eavesdrop

1657 Dutch painting of a woman eavesdropping on a conversation between two lovers

1657 Dutch painting of a woman eavesdropping on a conversation between two lovers

8 September 2020

To eavesdrop is to surreptitiously listen in on a conversation to which one is not a party. It’s an old word, dating back to Old English, but the meaning has changed over the centuries. It originally had nothing to do with prying ears.

The original eavesdrop or eavesdrip was the space outside a building, under the eaves, where water would drain. An early appearance is as an endorsement to a grant of land in Kent. The charter was written in 888 C.E., but the endorsement is in a later hand:

& ðer ne gæbyreð an ðam landæ an folces folcryht to lefænne rumæs butan tƿigen fyt to yfæs drypæ.

(And there does not belong to any of these lands a people’s customary right to the leaving of two feet of room outside for the eavesdrip.)

The word eavesdropper, referring to someone who stands in an eavesdrop to listen to what is going inside the building appears in the fifteenth century. A juror’s oath from Colchester, England, probably dating to before 1450 outlines the matters the jury might consider and includes:

Also of al comen chiders and brawlers to the noyauns of ther neyghbours, and evisdroppyrs undyr mennys wyndowes, be night or be day, to bere awey tales or discovere their counsell, to make debate or discension among ther neighbours.

And legal records from the city of Nottingham from 1 October 1487 charges a certain Henry Rowley as being an eavesdropper. The record is in Latin, which is typical for legal papers of the era, but unusually it uses the English word:

ac diversis aliis diebus et vicibus, communiter et usualiter, apud Notingham praedictam, [Henry Rowley] est communis evysdropper et vagator in noctibus, in pertubationem populi Domini Regis et contra pacem suam.

(And on diverse other days and occasions, commonly and usually, at the aforesaid Nottingham, [Henry Rowley] is a common eavesdropper and wanderer in the night, to the perturbation of the people of our lord the king and against his peace.)

The verb is probably a backformation from the noun eavesdropper, as it doesn’t appear in the record until about 150 years later. From George Chapman’s 1606 play Sir Gyles Goosecappe:

We will be bold to evesdroppe; For I know
My friend is as respectiue in his chamber
And by himselfe, of any thing he does

Since then, of course, the word has generalized somewhat and now refers to any surreptitious listening. One no longer has to stand in an eavesdrop in order to eavesdrop.

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Sources:

Birch, Walter de Gray. “Grant by Cialulf to Eanmund, of Land in Canterbury, etc.” (Birch 519). Cartularium Saxonicum, vol. 2 of 3. London: Whiting, 1887, 134. HathiTrust Digital Archive.

Chapman, George. Sir Gyles Goosecappe. London: John Windet for Edward Blunt, 1606. Early English Books Online (EEBO).

Middle English Dictionary, 2018, s.v. eves-dropper, n.

“Oath for the Juries at the Three Law Hundreds. Matters as to Which They Were to Enquire and Present.” The Oath Book; or, Red Parchment Book of Colchester. Benham, W. Gurney, trans. Colchester: Essex County Standard Office, 1907, 4. HathiTrust Digital Archive.

Oxford English Dictionary, second edition, 1989, s.v. eavesdrip | eavesdrop, n.; eavesdropper, n.; eavesdrop, v.

“Presentments at the Sessions” (1 October 1487). Records of the Borough of Nottingham, vol. 3. London: Bernard Quaritch, 1885, 10–11. HathiTrust Digital Archive.

Image source: Nicholas Maes, 1657, Dordrechts Museum, public domain image.

dog eat dog

4 September 2020

The phrase dog eat dog designates ruthless competition. The metaphor underlying the phrase is ancient, but we’ve flipped it on its head in modern times.

The metaphor first appears in Marcus Terentius Varro’s (116–27 BCE) De lingua Latina (The Latin Language), but the sense is that animals are better than humans in that they don’t prey on their own kind:

canis caninam non est

(dog does not eat dog)

The phrase enters English with a 1533 translation of Erasmus’s 1517 essay on war, popularly known as Bellum Erasmi. The original Latin work was something of a sixteenth-century bestseller, with translations and printings throughout Europe. The relevant passage of the English translation reads:

Nor it is not the nature of all wylde beastes to fyghte. For some are harmeles, as doois and haaris. But they that are the moste fierse of all, as lyons, wolfes, and tygers: doo not make warre amonge theym selfe as we doo. One dogge eatethe not an nother. The lyons, thoughe they be fierce and cruelle, yet they fyghte not amonge theym selfe.

The adage was extremely well known, and in the early eighteenth century we see the sentiment flipped and applied to humans. For example, the 27 March 1735 issue of the Grub-Street Journal, the 1730s London equivalent of The Onion today, makes it into a joke about lawyers:

Yesterday a noted solicitor was committed to Newgate, for robbing a fellow solicitor of a promissory note, value 10 1. DP.——What! dog eat dog!

A few decades later, a U.S. paper does the same. This headline appears the Pittsburgh Gazette of 5 November 1816:

DOG EAT DOG
Or, a Law Suit About Nothing
DUANE vs. BINNS,
For defamation of character.

And a few years before that, the phrase appears in an essay touting a mercantilist U.S. trade policy in the Examiner of 5 December 1813, taking it out of the world of lawyer jokes:

All the trade and commerce we are to have is among one another: if any body makes money, he must make it, not by his enterprise in foreign commerce, but out of his own countrymen. “Dog eat dog,” is now our commercial motto and practice; no duties being collectable from foreign commerce, it is very clear, that all the money wanted by government must be produced by taxes.

I leave it up to the reader to draw any conclusions about how the ethos of today’s capitalist society differs from that of ages past.

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Sources:

“Dog Eat Dog.” Pittsburgh Gazette, 5 November 1816, 3. ProQuest.

“Domestic News.” The Grub-Street Journal (London), no. 274, 27 March 1735, 2. ProQuest

Erasmus. Bellum Erasmi. London: Thomas Berthelet, 1533, 8r. Early English Books Online (EEBO).

Oxford English Dictionary, third edition, November 2010, s.v. dog, n.1.

“Taxes.” Examiner, vol. 1, no. 6, 5 December 1813. ProQuest.

dyke

3 September 2020

A dyke is a lesbian or a woman whose appearance is regarded as masculine, with the implication that she is a lesbian. The word was originally a slur and is still offensive in many contexts—particularly when used by cis-gendered, heterosexual men—although it has been reclaimed as a positive or neutral term by the LBGTQ community. Much of the word’s origin is not known, but dyke appears in print c.1930 and is most likely a clipping of the older bull dyke and bulldyker. But the origin of these older terms remains a mystery with several plausible explanations. First, the facts:

The earliest known appearance of bulldyke is actually as a nickname for a man. From Chicago’s Daily Inter Ocean of 28 July 1892:

With the idea of killing off a portion of the women in the levee district Hattie Washington, a colored woman, started out at 6:30 o’clock yesterday afternoon with a big revolver in her hand.

She went to Blanche Alexander’s place on Custom House place in search of Belle Watkins, who, she said, had won the affections of Harvey Neal, alias “Bulldyke.” Belle got wind of her coming, and made her escape, but as soon as the woman got inside of the house she began firing right and left.

The same paper on 12 November 1892 ran a short note about Hattie Washington, out on bail, stabbing Harvey Neal with a small knife. Unfortunately, we don’t know how this story ended. But the paper on 24 September 1893 reports Washington being arrested again for pickpocketing. How, if at all, this nickname relates to the later sense of the word is uncertain, but the fact that in this case Bulldyke refers to a masculine person and the fact that both Washington and Neal were Black may provide a clue as to the term’s origin.

The earliest recorded use of dyke to refer to a lesbian is in the form bulldyker. From Joseph Parke’s 1906 book Human Sexuality:

In American homosexual argot, female inverts, or lesbian lovers, are known euphemistically as “bulldykers,” whatever that may mean: at least that is the sobriquet in the “Red Light” district of Philadelphia.

The above quotation is from a note to the following in the main text:

In all large cities there are coteries of these inverts. In Vienna, according to Krafft-Ebing, they call themselves “sisters,” in other places “aunts,” the same writer stating that two very masculine prostitutes, in the city named, who lived in perverse sexual relations with each other, had informed a correspondent that the name “uncle” was applied to women of a similar character.

Parke is not simply using the term as a synonym for lesbian but seems to be implying that it also connotes “masculine” characteristics, which would align with the earlier use of Bulldyke as a man’s nickname.

Bull diking appears in a 1921 article by Perry Lichtenstein in the journal Medical Review of Reviews as a slang term for tribadism or scissoring:

How do these people gain sexual satisfaction? By friction of the clitoris. The following case will illustrate: I had occasion to make a mental and physical examination of a young woman in whose case the Court of General Sessions had appointed a lunacy commission. She was found sane. She stated that she had indulged in the practice of “bull diking,” as she termed it. She was a prisoner in one of the reformatories, and there a certain young woman fell in love with her. This second young woman was a waitress. One morning while the young woman to whom I was talking was in bed the other young woman entered and sat down on the bed. She put her arms around the defendant and squeezed and kissed her. She then jumped into the bed and lifting the other’s clothes had intercourse with her by friction of the clitoris. After that morning the practice was continued with regularity.

Bulldiker and the adjective bulldycking appear in two 1920s Harlem Renaissance novels. The first is Carl van Vechten’s 1926 N[——] Heaven:

“Atlantic City Joe’s?” “Too many pink-chasers an’ bulldikers.” “Where den?”

And the second is Claude McKay’s 1928 Home to Harlem:

And there is two things in Harlem I don't understan'. It is a bulldycking woman and a faggotty man.

The shorter dyke is in place by 1931, when it appears in the tabloid New Broadway Brevities, which featured articles and news items of a sexually titillating nature. From the 31 August 1931 issue:

Benches in the more obscure parts are used continually by couples, pansies and dykes.

Finally, the form bull-dagger appears by 1932, when the Southern Reporter records the following:

The defendant told that the deceased, Betty May [...], was a degenerate, commonly called a “bull-dagger,” and that it would be well [...] to keep his wife out of her company.

The above quotations cover the spectrum of early uses and variations. They provide clues to the origin but nothing definitive. We can say with confidence that dyke is a clipping of the older bulldyke. It also seems likely that bulldyke arose in American Black slang. While neither Parke nor Lichtenstein refer to the race of their subjects, the 1892 Black man’s nickname and the two Harlem Renaissance novels indicate that it was present in Black speech. But little beyond these two conclusions can be asserted with confidence, and what follows is informed speculation.

Let’s take the two elements, bull- and -dyke, separately.

It is a reasonable assumption that the bull- is a reference to masculinity. But Susan Krantz has suggested that the bull- may be a reference to falsity, as in bullshit or a lot of bull.

As to the second element, the best guess is that -dyke is variation on dick, either as a generic term for a man or meaning a penis. Thus, Harvey “Bulldyke” Neal may have been a large, exceptionally masculine man, and the term connoting masculinity later transferred from men to lesbians. If the penis sense was intended, then bulldyke might refer to size and connote the mistaken folk belief that lesbians have large clitorises or that the clitoris is some sort of false penis. The form bulldagger, while appearing later, is almost certainly a folk etymology that tries to make sense of the -dyke element by changing it to something familiar, in this case, something phallic and penetrative.

Older references may speculate that that dyke is a variation on either hermaphrodite or morphodite, but this explanation is no longer considered viable and there is no good evidence supporting it. The shift from -dite to -dike is phonologically unlikely, and there is only one early instance of it. Wider use of the spelling morphodike only appears decades later and is likely influenced by dyke, not the other way around. Also, while both hermaphrodite and morphodite are old terms for those with same-sex attraction, both were general terms referring to both men and women, and neither specialized to refer only to lesbians.

To sum up, we don’t know the origin of dyke with any certainty, but there are a number of intriguing possibilities. Perhaps if we find more early uses, the origin will become clearer.

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Sources:

Green’s Dictionary of Slang, 2020, s.v. dyke, n., bull-dyke, n.

Krantz, Susan E. “Reconsidering the Etymology of Bulldike.” American Speech, Summer 1995, 70:2, 217–21.

Lichtenstein, Perry M. “The ‘Fairy’ and the Lady Lover.” Medical Review of Reviews, vol. 27, no. 8, August 1921, 373. HathiTrust Digital Archive.

“A Negress Runs Amuck.” Daily Inter Ocean (Chicago), 28 July 1892, 9. NewsBank: America’s Historical Newspapers.

Oxford English Dictionary, third edition, June 2018, s.v. dyke n., bull dyke, n., bulldagger, n., bull-dyking, adj.

Parke, Joseph Richardson. Human Sexuality. Philadelphia: Professional Pub. Co., 1906, 309. HathiTrust Digital Archive.

Spears, Richard A. “On the Etymology of Dike.” American Speech, Winter 1985, 60:4, 318–27.

Dutch treat / go Dutch

2 September 2020

A Dutch treat is a date or an affair where each attendee pays their own way. Similar terms are Dutch lunch, Dutch party, and Dutch supper, as well as the phrase to go Dutch. The term originated as an ethnic slur, referring to the stereotype of the Dutch being a parsimonious people. You don’t hear it all that often anymore, and its popularity peaked in the 1920s. The term is an Americanism, arising in the late nineteenth century.

The earliest use that I have found is from 16 April 1870 in The Chronicle of the University of Michigan, referring to a graduation celebration:

But still another move has been made, and now we learn that alma mater is to celebrate the introduction of ’70 into bachelorship with a “free lunch,” as sort of infair. To the merry-making, all the older offspring are invited, and it is hoped, possibly with reason, that a larger number of alumni will be present than the “Dutch treat” of former years has called out.

Another early use, by Charles Fulton in an 1874 book about his tour of Europe, uses the term in reference to German beer drinking. It’s not clear if he considered the Germans and the Dutch to be one people or if he just happened to use the term in a German context:

The “Dutch Treat.”

The Germans in the United States, and those Americans who affect a fondness for lager-beer, don’t drink it as it is drunk in Germany. [...] They never treat one another, but sit down to the tables, and, though they drink together, each many pays for what he consumes, whether it be beer or food. [...] If our temperance friends could institute what is called the “Dutch treat” into our saloons, each man paying his own reckoning, it would be a long step towards reform in drinking. In short, beer in Germany is part of each man’s food. He takes it as a sustenance, and not as a stimulant.

And not to be outdone by the University of Michigan, the following appears in the Yale Record of 22 September 1875, without any quotation marks, indicating the editors did not think it a novel term:

By George, S., you have five cents. So have I. Let’s go on a Dutch treat. It’s a long time since I have been anywhere.

The phrasing to go Dutch dates at least to 1900. From the pages of Brown University’s Brunonian of May 1900, where the meaning is not clear from the context:

Following that pleasant task, the young author meandered down to the corner durggist’s [sic] for “local color,” talked to an admiring coterie on the joys of being a free Bohemian in literature; offered to go Dutch again, and bought a box of chocolate peppermints to share with Christabelle when, her day’s typewriting over, she and he would sit on the boarding-house parlor sofa and discuss—things—and—things.

We get closer to a explicit statement of meaning in Mary Stewart Cutting’s 1910 novel The Unforeseen:

It seemed extremely festive to go “Dutch” with a party to small out-of-the-way foreign restaurants, where odd-looking people at the queer little dabs of food that composed the cheap table d’hôte meal.

Finally, we get a clear definition in the Western Canadian Dictionary and Phrase-Book of 1912:

Dutch. To Go Dutch is to let each man in a party pay for his own drink or refreshment.

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Sources:

Cutting, Mary Stewart. The Unforeseen. New York: Doubleday, Page and Co., 1910, 26, HathiTrust Digital Archive.

Davies, Mark. The Corpus of Historical American English (COHA), 2010–20.

Field, Jim. “Etchings” The Brunonian, 37.7, May 1900, 360. HathiTrust Digital Archive.

Fulton, Charles Carroll. Europe Viewed Through American Spectacles. Philadelphia: J.B. Lippincott & Co., 1874, 34–35. HathiTrust Digital Archive.

Green’s Dictionary of Slang, 2020, s.v. Dutch treat, n.

“Our Natal Day.” The Chronicle (University of Michigan), vol. 1, no. 14, 16 April 1870, 213. HathiTrust Digital Archive.

Oxford English Dictionary, second edition, 1989, s.v. Dutch, adj., n.1, and adv.

Sandilands, John, ed. Western Canadian Dictionary and Phrase-Book. Winnipeg: Telegram Job Printers, 1912, 16. HathiTrust Digital Archive.

The Yale Record, vol. 4, no. 2, 22 September 1875, 28. HathiTrust Digital Archive.

that dog won't hunt

A sleeping beagle; Lila, a dog that doesn’t hunt

A sleeping beagle; Lila, a dog that doesn’t hunt

1 September 2020

That dog won’t hunt is a folksy Americanism that means a particular idea or plan of action is not feasible. It is based on the metaphor of a lazy or ill-trained hound that would rather lie around or do something other than pursue the intended prey. But while this specific metaphor and wording arises in the mid nineteenth century United States, it has a predecessor in British speech.

That predecessor is that cock won’t fight. Instead of hunting dogs, you have fighting roosters as the metaphor at play. This older phrase is first recorded in the pages of The Loiterer, a humor magazine published by James and Henry Austen, Jane’s brothers. On 5 September 1789 the following appeared in it:

You may be sure that this eloquent harangue was not lost upon me, I immediately began to smoke the old Gentleman. “No, (thought I) that cock won’t fight.”

That cock won’t fight made its way across the Atlantic, where it appeared in Davy Crockett’s posthumous pseudo-autobiography of 1836:

A steamboat stopped at the landing, and one of the hands went ashore under the hill to purchase provisions, and the adroit citizens of that delectable retreat contrived to rob him of all his money. The captain of the boat, a determined fellow, went ashore in the hope of persuading them to refund,—but that cock wouldn’t fight.

The hunting-dog metaphor is documented a few years later, on 9 August 1843, when it appears in a letter to a Washington, DC newspaper about the prospects for the upcoming presidential election in 1844:

Don’t let the friends of Mr. Calhoun and those of Mr. Van Buren get at loggerheads, or anything beyond amicable sparring. We are ready to go for either of them, or for any other sterling Democrat, provided always that he will fight rather than give up Oregon, or any other portion of our country. Cass is much a favorite in this State. I put in a word (formerly) once in a while for Captain Tyler. “But that dog won’t hunt.”

“Captain Tyler” is then-President John Tyler, who had been a captain in the War of 1812. Tyler had been a Democrat before switching to the Whigs in 1834. He was elected to the vice-presidency in 1840 and acceded to the presidency in 1841 upon the death of William Henry Harrison. But he soon broke with the Whigs over the question of a national bank. He attempted to return to the Democrats, but was distrusted, hence the letter writer’s comment. The editor responded to the letter by expanding the metaphor:

We think our correspondent errs when he says, “But that dog won’t hunt.” It is our opinion that he hunts too much; runs after small game; “don’t stand at the tree;” “barks up the wrong tree;” is fit for nothing but a coon dog, and hardly that; and that, in the big hunt of ’44, he will be killed so dead, he will not be able to give one dying yelp.

Tyler would go on to lose to Democrat James K. Polk in 1844, so that dog indeed didn’t hunt.

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Sources:

“Extract from a Letter” (9 August 1843). Daily Globe (Washington, DC), 15 August 1843, 3.

The Loiterer, vol. 2 of 2 (no. 32, 5 September 1789, 10). Oxford: 1790. HathiTrust Digital Archive.

Oxford English Dictionary, third edition, November 2010, s.v. dog, n.1; September 2019, s.v. cock, n.1 and int.

Smith, Richard Penn (writing as Crockett, David). Col. Crockett’s Exploits and Adventures in Texas. Philadelphia, T.K. and P.G. Collins, 1836, 99. HathiTrust Digital Archive.

Photo: Dave Wilton, 2020.