Nicholas Ostler is one of LH’s favorite authors of language books, as I said here (see that post for further links), so of course I was interested in The best books on The History and Diversity of Language recommended by Nicholas Ostler. After an introductory interview, he discusses his five chosen books, Dying Words by Nicholas Evans, La Révolution Technologique de la Grammatisation by Sylvain Auroux, The Stories of English by David Crystal, Linguistic Diversity by Daniel Nettle, and Le Ton Beau de Marot by Douglas Hofstadter. I’ll quote his remarks about the second and leave you to discover the rest for yourself:

The author is a French linguist and historian and this book explores the new view of language which was adopted about the time of the Renaissance. The big figure here is the Spaniard Antonio de Nebrija (1444 – 522). He did two things that nowadays don’t seem so extraordinary but represented at the time a completely new view of language. First, he wrote a grammar of his own language, which was Spanish. Up to this time, the only languages that had explicit grammars were Greek and Latin. These grammars had been written more than 1,500 years earlier.

The Greeks first worked out what the structure of language was with nouns and verbs and inflections of various sorts and how the syntax of sentences worked. Then the Romans came along and it was done for Latin too. You might have thought that people would have come from all directions thereafter and done the same for their own languages, but it stopped dead there. The only languages thought worthy of having grammar were Greek and Latin. Even languages like Hebrew, which you’d have thought would have some credibility, were not analysed in this way.

What Nebrija said was that you could do this for any language, and argued that, above all, any language which is the language of an empire ought to have a grammar. He did this for Spanish, but later, as a result of his work, the Spanish missionaries who went out to the Americas started writing grammars of all the languages they encountered there. This was an amazing thing: Nobody had ever done this with such a wide variety of languages before, and certainly not with languages they considered to be used by savages.

The other thing that Nebrija did was write a grammar of Latin. That had been done before, but he happened to do it at the time the printing press was taking over the production of books, and so effectively he ended up creating one of the first student textbooks. The idea took root that language could now be learnt from books and that there could be a technology or system of learning languages. This began to be applied all over Europe, where all the major powers wanted to analyse the grammar of their language and provide textbooks for students.

Auroux looks at the process of how this development spread across Europe and the world. This is a very important work and I’m just sorry that this book doesn’t seem to be available in English.

I’m sorry too.

From John Emerson’s FB post:

I’ve been studying Classical Chinese and especially the Daodejing for 45 years now, and during the 1990s I even published a few articles about it in legit academic journals. For a couple years now I’ve been gathering and editing my writings with the eventual goal of book publication. I now have a few things ready to go and more will follow.

To begin with, I have an edited text and translation. There are over 300 English translations of the Daodejing available and any new translation makes people ask “Why?” But my version is very substantially different than any earlier version, and I claim that in these respects it is better. To begin with, I have revised the Chinese text with an eye to 4 texts, much older than the traditional Wang Bi text, which have been unearthed by archaeologists in recent decades which are. My goal has not been to reconstruct the “original Daodejing” but to produce an eclectic composite text which lacks the various problems and inconsistencies that each individual text has, and when possible to find new (to us) meanings which have been lost over time.

I have also rearranged the text of the Daodejing, which is acknowledged to be a chaotic hodgepodge, into intelligible historical-topical groups which stand in an intelligible relationship to one another. Most significantly, I have divided the Daodejing into two distinctly different parts, each amounting to about half the Daodejing, which I call Early Dao and Sage Dao. My thesis that the Daodejing is an anthology put together by the followers of “Sage Daoism”, and that about half of the book consists of writings of Early Dao authors who *did not mention the Sage at all*.

My explanation of the Early Dao / Sage Dao division is here. These are final versions, though I am open to editing and proofreading help. My main goal, however, is to find a publisher (or at least an agent). Please share this message and these links with anyone who you think might be interested. (My email address is at the links).

So if you know any agent or publisher who might be interested, do let him and/or me know; the Daodejing is endlessly interesting and needs as many interpretations as it can get.

Eric Margolis in the Japan Times has the kind of close look at hard-to-translate words I love, Translator trip-ups: What do they mean for learning Japanese?:

In the recent issue of the literary magazine Monkey, which publishes new and old Japanese writing translated into English, a dozen literary translators dished out their thoughts on the hardest words to translate from Japanese into English. These choices ranged from the omnipresent いらっしゃいませ (irasshaimase), which is used as a greeting when entering a store, to sentence endings like the emphatic よ (yo) and the interrogative かしら(kashira, I wonder?).

Examining the words chosen by these translators can shed light on why communication between languages requires so much more than one-to-one translation. It also demonstrates how important it is to have a high level of cultural understanding for speaking fluent Japanese.

I want to take a look at five of these words and dive into why they’re significant and how Japanese learners can embrace and grow by using them. These words are: いらっしゃいませ、おじさん/おばさん (ojisan/obasan, mister/missus), 懐かしい (natsukashii, nostalgic), はあ(hā, an interjection) and 心 (kokoro, heart). Why did translators choose these words as being hard — even impossible — to translate? As we’ll soon see, the parenthetical definitions are woefully insufficient. We’ll need to dive deeper.

I’ll just quote a couple of passages:
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Via Catriona Kelly’s FB post, some Grauniad letters in which “Readers respond to Adrian Chiles’s article mourning the decline of our most poetic sayings”; the first one drove me to make this post:

My Scottish mother-in-law had a wealth of expressions which she’d use so appropriately […]. One saying that we use now and again, to excuse spending on a treat, is “there’s nae pockets in a shroud”. Another couple of wonderful ones to describe threatening weather are “it’s dark over Will’s mum’s”, plus a particular favourite, “it’s as black as the earl of hell’s waistcoat”. Real poetry.
Catherine Roome
Staplehurst, Kent

Real poetry indeed! My wife and I were both struck by the eerie specificity of “the earl of hell’s waistcoat” — not the more obvious “lord of hell” or, say, “cloak,” but “earl” and “waistcoat.” It sticks in your mind. (I like “Staplehurst,” too.) There are a few more letters, but none as good; the best idiom in them is, I’d say, “more edges than a broken pisspot.” And my favorite from the Chiles piece is “wet as an otter’s pocket.”

A nice piece of etymological discourse from Haggard Hawks (see this LH post):

Last week, a sweary fact about kestrels turned out to be not only HH’s most popular fact of the week, but one of our most popular facts ever. Back in the sixteenth century, kestrels were known as windfuckers and fuckwinds. Having said that however, there’s a theory that claims you should in fact change those Fs to Ss. Some etymologists (presumably looking to make the history of the English language slightly less offensive than it actually is) will have you believe that those windfucker and fuckwind nicknames for the kestrel are actually misreadings: they come from a time when the archaic long S character < ſ > was often used to be used in place of < s > at the beginnings and middles of words, and so it’s entirely possible that that long S was simply misread as a lowercase F < f >.

So those kestrels? Perhaps they weren’t so much fucking the wind as they were sucking it. So to speak. It’s a neat theory, certainly, but alas it’s not the case; these nicknames really were as uncompromising as they sound. Take a look at this page from Randle Cotgrave’s 1611 Dictionarie of the French and English Tongues, for instance, and you’ll see under the French word crecerelle—well, pretty clear proof that there was no sucking involved whatsoever […]

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Sarah Anjum Bari wrote for the Daily Star back in 2019 about a subject that interests me on a number of levels:

Think of some of the words we use most often in our daily lives in Bengali. The word for ‘pen’—kolom; the word for ‘sky’—asmaan; ‘river’—doria; ‘land’—jomeen. Think of the standardised farewell greeting of Khoda Hafez even among some non-Muslims in social situations, and the knowledge of most Muslim Bengalis of the Arabic script, even if they do not understand the language. Derived from Persian and Arabic origins, these words, expressions, and practices, among countless others, have become so deeply ingrained in Bengali that we seldom spare thought to their foreign lineage. But a glimpse into the history of these linguistic concoctions reveals just how porous and pulsating language can be, and how rich Bengali as become over the centuries as a result of travelling cultures.

As Suniti Kumar Chatterjee explains in The Origin and Development of the Bengali Language(1926), Bengali predates the age of the province of Bengal in pre-partition India, originally a part of the Eastern Indo-Iranian or Aryan branch of the Indo-European languages. Having previously settled in Eastern Iran, Aryan speakers supposedly came to India around 1500 BC, when the first Vedic hymns are said to have been produced. Among the oldest references to Bengali include the ancient Brahmi script found in Ashokan rock edicts, the Bengali commercial and industrial works from the Kusana period mentioned in the Greek Periplus of the Erythraean Sea (1st century AD), Bengali place names found in inscriptions of old books from the first half of the 5th century AD, and a glossary of 300 words in a ‘scattered’ Sanskrit commentary on the Amara-kosa by Bengali Pandit Vandhya Ghatiya Sarvananda from around 1159 AD.

The Persian influence on Bengali dates back to the 13th century Turkish invasion of India. The year 1206 saw the migration of many Persian and Central Asian poets to India, resulting in the assimilation of Persian literary trends into the Indian cultural landscape. While the influence on the Delhi headquarters was particularly evident from the development of Urdu—a mixture of Hindi and Persian languages—its impact on Bengal stemmed from a number of sources over several centuries.

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A correspondent writes: “Commonly we speak of felling trees when somebody is cutting them down, but apparently in the logging community it is more common to say things like ‘I’m going to fall that tree.’ I looked into this because somebody on Facebook shared this U. S. Dept. of the interior official sign warning loggers not to fall a tree because it is a seed tree […] There is some discussion of this usage here. (This discussion suggests that ‘fall’ is used informally, out west, mentions a similar image, and says the DoI is adopting the language of its audience, loggers.)” He adds other sites he found using the form; needless to say, I was intrigued, and fortunately the OED’s entry for the verb fall was updated in September 2017, so here’s the subentry:

29. a. transitive. To cut down (a tree, vegetation, etc.); = fell v. 3. Since the 19th cent. chiefly English regional, North American, Australian, and New Zealand.
Quot. a1325 (from a source whose scribal language is placed by Ling. Atlas Late Mediaeval Eng. in Ireland) is perhaps to be interpreted as showing fell v.: compare discussion at that entry.
In quot. ?1440 with the subject of the clause as the implicit object of the infinitive, with the sense ‘timber is to be felled’.
Early 15th-cent. currency of the sense is implied by quot. a1425 at falling n.¹ 3 [Bible (Wycliffite, L.V.) (Royal) (1850) Psalms lxxiii. 6 Thei castiden doun it with an ax, and a brood fallinge ax [L. in securi et ascia].].

a1325 (▸?c1300) Northern Passion (Cambr. Gg.1.1) l. 1246 (MED) In his horcherd a tre grewe..He dide hit falle [c1450 Cambr. Ii.4.9 fellyn] euche a bothȝ. Wan hit was fallid [Cambr. Ii.4.9 I fellyd] þei gon hit wirche.
▸ ?1440 tr. Palladius De re Rustica (Duke Humfrey) (1896) ii. l. 437 Now matere is to falle in sesoun best.
?1523 J. Fitzherbert Bk. Husbandry f. xliiiv To fall the vnder wood.
[…]
1685 in Colonial Rec. Pennsylvania (1852) I. 128 A Penalty to be laid upon such as Cutt or fall Marked..trees.
[…]
1744 R. Molesworth Short Course Standing Rules Govt. & Conduct Army iv. 65 Tools, as well for moving Earth, as for cutting down Hedges or Copsewood, falling Timber.
1803 H. Repton Observ. Landscape Gardening v. 75 The most beautiful places may rather be formed by falling, than by planting trees.
[…]
1875 W. D. Parish Dict. Sussex Dial. 40 These trees are getting too thick, I shall fall a few of them next year.
1883 Harper’s Mag. Jan. 201/1 We must fall a tree straight and true.
1913 U.S. Circuit Courts of Appeals Rep. 118 182 The general custom is for the foreman to tell the men who are about to fall timber to be careful about teams and men who are working around.
1974 W. Leeds Herefordshire Speech 61 Fall, to fell (a tree).
1981 in Dict. Amer. Regional Eng. (1991) II. 341/1 They had each fallen a tree.
2010 A. Krien Into Woods 127 Well, of course we’re meant to fall them [sc. a few trees]. That’s why we’re here.

Are you familiar with this transitive usage? (Thanks, Martin!)

This is a long shot, but I’ve had luck with even more obscure questions, so I’ll toss it out there. I’m rereading Vladimir N. Brovkin’s superb Behind the Front Lines of the Civil War: Political Parties and Social Movements in Russia, 1918-1922, which I’ve been recommending for decades to anyone interested in the topic, and on p. 215 I came across this quote, said to be from K. F. Kirsta’s paper Put’ Rabochego: “These are shirye Talmudists, who cannot part with their yarmulkes on their heads. They, together with the Communists, have led Russia and the Russian workers to the abyss.” I can’t figure out what this “shirye” is or why Brovkin left it in Russian. (There’s a word шире [shire] ‘wider,’ the comparative of широкий ‘wide,’ but 1) there would be no reason to write it “shirye,” 2) it doesn’t work grammatically, and 3) it doesn’t work semantically.) The footnote references it to “Kolesnikov, Professional’noe dvizhenie i kontrrevoliutsiia, p. 121,” which seemed promising… but Профессиональное движение и контрреволюция is online, and the quote is nowhere in it (though there’s a section on Газета «Путь Рабочего» и ее платформа starting on p. 257). If anybody has a lead on either the meaning of the word or the Russian original of the quotation, please share. (I thought of writing to Brovkin to ask, but he seems to be a resolutely offline person — at least, I couldn’t find any contact information.)

Update. Having learned from my learned commenters that the word in question was щирые ‘real, genuine’ (pl.), a Ukrainianism found in southern Russian dialects, I thought to google “щирые талмудисты” and discovered Brovkin made a simple error — the quote is not from p. 121 of Kolesnikov but from p. 121 of G. Kuchin-Oranskii’s Dobrovol’cheskaia zubatovshchina (Добровольческая зубатовщина: Кирстовские организации на юге России и борьба с ними профессиональных союзов [Trud, 1924]), which he had cited in the previous note; the Russian is “Это «щирые талмудисты», заявляет он, не желающие ни за что расстаться со своими ермолками, держа на голове которые они во главе с коммунистами завели Россию и русского рабочего в пропасть и бездну…” I would prefer to translate it “It’s the genuine [shchirye] Talmudists, who absolutely refuse to part with their yarmulkes and kept them on their heads as they, together with the Communists, led Russia and the Russian workers into the abyss.”

I was reading Lauren Beukes’ NYT review (archived) of Jenni Fagan’s novel Luckenbooth, and of course I was struck by the title — it turns out a luckenbooth is “a booth or shop in a market which can be locked up, common in medieval Sc. towns, and specif. in hist. usage of a row of such shops in the High Street of Edinburgh to the north of St Giles Kirk, demolished in 1817” (SND) and the etymology is:

[O.Sc. lukkin, locked, from 1438, webbed, c.1470, lwkyn bothys, 1456, Mid.Eng. loken, O.E. (ge-)locen, pa.p. of lūcan, to lock, which survived in Eng. as louk till the 15th c. and in Sc. till the 17th.]

You can read about the Luckenbooths of Edinburgh at Wikipedia, with images and lively quotes (Walter Scott: “a huge pile of buildings called the Luckenbooths, which, for some inconceivable reason, our ancestors had jammed into the midst of the principal street of the town”). But there were other interesting things in the review, like a reference to the “Brallachan — a brilliant shapeless creature of the night,” which is an error for brollachan (“The Anachan and Brollachan/ They love the Mussel-ebb”), presumably derived from Gaelic brollach ‘a mess’; see the Second Wiki article for details on this “dreaded demonic being in the Scottish highlands.” And this paragraph particularly grabbed me:

Like a magpie, Fagan picks the shiniest details from history that will have you Googling between chapters: a polar bear called Baska Murmanska that paraded with the Polish regiment just after World War I, Britain’s Witchcraft Act, the infamous International Writers’ Conference of 1962, a real-life ’70s gang who dressed in masks à la “A Clockwork Orange,” the notorious madam Dora Noyce.

The linked “edited history” of the International Writers Conference is long and worthy, but can make the eyes glaze over; as a supplement I recommend Stuart Kelly’s much perkier piece for the Guardian:

Writing to the philosopher Hannah Arendt, the novelist Mary McCarthy described it memorably. “People jumping up to confess they were homosexuals or heterosexuals … an Englishwoman describing her communications with her dead daughter, a Dutch homosexual, former male nurse, now a Catholic convert, seeking someone to baptise him.”

McCarthy also mentioned the conference’s most notorious contretemps, one which has resonances and ramifications to this day for Scottish letters, not all of them wholly positive. The second day, given over to the state of Scottish literature, had featured “a registered heroin addict [Alex Trocchi] leading the Scottish opposition to the literary tyranny of the communist Hugh MacDiarmid”. This was the notorious spat where Trocchi claimed all his writing was inspired by sodomy and MacDiarmid called him cosmopolitan scum.

I’m sorry I missed it!

1) Hungarian swears:

The Őszöd speech (Hungarian: Őszödi beszéd) was a speech Hungarian Prime Minister Ferenc Gyurcsány delivered to the 2006 Hungarian Socialist Party (MSZP) congress in Balatonőszöd. […] Not only the content but also the profanity of the speech has been heavily criticized. […] While giving the speech, he used – among others – the Hungarian word szar (i.e., shit) or its related terms (szarból, beszarni, etc.) eight times and the word kurva (i.e., bitch, whorish, fucking) seven times. The following table presents some of the profane remarks – of which not everything has been translated by the foreign (i.e., non-Hungarian) press in general – with their corresponding translations.

The full text of the speech is here. Oddly, the Wikipedia article doesn’t mention the use of baszik ‘fuck,’ which was the first Hungarian curse word I learned: “Bassza meg, ugyan nem értek egyet, de elengedem.” [Fuck it, I disagree, but I’ll let it go.] Thanks, Trevor!

2) Fellini gibberish:

“Asa Nisi Masa” is a well-known nonsense phrase used during a key scene in Federico Fellini’s 1963 film 8½. […] Although the phrase “Asa Nisi Masa” has no translation in any known language — and Fellini never publicly revealed the meaning of the phrase — it is generally thought that Fellini used an Italian children’s game, similar to Pig Latin, to create it. In the game the syllables “si” and “sa” are added to existing words to obscure them, which Fellini does with the word “anima”: A-sa + Ni-si + Ma-sa. The word “anima” has dual significance in this context; not only is it the Italian word for “soul” but it is also a key concept in the work of the Swiss psychotherapist Carl Jung (of whom Fellini was fond), where “anima” is the term for the female aspect of the personality in men, a common Fellini theme

I’ve seen 8½ several times and always wondered about that mysterious phrase; I’m delighted to learn this very plausible explanation. (I know there are many who prefer mysteries to explanations, but I’m not one of them.)