Language Log

We've had extensive discussions about the Old Sinitic reconstruction of the Sinitic word for "wheat".  Although we've been circling around it for quite some time now, we haven't yet nailed it down securely, but we're close.  While we're still occupied with "wheat", Martin Schwartz sends in this terse, seemingly cryptic, but extremely interesting information about words for rice:

Sorry I can't help by citing the reconstruction I saw in Boodberg

Before digging into the implications of PIIr. *wrinźh for our ongoing quest to find archeolinguistic links between eastern and western Eurasia, I'd like to say a few words about Peter Alexis Boodberg (1903-1972), whose hallowed name has come up several times on Language Log (see here and here [vigorous discussion in the comments]).

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

Bettina Zeisler, “Combinatory Sound Alternations in Proto-, Pre-, and Real Tibetan: The Case of the Word Family *Mra(o) ‘Speak,’ ‘Speaker,’ ‘Human,’ ‘Lord’” (free pdf), Sino-Platonic Papers, 331 (March, 2023), 1-165.

Among many other terms, discusses the Eurasian word for "horse" often mentioned on Language Log (see "Selected readings" below for examples).   Gets into IIr and (P)IE.

ABSTRACT

At least four sound alternations apply in Tibetan and its predecessor(s): regressive metathesis, alternation between nasals and oral stops, jotization, and vowel alternations. All except the first are attested widely among the Tibeto-Burman languages, without there being sound laws in the strict sense. This is a threat for any reconstruction of the proto-language. The first sound alternation also shows that reconstructions based on the complex Tibetan syllable structure are misleading, as this complexity is of only a secondary nature. In combination, the four sound alternations may yield large word families. A particular case is the word family centering on the words for speaking and human beings. It will be argued that these words ultimately go back to a loan from Eastern Iranian.

Despite its being a Middle Iranian language that has been extinct for a millennium, we've often mentioned Sogdian on Language Log.  That's because of its intrinsic linguistic interest, but also because its speakers, as I have often said, were Eurasian Kulturvermittlers par excellence and outstanding socioeconomic entrepreneurs.

Now we have a comprehensive, reliable grammar of Sogdian, which is cause for celebration:

Yoshida Yutaka 吉田豊 2022. Sogudogo bunpō kōgi ソグド語文法講義
[Lectures on Sogdian Grammar]. Kyoto: Rinsen. iv, 500 pp.
ISBN: 978-4-653-04188-7.

Although this hefty tome is in Japanese, Adam Alvah Catt has written an informative review that enables those who cannot read it themselves to get a good idea of the book's contents.

Acta Orientalia Academiae Scientiarum Hungaricae, Volume 76: Issue 1 (March 17, 2023), 165-167

DOI:  https://doi.org/10.1556/062.2023.00325

URL:  https://akjournals.com/view/journals/062/76/1/article-p165.xml

Here I will make available the first, next to last, and last paragraphs of the review.

From Rostislav Berezkin, who teaches at Fudan University:

The place where I stay is called Qibao town, now Minhang district of Shanghai. The name means "Seven Treasures". It comes from the name of the Buddhist temple called Qibaosi. Legend says that the temple was built by the Lu family to commemorate Lu Ji* and Lu Yun, brothers of the 3rd cent. AD who were very famous poets and politicians.  Their tombs were located there. It became known as Lubaosi (Precious Temple of Lu). But 500 years later the king of Wuyue (907-978) during the Ten Kingdoms (907-979) period visited the place. When he asked the name of the temple, he misheard it as "Six Treasures Temple"; "six" is pronounced somewhat like "lok" in modern Shanghainese (it's "luc" in modern Vietnamese, also an equivalent of the "entering" tone). Apparently this is very close to the medieval pronunciation of the Lu surname ("[main]land"). The king was perplexed because there are seven treasures in Buddhism, not six. Therefore, he decided to donate the precious manuscript of the Lotus Sutra in gold letters he had made before, so that it would constitute the seventh treasure. Then the monastery became known as the Qibaosi.

The implications of horse domestication — above all its consequent equine chariotry and horseback riding — for the spread of Indo-European are topics we have addressed on numerous occasions before.  A paper that was published just two days ago has made a stunning, convincing breakthrough concerning when and where humans began to ride horses:

"First bioanthropological evidence for Yamnaya horsemanship"

Martin Trautmann, Alin Frnculeasa, Bianca Preda-Blnic, Marta Petruneac, Marin Focneanu, Stefan Alexandrov, Nadezhda Atanassova, Piotr Wodarczak, Micha Podsiado, Jnos Dani, Zsolt Bereczki, Tams Hajdu, Radu Bjenaru, Adrian Ioni, Andrei Mgureanu, Despina Mgureanu, Anca-Diana Popescu, Dorin Srbu, Gabriel Vasile, David Anthony, and Volker Heyd

Science Advances, 9 (9), eade2451. DOI: 10.1126/sciadv.ade2451

View the article online

https://www.science.org/doi/10.1126/sciadv.ade2451

Yamnaya (c. 3300-2600 BC)

I've always been intrigued by this odd character:  祆.  It's got a "spirit; cult" semantophore (radical; classifier) on the left (shì 礻) and a "heaven" phonophore (tiān 天) on the right.  Read "xiān", it is customarily translated as "deity; divinity; Heaven" and is thought of as the central figure of Xiānjiào 祆教 ("xian doctrine / religion").  The traditional Chinese explanation of Xiānjiào 祆教 is Bàihuǒjiào 拜火教 ("fire-worshipping doctrine / religion"), which is rendered into English as "Zoroastrianism" or "Mazdaism".  According to zdic, Xiān is Ormazda, god of the Zoroastrians; extended to god of the Manicheans.

This has always been a bone of contention with me ever since I started studying Buddhology and Sinology in the late 60s and early 70s, when everybody I knew — Chinese and foreigners, scholars and laypersons alike — pronounced 大乘 and 小乘, the Chinese equivalents of Mahāyāna and Hīnayāna, respectively as dàchéng and xiǎochéng.  But that didn't make sense to me, since Mahayana means "Great Vehicle" and Hīnayāna means "Small Vehicle", i.e., modifier + noun construction, so I formed the opinion that, in Modern Standard Mandarin (MSM) they should be pronounced as dàshèng and xiǎoshèng.  Consequently, I began to use these pronunciations — dàshèng and xiǎoshèng — for Mahayana and Hinayana, rather than dàchéng and xiǎochéng.  At first it seemed odd, causing editors and reviewers to "correct" me.  Slowly, however, over the decades, other scholars began to adopt these readings, dàshèng and xiǎoshèng, until now most knowledgeable Buddhist specialists use them, although the lay public, by and large, still pronounce them dàchéng and xiǎochéng.

During our discussion of the Iranian antecedents of "kiosk", we also touched upon the Indian origins of "stupa".  In this post, I would like to focus on a single monument of utmost importance that shows the intimate intermingling of Indic and Greek archeological, architectural, artistic, iconographical, religious, numismatic, and, not least, linguistic elements.

The Butkara Stupa (Pashto: بت کړه سټوپا) is an important Buddhist stupa near Mingora, in the area of Swat, Pakistan. It may have been built by the Mauryan emperor Ashoka, but it is generally dated slightly later to the 2nd century BCE.

The stupa was enlarged on five occasions during the following centuries, every time by building over, and encapsulating, the previous structure.

The stupa was excavated by an Italian mission (IsIOAO: Istituto Italiano per l'Africa e l'Oriente), led by archaeologist Domenico Faccenna from 1956, to clarify the various steps of the construction and enlargements. The mission established that the stupa was "monumentalized" by the addition of Hellenistic architectural decorations during the 2nd century BCE, suggesting a direct involvement of the Indo-Greeks, rulers of northwestern India during that period, in the development of Greco-Buddhist architecture.

For many reasons, here at Language Log we have had a longstanding interest in the Narts, their language, literature, and lore:

The Nart sagas (Abkhaz: Нарҭаа ражәабжьқәа; Nartaa raƶuabƶkua; Adyghe: Нарт тхыдэжъхэр, romanized: Nart txıdəĵxər; Ossetian: Нарты кадджытæ; Narty kaddžytæ; Nartı kadjıtæ) are a series of tales originating from the North Caucasus. They form much of the basic mythology of the ethnic groups in the area, including Abazin, Abkhaz, Circassian, Ossetian, Karachay–Balkar, and to some extent Chechen–Ingush folklore.

The term nart comes from the Ossetian Nartæ, which is plurale tantum of nar. The derivation of the root nar is of Iranian origin, from Proto-Iranian *nar for 'hero, man', descended from Proto-Indo-European *h₂nḗr. In Chechen, the word nart means 'giant'.

(source)

Chris Button writes:

I’ve been working on adding Japanese readings to my dictionary*. I decided to add pitch accents on the kun readings, and started getting interested in the history there. I came across some amazing work by Bob Ramsey—notably this one**.

[This is a guest post by Penglin Wang]

            The great difficulties we have with trying to study Xiongnu language persist from trying to glean Xiongnu words, especially the glossed ones, in early Chinese sources for comparison in order to know what linguistic affiliation it seems to have in the central Eurasian region. Since these difficulties cannot be overcome at all owing to its extinct status a millennium plus ago, an alternative approach could be to recognize that there are different components of language regardless of living or extinct and attempt to observe how different components can differ from one another yet still be entities that most researchers would want to treat as linguistic data or facts rather than imaginations for a comparative purpose. It could then be possible to open up a window to contribute to a solution of some classic problems in Altaic comparative studies. One such attempt is to examine the available Xiongnu words from the perspectives of articulatory phonetics and phonotactics. Concern for these is characteristic of Xiongnu studies. Pulleyblank (1962:242) has insightfully observed “only *b- initially, never *p-” in the Xiongnu transcriptions.

VHM somewhere in Ukraine, probably late summer 2002:

East Asians have been addicted to strange stories for millennia.  Many of these fall under the rubric of guài 怪 ("strange"), e.g., zhìguài 志怪 ("records of anomalies"), the name of one of the earliest genres of strange stories in China.

One of the strangest aspects about East Asian strange tales is that perhaps the most famous collection of all was written by a Westerner, Lafcadio Hearn (1850-1904).