- felon (n.)
- c. 1300, "one who deceives or commits treason; one who is wicked or evil; evil-doer," used of Lucifer and Herod, from Old French felon "evil-doer, scoundrel, traitor, rebel, oath-breaker, the Devil" (9c.), from Medieval Latin fellonem (nominative fello) "evil-doer," which is of uncertain origin, perhaps from Frankish *fillo, *filljo "person who whips or beats, scourger" (source of Old High German fillen "to whip"); or from Latin fel "gall, poison," on the notion of "one full of bitterness." Celtic origins also have been proposed.
Another theory (advanced by Professor R. Atkinson of Dublin) traces it to Latin fellare "to suck" (see fecund), which had an obscene secondary meaning in classical Latin (well-known to readers of Martial and Catullus), which would make a felon etymologically a "cock-sucker." OED inclines toward the "gall" explanation, but finds Atkinson's "most plausible" of the others.
Also by c. 1300 in English in a general legal sense "criminal; one who has committed a felony," however that was defined. Century Dictionary notes, "the term is not applicable after legal punishment has been completed." In Middle English it also was an adjective, "traitorous, wicked, malignant." Australian official James Mudie (1837), coined felonry "as the appellative of an order or class of persons in New South Wales,--an order which happily exists in no other country in the world."
- gooseberry (n.)
- type of thorny shrub with hairy fruit, cultivated in northern Europe, 1530s, with berry, but the first part is of uncertain origin; no part of the plant seems to suggest a goose. Watkins points to Old French grosele "gooseberry," which is from Germanic. Or perhaps from German Krausebeere or Kräuselbeere, related to Middle Dutch croesel "gooseberry," and to German kraus "crispy, curly" [Klein, etc.]. By either path it could be related to the Germanic group of words in kr-/cr- and meaning "to bend, curl; bent, crooked; rounded mass." Under this theory, gooseberry would be folk etymology. But OED editors find no reason to prefer this to a literal reading, because "the grounds on which plants and fruits have received names associating them with animals are so commonly inexplicable, that the want of appropriateness in the meaning affords no sufficient ground for assuming that the word is an etymological corruption."
As slang for a fool, 1719, perhaps an extended form of goose (n.) in this sense, or a play on gooseberry fool in the cookery sense. Gooseberry also meant "a chaperon" (1837) and "a marvelous tale." Old Gooseberry for "the Devil" is recorded from 1796. In euphemistic explanations of reproduction to children, babies sometimes were said to be found under a gooseberry bush.
- wolf (n.)
- Old English wulf "wolf, wolfish person, devil," from Proto-Germanic *wulfaz (source also of Old Saxon wulf, Old Norse ulfr, Old Frisian, Dutch, Old High German, German wolf, Gothic wulfs), from PIE root *wlkwo- "wolf" (source also of Sanskrit vrkas, Avestan vehrka-; Albanian ul'k; Old Church Slavonic vluku; Russian volcica; Lithuanian vilkas "wolf;" Old Persian Varkana- "Hyrcania," district southeast of the Caspian Sea, literally "wolf-land;" probably also Greek lykos, Latin lupus).
This manne can litle skyl ... to saue himself harmlesse from the perilous accidentes of this world, keping ye wulf from the doore (as they cal it). ["The Institution of a Gentleman," 1555]
Probably extinct in England from the end of the 15th century; in Scotland from the early 18th. Wolves as a symbol of lust are ancient, such as Roman slang lupa "whore," literally "she-wolf" (preserved in Spanish loba, Italian lupa, French louve). The equation of "wolf" and "prostitute, sexually voracious female" persisted into 12c., but by Elizabethan times wolves had become primarily symbolic of male lust. The specific use of wolf for "sexually aggressive male" first recorded 1847; wolf-whistle attested by 1945, American English, at first associated with sailors. The image of a wolf in sheep's skin is attested from c. 1400. See here for a discussion of "wolf" in Indo-European history. The wolf-spider so called for prowling and leaping on its prey rather than waiting in a web.
- boy (n.)
- mid-13c., boie "servant, commoner, knave, boy," of unknown origin. Possibly from Old French embuie "one fettered," from Vulgar Latin *imboiare, from Latin boia "leg iron, yoke, leather collar," from Greek boeiai dorai "ox hides." (Words for "boy" double as "servant, attendant" across the Indo-European map -- compare Italian ragazzo, French garçon, Greek pais, Middle English knave, Old Church Slavonic otroku -- and often it is difficult to say which meaning came first.)
But it also appears to be identical with East Frisian boi "young gentleman," and perhaps with Dutch boef "knave," from Middle Dutch boeve, perhaps from Middle Low German buobe. This suggests a gradational relationship to babe. For a different conjecture:
In Old English, only the proper name Boia has been recorded. ME boi meant 'churl, servant' and (rarely) 'devil.' In texts, the meaning 'male child' does not antedate 1400. ModE boy looks like a semantic blend of an onomatopoeic word for an evil spirit (*boi) and a baby word for 'brother' (*bo). [Liberman]
A noticable number of the modern words for 'boy', 'girl', and 'child' were originally colloquial nicknames, derogatory or whimsical, in part endearing, and finally commonplace. These, as is natural, are of the most diverse, and in part obscure, origin. [Buck]
Used slightingly of young men in Middle English; meaning "male negro slave or Asian personal servant of any age" attested from c. 1600. Exclamation oh, boy attested from 1892.
- scapegoat (n.)
- 1530, "goat sent into the wilderness on the Day of Atonement, symbolic bearer of the sins of the people," coined by Tyndale from scape (n.1) + goat to translate Latin caper emissarius, itself a translation in Vulgate of Hebrew 'azazel (Lev. xvi:8,10,26), which was read as 'ez ozel "goat that departs," but which others hold to be the proper name of a devil or demon in Jewish mythology (sometimes identified with Canaanite deity Aziz).
Jerome's reading also was followed by Martin Luther (der ledige Bock), Symmachus (tragos aperkhomenos), and others (compare French bouc émissaire), but the question of who, or what (or even where) is meant by 'azazel is a vexed one. The Revised Version (1884) simply restores Azazel. But the old translation has its modern defenders:
Azazel is an active participle or participial noun, derived ultimately from azal (connected with the Arabic word azala, and meaning removed), but immediately from the reduplicate form of that verb, azazal. The reduplication of the consonants of the root in Hebrew and Arabic gives the force of repetition, so that while azal means removed, azalzal means removed by a repetition of acts. Azalzel or azazel, therefore, means one who removes by a series of acts. ... The interpretation is founded on sound etymological grounds, it suits the context wherever the word occurs, it is consistent with the remaining ceremonial of the Day of Atonement, and it accords with the otherwise known religious beliefs and symbolical practices of the Israelites. [Rev. F. Meyrick, "Leviticus," London, 1882]
Meaning "one who is blamed or punished for the mistakes or sins of others" first recorded 1824; the verb is attested from 1943. Related: Scapegoated; scapegoating.
For the formation, compare scapegrace, also scape-gallows "one who deserves hanging."
- fiend (n.)
- Old English feond "enemy, foe, adversary," originally present participle of feogan "to hate," from Proto-Germanic *fijand- "hating, hostile" (source also of Old Frisian fiand "enemy," Old Saxon fiond, Middle Dutch viant, Dutch vijand "enemy," Old Norse fjandi, Old High German fiant, Gothic fijands), from suffixed form of PIE root *pe(i)- "to hurt" (source also of Sanskrit pijati "reviles, scorns," Greek pema "suffering, misery, woe," Gothic faian "to blame," and possibly Latin pati "to suffer, endure"). According to Watkins, not allied to foe and feud (n.).
As spelling suggests, the word originally was the opposite of friend (n.). Both are from the active participles of the Germanic verbs for "to love" and "to hate." According to Bammesberger ["English Etymology"], "The long vowel in FIEND is regular. In FRIEND the vowel has been shortened; perhaps the shortening is due to compounds like FRIENDSHIP, in which the consonant group (-nds-) regularly caused shortening of the preceeding long vowel."
Fiend at first described any hostile enemy (male and female, with abstract noun form feondscipe "fiendship"), but it began to be used in late Old English for "the Devil, Satan" (literally "adversary") as the "enemy of mankind," which shifted its sense to "diabolical person" (early 13c.). The old sense of the word devolved to foe, then to the imported word enemy. For spelling with -ie- see field. Meaning "devotee (of whatever is indicated)," as in dope fiend, is from 1865.
- witch (n.)
- Old English wicce "female magician, sorceress," in later use especially "a woman supposed to have dealings with the devil or evil spirits and to be able by their cooperation to perform supernatural acts," fem. of Old English wicca "sorcerer, wizard, man who practices witchcraft or magic," from verb wiccian "to practice witchcraft" (compare Low German wikken, wicken "to use witchcraft," wikker, wicker "soothsayer").
OED says of uncertain origin; Liberman says "None of the proposed etymologies of witch is free from phonetic or semantic difficulties." Klein suggests connection with Old English wigle "divination," and wig, wih "idol." Watkins says the nouns represent a Proto-Germanic *wikkjaz "necromancer" (one who wakes the dead), from PIE *weg-yo-, from *weg- (2) "to be strong, be lively" (see wake (v.)).
That wicce once had a more specific sense than the later general one of "female magician, sorceress" perhaps is suggested by the presence of other words in Old English describing more specific kinds of magical craft. In the Laws of Ælfred (c.890), witchcraft was specifically singled out as a woman's craft, whose practitioners were not to be suffered to live among the West Saxons:
Ða fæmnan þe gewuniað onfon gealdorcræftigan & scinlæcan & wiccan, ne læt þu ða libban.
The other two words combined with it here are gealdricge, a woman who practices "incantations," and scinlæce "female wizard, woman magician," from a root meaning "phantom, evil spirit." Another word that appears in the Anglo-Saxon laws is lyblæca "wizard, sorcerer," but with suggestions of skill in the use of drugs, because the root of the word is lybb "drug, poison, charm" (see leaf (n.)). Lybbestre was a fem. word meaning "sorceress," and lybcorn was the name of a certain medicinal seed (perhaps wild saffron). Weekley notes possible connection to Gothic weihs "holy" and German weihan "consecrate," and writes, "the priests of a suppressed religion naturally become magicians to its successors or opponents." In Anglo-Saxon glossaries, wicca renders Latin augur (c. 1100), and wicce stands for "pythoness, divinatricem." In the "Three Kings of Cologne" (c. 1400) wicca translates Magi:
Þe paynyms ... cleped þe iij kyngis Magos, þat is to seye wicchis.
The glossary translates Latin necromantia ("demonum invocatio") with galdre, wiccecræft. The Anglo-Saxon poem called "Men's Crafts" has wiccræft, which appears to be the same word, and by its context means "skill with horses." In a c. 1250 translation of "Exodus," witches is used of the Egyptian midwives who save the newborn sons of the Hebrews: "Ðe wicches hidden hem for-ðan, Biforen pharaun nolden he ben." Witch in reference to a man survived in dialect into 20c., but the fem. form was so dominant by 1601 that men-witches or he-witch began to be used. Extended sense of "old, ugly, and crabbed or malignant woman" is from early 15c; that of "young woman or girl of bewitching aspect or manners" is first recorded 1740. Witch doctor is from 1718; applied to African magicians from 1836.
At this day it is indifferent to say in the English tongue, 'she is a witch,' or 'she is a wise woman.' [Reginald Scot, "The Discoverie of Witchcraft," 1584]
