Language Log

Wolfgang Behr, "Towards a Conceptual Prehistory of 'Brainwashing' / xinao 洗腦".  (pdf here and here)

In Jessica Imbach, Justyna Jaguścik and Brigit Knüsel Adamec, eds., Re-Thinking Literary China, Essays in Honor of Andrea Riemenschnitter. [Welten Ostasiens / Worlds of East Asia / Mondes de l’Extrême Orient; 40] Berlin: DeGruyter-Brill, 2025, pp. 7-66.

Tomorrow I will be delivering the keynote address to the international conference on "China and Greece. Ancient Ecumenisms in the Mirror", to be held at the Dipartimento Asia, Africa e Mediterraneo (DAAM) of Università degli Studi di Napoli "L'Orientale" in late November (actually tomorrow, Tuesday the 25th; here's the zoom link for my talk at 9:30 AM EST).

In preparing for my lecture on "Isidore of Seville and the medieval concept of the ecumene", I was delighted to learn more about this remarkable man.  Isidorus Hispalensis, who lived from ca. 560-636. was a Hispano-Roman scholar, theologian, and the archbishop of Seville.  During his lifetime, he was active in the politico-religious affairs of Iberia, including most prominently the conversion of the Visigothic kings to Chalcedonian Christianity.  After his death, Isidore's legacy was based largely on his celebrated Etymologiae, an encyclopedia that brought together extracts of works from classical antiquity that would otherwise have  been lost.

On Language Log and in Sino-Platonic Papers, we have often focused on the rise of romanization for Sinitic languages, especially as engendered by the Jesuits and other Catholic orders.  In this post, I would like to introduce an Italian Ph.D. thesis that does a commendable job of surveying what transpired in this regard during the 16th through 18th centuries:

Emanuele Raini, "I Sistemi di Romanizzazione del Cinese Mandarino nei Secoli XVI-XVIII"

Sapienza – Università di Roma, Facoltà di Studi Orientali, Studi Asiatici, XXII ciclo, 2009/2010, published 2012

Sino-Platonic Papers is pleased to announce the publication of its three-hundred-and-sixty-eighth issue:

“Demetrios of Bactria as Deva Gobujo and Other Indo-Greek Myths of Japan,” by Lucas Christopoulos. 

A Sino-Indo-Iranian literary-religious-mythic nexus, with a focus on J. C. Coyajee

Für Professor Patrick Dewes Hanan, meinen Doktorvater

People often ask me what the meaning of the morpheme biàn 變 in the disyllabic term biànwén 變文 is.  The reason they come to me is because I spent the first two decades of my Sinological career focusing on this genre of medieval popular Buddhist prosimetric (shuōchàng 說唱) narrative.  

Wén 文, of course, means "writing; text".  No sweat there.  But biàn 變 is a thorny problem.  It has the following basic meanings:    

1. 1. (intransitive) to change (by itself); to transform
   2. (transitive) to change (something in some way); to alter; to transform
   3. (intransitive) to become; to turn into; to change into
   4. (transitive) to sell off (one's property)
   5. (intransitive) to be flexible (when dealing with matters); to accommodate to circumstances
   6. to perform a magic trick
   7. sudden major change; unexpected change of events
   8. changeable; changing
   9. grotesque thing
   10. (Buddhism) bianwen (form of narrative literature from the Tang dynasty)
   11. (Hokkien) to do (bad things)

       Lí tī pìⁿ sím-mi̍h khang-khùi? [Pe̍h-ōe-jī]

       What [bad thing] are you doing?

(Wiktionary)

A common meaning for hen 變 in Japanese is "strange"

"China changed village names 'to erase Uyghur culture'", Anna Lamche, BBC (6/20/24)

I thought about this phenomenon again today, a year after that BBC article was published, because this morning Robert Thurman, the Columbia Tibetologist, told me about his concept of "ethnicide".  This, forced name changes, is one way to do it.

China has changed the names of hundreds of villages in Xinjiang region in a move aimed at erasing Uyghur Muslim culture, Human Rights Watch (HRW) says.

According to a report by the group, hundreds of villages in Xinjiang with names related to the religion, history or culture of Uyghurs were replaced between 2009 and 2023.

Words such as "sultan" and "shrine" are disappearing from place names – to be replaced with terms such as "harmony" and "happiness", according to the research, which is based on China's own published data.

Before I introduce what to me is one of the most stupendous humanities discoveries I have encountered in the last six decades, I have to explain briefly why it is so exciting.   Namely, here we get to witness the emergence of a few bits of vernacular English in a religiously imbued medieval Latin matrix.  This is exactly how medieval vernacular Sinitic started to appear in the framework of Classical Chinese / Literary Sinitic during the heyday of medieval Buddhism.  Just as in the medieval Christian homilies of Peterhouse MS 255, we see the common (sú 俗) preachers of Dunhuang resorting to vernacular language and popular "memes" in their "transformation texts" (biàn[wén] 變[文]) to keep the attention of their auditors / readers.

I wrote my undergraduate thesis on Geoffrey Chaucer's (d. 1400) Troilus and Criseyde.  That was a long time ago, sixty years, in fact.  Imagine my surprise when I opened the New York Times yesterday and discovered that this medieval romance was back in the news.

900-Year-Old Copyist's Error May Unravel a Chaucer Mystery
The Tale of Wade, twice referred to in Geoffrey Chaucer’s poems, survives only in a tiny fragment. Two academics argue a scribe’s error deepened the confusion around it.
Stephen Castle, NYT (7/15/25)

[This is a guest post by Chau Wu]

The Presbyterian Church in Taiwan (TPC) was first planted by British missionaries in Tainan, which later expanded to all southern parts of Taiwan, constituting the present Southern Synod of TPC. The most important pioneer among them was the Scottish missionary Rev. Thomas Barclay who worked in Taiwan-Fu (the present Tainan).  He was born in Glasgow, and matriculated at the University of Glasgow. While there, he studied under Sir William Thomson, later Lord Kelvin [according to Wikipedia]. The celebrated Lord Kelvin reminds me of the absolute zero degree in physical chemistry and the electric cable equation as the underpinning of the Transatlantic cable as well as the conduction of electric impulses along nerve fibers. 

As announced in the title of the first post on this subject, my aim is to understand where the Galatians originated and how / why they migrated to where they were when Apostle Paul wrote his epistle to them.  Since I was apparently insufficiently clear about both of those purposes in part 1, in this follow-up post I will provide additional scholarly material.  Inasmuch as the identification of the Gauls / Celts and the languages they spoke will be important for several posts about them that I will write in the coming weeks, today's post will necessarily be long and detailed. 

Here I will quote from Ben Witherington III, Grace in Galatia: A Commentary on St. Paul’s Letter to the Galatians (Grand Rapids, MI:  Wm. B. Eerdmans Publishing Co., 1998), pp. 1-7.

N.B.:  Illustration for art historians below.

When I was a wee lad and went to bible school each week, I had a hard time comprehending just whom were all of those epistles in the New Testament addressed to.  Of course, there are many other books in the New Testament, a total of 27, but the ones that intrigued me most were the 9 Pauline letters to Christian churches that we refer to as "epistles".  I was most captivated by these 9 books and I wanted to know what kind of people they were, what their communities were like, what their ethnicities were, and, above all, even way back then, what languages they spoke.

These communities were called:

Romans
Corinthians — Paul wrote two epistles to them
Galatians
Ephesians
Philippians
Colossians
Thessalonians — Paul also wrote two epistles to them

Another superlative article from our Czech colleagues:

China’s Superstition Boom in a Godless State
In post-pandemic China, superstition has surged into a booming industry, as youth turn to crystals, fortune-telling, and AI oracles in search of hope and meaning.
By Ansel Li, Sinopsis (5/13/25)

Introduction

It is one of history’s more striking ironies: the People’s Republic of China, an officially atheist, Marxist-Leninist regime that has long sought to suppress all forms of organized religion, now finds itself caught in a tidal wave of superstition. Post-pandemic, what began as a trickle has become a torrent—an uncontrolled spread of fortune-telling, lucky crystals, and spiritual nonsense, growing in the vacuum left by institutional faith and spread further by a hyper-connected internet society.

This phenomenon is not merely a return to old habits or rural mysticism. It has become a nationwide consumer frenzy, driven by the very demographic the Communist Party hoped would be its most rational constituency: the young and educated. In chasing these modern symbols of hope, they are losing more than just money.

Designers Do a Double Take at the Lettering on Pope Francis’ Tombstone
Irregularly spaced letters spelling “F R A NCISC VS” have caused a stir among typography nerds who specialize in spacing and fonts. One called them “an abomination unto design.”
By Adeel Hassan, NYR (5/4/25)

It seems a small matter to get exercised over, but then it's the pope, after all, and for those who care about it, kerning is a serious business.

The simple slab has only 10 letters, but the spacing between them can make it read like “F R A NCISC VS.”