Smite, Smote, . . . Smitten?

So, frustration reached the point earlier this week that I had to either kill something (on paper) or write about someone who had been asking for it getting a lesson in “why you stop arguing before your hair stands on end and the sky turns black.” I chose option B, since it would go into what I’m supposed to be working on anyway.

Which led me to trying to decide what the passive past tense of “to smite” should be. And I found it, but it has become one of those words that, at least in American English, doesn’t mean that anymore.

“To smite” comes from the same family of verbs as “to write.” Everyone is aware of:

I write, I wrote, I had written. Or “The letter was written with a quill pen.” No one blinks at the construction.

However:

The gods will smite him. Lightning smote the tree. He was smitten by the wrath of Zeus.

To begin with, most of us don’t use “to smite” in everyday speech. It is somewhat archaic, often considered formal, and we’re more likely to use strike or hit to describe the action, unless a deity is involved, or we are being poetic.

When we use “smitten,” it most often refers to a romantic infatuation, or a quasi-romantic infatuation. “He was totally smitten with her.” Sort of like “besotted,” but with a milder, less negative sense. At core, the meaning is the same. One person is struck with an emotion the same way trees are struck by lightning. The modern sense is restricted to love, infatuation, puppy-love, and the like. “She was smitten by his charms” calls to mind a young woman sighing dreamily as an attractive young man walks past her table at the cafe, completely unaware that she’s staring at him. Or more humorously, a young man staring at a bar-maid, and the rest of his table knows darn well that he doesn’t have a prayer of getting her phone number.

So back to the original problem. I can’t end the scene with one character staring at a pile of ash and declaring in awe filled tones, “He was smitten by the gods!” My readers are going to fall out of their chairs (or off their couches) laughing, because the modern meaning collides with the scene in the book.

Oh, the trials and tribulations of being a writer!

Those Who Don’t Know History (or Linguistics)

So, the tempest-in-a-teapot this week is a teacher of pallor announcing that she will no longer teach Spanish. This will help “decolonize” the language and empower students to take back their heritage. Or something. Apparently only people of non-European ancestry speak Spanish. And Spanish did not originate in Europe. Or something along those lines.

Sigh.

The former-teacher has a right to not teach, for her own reasons, and a right to follow whatever political philosophy she wishes. She does not have a right to change the history and structure of a language to suit how she believes the world to be, or would prefer it to be. Spanish, in all its dialects, comes from a blend of Latin, Visigothic, Berber, and Arabic. The country of Spain, when last I checked, was still attached to the European continent. The men and women (but mostly men for a long time) who introduced Spanish (and Portuguese) to the Americas and Africa would be appalled, amused, or enraged to be informed that they were not of European ancestry. There was a reason for the Casta charts and rules about marriage.

It’s been a heck of a week for language departments getting into the news. Princeton University’s classics department announced that it will no longer require Classics majors to learn Latin and Greek in order to major in the Classics. They can do all their coursework with translations of the texts. The stated goal is to make the course more friendly for “students from previously underserved communities,” as the academic euphemism phrases it. Already critics of the idea are pointing out that if you don’t read Latin or Greek, you can’t teach Latin or Greek. You can’t read new-to-you texts. You can’t read works that have not yet been translated into your native language. So you will have a very hard time getting a job in the field. Graduate work in Classics, outside of Princeton, will be impossible. I leave the implication that certain populations can’t learn to read Classical Greek and Latin on the floor. For generations of seminarians from all over the world to use as a soccer ball.

If you were to argue for a modern-language major using only translated texts, you’d get thrown out of the university (or high school for that matter.) A German major who can’t read or speak German? A Slavic-Studies major who reads no Russian, Polish, Ukrainian, Czech, Slovak, or Serbo-Croatian? Get real. Not happening.

When you work with other languages besides your mother tongue, part of the process is learning the history of the language, how it came into being, what its roots are (to a certain point), and why it works the way it does. There are ideas and phrases that “don’t translate.” There are grammar structures that don’t appear in unrelated languages (English and Hebrew, or English and Hungarian, or English and . . . ) There are loan-words that don’t fit (Czech has a lot of Germanic and Latinate bits). You can’t rip a language out of context, once you get past a certain point in learning it.

Yes, today there are more Spanish speakers out of Spain than inside of Spain. I can understand why someone without a good background in the language, or who learned Spanish in Mexico or parts of Central and South America, would act as if the language originated in the Americas. And that only people from the Americas, especially people of Mestizo ancestry, are real Spanish speakers. And (I suspect) in the former teacher’s view, only Latinos/as should be teaching Spanish, because they are the only real Spanish speakers and only true carriers of Spanish-language culture.

It’s the same argument that bubbled up in academic history decades ago. “Only women should do women’s history. Only Native Americans should do Native American history. Only military veterans should do military history.” In which case John Keegan could never have kick-started military history into a very broad discipline that goes far beyond battles and beans. And who would write environmental history? Or ancient history (OK, that’s easy – archaeologists claimed that one a century ago, spoil-sports.) I don’t like the theoretical constructions* currently required in “women’s history,” thank you. Let me see the documents, see archaeological materials and dig reports, and them make my own conclusions, please? I’d rather do environmental or military, or even economic history.

I’m more mutt than German, but I speak and read the language pretty well. I speak OK Spanish, and can survive in a few other languages even though I don’t belong to those cultures. I can parse some Greek if it is written with Latin characters, especially theological Greek. (Heck, I can even suss out a lot of theological, Greek-letters Greek if I have some English or German context around it.) I hit a wall with Russian, but that had as much to do with how it was taught as with the language.

Tl;dr: Anyone who wants to learn a language should do it. If they want to teach it, and can do it well, more power to them. And watering down the class doesn’t help anyone.

*I don’t like theories-of-history in general, even though I read them and use them when necessary.

If I were in charge of the dictionary . . .

I would toss it with great force at the next person who says “impactful.” Apparently this is the new word of choice to describe anything that the news reader or weather forecaster feels will be: important, serious, grave, looming, highly effective, critical, dangerous, or make major short or long term changes to a situation. Continue reading

1560s Printer 1: Alma 0

Ah, the Sixteenth Century, when English type-faces looked like German fraktur. Well, and the Seventeenth, and Eighteenth, into the early Nineteenth Century in some places. It does keep you from rushing as you try to sound out the words!

So, I’ve started gathering ideas and references for the story or stories set in Puritan New England. Not going back through the Solomon Kane stories yet, but other things. Since I’m going to be dealing with a community rather than a solitary wanderer, and because I’m me, I needed to figure out which Scriptures would be appropriate for the characters to quote or think of. Trying to do Puritans without religion . . . Nathanial Hawthorn did it in one short story, sort of, and Howard did it because of how he wrote and what he focused on, but I just can’t do it. Continue reading

Quarantine and History

Quadraginta. Quaranta giorni. Forty days. A Biblical number, first used for medical reasons in Venice in 1377, or at least the law and enforcement of it dates to 1377. Forty days in the wilderness, forty years in the wilderness, forty days of fasting and prayer, forty days of rest to assure others that no impurity in the form of disease afflicted a traveler. The practice goes back much farther, but the current name stems from Venetian Italian. The Torah mentions the need to separate those afflicted with leprosy (or feared to have it) from others until either they recovered, or it became apparent that they were indeed ill and thus ritually impure until they succumbed to the disease (or were healed and repeated the process, then were purified and returned to the community.) Continue reading

The Great God Pan

Somewhere, the ancient Greek god of waste places and the wild, Pan, is smiling. The wild, irrational fear that he caused in those who angered him has swept North America.

Pan was one of the oldest of the Greek gods, in the sense that, like Zeus, his name traces back to an Indo-European root and has cognates in Sanskrit, Persian, and in the Latin and English word “pasture.” It is a different root than “pan” meaning all or entire, unless a link is found in the sense that for the Indo-European speaking horse nomads, all the world was a pasture, and so all came under the gaze of a pastoral god. Continue reading