APPENDIX.

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Page 73. Feminine Oaths.—Among the number of feminine expletives may be reckoned Ophelia’s adjuration “by Gis.” The derivation has been a source of trouble to the commentators, who profess to see in it a corruption of Saint Cecily, an abbreviation of Saint Gislen, or else, as is more probable, a phonetic form of the letters I.H.S. But whatever its derivation, the oath was commonly attributed to the female sex. Thus, in Preston’s ‘Cambyses,’ 1561, it is so employed; and again in the pre-Shakespearian play of ‘King John’ the nuns swear by Gis, and the monks, by way of distinction, take their oaths by Saint Withold. In ‘Gammer Gurton’s Needle’ the oath is placed in the mouth of the old housewife.

Page 84. Foreign Oaths.—We learn from Miss Bunbury’s ‘Summer in Northern Europe,’ that the most common form of swearing in Sweden is a contraction of “God preserve us,” and that hardly a sentence can escape from the lips of the lower orders without being supplemented by this expression—“bevars,” the lengthened form of which is “Gud bevarva oss.” Another form of imprecation is “Kors” or “Kors Jesu,” the Cross of Jesus, which the same writer intimates is in great request among the educated orders in Sweden.

Page 85. Pre-Reformation Swearing.—The testimony of Elyot in ‘The Boke named the Governour,’ written in 1531, is very conclusive upon the question. He says: “In dayly communication the mater savoureth nat, except it be as it were seasoned with horrible othes. As by the holy blode of Christe, his woundes whiche for our redemption he paynefully suffred, his glorious harte, as it were numbles chopped in pieces. Children (whiche abborreth me to remembre) do play with the armes and bones of Christe, as they were chery stones. The soule of God, whiche is incomprehensible, and nat to be named of any creature without a wonderfull reverence and drede, is nat onely the othe of great gentilmen, but also so indiscretely abused, that they make it (as I mought saye) their gonnes, wherwith they thunder out thretenynges and terrible menacis, whan they be in their fury, though it be at the damnable playe of dyse. The masse, in which honourable ceremony is lefte unto us the memoriall of Christes glorious passion, with his corporall presence in fourme of breade, the invocation of the thre divine persones in one deitie, with all the hole company of blessed spirites and soules elect, is made by custome so simple an othe that it is nowe all most neglected and little regarded of the nobilitie, and is onely used among husbandemen and artificers, onelas some taylour or barbour, as well in his othes as in the excesse of his apparayle, will counterfaite and be lyke a gentilman.”—ii. 252, ed. Croft.

So also Roger Hutchinson in his ‘Image of God,’ 1550:—“You swearers and blasphemers which use to swear by God’s heart, arms, nails, bowels, legs, and hands, learn what these things signify, and leave your abominable oaths.”

Page 93. Oath by the Swan.—It was also the custom during the middle ages to serve with great pomp a pheasant, or some other noble bird, on which the knights swore to visit the Holy Land. In 1453, Philip the Good, Duke of Burgundy, vowed, sur le faisan, to go to the deliverance of Constantinople. His example was followed by the barons and knights assembled, who, in the words of Gibbon, “swore to God, the Virgin, the ladies and the pheasant.”

Page 107. A swearing corps d’Élite.—So long ago as the reign of Henry VIII. the expression “to swear like a lord” had become proverbial:—“For they wyll say he that swereth depe, swereth like a lorde.”—‘The Governour,’ by Sir T. Elyot, 1531, ed. Croft, i. 275.

That the habit was making headway in high places may also be inferred from a bequest in one of the wills preserved in Doctors’ Commons, in which the testator bequeathed a legacy of twenty shillings on condition that the legatee should desist from swearing. The will is that of Sir David Owen, a natural son of Owen Tudor, and is dated 1535.Page 121. Sir David Lindsay.—Some idea of the fecundity of the old poet in the matter of expletives is conveyed by the catalogue of oaths culled from the ‘Satyre of the Three Estaitis’ and added to Chalmers’ edition of Lindsay, published in 1806. The list is as follows:—

“Be Cokis passion.
Be Godis passion.
Be Cok’s deir passion.
Be Cok’s tois.
Be God’s wounds.
Be God’s croce.
Be God’s mother.
Be God’s breid.
Be God’s gown.
Be God himsell.
Be greit God that all has wrocht.
Be him that made the mone.
Be the gude Lord.
Be him that wore the crown of thorn.
Be him that bare the cruel crown of thorn.
Be him that herryit hell.
Be him that Judas sauld.
Be the rude.
Be the Trinity; Be the haly Trinity.
Be the sacrament; Be the haly sacrament.
Be the messe.
Be him that our Lord Jesus sauld.
Be him that deir Jesus sauld.
Be our Lady; Be Sainct Mary; Be sweit Sainct Mary; Be Mary bricht.
Be Alhallows.
Be Sanct James.
Be Sanct Michell.
Be Sanct Ann.
Be Sanct Bryde; Be Bryde’s bell.
Be Sanct Geill; Be sweit Sanct Geill.
Be Sanct Blais.
Be Sanct Blane.
Be Sanct Clone; Be Sanct Clune.
Be Sanct Allan.
Be Sanct Fillane.
Be Sanct Tan.
Be Sanct Dyonis of France.
Be Sanct Maverne.
Be the gude lady that me bare.
Be my saul.
Be my thrift.
Be my Christendom.
Be this day.”

Against this list we may place a similar catalogue of objurgations extracted from the old play of ‘Gammer Gurton’s Needle,’ acted at Cambridge in 1566. This work, ascribed to John Still, Bishop of Bath and Wells, very plainly depicts the condition of rustic manners at the period at which it was written:—

“By the mass (occurs 22 times).
Gog’s bones (4 times).
Gog’s soul (9 times).
By my father’s soul (2 times).
Gog’s sacrament (2 times).
By my troth.
By God.
By sun and moon.
Gog’s heart (6 times).
By God’s mother.
Gog’s bread (8 times).
By’r Lady (2 times).
By the cross.
By our dear lady of Boulogne.
Saint Dunstan.
Saint Dominic.
The three kings of Cologne.
By God and the devil too.
By bread and salt (2 times).
By him that Judas sold.
Gog’s cross (2 times).
By Gog’s malt (2 times).
Gog’s death.
Gog’s blessed body.
By God’s blest (2 times).
By Gis.
By Saint Benet.
By my truth.
By Cock’s mother dear.
By Saint Mary.
Gog’s wounds (2 times).
By Cock’s bones.
By All Hallows.
By my fay.
By my father’s skin.
By God’s pity (2 times).
Gog’s sides (2 times).”Page 169. The deuce!—A specimen from the English version of ‘Havelok the Dane,’ edited by Sir F. Madden from the manuscript in the Laudian Collection in the Bodleian Library, may be appended:—

“‘Deus!’ quoth he, ‘hwat may this mene!’
He calde bothe arwe men, and kene
Knithes, and serganz swithe sleie,
Mo than an hundred.”—l. 2114.

Madden also refers the exclamation, dash you or dase you, from the Anglo-Saxon imprecation datheit which had been caught up from the Norman deshait.

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Footnotes:

[1] Ducange.

[2] The laws of Hoel the Good.

[3] Chronicle of Robert of Gloucester.

[4] Ducange.

[5] Mezeray, ii. 121.

[6] Sloane MS. No. 2530, xxvi. D.; a manuscript giving details of the grades of students and masters of fence, and of the ceremonial attending taking their degrees. The oath runs, “First you shall swear, so help you God and halidome, and by all the christendome which God gave you at the fount stone, and by the cross of this sword which doth represent unto you the cross which our Saviour suffered his most painful deathe upon,” &c.

[7] Socrates’ oath, by the cabbage, ? t?? ??a?? is given in AthenÆus, ib. ix. p. 370.

[8] Aristophanes, ‘The Birds.’

[9] Plutarch, QuÆstion. Rom., p. 271.

[10] ‘Mariage de Figaro,’ iii. 5.

[11] MS. BibliothÈque nationale. ‘Collection ComplÈte des MÉmoires,’ vol. viii.

[12]

Williams. Ah, damnation! Goddam!
Blondel. Goddam! Monsieur est Anglais apparemment.”
Coeur de Lion,’ 1789.

[13] ‘Notes on Ancient Poetry,’ ed. 1770.

[14] One of the last cases where the use of the word produced some coolness on the part of the persons concerned, occurred when a certain bishop in a northern diocese was reported by the local newspaper to have said in a sermon, “that he would not preach in that damned old church any more.” The bishop wrote to the paper that he had said “damp old church.” The editor, however, declined to question the accuracy of his reporter.

[15] See passage from Roger de Collerye, given by LittrÉ.

[16] ‘L’agrÉable confÉrence de Piarot et Janin.’ Paris, 1651.

[17]SO] ?? t?? ???a, af????? ??t?? ? ???e” &c.—‘Gorgias.

[18] “On Tuesday, March 31, he and I dined at General Paoli’s.... We talked of the strange custom of swearing in conversation. The general said that all barbarous nations swore from a certain violence of temper that could not be confined to earth, but was always reaching at the powers above. He said, too, that there was a greater variety of swearing in proportion as there was a greater variety of religious ceremonies.”—Boswell’s ‘Life of Johnson,’ p. 235.

[19] Letter from Lynceus at Rhodes to Diagoras at Athens, in ‘Journal des Savants,’ 1839, p. 37.

[20] Aldus Gellius, xi. 6. We find these oaths so distributed in Terence and Plautus, the women swearing by Castor and the men by Hercules.

[21] Herodotus, bk. iv. 67. It was the hearth of kings of Scythia that was dealt with in this way.

[22] For an able article on the Five Wounds as represented in Art, see Journal of Brit. Arch. Association for Dec. 1874, by the Rev. W. Sparrow Simpson.

[23] ‘Roba di Roma,’ by W. W. Story, 1863. The writer adds, “A curious feature in the oaths of the Italians may be remarked. Dio mio is usually an exclamation of sudden surprise or wonder; Madonna mia, of pity and sorrow, and per Christo of hatred and revenge. It is in the name of Christ, and not of God as with us, that imprecations, curses, and maledictions are invoked. The reason is very simple. Christ is to him the judge and avenger of all, and so represented in every picture he sees, from Orcagua’s and Michael Angelo’s Last Judgment down, while the Eternal Father is a peaceful old figure bending over him.”

[24] ‘The Conversyon of Swerers,’ 1540.

[25] The identity of ideas that we have referred to as invariably occurring in mediÆval writings, whenever they happen to turn upon a similar theme, may be shown by comparison of the following extracts. They are taken from writers of different times and countries, and who are not directly plagiarising one another. Dan Michael, in the ‘Ayenbite of Inwyt’ (modernised), has:—

“These (Christians) are worse than the Jews that did crucify him. They broke none of his bones. But these break him to pieces smaller than one doth swine in butchery.”

Robert of BrunnÉ, in the ‘Handlyng Sinne,’ writes:—

“Thy oaths do him more grievousness,
Than all the Jews’ wickedness;
They pained him once and passed away,
But thou painest him every day.”

Again, in the ‘MoralitÉ des BlasphÉmateurs’ (circa 1530):—

“Tu luy fais plus dure bataille
Que les juifz sans nulla faille
Qui pour toy le crucifierent.”

[26] A certain delight in arranging the favourite oaths of his contemporaries and of other historical personages is plainly to be seen in BrantÔme. In the ‘Vies des Grands Capitaines’ he throws off a whole string of these cherished devices. “On appeloit ce grand capitaine, Monsr. de la Trimouille, ‘La vraye Corps Dieu’ d’autant que c’estoit son serment ordinaire, ainsin que ces vieux et anciens grands capitaines en ont sceu choisir et avoir aucuns particuliers À eux; comme Monsr. de Bayard juroit, ‘Feste Dieu, Bayard!’ Monsr. de Bourbon, ‘Saincte Barbe!’ le prince d’Orange, ‘Saincte Nicolas!’ le bonne homme M. de la Roche du Maine juroit ‘Teste de Dieu pleine de reliques!’ (oÙ diable alla il chercher celuy lÀ) et autres que je nommerois, plus sangreneux que ceux lÀ.”

[27] Ch. Rozan, ‘Petites Ignorances de la Conversation.’

[28] “A shocking practice seems to have been rendered fashionable by the very reprehensible habit of the Queen, whose oaths were neither diminutive or rare, for it is said that she never spared an oath in public speech or private conversation when she thought it added energy to either,”—Drake, ‘Shakspeare and his Times,’ ii. 160.

[29] J. G. Nicholls, ‘Literary Remains of Edward VI.’

[30] ‘Every Man out of his Humour,’ i. 1.

[31] 1 Henry IV., iii. 7.

[32] See Capt. Basil Hall’s ‘Fragments of Voyages and Travels,’ chap. xvi. p. 89.

[33] Leigh Hunt’s Journal, No. 6, for Jan. 11, 1851.

[34] ‘The Colonies,’ by Col. C. J. Napier, 1833.

[35] If any person or persons shall ... profanely swear or curse ... for every such offence the party so offending shall forfeit and pay to the use of the poor of the parish where such offence or offences shall be committed the respective sums hereinafter mentioned; that is to say, every servant, day-labourer, common soldier, or common seaman, one shilling; and every other person two shillings; and in case any of the persons aforesaid shall, after conviction, offend a second time, such person shall forfeit and pay double, and if a third time treble the sum respectively.—6 & 7 William and Mary, c. 11.

[36] Coll. of State Papers, Domestic, 1595, p. 12.

[37] Borough records of the City of Glasgow, 1573-1581.

[38] Aberdeen Presbytery Records, printed by the Spalding Club.

[39] Within the precincts of royal palaces regulations seem to have been made from time to time to clear the atmosphere of all impious particles. According to a work by Alexander Howell, the Dean of St. Paul’s, printed in 1611, King Henry I. prescribed a scale of fines according to a table as follows:—

“If he were: { a Duke 40 shillings.
a Lord 20do.
a Squire 10do.
a Yeoman 3s. 4d.
a Page, to be whipt.”
A Sword against Swearers,’ 1611.

[40] 21 Jac. I. c. 20.

[41] 3 Jac. I. c. 21.

[42] Office-book of Sir Henry Herbert. Collier’s ‘History of Dramatic Poetry,’ ii. 58.

[43] Coll. of State Papers, Domestic, 1635-6.

[44] Whitelock’s Memorials.

[45] Quarter Sessions from Queen Elizabeth to Queen Anne, by A. H. A. Hamilton. 1878.

[46] 19 Geo. II. cap. 21. There is also a penalty of 40s. for using profane language in the streets under the Town Police Clauses Act, 1847, and the Metropolitan Police Act, 1839.

[47] J. P. Malcolm, ‘Manners of London during XVII. Century.’

[48] “Diary of a Sussex Tradesman a hundred years ago,” printed in Sussex Arch. Coll., vol. xi.

[49] ‘The Rivals,’ act ii. sc. 1.

[50] “By the Lord Harry! he should have done with Christmas boxes.” Swift, ‘Journal to Stella.’

[51] The cloven foot is an evidence of a clean beast, and horns are attributed, pictorially at least, to Moses.

[52] Edited by Sir Frederick Madden for the Roxburgh Club, 1828.

[53] ‘Tristram Shandy,’ vol. iii. ch. 12.

[54] ‘Harangue des Habitans de Sarcelles,’ 1740.

[55] “This same starved justice hath done nothing but prate to me of the wildness of his youth, and the feats he hath done about Turnbull Street.”—2 Henry IV., ii. 3.

[56] Where it is used in the sense of pertaining to kinship—“They are my blody brethren, quod pieres, for God boughte us alle.”—‘Piers Plowman,’ vi. 210.

[57] Where it is met with as a verb—“With my own hands, I’ll bloody my own sword.”

[58] ‘Montaigne’s Essays,’ ed. Hazlitt, iii. 120.


Transcriber’s Notes:

Punctuation has been corrected without note.

Inconsistencies in spelling and hyphenation have been retained from the original.

                                                                                                                                                                                                                                                                                                           

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