This volume owes its genesis to a series of lectures on various aspects of the historical phonology of Asian languages, sponsored by the Asian Linguistics Colloquium of the Department of Asian Languages and Literature of the University of Washington, in Seattle. The volume includes papers on both theoretical and applied aspects of Asian linguistics, and topics examined include vowel harmony, dialect variation and “inherent variability”, historical reconstruction based on written records, historical reconstruction based on the comparative method, accentology, and language standardization. While some of the papers are comparative in nature, others deal with effects of language contact on phonological systems. Languages and language families dealt with are Indo-Aryan, Dravidian, Altaic, Chinese, Uralic, Korean, and Tai.

Since its founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.

This volume examines the unique characteristics of akshara orthography and how they may affect literacy development and problems along with the implications for assessment and instruction. Even though akshara orthography is used by more than a billion people, there is an urgent need for a systematic attempt to bring the features, research findings, and future directions of akshara together in a coherent volume. We hope that this volume will bridge that gap. Akshara is used in several Indic languages, each calling it by a slightly different name, for example 'aksharamu', in Telugu, 'akshara' in Kannada, and 'akshar' in Hindi. It is the Bhrami-derived orthography used across much of the Indian subcontinent. There is a growing body of research on the psycholinguistic underpinnings of learning to read akshara, and the emerging perspective is that akshara, even though classified as alphasyllabaries, abugida, and semi-syllabic writing systems, is neither alphabetic nor syllabic. Rather, akshara orthography is unique and deserves to be a separate classification and needs further investigation relating to literacy acquisition in akshara. The chapters in this volume, written by leading authors in the field, will inform the reader of the current research on akshara in a coherent and systematic way.

The main subjects of analysis in the present book are the stages of initiation in the grand scheme of Theosophical evolution. These initiatory steps are connected to an idea of evolutionary self-development by means of a set of virtues that are relative to the individual’s position on the path of evolution. The central thesis is that these stages were translated from the “Hindu” tradition to the “Theosophical” tradition through multifaceted “hybridization processes” in which several Indian members of the Theosophical Society partook. Starting with Annie Besant’s early Theosophy, the stages of initiation are traced through Blavatsky’s work to Manilal Dvivedi and T. Subba Row, both Indian members of the Theosophical Society, and then on to the Sanâtana Dharma Text Books. In 1898, the English Theosophist Annie Besant and the Indian Theosophist Bhagavan Das together founded the Central Hindu College, Benares, which became the nucleus around which the Benares Hindu University was instituted in 1915. In this context the Sanâtana Dharma Text Books were published. Mühlematter shows that the stages of initiation were the blueprint for Annie Besant’s pedagogy, which she implemented in the Central Hindu College in Benares. In doing so, he succeeds in making intelligible how “esoteric” knowledge was transferred to public institutions and how a broader public could be reached as a result. The dissertation has been awarded the ESSWE PhD Thesis prize 2022 by the European Society for the Study of Western Esotericism.

Skaldic Verse and the Poetics of Saga Narrative is a study of the varying relationships between verse and prose in a series of Old Norse-Icelandic saga narratives. It shows how the interplay of skaldic verse, with its metrical intricacy and cryptic diction, and saga prose, with its habitual spare clarity, can be used to achieve a wide variety of sophisticated stylistic and psychological effects. In sagas, there is a fundamental distinction between verses which are ostensibly quoted to corroborate what is stated in the narrative, and verses which are presented as the speech of characters in the saga. Corroborative verses are typical of-but not confined to-historical writings, the verses acting as a footnote to the narrative. Dialogue verses, with their illusion that saga characters break into verse at crucial points in the story, belong to the realm of fiction. This study, which focuses on historical writings such as Ágrip and Heimskringla, and three of the major family sagas, Eyrbyggja saga, Gisla saga and Grettis saga, shows that a close reading of the prosimetrum in the narrative can be used to chart the complex and delicate boundaries between history and fiction in the sagas. When skaldic stanzas are presented as the dialogue of saga characters, the characteristic naturalism of these narratives is breached. But some saga authors, as this book shows, extend still further the expressiveness of saga narrative, presenting skaldic stanzas as the soliloquies of saga characters. This technique enables the direct articulation of emotion, and hence dramatic focalization of the narrative and the creation of psychological climaxes. As an epilogue, Heather O'Donoghue considers the absence of such effects in Hrafnkels saga-a highly literary narrative without verses.

Professor Zgusta’s work in lexicography and linguistics proper is built upon a multilingual command of linguistic theory, literary history, the history of linguistics, and his experience as a ›practical‹ lexicographer. The topic under consideration may be the organization and development of a standard variety of a language; explorations of the consequences of linguistic theory on the practical lexicographic applications in making dictionaries that range from Ahtna to Zoque and Batad Ifuagao to Yolngu-Matha; the method of definition in bilingual dictionaries; the state of affairs in Russian lexicography; learner’s dictionaries; ancient Greek lexicography; pragmatics; scripts and morphological types; the history of English lexicography; or behind the scenes at the making of the Czech-Chinese dictionary. The reader will not only be offered a careful and wide-ranging study of these important topics in the discipline, but will be taken on a guided comparative and historical tour that illuminates the strengths and weaknesses of current practice and theory. His work reminds those linguists and lexicographers who are locked into ›paradigm‹ battles of the Kuhnian kind that the wheel has already been invented. Most of the articles in this volume have been updated. The editors have also conflated six articles on the history of dictionaries into one seamless narrative with connective tissue supplied by Zgusta.

This volume is the first in a series dedicated to the important contributions of Prof. Georges-Jean Pinault to Indo-Aryan studies. The book gathers over twenty of his significant publications on Vedic linguistics and etymological problems, both in French and English. It includes complex issues and detailed discussions about phonetics and morphology of both Old Indo-Aryan and Indo-Iranian languages and deals with the etymology of prominent theonyms. It will be of utmost interest to anyone interested in the history of Indo-Aryan languages, Vedic poetics, Indian culture and Proto-Indo-European comparative linguistics.

This volume strikes a new note in the study of Indian epics-the Ramayana and the Mahabharata. In it, for the first time, mythology is dissociated from the running threads of both the epic texts. The mythology of the two epics of India represents in general the belief of the people of Northern India along the lower Ganges within a few centuries of the Christian era. For the Mahabharata, the time from 300 B.C. to 400 A.D. The Mahabharata as a whole is later than the Ramayana, which is metrically more advanced and the work of one author. The rougher epic form of the Mahabharata, represents a life less rude than depicted in the Ramayana, and work of many hands and of different times. Epic mythology is, however, is fairly consistent. There is no great discrepancy between the character of any one god in the Mahabharata and that of the same god in Ramayana. Nor is the character of gods very different in different parts of the Mahabharata, save for the sectarian tendency to invert the positions of the three highest gods in favour of the sect.