shoots, and experienced semantic shift into its modern meaning of the color green.

What bothers me is that the character 綠 is already defined in the shuowen jiezi, which is significantly older than Old Japanese, as referring to a color and not to a plant. So for the Japanese word to be spelled 綠, it seems to me that it must already have lacked reference to plants by the time it was being written down at all.

So… how do we know that it originally referred to buds and shoots? What kind of evidence might we have for that? If it's true, why wasn't the word spelled 芽？

Following up on "Wok talk: a real-life retronym!" (10/16/23), Jim Millward remarks:

My wife (Punjabi background) and her family call the "wok-shaped pan" they use for cooking vegetable or meat dishes "kurai" (that's my phoneticization–it could be aspirated or unaspirated k / g, I'm not good at hearing the difference).  I've seen these and we've got a couple–they are indeed parabolic curved-sided heavier metal pans, though some have small diameter flat bottoms for convenience.   Other pots and pans are called patila.   The dishes, generally, are bartan.  The kurai, she just told me, is specifically the "wok-shaped pan." 

If you can't make up your mind what to do about something, then in French you would say "je suis partagé":  I'm torn or divided over it.  You can't decide what to do about it.  You can't make up your mind whether to be pleased or angry with something.  But the verb "partager" means "to share".  So how do we get from "share" to "torn"?

Etymology tells us that partager is from partage +‎ -er, i.e., Displaced partir in the sense of "to share, to divide", e.g.,
Nous allons partager les bénéfices ― We are going to share the benefits

(source)

My attention was drawn (see below) to this subject by the following editorial in today's The Yomiuri Shimbun:

Japanese Language Survey:

As Words Constantly Evolve, Let’s Share Them Across Generations

(9/30/23)

[This is a guest post by Martin Schwartz]

The following is just an idle speculation for which I have no answer, but somehow I don't think mere coincidence is really a factor.

[This is a guest post by Axel Schuessler]

Some Old Chinese (OC) words that relate to religion, mythology and ritual, and words found in ritual literature (Yijing, Liji, Zhouli), have no Sino-Tibetan (ST) roots, but instead have connections with other language families.

    For comparison, the first section of this paper will list (§1) Sino-Tibetan words, i.e., ones with Tibeto-Burman (TB) cognates. Then: (§2) Mon-Khmer words from the state of Chu and mid-Yangtze region. (§3) Miao-Yao (Hmong-Mien) and area words, perhaps also from the mid-Yangtze. (§4) Tai/Kra-Dai items from the Huai River basin. (§5) The Gou-language(s), so called because among its prefixes stands out a conspicuous syllable gou (see Schuessler forthc.). These languages were in prehistoric times spoken from at least Yue in the South in the vicinity of the Coast all the way to Song and Qi. Their connection with known language families is unknown. (§6) The last section is dedicated to the mythological figures Xi and Hé 羲和.

    About the hypothetical early historic locations of these language families, see Schuessler forthc. (“Tigers, and the languages of ancient Chu, Wu, and Yue”). Outside of China, the items under consideration tend to be ordinary, mundane words, but in OC they often acquire a narrow meaning just for ritual use. This identifies them as loans.

Over the past few months, U.S. political events have given Ben Zimmer opportunity for some fun etymologies in his WSJ column: mug shot, racketeering, listless. There are plenty more targets Out There — like candidate, from Latin candidus (“dazzling white, shining, clear”); or debate, originally from Latin dis- (“apart, in different directions”) + battuere (“to beat, to fence”).

I asked several Indo-Europeanist colleagues:

In Hittite, Tocharian, Indo-Iranian (Indic and Persian), Greek, Albanian, Germanic, Armenian, Celtic, Anatolian, Italic, Lithuanian, Balto-Slavic, Macedonian, Phrygian, and other IE languages, do you ever find reflexes (derivatives) of these two PIE roots in close association / linkage with each other?

PIE root *gene- "give birth, beget," with derivatives referring to procreation and familial and tribal groups.    could also be related to "king", which is of uncertain derivation

PIE root *gwen- "woman."  ("queen; gynecology")

Over brunch the other day, a question came up that I've wondered about in the past: Who was the "Major Dickason" of Major Dickason's Blend?

Skipping my imaginary histories, here's the real story.

I never heard of it in America or Europe (seems to be a quite recent phenomenon — by that name — but see below for the deeper history of the activity).  Apparently it has taken off in China during the last year:

Stooping Takes China by Storm as Zoomers Scour the Streets for Junk

Cash-strapped young Chinese have developed a sudden passion for furnishing their homes with discarded items found on the street. Their parents are horrified.

By Fan Yiying, Sixth Tone (Jul 18, 2023)

Stooping has its roots in New York, where there is a long tradition of people leaving unwanted furniture on the stoops of their apartment buildings. The name “stooping” was coined in 2019 by a couple from Brooklyn, who set up an Instagram account sharing photos and locations of discarded items in the city. The feed — Stooping NYC — has amassed nearly half a million followers.

——–

Beautiful WSJ OpED (6/22/23) by Gerard Gayou, a seminarian of the archdiocese of Washington, who is studying theology at the Pontifical North American College in Rome:

The Guiding Light of Latin Grammar

The language reminds us of what our words mean and of whom we’re called to be.

—–

Nothing bored me more during the summer of 2008 than the prospect of studying Latin grammar. I needed a foreign language as part of my high-school curriculum, and I was loath to choose a dead one. I opted instead for Mandarin Chinese, an adolescent whim that shaped my young adult life. I continued to learn Mandarin in college before working in mainland China after graduation.

[This is a guest post by Chris Button]

OC uvulars tended to condition rounding (e.g OC q- becoming EMC kw-). In the case of ʁ-, we sometimes get m- (for a modern-day example, note how惟, which also had a ʁ- onset in Old Chinese, gives an m- reflex in Fuzhou Min). The classic example is 卯, where Pulleyblank once postulated ʁ- and Li Fang-kuei notes lack of evidence for a cluster, such as ml- or mr-, in its Tai loan. Unfortunately Li’s Tai evidence tends to either be ignored (e.g. 丑 ^hr- is often erroneously reconstructed with a nasal ^hn- based on misleading xiesheng evidence) or overly literally interpreted (e.g. 戌 χ- being treated as something like sm-).

[This is a guest post by Chau Wu]

The psammo- component of the winning word in this year's Scripps National Spelling Bee, psammophile, is of interest to me because it is a good example of European-Sinitic lexical correspondence. The Ancient Greek word psámmos (ψάμμος) means ‘sand’.  When used together with a definite article (ἡ ψάμμος), it also means ‘the sandy desert’. Examples can be found in Herodotus: ‘the sandy desert’ of Libya (4.173), Ethiopia (3.25), and Egypt (3.26). In Sinitic, ‘sandy desert’ is 沙漠 (MSM shāmò / Tw soa-bô·). From psammos to shāmò, it is easy to see three processes of simplification that may have taken place to transform the Greek loan: simplification of the initial cluster ps- > s-, that of the medial -mm- > -m-, and the loss of the final -s. The simplification of ps- > s- is also seen in Greek derived English words such as psyche, pseudo-, and psalm.

I was stunned when I read the following article in the South China Morning Post, both because it was published in Hong Kong, which is now completely under the censorial control of the People's Republic of China (PRC) / Chinese Communist Party (CCP), and because it raises some disturbing political issues and troubling linguistic problems.

"Why the rewriting of China’s history 3,000 years ago still matters today"

Confucius uncovered the truth of the Shang dynasty but agreed with King Wen and the Duke of Zhou to cover up disturbing facts
Beijing’s claimed triumph over Covid-19, for instance, may not echo with all who endured the draconian quarantines.

Zhou Xin, SCMP (4/25/23)