Language Log

[This is a guest post by Nathan Hopson]

I recently received the following delightful question from Hilary Smith (University of Denver) about the origins of the term for protein in Chinese (dànbáizhì) and Japanese (tanpakushitsu). Thanks to her for pointing me down this lovely rabbit hole!

The hanzi/kanji used are identical (蛋白質), though in written Japanese the term is often タンパク質 or たんぱく質 because the 蛋 character is not one of the “regular use” kanji (常用漢字 jōyō kanji) selected by the officially announced by the Japanese education ministry for mastery during compulsory education.

Japan Subculture Research Center.  A guide to the Japanese underworld, Japanese pop-culture, yakuza and everything dark under the sun.  Telepathy (以心伝心) and Other Coincidences (奇遇)
By jakeadelstein (Jul 10, 2024)

A generous helping of creepiness from Japan.  Here goes:

I was writing to a former intern at Japan Subculture Research Center, Fresca, and asked her to send me her thesis to read—just as she mailed me. I think I was two seconds ahead of her. It was a remarkable coincidence or maybe telepathy. Which got me interested in the many words for the complementary subjects in Japanese. So for your entertainment—here you are.

Sino-Platonic Papers is pleased to announce the publication of its three-hundred-and-fifty-first issue:  "Placing Western Coins Near the Deceased in Ancient China: The Origin of a Custom," by Pin LYU:

ABSTRACT: This article traces the custom in ancient China of placing Western coins in proximity to corpses during burial. Academic attention has focused on the origin of the custom since Marc Aurel Stein initially connected the finding in Turfan of Western coins placed in the mouths or on the eyes of the corpses with Charon's obol, the ancient Greek coin that, similarly placed, paid Charon to ferry the dead to the underworld. Some scholars agreed with Stein's proposal, while others suggested that it was instead a traditional Chinese funerary ritual, unrelated to Greece. This article moves away from over-reliance on written sources and aims at uncovering the patterns underlying this custom, through the collection and analysis of available archaeological material. Results indicate that the custom possibly originated in the Hellenistic practice of Charon's obol and then traveled to China with Sogdian immigrants, developing into a regional funeral ritual in Turfan.

Iskandar Ding and the Scythians are well known on Language Log.  Now they come together in this reference to Christopher Beckwith's The Scythian Empire:

What an excitingly bold book! Finally got the paperback edition. pic.twitter.com/R7M11MCNQ2

— Iskandar Ding (@iskdin) July 1, 2024

[click on the illustration to go to the X post and then click again to embiggen the page so that it is easy to read]

Exchange between VHM and Chris Button:

VHM:

I just heard a lecture on Tocharian by Gerd Carling, and she said that the word for "enter" in Toch. is something like "yip".  That jerked me to the edge of my seat, since it is identical to the pronunciation of 入 ("enter") in many Sinitic topolects.

The verb is well grounded on the Tocharian side.  This is from the etymological section of Doug Adams dictionary or Tocharian:

  ■TchA yäw– and B yäp– reflect PTch yäp– (though at least the preterite participle yaiwu in A shows the influence of B [VW:605]). PTch *yäp– is from PIE *yeb^h– ‘go, enter (into)’ seen in Hieroglyphic Luvian iba– ‘west’ (for a discussion of the latter word, and different conclusions, see Puhvel, 1984:375-377) < *ib^ho– and Greek zóphos ‘dusk, gloom, (north)west,’ and Greek zéphuros ‘(north)west [wind]’ (< *yob^h– and *yeb^h– respectively).  For the semantic development of Hieroglyphic Luvian iba– one should compare Greek dúsis ‘west’ from dúō ‘get, get into’ and the TchB kauṃ yäp– ‘set [of sun]’).  The Tocharian and Hittite words are to be connected with *yeb^h– ‘futuere’ [: Greek oíphō (< *o– + ib^h-), Sanskrit yábhati, OCS jebǫ (P:298; 508)], the meaning ‘futuere’ coming from ‘penetrate’ (Winter, 1998:349; cf. Beekes, 2010:1063-1064).  The connection with yábhati is VW’s (1941) but later (1976:605) he suggests a phonetically impossible development from a PIE *(e)ieu-.  Malzahn (2017:283-284) adds, on the basis of Cheung, 2007:213, an Iranian cognate *ya(m)p/b-‘move, wander, rove, crawl’ and takes the antecedent Proto-Indo-European to have meant ‘go, move (slowly) inside.’

Behold the Latin word sāpō (soap) and its many, many descendants which include the Mother of the Austronesian language family—the indigenous Formosan languages of Taiwan:

阿美語 Amis: safon
噶瑪蘭語 Kavalam: sabun
卑南語 Puyuma: sabun
鄒語 Tsou: savungu https://t.co/aYrp1a8bEl pic.twitter.com/YvbyQWTRI7

— Ted (@ted_huang) June 17, 2024

Having gotten a good earful of Latin last month, Chau Wu was prompted to write this note in response to our previous post on "From Chariot to Carriage" (5/5/24):

“chē 車 ("car; cart; vehicle") / yín 銀 ("silver")”

In my view, these two words are among those most representative of cultural and linguistic transfers from West to East. This comment will focus on 車 chē only. 車 is pronounced in Taiwanese [tʃja] (POJ chhia), quite similar to the first syllable char- of English chariot. I believe, like E. chariot and car which are derived from Latin carrus (see Etymonline on car and chariot), Tw chhia is ultimately also a derivative of L. carrus.

Language Log has been fortunate to have had several guest posts and numerous comments by Douglas Adams, doyen of Tocharian studies in America (see "Selected readings" for a sampling).  Now, stimulated by the recent post on Chinese chariotry, he has written the following ruminations in response.

I read with interest the material on early Chinese chariotry.  It was far outside my competence to judge.  As you knew, I was most interested in the comment that was looking to the possibility of Tocharian > Chinese lexical borrowings.  As you also know, it has long been my suspicion that there was more west > east influence on Chinese language and culture than is generally realized.  And the "westerners" involved were most likely to have been Tocharians of one sort or another ("Tocharian D"?).  It's probably not only PIE pigs and honey that, via Tocharian, show up in Chinese.

By now, we have conclusively traced the path of the domesticated horse from the area around the southern Urals and Pontic Steppe through Central Asia to East Asia.  It's time to pay more attention to another equid, this one not so glamorous, but still redoubtable in its own formidable way:  Equus asinus asinus.

Samira Müller, Milad Abedi, Wolfgang Behr, and Patrick Wertmann, "Following the Donkey’s Trail (Part I): a Linguistic and Archaeological Study on the Introduction of Domestic Donkeys to China", International Journal of Eurasian Linguistics, 6 (2024), 104–144.  (pdf)

Abstract

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.

Most Americans probably know a few Japanese loanwords, especially those who were alive in the two or three decades after WWII, when so many terms from Japan entered the English language — kamikaze, banzai, bonsai, origami, and so forth — with soldiers returning from the war in the Far East.

In the recent two or three decades, Japanese words, continued to enter English but from different avenues — anime, manga, sudoku, karaoke, etc.

Mogholi is a fascinating language – Mongolic spoken in Afghanistan with strong Perso-Arabic influences. It was already in decline in the 1960s and we don't know if/how many speakers there are left now
Pics: A poem (a qaṣīda) in original script, transcription and translation pic.twitter.com/9Mrct9DaAI

— Egas Moniz-Bandeira ᠡᡤᠠᠰ ᠮᠣᠨᠢᠰ ᠪᠠᠨᡩ᠋ᠠᠶᠢᠷᠠ (@egasmb) April 6, 2024

From Charles Belov:

While riding the 22 Fillmore bus through the Mission District in San Francisco today, I overheard a conversation in Cantonese. It was nearly 100% in Cantonese, not the Cantlish* that I rarely also hear. What surprised me, though, was when one of the elderly speakers said "Hong Kong" they used the English pronunciation, not the Cantonese one. Aside from those two words, it was all in Cantonese.

And my Cantonese is so minimal that I know nothing of the topic of their conversation aside from the words "faan heui," to return-go, shortly after which the words "Hong Kong" occurred. Not that it would be any of my business – I don't care what people say; I just care how they say it.