2005-06-29

"To Althea From Prison"

To Althea From Prison
Richard Lovelace (1618-1658)

When Love with unconfined wings
Hovers within my gates,
And my divine Althea brings
To whisper at my grates;
When I lie tangled in her hair
And fettered with her eye
The birds that wanton in the air
Know no such liberty.

When flowing cups pass swiftly round
With no allaying Thames,
Our careless heads with roses crowned,
Our hearts with loyal flames;
When thirsty grief in wine we steep,
When healths and draughts go free,
Fishes that tipple in the deep
Know no such liberty.

When, linnet-like confined,
With shriller throat shall sing
The mercy, sweetness, majesty
And glories of my King;
When I shall voice aloud how good
He is, how great should he,
The enlargèd winds, that curl the flood,
Know no such liberty.

Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for an hermitage:
If I have freedom in my love,
And in my soul am free,
Angels alone, that soar above,
Enjoy such liberty.

The famous lines (the first two of the last stanza) also express a legal truth: you can be "falsely imprisoned" without any sign of stone walls or iron bars.

Absolute and relative names

Before DNS was heard of, there was the Arpanet HOSTS.TXT file, which specified absolute names for the small subset of connected computers on the Arpanet, and then there was UUCP naming. Since UUCP-style names are dead or the nearest thing to it, I will explicate.

Once upon a time, if you weren't lucky enough to be on the Arpanet, you typically addressed your email something like this:

host1!host2!host3!...!hostn!username

Interpreted as routing instructions, this meant to pass the email to the computer named host1, which would pass it to the computer named host2, which ... would pass it to the computer named hostn for delivery to hostn's local user named username. Well and good.

But what was the source of these names: host1, host2, etc.? They had a purely local interpretation. Thus, host1 was the name of that particular computer according to your local computer, which had names for all the computers it could reach directly. And host2 in turn was the name of that second computer according to host1. Your computer might have a completely different name for host2, or no name at all. And as for hostn, that name might be known only to hostn-1. There was neither in principle nor in practice any central registry like DNS where these names could be looked up.

This system, while theoretically completely general, had an obvious practical difficulty: how did you give someone your email address short of actually sending an email? As an email traveled through the system, the sender's address was continuously transformed by prepending the local name of the last relay, thus making it possible to reply (provided naming was sufficiently reciprocal, as sometimes it was not). But how to specify it in the first place?

In practice, people tended to specify "bang paths" (bang = !) from certain "well-known hosts" such as ihnp4, seismo, ucbvax, decvax. (I name them so that old-timers can have the pleasure of seeing these hostnames once again.) So if you knew, as people generally did, the correct bang path from your system to the well-known hosts, you could prepend that to your intended recipient's partial bang path, and hopefully the mail got through.

There was some effort made to map the system as a directed graph with named links with attached costs, and a program called pathalias was used to rewrite the bang paths into cheaper routes with the same effect. But the mapping effort, being post hoc, never quite caught up with reality, and mail loops whereby hosta routed an email to hostb, which routed it back to hosta, were far from rare.

The DNS, on the other hand, grew out of the inability of all Arpanet (later Internet) hosts to keep up with the growth of the HOSTS.TXT file, and the administrative difficulties of managing such a large but flat absolute name space. Converting the name space to a hierarchy, and writing a distributed hierarchical implementation, made the DNS sufficiently scalable to support the many-orders-of-magnitude larger Internet of today.

For many a year, the domainists and bangists met and did intellectual battle on the fields of Usenet. Pathalias was even modified to understand bang paths that contained domain names, but bang paths were finally sent to the scrap heap by the invention of the ISP, which allowed even leaf computers to be effectively, if intermittently, on the Internet. And now though sometimes our email addresses are annoyingly long, or short but arbitrary, and even from time to time still contain the dreaded %-hack (which is not documented anywhere, including here), we can even put them on our business cards, along with those other absolute names, our postal addresses and worldwide telephone numbers.

Shall relative names return? Who is willing to stand up and be counted?

The Antipodes

The Antipodes are the English-speaking countries in the South Pacific Ocean: Australia, New Zealand, Papua New Guinea, and associated locations.

Ironically, not a single scrap of land is actually antipodal to Australia. This is pretty surprising, considering how big Australia is; it is as if a cylindrical core of the Earth had been pushed downunderward, leaving a depression in the North Atlantic Ocean and a rise constituting Australia. Bermuda is almost antipodal, but it actually fits into the bay at Perth.

The United States similarly represents a core that has been pushed upoverward; the only land antipodal to it is a small slice of Kerguelen Island, glacial and uninhabited, which is antipodal to part of Rhode Island (which is not an island). Hawaii is an exception.

Finally, Antarctica is antipodal to the Arctic Ocean, mostly, as if its core had been pushed southward. How to visualize these three cores intersecting at the center of the Earth: Well.

These facts are recycled from W.v.O. Quine's book Quiddities. (No, he didn't write a book called Haecceities, in case you're wondering.)

2005-06-28

Geolibertarianism in rhyme

There was a man named Henry George
Of land monop'ly quite the scourge.
Wealth, said he, is what we make
For profit or consumption's sake:
Stone axe, print book, or Jedi saber,
We make them with Capital, Land, and Labor.
The natural world, you understand,
Is what economists mean by "Land";
Including sea and sky and soil,
And iron, forests, coal, and oil.
"Capital"'s wealth used for production;
On "Labor" we need no instruction.
The return on Labor we call "Wages"
(All this is written on many pages,
Paper and Web; I can barely tap it all);
"Interest" is what's paid to Capital.
And those who by some accident
Own Land, we pay them what's called "Rent".
This maxim Henry carved in stone:
Ourselves, ourselves are what we own.
The products of our mind and hand
Are at no other man's command.
But what is not of our own making
Is anyone's at all for taking,
Provided (this point is due to Locke)
They leave enough so as not to block
Others from taking Land as good
That still is free, it's understood.
If this is so, then why endure
So many who are so very poor?
Simple: we've decided to pay
All Rent to those who (as we say)
By hook or crook have gotten hold
By being there first and being bold.

Then they, or their heirs, get to collect
(Waking or sleeping) what they expect
The traffic will bear. The rest of us
Must pay what they ask, without any fuss,
Or else go scratch -- for without Land
There is no scope for mind or hand.
The amount of Land is fixed, you know,
Higher prices won't make it grow.
(The self-same law we can construe
Of those who own ideas too.)
Why should the rest of us pay Rents
To their current recipients?
Their title's not one we should endorse,
It is commonly based on force.
Instead, community Rent collection
(The so-called "Single Tax") based on inspection
And assessment, would be just
And pay for services that we must
Have, like national defense,
Safe water, protection of innocence.
What's this to do with XML?
Quite a bit. You see, Ideas as well
As Land belong to all mankind.
If we technologists allow the blind
And greedy to enclose this space,
A commons of the human race,
We and our children will be paying
Forevermore (it goes without saying)
To Concept-owners, past all praying.
So by this maxim be impressed:
Use the tools that work the best.
Do not yield your sovereign judgement,
To any sort of political fudgement.
The criterion of sound design
Should be, must be, your guideline.
And if you're designing documents,
Try RNG. We charge no rents.

House numbering

In the United States, at least, house numbers have nothing to do with the Postal Service, but are assigned by city planning commissions and the like. How they do it, however, varies extremely.

In Manhattan, for example, where I live, streets run both east and west from the central spine, and are numbered starting at the spine and working outward. However, even numbers are always on the south side of a street. Manhattan avenues are numbered northwards; for details, see the Comments.

In Queens the houses were renumbered in 1926, inducing Queens resident Ellis Parker Butler (best known for the immortal "Pigs Is Pigs", to have this mnemonic rhyme published in the New York Times:

In Queens to find locations best —
Avenues, roads and drives run west;
But ways to north and south, 'tis plain
Are street or place or even lane;
While even numbers you will meet
Upon the west and south of street.

(You can sing it to the tune of "Little Brown Jug".)

What about the "100 house numbers per block" convention? This does not hold in the older parts of older U.S. cities (Manhattan does not obey it south of 8th St. or so), but is quite general in the U.S. as a whole.

In rural parts, it is not uncommon for houses to be neither named nor numbered; my house in the country has no "address" at all, and only post office boxes are provided (no mail delivery). Anyone who wants to reach me by snail (extremely snail) mail, can do so at:

Cowan
12017-0042
U.S.A.

2005-06-27

Careers for calves

A bull calf has four possible fates: he can become a veal calf, a steer, an ox, or a bull.

  • Veal calves are castrated and killed at about 16 weeks and eaten as veal.
  • Steers are castrated and killed while mature but still fairly young (14-16 months) and eaten as beef.
  • Oxen are castrated and used as work animals. When they die, the meat is too tough to eat, even in Big Mac format.
  • Bulls are not castrated and are used as studs. When they die, the meat is also too tough to eat and probably tastes funny to boot.

(We castrate most calves for two main reasons: it makes the animals docile and easy to handle, and testosterone affects the flavor of the meat, making it gamy and unacceptable to wishy-washy modern palates.)

The number of bulls and oxen is insignificant compared to the other types. Veal calves are generally from dairy herds, of which they are a basically unwanted byproduct.

More bogo-translations

Someone asked me who wrote one of my signature lines:

I amar prestar aen, han mathon ne nen, han mathon ne chae, a han noston ne 'wilith.

I replied that it was written by David Salo, and said by Cate Blanchett. In the book, it's Treebeard who says it, and in the Common Speech:

The world is changing; I feel it in the water, I feel it in the earth, I smell it in the air.

But the point of this posting is to show off two bogo-translations of the Sindarin version into English, made by members of the Conlang list:

  • I am priester than a priest, I have not run one marathon, and I do not wish to run the marathon, for I prefer to stay in my village.
  • I am one bitter priest, I have not a single mathom, I have no mathom to keep, and I have an unwilting mind.

How modern Burmese got two grammars

First there were the Buddhist scriptures in Pali, with Burmese interlinear translation, with conventional markers of number, tense, case, and mood corresponding to Pali ones, just like the 1SG and ACC and PL that linguists use nowadays.

Next were the same texts, but with the Pali original left out: a Burmese relexification of Pali, with conventional markers aforesaid. This is called "Nissaya Burmese": Burmese surface representations, Pali morphology and syntax.

Next were original works written directly in Nissaya Burmese.

Then came more original works in modified Nissaya, with some of the Pali markers left out. The more Pali-esque, the more high-toned the work was considered to be.

Next came writing in plain Burmese, but heavily influenced by Nissaya conventions. This is roughly the level of newspaper writing in Burmese today.

Next came elegant spoken Burmese, which was native morphosyntax with many conventions taken from prose style, which was itself a mixture of native and Nissaya.

Finally, colloquial spoken Burmese picked up many of these conventions as well.

It seems that one cannot fully describe the linguistic habits of the Burmese without using two sets of grammatical rules, one just like the grammar of Pali, the other more characteristic of colloquial Burmese. [Burling]

So are the most Nissaya-ish varieties really Burmese, or are they really Pali? Well, the grammar is surely Pali, but they are connected by an unbroken chain of mutually intelligible 'lects to colloquial Burmese, whereas Pali itself is completely shut off by an impermeable lexical barrier. (Burmese has borrowed many Pali morphemes, but not so much that Pali is even vaguely intelligible without learning it.)

Note that the Pali influence in Burmese has been going on for a thousand years: Burmese itself has evolved considerably from the form in which the interlinear scriptures were first recorded. Pali morphosyntax is now so deeply intertwingled in Burmese that we can only recover a "pure native" grammar from comparative Tibeto-Burman considerations.

References:

John Okell, "Nissaya Burmese", Indo-Pacific Linguistic Studies (Lingua 15), (Amsterdam: North Holland Publishing Company, 1965) [the original]

John Okell, "Nissaya Burmese", Journal of the Burma Research Society, 50 (1967) pp. 95-123 [expanded version]

Robbins Burling, Man's Many Voices (Holt, Rinehart and Winston, 1970), pp. 180-83 [the secondary source that I actually read]

2005-06-24

Giving food

As a resident of New York City, I think it worth pointing out that many homeless people are quite suspicious of gifts of unwrapped food, as there are sickos out there who try to hand out food that they have contaminated with something that will make the homeless person sick (ipecac and laxatives seem to be popular).

In my opinion, the better approach, if you want to give a homeless person food, is to offer to take them into a deli (they are all over the place here) and have them order a sandwich for which you pay. In addition to eliminating the above issue, and making sure that your money actually goes toward food and not something else, this also allows the person the dignity of choosing their own food.

Russian with a Russian accent

When I took a semester of college Russian back in 1975, my Russian teacher spent about the first week of the course teaching us to speak English with a Russian accent. The idea was to learn to do that so thoroughly that when we started to learn Russian, we would be able to speak that with a Russian accent also (i.e. perfectly). I have long since forgotten all the Russian I learned, but hey, my Russian-accented English is still pretty good.

The short ling

Boontling is the short ling that Boonters used to harp, 1880-1920. Only a few codgy harpers are still with us (the rest piked to the dusties long ago, luckily not before the ling was written down), but there is no question about the usability of Boont, as in this version of a familiar English-language nursery rhyme:

The eeld'm piked for the chigrel nook
      For gorms for her bahl beljeemer;
The gorms had shied, the nook was strung,
      And the bahl beljeemer had nemer.

Still, the Mendocino Mushroom Forager issue for 1980 (the "Boont Ite-Steak Greeley Sheet") contained this sentence by Chipmunk (mundanely Bob Glover), warning against ignorantly mistaking poisonous mushrooms for edible ones:

You must do much graymatterin fore pikin for seekin Ite steaks to gorm, cause the sockers might not be bahlers, but nonchers with dusties dust, so deek your bok well.

Note the slight syntactic difference between Boontling (shared with many non-standard English dialects) and standard English: "pikin for seekin" as opposed to English "walking/traveling to hunt".

"The Brightlighter's Jonnem" is a story in neo-Boont with an English translation.

From this hour to that hour

Someone asked for the etymology is of the French word encore (Italian ancora, Rumantsch aunc).

The bizarre but apparently uncontested etymology is Latin hinc ad horam '[from] this [hour] to [that] hour'. Hey, it's no worse than ampersand, which is from and per se and, as in the old style of reciting the alphabet, ending with "x y z and per se [by itself] &".

Update: The Romanian word încă mentioned in an earlier version of this posting is probably from Latin unquam.

2005-06-22

Grandmother Little Bear Woman on conflict

Modernist manuals of writing often conflate story with conflict. This reductionism reflects a culture that inflates aggression and competition while cultivating ignorance of other behavioral options. No narrative of any complexity can be built on or reduced to a single element. Conflict is one kind of behavior. There are others, equally important in any human life, such as relating, finding, losing, bearing, discovering, parting, changing.
     —Ursula K. LeGuin, Steering the Craft

"Do you think I've been lying about it? What do you take me for?"

From Roughing It, Mark Twain's 1872 fictionalized account of his life out West. The applicability of this is up to you.

The Admiral seldom read newspapers; and when he did he never believed anything they said. He read nothing, and believed in nothing, but "The Old Guard," a secession periodical published in New York. He carried a dozen copies of it with him, always, and referred to them for all required information. If it was not there, he supplied it himself, out of a bountiful fancy, inventing history, names, dates, and every thing else necessary to make his point good in an argument. Consequently he was a formidable antagonist in a dispute.

Whenever he swung clear of the record and began to create history, the enemy was helpless and had to surrender. Indeed, the enemy could not keep from betraying some little spark of indignation at his manufactured history — and when it came to indignation, that was the Admiral's very "best hold." He was always ready for a political argument, and if nobody started one he would do it himself. With his third retort his temper would begin to rise, and within five minutes he would be blowing a gale, and within fifteen his smoking-room audience would be utterly stormed away and the old man left solitary and alone, banging the table with his fist, kicking the chairs, and roaring a hurricane of profanity. It got so, after a while, that whenever the Admiral approached, with politics in his eye, the passengers would drop out with quiet accord, afraid to meet him; and he would camp on a deserted field.

But he found his match at last, and before a full company. At one time or another, everybody had entered the lists against him and been routed, except the quiet passenger Williams. He had never been able to get an expression of opinion out of him on politics. But now, just as the Admiral drew near the door and the company were about to slip out, Williams said:

"Admiral, are you certain about that circumstance concerning the clergymen you mentioned the other day?" — referring to a piece of the Admiral's manufactured history.

Every one was amazed at the man's rashness. The idea of deliberately inviting annihilation was a thing incomprehensible. The retreat came to a halt; then everybody sat down again wondering, to await the upshot of it. The Admiral himself was as surprised as any one. He paused in the door, with his red handkerchief half raised to his sweating face, and contemplated the daring reptile in the corner.

"Certain of it? Am I certain of it? Do you think I've been lying about it? What do you take me for? Anybody that don't know that circumstance, don't know anything; a child ought to know it. Read up your history! Read it up ―, and don't come asking a man if he's certain about a bit of ABC stuff that the very southern [epithet]s know all about."

Here the Admiral's fires began to wax hot, the atmosphere thickened, the coming earthquake rumbled, he began to thunder and lighten. Within three minutes his volcano was in full irruption and he was discharging flames and ashes of indignation, belching black volumes of foul history aloft, and vomiting red-hot torrents of profanity from his crater. Meantime Williams sat silent, and apparently deeply and earnestly interested in what the old man was saying. By and by, when the lull came, he said in the most deferential way, and with the gratified air of a man who has had a mystery cleared up which had been puzzling him uncomfortably:

"Now I understand it. I always thought I knew that piece of history well enough, but was still afraid to trust it, because there was not that convincing particularity about it that one likes to have in history; but when you mentioned every name, the other day, and every date, and every little circumstance, in their just order and sequence, I said to myself, this sounds something like — this is history — this is putting it in a shape that gives a man confidence; and I said to myself afterward, I will just ask the Admiral if he is perfectly certain about the details, and if he is I will come out and thank him for clearing this matter up for me. And that is what I want to do now — for until you set that matter right it was nothing but just a confusion in my mind, without head or tail to it."

Nobody ever saw the Admiral look so mollified before, and so pleased. Nobody had ever received his bogus history as gospel before; its genuineness had always been called in question either by words or looks; but here was a man that not only swallowed it all down, but was grateful for the dose. He was taken a back; he hardly knew what to say; even his profanity failed him. Now, Williams continued, modestly and earnestly:

"But Admiral, in saying that this was the first stone thrown, and that this precipitated the war, you have overlooked a circumstance which you are perfectly familiar with, but which has escaped your memory. Now I grant you that what you have stated is correct in every detail — to wit: that on the 16th of October, 1860, two Massachusetts clergymen, named Waite and Granger, went in disguise to the house of John Moody, in Rockport, at dead of night, and dragged forth two southern women and their two little children, and after tarring and feathering them conveyed them to Boston and burned them alive in the State House square; and I also grant your proposition that this deed is what led to the secession of South Carolina on the 20th of December following. Very well."

Here the company were pleasantly surprised to hear Williams proceed to come back at the Admiral with his own invincible weapon — clean, pure, manufactured history, without a word of truth in it.

"Very well, I say. But Admiral, why overlook the Willis and Morgan case in South Carolina? You are too well informed a man not to know all about that circumstance. Your arguments and your conversations have shown you to be intimately conversant with every detail of this national quarrel. You develop matters of history every day that show plainly that you are no smatterer in it, content to nibble about the surface, but a man who has searched the depths and possessed yourself of everything that has a bearing upon the great question. Therefore, let me just recall to your mind that Willis and Morgan case — though I see by your face that the whole thing is already passing through your memory at this moment.

"On the 12th of August, 1860, two months before the Waite and Granger affair, two South Carolina clergymen, named John H. Morgan and Winthrop L. Willis, one a Methodist and the other an Old School Baptist, disguised themselves, and went at midnight to the house of a planter named Thompson — Archibald F. Thompson, Vice President under Thomas Jefferson, — and took thence, at midnight, his widowed aunt, (a Northern woman,) and her adopted child, an orphan — named Mortimer Highie, afflicted with epilepsy and suffering at the time from white swelling on one of his legs, and compelled to walk on crutches in consequence; and the two ministers, in spite of the pleadings of the victims, dragged them to the bush, tarred and feathered them, and afterward burned them at the stake in the city of Charleston. You remember perfectly well what a stir it made; you remember perfectly well that even the Charleston Courier stigmatized the act as being unpleasant, of questionable propriety, and scarcely justifiable, and likewise that it would not be matter of surprise if retaliation ensued. And you remember also, that this thing was the cause of the Massachusetts outrage. Who, indeed, were the two Massachusetts ministers? and who were the two Southern women they burned?

"I do not need to remind you, Admiral, with your intimate knowledge of history, that Waite was the nephew of the woman burned in Charleston; that Granger was her cousin in the second degree, and that the woman they burned in Boston was the wife of John H. Morgan, and the still loved but divorced wife of Winthrop L. Willis. Now, Admiral, it is only fair that you should acknowledge that the first provocation came from the Southern preachers and that the Northern ones were justified in retaliating. In your arguments you never yet have shown the least disposition to withhold a just verdict or be in anywise unfair, when authoritative history condemned your position, and therefore I have no hesitation in asking you to take the original blame from the Massachusetts ministers, in this matter, and transfer it to the South Carolina clergymen where it justly belongs."

The Admiral was conquered. This sweet spoken creature who swallowed his fraudulent history as if it were the bread of life; basked in his furious blasphemy as if it were generous sunshine; found only calm, even-handed justice in his rampart partisanship; and flooded him with invented history so sugarcoated with flattery and deference that there was no rejecting it, was "too many" for him. He stammered some awkward, profane sentences about the ― Willis and Morgan business having escaped his memory, but that he "remembered it now," and then, under pretence of giving Fan [his dog —JC] some medicine for an imaginary cough, drew out of the battle and went away, a vanquished man.

Then cheers and laughter went up, and Williams, the ship's benefactor was a hero. The news went about the vessel, champagne was ordered, and enthusiastic reception instituted in the smoking room, and everybody flocked thither to shake hands with the conqueror. The wheelman said afterward, that the Admiral stood up behind the pilot house and "ripped and cursed all to himself" till he loosened the smokestack guys and becalmed the mainsail.

See also "The Person Sitting in Darkness", a 1901 account of U.S. imperialism.

2005-06-20

The folk process

I got curious about a song half-remembered from my childhood and spent a few hours tracking it down. It makes a marvelous example of the folk process at work, as well as what happens to Irish when the Americans (even those of Irish or Scots-Irish descent) get a hold of it.

The original song is "Shule Aroon", and the first verse and chorus look like this:

I would I were on yonder hill
'Tis there I'd sit and cry my fill,
And every tear would turn a mill,
Is go dtéidh tú, a mhuirnín, slán!
Siúl, siúl, siúl, a rúin!
Siúl go socair, agus siúl go ciúin,
Siúl go dtí an doras agus éalaigh liom,
Is go dtéidh tú, a mhuirnín, slán!

On arrival in the colonies, the song split into two versions. The better-known one shed its Irish altogether, acquired a Revolutionary War motif, and became:

Here I sit on Buttermilk Hill,
Who should blame me cry my fill?
And every tear would work a mill,
Johnny has gone for a soldier.

Buttermilk Hill is in Westchester County, New York; supposedly dairy cattle were hidden there during the Revolution to protect them from raiders from either side. The tune changed too, but all versions can be sung to all tunes, so I ignore this.

But in the southern U.S., where there were lots of Irish and Scots-Irish people, the Irish was retained in singing but its meaning was forgotten and its phonetics garbled. This version was collected in Arkansas in 1958, when I was busily being born:

Well, I wish I was on yonders hill
There I'd set and cry my fill
Every drop would turn a mill
Ish come bibble ahly-boo-so-real.
Shule-shule-shule-a-roo
Shule-like-shagrus-spilly-bolly-qule
First time I saw spilly-bolly-eel
Ish come bibble ahly-boo-so-real.

Not too much later, I learned the "Buttermilk Hill" version but with the following chorus:

Shool, shool, shool a rool,
Shool a rack-a-shack, shool-a-barbecue,
When I saw my Sally-baba-yeel,
Come bibble in the boo-shy laurie.

And so over the past 200+ years, Irish has slowly turned to complete gibberish.... Ghu only knows what will happen to the song if Americans keep singing it for the next 200 years!

Update: The Irish means roughly "Go, go, go, my love / Go quietly and go peacefully / Go to the door and fly away from me / And may you go safely, my darling."

Writing Chinese

This was written in response to someone who wondered how much the common Chinese writing system helped people communicate across the various Chinese languages (usually called "dialects").

Until about 1915 almost all Chinese writing was done in Classical Chinese, using conventions utterly divorced from those of any of the eight to twelve living Sinitic languages. The nearest Western analogy would be the 18th century, when most learned works were still written in Latin, but read -- by translation -- in the local vernacular. Subject matter aside, any written text of 1900 would be perfectly intelligible to a literate Tang Dynasty person of more than a thousand years before. Contrariwise, it would be literally impossible to read any written document (except for a few marginal cases) word for word in any modern language whatever and produce anything but nonsense.

As one of the many knock-on effects from the collapse of the Qing Dynasty in 1911, a widespread tradition of writing arose using the lexical and grammatical conventions of modern Peking Mandarin. This made life much easier for the large majority who spoke Mandarin, and who had most of the political and economic power as well. The new baihua ('plain writing') style, however, was almost as artificial for Southerners speaking non-Mandarin languages as Classical Chinese had been. Rather than having to learn Middle Chinese in order to become literate, they now had to learn modern Mandarin. After a period of confusion in language matters, the PRC government nailed down the Mandarin language and the Peking pronunciation standard as official in 1956. It was optimistically renamed putonghua 'the common language'.

By the 1980s, knowledge of Mandarin had become widespread in the South in all public matters. It is the language of schooling past the first year or two, and it is now possible for non-locals to get along with only the standard language, which was certainly never true before. Learning the standard language, however, is not thought of as "language instruction"; what is learned, explicitly, is reading and writing: speaking and understanding are treated as a by-product of this. Similarly, non-locals who must learn a non-Mandarin language think of it more like adapting to local speech habits rather than learning a truly foreign language like English.

It's interesting to note that the native alphabet of Chinese, Zhuyin Fuhao (or informally Bopomofo) was first used to show pronunciations in the official post-dynastic dictionary of Mandarin, the 1919 edition. The spellings attempted to preserve as many distinctions as possible, not only in the dialects of Mandarin, but across the non-Mandarin Sinitic languages as well. The result was a sort of pseudo-Chinese that resembled nothing ever heard before, and that no one except the great Chinese phonetician Yuen Ren Chao was ever able to pronounce. He made a set of records demonstrating the new official pronunciation, but they were hopeless for pedagogical purposes. In the end, the 1932 revision abandoned the attempt, and recorded the actual pronunciations of the Peking dialect.

2005-06-17

Your rights when you buy a book

When you buy a book, you have the right to read the book silently or out loud (but not to an audience), you can act on the information it gives you, you can study it to see how it is written in the hope of writing a better book yourself, you can even write a different book based on the same facts expressed differently, and scurvily give the author no credit whatever. You may write and publish a review praising or condemning the book in almost unlimited terms.

On a less intellectual plane, you may set the book on fire, or use it to insulate your basement or to check erosion in a gully. You may give or sell it to anyone you please, or leave it around in public (absent littering laws) for the delectation of the next person to pick it up. You may lend it to your friends or the public, though you may have problems if you take money for this.

All of this applies equally to movies, sound recordings, sculptures, magazines, computer programs, and any other copyrightable works. For computer programs, you also have the (U.S.) statutory right to make copies reasonably necessary for the use of the program or for backup.

Copyright gives the author five and only five rights:

  • to control the making of copies
  • to control the making of derivative works
  • to control the distributing of copies and derivative works
  • to control the public performance of the work
  • to control the public display of the work

(There may also be "moral rights" that depend on the country.)

Let's keep it that way.

The art of making order

As the chief cook and former chief bottle-washer (my daughter has replaced me at that function) in my house, I love Le Guin's term for drudge-work: "the art of making order where people live". We are now paying someone once a week to do the physical order part, since Gale's not physically up to it any more (back troubles), but she still does all the organization and strawbossing.

I long ago devised the following classification of males into four grades:

  • Grade 1: Will not do housework, period.
  • Grade 2: Still will not do housework: feels guilty over it.
  • Grade 3: Does anything you (fem.) ask, more or less cheerfully.
  • Grade 4: Sees what needs to be done and does it.

Most men are still 1s or 2s, I am a 3 to a 4, depending on what's going on.

The real 221B Baker Street

The house with its seventeen steps that Dr. Watson called "221B Baker Street" was in fact officially known as "30 York Place", but York Place was a short street joining Baker Street and Upper Baker Street, later relabeled. (York Place ran from Paddington Street/Crawford Street north to Marylebone Road.) There were and are lots of other York this-n-thats on the London map, so "York Place" without specifying "Baker Street" would have been hopelessly ambiguous. The modern (post-1930) number is 111 Baker Street.

Holmes's house was definitively identified by one Dr. Gray Chandler Briggs, based on his chance discovery around 1930 of a building actually bearing the plaque "Camden House", which we are told in "The Adventure of the Empty House" stands directly across from Holmes's building.

(Doyle claimed this was a total coincidence, and said he had not been in Baker Street for at least thirty years -- but from the Holmesian point of view, the identification is far too satisfying to give up.)

Threes

3s (to be sung by Niels Bohr)

I think that I shall never c
A # lovelier than 3;
3 < 6 or 4,
And than 1 it's slightly more.

All things in nature come in 3s,
Like ∴s, trios, Q.E.D.'s;
And $s gain more dignity
When thus augmented: 3 × 3.

A 3 whose slender curves are pressed
By banks, for compound interest;
Oh would that, paying loans or rent,
My rates were only 3%!

3² expands with rapture free,
And reaches toward ∞,
3 complements each x and y
And intimately lives with π.

A circle's # of °s
Are best ÷d up by 3s,
But wrapped in dim obscurity
Is √-3.

Atoms are split by men like me,
But only God is 1 in 3.
     --John Atherton