35152
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Slang of the Day | Vocabulary | EnglishClub
dis | diss
to show disrespect to someone by saying or doing something insulting
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the uprising city states in the region, other factors could also have led to the rather late arrival of domesticated donkeys. Both the Assyrian and the Mesopotamian Empires made great use of donkey caravans for transporting goods through regions lacking suitable waterways (cf. Algaze 2008) and as depictions in Persepolis show, the Achaemenids were surely acquainted with the animal. But the question of when and how the animal gained popularity in the eastern areas of the Persian Empire is not easily answered. Iranian philological and linguistic evidence seems to reflect a rather diffuse origin of the name for the beast during the Old Iranian period. Only in Middle Iranian, sources of which are dated between the fourth century BCE and the tenth century CE, we find clear evidence for an actual animal called xar ‘donkey’. In southern Iran, donkeys became possibly known through contacts with Mesopotamia in the third millennium BCE, when they were used to connect regions which were difficult to access by boat (Clutton-Brock 1992: 65). Despite Potts (2011) being convinced that donkeys were well known, if not domesticated, on the Iranian Plateau already by the fourth millennium BCE, most evidence seems to support the idea that donkeys spread to northern Iran along with the expansion of the Old Assyrian Empire. It is important to notice that regions of northern Iran were used as breeding centres for donkeys with indigenous wild Asian asses (Goulder 2018: 84). According to the cuneiform manuscripts of Kültepe-Kanesh, a trade hub in modern Anatolia, donkeys were excessively used under the Old Assyrian reign during the Middle Bronze Age (ca. 2000–1750 BCE). An extensive caravan business called for good donkeys which were bred in the capital Aššur. A special breed of donkey is often mentioned in the texts: the so-called ‘black donkey’ (emāru[m]/imēru[m]) which is identified with the modern Damascus ass, a large, strong and dark-haired breed (Atici 2014: 244–245). Donkeys were often sold for good money at the caravan’s destination if the goods to be transported back to the capital required less donkey power (Barjamovic 2018: 152). In this way, donkeys might also have found their way to the Iranian plateau, where they possibly became known as the ‘black’ variety of asses in contrast to the local wild asses with which they could be interbred to produce “donkey-likes” (PIr. *khara-tara-), i.e. mules or hinnies (Kümmel 2017: 279). However, the PIr. word *kh-er-o- meaning ‘dark’ as suggested in section 3.6 “A new etymology for YAv. xɑrɑ-?” could also be a translation from Old Assyrian ṣa-lá-mu-um ‘black’, which was used to describe the prized black donkey (Zarins 1978: 4). Yet again, the fact that donkeys were brought to northern Iran in order to be crossbred with local wild asses and possibly also horses could have triggered an association with a mythical beast of fertility after which the strange equid was finally named (see section 3.1 “Commentary”).
It should be stressed that in Iran, like in China, the donkey was not the primary equid, but a “latecomer”. As such, it was constantly compared to the horse which played a central role in many societies east of the Zagros mountains. Upon its introduction, the nobility might have found pleasure in the animal as a ‘rare breed’, but there was no cultural background which would have given the donkey a ritual, cultural and social role comparable to the one it enjoyed in West Asia (cf. Greenfield et al. 2012). Thus, donkeys were destined to become animals of the common people and easily gained a bad reputation or even developed into negative symbols as soon as they became more available. This supposedly happened on the Iranian plateau56 as well as later in China and possibly in many regions in between (cf. Shirasaka and Watanabe 2019). Various vernacular variants for the donkey’s name might well have led to multiple written forms in Iranian literature, thereby making its etymology extremely d[...]
incingly shown, Toch. B etswe ‘mule’ is a loanword from Proto-Iranian *atswa– ‘horse’ (cf. Av. aspa– and Khot. aśśa-). Tocharian inherited its word for ‘horse’ directly from Proto-Indo-European *h1eḱu(o)- (Beekes 2011: 38) as Toch. A yuk and Toch. B yakwe ‘horse’ show. Peyrot considers Toch. B etswe as a kind of horse or horse-like animal that was sufficiently different from the “normal” Tocharian horse. He believes that Toch. B etswe was introduced through an Iranian dialect possibly spoken in the north or the east of Tocharian speaking area (Peyrot 2018: 270–271).
As a preliminary conclusion regarding the case of Old Iranian, it is worth stressing the lack of direct and safely attested evidence for a word meaning ‘donkey’. The comparative study of the forms for ‘donkey’ in Sanskrit, Tocharian, and Old Iranian seems to support the idea that the suspected Avestan term, xara-, may indeed refer to a ‘donkey’ or a ‘donkey-like equid’. Nevertheless, what can be the possible reasons for the unsafe spelling ⟨x-r, x-a-r, xv-a-r⟩ of this term in Avestan? The writing system of Avestan is famous for its highly precise alphabet of 56 vowels and consonants. Do the different spellings thus reflect the initial variance of a longer loanword adaptation process or was it caused by another, possibly internal, development? The situation in Sanskrit and Tocharian is not much clearer than in Old Iranian. We are confronted with either an unsafe hapax in Tocharian or a lack of attestation in Vedic texts. Already Lüders (1935: 85) highlighted the lack of attestation of Skt. khara– ‘donkey’ in Vedic texts and interpreted Skt. khara– as an Iranian loanword into Sanskrit. As far as we can see, the only attestation of Skt. khara– ‘donkey’ in Vedic texts belongs to the Paippalāda-Saṁhitā of the Atharvaveda. There, it is mentioned as kharo (Bhattacharya 2016: 1723), the Sandhi form of Skt. kharas ‘donkey.NOM.SG.M’.
The final section of Part II, "Concluding Discussion: Retracing the Donkey’s Trail", offers a good summary of the achievements of Part II, so I quote it in full here:
As discussed in Part I section 2, reported archaeological finds of donkey remains from China are very rare and their clear identification as either wild or domestic lacks a comprehensive analysis in most cases. However, recent studies on modern donkey bones and one reported archaeological find from the ninth century CE grave of Lady Cuī in Xī’ān both show that these donkeys descend from the African wild ass. Apart from the debated depiction of a possible donkey on a Western Hàn (25–220 CE) pictorial tomb brick from Zōu county in Shāndōng province, clear art historical evidence on the presence of donkeys in China proper only appears during the early Medieval period. In these depictions, donkeys mainly serve as riding and transport animals. In contrast, north of the Chinese core area, in the Ordos region of modern Inner Mongolia, several bronze ornaments in the shape of donkey-like equids with bent necks and long ears that are typically dated between the sixth and second centuries BCE have been found. Considering that this region has been home to the Mongolian wild ass (Equus hemionus hemionus), i.e. the nominate subspecies of the Asiatic wild ass (Equus hemionus), until today (cf. Yang Weikang 2007), chances are high that the depicted beasts on the Ordos bronzes were indigenous and hunted for their meat. Further variants of Asiatic wild asses are found across Eurasia populating the lower arid desert and steppe regions, and Tibetan wild asses (Equus kiang) inhabit the north-western Himalayan plateau. However, it seems that none of these elusive beasts have ever been domesticated. While some of them were interbred with donkeys at different points in time, due to their genetic difference52 their offspring was likely sterile.
When looking at the Chinese philological eviden[...]
Phrasal Verb of the Day | Vocabulary | EnglishClub
run over
If you run over something or someone, you hit them or go over them while driving your car.
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Word of the Day
scrub
Definition: (noun) Dense vegetation consisting of stunted trees or bushes.
Synonyms: chaparral, bush.
Usage: The hikers slowly made their way through the dense scrub and reached the campsite by nightfall.
Discuss
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Slang of the Day | Vocabulary | EnglishClub
ace (1)
very skillful, very good at something
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Word of the Day
Word of the Day: arpeggio
This word has appeared in four articles on NYTimes.com in the past year. Can you use it in a sentence?
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Idiom of the Day
have (one's) heart on (one's) sleeve
To openly display or make known one's emotions or sentiments. Watch the video
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Language Log
The Dalles, Dallesport, Dallas
When I passed through this area, it was all very confusing to me, but the local residents have no problem distinguishing the three towns. The Dalles OR and Dallesport WA face each other across the mighty Columbia River, whereas Dallas OR is about 150 miles to the southwest. I met one young man who was born in Dallas OR, migrated up to Dallesport WA, and crosses the bridge every day to work in The Dalles OR because he doesn't have to pay taxes in OR. He has absolutely no difficulty differentiating the three towns and seemed surprised when I told him it was hard for me to keep their names straight.
After talking with him (and others) for several minutes, i figured out the secret for keeping the names separate, apart from the spellings.
In their minds, the "The" of "The Dalles" is pronounced with a higher tone and a stronger emphasis than the following two syllables, and you simply must include it — you cannot just call the place "Dalles"; "Dallesport" is one word, with the first two syllables having greater emphasis and higher tones than the final syllable. And they know well that the name of the third place is pronounced like the megacity in Texas, but has nothing to do with it.
"The Dalles", "Dallesport", "Dallas" — got it?
BTW, the "The" of "The Dalles" is as important and integral to the name as it is for "The Ohio State University".
Oh, and I met a woman here who consistently pronounces "author" as "arthur".
Selected readings
* "The the in The Ohio State University" (9/5/06)
* "Reductio ad THE absurdum" (8/15/19)
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stein, Denmark, and Sweden.
Having read about these peat-bog corpses, I recalled them when we were in Bremen, but, being a bit muddled, confused them with the mummies in the lead cellars of the city. This interest of mine got on Freud’s nerves. “Why are you so concerned with these corpses?” he asked me several times. He was inordinately vexed by the whole thing and during one such conversation, while we were having dinner together, he suddenly fainted. Afterward he said to me that he was convinced that all this chatter about corpses meant I had death-wishes toward him. I was more than surprised by this interpretation. I was alarmed by the intensity of his fantasies—so strong that, obviously, they could cause him to faint.
In a similar connection Freud once more suffered a fainting fit in my presence. This was during the Psychoanalytic Congress in Munich in 1912. Someone had turned the conversation to Amenophis IV (Ikhnaton). The point was made that as a result of his negative attitude toward his father he had destroyed his father’s cartouches on the steles, and that at the back of his great creation of a monotheistic religion there lurked a father complex. This sort of thing irritated me, and I attempted to argue that Amenophis had been a creative and profoundly religious person whose acts could not be explained by personal resistances toward his father. On the contrary, I said, he had held the memory of his father in honor, and his zeal for destruction had been directed only against the name of the god Amon, which he had everywhere annihilated; it was also chiseled out of the cartouches of his father Amon-hotep. Moreover, other pharaohs had replaced the names of their actual or divine forefathers on monuments and statues by their own, feeling that they had a right to do so since they were incarnations of the same god. Yet they, I pointed out, had inaugurated neither a new style nor a new religion.
At that moment Freud slid off his chair in a faint. Everyone clustered helplessly around him. I picked him up, carried him into the next room, and laid him on a sofa. As I was carrying him, he half came to, and I shall never forget the look he cast at me. In his weakness he looked at me as if I were his father. Whatever other causes may have contributed to this faint—the atmosphere was very tense—the fantasy of father-murder was common to both cases. At the time Freud frequently made allusions indicating that he regarded me as his successor. These hints were embarrassing to me, for I knew that I would never be able to uphold his views properly, that is to say, as he intended them.
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erious! I must think. It must be thought out beforehand. Why should I think something I do not know? I don’t want to, by God, that’s sure. But who wants me to? Who wants to force me to think something I don’t know and don’t want to know? Where does this terrible will come from? And why should I be the one to be subjected to it? I was thinking praises of the Creator of this beautiful world, I was grateful to him for this immeasurable gift, so why should I have to think something inconceivably wicked? I don’t know what it is, I really don’t, for I cannot and must not come anywhere near this thought, for that would be to risk thinking it at once. I haven’t done this or wanted this, it has come on me like a bad dream. Where do such things come from? This has happened to me without my doing. Why? After all, I didn’t create myself, I came into the world the way God made me—that is, the way I was shaped by my parents. Or can it have been that my parents wanted something of this sort? But my good parents would never have had any thoughts like that. Nothing so atrocious would ever have occurred to them.”
I found this idea utterly absurd. Then I thought of my grandparents, whom I knew only from their portraits. They looked benevolent and dignified enough to repulse any idea that they might possibly be to blame. I mentally ran through the long procession of unknown ancestors until finally I arrived at Adam and Eve. And with them came the decisive thought: Adam and Eve were the first people; they had no parents, but were created directly by God, who intentionally made them as they were. They had no choice but to be exactly the way God had created them. Therefore they did not know how they could possibly be different. They were perfect creatures of God, for He creates only perfection, and yet they committed the first sin by doing what God did not want them to do. How was that possible? They could not have done it if God had not placed in them the possibility of doing it. That was clear, too, from the serpent, whom God had created before them, obviously so that it could induce Adam and Eve to sin. God in His omniscience had arranged everything so that the first parents would have to sin. Therefore it was God’s intention that they should sin.
This thought liberated me instantly from my worst torment, since I now knew that God Himself had placed me in this situation. At first I did not know whether He intended me to commit my sin or not. I no longer thought of praying for illumination, since God had landed me in this fix without my willing it and had left me without any help. I was certain that I must search out His intention myself, and seek the way out alone. At this point another argument began.
“What does God want? To act or not to act? I must find out what God wants with me, and I must find out right away.” I was aware, of course, that according to conventional morality there was no question but that sin must be avoided.
That was what I had been doing up to now, but I knew I could not go on doing it. My broken sleep and my spiritual distress had worn me out to such a point that fending off the thought was tying me into unbearable knots. This could not go on. At the same time, I could not yield before I understood what God’s will was and what He intended. For I was now certain that He was the author of this desperate problem. Oddly enough, I did not think for a moment that the devil might be playing a trick on me. The devil played little part in my mental world at that time, and in any case I regarded him as powerless compared with God. But from the moment I emerged from the mist and became conscious of myself, the unity, the greatness, and the superhuman majesty of God began to haunt my imagination. Hence there was no question in my mind but that God Himself was arranging a decisive test for me, and that everything depended on my understanding Him correctly. I knew, beyond a doubt, that I would ultimately be compelled to break down, to give way, but I did not want it to hap[...]
Funny Or Die (Youtube)
Trendchasing Doesn't Lead To Good Comedy (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Jon Gabrus' Favorite Emoji (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Podcasts Used To Be Lo-Fi (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Drunk History vol. 5 (2010) Starring Will Ferrell, Don Cheadle & Zooey Deschanel
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ifficult to track.
At least since the reign of the Achaemenids (550–330 BCE), donkeys maintained a certain importance as beasts of burden.57 As it can be seen in Achaemenid administrative documents, donkeys were used in Bactria, which means that they had been established as beasts of burden in Eastern Iran by the fourth century BCE (see section 3.2 “Achaemenid Aramaic”). It is possible that the fall of the Achaemenid Empire conditioned a stronger eastward orientation among some of the former satrapies, which could have facilitated the spread of domestic donkeys to the western end of the Tarim Basin.
The late borrowings seen in Tocharian could be in line with the comparatively late introduction of donkeys to the area, since people living on the northern rim of the basin relied on the Tarim River for east-west transport, while on the southern routes travel on foot, camel, or horseback was more common. The fact that the Toch. B word for ‘mule’ is the only donkey-related word which can be identified as a loanword from Old Iranian (*atswa– ‘horse’) beautifully shows that mules were probably first to arrive in the Tarim Basin, i.e. before their donkey parents, since they were more resistant against the adverse conditions on the passageways through the Pamir mountains (see section 3.2 “Tocharian”). On the southern rim of the Tarim Basin, however, the settlements were more dispersed and not connected by a direct river system. The piedmont region had to be traversed on foot or on camel back to travel between the villages nestling around the meltwater streams flowing from the Kūnlún mountain range. It was probably in this region that the donkey was an exceptionally welcome domestic beast, as it enabled the extension of agricultural activities as well as better interconnection – in a similar way as it had enabled the flourishing of the Late Uruk culture three millennia before.
We need an adjective that stresses the manifest, manifold virtues of the donkey. If we had one I would apply it many times over to the authors of this outstanding collaborative article, who have worked so hard, so long, and so meticulously on it. We owe them a great debt, as we do to the donkeys who have served humanity dutifully for more than seven millennia — but don't push this admirable (to my mind) creature too far! Suggested readings
* "So many words for 'donkey'" (3/17/23)
* "'Little competent donkey'" (9/18/20)
* "Joshua Whatmough and the donkey" (9/1/09)
* "Flip Donkey Doodleplunk?" (2/22/18) —
* "Dialectology in 2020" (10/14/20) — "donkey's dick" (in the comments)
* "Donkeys in Cyberspace!" (6/9/08)
* "Wild Ass Homestay" (1/30/11)
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ce, it appears that the domestic donkey started to gain recognition by the second half of the third century BCE. As it was still considered a rare animal which was gifted to the northern states of the Eastern Zhōu realm, it was primarily held in stables as a symbol of wealth. This probably started to change during the reign of the Qín dynasty after it unified the former Zhōu states and expanded its area of influence northwards. The donkey was presumably present and used in the Tarim Basin as beast of burden to transport goods between the oasis settlements since the first millennium BCE.53 While the donkey might have been less suitable than the Bactrian camel to cross the desert regions, it was the perfect beast to transport heavy loads across the piedmont regions along the rims of the Tarim Basin where various semi-nomadic settlements thrived. Furthermore, it also facilitated the crossing of the surrounding mountain ranges, the Kūnlúnshān 崑崙山 in the south and the Tiānshān 天山 in the north. Apart from their role in transport, the advantages of donkeys in agriculture should not be forgotten (see e.g. Brodie 2008). Donkeys were ideal for everyday transport of water, supplies, and people to the fields, as they were easy to control, and played a critical role in harvest efficiency since they could also be used as draft animals54 to pull heavy carts. Societies of the Tarim Basin originally were cattle breeders (see e.g. Yu Chong et al. 2022), but with the proceeding aridification it must have been exceedingly difficult to maintain the herds (cf. Hinsch 1988: 138). While cattle are strong and can serve as powerful draft animals, they need an ample amount of water and time to ruminate. In contrast, donkeys profit from a faster fibre consumption and the ability to retain water in their bodies for an extended period of time (De Santis et al. 2021: 4). The passage about the practice of the Kingdom of Wūchá to raise only donkeys but no cattle reflects this earlier change from cattle to donkey breeding which took over in the region around the Tarim Basin after the donkey had been introduced. As the use of donkeys spread through the Tarim Basin, people living in the vicinity of the Héxī Corridor, among them the Róng herdsmen providing the First Emperor of Qín with what might have been mules (see Part I section 2.3), were among the first to introduce the new equid to China. It is important to notice that by the third century BCE horses were still more common than donkeys in the Héxī region, thus hybrid breeders were probably more likely to let their rare donkey jack sire some horse mares, which would give birth to mules, than to endanger some precious donkey jennies by trying to breed hinnies.55 The exceptional status of hinnies, possibly reflected in the ‘special donkey’ term jùxū 駏驉 (see section 4.3), might be connected with this initial rarity of the hybrid, whereas mules became a common sight in the Chinese heartland much sooner.
By the time the Xiōngnú confederation formed in response to the Qín expansion to the north (Di Cosmo 1994: 1116), donkeys and mules were bred alongside camels, especially in dry regions, and thus became known to Chinese historiographers as ‘special domestic animals of the Xiōngnú’, even though the peoples using the beasts did not necessarily identify as Xiōngnú themselves. Finally, when Hàn Emperor Wǔ attacked the Xiōngnú, he learnt about the effectiveness of donkeys, and when the southern Xiōngnú accepted their formal submission to China in 51 BCE, the sturdy beast of burden had definitely found its place among the domestic animals of the Central Plains. But how did donkeys arrive in the Tarim Basin? Considering that the donkey had been a popular animal in West Asia since its first domestication before the third millennium BCE, it is noteworthy that it only gained popularity on the eastern side of the Pamir Mountains by the 1st millennium BCE. While its introduction to the Tarim Basin might be connected to an increase of mobility between[...]
Language Log
A Sino-Iranian tale of the donkey's Eurasian trail, part 2
The first part of this virtuoso study of the Afro-Eurasian archeolinguistics of the donkey and its concomitant terms in diverse languages across vast expanses of land from East and North Africa to the heartland of East Asia was described in "A Sino-Iranian tale of the donkey's Eurasian trail" (5/10/24). This post summarizes the second part of the study, which appears here:
Samira Müller, Milad Abedi, Wolfgang Behr, and Patrick Wertmann, "Following the Donkey’s Trail (Part II): a Linguistic and Archaeological Study on the Introduction of Domestic Donkeys to China", International Journal of Eurasian Linguistics, 6 (2) (October 16, 2024), 294-358.
The first two paragraphs of the Abstract were reproduced in the Language Log post cited in the first paragraph above, so there is no need to repeat them here. Here is the third paragraph of the Abstract, which appears at the head of the just published Part II of the article:
While Part I focussed on the question how and when donkeys might have been introduced to China, Part II retraces the origins of Iranian and Chinese terminologies concerning the donkey. Section 3 first provides a chronological overview of words attested in Persian literature and Iranian contact languages. The second half (subsections 3.5–3.6) proposes several possible explanations for the etymology of the word for donkey in Iranian languages. Section 4 discusses Chinese donkey related terminologies in five subsections, laying a special emphasis on the interrelation with words for its hybrid relatives. Finally, section 5 concludes this paper with a discussion considering all findings of both Parts.
The linguistic and archeological evidence adduced by the authors under the following headings is plentiful and detailed:
* 3 The Donkey’s Sombre Passage through Iranian Languages
* 3.1 Linguistic Evidence for ‘Donkey’ in Old Iranian Languages (1000–400 BCE)
* 3.2 Old Iranian Contact Languages
* 3.3 Linguistic Evidence in Middle Iranian (400 BCE–900 CE)
* 3.4 Middle Iranian Contact Languages and the Term for the ‘Donkey’
* 3.5 The Borrowing Scenario
* 3.6 Internal Innovations in Indo-Iranian? An Alternative ‘Colour Scenario’
* 3.7 Interim Conclusion on the Iranian Data
* 4 How Donkey Terms Entered Chinese
* 4.1 A Term for a New Companion
* 4.2 A Door for the Donkey
* 4.3 The “Donkey-Donkey”
* 4.4 Mulling over Mules
* 4.5 Interim Conclusion: Searching for the Best Name
Because we at Language Log have especially stressed the value of evidence for and from Tocharian, I wil quote three paragraphs focusing on that language:
Tocharian. At least three branches of Indo-European (Tocharian, Iranian, and Indic) used identical vocabulary to designate donkeys or donkey-like equids: Toch. B khare– ‘ass’ (hapax), YAv. xara-, and Skt. khara-. The Tocharian form stems from Buddhist Skt. khara– ‘donkey’ (Adams 2013: 263). Toch. B khare– ‘ass’ only appears once in an unclear context (Adams 2013: 263), making it another unsafe hapax. Toch. B also has another form for ‘donkey’ and ‘ass’, kercapo-, which is a cognate or borrowing from Sanskrit gardabhá– ‘donkey, ass’ < *gordebho– (Adams 2017: 1368). Adams has pointed out, however, that the borrowing must have occurred very early, i.e. before the merger of the non- high vowels in Indo-Iranian. A common inheritance from PIE seems therefore more likely (Adams 2017: 1368). If so, this word must initially have had another meaning than donkey, since it was used long before the long-eared domestic animal was introduced to Indo-Iranian populations.
Apart from the word khare– ‘donkey’ and the seemingly older form kercapo, there is Toch. B etwe ‘mule’. As Peyrot (2018) has conv[...]
Idiom of the Day
heat wave
A period of time in which the weather is unusually and persistently hot. Watch the video
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Language Log
Bizarre English-Japanese language confusion
"Australian man claiming language mix-up jailed over Tokyo break-in", By Himari Semans, The Japan Times (10/18/24)
The behavior of the defendant was so peculiar that, even if he was not intending to rob or injure the old man into whose house he broke, he deserves the 240 days detention plus 490 days for a total of two years jail time to which he was sentenced today.
The report repeatedly mentioned that the defendant smelled "gasoline". I wonder if what he was really trying to say was that he smelled "gas".
"gasu ガス" ("gas")
"gasorin ガソリン" ("gasoline")
Daniel Matthew Otto, the defendant, is not denying that he broke into the victim's home by a suspicious route:
The incident occurred at around 11:30 p.m. on June 23, 2023.
Mathew broke into the victim’s two-story house via the roof and balcony, and hurt the elderly man's head while they wrestled. Mathew subsequently fled the scene.
The trial focused on the words used by the defendant because they would determine whether he had intended to rob the victim or help him.
Mathew’s defense team argued that he smelled gasoline when he was passing by the victim's home and had told the 70-year-old man in English to “Go to a door!” and “Can you walk?”
The victim, meanwhile, claimed that defendant shouted “gōtō da” and “kane wa doko da?” (Where is the money?) in Japanese.
On Friday, presiding Judge Jun Shimato ruled that Mathew’s argument was untrustworthy, considering that he tried to unlock a window of the house using a small gardening shovel he found on the balcony and grabbed the victim's wrists when he made his way inside.
If Mathew had wanted to warn the victim, he could have done so through an intercom at the door, the judge said. The defendant also did not call the police when he left the scene, the judge added.
Shimato, in his ruling, said that there was also a likelihood that the victim might have misheard Mathew, since he assumed the defendant was a robber when he entered his home through the window on the second floor.
The victim’s wife and a police officer who went to the scene testified that upon close inspection of the balcony, there was no smell of gasoline, which made Mathew’s account doubtful, effectively making his statements unreliable, according to the ruling.
Prosecutors sought six years' imprisonment for the defendant.
In the end, Shimato handed down a prison sentence for breaking into the home and injuring the man, but not for robbery.
Mathew’s defense lawyer Rie Nishida said she plans to appeal the ruling, describing it as “a very unreasonable decision.”
Mathew himself expressed relief that he was not convicted of robbery.
Nishida expressed disappointment that the court dismissed her client’s claim of having smelled gasoline, which she said was corroborated by police remarks. She says she has recordings of the remarks.
In my estimation, Matthew Otto should indeed consider himself fortunate that he was not convicted of robbery.
Selected readings
* "Law as applied linguistics" (7/25/09)
* "Robberies in Kanto region may be linked to 'dark' part-time jobs" (10/17/24) — the vitims were nearly all in their 70s
[Thanks to Don Keyser]
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Language Log
Frazz on lexical drift
For the past week or so, Jef Mallett's Frazz has been exploring etymology and semantic drift.
The current sequence starts on 10/10 (or maybe earlier):
http://languagelog.ldc.upenn.edu/myl/FrazzDrift1.png
And then continues onward (so far):
http://languagelog.ldc.upenn.edu/myl/FrazzDrift2.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift3.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift4.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift5.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift6.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift7.png
http://languagelog.ldc.upenn.edu/myl/FrazzDrift8.png
The OED's etymologies for economy and for economic take us back to the Greek οἰκονομία (management of a household or family, husbandry, thrift), οἰκονόμος (one who manages a household; generally, manager, administrator), and οἰκονομικός (practised in the management of a household or family, hence, thrifty, frugal, economical).
And if you follow those links to the entries in the Liddell/Scott/Jones Greek-English Lexicon, you'll see that the "management" in question starts out as the domain of women and slaves, though Frazz and Caulfield haven't yet made that connection.
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Phrasal Verb of the Day | Vocabulary | EnglishClub
make out (2)
to hug, kiss and touch in a sexual way
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Word of the Day
paucity
Definition: (noun) Smallness of number; fewness.
Synonyms: dearth.
Usage: Despite the paucity of natural resources, the country was able to develop its industry.
Discuss
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Slang of the Day | Vocabulary | EnglishClub
meat market
a place like a bar or nightclub in which people looking for sexual partners can meet
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pen without my understanding it, since the salvation of my eternal soul was at stake.
“God knows that I cannot resist much longer, and He does not help me, although I am on the point of having to commit the unforgivable sin. In His omnipotence He could easily lift this compulsion from me, but evidently He is not going to. Can it be that He wishes to test my obedience by imposing on me the unusual task of doing something against my own moral judgment and against the teachings of my religion, and even against His own commandment, something I am resisting with all my strength because I fear eternal damnation? Is it possible that God wishes to see whether I am capable of obeying His will even though my faith and my reason raise before me the specters of death and hell? That might really be the answer! But these are merely my own thoughts. I may be mistaken. I dare not trust my own reasoning as far as that. I must think it all through once more.”
I thought it over again and arrived at the same conclusion. “Obviously God also desires me to show courage,” I thought. “If that is so and I go through with it, then He will give me His grace and illumination.”
I gathered all my courage, as though I were about to leap forthwith into hell-fire, and let the thought come. I saw before me the cathedral, the blue sky. God sits on His golden throne, high above the world—and from under the throne an enormous turd falls upon the sparkling new roof, shatters it, and breaks the walls of the cathedral asunder.
So that was it! I felt an enormous, an indescribable relief. Instead of the expected damnation, grace had come upon me, and with it an unutterable bliss such as I had never known. I wept for happiness and gratitude. The wisdom and goodness of God had been revealed to me now that I had yielded to His inexorable command. It was as though I had experienced an illumination. A great many things I had not previously understood became clear to me. That was what my father had not understood, I thought; he had failed to experience the will of God, had opposed it for the best reasons and out of the deepest faith. And that was why he had never experienced the miracle of grace which heals all and makes all comprehensible. He had taken the Bible’s commandments as his guide; he believed in God as the Bible prescribed and as his forefathers had taught him. But he did not know the immediate living God who stands, omnipotent and free, above His Bible and His Church, who calls upon man to partake of His freedom, and can force him to renounce his own views and convictions in order to fulfill without reserve the command of God. In His trial of human courage God refuses to abide by traditions, no matter how sacred. In His omnipotence He will see to it that nothing really evil comes of such tests of courage. If one fulfills the will of God one can be sure of going the right way.
(If you read all that, you'll be forgiven for considering it a reason to be satisfied with the "simplification of a simplification of a summary" — though in my opinion the whole thing is worth the effort…)
The comic's mouseover title ("The best part of the book is his descriptions of Freud fainting because Jung didn't believe sex was the cause of everything") is also incomplete and misleading. Here's the relevant passage from the book:
In Bremen the much-discussed incident of Freud’s fainting fit occurred. It was provoked—indirectly—by my interest in the “peat-bog corpses.” I knew that in certain districts of Northern Germany these so-called bog corpses were to be found. They are the bodies of prehistoric men who either drowned in the marshes or were buried there. The bog water in which the bodies lie contains humic acid, which consumes the bones and simultaneously tans the skin, so that it and the hair are perfectly preserved. In essence this is a process of natural mummification, in the course of which the bodies are pressed flat by the weight of the peat. Such remains are occasionally turned up by peat diggers in Hol[...]
Language Log
An unusual view of divine revelation
The middle two panels of a recent SMBC: http://languagelog.ldc.upenn.edu/myl/SMBC_JungScience0.png This might be an (unfair) attack on Blinkist, but it isn't.
It's partly an attack on Carl Jung, and simultaneously a joke about the attacker. Here's the whole of the comic: http://languagelog.ldc.upenn.edu/myl/SMBC_JungScience.png Mouseover title: "The best part of the book is his descriptions of Freud fainting because Jung didn't believe sex was the cause of everything."
And the AfterComic is the relevant quote from Jung's memoir:
http://languagelog.ldc.upenn.edu/myl/SMBC_JungScienceAfter.png
Ironically, the comic's treatment of God's bowel movement is incomplete and misleading. Here's more of the context, from Jung's memoir Memories, Dreams, Reflections (translation by Clara and Richard Winston of Erinnerungen, Träume, Gedanken):
One fine summer day that same year [1886, when he was 11 years old] I came out of school at noon and went to the cathedral square. The sky was gloriously blue, the day one of radiant sunshine. The roof of the cathedral glittered, the sun sparkling from the new, brightly glazed tiles. I was overwhelmed by the beauty of the sight, and thought: “The world is beautiful and the church is beautiful, and God made all this and sits above it far away in the blue sky on a golden throne and …” Here came a great hole in my thoughts, and a choking sensation. I felt numbed, and knew only: “Don’t go on thinking now! Something terrible is coming, something I do not want to think, something I dare not even approach. Why not? Because I would be committing the most frightful of sins. What is the most terrible sin? Murder? No, it can’t be that. The most terrible sin is the sin against the Holy Ghost, which cannot be forgiven. Anyone who commits that sin is damned to hell for all eternity. That would be very sad for my parents, if their only son, to whom they are so attached, should be doomed to eternal damnation. I cannot do that to my parents. All I need do is not go on thinking.”
That was easier said than done. On my long walk home I tried to think all sorts of other things, but I found my thoughts returning again and again to the beautiful cathedral which I loved so much, and to God sitting on the throne—and then my thoughts would fly off again as if they had received a powerful electric shock. I kept repeating to myself: “Don’t think of it, just don’t think of it!” I reached home in a pretty worked-up state. My mother noticed that something was wrong, and asked, “What is the matter with you? Has something happened at school?” I was able to assure her, without lying, that nothing had happened at school. I did have the thought that it might help me if I could confess to my mother the real reason for my turmoil. But to do so I would have to do the very thing that seemed impossible: think my thought right to the end. The poor dear was utterly unsuspecting and could not possibly know that I was in terrible danger of committing the unforgivable sin and plunging myself into hell. I rejected the idea of confessing and tried to efface myself as much as possible.
That night I slept badly; again and again the forbidden thought, which I did not yet know, tried to break out, and I struggled desperately to fend it off. The next two days were sheer torture, and my mother was convinced that I was ill. But I resisted the temptation to confess, aided by the thought that it would cause my parents intense sorrow.
On the third night, however, the torment became so unbearable that I no longer knew what to do. I awoke from a restless sleep just in time to catch myself thinking again about the cathedral and God. I had almost continued the thought! I felt my resistance weakening. Sweating with fear, I sat up in bed to shake off sleep. “Now it is coming, now it’s s[...]
Funny Or Die (Youtube)
The Evolution Of Topical Comedy (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Jon Gabrus vs. Social Media Copycats (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Jon Gabrus: Internet, good or bad? (Inside The FOD Vault Episode 3)
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Funny Or Die (Youtube)
Early Internet Comedy Was An Exciting Time (Inside The FOD Vault Episode 3)
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