Language Log

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.

Review:

"Poems Without an ‘I’", by Madeleine Thien
NYRB October 8, 2020 Issue

The Banished Immortal: A Life of Li Bai (Li Po)
by Ha Jin
Pantheon, 301 pp.

The Selected Poems of Tu Fu: Expanded and Newly Translated
by David Hinton
New Directions, 267 pp.

Awakened Cosmos: The Mind of Classical Chinese Poetry
by David Hinton
Shambhala, 138 pp.

I have never been a fan of the view that Chinese poetry is untranslatable, or that  any other genres of Chinese literature, for that matter, are untranslatable.  Since I have done a huge amount of translation in my lifetime, if I accepted the notion that Chinese literature is untranslatable, I would long ago have made a gigantic fool of myself.  Quite the contrary, I am content with my accomplishments in translating all sorts of Chinese literature into English, and I believe that what I have done enriches the intellectual life of Americans and other speakers of English by making available to them an equivalent emotional and esthetic experience as that afforded to Chinese readers of the works in their original language.

Apparently this has happened:

As I was looking into the history of term biomarker, Google Scholar reminded me that automatic information extraction from text remains imperfect:

Google Scholar's translation into APA format:

Crea, F., Watahiki, A., & Quagliata, L. (1769). Identification of a long non-coding RNA as a novel biomarker and potential therapeutic target for metastatic prostate cancer. Oncotarget 5, 764–774.

There are three ways to say "Monday" in Mandarin:

zhōu yī 週一
lǐbài yī 禮拜一 (you can also say this in the shortened form bài yī 拜一)
xīngqí yī / xīngqīyī 星期一

As usual with my classes at Penn, most of my students are from mainland China.  I asked one of them to pronounce those three ways of saying "Monday".  A student from Shandong who speaks beautiful Mandarin read them this way:

zhōu yī 週一
lǐbài yī 禮拜一
xīngqīyì 星期一

From BobW:

"Saw this and immediately thought of Language Log. Whatever are they doing with all those spree trails?":

"With Deutsche Bank’s help, an oligarch’s buying spree trails ruin across the US heartland

I think that most people encountering this string of oddly concatenated words would stop and do a double take as they try to make sense of it:  "oligarch’s buying spree trails ruin".  With my eyeballs whirling around in my head, I thought:  whatever are they trying to say?  But then I calmed down and recollected that the hardest word, "spree", is one that I had myself used in a Yuletide greeting in 2013.  With "spree" (a sudden outburst of activity) nailed down in the center, the other words fell into place.

"Ren & Stimpy's Vacuum", a Facebook video:

A new political advertisement, apparently from the campaign of Kelly Loeffler:

https://youtu.be/jdBQnpOXVHo

A guest post (guest list?) by Anthony Bladon:

• A verb walks into a bar, sees an attractive noun, and suggests they conjugate. The noun declines.
• An Oxford comma walks into a bar, where it spends the evening watching television, getting drunk, and smoking cigars.
• A dangling participle walks into a bar. Enjoying a cocktail and chatting with the bartender, the evening passes pleasantly.

Yesterday morning, two friends and I ate at Alma del Mar, a new Philadelphia restaurant, on an outdoor terrace featuring a mural unveiled just a few days ago.

There are three panels: on the right is a poem in Spanish by Carlos José Pérez Sámano; there's a fish skeleton in the middle; and on the left, an English version.

From Alex Baumans:

On September 11, Friday afternoon, Diana Shuheng Zhang gave a virtuoso presentation before the Cornell Classical Chinese Colloquium (CCCC), a venerable institution that has been meeting regularly for decades.  The text she discussed was what she calls the "rhapsodic subcommentary" of the Daoist scholar, Cheng Xuanying 成玄英 (ca. 605-690), on the Zhuang Zi 莊子 (3rd c. BC).

In her explication of the 46th passage of the first chapter of the Zhuang Zi, Diana quoted Cheng Xuanying as stating:  "yǔ, wǒ yě 予，我也" ("'I' is / means 'I'").  Naturally, that led to a discussion of how such a definition would be necessary or helpful.  I pointed out that there are numerous first person pronouns in Sinitic.  Aside from the two already mentioned, there are also yú 余, wú 吾, and zhèn 朕 (like the royal "we" in English) and still others, not to mention several other humble self-references.  In addition, I mentioned zán 咱, which I knew was much later than the others, more highly colloquial, and regionally restricted.  It was part of my main observation that, in order to account for such phenomena (e.g., why are there two completely different words for "dog" — gǒu 狗 and quǎn 犬 ("dog") — we need to adopt the notion of linguistic stratification.  That is to say, the complex formation of the Sinitic peoples evolved over at least five millennia and involved the incorporation of diverse genetic, ethnic, and linguistic components.