Kitobni o'qish: «A Dictionary of Slang, Cant, and Vulgar Words»

A CADGER’S MAP OF A BEGGING DISTRICT.

EXPLANATION OF THE HIEROGLYPHICS

NO GOOD; too poor, and know too much.

STOP, – if you have what they want, they will buy. They are pretty “fly” (knowing).

GO IN THIS DIRECTION, it is better than the other road. Nothing that way.

BONE (good). Safe for a “cold tatur,” if for nothing else. “Cheese your patter” (don’t talk much) here.

COOPER’D (spoilt), by too many tramps calling there.

GAMMY (unfavourable), likely to have you taken up. Mind the dog.

FLUMMUXED (dangerous), sure of a month in “quod” (prison).

RELIGIOUS, but tidy on the whole.

See page 37.

PREFACE TO THE SECOND EDITION

The First Edition of this work had a rapid sale, and within a few weeks after it was published the entire issue passed from the publisher’s shelves into the hands of the public. A Second Edition, although urgently called for, was not immediately attempted. The First had been found incomplete and faulty in many respects, and the author determined to thoroughly revise and recast before again going to press. The present edition, therefore, will be found much more complete than the First; indeed, I may say that it has been entirely rewritten, and that, whereas the First contained but 3,000 words, this gives nearly 5,000, with a mass of fresh illustrations, and extended articles on the more important slang terms – HUMBUG, for instance. The notices of a Lingua Franca element in the language of London vagabonds is peculiar to this edition.

My best thanks are due to several correspondents for valuable hints and suggestions as to the probable etymologies of various colloquial expressions.

One literary journal of high repute recommended a division of cant from slang; but the annoyance of two indices in a small work appeared to me to more than counterbalance the benefit of a stricter philological classification, so I have for the present adhered to the old arrangement; indeed, to separate cant from slang would be almost impossible.

Respecting the HIEROGLYPHICS OF VAGABONDS, I have been unable to obtain further information; but the following extract from a popular manual which I have just met with is worth recording, although, perhaps, somewhat out of place in a Preface.

“Gipseys follow their brethren by numerous marks, such as strewing handfuls of grass in the day time at a four lane or cross roads; the grass being strewn down the road the gang have taken; also, by a cross being made on the ground with a stick or knife, the longest end of the cross denotes the route taken. In the night time a cleft stick is placed in the fence at the cross roads, with an arm pointing down the road their comrades have taken. The marks are always placed on the left-hand side, so that the stragglers can easily and readily find them.” —Snowden’s Magistrate’s Assistant, 1852, p. 444.

Piccadilly, March 15th, 1860.

PREFACE TO THE FIRST EDITION

If any gentleman of a studious turn of mind, who may have acquired the habit of carrying pencils and notebooks, would for one year reside in Monmouth Court, Seven Dials; six months in Orchard Street, Westminster; three months in Mint Street, Borough; and consent to undergo another three months on the extremely popular, but very much disliked treadmill (vulgo the “Everlasting Staircase”), finishing, I will propose, by a six months’ tramp, in the character of a cadger and beggar, over England, I have not the least doubt but that he would be able to write an interesting work on the languages, secret and vulgar, of the lower orders.

In the matter of SLANG, our studious friend would have to divide his time betwixt observation and research. Conversations on the outsides of omnibuses, on steamboat piers, or at railway termini, would demand his most attentive hearing, so would the knots of semi-decayed cabmen, standing about in bundles of worn-out great-coats and haybands, betwixt watering pails, and conversing in a dialect every third word of which is without home or respectable relations. He would also have to station himself for hours near gatherings of ragged boys playing or fighting, but ever and anon contributing to the note-book a pure street term. He would have to “hang about” lobbies, mark the refined word-droppings of magniloquent flunkies, “run after” all the popular preachers, go to the Inns of Court, be up all night and about all day – in fact, be a ubiquitarian, with a note-book and pencil in hand.

As for research, he would have to turn over each page of our popular literature, wander through all the weekly serials, wade through the newspapers, fashionable and unfashionable, and subscribe to Mudie’s, and scour the novels. This done, and if he has been an observant man, I will engage to say, that he has made a choice gathering, and that we may reasonably expect an interesting little book.

I give this outline of preparatory study to show the reason the task has never been undertaken before. People in the present chase after respectability don’t care to turn blackguards, and exchange cards with the Whitechapel Pecker or the Sharp’s-alley Chicken, for the sake of a few vulgar, although curious words; and we may rest assured that it is quite impossible to write any account of vulgar or low language, and remain seated on damask in one’s own drawing room. But a fortunate circumstance attended the compiler of the present work, and he has neither been required to reside in Seven Dials, visit the treadmill, or wander over the country in the character of a vagabond or a cadger.

In collecting old ballads, penny histories, and other printed street narratives, as materials for a History of Cheap or Popular Literature, he frequently had occasion to purchase in Seven Dials and the Borough a few old songs or dying speeches, from the chaunters and patterers who abound in those neighbourhoods. With some of these men (their names would not in the least interest the reader, and would only serve the purpose of making this Preface look like a vulgar page from the London Directory) an arrangement was made, that they should collect the cant and slang words used by the different wandering tribes of London and the country. Some of these chaunters are men of respectable education (although filling a vagabond’s calling), and can write good hands, and express themselves fluently, if not with orthographical correctness. To prevent deception and mistakes, the words and phrases sent in were checked off by other chaunters and tramps. Assistance was also sought and obtained, through an intelligent printer in Seven Dials, from the costermongers in London, and the pedlars and hucksters who traverse the country. In this manner the greater number of cant words were procured, very valuable help being continually derived from Mayhew’s London Labour and London Poor, a work which had gone over much of the same ground. The slang and vulgar expressions were gleaned from every source which appeared to offer any materials; indeed the references attached to words in the Dictionary frequently indicate the channels which afforded them.

Although in the Introduction I have divided cant from slang, and treated the subjects separately, yet in the Dictionary I have only, in a few instances, pointed out which are slang, or which are cant terms. The task would have been a difficult one. Many words which were once cant are slang now. The words PRIG and COVE are instances in point. Once cant and secret terms, they are now only street vulgarisms.

The etymologies attempted are only given as contributions to the subject, and the derivation of no vulgar term is guaranteed. The origin of many street words will, perhaps, never be discovered, having commenced with a knot of illiterate persons, and spread amongst a public that cared not a fig for the history of the word, so long as it came to their tongues to give a vulgar piquancy to a joke, or relish to an exceedingly familiar conversation. The references and authorities given in italics frequently show only the direction or probable source of the etymology. The author, to avoid tedious verbiage, was obliged, in so small a work, to be curt in his notes and suggestions.

He has to explain also that a few words will, probably, be noticed in the Slang and Cant Dictionary that are questionable as coming under either of those designations. These have been admitted because they were originally either vulgar terms, or the compiler had something novel to say concerning them. The makers of our large dictionaries have been exceedingly crotchety in their choice of what they considered respectable words. It is amusing to know that Richardson used the word HUMBUG to explain the sense of other words, but omitted it in the alphabetical arrangement as not sufficiently respectable and ancient. The word SLANG, too, he served in the same way.

Filthy and obscene words have been carefully excluded, although street-talk, unlicensed and unwritten, abounds in these.

 
“Immodest words admit of no defence,
For want of decency is want of sense.”
 

It appears from the calculations of philologists, that there are 38,000 words in the English language, including derivations. I believe I have, for the first time, in consecutive order, added at least 3,000 words to the previous stock, – vulgar and often very objectionable, but still terms in every-day use, and employed by thousands. It is not generally known, that the polite Lord Chesterfield once desired Dr. Johnson to compile a Slang Dictionary; indeed, it was Chesterfield, some say, who first used the word HUMBUG. Words, like peculiar styles of dress, get into public favour, and come and go in fashion. When great favourites and universal they truly become household words, although generally considered slang, when their origin or antecedents are inquired into.

A few errors of the press, I am sorry to say, may be noticed; but, considering the novelty of the subject, and the fact that no fixed orthography of vulgar speech exists, it will, I hope, be deemed a not uninteresting essay on a new and very singular branch of human inquiry; for, as Mayhew remarks, “the whole subject of cant and slang is, to the philologist, replete with interest of the most profound character.”

The compiler will be much obliged by the receipt, through Mr. Camden Hotten, the publisher, of any cant, slang, or vulgar words not mentioned in the dictionary. The probable origin, or etymology, of any fashionable or unfashionable vulgarism, will also be received by him with thanks.

Piccadilly, June 30th, 1859.

THE HISTORY OF CANT, OR, THE SECRET LANGUAGE OF VAGABONDS

Cant and Slang are universal and world-wide.

Nearly every nation on the face of the globe, polite and barbarous, may be divided into two portions, the stationary and the wandering, the civilised and the uncivilised, the respectable and the scoundrel, – those who have fixed abodes and avail themselves of the refinements of civilisation, and those who go from place to place picking up a precarious livelihood by petty sales, begging, or theft. This peculiarity is to be observed amongst the heathen tribes of the southern hemisphere, as well as the oldest and most refined countries of Europe. As Mayhew very pertinently remarks, “it would appear, that not only are all races divisible into wanderers and settlers, but that each civilised or settled tribe has generally some wandering horde intermingled with, and in a measure preying upon it.” In South Africa, the naked and miserable Hottentots are pestered by the still more abject Sonquas; and it may be some satisfaction for us to know that our old enemies at the Cape, the Kafirs, are troubled with a tribe of rascals called Fingoes, – the former term, we are informed by travellers, signifying beggars, and the latter wanderers and outcasts. In South America, and among the islands of the Pacific, matters are pretty much the same. Sleek and fat rascals, with not much inclination towards honesty, fatten, or rather fasten, like body insects, upon other rascals, who would be equally sleek and fat but for their vagabond dependents. Luckily for respectable persons, however, vagabonds, both at home and abroad, show certain outward peculiarities which distinguish them from the great mass of lawful people off whom they feed and fatten. Personal observation, and a little research into books, enable me to mark these external traits. The wandering races are remarkable for the development of the bones of the face, as the jaws, cheek-bones, &c., high crowned, stubborn-shaped heads, quick restless eyes,¹ and hands nervously itching to be doing;² for their love of gambling, – staking their very existence upon a single cast; for sensuality of all kinds; and for their use of a CANT language with which to conceal their designs and plunderings.

The secret jargon, or rude speech, of the vagabonds who hang upon the Hottentots is termed cuze-cat. In Finland, the fellows who steal seal skins, pick the pockets of bear-skin overcoats, and talk Cant, are termed Lappes. In France, the secret language of highwaymen, housebreakers, and pickpockets is named Argot. The brigands and more romantic rascals of Spain, term their private tongue Germania, or Robbers’ Language. Rothwalsch, or Red Italian, is synonymous with Cant and thieves’ talk in Germany. The vulgar dialect of Malta, and the Scala towns of the Levant – imported into this country and incorporated with English cant – is known as the Lingua Franca, or bastard Italian. And the crowds of lazy beggars that infest the streets of Naples and Rome, and the brigands that Albert Smith used to describe near Pompeii – stopping a railway train, and deliberately rifling the pockets and baggage of the passengers – their secret language is termed Gergo. In England, as we all know, it is called Cant– often improperly Slang.

Most nations, then, may boast, or rather lament, a vulgar tongue, formed principally from the national language, the hereditary property of thieves, tramps, and beggars, – the pests of civilised communities. The formation of these secret tongues vary, of course, with the circumstances surrounding the speakers. A writer in Notes and Queries,³ has well remarked, that “the investigation of the origin and principles of Cant and Slang language opens a curious field of enquiry, replete with considerable interest to the philologist and the philosopher. It affords a remarkable instance of lingual contrivance, which, without the introduction of much arbitrary matter, has developed a system of communicating ideas, having all the advantages of a foreign language.”

An inquiry into the etymology of foreign vulgar secret tongues, and their analogy with that spoken in England, would be curious and interesting in the extreme, but neither present space nor personal acquirements permit of the task, and therefore the writer confines himself to a short account of the origin of English Cant.

The terms CANT and CANTING were doubtless derived from chaunt or chaunting, – the “whining tone, or modulation of voice adopted by beggars, with intent to coax, wheedle, or cajole by pretensions of wretchedness.”⁴ For the origin of the other application of the word CANT, pulpit hypocrisy, we are indebted to a pleasant page in the Spectator (No. 147): – “Cant is by some people derived from one Andrew Cant, who, they say, was a Presbyterian minister in some illiterate part of Scotland, who by exercise and use had obtained the faculty, alias gift, of talking in the pulpit in such a dialect that ’tis said he was understood by none but his own congregation, – and not by all of them. Since Master Cant’s time it has been understood in a larger sense, and signifies all exclamations, whinings, unusual tones, and, in fine, all praying and preaching like the unlearned of the Presbyterians.” This anecdote is curious, if it is not correct. It was the custom in Addison’s time to have a fling at the blue Presbyterians, and the mention made by Whitelocke of Andrew Cant, a fanatical Scotch preacher, and the squib upon the same worthy, in Scotch Presbyterian Eloquence Displayed, may probably have started the whimsical etymology. As far as we are concerned, however, in the present inquiry, CANT was derived from chaunt, a beggar’s whine; CHAUNTING being the recognised term amongst beggars to this day for begging orations and street whinings; and CHAUNTER, a street talker and tramp, the very term still used by strollers and patterers. The use of the word CANT, amongst beggars, must certainly have commenced at a very early date, for we find “TO CANTE, to speake,” in Harman’s list of Rogues’ Words in the year 1566; and Harrison about the same time,⁵ in speaking of beggars and Gipseys, says, “they have devised a language among themselves which they name CANTING, but others Pedlars’ Frenche.”

Now the word CANT in its old sense, and SLANG⁶ in its modern application, although used by good writers and persons of education as synonymes, are in reality quite distinct and separate terms. Cant, apart from religious hypocrisy, refers to the old secret language, by allegory or distinct terms, of Gipseys, thieves, tramps, and beggars. Slang represents that evanescent, vulgar language, ever changing with fashion and taste, which has principally come into vogue during the last seventy or eighty years, spoken by persons in every grade of life, rich and poor, honest and dishonest.⁷ Cant is old; Slang is always modern and changing. To illustrate the difference: a thief in Cant language would term a horse a PRANCER or a PRAD, – while in slang, a man of fashion would speak of it as a BIT OF BLOOD, or a SPANKER, or a NEAT TIT. A handkerchief, too, would be a BILLY, a FOGLE, or a KENT RAG, in the secret language of low characters, – whilst amongst vulgar persons, or those who aped their speech, it would be called a RAG, a WIPE, or a CLOUT. Cant was formed for purposes of secrecy. Slang is indulged in from a desire to appear familiar with life, gaiety, town-humour, and with the transient nick names and street jokes of the day. Both Cant and Slang, I am aware, are often huddled together as synonymes, but they are distinct terms, and as such should be used.

To the Gipseys, beggars and thieves are undoubtedly indebted for their Cant language. The Gipseys landed in this country early in the reign of Henry the Eighth. They were at first treated as conjurors and magicians, – indeed they were hailed by the populace with as much applause as a company of English theatricals usually receive on arriving in a distant colony. They came here with all their old Eastern arts of palmistry, fortune-telling, doubling money by incantation and burial, – shreds of pagan idolatry; and they brought with them, also, the dishonesty of the lower caste of Asiatics, and the vagabondism they had acquired since leaving their ancient dwelling places in the East, many centuries before. They possessed, also, a language quite distinct from anything that had been heard in England, and they claimed the title of Egyptians, and as such, when their thievish wandering propensities became a public nuisance, were cautioned and proscribed in a royal proclamation by Henry VIII.⁸ The Gipseys were not long in the country before they found native imitators. Vagabondism is peculiarly catching. The idle, the vagrant, and the criminal outcasts of society, caught an idea from the so called Egyptians – soon corrupted to Gipseys. They learned from them how to tramp, sleep under hedges and trees, to tell fortunes, and find stolen property for a consideration – frequently, as the saying runs, before it was lost. They also learned the value and application of a secret tongue, indeed all the accompaniments of maunding and imposture, except thieving and begging, which were well known in this country long before the Gipseys paid it a visit, – perhaps the only negative good that can be said in their favour.

Harman, in the year 1566, wrote a singular, not to say droll book, entitled, A Caveat for commen Cvrsetors, vulgarley called Vagabones, newly augmented and inlarged, wherein the history and various descriptions of rogues and vagabonds are given, together with their canting tongue. This book, the earliest of the kind, gives the singular fact that within a dozen years after the landing of the Gipseys, companies of English vagrants were formed, places of meeting appointed, districts for plunder and begging operations marked out, and rules agreed to for their common management. In some cases Gipseys joined the English gangs, in others English vagrants joined the Gipseys. The fellowship was found convenient and profitable, as both parties were aliens to the laws and customs of the country, living in a great measure in the open air, apart from the lawful public, and often meeting each other on the same bye-path, or in the same retired valley; – but seldom intermarrying, and entirely adopting each other’s habits. The common people, too, soon began to consider them as of one family, – all rogues, and from Egypt. The secret language spoken by the Gipseys, principally Hindoo and extremely barbarous to English ears, was found incomprehensible and very difficult to learn. The Gipseys, also, found the same difficulty with the English language. A rude, rough, and most singular compromise was made, and a mixture of Gipsey, Old English, newly-coined words, and cribbings from any foreign, and therefore secret language, mixed and jumbled together, formed what has ever since been known as the CANTING LANGUAGE, or PEDLER’S FRENCH; or, during the past century, ST. GILES’ GREEK.

Such was the origin of CANT; and in illustration of its blending with the Gipsey or Cingari tongue, dusky and Oriental from the sunny plains of Central Asia, I am enabled to give the accompanying list of Gipsey, and often Hindoo words, with, in many instances, their English adoptions.

9 In those instances, indicated by a *, it is impossible to say whether or not we are indebted to the Gipseys for the terms. Dad, in Welsh, also signifies a father. Cur is stated to be a mere term of reproach, like “Dog,” which in all European languages has been applied in an abusive sense. Objections may also be raised against Gad and Maund.

10 Jabber, I am reminded, may be only another form of GABBER, GAB, very common in Old English, from the Anglo-Saxon, GÆBBAN.

Here then we have the remarkable fact of several words of pure Gipsey and Asiatic origin going the round of Europe, passing into this country before the Reformation, and coming down to us through numerous generations purely in the mouths of the people. They have seldom been written or used in books, and simply as vulgarisms have they reached our time. Only a few are now cant, and some are household words. The word JOCKEY, as applied to a dealer or rider of horses, came from the Gipsey, and means in that language a whip. Our standard dictionaries give, of course, none but conjectural etymologies. Another word, BAMBOOZLE, has been a sore difficulty with lexicographers. It is not in the old dictionaries, although extensively used in familiar or popular language for the last two centuries; in fact, the very word that Swift, Butler, L’Estrange, and Arbuthnot would pick out at once as a telling and most serviceable term. It is, as we have seen, from the Gipsey; and here I must state that it was Boucher who first drew attention to the fact, although in his remarks on the dusky tongue, he has made a ridiculous mistake by concluding it to be identical with its offspring, CANT. Other parallel instances, with but slight variations from the old Gipsey meanings, could be mentioned, but sufficient examples have been adduced to show that Marsden, the great Oriental scholar in the last century, when he declared before the Society of Antiquaries that the Cant of English thieves and beggars had nothing to do with the language spoken by the despised Gipseys, was in error. Had the Gipsey tongue been analysed and committed to writing three centuries ago, there is every probability that many scores of words now in common use could be at once traced to its source. Instances continually occur now-a-days of street vulgarisms ascending to the drawing-rooms of respectable society. Why, then, may not the Gipsey-vagabond alliance three centuries ago have contributed its quota of common words to popular speech?

I feel confident there is a Gipsey element in the English language hitherto unrecognised; slender it may be, but not, therefore, unimportant.

“Indeed,” says Moore the poet, in a humorous little book, Tom Crib’s Memorial to Congress, 1819, “the Gipsey language, with the exception of such terms as relate to their own peculiar customs, differs but little from the regular Flash or Cant language.” But this was magnifying the importance of the alliance. Moore knew nothing of the Gipsey tongue other than the few Cant words put into the mouths of the beggars, in Beaumont and Fletcher’s Comedy of the Beggar’s Bush, and Ben Jonson’s Masque of the Gipseys Metamorphosed, – hence his confounding Cant with Gipsey speech, and appealing to the Glossary of Cant for so called “Gipsey” words at the end of the Life of Bamfylde Moore Carew, to bear him out in his assertion. Still his remark bears much truth, and proof would have been found long ago if any scholar had taken the trouble to examine the “barbarous jargon of Cant,” and to have compared it with Gipsey speech. As George Borrow, in his Account of the Gipseys in Spain, eloquently concludes his second volume, speaking of the connection of the Gipseys with Europeans: – “Yet from this temporary association were produced two results: European fraud became sharpened by coming into contact with Asiatic craft; whilst European tongues, by imperceptible degrees, became recruited with various words (some of them wonderfully expressive), many of which have long been stumbling-blocks to the philologist, who, whilst stigmatising them as words of mere vulgar invention, or of unknown origin, has been far from dreaming that a little more research or reflection would have proved their affinity to the Sclavonic, Persian, or Romaic, or perhaps to the mysterious object of his veneration, the Sanscrit, the sacred tongue of the palm-covered regions of Ind; words originally introduced into Europe by objects too miserable to occupy for a moment his lettered attention, – the despised denizens of the tents of Roma.”

But the Gipseys, their speech, their character – bad enough as all the world testifies – their history and their religious belief, have been totally disregarded, and their poor persons buffeted and jostled about until it is a wonder that any trace of origin or national speech exists in them. On the continent they received better attention at the hands of learned men. Their language was taken down, their history traced, and their extraordinary customs and practice of living in the open air, and eating raw or putrid meat, explained. They ate reptiles and told fortunes, because they had learnt it through their forefathers centuries back in Hindostan, and they devoured carrion because the Hindoo proverb – “that which God kills is better than that killed by man,”¹¹– was still in their remembrance. Grellman, a learned German, was their principal historian, and to him we are almost entirely indebted for the little we know of their language.¹²

Gipsey then started, and partially merged into CANT, and the old story told by Harrison and others, that the first inventor of canting was hanged for his pains, would seem to be a fable, for jargon as it is, it was, doubtless, of gradual formation, like all other languages or systems of speech. The Gipseys at the present day all know the old cant words, as well as their own tongue, – or rather what remains of it. As Borrow states, “the dialect of the English Gipseys is mixed with English words.”¹³ Those of the tribe who frequent fairs, and mix with English tramps, readily learn the new words, as they are adopted by what Harman calls, “the fraternity of vagabonds.” Indeed, the old CANT is a common language to vagrants of all descriptions and origin scattered over the British Isles.

Ancient English CANT has considerably altered since the first dictionary was compiled by Harman, in 1566. A great many words are unknown in the present tramps’ and thieves’ vernacular. Some of them, however, bear still their old definitions, while others have adopted fresh meanings, – to escape detection, I suppose. “Abraham man” is yet seen in our modern SHAM ABRAHAM, or PLAY THE OLD SOLDIER, i. e., to feign sickness or distress. “Autum” is still a church or chapel amongst Gipseys; and “BECK,” a constable, is our modern cant and slang BEEK, a policeman or magistrate. “Bene,” or BONE, stands for good in Seven Dials, and the back streets of Westminster; and “BOWSE” is our modern BOOZE, to drink or fuddle. A “BOWSING KEN” was the old cant term for a public house, and BOOZING KEN, in modern cant, has precisely the same meaning. “Bufe” was then the term for a dog, now it is BUFFER, – frequently applied to men. “Cassan” is both old and modern cant for cheese; the same may be said of “CHATTES” or CHATTS, the gallows. “Cofe,” or COVE, is still the vulgar synonyme for a man. “Drawers” was hose, or “hosen,” – now applied to the lining for trousers. “Dudes” was cant for clothes, we now say DUDDS. “Flag” is still a fourpenny piece; and “FYLCHE” means to rob. “Ken” is a house, and “LICK” means to thrash; “PRANCER” is yet known amongst rogues as a horse; and “to PRIG,” amongst high and low, is to steal. Three centuries ago, if one beggar said anything disagreeable to another, the person annoyed would say “STOW YOU,” or hold your peace; low people now say STOW IT, equivalent to “be quiet.” “Trine” is still to hang; “WYN” yet stands for a penny. And many other words, as will be seen in the glossary, still retain their ancient meaning.