JACT's blog

December 3, 2012

Noisy Neighbours

Filed under: Alan Beale's Word Blog — Tags: , , — AlanB @ 5:31 pm

For Sir Alex Ferguson to have called Manchester City (motto, superbia in proelio) ‘noisy neighbours’ he must have been sick of them. Not that he was thinking of them throwing a technicolor yawn or a big spit (as the Antipodean vernacular has it) since it’s hardly likely he was referencing (as the academic vernacular has it) the etymology of noise. Its origin via Old French noise (uproar) from Latin nausea (sea sickness, sickness, disgust) and Greek nausia/nautia (sea sickness) is sometimes questioned since ‘it is difficult to accept the disparity of both sense and form’ (Chambers Dictionary of Etymology). Eric Partridge (Adventuring Among Words p.27-8) vents his annoyance on the lack of imagination of those who couldn’t hear ‘the outcries of fear, groans and moans and retchings’ or the creakings, howlings,whistlings and other sea and storm noises, all of which give sea sickness its rich aural quality. No wonder ‘throwing your voice’ has a whole new (Antipodean) sense. Nausea is undoubtably noisy and noisome.
Noisome (offensive) may be an alphabetic neighbour, but it lost an initial a- (ME noye) and is in fact related to annoy (from Old French anoier). The Late Latin source appears to have been inodiare (to make loathsome) which was formed from Latin in odio esse (to be hated). Did Sir Alex find his neighbours odious, noisome, nauseating or noisy when they won the league? Their superbia (pride) and noise must have been hard to swallow.

Alan Beale

November 30, 2012

Pity about Piety

Filed under: Alan Beale's Word Blog — Tags: , , — AlanB @ 4:45 pm

sum pius Aeneas are the words used to describe himself by the hero (or saint?) of the Aeneid (pity it’s not going to catch on like ‘I’m Spartacus’). He’s pius because he’s doing his bit for family, people and gods. Latin pietas means ‘dutiful respect towards those to whom one is bound by ties of religion, consanguinity etc.’ (OLD), and so piety has been used in English, although it is now mostly used to signify devout religious practice.

Pity also came from pietas which had developed the meaning ‘compassion’ in Late Latin. Although English pity and piety often overlapped in sense before the 17thC, now pity is either compassion or something that inspires regret. That pity’s reduced ˈtis true; ˈtis true, ˈtis pity; and pity ˈtis, ˈtis true. Was Shakespeare getting in a ˈtis was … etc.?

Medieval pietas also developed the meaning ‘charitable gift’ and a monk’s allowance was called his pitantium (or similar spelling, derived from pietas). From there, English formed pittance. So when you’re working for a pittance, you should be a monk, though you may just be pitifully poor – but pitiful and pitiable can mean contemptible as well as deserving of pity. Who therefore wants to be pitied? Or pious? immo, sum pius Aeneas ain’t catching on.

Alan Beale

October 30, 2012

Opening Doors

Filed under: Alan Beale's Word Blog, Uncategorized — Tags: , , — AlanB @ 4:57 pm

Let’s begin with an overture, or should that be aperture, or preferably an apéritif for an opening? The change of pronunciation (and spelling) in Vulgar Latin (Fr. ouvert) has led to overt being not overtly from Latin apertus (open). L aperire is to open, while patere is to be open (patently). Once through the open door (dextro pede – right foot first), an usher might sew you to a sheet (as Spooner supposedly said) but he’s originally a doorkeeper (ostiarius) – from Late Latin ustium for ostium, a general Latin word for door. The god of doors was Janus with his two faces, looking both ways – hence his month January. A janitor, like the usher, has expanded the job and now might be a caretaker rather than just the keeper of the door (ianua). Fores are the leaves of doors, familiar from Tacitus Annals 14 fores cubiculi (Agrippina’s bedroom doors) and at the entrance to houses in Pompeii (also valvae especially for important buildings like temples). The Late Latin adjective foranus means outside, out of doors, like the L adverb foras and from it we have foreign (Old Fr forein), with the g added in the 16thC, as in sovereign (from L super) probably on analogy with reign. It is sometimes claimed that forum is connected (the great outdoors), but tempting though the association may be, L&S and OLD both label the etymology doubtful.

Alan Beale

June 20, 2012

‘Call any vegetable’

Filed under: Alan Beale's Word Blog — AlanB @ 3:35 pm

‘Vegetables’ back in the sixties were the dull, staid and boring. In Marvell’s To His Coy Mistress ‘Vegetable love’ is slow growing, and if we vegetate these days we slump into dullness, stagnation and mental torpor. Worse still is a vegetative state where there is no response to external stimuli.

True it is that vegetables lack minds, but their etymology shows they are anything but slow and sluggish (no pun intended). Latin vegere means to enliven, to fill with vigour, and vegetus means vigorous. Latin vigere is to be vigorous and it has bequeathed us invigorate, vigil and the like. Latin vigilo (stay awake) and evigilo (wake up) are the distant ancestors of the morning bugle call, reveille (Fr. re + eveiller from *exvigilare, a presumed Vulgar Latin form).

Still, exam invigilation, though it might require vigilance, almost induces a state of mental vegetation. Could an invigilator become a cabbage? Some would claim cabbage derives from Latin caput (head) via Medieval Latin caputium (a ‘head-cabbage’) and Old French caboce. If the derivation from caput is true, when you ask your greengrocer for a head of cabbage, you mean a head of head-cabbage! There are (inevitably) worse: a greyhound is a dog-dog and a salt cellar a salt salt-pot and Bredon Hill is Hill-hill Hill. Ho etc.

Cabbage was considered a cure for a hangover in the ancient world. Good head for a bad head? Let’s hope the vigorous vegetable will respond to you.

Alan Beale

There let us wallow (if you follow)

Filed under: Alan Beale's Word Blog — Tags: , , — AlanB @ 2:27 pm

French suivre comes from Latin sequor, sequi, secutus (to follow) and from the French come forms like pursue (from L prosequi). So a suitor is attentive in his (pur)suit, and a prosecutor pursues a lawsuit. Suit (followers’ attendance) subsequently refers to the livery or uniform of attendants, suitably attired (in suits?). Were the cards in Wonderland in suits? Attendance might be in a suite (of connected rooms, though perhaps not the en suite bathroom) or on a suite (of furniture). Followers tend to be obsequious (Latin obsequens compliant, obliging) and attend obsequies (funeral rites) although the Latin is exsequiae (at some point ex- gave way to ob-, perhaps in Medieval L or earlier – Apuleius has feralia obsequia for funeral rites). Does anything of such consequence ensue that there is a sequel (Latin sequella, consequence)? That may be a consecutive clause but is there no persecution, no execution, no pursuivant in pursuit, no … Not going to follow suit? Well, suit yourself – or is that a non-sequitur?

Followed to the hollow? Shame about the suer.

Alan Beale

April 2, 2012

Of cabbages and things

Filed under: Alan Beale's Word Blog — AlanB @ 1:48 pm

Oaths come in various guises: some solemn (‘I swear by almighty God to tell …’) or awful (gods swear binding oaths by the Styx), others surprising (‘by God, with whom I lunched’), irreverent or banal in contexts where the impropriety of swearing by gods has led to distortions such as by golly, by gum or French parbleu.

Perhaps this is the case at Birds 521 where by the goose (ma ton chēna) looks like a substitute for by Zeus (ma ton Zēna). But Peisetairos has cunningly reversed the temporal sequence to use this as proof that birds were deities before the gods of Olympus. Scholiasts commenting on Aristophanes’ play quote from Sosicrates’ Kretika that Rhadamanthys ordered men to swear by dog, or by goose, or by plane tree, or by ram or some such, instead of by the gods.

By the dog is probably the best known of these oaths since it was used by Socrates in Plato’s Apology (22a1). Though he also swears by the dog, the god of the Egyptians (Gorgias 482b), it’s not an oath peculiar to Socrates – it is also used by a slave in Aristophanes’ Wasps (83).

In Clouds the Socratic school espouses atheism. Strepsiades, the gullible old student, when told that gods aren’t acceptable currency there, ridiculously asks whether they swear by the iron coinage used in Byzantium. After his initiation into the school, he swears by mist (814) and admonishes his son for swearing by Olympian Zeus. Earlier (627) Socrates, exasperated by Strepsiades’ stupidity, swore by Breath, by Chaos and by Air.

But there are more – curiouser and curiouser! During a disquisition on the cabbage, Athenaeus (9.370) records several authors (Ananius, Telekleides, Epicharmus, Eupolis) using the singular or plural oath by the cabbage(s) adding that it was apparently an Ionian usage and there was no great surprise when Zeno of Citium (founder of Stoicism) used to imitate Socrates’ oath by the dog and swear by the caper (would that be the plant or its fruit?).

Where shall we stop? Too many are the oaths, by the … ! (ma ton … Plato, Gorgias 466e, Aristophanes, Frogs 1374).

To get serious, there is a database of all references to oaths in Greek texts from the earliest alphabetic inscriptions down to 322 BC and information on the oaths research project at

http://www.nottingham.ac.uk/Classics/Research/projects/oaths/intro.aspx

Happy swearing!

Alan Beale

March 28, 2012

A sticky explication

Filed under: Alan Beale's Word Blog — Tags: , , , — AlanB @ 10:45 am

The Greek word gloios (gum) was used in particular for the scrapings of oil and dirt from athletes’ bodies or oily sediment in the baths. Sounds revolting! And so it was to Marcus Aurelius who described the baths as ‘oil, sweat, filth, greasy water, everything loathsome’ (Meditations 8.24). Gloios and gloia/glia (glue) are related to Latin gluten and Late L glus, from where our glue and glutinous derive. Whatever the adhesive quality of gloios (don’t even contemplate it), we consume gluten in our cereals and we aren’t fussy about collagens, or are we?.

Byron found digression is a sin, although in Beppo – we should not be taken in. For adhesive may require some explication – despite inherent hesitation. The gentle reader may be quick to praise coherence, but I like incoherence – it’s from Latin ad + haereo, I stick to.

Collagen (the connectivity protein) and collage come from another Greek word for glue (kolla). Although collage (cut and paste) hasn’t transferred to computing (or has it?), a word from papyrus manufacture certainly has. Protocol, from Greek protokollon (the first sheet of a papyrus roll), is a combination of proto- (first) and kolla. Papyrus rolls were made from some 20 sheets (Greek kollemata) glued together, each sheet made of two layers or schedae. In Roman times details of manufacture were regularly given on the protocollum and it seems to have become the practice later to add details of the content of the volumen (roll). From a list of contents protocol came to mean notes of a transaction, terms of a treaty, code of procedure, and the rules governing how computers exchange data.

Does protocol demand a few words on schedule? First stop Greek (schede, papyrus sheet), calling at Late Latin diminutive schedula (slip of paper) and French cédule before terminating in English as a separate sheet of paper, especially containing a list, and later a list of events, TV programmes … and here we come to an unscheduled explication: from Latin explicare which can mean ‘unroll’ a volumen as well as give an account or clarify. Let’s stick there since ‘stories somehow lengthen when begun’ as Byron … actually ended.

Alan Beale

December 29, 2011

Brown is the new white

Filed under: Alan Beale's Word Blog — Tags: , , , — AlanB @ 5:31 pm

vides ut alta stet nive candidum
Soracte

begins Horace’s famous ode (I.9) with a vision of bright white (candidum) mountain swathed in deep snow. The Latin verb candeo, its inceptive candesco and compound incandesco all describe dazzling, glowing white or the colour of flames: just so, the English incandescent can be luminous as well as fiery. Latin candidus also meant clear, open and candid as borrowed by English (cf. candour from L candor) but candidates for election were named after their bright white togas, not for their openness (surprised?). A candela was the L equivalent of a candle which could be held in a candelabrum, a word we borrowed directly, and indirectly as chandelier, from Latin.
So far, so bright and perhaps a little red and white. But brown?

There’s another white in Latin (albus) which we find in English albino, albumen (egg white) and album (book with white pages or borrowed from the white tablet used in Roman times?). Albatross looks quite white, but is actually a borrowing from Portuguese alcatraz (pelican/frigate bird): alb- presumably meant more or sounded better than alc-. Alb, a white linen robe, used to be aube (the French spelling), and similarly Medieval Latin alburnus (shining, whitish) had the alternative spelling auburnus from which comes our auburn, originally blonde, yellowish-brown, then reddish-brown. Did white thus become the new brown? Or is that enough obfuscation?

Alan Beale

December 22, 2011

Farcical Sausages

Filed under: Alan Beale's Word Blog — Tags: , , — AlanB @ 2:30 pm

As the 24 year old Craufurd Tait Ramage was making his solitary way through Lucania in 1828, sausages were the only food he was able to procure. He assumes (in The Nooks and By-Ways of Italy, published in 1868) these were the lucanicae mentioned by Cicero as a hors d’ oeuvre and proceeds to give the recipe from Apicius as, ‘An intestine stuffed with minced pork, mixed with ground pepper, cummin, savory, rue, rock parsley, berries of laurel and suet. The intestine is drawn out thinly and hung up in the smoke’ (Apicius 2.4, the ‘laurel’ being the bay and ‘suet’ his version of the Latin liquamen).

Botulism, food-poisoning caused by the bacillus Clostridium botulinum, ought to be ‘sausage poisoning’ since it comes from Latin botulus (sausage). Latin probably borrowed the word from Oscan or Umbrian, and it seems to be a blood sausage (‘black pudding’ OLD). It makes a spectacular appearance in Petronius’ Satyrica when at Trimalchio’s feast, the cook guts the roast pig before the guests and tomacula cum botulis (sausages with black puddings) pour out. [There’s an alternative reading thumatula (sausages seasoned with thyme) which is favoured by some.] In Martial 1.41, the list of street vendors features a raucus cocus (hoarse cook) peddling steaming sausages (tomacla). He’s the Roman equivalent of the loud, lowlife Sausage-Seller in Aristophanes’ Knights. But the name tomaculum is pertinent for a delicacy stuffed with finely chopped meat, as it probably derives from Greek tomē (cutting) with Latin suffix –culum.

Apicius gives recipes for other sausages under the heading farcimina. farcimen (sausage), as Varro says, comes from the verb farcio (farcire, farsi, fartum) meaning ‘to stuff’. The English derivation ‘to farce/force’ is no longer in use, but we do use ‘forcemeat’ for stuffing. So, is it farcical to suggest farce has any connection with sausages? Yes (or is that no?), interpolations and interludes stuffed into liturgy or mystery play have given us our ridiculous farce (theatre of the sausage?).

Sausage itself has a salty etymology. Latin salsus (preserved or flavoured with salt) is the root of such Medieval Latin sausage words as, salsicia, salcistrum, and saucistrum. Ramage traced the word to Italian salsiccia, ‘which has passed into our word sausage through the French saucisse.’ Probably related are ‘sauce’ (and ‘saucer’), from which comes ‘saucy’. French farce and saucy sausage: etymology at its wurst?

Alan Beale

December 13, 2011

Miss Piggy and her porcelain

Filed under: Alan Beale's Word Blog — Tags: , , , — AlanB @ 8:12 pm

Earthenware and terra cotta (Latin terra cocta ‘cooked earth’) are too rough for when the vicar comes for tea. That’s the time to bring out the fine translucent ceramics. Porcelain fits the bill, refined, delicate and civilised as it is. No earth in its etymology, just French porcelaine from Italian porcellana, the name of the Venus shell, the cowrie, its polished surface the very model of chinaware’s smooth perfection.
But porcellana owes its origin to Latin porcellus, diminutive of porcus, a pig. Now it’s easy to see where pork comes from or how a porcupine is a spiny pig (porcus + spina), but porcelain and pigs?

Stop reading at this point if you are embarrassed by explicit reference to matters sexual. Instead you could look up porcus 2 in OLD which coyly says ‘(see quot.)’, omitting a translation.

Varro (res rusticae 2.4.10) tells us that ‘our women, and especially nurses, call that part which in girls is the mark of their sex porcus, as Greek women call it choeros’ (trans. Hooper & Ash). Though this is but little evidence for the Latin ‘piggy’ as a nursery name for the female pudenda, Aristophanes is a rich source for the use of choeros, the equivalent in Greek (the Boeotian trying to sell his daughters as ‘pigs’ in Acharnians makes extensive use of the joke). The origin of porcelain thus turns out to be extremely ‘earthy’ and not at all polite. More tea, vicar?

Alan Beale

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