Language Log

These are two premodern words for Chinese watercraft that have worked their way into the English lexicon.  Their etymology, however, is not as straightforward as it might seem.

"Language Matters | Where did English get the words ‘sampan’ and ‘junk’ from? Probably Cantonese and Javanese:  Scholars are split on the roots of ‘sampan’ and ‘junk’, with some pointing to Chinese and others to Old Malay and Javanese respectively", by Lisa Lim, SCMP (9/30/24)

Sampans – typically small, light, wooden boats with a relatively flat bottom, propelled by a pole, oars, or a single long stern sculling oar – have a long history in East and Southeast Asian coastal and river waters.

Usually open, with a shelter aft, they were – and still are – used as a means of transporting passengers and goods over short distances; fishing; or to get to larger vessels out at sea. They also constituted homes for sea-dwelling communities, including the Tanka or Séuiseuhngyàn “people born on or of the water”, of coastal southern China and Hong Kong and Macau.

First, a few words about the text, after which I will introduce the Sinologist who undertook this monumental philological task, Manfred W. Frühauf.

English:

The Mu Tianzi Zhuan, or Records of [King] Mu, the Son of Heaven, is con­sider­ed to be the ear­liest and longest ex­tant trav­e­logue in Chinese literature. It describes the jour­neys of King Mu (r. 976-922 BC or 956-918 BC) of the Zhou Dynasty (c.1046-256 BC) to the farthest corners of his realm and beyond in the 10th century BC. Harnessing his famous eight noble steeds he visits dis­tant clans and nations such as the Quanrong, Chiwu, and Jusou, exchanging gifts with all of them; he scales the awe-inspiring Kunlun mountains and meets with legendary Xiwangmu ("Queen Mother of the West"); he watches exotic animals, and he orders his men to mine huge quantities of precious jade for transport back to his cap­i­tal. The travelogue ends with a de­tailed account of the mourning ceremonies during the burial of a favorite lady of the king.

[This is a guest post by Max Deeg.  Although the following text has profound implications for anyone who is seriously interested in the actualities of translation between two very different kinds of languages from antiquity, it is fundamentally a task for specialists to render this type of Middle Buddhist Hybrid Sinitic into English.  This is both because of the nature of the language itself and due to the fact that it is fairly lengthy.  Consequently, I will not provide phonetic annotations of the entire text, as is my usual practice for shorter passages on Language Log.]

Bianji on Sanskrit and Xuanzang as a translator.[1]

Introduction

The following passage is found in the twelfth chapter or fascicle (juan) of Xuanzang’s 玄奘 Datang Xiyu ji 大唐西域記 (Record of the Western Regions of the Great Tang) and is part of what I think is Bianji’s 辯機 (619-?) “Eulogy of the Record” (Jizan 記讚) added to the Record.[2]

The Datang Xiyu ji (Record of the Western Regions of the Great Tang) by the Chinese monk-pilgrim and translator Xuanzang (600?-664; travelled 629-645), arguably is one of the earliest Buddhist Chinese texts translated into a Western language and had an enormous impact on the historical research on Buddhism.[3] Originally written for the second Tang emperor Taizong 太宗 (598-649; ruled from 626) in less than one year after Xuanzang’s return from India in 645, the text gives information about the Central Asian regions Xuanzang travelled through on his journey to India (and back), about India and her different regions, with a focus on the state of Buddhism and its sacred places linked to the life of the Buddha and his disciples. Although the Record has mainly been used in a historicist-positivist fashion in modern scholarship, the text is a multifaceted complex work which contains several layers of “intentionality” that need to be taken into account carefully when reading and interpreting (hence also translating) the text. One of these intentional aspects is to “sell” Buddhism and the ideal of a Buddhist ruler to the Tang emperor.[4]

A key term in Chinese historical geography is guān 關 ("pass").  You can see from the shape of the character that it is framed by the two panels of a door, left and right, and that it has two upright, elaborated bars that could impede progress through the gate (I am thinking of the early forms of the character).  The flanking door panels constitute the semantophore (radical, classifier) of the character, and the bars inside are the secondary semantophore, but may also simultaneously function as a phonophore.

A pass serves both to facilitate and block movement along key routes leading into and out of a country or regions within a country.

Just as I was thinking about writing this post on passes, I synchronously and serendipitously received from Alan Kennedy a reference to this highly technical article on Silk Road travel:

Irina Tupikova, Matthias Schemmel, Klaus Geus, "Travelling along the Silk Road: A new interpretation of Ptolemy’s coordinates", Max-Planck-Institut für Wissenschaftsgeschichte / Max Planck Institute for the History of Science, Preprint 465 (2014), 73 pages.

Valerie Hansen has a new book just out:

THE YEAR 1000: When Explorers Connected the World — and Globalization Began.  New York:  Scribner, 2020.

A NYT review of Hansen's landmark volume is copied below, but let's first look at some interesting language notes concerning the background of the word for "slave" (Chapter 4 is on "European Slaves"; the quotations here are from pp. 85-86).

The demand for slaves [in addition to that for furs] was also high, especially in the two biggest cities in Europe and the Middle East at the time–Constantinople, the capital of the Byzantine empire, and Baghdad, the capital of the Abbasid caliphate, in present-day Iraq. The residents of Constantinople and Baghdad used their wealth to purchase slaves, almost always people captured in raids on neighboring societies.

Announcements

1.

"Please be visible to the engineer OR* train will not stop."

*spoken with very heavy emphasis

Is there a choice?

2.

"Your attention please:  trains en route to destination may be late.  Passengers are advised* that times may increase or decrease** at any time."

*the preceding three words are uttered with rising crescendo, with a slight fall at the end

**strong emphasis on each of the preceding three words

This entire announcement is spoken in a seemingly snide, sneering, pompous tone.  No sympathy or apology whatsoever.  (In Japan, the railway administration is thoroughly ashamed when a train is half a minute late.  In Austria, where many of my relatives worked for the railways as much as a century or more ago, one could set your watch by the arrival and departure of the trains.)  I loathe this announcement more than any other — especially when one is made to wait for an hour or more, after which a train may simply be cancelled without explanation.

I'm on the Amtrak train from Philadelphia to New Haven. Although I've ridden on trains hundreds of times all over the US and around the world, something just happened that I've never experienced before. The conductor was going through the entire car (and other cars too — with hundreds of people) asking each person politely and calmly, "Last name on your ticket?"

Whereupon each passenger said his or her name. Since the names were of all kinds of nationalities and variant spellings, in most cases he had to follow up by asking them to spell their name. Every single passenger did so, politely and clearly, and the conductor typed their surnames into his handheld electronic device.

The Mexican City of… WHAT?
😂😂😂😂 pic.twitter.com/CXmQR4wf3H

— Laura Martínez © (@miblogestublog) October 25, 2018

Let me try to pull together the information from my previous two posts, and add information that I'm seeing on Twitter. I will update this as I get more information.

Service-providers looking for interpreters. Much of the interpreting that is needed can be done by phone, so geographic location shouldn't be an issue.

RAICES: volunteer@raicestexas.org.

American Immigration Council. The person to contact is Crystal Massey, but the website doesn't give her email address. The general "Contact Us" page is here. (Added June 24, 2018.)

Service-providers that might need interpreters. These are names of groups that someone posted on Twitter; I don't know whether they're actually looking for interpreters.

In addition interpreters being needed to help detainees communicate with their lawyers, there is an urgent need for medical personnel who can speak Central American indigenous languages (or, failing that, presumably for interpreters to work with English- and Spanish-speaking medical personnel). This is a Facebook post that Emily Bender has sent me:

PLS RT. NEED HELP. Looking for people who speak Meso-American indigenous languages (e.g., zapotec, nahua, ma'am, quich'e, maya, mixe, mixteco) to translate remotely (via telephone) for immigrant families speaking with their lawyers. Email support@l4gg.org.

— #L4GG (@lawyers4goodgov) June 22, 2018

Please spread the word.

Jeff Demarco writes:

My son snapped this photo on his way home from Hong Kong Disneyland. Wasn't quite sure what was intended…

From twimg.com (Twitter images):