Language Log

Sino-Platonic Papers is pleased to announce the publication of its three-hundred-and-forty-ninth issue — Benjamin Porteous, "Reading Genesis 22 and Analects 18 in Late Antiquity":

ABSTRACT: This paper compares modes of scriptural interpretation from two ends of the Eurasian landmass in the late antique period (400–600 CE). Juxtaposing midrashim on Genesis with the Lunyi yishu 論語義疏, a famous expository commentary on the Confucian Analects, the paper argues that the difference between late-antique Confucian and Jewish commentarial practice lies in differing senses of responsibility for the sacred text. The Lunyu yishu curates the full Analects text, while midrashim presuppose a reader who turns elsewhere for the full version of the Hebrew Bible. The paper provides full typologies of commentarial technique in the midrashim and the Lunyu yishu; this is designed to assist comparison and further understanding of the practice of medieval Chinese commentary.

It's surprising (at least to me) that this seemingly oxymoronic belief is so widespread.  Check out this quote from Christopher Hitchens in “Religion Kills” from his 2007 book God Is Not Great: How Religion Poisons Everything: 

…the Greek demigod Perseus was born when the god Jupiter visited the virgin Danae as a shower of gold…The god Buddha was born through an opening in his mother’s flank. Catlicus the serpent-skirted caught a little ball of feathers from the sky and hid it in her bosom, and the Aztec god Huitzilopochtli was thus conceived. The virgin Nana took a pomegranate from the tree water by the blood of the slain Agdestris, laid it in her bosom, and gave birth to the god Attis.  The virgin daughter of a Mongol king awoke one night and found herself bathed in a great light, which caused her to give birth to Genghis Khan. Krishna was born of the virgin Devaka. Horus was born of the virgin Isis. Mercury was born of the virgin Maia. Romulus was born of the virgin Rhea Sylvia.

Before and after the recently completed sinicization of the Grand Mosque of Shadian, Yunnan, in southwest China:

[This is a guest post by IA]

Serious questions about "religion" in Sinitic

Below the fold is for advanced specialists in Chinese philology, theology, and lexicography.  Even for them, it is recommended that readers prepare themselves by reviewing "Spelling with Chinese character(istic)s, pt. 4" (7/4/16).

[This is a guest post by IA]

https://t.co/6qX4TK1llD
In 1405, the 5th karmapa of Tibet visited Emperor Yongle of China, upon the latter's invitation. A scroll of painting was produced to depict he event. The commemorative texts on the scroll are in five languages: Chinese, Hui (Persian), Uyghur, Tibetan, and… pic.twitter.com/SuX1rlv5Yg

— Iskandar Ding (@iskdin) April 1, 2024

Forthcoming from De Gruyter, July 14, 2024 (ISBN: 9783111382746):

Vernacular Chinese-Character Manuscripts from East and Southeast Asia, edited by: David Holm.

Volume 40 in the series Studies in Manuscript Cultures

Keywords: Asia; vernacular; ritual; library collections; recitation

Topics:  Asian Literature; Asian and Pacific Studies; Dialectology; Linguistics and Semiotics; Literary Studies; Literature of other Nations and Languages; Southeast Asia; Textual Scholarship; Theoretical Frameworks and Disciplines

Christian tombstone with Syriac inscription from Quanzhou, Fujian, SE China, from the Mongol (Yuan) period. I’d be exceedingly grateful if anyone could decipher the text. pic.twitter.com/iN2oBCCMOp

— Iskandar Ding (@iskdin) February 11, 2024

Before reading the following article, I didn't even know there was a St. Victor, let alone an Abbey of St. Victor that was established in 1108 near Notre-Dame Cathedral, at the beginning of the "Twelfth-Century Renaissance", in Paris.

The surprising history of architectural drawing in the West

Karl Kinsella, Aeon (12/21/23)

Here's a quick tutorial from the National Design Academy on the architectural language alluded to in the title of this post:

What’s the Difference Between a Plan, Elevation and a Section?

This brief guide uses an ingenious way of looking at an orange from four viewpoints to explain these four main terms of architectural language.  Armed with this fundamental knowledge, let us now join Karl Kinsella in learning about the architectural drawings of the Abbey of St. Victor and other Western religious edifices.  I should preface my overview of Kinsella's article by pointing out the it is accompanied by seven extraordinary period illustrations.

Kinsella begins with Vitruvius' De architectura in the 1st c. BC and moves quickly to the 15th c. when "the artist and architect Leon Battista Alberti, in his brief mention of architectural drawings, assumes that they are done only by architects."  Then comes the real story:

The breathless moment when "zei 税" is written by Mori Seihan, the head priest of the magnificent Kiyomizudera in eastern Kyoto (1:32):

Sunny Jhatti wrote to me: "I didn't know what 'pimp slap' meant till I saw this."

After witnessing her astonishing diatribe, Conal Boyce said:

I felt like I needed to take a shower.

I found the presenter's self-introduction here. She even has her own YouTube channel and other social media platforms.  Her handle is Genevieve Akal.  She is a Gnostic Priestess and Nun.  From the pieties expressed on her homepage, I would never have imagined that she could indulge in such vile vitriol.

[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.