Archives for April 2005

Here’s why the OED is so great. Four times a year, they issue a list of new and updated entries; the latest, from March, is called “ovest to Papua New Guinean.” Naturally, I looked up “ovest,” thinking that it might be a borrowing of the Italian word for ‘west’ (Charles Kingsley’s Westward Ho!, for instance, is Verso ovest in Italian), but no: it’s a dialectal word for ‘acorns and oak mast.’ It’s the modern form (with an excrescent, or epenthetic, -s- from somewhere or other, perhaps harvest) of the Old English ofet ‘fruit’ (spelled obet in early glosses), which is related to German Obst. The Old English poem known as Genesis B has a line “Adam, frea min, þis ofet is swa swete” [Adam, my lord/master/husband, this fruit is so sweet], and the 14th-century Ayenbite of Inwit has this rendition of a famous line of the Ave Maria: “Y-blissed þou ine wymmen, and y-blissed þet ouet of þine wombe.” After the 14th century it goes underground for half a millennium, reappearing as a dialect word from Hampshire:

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I’ve just discovered that the Edward G.Seidensticker translation of Genji Monogatari (The Tale of Genji) is online. I don’t know what the deal is, since the book is still in print and less than thirty years old, but if you have a hankering to read a thousand-page classic online, here’s your chance, if you can finish it before it gets yanked. (And if you want the whole text on a single web page—well, you can have that too. The internet is large and generous.) And I found a nice page of Genji links originally compiled for a class.

So then it occurred to me that the original Japanese text must be online, and of course it is, doubtless in many places, and this is old hat to you Japanese experts out there, but it knocked me out to find this site, which not only has the original text and a modernized version but a romanized (romaji) one as well, and will display all three at once (in parallel frames) if you wish to compare them. And it turns out to be part of the Japanese Text Initiative. a collaboration of the University of Virginia Library Electronic Text Center and the University of Pittsburgh East Asian Library to “make texts of classical Japanese literature available on the World Wide Web”; just take a look at all the texts they have from the premodern and modern periods. Amazing. I really should learn the language. But I can make use of the texts anyway, after a fashion, thanks to POPjisyo.

Anyway, I got started on all this because of a wonderful site that has photographs of all the places mentioned in the novel, a link I got from the equally wonderful Plep.

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My wife discovered Edmund Hogan’s 1910 Onomasticon Goedelicum: locorum et tribuum Hiberniae et Scotiae: an index, with identifications, to the Gaelic names of places and tribes online and of course shared it with me; I poked around and discovered it was posted by the Locus project, which aims “to produce a new Historical Dictionary of Irish placenames and tribal names to replace Fr Edmund Hogan’s Onomasticon Goedelicum.” (They “would like to appeal to anyone who has new or additional information on any placename, whether cited by Hogan or not, to make this information available.”) And from their list of links I got to the Scottish Place-Name Society, which “exists for the support of all aspects of toponymic studies in Scotland, and in particular the work of the Scottish Place-Name Database at the University of St. Andrews and the University of Edinburgh.” Two worthy projects, and this lover of place names wishes them well.

I was listening to the Writer’s Almanac this morning and it closed with a Donald Hall poem I very much liked, so I thought I’d share it with you:

The Old Pilot

He discovers himself on an old airfield.
He thinks he was there before,
but rain has washed out the lettering of a sign.
A single biplane, all struts and wires,
stands in the long grass and wildflowers.
He pulls himself into the narrow cockpit
although his muscles are stiff
and sits like an egg in a nest of canvas.
He sees that the machine gun has rusted.
The glass over the instruments
has broken, and the red arrows are gone
from his gas gauge and his altimeter.
When he looks up, his propeller is turning,
although no one was there to snap it.
He lets out the throttle. The engine catches
and the propeller spins into the wind.
He bumps over holes in the grass,
and he remembers to pull back on the stick.
He rises from the land in a high bounce
which gets higher, and suddenly he is flying again.
He feels the old fear, and rising over the fields
the old gratitude. In the distance, circling
in a beam of late sun like birds migrating,
there are the wings of a thousand biplanes.

Grant Barrett, project editor of the Historical Dictionary of American Slang, writes to say they’re looking for letters of support from users of the existing two volumes of the dictionary: “Editing is currently underway for the final two volumes (in the P-Z range) with Volume III tentatively scheduled for release in 2006. Just a few lines about how you use the dictionary would be enough. You can send them to him directly at grant.barrett@oup.com.”

Come on, people, I know you love this magnificent work as much as I do (if you’re not acquainted with it, seek it out at your local library and discover its riches); slang has often been documented haphazardly, but never with the kind of rigor and thoroughness on display in the two handsome volumes already produced. Let the folks at Oxford know you appreciate their picking it up from the half-finished oblivion to which Random House had consigned it!

The Japan 2001 Waka Website is “a site devoted to the many types of classical Japanese poetry.”

During the course of the Japan 2001 Festival we built up a collection of 2001 poems here, covering approximately the first thousand years of poetry in Japan. The poems appear in the original Japanese, transcribed into the Roman alphabet (Romanised) and translated into English. They are accompanied by commentary and background material to fill in the blanks on the world the Old Japanese poets lived in, their beliefs and society.

I love this sort of thing, and look forward to seeing much more of it as the internet expands.
Here’s the first poem, from the Kojiki, “‘The Records of Ancient Matters’, a volume composed at some point in the late seventh century which recounts Japan’s mythological beginnings and the history of the Imperial line” (I’m omitting the characters):

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I just learned a new word, and I rather wish I hadn’t. Reading an interview with Mahmood Mamdani, an Indo-Ugandan scholar who’s currently Herbert Lehman Professor of Government and and Director of the Institute of African Studies at Columbia University and has written what sounds like a very interesting book, Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror, I hit the following rough patch:

I do acknowledge the importance of the nativist critique that calls for a fuller grasp of historicity, but one also needs to understand its weakness, because its sense of historicity is compromised by its search for authenticity. The point is not to just to sidestep the nativist critique but to sublate it, in the manner in which Engels understood sublating Hegel in his critique of Ludwig Feuerbach; to take into consideration that which is relevant, effective and forceful in the critique but at the same time to break away from its preoccupation with origins and authenticity.

That’s classic High Academic dialect, but I was able to hack my way through most of it; the verb “sublate,” however, defeated me. It turns out that, although it has been used by logicians to mean simply ‘deny,’ it has a more specific meaning: ‘to negate or eliminate (as an element in a dialectic process) but preserve as a partial element in a synthesis,’ in the admirably clear words of Merriam-Webster. I say “admirably clear” because the OED throws up its hands and says simply “see quots. 1865.” You want to see quots. 1865? Here they are:

1865 J. H. STIRLING Secret of Hegel I. 354 Nothing passes over into Being, but Being equally sublates itself, is a passing over into Nothing, Ceasing-to-be. They sublate not themselves mutually, not the one the other externally; but each sublates itself in itself, and is in its own self the contrary of itself. Ibid. 357 A thing is sublated, resolved, only so far as it has gone into unity with its opposite.

Got that? Me neither. The Secret of Hegel could remain a secret forever with explanations like that. But why “sublate”? Here the OED is more forthcoming: “rendering G. aufheben, used by Hegel as having the opposite meanings of ‘destroy’ and ‘preserve.’” And yes, aufheben is a many-splendored word; the basic meaning is ‘pick up’ (heb es auf ‘pick it up!’), but it also means ‘keep, put aside,’ ‘abolish, do away with,’ ‘raise, lift’ (eg, a blockade), and ‘offset, make up for.’ So if you’re translating dear old Hegel, how do you render it in English, given that English does not have a word with that particular combination of senses?

Well, there are several approaches. You could keep the down-to-earth, colloquial nature of the word and render it “pick up,” letting the reader get used to the specialized usage and forcing future writers to say “to pick it up, in the Hegelian sense.” Or you could keep the sense of the word in context, giving up on the basic-vocabulary aspect; you could, for instance, render it “supersede,” which I think conveys the meaning well enough. But James Hutchison Stirling (for I assume it was he who set English Hegelianism on this contorted course: “his style, though often striking, is so marked by the influence of Carlyle, and he so resolutely declines to conform to ordinary standards of systematic exposition, that his work is almost as difficult as the original which it is intended to illuminate”) chooses to reach into the grab-bag of Latinity he doubtless picked up at Glasgow University and pulls out sublate (from sublatum, the past participle of tollo ‘pick up’), a verb that will convey absolutely nothing to the average reader and thus is catnip to a certain type of scholarly mind. It’s the same mentality that chose to render Freud’s Besetzung by “cathexis,” Fehlleistung by “parapraxis,” and Ich by “ego.” I wish translators would make the reader’s comprehension their main goal rather than seize the opportunity to show off their classical education.

Morfablog has a wonderful post (most unusually including an English explanation—Morfablog, being a Welsh blog, is normally in Welsh) about one of those embarrassing e-mail mishaps. It seems Hedd Gwynfor of the Welsh Language Society “sends an email to Wales@new.labour.org.uk asking some fairly general questions about Welsh Labour’s commitment to the Welsh language. Since Wales is, on paper at least, a bilingual country, Hedd writes the email in his native language. He doesn’t provide a translation.” The e-mail reads:

Beth yw polisi y Blaid Lafur ar yr iaith Gymraeg yn yr etholiadau Seneddol yma? Ydy’r Blaid Lafur yn cefnogi’r alwad dros Ddeddf Iaith Newydd?

Which Morfablog is kind enough to translate for those of us who aren’t Welsh and thus shouldn’t (unlike the Welsh Labour Party) be expected to understand it:

What is the Labour Party’s policy on the Welsh language in these Parlimentary elections? Does the Labour Party support the call for a new Welsh Language Act?

The woman who got the e-mail couldn’t make head nor tail of it, and composed the following touching message:

Hi Dave,

I have it on good authority (as I cant understand a word of it myself!!!) that this e-mail is asking what we think about using the Welsh Language in Wales or something like that.

Thanks.

Karen Bradbury – Administrator
Welsh Labour

Unfortunately, she sent it right back to Hedd Gwynfor, who promptly posted it to maes-e.com, a Welsh language bulletin board. Hilarity ensued… or I presume it did, not having the Welsh myself. But Morfablog thinks it’s pretty funny, and so do I. (Thanks to Songdog for alerting me to this.)

The Ancient Library tells the visitor:

You’ve reached the first stirrings of a major new classics resource. So far, we’re mostly testing the engine and working on architecture. Don’t be fooled; this is going to be a major site in the near future, including:

* Scanned secondary works, including classical dictionaries, histories, grammars and other classics books.
* A large collection of primary texts, both scanned and in HTML text. All primary sources will allow Wiki-style commentary.
* A “Wiki Classical Dictionary” users can edit, similar in some respects to Wikipedia.
* Community mechanisms, including forums for classicists and others interested in the ancient world to interact.

They already have the Dictionary of Greek and Roman Biography and Mythology by William Smith (1867), the Dictionary of Greek and Roman Antiquities by William Smith (1870), the Dictionary of Classical Antiquities by Oskar Seyffert (1894) (a guide to the ancient world, with 716 pages, 2,630 entries and over 450 illustrations), and the Classical Gazetteer by William Hazlitt (1851) (a dictionary of some 14,000 ancient Greek and Roman places), as well as a number of other works like the Manual of Greek Literature by Charles Anthon (1853) (a survey of Greek literature and authors all the way to the fall of Constantinople; excellent coverage of obscure authors), and they’re creating a Wiki Classical Dictionary (WCD) that “is to the Oxford Classical Dictionary what Wikipedia is to the Encyclopedia Britannica.” A promising beginning, and I look forward to its further development. (Via Sauvage Noble.)

Is this on the level? It looks like an April Fool’s joke—a site in simplifyed speling for “pêrsone ki on dê z’inkapasité intélêktuêl” (peepul hoo are not so brite)—but it’s part of the official site of the city of Montreal/la Ville de Montréal, so I guess it’s real. But I can’t help but think it’s ill advised; it reminds me of the “Rezedents Rights & Rispansabilities” brochure (pdf of actual document) published by the U.S. Department of Housing and Urban Development some years ago and quickly withdrawn because of the ruckus it caused (see the Straight Dope summary). I mean, really—check out the page for the “Bibliotêk”:

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