Language Log

This incredibly fine NHK documentary on "The Iron Road" will only be available online until November 8.  Since I do not know whether and in what form it will be available after November 8, I'm including it here only as a link embedded in the title.  If anyone discovers that, after November 8, it might be available on YouTube, Vimeo, or other easily accessible platform, I would be very grateful.  In any event, if you are interested in the history and transmission of ferrous metallurgy across Eurasia, together with its cultural and political impact, as well as Hittite and Scythian art, architecture, and language, and what came before the Silk Road, I strongly urge you to view this video by November 8.  This is one of the best Eurasian archeology documentaries that I have ever seen.

Hour-long video:  "A Sacred Emblem: Trefoil in Early Korean Metalwork and Beyond":

October 8, 2020 – Trefoil or “three-leaved plant” is a stylized form found in artifacts and architecture across culture and time. Dr. Minjee Kim begins the story with her first encounter with a gold headdress ornament of the Balhae kingdom (698-926) and traces the migration of its trefoil form throughout the 4th-6th century across Asia. Then, she travels to France, where “fleur-de-lis” adorned French crowns, clothing, textiles, and furniture as a symbol of royalty, leading to its wide contemporary appropriation by many Western institutions. The journey ends with the long and rich tradition in Kyrgyzstan where the motif is still strongly embedded in various realms of material culture of the people. While offering a view on Korean artifacts within a wider context of material resonance in human history, Dr. Kim highlights the way these artifacts adorned the body and how the craftsmanship was employed to articulate the social hierarchy.

On September 23, 2020, Christopher Beckwith delivered the following lecture at  Indiana University:

Scythian Philosophy
So, Was There a Classical Age of Eurasia After All?

Christopher I. Beckwith
Sept. 23, 2020, 12:00 noon

In the middle of the first millennium BCE philosophy appeared in several ancient cultures. Its most prominent early practitioners were Anacharsis (‘the Scythian’, fl. 590 BC), Zoroaster (whose texts are in a Scythian dialect, fl. 620 BC), Gautama the Buddha (‘the Scythian Sage’, fl. 490 BC), and Laotzu (*Gautama, fl. 400 BC). They use logic to pose the metaphysical-political problem of polytheism versus monotheism, the ethical problem of achieving happiness or equanimity, and especially the epistemological problem of categorization. This talk examines their ideas and builds on the latest advances in Scythology to address the much-avoided question in the subtitle. 

C.I. Beckwith, Distinguished Professor of Central Eurasian Studies, Hamilton Lugar School of Global and International Studies, is author of Greek Buddha (2015), Warriors of the Cloisters (2012), Empires of the Silk Road (2009), etc., and The Scythian Empire (ms. Nearing completion).

The hapless condition of headlessness may be a physical phenomenon, but it may also be a grammatical or orthographic category in linguistics, and we have dealt with both kinds on Language Log, e.g.:

• "More vitriolic rhetoric from KCNA" (10/8/17)
• "Headlessness in North Korean propaganda" (10/30/17)
• "Decapitated Democracy, Headless Liberty" (9/7/10)

Now, what shall we make of the following?

Xingtian as drawn by Jiang Yinghao, 17th century; there are many different versions of this figure, but all basically with the same features and pose.

One of the Blemmyes, from a map of 1566 by Guillaume Le Testu. Among the scores of Blemmye representations I've seen, they're all roughly of this nature.

Both figures are pictured on a flat space amidst mountainous terrain.  Both have a weapon in their right hand and a shield / pail in their left hand.  Both have their right leg raised / advanced.  Both have their face on their chest and lack a head.  Etc.  I doubt very much that they could have arisen completely independently.

The Blemmye is associated with the word Scythe, an Iranian people who traversed the vast lands between Crimea and Korea.  More than any other group in the first millennium BC, which was so crucial for transeurasian exchange during the transition from the Bronze Age to the Iron Age, the Scythians were responsible for the transmission of cultural products across Eurasia.  This was due to their mastery of horse riding, advanced weaponry, and organizational and mental prowess.

This fits with the paradigm of long distance transmission of culture and language that I've been developing for decades in scores of posts, articles, and books.

The late 13th and 14th c. portraits of the Mongol khans and their wives often show them with rather light (hazel or greenish) eyes.  For example, the 14th c. portrait of Ögedei Khan (1186-1241) clearly depicts him as having greenish blue eyes and a reddish (definitely light colored) mustache and beard.

(National Palace Museum)

Earlier this year, we had a post about a fascinating new Wikipedia article on "Goblet word" (5/30/20).  That post was about a vessel that served as an analogy for a rhetorical device called zhīyán 卮言 ("goblet word").  Now we have another magisterial Wikipedia article by an anonymous master of Chinese esoterica.  It's about another name for a similar type of vessel called qīqì 欹器, "tilting vessel".

The qīqì (欹器, "tilting vessel" or "tipping vessel") was an ancient Chinese ceremonial utensil that automatically overturned and spilled its contents once it reached capacity, thus symbolizing moderation and caution. Both Confucian and Daoist Chinese classics include a famous anecdote about the first time Confucius saw a tilting vessel. In the Confucian tradition (e.g., Xunzi) it was also named yòuzuò zhī qì (宥座之器, "vessel on the right of one's seat"), with three positions, the vessel tilts to one side when empty, stands upright when filled halfway, and overturns when filled to the brim—illustrating the philosophical value of the golden mean. In the Daoist tradition, the tilting vessel was named yòuzhī (宥卮, "urging goblet" or "warning goblet"), with two positions, staying upright when empty and overturning when full—illustrating the metaphysical value of emptiness, and later associated with the Zhuangzian zhīyán (卮言, "goblet words") rhetorical device.

[This is a guest post by Doug Hitch]

I have had a theory for a number of years about the success of the IE (now Yamnaya) people in populating the world. Here I would like to survey some of the basic reasons for their demographic spread.

Populations in all species prosper when there is adequate food. If there is a surplus of food, the population will grow to meet it. When there is a shortage, populations shrink. There are well known population cycles for lemmings and rabbits. A peak in hare population is followed by a peak in fox population. Then, with more predation, the hares diminish, followed by a decline in fox numbers. In northwestern North America the Athabaskan populations were always small, often facing starvation. One group went south and adopted corn and beans, and later sheep. There are now more Navajo than all the other Athabaskans combined.

[The following is a guest post by Douglas Adams.]

Key words:  Eastern Central Asia (ECA); Tarim Basin; Dzungarian Basin; Bactria–Margiana Archaeological Complex (BMAC) Anatolian; Proto-Indo-European; “standard average Indo-European” (“SAIE”); Hittite; Iranian; Sogdian; Khotanese; Bactrian; Avestan; Saka; Indo-Aryan; Mitanni; Assyrian; Indo-Hittite; Fertile Crescent: Yamnaya; Sintashta; Andronovo; Afanasievo; Minusinsk Basin; Qäwrighul; genetics; Yanqi Basin; Ili Valley; Yuezhi; Xiongnu; Turfan Basin; stockbreeding; barley cultivation; millet; irrigation technology; donkey; camel; brick; arrow; irrigation technology; Russian; Kazakhstan; Indo-Iranian; Sanskrit; Massagetae

———-

Below is a host of questions, implied questions, and questionable statements. I’m trying to get my head around the prehistoric interrelations of pre-Proto-Iranians and pre-Proto-Tocharians based on different “age-levels” of linguistic borrowing and match them with some plausible geographical / archaeological contexts. There are some conundrums here: (1) how did early borrowings from the Bactria–Margiana Archaeological Complex (BMAC) folks get so quickly, by so round about a way, into Tocharian, and (2) why does Tocharian B have an irrigation vocabulary so reminiscent of Central Iranian languages (Sogdian/Avestan; not Saka), borrowed (on phonological grounds) a thousand years (at least) after Tocharians were already knowledgeable about irrigation.

The cattle head-and-hooves offering in this recently unearthed burial caught my attention:

"4,200-year-old burial of Bronze Age chieftain discovered under UK skate park", by Laura Geggel – Associate Editor, Live Science, May 01, 2020

Since the article is not long and is full of extremely interesting and valuable information, I copy it below.

First, however, I should note that Elizabeth J. W. Barber long ago postulated that the horse head-and-hooves sacrifices had been preceded by cattle head-and-hooves sacrifices, before horses became widespread.  She did so on the basis of the cattle heads and hooves above the royal tombs at Alaca Höyük, ca. 2600 BCE in Anatolia (see The Dancing Goddesses, pp. 308-12 and in Festschrift for J. P. Mallory). Judging from this new archeological evidence from Britain, it would appear that she was right.

This note is about the site of Shimao in northern Shaanxi.  It is dated to around four thousand years ago.  The architectural details alone are astonishing for that age and place, but there are so many other cultural riches, including sculpture and engraving, plus agricultural advances not found in central China till later.  It is only recently, within the last decade, that the site began to be excavated, and new discoveries are ongoing, so we can expect more important findings from Shimao.

Shimao (Chinese: 石峁; pinyin: Shímǎo) is a Neolithic site in Shenmu County, Shaanxi, China. The site is located in the northern part of the Loess Plateau, on the southern edge of the Ordos Desert. It is dated to around 2000 BC, near the end of the Longshan period, and is the largest known walled site of that period in China, at 400 ha.

The last two comments, here and here, to this post ("Once more on Sinitic *mraɣ and Celtic and Germanic *marko for 'horse'" (4/28/20), like hundreds of others that have been posted on Language Log over the years, show how linguists need to at least think about the significance of archeological findings for their deliberations.  It would be folly to completely ignore evidence from archeology when attempting to clarify the development of language.  Indeed, archeological materials that are securely dated and identified with regard to culture type provide a benchmark for historical linguistic research.

Three decades ago, in 1990, I attended a five-week summer institute on Indo-European linguistics and archeology at the University of Texas (Austin).  The institute was organized by Edgar Polomé (1920 [b. Molenbeek-Saint-Jean, Brussels, Belgium]-2000) and Winfred Lehmann (1916 [b. Surprise, Nebraska]-2000) and was supported by a generous grant from the National Endowment for the Humanities.  It seemed like half of the most important Indo-Europeanists of the day paraded through the Institute.

I remember Homer Thomas drawing hundreds of pots on the gigantic blackboard, stretching about 50 feet across the front of the lecture hall and 7 or 8 feet tall, and unerringly identifying their site and culture names, pointing out their relationships by shape and ornamentation.  That was really quite a breathtaking performance, one that went on a whole week for a couple of hours each day, if I remember correctly.

Stone artifact from around the beginning of the first century AD, excavated at the Tawayama remains in Matsue, capital of Shimane Prefecture: