To Wake the Dead

Tag: Dead Languages

  • Tablets and Tribulations, 1: Lapse and Return

    2023: Tablet replica I made from a drawing in Huehnergard’s grammar.

    I first took Akkadian a few years ago. Since then, the language has been sitting in a kind of suspended animation: just far enough away to feel unreachable, just close enough to make me feel guilty.

    This post kicks off Tablets and Tribulations, a new series chronicling my return to Akkadian. I’ll be using it to track my progress, share insights, and reflect on what it means to study something this complex, this demanding, and this strange.

    Why Akkadian?

    Akkadian sits at the intersection of my academic obsessions: Semitic linguistics, the history of writing systems, and the psycholinguistics of script. It’s a dead language, but not a fossilized one. The more you read it, the more it pulses: with bureaucracy, with poetry, with prayer. And the writing system—a sprawling, phonetically polyvalent syllabary riddled with ideograms—is completely unlike the tight alphabets I’m used to. It demands patience, pattern-recognition, and grit.

    There’s also no shortage of material, with estimates of the number of excavated Akkadian texts reaching as high two million—meaning it quite possibly has the most documents of any ancient language; in fact, according to my professor Ronald Wallenfels, more documents than all ancient languages combined. Put that in your pipe and smoke it.

    I’m also drawn to it because I’m not naturally good at it. Greek and Latin came to me more intuitively, their logics familiar in a way I hadn’t expected. Akkadian doesn’t let me do that. It forces me to slow down, to wrestle with my perfectionism, to train my brain in new ways. And I love that. I want to get good at something hard. I want to overcome the mental blocks that have held me back before.

    What’s Changed

    Since that early study, I’ve broadened my exposure to Semitic linguistics and become more confident working with both the script and the medium. I’ve also made peace with how humbling this language is. Once, I even told a syntax class—confidently—that Akkadian had no demonstratives, only to moments later fact-check myself and discover that it had three distinct tiers of them. I then had to publicly correct myself and told them to pray for me… as I had a quiz on Akkadian pronominals the next period.

    I’m now studying with two grammars, Huehnergard and Caplice, using Labat’s sign list as my main reference. I’m also switching from just drawing signs to pressing them into clay, and my wax tablets—less sketchbook, more scribal. I’ll be posting more about that process (and my tablet replicas) soon.

    What to Expect from This Series

    Tablets and Tribulations will be part language log, part material exploration, and part meditation on what it means to study a language with no living speakers and a script that defies modern intuition. Future posts will likely include:

    • Syntax deep dives (word order, case, verb chains, etc.)
    • Close readings of texts (legal, literary, magical, bureaucratic)
    • Reflections on learning signs and navigating polyvalence
    • Notes on scribal training and cuneiform technique
    • My own experimental archaeology: pressing and firing tablets
    • Anecdotes from the museum and the classroom
    • Psycholinguistic musings on how syllabaries shape cognition
    • Occasional moments of crisis and triumph

    This is going to be hard. But I want that. I want to stretch, stumble, and get back up. That balance—rigor with joy—is what I’m working toward. Each week with Akkadian reminds me how study disciplines the self—not just the mind.

    So here’s to the first step. The tablets await.

  • Linguistics for All, 1: A World Tour of Endangerment and Hope

    Map of endangered language prevalence worldwide.

    Over the past two months, I had the chance to lead two discussion groups for the NYU League of Linguistics. The first concerned endangered language typology, highlighting interesting features from languages across the world: Austronesian verb-initial sentences, unique Mayan phonologies, and rich Bantu noun classes & declensions.

    The second focused on revitalization efforts (video here) around the world, focusing on Hawaiian, Welsh, and Hebrew. We explored how languages can be revived when intergenerational transmission is fading, and what gets negotiated along the way. Key questions were: What counts as success in revitalization? What has become of our own ancestral languages, and why? What trade-offs—like the loss of minority dialects—do we accept? And crucially: where do we, as linguists, fit in?

    Together, these sessions became an profound study in contrast: one examining how endangered languages structure and make sense of the world, the other how we might help them endure in it.

    As someone who works primarily with dead languages, this topic holds a particular fascination for me. I live among the dead—scripts etched into stone, grammars fossilized in treatises, phonologies inferred but never heard. Endangered languages, by contrast, are not yet dead. Revitalization efforts aim to preserve what I usually only encounter after the fact: living, breathing language. That shift in focus—from excavation to preservation—has reshaped how I think about what linguistic work can be.

    It also deepens our understanding of language change. Revitalization doesn’t freeze a language in time—it lets us see what happens next. Take Hawaiian, whose famously tiny consonant inventory (only eight!) allows a wide range of free variation. Will it continue to shrink? Will contrasts harden? Watching a language evolve under new sociopolitical pressures offers historical linguists like me something rare: the chance to witness change not as reconstruction, but as unfolding reality.

    One thing that became clear between the two sessions was the importance of community and agency. Typological structures are fascinating—but they exist amid complicated social structures. We came away with a deeper appreciation for linguistic diversity as a lived reality. Our role, ultimately, is not to fix or play savior—but to listen, support, and amplify the work already being done.