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Dániel Balogh


Located in Vidisha District, Madhya Pradesh, the area of Badoh-Pathari is home to a rock shelter with a sculpted panel depicting seven mother goddesses. A weathered inscription next to the sculptures was reported as early as 1926. The inscription is dateable to the fifth century on the basis of its palaeography and the art-historical dating of the site. Though partly effaced beyond hope of decipherment, roughly half of the text can be read with confidence, while some of the rest may be restored conjecturally, and some speculatively. The epigraph pays homage to Rudra and Skanda in addition to the Mothers themselves, and is thus a key resource concerning mātṛ worship in the Gupta period. It mentions the otherwise unknown local ruler Jayatsena of Avamukta (a region also named in the Allahabad pillar inscription), and may refer to the reign of Kumāragupta (I).

John Nemec


The present article examines Somānanda’s understanding of the denotative capacity of speech (śabda) as presented in his Śivadṛṣṭi, āhnika four. Somānanda argues that this denotative capacity is innate in words because based in a real sāmānya or universal; that a permanent connection links śabda and its object (artha), not convention (saṃketa); and that the referent of speech is an object innately imbued with linguistic capacity in the form of an ever-present, innate sāmānya. Each of these positions is also supported by the Mīmāṃsā, and Somānanda, citing both Śabara and Kumārila, assents to their positions on these points on the understanding that they may only be accepted as philosophically sound if one presumes the existence of a Śaiva non-duality of all as Śiva-as-consciousness. These positions, in turn, are all deployed as arguments against those of the Buddhist Pramāṇa Theorists, whose views in each of these three areas Somānanda contests.

Sireemas MASPONG and Pittayawat PITTAYAPORN


In an attempt to study the length distinction of high vowels in Sukhothai Thai, this research compares an analysis of the graphemic system and spelling variations found in the Sukhothai inscriptions with the phonemes in Proto-Southwestern Tai (PSWT) and donor languages of the loanwords. The result indicates that short and long high vowels in PSWT behave differently in phonemic-graphemic mapping. Short vowels are mapped with ⟨i⟩ and ⟨u⟩ whereas long vowels with ⟨ī⟩, ⟨ï̄⟩, and ⟨ū⟩. In addition, the existing spelling variations are limited to specific kinds of words, namely: open-syllable words, loanwords, and function words, all of which are susceptible to variation in spelling. These findings attest to the existence of length contrast in Sukhothai Thai.

Laurent SAGART


This paper finds origins for the three Kra-Dai tones in the segmental endings of Proto-Southern Austronesian, the parent language of Kra-Dai and Malayo-Polynesian. The Kra-Dai A category originates in sonorant endings (vowels, semi-vowels, nasals, liquids) and in Proto-Austronesian *-H2, reconstructed by Tsuchida (1976); the B category in *-R and in *-X, a hitherto not reconstructed ending reflected as -h in Amis and in the Bisayan language Aklanon; the C category, in Proto-Austronesian *-H1, reconstructed by Tsuchida. The tonal outcomes of *-s and *-S are described. Kra-Dai sonorant endings in tone C are argued to come from hypothetical Austronesian prototypes in which a sonorant ending was followed by *-s, a suffix of unknown function. Although the present model does not require Kra-Dai to be a daughter of Proto-Austronesian, the building blocks for Kra-Dai tones are shown to be in place during the Formosan phase of Austronesian phonological history.



In this paper, it is argued that Written Manchu atanggi ‘when, at what time’, an obscure formation, comes from *a-te-nggi < *ai-te-nggi.

奕葆 黎



Editors’ Note

A Call for Reviews and Reviewers

Fire, the Greatest God (ātarš … mazišta yazata)

The Cult of the “Eternal” Fire in the Rituals in Avestan

Alberto Cantera


The lack of evidence for the existence of fire temples in ancient Iran has been used as an argument for the absence of the concept of the “eternal fire” in the Avestan texts. However, a new analysis of the final section of the Long Liturgy shows that the fire was usually removed from the sacrificial area before the recitation of Yasna 62.7 and transported back to the “house of men” from which it had been taken. As such, the Long Liturgy partly appears as a functional equivalent of the bōy dādan ceremonies performed for the feeding of the fire at the fire temples in later times. This new reading of the final section of the liturgy is the result of a re-evaluation of the manuscripts, highlighting the shortcomings of previous editions of the Long Liturgy. Furthermore, the new interpretation approaches the Long Liturgy from a non Yasna-centric perspective, taking into account the Yasna as well as the Visperad (and other variants).