This is the first book-length palaeographic study of about a thousand fragments in Syriac and Sogdian languages discovered between 1902 and 1914 in the Turfan area on the ancient Northern Silk Roads. This manuscript material, probably dating between the late 8th and 13th /14th centuries, is of utmost relevance for the history of an area that represents a crossroads region of various communities, languages and religions, not least the East Syriac Christian community. Palaeographic factors such as form, modulus, ductus, contrast, spaces between letters and ligatures have been examined. Particularly significant is a peculiar ligature of the letters sade and nun. One important observation that emerges from this research is the almost total absence of monumental script in favour of mostly cursive forms, most of them East Syriac cursive forms. These represent a valuable source for the study of the history of the East Syriac script due to the paucity of earlier and contemporary East Syriac manuscript evidence from the Middle East, at least before the twelfth century. Moreover, this research sheds light on scribal habits that are highly relevant for a better comprehension of the Sogdian and Syriac-speaking Christian communities, for the history of writing between Late Antiquity and the Middle Ages, and for a greater understanding of the social context in which these and other communities in the same area read, wrote, and shared handwritten texts.
This study is part of the FWF stand-alone project "Scribal Habits. A case study from Christian Medieval Central Asia" (PI Chiara Barbati) at the Institute of Iranian Studies of the Austrian Academy of Sciences.
Lord knows we've encountered many bizarre translations and explanations of the much maligned Mandarin term, weiji (see "Selected readings") below, but this is one of the weirdest crosslingual definitions that has ever come to my attention:
Suicide is usually an attempt to deal with a crisis. The Chinese character for "crisis" translates into "dangerous opportunity." Suicide is a permanent solution, and eliminates other options. So if you're hurting so much that you are willing to pass the pain on to those who care, perhaps you could use this dangerous opportunity to try some other options first.
(Source: Hannah Zeavin, The Distance Cure: A History of Teletherapy (Cambridge: MIT Press, 2021), ch. 5, p. 178)
Zach Hershey called to my attention a phenomenon about the relationship between speech and writing (and meaning) that I long suspected might well be true, and I even collected plentiful evidence in support of it, but I was never absolutely certain that it was true, namely, that in many cases speakers of Sinitic languages have in mind sounds over characters. Now, with information provided by Zach, we have proof that Sinitic speakers in some cases are indeed thinking of sounds separately (apart from) hanzi.
The Daoist philosopher Zhuangzi tells us that one remedy for a lack of imagination is to take your gourd for a ride. Confucius makes a point about usefulness by comparing himself to a calabash. Gua 瓜—which include gourds, melons, pumpkins, squash, and bitter melon—abound in Chinese philosophy, art, poetry, historiography, and storytelling, notably in late imperial novels such as Jin Ping Mei, Journey to the West, and Story of the Stone. Why? Christopher Rea argues that gua have several qualities that account for their enduring popularity in the figurative imagination, including their sound, shape, seasonality, variety, and abundance.
Ferrara et al. [1] report on the results of a study of several specimens of kohau rongorongo, the enigmatic, undeciphered texts of Easter Island (also known as Rapa Nui). These texts, inscribed on wood—mostly driftwood that washed ashore on the island—may have numbered in the hundreds during the mid 19th century, when the system is known to have been in use. Roughly two dozen inscribed artifacts survive today. Ferrara et al. claim, on the basis of carbon dating, that one of them was inscribed before European contact in the 18th century, and thus represent “one of the few independent inventions of writing in human history”.
Naturally it is this latter point in particular that has attracted attention in the popular science press. See for example here, here, here and here. So, while the actual results of the paper are quite modest in that they establish the dates of one piece of wood that ended up being carved with glyphs, the authors clearly intend a much more sweeping interpretation of these results. And true to form, the popular science press is happy to help spread a story that, in the words of one of the articles linked above, “could rewrite history as we know it”.
Here's a puzzle that I hope you (or fellow linguists) might solve. My neighbor showed me a wood carving of what is likely an American Indian. It is dated 1907. On the back one finds markings that are like a language. Can you determine what the language is and perhaps what it says?
Xinyi Ye, who sent this to me, thought the idea of multiple languages and the Tower of Babel in a game would be quite cliché, but this one is actually good. You will be surprised at what you see and hear.
I still remember clearly the first time I tried the Y.M.C.A. dance. That was about twenty years ago in New Haven when we celebrated Valerie Hansen's ascension to tenure at Yale. When it comes to ballroom / partner dancing, I'm a total klutz, but I hoof it with abandon when it's single swirling-twirling-whirling.
There was a lively band with a talented singer who led us through the steps and motions of the YMCA dance. It was a blast!
The other day I thought to myself, what would it be like if you tried to create such a dance for the Chinese equivalent of "Y.M.C.A."?
Jīdūjiàoqīngniánhuì 基督教青年会 ("YMCA")
Even if we abbreviate it as "青年会", the last three characters of the Chinese name, it would still be very hard to dance like the English YMCA version.
The following essay is from the Jesuit missionary Matteo Ricci's (1552-1610) Xī zì qíjì 西字奇蹟 (The Miracle of Western Letters) published in Beijing in 1605. This was the first book to use the Roman alphabet to write a Sinitic language. Twenty years later, another Jesuit in China, Nicolas Trigault (1577-1628), issued his Xī rú ěrmù zī (Aid to the Eyes and Ears of Western Literati) 西儒耳目資 at Hangzhou. Neither book had much immediate impact on the way in which Chinese thought about their writing system, and the romanizations they described were intended more for Westerners than for the Chinese, but their eventual impact on China was enormous, and it is still unfolding.
Sent by my boomer parents – according to the caption how a Taiwanese village is teaching seniors how to sing "You Are My Sunshine" in English, which requires them to know a combination of Mandarin, Taiwanese ("阿粿"), English ("B"), and Japanese ("の")! (I think the calligraphy is wonderful, to boot.)
