It’s time for another article highlighting an author, and this time the choice is Val Tobin.
A multi-genre author, Val has written books ranging from supernatural thrillers, paranormal romance, romantic suspense to mystery and suspense, and even horror. I have chosen the title of one of her award-winning books, Injury, for today’s word exploration.
Injury
It’s interesting to think about what ‘injury’ actually means. We think of it as hurt or damage, perhaps to a person; an injury playing sport, a serious head injury following a car accident, and so forth. But of course, it also has a legal sense, a violation of rights that may not incude any bodily harm.
It’s worth remembering this second usage as we look into the origin of our word. Compared to some, it does not measure an enormously long history in the English language,, having entered it some time during the late fourteenth century. It came with the meaning of harm, but also of specific injury.
Let’s take a look at an example from Chaucer from 1390:
[…] oughten haue greet repentaunce of the iniurie of the wrong that they hadden doon.
([…] ought to greatly repent of the injury caused by the wrong that they had done.)
You can see that in this example, the form of our word is iniurie, although in other contemporary texts, it may also appear as injurie.
It was taken from Anglo-Frenchinjurie, which, rather than specific bodily harm, meant ‘wrongful action’. You see now why I said to hold on to the legal sense of the word today. Anglo-French, of course, did not invent the word, but rather took it from Old Frenchinjure, and from that we can trace its origins back to Latininiuria. In Latin, it meant ‘wrongful, unjust, unlawful’. Yes, that’s unlawful, as in, illegal, and if you take away the prefix -in and look at the second element of the word, you may see something else associated with the justice system; jury. And indeed, the two are related.
The prefix -in denotes the opposite of a word, or renders it negative, giving a sense of not. The second element is the feminine form of iurius, with the meanings I already gave. This in turn came from ius, which meant ‘a right’, in the sense of ‘legal right’.
It can be traced back to Old Latinious, which may have meant more specifically ‘sacred formula’. Since religion was important in public life, it is easy to see the association between the two meanings. We can look at Latiniurare for comparison. This verb meant ‘to pronounce or intone a ritual formula’.
From ritual formulas to rights to bodily harm, this word has come a long way. We wish a similarly interesting path on today’s highlighted author, Val Tobin.
In today’s blog, we are highlighting a wonderful children’s author, whose name and work reflect the word we are looking at. Sylva Fae writes for young children, and there are many examples of fairy, or indeed faerie, folk in her latest book, Elfabet.
Fairy
Here is an interesting word, a nice example of how perceptions can change. These days, we may think of fairies and our minds go to fairytales, to cute little creatures with wings and wands, the stuff of children’s films and stories, such as in Sylva Fae’s books.
But this has not always been the case, and fairies have also been viewed as terrifying beings. Certainly, the fairies in Shakespeare’s A Midsummer Night’s Dream are nothing like the Tinkerbells of Disney.
So what of the origin of the word? Even though people have believed in supernatural beings for centuries, fairy was not the original word preferred to refer to such beings in English, and does not trace its origins back to Old English, as prior to adopting fairy, people used other words, such as elf.
The word came into English in the 1300s, from Old French. It meant both ‘supernatural being’ and ‘home/ country of supernatural beings’. There were a number of spellings in Middle English, such as fayri, faeri, feyry, fairi, and so on.
Let’s take a look at an example of it from John Lydgate‘s workKing Henry VI’s Triumphal Entry into London, dating to 1435
Twoo olde men..dydde appere lyke ffolkes off ffeyrye.
(Two old men did appear, like folks of fairy).
In this case, it is the country that is referred to with the word ‘fairy’, and indeed faerie in Old French appears to have been most common with this meaning. Old French developed the word from Latinfata, which meant the Fates, or the goddesses of destiny. The English word fate obviously comes from the same source, making it a cognate of fairy.
But we can do better than this. We can trace the word back further. The Latin word fata is the plural of fatum, which literally means “utterance”. It was formed from fari, which means “utter”. Thus, fate is “that which is uttered” (the implication being that it is the gods who are doing the uttering!). This Latin meaning helps us to trace the word to its earlier source in Proto-Indo-European. It comes from the root *bha-, meaning ‘speak, say’. Cognates such as Sanskritbhanati, ‘speaks’, Old English ben ‘prayer, request’, Englishban, Greekφωνή [foni] ‘voice, sound’ and others attest to this root.
Did you notice the modern English word? Yes. Ban is a distant cognate of fairy. Make of that what you will.
One final note: what of elf? Well, this is the word that was used previously, before fairy entered the language, and continued alongside it. Elf comes from Old Englishelf, which in some dialects of Old English was aelf. It referred to a powerful supernatural being. It derives from Proto Germanic*albiz, and there are cognates in several other Germanic languages. We can’t be sure of the origins, but one theory is that it derives from Proto-Indo-European*albho, meaning ‘white’, and developed in reference to the pale or shining skin these beings were supposed to have. This theory is supported by the Old English word for ‘swan’ – elfet, meaning ‘white bird’.
Continuing to feature the etymology of book titles: this article is in association with Mom’s Favorite Reads.
Mom’s Favorite Reads is an international community of readers and authors. Check out their web page above! Today’s author spotlight is on: Sylva Fae.
What a marvellous image is conjured by this word: rainbow. We think of colour and light, and it is a cheerful thought, despite the rain.
Given the miserable weather on the island where English arose, it comes as no suprise that this word has been in the language for a very long time. Let’s take a look at its passage through the centuries. We shall go first to 1450, to that stage of our language known as Middle English. At a distance of so many centuries, you might reasonably expect the word to be different, so you will be disappointed in our quote from the Middle English translation of Macer Floridus de Viribus Herbarum, originally a hexameter poem in Latin.
for his floures hauyn colour like þe reinbowe.
[For his flowers have colour like the rainbow.]
Aside from the very small difference in spelling, the word is very familiar and easily recognisable. But we won’t stop there. Let’s take a small leap a little further back into Middle English, to 1387, where we find John Trevisa’s Translation of the ‘Polychronicon‘ of Ranulph Higden.
if þat stoon is i-holde aʒenst þe sonne, it schal schape a reynbowe
[If that stone is held against the sun, it shall shape a rainbow.]
Again, the only major difference is in the spelling. I find it rather reassuring that this sentence, written so long ago, could easily be heard today. Underneath all our modern technology, we are still the same, and can still enjoy the pretty patterns caused by the sun striking a stone. But let’s return to our word. We shall now track it back into Old English, where we have two quotes from the 7th century. The first is from the Anglo Saxon version of Genesis:
Ic sette mínne rénbogan on wolcnum
[I set my rainbow on the clouds]
Here the word is renboga, here used in the accusative form as renbogan. You can see it in the nominative in our final quote, from a work by Caedmon:
rénboga cymþ of ðam sunbeáme and of wǽtum wolcne
[The rainbow comes of the sunbeams and of wet clouds.]
The language is now much less familiar, and more difficult for your average speaker of Modern English to understand, especially when compared with the Middle English version. But the word ‘rainbow‘ is not radically different. We can find cognates of it in other Germanic languages: Swedishregenbåge, Dutchregenboog, GermanRegenbogen. Having established that this is a Germanic word, we shall now split it easily into two parts: rain + bow.
The first part means, you’ve guessed it, rain. It derives from the Proto-Germanic root *regna, also meaning rain, and, as with the compound word, there are cognates in many other Germanic languages. The second part, bow, comes from Old Englishboga, the second element in renboga in the quotes above. This word meant bow, as in the weapon used for archery, but also anything bent or curved or arched: hence its use for rainbow, in reference to the shape. It derives from Proto-Germanic *bugon, which in turn is from the Proto-Indo-European root *bheug-, meaing ‘to bend’. And here comes the final twist in our tale: a word that also derives ultimately from *bheug-, and is thus a cognate of ‘bow’ is something you might find on your plate: bagel.
The inspiration for today’s article comes from Sylva Fae with her book Rainbow Monsters, available here.
A new feature on the blog: this article is in association with Mom’s Favorite Reads.
Mom’s Favorite Reads is an international community of readers and authors. Check out their web page above! Today’s author spotlight is on: Hannah Howe
Saving Grace
I expect you have all heard this expression at one time or another; it means “the thing that in some way mitigates all the negative points”. But where does it come from?
It’s actually quite simple to get to the origin of this phrase. But we like things to be a little more challenging. So, we are going to go first to the etymology of the word ‘grace’, and from there to the expression.
If you speak a Romance language, or even if you have just heard the Italian or Spanish words for ‘thank you’, then it may come as no surprise that ‘grace’ derives from Latin. Specifically, it comes from gratia, which meant ‘favour, positive quality, gratitude’. You can see how in Italian and Spanish it has developed to mean ‘thank you’. Gratia derives from gratus, which, unsurprisingly, meant ‘pleasing, nice’ and other similar things. It came into Middle English via Old French some time during the 12th century, and in Old French, Latin gratia had already become grace, and had taken on a religious significance; the grace of God, the positive favour granted by God to human beings.
Now you will understand why we looked first at ‘grace‘. Our expression, saving grace, derives from the religious usage of the word. According to Christianity, it is by God’s grace that we are saved, God’s special favour redeems us despite all our faults and flaws. And that, of course, is exactly how the expression is used: something becomes acceptable despite its flaws; it has a grace that saves it.
If we step back in time, we find that originally, when the expression was used in a non-religious context, people spoke of a ‘helping grace’, as only God could save. Thus we find:
oure helpyng grace muste… be seid to be ij qualitees of which oon schal be in oure resoun to tech
[Our helping grace must be said to be in qualities, of which one is our mental capacity to teach.]
(Reginald Pecock, The Rule of Christian Religion, 1443)
On an interesting note, gratus is thought to have evolved from Proto-Indo-European root *gwreto, itself from *gwere, ‘to favour, to be pleasing’. This is also the source of the word ‘agree’, coming from the sense ‘something pleasing’, which makes us sound rather smug when we agree!
Saving Grace is also the title of a fabulous thriller by Hannah Howe, which exploits the expression for a marvellous pun. Available here.
For my second review for Multicultural Book Day, I have a book by Greek author Alkistis Halikia.
The Color of Myth
Text by Alkistis Halikia and illustrations by Nikoletta Halikia
This is a colouring book for children to discover more about ancient Greek mythology. The bulk of the book consists of beautiful illustrations, necessarily drawn in line form so that the children may colour them in. They reflect the style generally found on ancient Greek pottery, and the subject matter is taken from mythology.
The drawings are very tastefully done, with each image appearing twice: once against a black background, and once as a line drawing on white. This means that the child can have two chances at colouring the picture in different ways and from a different perspective. This could be a good opportunity to invite the child to use their imagination for one side, while using its counterpart to teach about ancient techniques. There is enough detail in each picture to give the more meticulous child something to keep them occupied, without it being overwhelming, a task too daunting to start.
At the end of the book, the pictures are following by a series of texts which serve as explanations for the scenes, to give a basic understanding of what is represented. The details are brief, as one might expect in what is primarily a colouring book, but there is enough to spark an interest, should the child wish to find out more. Although the language used is simple and informative, as this is not intended to be a detailed narrative, it does not shy away from specialised vocabulary as suited to the subject matter.
A good choice for a fun interactive introduction to mythology.
About the Author
Alkistis Halikia is a museum educator and writer who lives in Athens. All the educational books she has written were on the short list for the National Book Award, with the book “In the Zoo park”, Kaleidoskopio ed., being awarded the prize of “Best Educational Book of the Year 2011”. In 2015 she founded the “Flip the Myth” editions hoping to make Greek art attractive to the hardest audience of all: children!
Multicultural Children’s Book Day 2019 (1/25/19) is in its 6th year and was founded by Valarie Budayr from Jump Into A Book and Mia Wenjen from PragmaticMom. Our mission is to raise awareness of the ongoing need to include kids’ books that celebrate diversity in homes and school bookshelves while also working diligently to get more of these types of books into the hands of young readers, parents, and educators.
MCBD 2019 is honored to have the following Medallion Sponsors on board
MCBD’s super-popular (and crazy-fun) annual Twitter Party will be held 1/25/19 at 9:00pm.E.S.T. TONS of prizes and book bundles will be given away during the party. GO HERE for more details.
This year, I am delighted to announce that I am taking part in Multicultural Children’s Book Day, which is celebrated each year in a bid to raise awareness of books that celebrate diversity, and which aims to get such books into the hands of both young readers and teachers.
As part of this, it has been my pleasure to review books by Greek authors. I have never made any secret of my support of multilingualism, and I believe that teachers could support multilingual children by encouraging them to read in their minority language. For those that have Greek-speaking children in their classrooms, here is a book to recommend.
Captain Rake and the Ocean Pirates – Ο Καπετάν Τσουγκράνας και οι πειρατές του Ωκεανού
by Argyro Mountaki – Αργυρώ Μουντάκη
This is a book for early readers who have got past the basic stage and are ready for something a bit more challenging, while still enjoying a wealth of illustrations.
It is a lovely story, encouraging children to think of kindness and what it really means to be courageous, and find one’s inner strength, through a fun pirate story. Building on these themes, there is an undercurrent of suggesting that children should not judge by immediate appearances, with both monsters and pirates not being quite as they seem at first, not to mention the hidden potential of sandwiches!
Children can set sail with Captain Rake, an unusual pirate whose problem is that he is afraid. Along with his friend Christopher, they can follow through his adventure as he overcomes this problem. On discovery of a message in a bottle, he sets off in search of a monster, who he hopes will give him all his courage in return for a joke. However, the tale is not entirely straightforward, and there are lively twists and turns to give depth to the tale and keep children’s attention.
It will stimulate the young imagination through its fresh and different approach to the genre: unlike many other pirate stories aimed at this age group, this one is not stuck in a pseudo-Middle Ages environment without technology, but even mentions TV cameras and other modern devices that children these days can relate to. The writing flows beautifully, in a light and playful tone with a varied language, from words to sentence structure, to help young readers to enrich their vocabulary and consider alternative ways to express themselves.
The illustrations by the talented Christine Menard are bright, cheerful and colourful, full of a vibrance that will appeal to children and which suits the story very well.
Argyro Mountaki is a Greek author of children’s literature, born in Chania on the island of Crete. She is also a teacher of German language in public schools in Greece. She runs an internet site for parents and she writes book reviews published in distinct newspapers and internet sites.
She has studied German Language and Philology and also she has two Master Degrees, one MBA and one in Literature, and is soon to finish her PhD Thesis in Philology. She has taken part in many conferences as a speaker concerning philological matters. She has been writing books since 2005. Her books are published by Patakis, Metaixmio, and Minoas Publications and are beloved by children. She is married and has two children.
Multicultural Children’s Book Day 2019 (1/25/19) is in its 6th year and was founded by Valarie Budayr from Jump Into A Book and Mia Wenjen from PragmaticMom. Our mission is to raise awareness of the ongoing need to include kids’ books that celebrate diversity in homes and school bookshelves while also working diligently to get more of these types of books into the hands of young readers, parents, and educators.
MCBD 2019 is honored to have the following Medallion Sponsors on board
MCBD’s super-popular (and crazy-fun) annual Twitter Party will be held 1/25/19 at 9:00pm.E.S.T. TONS of prizes and book bundles will be given away during the party. GO HERE for more details.
In recent years, with the popularity of science fiction books and films, this word has been used more and more in the context of “extra-terrestrial, being from another planet”. In British English, it is used only extremely rarely to mean ‘foreigner’, and there are references to this in popular culture at the expense of US English, where it continues to have this meaning; such as in the song by Sting Englishman in New York, where he sings “I’m an alien, I’m an Englishman in New York” precisely because it sounds strange to the British listener.
It is interesting that it should sound strange, as that is precisely what the word once meant. You can see it in the meaning of foreigner – a person from a strange country. And what is an extra-terrestrial if not a being from a strange planet?
It came into English during the fourteenth century. We can see a few examples of it where it is used in different contexts, with differing meanings. Our first example comes from Guy de Chauliac’s medical text dating from 1425 Grande Chirurgie.
If any man..falle fro hyȝnez &..seiþ aliene or straunge þinges , it is to suppose þat þe brayne..is hurt.
If anyone falls from a height and sees alien (peculiar) or strange things, it is to suppose that the brain is hurt.
In this example, the meaning of ‘alien’ is ‘odd, strange, peculiar’. Nothing to do with anything extraterrestrial or even from other countries. But if you think of it in terms of ‘foreign to me’, you can see how the sense developed.
Another example, also from the same time period, is in the Wycliffite Bible.
Bifore me þou schalt not haue noon alien goddis.
Before me thou shalt not have any alien (foreign) gods
In this context, the word is used to mean ‘from another place, foreign’. So you can see that during the fifteenth century, it was used in several different ways.
But where did it come from? Well, it was borrowed into Middle English from Old French, where it also meant strange or foreign. But Old French is not the start of the tale: it borrowed the word from Latinalienus. In Latin it meant ‘foreign, strange’ but also ‘of someone else, belonging to someone else’ – and it is not a large stretch to see that ‘of someone else’ can become ‘of another country’. It was formed from the Latin adverb alius, which meant ‘another, other, different’.
From Latin we go back to Proto-Indo-European*al- which would have meant ‘other’ or ‘beyond’ (elsewhere). We can also see words formed from this root in Greek, such as άλλος [allos], meaning ‘other, another’ or the adverb αλλιώς [allios], meaning ‘otherwise’.
Here is a word that applies to all of us without exception. No matter where or how, we have all been born: we have all had a birth.
So where does the word come from? Is it a Latin root, through French, perhaps. Well, no, in French it is naissance. Is it from Greek? In Greek, birth is γεννα [genna] or τοκετός [toketos]. So we will have to look elsewhere.
Let’s start by going back to Middle English. Here we may find various spellings, including bird, burd, burth, borth and byrd as well as the much more familiar birth. We have a nice example in On the Properties of Things, John Trevisa’s translation from Latin of Bartholomaeus’s De Proprietatibus Rerum, dating to 1398.
If defnes be in birþe, it is incurable.
Deafness from birth is incurable.
The words and sentiment are all familiar and easy to understand. Some parts of the human experience have changed very little or not at all over the centuries it seems. Going back slightly earlier, to 1225, we have a quote from Old English Homilies at Trinity College:
On þe ehteðe dai efter his burþe
On the eighth day afer his birth
Does this bring us any closer to the origin of the word? Well, birþe and burþe are alternate spellings of the same word, and it derives from Old Norse*byrðr, also meaning ‘birth’. However, this is not where the tale ends. The Old Norse word was easily adopted by English speakers, as it was cognate with and similar to the word that had previously been used: Old Englishgebyrd. Here is an example from the Codex Exoniensis, a tenth century collection of poetry in Old English:
Bearnes þurh gebyrde
through the birth of a child
Very similar here in the Anglo Saxon Gospels, from a similar time frame:
Cennan bearn mid gebyrdum
to bring forth children by birth
The interesting thing is that both gybyrd and *byrðr derive from the same place: Proto-Germanic*gaburthis, which also gave rise to Dutchgeboorte and German Geburt. This in turn came from Proto-Indo-European *bhrto, which is thought to be the past participle root of *bher, meaning ‘to bear children’ or ‘to carry’. Is this the end of our tale? Not quite. This root in Proto-Indo-European is also thought to be the source of numerous other words in Greek, including the words for mare (possibly as a horse that bears a load), bring, and coffin. Somehow it seems fitting that coffin and birth are linked, albeit in different languages: it highlights the circle of life.
Never one to pass up on the opportunity to talk about language, I was only too happy to accede to the request of one of my readers and write about ‘tongue’. This word has a double meaning as the organ in the mouth and also ‘language’. Most apt for the purposes of this blog, I feel.
On seeing the spelling of the word, with the -gue ending, you may be forgiven for wondering if it derives from French, as this continues to be a common ending in that language. But spelling, as we have seen before, may be deceptive, and it seems that in this case the spelling does not reveal the origin. Indeed, in Middle English, it may be spelt variously tung, tong, tongge, tungen, tongan, among others.
If we take a look at how the word was used in Middle English, we can compare with today’s usage:
we gladly opyn oure tonge largely forto speke
We gladly use our tongue, largely in order to speak
This is taken from A Deuout Treatyse Called the Tree and xii Frutes of the Holy Goost dating to 1460. You can see that while the turn of phrase may have moved on, the meaning of the word ‘tongue’ is the same. Going back a few hundred years, to Early Middle English in the twelfth century, we can see something similar:
Nim þisse wyrte leaf, leȝe under þa tungan
Take this leaf and place under the tongue
While I am not in the habit of placing leaves under my tongue, I can readily understand it, and it seems that the meaning of the word is unchanged. But where did it come from? Not, it would seem, from French, where the word is ‘langue‘. Instead, our answer lies in Old English, where we can find the form tunge (in the examples below it appears as ‘tungan‘ in the accusative and dative cases).
Ic hæfde ðe lætran tungan
I have a sluggish tongue
This comes from the Junius Manuscript, a collection of poetry in Old English telling the Biblical story of Exodus dating to around 930. Another example, from just a short period earlier:
mid tungan fácenfullíce dydon
they used the tongue deceitfully
This is from the Old English Psalterium, which was written some time during the late 800s. So it would appear that this word comes from a Germanic root, and indeed the theory is that it derives from Proto-Germanic*tungon, which would also be the source of Dutchtong, GermanZunge, and others. The meaning remains the same – ‘tongue’ in the sense of both the organ and speech. Stepping back a little further, the proposed root in Proto-Indo-European is *dnghu, which would also have meant ‘tongue’.
Do you view school as a place of enjoyment? Is it the first place that pops into mind when you hear the word ‘fun’? This might seem like a strange question, but all will quickly become clear.
The word we use today to mean ‘place of learning/ teaching’ developed from a word in Old English, in which the word was scól. You may notice that the spelling is considerably different – they felt no need to put an H after the C. So why do we do that today, since the pronunciation would be the same without it?
The answer is that during the Renaissance, which was from the 14th to the 17th centuries, classical learning was very popular. By classical learning, people meant Latin and ancient Greek. People wanted to show off their scholarship, they wanted to display their knowledge of the origins of the word. So they put a C in ‘school’ to show their awareness that it came from Latinschola, which was borrowed originally from Greekσχολή[skhole].
The interesting thing is that in Latin, the word did not refer just to the place where people went to learn. It also meant ‘leisure time for learning’ as well as ‘debate, lecture’ and even ‘scholarly conversation’. So you can see that the meaning has narrowed down considerably over the centuries!
Let’s go now to the word in the original Greek: σχολή [skhole]. This word only came to mean what it does today by transferal, or association, if you prefer. It meant ‘spare time’ or also ‘leisure, rest, thing to do for fun’. So how on earth did it get from one meaning to the other? It is simple. In ancient Greece, learning was highly prized, and people would spend their spare time holding debates and discussions; this really was their idea of fun. Eventually, the word became associated less wih the activity and more with the place they went to carry it out. And as you can learn a lot through a discussion, especially with a knowledgeable person, the activity was seen more as learning than as ‘having fun’. Thus, the word was transferred from the activity to the place where it happened.
The word became extremely popular, and was borowed into many languages. It is used in Frenchécole, Spanishescuela, Welshysgol, Italianscuola, German Schule, Swedishskola as well as others. It seems a pity that it has lost its meaning of ‘leisure time activity’, but it is intriguing to note that there is still a word in Modern Greek today meaning ‘activity’ (ασχόληση [ascholisi]) which derives from σχολή.So who knows: if school is enjoyable, then perhaps this meaning will once again be associated with the word. Let’s hope the government gets the memo.
Glossologics 