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Programmable Logic Controllers 5Th Edition

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16 Applied Time Series Analysis

Since this ratio increases monotonically throughout the observation


period, the logarithmic transformation clearly helps to stabilize the variance
and it will, in fact, do so whenever the standard deviation of a series is pro-
portional to its level.2
2.4 It is also clear that for attaining approximate normality, the availability
of a more general class of transformations would be useful. A class of power
transformations that contains the logarithmic as a special case is that pro-
posed by Box and Cox (1964) for positive x:3
 λ 
xt 2 1 =λ λ 6¼ 0
f ðxt ; λ Þ 5
BC
ð2:1Þ
logxt λ50
Fig. 2.4 shows monthly rainfall for England and Wales between 1875 and
2017. Observed rainfall is plotted in the top panel and the empirical density
shown in the left sidebar reveals that the distribution is markedly skewed to
the right. The lower panel plots the BoxCox transformed series for λ 5 0:5,
essentially a square root transformation, and this series is now symmetric
and, indeed, approximately normally distributed.4
2.5 The restriction to positive values that is required by the BoxCox
transformation can be relaxed in several ways. A shift parameter may be
introduced in (2.1) to handle situations where x may take negative values but
is still bounded below, but this may lead to inferential problems when λ is
estimated as in y2.6. Possible alternatives are the signed power transforma-
tion proposed by Bickel and Doksum (1981):
   
f SP ðxt ; λÞ 5 sgnðxt Þxλt  2 1 =λ λ . 0 ð2:2Þ
or the generalized power (GP) transformation suggested by Yeo and Johnson
(2000) shown in (2.3)
8 
>
> ðxt 11Þλ 2 1 =λ xt $ 0; λ 6¼ 0
<
log ðx
 t 1 1 Þ  xt $ 0; λ 5 0
f GP ðxt ; λÞ 5 ð2:3Þ
>
> 2 ð2x 11 Þ 22λ
2 1 = ð 2 2 λ Þ x t , 0; λ 6¼ 2
: t
2 logð 2xt 1 1Þ xt , 0; λ 6¼ 2
A further alternative is the inverse hyperbolic sine (IHS) transformation
suggested by Burbidge et al. (1988) to deal with extreme values of either
sign:
 1=2
sinh21 ðλxt Þ λxt 1 λ2 x2t 11
f ðxt ; λÞ 5
IHS
5 log λ.0 ð2:4Þ
λ λ
2.6 The transformation parameter λ may be estimated by the method of
maximum likelihood (ML). Suppose that for a general transformation f ðxt ; λÞ,
the model f ðxt ; λÞ 5 μt 1 at is assumed, where μt is a model for the mean of
f ðxt ; λÞ and at is assumed to be independent and normally distributed with
Transforming Time Series Chapter | 2 17

mm Observed

240

200

160

120

80

40

0
1875 1900 1925 1950 1975 2000

mm Box–Cox transformed

28

24

20

16

12

0
1875 1900 1925 1950 1975 2000
FIGURE 2.4 England and Wales rainfall (in mm): monthly, January 1875December 2017.
Top panel: observed rainfall; bottom panel: BoxCox transformed with λ 5 0:5. Data from Met
Office Hadley Centre for Climate Science and Services.

zero mean and constant variance. The ML estimator λ^ is then obtained by


maximizing over λ the concentrated log-likelihood function:
 X
T T
‘ðλÞ 5 Cf 2 loga^2t 1 Df ðxt ; λÞ ð2:5Þ
2 t51
18 Applied Time Series Analysis

where a^t 5 f ðxt ; λÞ 2 μ^ t are the residuals from ML estimation of the model,
Cf is a constant and Df ðxt ; λÞ depends on which of the transformations
(2.1)(2.4) is being used:

X
T
Df ðxt ; λÞ 5 ðλ 2 1Þ logjxt j for ð2:1Þ and ð2:2Þ
t51
XT
5 ðλ 2 1Þ sgnðxt Þlogðjxt j 1 1Þ for ð2:3Þ
t51
1X T  
52 log 1 1 λ2 x2t for ð2:4Þ
2 t51

If λ^ is the ML estimator and ‘ λ^ is the accompanying maximized likeli-
hood from (2.5), then a confidence
  interval for λ can be constructed using
^
the standard result that 2 ‘ λ 2 ‘ðλÞ is asymptotically distributed as
χ2 ð1Þ, so that a 95% confidence interval, for example, is given by those
values of λ for which ‘ λ^ 2 ‘ðλÞ , 1:92.
2.7 For the rainfall series in Fig. 2.4, μt was chosen
P to be a linear function
of seasonal means and trends, that is, μt 5 12 i51 ð α i 1 β i tÞsi;t , where the
“seasonal dummy” si;t takes a value of unity for month i and is zero other-
wise (i 5 1 for January, etc.): see Mills (2017b) for a justification for this
choice of model. Since all the values of xt are positive (there has never been
a completely dry month in England and Wales, as residents of these coun-
tries will surely attest!), the BoxCox transformation (2.1) is appropriate.
The ML estimate is λ^ 5 0:55 with an accompanying 95% confidence interval
of (0.48, 0.62), hence the choice of λ 5 0:5 with which to transform the
series. Note that both λ 5 0, the logarithmic transformation, and λ 5 1, effec-
tively no transformation, lie well outside this interval.
2.8 The top panel of Fig. 2.5 shows another monthly rainfall series for the
Greek island of Kefalonia between 2003 and 2017. As is typical for an island
in the Ionian chain, there is little rain in the summer months but often con-
siderable winter rainfall. Consequently, the series contains zero values and is
highly skewed to the right, making it a candidate for either a GP or an IHS
transformation.
The middle panel shows the series after a GP transformation with
λ^ 5 0:16 [95% confidence interval (0.08, 0.24)], while the bottom panel
shows the IHSP transformation of the series (in both cases the seasonal mean
model μt 5 12 i51 αi si;t was used). In the IHS transformation the parameter
λ 5 1 is used, because although the ML estimate is λ^ 5 0:65, it is accompa-
nied by a wide 95% confidence interval running from 0.29 to 1.82; this is a
consequence of an extremely flat likelihood function, thus implying that
Transforming Time Series Chapter | 2 19

Observed
320

280

240

200

160

120

80

40

0
2004 2006 2008 2010 2012 2014 2016

GP with parameter 0.16


10

0
2004 2006 2008 2010 2012 2014 2016

IHS with parameter 1


7

0
2004 2006 2008 2010 2012 2014 2016
FIGURE 2.5 Kefalonia rainfall (in mm): monthly, January 2003December 2017. Data from
Personal communication.
20 Applied Time Series Analysis

many values of the IHS parameter could be chosen to transform the series.
Clearly both transformed series are now left-skewed but look to be more
stable in terms of variation.

STATIONARITY INDUCING TRANSFORMATIONS


2.9 A simple stationarity transformation is to take successive differences of
a series, on defining the first-difference of xt as rxt 5 xt 2 xt21 . Fig. 2.6
Annual change in wine consumption
0.5

0.4

0.3

0.2
Liters of alcohol

0.1

0.0

–0.1

–0.2

–0.3
1950 1960 1970 1980 1990 2000 2010

Annual change in spirits consumption


0.4

0.3

0.2
Liters of alcohol

0.1

0.0

–0.1

–0.2

–0.3

–0.4
1950 1960 1970 1980 1990 2000 2010
FIGURE 2.6 Annual changes in per capita UK wine and spirits consumption; 19512015.
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THE RIGHT TO BE FORGOTTEN

people knew much about data protection law and especially about this
aspect of it.
The ‘right to be forgotten’ is only one part of data protection but
its workings deserve to be much better known and debated. The
question of whether the law should require personal information to be
delisted by search engines (or deleted altogether) sits at the new,
shifting, and disputed border between free speech and privacy in the
online world. Battles over privacy have now become struggles over
digital information rights. A new dispensation between freedom of
information and rights to protect privacy and reputation is being
hammered out in courts and political systems across the world. The
search for a way to manage this collision of rights did not start with the
Google Spain case, but that judgment tilted, polarised and fired up
the debate.
Digital technology, by making possible vastly greater creation,
storage, and search of information, poses new questions about free speech,
privacy, and rights of rectification. Timeless values need to be applied in
new contexts. This study examines the origins of, and fallout from, Google
Spain and questions whether the balance is being struck in the right place.
Any intervention at the junction of journalism, law, and technology should
be closely examined and monitored. Journalism also plays a role in public
memory. Exactly how much do we want to be able to recall? How do we
determine what that is?
Free speech and privacy have been colliding for centuries. Rights
which clash often cannot be reconciled; they can only be balanced by
reasoning from the facts of a case. The debate over the ‘right to be forgotten’
opens a window on our attempts to adapt long-established values and
principles to the online world. It poses questions for law and democracy
raised by globalisation and instant communication. The issue is not only
the competition of free speech and privacy but of discovery, historical
memory, forgetting, the integrity of the public record, the right to know,
and forgiveness. We are gradually assembling the conventions, software
code and laws of a new public sphere.
The basic questions asked in the Google Spain case were: can Google’s
search algorithm cause harm? If so, what should be done? Much of the
immediate reaction to the case was overblown: it was not legal authority
for the neuralyser or real-life Winston Smiths. The fact that people
overreacted to the judgment does not mean that the European Court
issued a good decision, nor does it mean that there are no future risks to
2
Law, Power, and the Hyperlink

free speech built into it. The decision in Google Spain will come, I would
argue, to be seen as one of the poorest in the court’s history. It makes the
best balance between both freedom of speech and of knowledge –
fundamental to good journalism – and the protection of privacy harder
to achieve.
The judgment stores up trouble for the future by leaving important
questions unresolved. A central one, still in dispute at the time of
writing, turns on the territorial scope and enforceability of legal
rulings about the internet, which by its nature recognises no borders.
Regulatory jurisdiction and the transnational flow of information are
mismatched. The judges said nothing about how far the right to be
forgotten should reach. Google interpreted the ruling as applying to
Europe: links removed were at first visible to those searching on the
relevant names from an EU domain ([Link], [Link], [Link],
etc.) but could be found by switching to [Link]. European data
protection authorities said that restricting the judgment’s effect to
Europe would make it too easy to evade. The French authority2 began
legal action against Google. The company attempted to defuse the
stand-off by limiting the workaround. But the French authority insists
that anything less than worldwide effect frustrates enforcement of
the court’s wish. Google argues that worldwide application harms the
information rights of people who are not EU citizens.3

The right to be forgotten and journalism

Decisions which mark the new frontier between the right to free
expression, the right to know, privacy, and data protection have significant
implications for journalism. Journalism may pursue long-established aims,
but the channels of communication have changed. If we define journalism
as the systematic attempt to establish the truth of what matters to society
in real time, that aim remains as important as ever in an information-
saturated world. There are more providers and sources of information;
that multiplies opportunities to learn but it also provides new opportunities
to deceive. I have argued elsewhere4 that journalism in the twenty-first
century faces four ‘core’ tasks: verification, sense-making, eye-witness,
and investigation (of wrongdoing or dishonesty). Free expression rights
underpin journalism and are pivotal in an additional sense. Journalism
sometimes operates at the edge of what is permitted, tolerated, or legal in
3
THE RIGHT TO BE FORGOTTEN

order to disclose unexpected, concealed, or unwanted facts. This is true


outside totalitarian or authoritarian states in which the law’s boundaries
are often journalists’ main preoccupations.
Those tasks face new challenges in a world of newly malleable
information. In the words of a Dutch court giving judgment in a case
about the ‘right to be forgotten’, the internet is ‘an ocean of information’
which can change at any moment. 5 Previous ideas of free speech
underpinning journalism rested on the assumption that a fixed (printed)
record should not be suppressed or interfered with. The quantity of
recorded information and the ability instantly to change it suggest that
long-standing principles must be rethought and applied in different ways.
This study outlines one part of that rethinking.
Journalism must also navigate new distribution routes. Access to the
consumers of news is now increasingly by search engines and social
networks, predominantly Google and Facebook. As one study of this new
information power puts it:

Almost accidentally, these global tech giants have taken on civic roles, and
with these roles, civic power. This includes the power to enable collective
action, the power to communicate news, and the power to influence people’s
vote.6

From the seventeenth to twentieth centuries, journalism’s move to be


independent (above all of the power of the state) altered the governance of
democracies. New communications technologies raise the same issues of
making power accountable, but in new form in the twenty-first century.
Journalists have celebrated the freedoms, diversity, and new opportunities
that digital distribution offers but are now looking at the consequences of
a major shift in control. This new power also needs to be accountable. To hold
power to account, journalism depends on the understanding that neither
individuals nor organisations have an unqualified right to control information
about themselves. The issue at the heart of the right to be forgotten is how
much control should be given to individuals to deal with the unforeseen
effects of new technologies.
In the words of James Ball of Buzzfeed (writing in the Guardian):

Whether you are an ardent First Amendment advocate or a passionate


believer that networks must do more to police their backyards, the worst
of all possible worlds for the flow of information is one in which we shift
4
Introduction

1. Three introductions to philosophy from the school of


Olympiodorus

Few subjects in the history of thought have attracted as much attention from
philosophers as the nature and purpose of philosophy itself. The three texts
brought together in this volume present a vision of philosophy as it would have
been taught and studied in the sixth century CE, in the intellectual centre of
the Eastern Mediterranean, Alexandria. All three authors presented here
(Olympiodorus, Elias, and David) belong to a school of philosophy that is now
known to scholars as Neoplatonism; all three stand in the shadow of one
particular Neoplatonist teacher, Ammonius of Alexandria, who was active in
the late fifth and early sixth century CE.1 Neoplatonism is perhaps most
recognizable for its focus on bold metaphysical speculations and its attempt to
turn the works of Plato into a coherent system of thought with its own canon
of sacred texts, but the teaching duties of professors like Ammonius were often
taken up with more introductory matters, particularly the study of Aristotle’s
logical works, which were seen as a vital foundation for any further advances
into philosophy.2
Aristotle’s Categories provided the starting point for the ancient study of
logic, although students at Alexandria would first approach the text through a
series of introductory works.3 They would have had at their disposal Ammonius’
own commentary on the Categories, whose preliminary section discusses the
study of logic, the Categories, and Aristotle’s philosophy in general. By the time
of Olympiodorus, who studied under Ammonius, this section of the
commentary had become significantly expanded, to twenty-­five pages of
Greek from Ammonius’ mere fifteen. Olympiodorus is also the author of a
work that would have preceded his Introduction to Logic but is now lost to us,
namely a commentary on Porphyry’s Isagôgê (itself an introduction to key
concepts in Aristotle’s Categories). Olympiodorus’ commentary on Porphyry’s
2 Introduction

Isagôgê is likely to have included an introduction to philosophy in general;4 the


main outline of topics can be reconstructed from the two works of his students
Elias and David, whose own Introductions to Philosophy are translated in this
volume alongside Olympiodorus’ Introduction to Logic. Together, the three
texts present a lively picture of what it might have been like to sit in a first year
philosophy course in ancient Alexandria, and how ancient thinkers understood
their own discipline of philosophy. Despite, or perhaps rather because of, their
elementary nature, introductions to philosophy in the style of Ammonius,
Olympiodorus, and his followers proved to be a popular cultural export,
influencing Syriac, Persian, Arabic, and Armenian texts throughout the
centuries.5
While we are able to reconstruct the life and activity of Olympiodorus on
the basis of a few solid facts, the most important of which are that he was a
professor of philosophy in Alexandria who lived roughly between 500–570
CE, reliable biographical details about his students David and Elias are scarce
indeed. Elias is the author of a commentary on Porphyry’s Isagôgê (the first
part of which contains the Introduction to Philosophy translated here), a
commentary on Aristotle’s Categories, and a commentary on Aristotle’s Prior
Analytics (of which only a small portion survives).6 One manuscript (Paris.
suppl. gr. 678) numbers Elias ‘among prefects’ (apo eparkhôn), but it is uncertain
whether the title ‘prefect’ is honorific or whether it implies some official
responsibilities in the Emperor Justinian’s administration.7 David, on the other
hand, wrote a commentary on Porphyry’s Isagôgê, in addition to his Introduction
to Philosophy translated here. Four works survive in Armenian that bear a close
similarity to the two Greek works inscribed with the name ‘David’, namely an
Introduction to Philosophy, and commentaries on Porphyry’s Isagôgê, Aristotle’s
Categories, and Aristotle’s Prior Analytics; all four works are attributed to David
the Invincible (Anhağt’).8 We know almost nothing about the Greek David,
and are told a lot more about the Armenian David (some of it quite fantastical),
who is credited with translating Greek works into Armenian and composing
pious literature such as the Panegyric of the Cross. The exact relationship
between the two Davids is a complex philological matter on which no
consensus has so far been reached.9
The names ‘Elias’ and ‘David’ suggest Christian authorship, but it cannot be
ruled out that (possibly anonymous) lecture notes from some courses held in
Introduction 3

Olympiodorus’ circle were later inscribed with good Christian names to boost
their credibility and status.10 So little is securely known about either ‘Elias’ or
‘David’ that their names alone cannot serve as evidence for their religious
beliefs. Evidence internal to the texts translated here would at first sight
rule out Christian authorship: while pagan authors from Homer to
Olympiodorus are quoted with some frequency, any references to Scripture are
absent.11 In the case of Elias, two references to Homer are bracketed with a
dismissive comment about the ‘false beliefs of the Greeks’, but these comments
look suspiciously like later insertions by a pious scribe.12 In the context of the
passage, they have no bearing on the argument and could be removed without
loss of meaning. An isolated reference to the ‘archangelic powers’ appointed by
god can likewise not be used as evidence that Elias was a Christian, since
Proclus, a stout Pagan, used similar language in his works.13 More difficult to
explain is a reference to the Christian bishop Synesius, who supposedly fended
off barbarian invaders with no more than the sound of music.14 It is worth
noting, however, that the anecdote occurs at the end of a lecture, and it is at
least conceivable that a scribe could have appended it to the illustrations
already provided by Elias, perhaps mistakenly inserting a marginal note into
the main text.15 When we turn to David, we are presented with a similar picture:
there is no hint of Christian theology in his Introduction to Philosophy, and
there is much that sounds like traditional Platonism, including doctrines such
as the immortality of the rational soul and the imperishability of the heavens.16
Before I turn to a brief description of each of the three texts, I must note one
omission: not included in this volume is the Introduction to Philosophy by
Pseudo-Elias, a work that shows great similarities with David’s both in structure
and content. Regretting its absence here, I point the interested reader to the
excellent French translation by Pascal Mueller-Jourdan.17 Pseudo-Elias
probably belonged to the same philosophical circle as Olympiodorus, Elias,
and David, but the exact identity of the author is a matter of dispute.18

Elias and David, Introduction to Philosophy

In good Aristotelian fashion, both Elias and David begin their introductions to
philosophy with a set of four questions that guide their subsequent enquiries.
Applied to philosophy, they are:
4 Introduction

(i) Does philosophy exist?


(ii) What is philosophy?
(iii) What sort of thing is philosophy?
(iv) What is the purpose of philosophy?

Item (i) in this list, concerning the existence, or, as we might say, the possibility of
doing philosophy, leads to a particularly interesting discussion in David’s case.19
He engages with four separate sceptical arguments designed to show that
knowledge, and with it philosophical knowledge, is unattainable. Two of the
arguments could have come straight out of Plato’s Theaetetus: one infers the
sceptical conclusion from the supposed fact that all things are in flux, while the
other attempts to deny the existence of philosophy (more precisely, of the
theoretical part of philosophy, as David points out) by relying on the assumption
that knowledge can only be acquired through the senses. Equally challenging are
the remaining two sceptical arguments that David presents to his fledgling
philosophers, who are served some heavy fare early on in their career. According
to one, philosophy is knowledge of being; being is an ambiguous term or
‘homonym’; homonyms are indefinable; what is indefinable is unknowable; and
therefore philosophy is impossible. The last argument in the series, finally, claims
that knowledge of universals, insofar as it is a universal accident like whiteness,
cannot be ‘present in’ (in Aristotle’s sense of depending for its existence on a
particular individual) particular substrates such as human beings. By this point,
David’s students may well have wished they had started with the Categories directly.
After refuting the Sceptics and securely establishing the existence of
philosophy, Elias and David proceed to define philosophy – not, however,
without first offering a general survey of the theory of definition. Unlike
descriptions, definitions seek to capture the nature of a thing (the definition of
‘definition’ is none other than ‘a concise statement that designates a particular
nature’), as in the following example: ‘man is a rational mortal animal receptive
of intellect and knowledge’. In the case of philosophy, Elias and David accept
the following six definitions and provide detailed discussions of each:

1. Philosophy is knowledge of real beings qua real beings.


2. Philosophy is knowledge of divine and human things.
3. Philosophy is a preparation for death.
4. Philosophy is becoming like god as far as is possible for man.
Introduction 5

5. Philosophy is the craft of crafts and the science of sciences.


6. Philosophy is love of wisdom.

Elias and David have much that is interesting to say about each of these
definitions. As a first example, we may consider definition 3 (‘Philosophy is a
preparation for death’), which invites sustained reflections on Plato’s dialogue
Phaedo. In that text, Socrates apparently prohibits suicide, a position which
could at first sight appear inconsistent with his insistence that the body and its
impulses are a hindrance as far as the attainment of knowledge is concerned,
and that the true philosophers pursue nothing other than ‘dying and being
dead’ (64A). Elias and David offer a solution that consists in distinguishing
between natural life and death, and voluntary life and death; it states, in essence,
that we should not identify with bodily impulses but all the same ought to live
out our natural lifespan.20 To take one more example, the discussion of
definition 4 (‘Philosophy is becoming like god as far as is possible for man’),
ultimately derived from a famous passage (176A–B) in Plato’s dialogue
Theaetetus, prompts our two authors to discuss the difference between the
human and the divine: what precisely is meant by the cautionary qualification
‘as far as is possible for man’? They offer a set of three relevant characteristics
(goodness, power, and knowledge), and are careful to mark out the relevant
degree of likeness that obtains between man and god. Elias uses the analogy
between Socrates and his image to make the point that likeness in some respects
does not entail likeness in all respects, while David spells out how humans do
not possess goodness, knowledge, and power in the same way as the divine.
Apart from explaining the meaning of each of the six individual definitions
of philosophy, Elias and David address a question that is likely to occur to the
reader: why are there precisely six definitions of philosophy, and how are they
related (and specifically, which definitions are prior and posterior)? Here, we
can distinguish at least two kinds of answer. One derives the number of
definitions from the supposed perfection of the number six, which is the first
perfect number in the series of natural numbers (the sum of its divisors is
equal to itself). Particularly in David, students are exposed to a long digression
on the properties of the numbers from 1 to 10, where little philosophical gold
can be mined. More interesting is the second kind of answer, according to
which philosophy, as something that has both a name and an existence, can be
The Thaana script | 29

CASL CASL
Thaana IPA name Roman- Thaana IPA name Roman-
ization ization

‫ހ‬ h haa h ‫ތ‬ t̪ thaa t

‫ށ‬ ʂ shaviyani ṣ ‫ލ‬ l̪ laamu l

‫ނ‬ n noonu n ‫ގ‬ g gaafu g

‫ރ‬ r raa r ‫ޏ‬ ɲ gnaviyani ñ

‫ބ‬ b baa b ‫ސ‬ s seenu s

‫ޅ‬ ɭ lhaviyani ḷ ‫ޑ‬ ɖ daviyani ḍ

‫ކ‬ k kaafu k ‫ޒ‬ z zaviyani z

‫އ‬ (see alifu (see ‫ޓ‬ ʈ taviyani ṭ


text) text)

‫ވ‬ ʋ vaavu v ‫ޔ‬ j yaa y

‫މ‬ m meemu m ‫ޕ‬ p paviyani p

‫ފ‬ f faafu f ‫ޖ‬ ʤ javiyani j

‫ދ‬ d̪ dhaalu d ‫ޗ‬ ʧ chaviyani c

Table 3.3: Thaana consonant letters

perhaps the assignment of /ʋ/ to the ninth consonant, formed from an Arabic 9; it may
not be an accident that this symbol was assigned this value, as it looks like the Arabic
‫و‬
letter waw, .) No order even remotely similar is known among other alphabets. The
order of the vowels, on the other hand, is based on the common South Asian order used
by Brāhmī-descended scripts. Although the vowel signs are not considered letters of
the alphabet, their order with respect to one another is relevant in alphabetized lists.

3.2.2 Written vowels

The vowels signs of Thaana, shown in Table 3.4, are diacritics, known as fili, which are
written on the consonant letters. In the table as well as in the following text, the vowel
signs and the lack-of-vowel sign, sukun, are written on an ‫‘ އ‬alifu’ for legibility. The
actual vowel signs are the signs above or below the ‫‘ އ‬alifu’ in Table 3.4. In practice
they never occur alone but are always written on one of the consonant signs of Table
3.3. Although most of the vowels are written above their consonant bases, the ި‫ އ‬i and
30 | Phonology and Writing System

ީ‫ އ‬ī are written below. Compare (reading each word right to left) ‫ ަމ ުޒ ޫމ ުނ‬mazumūnu
‘literary article’ with ‫ތ‬
ި ީ‫ ރ‬rīti ‘beautiful’. Vowels that do not follow a consonant are
written on ‫‘ އ‬alifu’. Thus a vowel-initial (spoken) word is written as beginning with
‫‘ އ‬alifu’, and the second element of a diphthong is similarly written on ‫‘ އ‬alifu’. This
yields spellings such as ‫ފ‬ ު ި‫ ައލ‬alifu ‘alifu’, with an initial vowel, and ‫ސ ިއ‬
ޮ soi ‘signature’,
with a diphthong.

CASL CASL
Thaana IPA Name Roman- Thaana IPA Name Roman-
ization ization

‫ައ‬ a aba-fili a ‫ެއ‬ e ebe-fili e

‫ާއ‬ aː aabaa- ā ‫ޭއ‬ eː eybey- ē


fili fili

ި‫އ‬ i ibi-fili i ‫ޮއ‬ o obo-fili o

ީ‫އ‬ iː eebee- ī ‫ޯއ‬ oː oaboa- ō


fili fili

‫ުއ‬ u ubu-fili u ‫ްއ‬ (see sukun (see


text) text and
Table
3.7)

‫ޫއ‬ uː ooboo- ū
fili

Table 3.4: Thaana vowel signs (fili)

What is spelled as the diphthong ި‫އއ‬ ަ ai is usually /æː/ in the spoken language
of Malé (but remains /ai/ in various other parts of the Maldives). Exceptions occur in
loanwords and in certain grammatical morphemes: in the locative suffix ި‫ގއ‬ ަ - -gai, the
suffixing successive particle ‫އ‬
ި ‫ ަފ‬- -fai, and the benefactive postposition ި‫ ަޓ ަކއ‬-ṭakai.
In these grammatical morphemes the orthographic ި‫އއ‬ ަ ai is simply /a/, or sometimes
/aː/, in the spoken language. This is one of the most obvious ways, beyond the presence
of the sentence-final ‫ވ‬ ެ ‫އ‬-
ެ -eve particle, in which written Dhivehi differs from spoken
Dhivehi.
In addition to symbols for the ten monophthong vowels is an eleventh symbol, ‫އ‬ ް
‘sukun’, which indicates that no vowel follows the consonant. In the native vocabulary,
the sukun only appears on syllable-final consonants, but spellings of foreign words
with initial consonant clusters has introduced the use of onset sukuns, for example in
‫ސ ޫކ ްލ‬
ް skūl ‘school’. Thus the presence of a sukun on the first letter of a word is a sure
sign of a loanword.
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