Language Log

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.

For many years, Melinda Takeuchi, professor of Japanese art history at Stanford, regularly competed with horse and carriage in combined driving events.  Here's an example of what the sport looks like.

Not long ago, her carriage driving days came to an abrupt end due to an accident, which she describes thus:

I had a horrendous carriage wreck a couple of years ago — 5 dashing deer spooked my horse and she bolted. carriage flipped. i was life-flighted to stanford emergency where they discovered 8 broken ribs and a malignant cyst in the pancreas. by one of those crazy serendipitous miracles, the cancer was discovered in time to blitz it. so i survived against all odds, but my daredevil days are over. thank the goddess for horses in these days of shelter in place.

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.

A little over two years ago, I made a rather detailed post on Lycogala epidendrum, commonly known as wolf's milk or groening's slime, and its metaphorical applications in China:

"Wolf's milk, a slime mold attractive to young Chinese?" (4/7/18)

During the interim, the popularity of this lowly amoeba has only grown, until it has become the model for an aggressive style of diplomacy on the world stage called in Chinese "zhàn láng wàijiāo 戰狼外交" ("wolf warrior diplomacy").  Synergistically, it has joined forces with another microoranism, this one called severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), also known as coronavirus disease 2019 (COVID-19) and a host of other names that I will refrain from mentioning here for fear of pushing the wrong buttons (this is highly fraught topic, one that must be treated delicately, lest one stirs up a hornets' nest of conflicting onomastic opinions).  Together, COVID-19 and wolf warrior diplomacy have brought the world to the brink of pandemic strife.

The old hymn and blues song of that title have been very much on my mind during the last couple of months.

George Hunt Smyttan (1856)

Forty days and forty nights
You were fasting in the wild;
Forty days and forty nights,
Tempted, and yet undefiled….

Muddy Waters (1956)

Forty days and forty nights, since my baby left this town
Sun shinin' all day long, but the rain keep falling down
She's my life I need her so, why she left I just don't know….

These are very different kinds of songs, yet they are both focused on a period of forty days and forty nights.  I've been thinking about these songs a lot in the current climate of far-reaching quarantines against the novel coronavirus epidemic centered on Wuhan, Hubei Province, China.

We here at Language Log know our Ossetians:

"Blue-Green Iranian 'Danube'" (10/26/19)

"Sword out of the stone" (8/9/08)

And we know our Scythians, who are closely linked to the Ossetians, too:

"Of reindeer and Old Sinitic reconstructions" (12/23/18)

"Horses, soma, riddles, magi, and animal style art in southern China" (11/11/19)

"Of armaments and Old Sinitic reconstructions, part 6" (12/23/17)

"Of horse riding and Old Sinitic reconstructions" (4/21/19)

"Of jackal and hide and Old Sinitic reconstruction" (12/16/18)

Now Richard Foltz (a cultural historian specializing in ancient Iranian religion), on his blog, "A Canadian in Ossetia:  Life in the central Caucasus", has given us the opportunity to greatly expand our knowledge of Ossetian / Ossete / Ossetic and the Ossetians who speak it with two new, substantial articles:

For at least four decades, I have suspected that IE gwou- ("cow") and Sinitic /*[ŋ]ʷə/ (< uvular? [Baxter-Sagart]) ("cow") are related.  Some new scientific research makes this surmise all the more believable.

More than three decades ago, Tsung-tung Chang already published on this idea in his "Indo-European Vocabulary in Old Chinese", Sino-Platonic Papers, 7 (January, 1988), p. 18 (of i, 56), citing Pokorny 482 gʷou and giving "gou" as his OS reconstruction.

Looks pretty simple and straightforward, doesn't it?  Well, it isn't simple at all

Here's the official video of their viral hit, "Wolf Totem":

Language Log readers will be aware that "Chinese", i.e., "Mandarin" (Guóyǔ 國語), is not the only language on the island.  Indeed, it is a Johnny-come-lately, having become the official language of the Republic of China on Taiwan in 1945, and was strongly enforced as such after 1949 when the retreating mainland KMT armies of Chiang Kai-shek occupied the island.

The earliest indigenous languages of Taiwan (Formosa) were Austronesian.  And we should not forget that there was a period of partial Dutch rule (1624-1662), especially in the south, and Spanish Formosa (Formosa Española) was a small colony of the Spanish Empire established in the northern part of the island from 1626 to 1642.  Consequently, both Dutch and Spanish had an impact on the linguistic development of Taiwan during the 17th century.  The first Europeans to take notice of Taiwan, however, were the Portuguese who, passing Taiwan in 1544, recorded in a ship's log the name of the island as Ilha Formosa ("Beautiful Island").

Taiwan was a dependency of Japan from 1895 to 1945, during which period Japanese was the official language.  As such, it was important for the development of language on the island, and its significance lasts till today.

The influence of English in Taiwan has been enormous during the last two centuries.

See "Languages of Taiwan".

Today's xkcd:

The mouseover title: ""Off-by-one errors" isn't the easiest theme to build a party around, but I've seen worse."

Here's news of a remarkable discovery:

"Ancient Chinese epitaph penned by Japanese found in China", THE ASAHI SHIMBUN (December 26, 2019 at 19:00 JST).

The article includes a photograph of a rubbing of the last line of the epitaph with the following kanji:

日本國朝臣備書

I can read that easily as Sino-Japanese "Nihonkoku chōshin Bi sho", which would mean "written by the Japanese courtier [Ki]bi".  The article says that the last line of the epitaph reads “Nihonkoku Ason Bi Sho", so it would appear that I am reading "朝臣" incorrectly as "chōshin" instead of as "ason".

Herewith, I would like to call your attention to a new article by Ryosuke Furui (Institute for Advanced Studies on Asia, The University of Tokyo) titled "Sujanagar Stone Inscription of the Time of Bhojavarman, Year 7" in Pratna Samiksha, A Journal of Archaeology (Centre for Archaeological Studies & Training, Eastern India, Kolkata), New Series, Volume 10 (2019), 115-122.

This is one in a long series of posts about words for "horse" in various languages, the latest being "Some Mongolian words for 'horse'" (11/7/19) — see also the posts listed under Readings below.  I consider "horse" to be one of the most important diagnostic terms for studying long distance movements of peoples and languages for numerous reasons:

1. In and of itself, the horse represents the ability to move rapidly across the land.
2. The spread of horse domestication and associated technology such as the chariot is traceable, affording the opportunity to match datable archeological finds with linguistic data.
3. The symbolic, religious, military, political, and cultural significance of the horse is salient in widespread human societies outside the normal ecological reach of the animal itself.  In other words, the horse is treasured in areas far beyond its natural habitat (the Eurasian steppeland), such that it is a symbol of royal, aristocratic power and prerogative.  Indeed, for many societies, it is a sacred animal imbued with divine power.
4. In studying the words for "horse" in various languages, we have been fortunate on Language Log to benefit from the expertise of historical linguists who have been providing cutting edge analysis of data drawn from numerous languages belonging to different groups and families.

And so forth.