bluuebunny/crossref_metadata_2025_split huggingface dataset:
Did pre-Revival Hebrew literature have its own langue? Quotation and improvization in Mendele Mokher Sefarim
Authors: Glinert Lewis H. 
Published: January 2010

In the history of Hebrew letters, few dates have so cavalierly been invested with literary and linguistic significance as 1886/7, the publication date of Mendele's short story BeSeter Ra'am.Such scholars of literature as Ravnitzki, Klausner and Werses have hailed its style as the pointer or veritable trigger to a redeployment of the traditional ‘synthetic’ (composite Biblical/post-Biblical) Hebrew style—instead of being confined to the registers of non-fiction, it now rose to supplant Biblical Hebrew as the standard for narrative prose. Some historians of language have gone so far as to present it as a total innovation (for its time) in that the aforegoing Haskalah writers had adhered almost exclusively to a Biblical manner.
Pālu Kuṟumba riddles: specimens of a south Dravidian tribal language
Authors: Kapp Dieter B. 
Published: January 2010

1.l. From May 1974 to May 1976 I carried out field research in the Nilgiri Hills, South India, with the purpose of collecting materials on the languages, oral traditions, religious beliefs and practices, and customs of three tribal communities, the Ālu Kuṟumbas, the Pālu Kuṟumbas, and the Muḍugas.In this paper I shall present some first specimens of the language and folklore of the hitherto nearly unknown Pālu Kuṟumba tribe.
The ‘One Year’ of Darius Re-Examined
Authors: Shahbazi A. Shapur 
Published: January 2010

The chronology of Darius' Behistun inscription (= DB) has been the subject of detailed examination especially since 1938 when A. Poebel established the order of the Old Persian months. One problem which has received particular attention is the apparent lack of agreement between the statement of Darius that he gained 19 victories in one year after he became king, and the fact that the time between the first and the last dated events mentioned by him exceeds one year. Furthermore, the recorded battles number 18 instead of 19. The purpose of this note is to study Darius' claim once more, to investigate the previous attempts at tackling the question, and to offer a new explanation for the discrepancies just noted. We start with the order in which the victories of Darius are recorded, for which the following list may be drawn up:1. Pseudo-Smerdis put to death by Darius in VII, 10 (DB, I, 56).2. Assina, king of Elam, captured and slain, date not given (DB, I, 81–3).3. Nidintu-Bel defeated on the Tigris in IX, 26 (DB, I, 88–9).4. Nidintu-Bel's second defeat in X, 2 (DB, I, 96).5. Martiya rebelled in Elam, but the Elamites seized and slew him while Darius was in Babylonia (DB, II, 8–13).6. Fravartiš's army suffered defeat in X, 27 (DB. II, 26).7. First victory of Dādaršiš over the Armenians in II, 8 (DB, II, 36).8. Second victory of Dādaršiš over the Armenians in II, 18 (DB, II, 41).9. Third victory of Dādaršiš over the Armenians in III, 9 (DB, II, 47).10. Vahumissa overcame the Armenians in X, 15 (DB, II, 56).11. Second defeat of the Armenians by Vahumissa in II, 30 (DB, II, 61–2).12. Darius won a decisive victory over Fravartis in I, 25 (DB, II, 69).13. The Sagartian Čissantaxma captured and slain, date not recorded (DB, II, 78–91).14. Hystaspes won a victory over the Parthians in XII, 18 (DB, II, 98).15. Hystaspes routed the Parthians in Patigrabana in IV. 1 (DB, III, 8).16. Dādaršiš, satrap of Bactria, quelled the revolt of the Margian Frada in IX, 23 (DB, III, 18).17. Vahyazdata's first defeat in II, 12 (DB, III, 39).18. Vahyazdata's second defeat in IV, 5 (DB, III, 46–7).19. Vivana's first victory over the army of Vahyazdata in Arachosia in X, 13 (DB, III, 63).20. Vivana routed the supporters of Vahyazdata in XII, 7 (DB, III, 68).21. Araxa rebelled in Babylonia, but was captured and slain in VIII, 22 (DB, III, 88).
Some Features of the Mfinu Verbal System
Authors: Guthrie Malcolm 
Published: January 2010

The people whose language forms the subject of this article live in the Belgian Congo, on the sandy plateau immediately to the north-east of Léopoldville. Known to the neighbouring Kongo-speaking tribes as Bamfununga or Bamfunika, they call themselves Bamfinu, and their language Emfinu. Following the usual practice of referring to Bantu languages in English by means of the stem of the vernacular name, this particular language is termed Mfinu.Although a Bantu language, Mfinu displays a number of features that are
not found elsewhere in the Bantu family, except to a certain extent in some of
the neighbouring languages.
English Words in Panjabi.
Authors: Bailey T. Grahame 
Published: January 2010

—Northern or Western Panjabi is the dialect spoken to the north and west of Amritsar. It is distinct from Lǎhndī, which used to be called Western Panjabi. Southern or Eastern Panjabi is spoken south and east of Amritsar.† is prefixed to a word to show that it has another form which does not illustrate the rule under consideration.
Mahāvīra and the Buddha.
Authors: Keith A. Berriedale 
Published: January 2010

In a very interesting article,1 Professor Jacobi has arrived at the conclusion that, contrary to the Buddhist tradition, we must hold that Mahavlra outlived the Buddha, probably by some seven years. In point of fact, of course, it may seem of very little consequence whether we accept this view or that of Buddhist tradition, but the issue involves a very important question affecting the value of our authorities, and on this point it seems to me clear that the position adopted by Professor Jacobi involves serious difficulties.Professor Jacobi treats as the assured foundations for his investigations the dates of the Nirvanas of the Buddha and of Mahavlra as 484 and 477 B.C. But it must be admitted that both these dates rest on very unsatisfactory and late evidence. The question of the date of the Buddha has been set out, with his usual acumen and precision, recently by Professor de La Vallée Poussin,2 and he has shown how utterly uncertain is the date 483 or 484 B.C. for the Nirvāṇa. From a very different point of view the late Professor Rhys Davids confessed 3 that the date was purely conjectural.
Sinological Studies
Authors: Zach E. Von , Giles Lionel 
Published: January 2010

The following notice appeared in the Deutsche Wacht, published in Batavia, and has been sent to me by the writer, Herr E. von Zach. Feeling that, in justice to Dr. Edwards, it should be made accessible to readers of the Bulletin, I have translated it from the German and added a few further remarks of my own:—Arthur Waley, in his Pillow-book of Sei Shōnagon (1928), was the first to draw attention to the Tsa tsuan of Li Shang–yin; and Miss E. D: Edwards afterwards undertook the task of publishing the complete text, with translation, in the above-named periodical (1930, pp. 757–85). Her translation is not wholly irreproachable, and the mistakes are corrected in the article under review. Unfortunately, there are several passages that still remain obscure.
Popular Shī'ism
Authors: Tritton A. S. 
Published: January 2010

The main doctrines of the Shī'a are well known; Ibn Babuye, in his book The Reasons for Laws, gives a more popular view of theology.The imam‘Alī said: But for us God would not have created Adam, Eve, paradise, hell, heaven and earth. How shall we not be better than the angels? We knew our Lord before they did, our spirits were the first He created, and He made us speak of His unity. Then he created the angels and, when they saw that our spirits were one light, they glorified us; but we praised God that they might know that we too were created creatures. It is said that God created the five, Muḥammad, ‘Alī, Fāṭima, Ḥasan and Ḥusain seven thousand years before the world; they were before the throne. Ḥusain said: We were forms of light, circling round the throne of the Merciful; we taught the angels to praise, laud and magnify. Another expression is: A brilliant light, which was the substance (clay) of ‘Alī, passed before the angels. God created the hearts and bodies of the prophets from the substance of the highest places (‘illiyūn). An imam said: God created us from the highest places and our spirits from something higher; He created the spirits of our followers from the highest places and their bodies from something lower, so they are kin to us and their hearts yearn towards us. Then God created Adam and placed us in his loins; He commanded the angels to bow down to him to honour us. Their prostration was worship of God and respect and obedience to Adam because we were in his loins.
The Influence of Hermetic Literature on Moslem Thought
Authors: Affefi A. B. 
Published: January 2010

Students of Moslem philosophy and mysticism have often observed the highly eclectic character of that type of human thought. All Moslem speculation, philosophical and theological, no less than the Sūfī literature of the more theosophical kind, as represented for instance by Ibn ‘Arabī and Suhrawardī of Aleppo, displays this eclecticism. Yet no definite answer has been given to the question how or why the main current of Moslem thinking came to be of that type of mixture in which ideas from Plato, Aristotle, the Stoics, Philo Judæus, the Catholic thinkers of the Christian Church, the Gnostics, and the Neoplatonists are brought into one harmonious whole and mingled together in such an extraordinary manner. Certain attempts have been made in studying individual thinkers of Islam to trace their systems back to their respective sources, for no one source can satisfactorily explain such a diversity of doctrines as we find in Moslem literature. This was done by scholars who studied, e.g. al-Fārābī, Ibn Sīnā, al-Ghazālī, and was done by myself in studying the mystical philosophy of Muhyid-Dln Ibn ‘Arabī. In each case the fundamental ideas of the Moslem thinker were traced to the special source or sources which were deemed to have influenced his thought.One important question, however, has always been overlooked, whether it is possible that the Moslem thinkers were not themselves responsible for mixing together those irreconcilable elements of Greek philosophy with other ideas derived from the prevalent religions of the East. In other words, was the eclecticism of Moslem thought only a reappearance of another kind of eclecticism which existed long before ? Some of the aspects of this problem will be dealt with in this paper.
Some Prosodic Aspects of Retroflexion and Aspiration in Sanskrit
Authors: Allen W. S. 
Published: January 2010

Under the traditional titles of Assimilation and Dissimilation, we are presented with two linguistic phenomena apparently involving a principle similar to that which is known in physical science as ” action at a distance ”—-regularly in the latter case, occasionally in the former (under special titles, such as “dilation”, “Fernassimilation”). The classical example of this type of assimilation is provided by the Sanskrit “cerebralization” (nati) of n, with reference to which the term “action à distance” has, in fact, been used. In connection with the physical principle, it may be of interest to recall Newton's words:—“It is inconceivable that inanimate brute matter should, without the mediation, of something else which is not material, operate upon and affect other matter without mutual contact.”Speech-sound, of course, is not “brute matter”, and it would be a dangerous and unnecessary principle to submit linguistics to physical criteria, but Newton's uneasiness may at least serve to lead us to a reconsideration of similar postulates of our own science. Amongst these the conception of an articulation A at one point in the temporal dimension exercising a form of “gravitational influence” upon an articulation B at a distant point would appear to be one that is only tolerable faute de mieux.The whole principle of assimilation in descriptive linguistics has already been assailed more than once, on the ground that the implied change is only metaphorical, having reference to a hypothetical “basic” form derived from the consideration of other contexts or of earlier stages of the language, and leading to such definitions as “the extension of an element of articulation out-side its proper sphere”.
Gleanings from the Kuvalayamālā Kahā—II
Authors: Master Alfred 
Published: January 2010

Section 1. GeneralUntil the publication in the Gaekwar's Oriental Series XXXVII of the Apabhramśakvyatrayi (AKT) (edited with Sanskrit Introduction, Notes, and Appendices by the Jain pandit Lalchandra B. Gandhi) in 1927, the existence of prose Apabhramśa was unknown. This work, however, able though it is, is not much utilized or even consulted, and the extracts from the Kuvalayamālā Kahā, which he uses as illustrations, have never been discussed from a linguistic point of view. The whole of the Kuvalayamālā (as it is also called) has never been published, and it is an original work of linguistic importance.
Urdu Intensive and Pseudo-Intensive Verbs
Authors: Phillott D. C. 
Published: January 2010

(a) (1) The intensive compound is of commoner use than the simple verb. Practically every verb is made intensive by prefixing the root of the simple transitive or intransitive verb, or the causal form, to one of the following serviles :Len to take ; den to give ; dln to hurl, drop, pour, etc.; mrn to strike, kill, destroy ; jn to go ; parn to fall (gently or metaphorically), to be in a lying position ; uthn to rise, stand up ; baithn to sit . The prefixed root remains unchanged, but the suffixed servile is regularly conjugated. The prefixed root gives the general meaning, but the suffixed servile modifies or intensifies this meaning. The shade of meaning may often be expressed in English by an adverb or by the tone of voice, as baithn to sit, be seated , but baith-jn to sit down , thagn to cheat , thaglen to cheat out of .(2) While the simple and intensive forms are not identical in meaning, the simple form can often, but not always, be substituted with no more than some loss of force. It is sometimes no easy matter to render the exact shade of meaning given by a particular intensive.
Intervocalic Plosives in Early Tamil
Authors: Master Alfred 
Published: January 2010

In in 1914 M.Bloch published an article upon the intervocalic consonants Tamil in Mémoires de la Société de IAnguistique de Paris. It was published in an English translation in the Indian Antiquary, vol. 48, p. 191. He came to the conclusion based upon a passage from Kumārila Bhatta that before the Christian era Tamil possessed voiced plosives in initial, medial, and, presumably, final position, but that during a period, say from 100 A.C. to 1200 A.c, they were unvoiced and it was only after that date that intervocalic consonants again became voiced. M. Bloch directs attention to the striking parallelism of Indo-Aryan and Dravidic languages in the treatment of consonants, especially intervocalic plosives.His arguments have never been met even by the large school of Tamil-speaking scholars, which has never accepted them. Mr. Tuttle (Dravidian Developments, p. 9), in 1930, controverts Vinson's assumption that the sound-system of modern Tamil was in use when the anguage was first written and Dr. Sastri, in 1934 (History of Grammatical Theories in Tamil, p. 49), refutes CaldwelFs Law of the convertibility of Surds and Sonants, with the observation that Pope and Vinson state the same theory with a slight modification. Neither, surprisingly enough, refer to M. Bloch's article.
Koli or Dhārālo, etc.
Authors: Master Alfred 
Published: January 2010

IN Marathi the word Kolī has two meanings:— (1) The name of a caste or tribe or a member of it. (2) Spider. Dr. Bloch in the etymological vocabulary appended to his book, La formation de la langue marathe, appears to identify the two meanings through the medium of a third meaning “ weaver ” found in other Neo-Indian languages; and derives them all from the Skr. Kaula, Kaulika-. Dr. Turner, in his Gujarati Phonology, also considers Kaulika- to be the Skr. form of Kolī, śudra caste.Dr. Bloch has given the fuller account of this word and it runs as follows. His abbreviations have been expanded and a printer's error corrected: Kolī masc. fisher, watercarrier (name of caste), kind of spider; Sindhi, Korī, weaver, spider; Gujarati, Koli, Hind., Kolī, name of caste; Hemacandra, Kolī tantuvāyo jālakārakrmiś ca (93, 5); Skr. Kaula-, Kaulika-. In connection with this account one or two observations may be made. The authority for the meaning of Kolī in Marathi is presumably Molesworth. He gives an additional meaning as follows: “ also a caste or individual of it, which inhabit woods and wilds living by robbery, by killing deer, etc. ”
Christian and Muslim Theology as Represented by Al-Shahrastāni and St. Thomas Aquinas
Authors: Guillaume Alfred 
Published: January 2010

So much attention has been concentrated on the doctrines on which Christians and Muslims differ that often it is not realized how closely their philosophical presuppositions agree on many matters. In the following pages, which form a brief comparison of Ash'arite theology as represented by al-Shahrastānī (d. 1153) in his Nihāyatu-l-Iqdām fī ‘ilmi’ l-kalām with Catholic theology as represented by St. Thomas Aquinas (d. 1274) in his Summa contra Gentiles, an attempt is made to bring points of agreement into prominence.The Summa contra Gentiles possesses such enormous value in itself that the primary object of its composition has been lost sight of. Yet the connexion between it and Islam is indissoluble. It was written at the request of the Master-General of the Dominicans, Raymund of Pinnaforte, with the express purpose of convincing the Muslims of Spain of the rational basis of Christianity and the errors of their own religion. In the second chapter of the Summa (quae sit auctoris intentio) St. Thomas particularly singles out Muhammadans. Jews, he says, can be refuted from the Old Testament; heretics from the New Testament; but Machomestitae et Pagani can only be convinced by natural reason. And it is to natural reason that he proceeds to appeal.Though none was better equipped than St. Thomas to undertake an exposition of the Catholic Faith, it is, I think, clear that he felt himself at a disadvantage in writing against people whose books he could not read and of whom he knew only from the translations of others.
Ma'rūf ar-Ruṣāfi, 1875–1945
Authors: Khulusi S. A. 
Published: January 2010

In the year 1292/1875 there was born to a mixed Kurdish-Arab family a child who was destined to play a prominent part in modern Arabic literature. He was named Ma'rūf and was the second of two children in the family.No one can say with certainty who was Ma‘rūf’s father because he himself rarely spoke about his family. So far as I am aware, there is not a single reference to his father in his Dīwān. Ma‘rūf’s unwise reticence concerning his family helped his opponents to allege that he was an illegitimate child. The late Tāha ar-Rāwī, the Iraqi philologist, who associated with Ma'rūf for over a quarter of a century, asserted that he avoided answering questions concerning his parentage and, if pressed hard, he would answer briefly and change the subject. The investigations of genealogists led them to the conclusion that his father belonged to the Kurdish tribe of al-Jabbārah, which was acknowledged by all the Kurds as being of ‘Alid origin. If so, then it must have been originally an Arab tribe which migrated to non-Arab districts. His mother is said to have belonged to the tribe of al-Qarāgfūl, a branch of ammar which dwells in the plain regions of Iraq.Rusāfī was brought up in his grandfather's house in the quarter of al-Qarāgūl in Baghdad. A small dark room was allotted to him, which made him inclined to solitude and meditation. In his childhood he was not seen to mix with other children. But his fondness for mechanical instruments led to an accident in which he lost one of his fingers.
The Varṇārhavarṇa Stotra of Māṭreeṭa (I)
Authors: Bailey D. R. Shackleton 
Published: January 2010

While I preparing an edition of Matrceta's Hymn of 150 Verses (Satapañcāśatka) I learnt of the existence in the German Academy of Sciences at Berlin of a quantity of unpublished manuscript fragments of poetry identified as Mātrceta's, included among the material brought back by four successive German expeditions to Central Asia. Through the good offices of Professors H. W. Bailey and F. W. Thomas, photographed copies of these pieces eventually reached me. They proved to consist of about 120 leaves or portions of leaves, practically without exception in “Slanting Gupta” script, from at least seventeen separate MSS., ranging from almost complete folios to fragments containing only two or three legible syllables.The collection was placed unconditionally at my disposal by the authorities of the Academy, to whom are due my most grateful acknowledgments of their generosity, the more so because a complete transcription by Dr. W. Siegling accompanied the texts. It is hardly necessary to add that this transcription is a work of the highest care and competence which could only have been carried out by an expert in the deciphering of Central Asian documents. In doubtful cases I have compared his readings with the originals and have checked several lengthy passages systematically, but additions or corrections thus introduced could be counted on the fingers of one hand. The text which follows can, therefore, be presented with a confidence which I could not have felt in a decipherment of my own; for apart from the normal difficulties of this script, blurred and mutilated characters abound.
A Transcription for Cantonese Notes on Mr. Yuen Ren Chao's “Cantonese Primer”
Authors: Barnett K. M. A. 
Published: January 2010

Any work of Mr. Chao, “the father of Chinese phonetics,” must command respect. It is not, therefore, without a sense of the boldness of my under-taking that I venture in the following pages to suggest ways in which it is possible to improve upon the system of transcription he has laid down for Cantonese.The introduction is worth careful study by the student of any foreign language. In it Mr. Chao says, with great justice: “The problem which an Occidental student of Chinese has to face first is to learn what the language and writing are and not what they might better be… the most practical point of view is the scientific, empirical one of learning about what is.” There-fore a book about Cantonese intended for the student of Cantonese should describe Cantonese as it is: there should be no attempt to normalize the irregular, to simplify the difficult, to rationalize the irrational; it is as dangerous to strain the links between Cantonese and National Chinese by over-emphasizing analogies as it is to deny the existence of the links and analogies altogether. Many foreign works on Cantonese reflect the antipathy towards the NgoaykoangIhoo which the authors have absorbed from long residence in Kwangtung: so that any turn of phrase which betrays Kwoakyux influence, any modification of pronunciation which tends to obscure any of the divergencies between the tongue of Canton and that of Peiping, are regarded as deviations and not simply condemned but, what is worse, ignored.