Cockatrice

Cockatrice (pronounced kok-uh-tris)

(1) A mythological monster, hatched supposedly by a serpent from the egg of a rooster and thus represented usually with the head, legs, and wings of a rooster, atop the body and tail of a serpent; the alternative name was basilisk.  Depicted usually as being the size and shape of a dragon or wyvern but with some lizard-like characteristics, if so minded it could kill with just a glance and could be slain only by tricking it into seeing its own reflection.  A young cockatrice was a chickatrice.

(2) In the Bible, a venomous serpent.

(3) Figuratively, a mistress; a harlot (obsolete).

(4) Figuratively, a mistress; (obsolete).

(5) Figuratively, any venomous or deadly thing (obsolete).

(6) The cobra (the common name of a number of venomous snakes, most of which belong to the genus Naja) (contested).

1382: From the Middle English cocatrice, from the Middle French cocatris, from the Old French cocatriz, from the Medieval Latin plural form caucātrīces & the unattested Latin calcātrīx (she who treads upon something), the feminine of the unattested calcātor (tracker), the construct built from calcō (tread) or calcā(re) (to tread) (a verbal derivative of calx (heel)) + -tor (the agent suffix).  The Latin was a direct translation of the Greek word ichneúmōn or ikhneúmōn which carried the same meaning.  Cockatrice is a noun; the noun plural is cockatrices.

The origin of the cockatrice certainly in ancient and frightening & fantastic beasts are common in the fables of many cultures but the one closest in appearance is thought to be one from the legends of Ancient Egypt, the mortal enemy of the crocodile, which it tracks down and kills.  In the way stories became mangled & tangled as they travelled between languages and across borders, in the Christian West, the cockatrice became conflated with the basilisk (a fire-breathing, snake-like dragon also with a murderous glance).  In the medieval era, such morphing was not uncommon and the popular association with a cock led to the legend the creature was born of a serpent, hatched from a cock's egg although there’s little to suggest there was much of a link with crocodile.  The connection with serpents persisted and it appears several times in the King James Version (KJV, 1611)) of the Bible, used to translate a Hebrew word meaning “serpent”.  In heraldry, it was used as a rampant, a beast half cock, half serpent and in slang it was used from the late sixteenth century to mean “a woman of loose virtue; a harlot”, an indication men are never short of sources when searching for ways to disparage women.  Etymologists note frequent references to “cockatrice” being a words used to describe the cobra, presumably because of the snake’s unusual hooded head and its habit of rearing up and “staring” but there appears to be scant evidence of actual use.

Lindsay Lohan and her lawyer in court, Los Angeles, December, 2011.

The cockatrice appears in the Christian Bible’s Old Testament (Isaiah 11:5-11; King James Version (KJV, 1611)):

5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

7. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.

9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Isaiah was the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in the Christian Old Testament.  In Isaiah 11, the prophet is describing to his listeners the nature of the world during the rule of a mysterious future king of Israel.  This king’s rule will be global, over the earth, men & animals and all beasts, prey & predator, will lie down together and eat together, all without bloodshed or death; in peace, together shall they live.  To illustrate how different will be this paradise, Isaiah says both the baby and the young child safely ill play surrounded by deadly, venomous snakes and be safe even from a cockatrice.  Readers were free to interpret the verse literally as an imagining the very nature of animals will change under this rule or, metaphorically, that the new regime of the Messiah's kingdom will usher in what would now be called a “new world order”, one in which all nations and peoples peacefully co-exist.  Isaiah needs to be read in conjunction with the Book of Revelation which says at the very end of history, in the new heaven and new earth, there will be no more death, mourning, crying, or pain and all wickedness will be banished from the Earth.

William Shakespeare (1564–1616) lived in the England of the Elizabethan age, a time when the cockatrice was a fixture in popular culture and he used references to the mythological beast and its ability to kill with just a glance or as Shakespeare would put it, its “death-darting eye”, having the duchess in Richard III (1594) say in Act 4, Scene 1:

O ill-dispersing wind of misery!
O my accursèd womb, the bed of death!
A cockatrice hast thou hatched to the world,
Whose unavoided eye is murderous.

Crooked Hillary Clinton: How Shakespeare would have imagined “death-darting eyes”.

He returned to the allusion in Act 3, Scene 2 of Romeo and Juliet (1597) in the words of the doomed Juliet:

What devil art thou that dost torment me thus?
This torture should be roared in dismal hell.
Hath Romeo slain himself? Say thou but 'Ay,'
And that bare vowel 'I' shall poison more
Than the death-darting eye of cockatrice.
I am not I if there be such an 'I,'
Or those eyes shut that make thee answer 'Ay.'
If he be slain, say 'Ay,' or if not, 'No.'
Brief sounds determine of my weal or woe.

From before Antiquity to the horror films of the twenty-first century, fantastical beasts have often appeared and while most have been created to frighten, some have been more whimsical, such as the Jabberwock which first appeared in the nonsense poem Jabberwocky, written by Lewis Carroll (1832–1898) and included in Through the Looking-Glass (1871), the sequel to Alice's Adventures in Wonderland (1865).  The poem was about the killing of the fearsome Jabberwock and is part of what makes the two books among the most enjoyable in English literature but in literary theory “jabberwocky” has also been co-opted to mean “a form of nonsense; unintelligible speech or writing”, the connection illustrated by one fragment from the poem:

'Twas brillig, and the slithy toves

Did gyre and gimble in the wabe:

All mimsy were the borogoves,

And the mome raths outgrabe.

The author helpfully had Humpty Dumpty say that brillig means “four o'clock in the afternoon - the time when you start broiling things for dinner” but generally allowed his readers to make of the words what they will which probably was the best approach.  Alice in Wonderland was fun but those who followed would make linguistic gymnastics something else and James Joyce’s (1882–1941) Finnegans Wake (1939) was no fun for most although Anthony Burgess (1917-1993) claimed to find “a laugh on just about every page” and for A Clockwork Orange (1962) created his own slang argot, derived from a number of linguistic traditions.  As far as is known, Joyce never discussed jabberwocky but Burgess acknowledged the debt.  Other famous beasts include the leviathan & behemoth.  The leviathan was a truly massive sea creature rooted in ancient Middle Eastern and biblical texts, portrayed typically as a monstrous sea serpent or dragon, representing the primal forces of chaos and the ocean.  The behemoth was also of biblical origin and described generally as a massive, earth-bound beast, often symbolizing power and strength, thus the frequent use of the ox as an image, the creature dominating the land as the leviathan does the oceans.

Behemoth: 2020 Freightliner M2-106 in silver over black leather upholstery with alligator-hide inserts and timber trim, modified by Western Hauler, Fort Worth, Texas.

The big (and in recent decades they have got very big) US pick-up trucks appals some sensitive souls who sometimes damn the things as “behemoths” but for those for whom even they weren’t big enough, there were companies which would add enough bling to the first generation (2003-2023) of the Freightliner M2 medium-duty truck to some actually bought the things for private use.

The very clever and deliciously wicked English philosopher Thomas Hobbes (1588-1679) used leviathan and behemoth as metaphors to explore concepts of social and political power in his works, especially in his famous book Leviathan (1651) and the lesser-known Behemoth (published posthumously in 1682), each creature deployed as a literary device to symbolize different forms of political structures and conflicts.  In Leviathan, the sea creature represented strong, centralized government or sovereign power, the state which Hobbes regarded as not merely desirable but essential.  He envisioned society as a “body politic” in which all individuals come together under a single, absolute authority to escape the chaos of the natural state, which Hobbes described in his most memorable phrase: “solitary, poor, nasty, brutish, and short.”  The Leviathan represented the overarching power of the sovereign, something necessary to maintain order and peace, a vision of a government which could (and should) act decisively to suppress internal conflicts and keep external threats at bay, making it at once a protector and potentially an oppressor; little wonder then Leviathan has been found on the bookshelf of more than one overthrown tyrant.  In Behemoth, Hobbes used the monster of the land when describing the chaotic and destructive nature of civil war, focusing specifically focusing the English Civil Wars of the seventeenth century and the theme of the book was the way parties and political factions and ideologies can tear a society apart.  Unlike the stabilizing leviathan, behemoth represents the forces of disorder and division that arise when people reject central authority and plunge into conflict.  It’s a cautionary tale, a warning that when men live in a society lacking a unifying authority, things will devolve into factionalism, chaos and political instability, the final result something like the “state of nature” in which life descended to something “solitary, poor, nasty, brutish, and short.”.

Punkess

Punkess (pronounced puhngk-es)

A feminine form of “punk”.

1976: The construct was punk + -ess.  The word was coined by fashion & pop culture writer Blair Sabol (b 1944) and appeared in the “Observations” column in the October 1976 edition of Vogue magazine.  Punkess is a noun; the noun plural is punkesses.

Vogue cover, October, 1976.

In coining “punkess”, Ms Sabol’s grammar was sound because appending the –ess suffix is the orthodox way to feminize a noun.  The -ess suffix was from the Middle English -esse, from the Old French -esse, from the Late Latin -issa, from the Ancient Greek -ισσα (-issa) and was appended to words to create the female form.   It displaced the Old English -en (feminine suffix of nouns).  The other often used suffix was–ette, from the Middle English -ette, a borrowing from the Old French -ette, from the Latin -itta, the feminine form of -ittus.  Properly applied, it was used to form nouns meaning a smaller form of something and thus related to –et, from the Middle English -et, from the Old French –et & its feminine variant -ette, from the Late Latin -ittus (and the other gender forms -itta & -ittum).  It was used to form diminutives, loosely construed.  Because of (1) the link with the Latin –itta (the feminine form of –ittus) and (2) the historic tendency to conflate diminutive forms (ie smaller, lesser, inferior) with “female”, the association of the use of the –ette suffix with feminized forms emerged and on some cases entered standard English (majorette (female drum major); usherette (female usher) et al).  The use became less common as gender-neutral language spread.

Vogue Observations (OB) page, October 1976.  In 1976, a pair of raw-hide, knee-high boots, hand-stitched in (just) post-Franco Spain, listed with a RRP (recommended retail price) of US$68 and for “darkening and waterproofing”, the purchase included a tin of ”Graza de Caballo (pig oil, goose grease, and essence of almond).”  Vogue remains an Oxford comma holdout.

So the grammar was (at least historically) sound but whether Ms Sabol’s choice was sociologically well-founded may to some have seemed dubious.  The word “punk” has enjoyed an extraordinary range of use since the seventeenth century and although its origin (in American English)  is murky, all uses thought forks of “punk” in the sense of “rotten wood dust used as tinder” (used thus since at least the late 1670s), evolving by the mid-nineteenth century to mean “something worthless”, personalized by 1910 to mean “an undesirable person (thus the link with petty criminals).  By 1976 however, what Ms Sabol (indirectly) was referencing was the “punk rock” movement which, musically, had actually been around for almost a decade but although the term “punk rock” had in the US appeared in the US pop-music press as early as 1972, it didn’t enter mainstream use until 1976-1977 when the industry (and there have been discussions about cause & effect) realized they had a marketable commodity to package.

An AI (artificial intelligence) generated female punk, who, were she IRL (in real life), might not have a Vogue subscription.

The punk persona of the 1976 punks was such that the female punk musicians stereotypically would have found the notion of “punkess” absurd; they were simply punks making their music.  Of course Ms Sabol was writing in Vogue, discussing not jarring music but the attitude of the women she called the harbingers of “punkess preakness”, those for whom “toughness and aloofness” was not “their trade, but rather feistiness and endurance”  In other words, punkness (for the Vogue readership) describes a kind of “selective attitudinal transference”.  It’s not correct to say critiques of language disparaging or dismissive of women didn’t exist in 1976, the point being that such objections tended then variously to be ignored or devalued, the critics marginalized but Ms Sabol’s crew of punkesses might have approved of the label; a generation earlier, there were those who would have called them “tough broads” so it may have seemed like progress.  Despite that, “punkess” never caught on although “punkette” was used by a number of publications, usually in the context of “young women who adopt the fashion aesthetic of the punk subculture”.

Punkess crooked Hillary Clinton iPhone 16 case by Harold Ninek.

“Punk” proved one of the more adaptable words in English, all traceable to the original sense of “something worthless”.  The re-purposing included (1) “pre World War I (1914-1918) bread of not the highest quality”, (2) “driftwood”, (3) “toxic or poor quality liquor”, (4) “a homosexual”, (5) within the homosexual community “a (usually weak, young) man kept by a man for sexual purposes”, (6) a “ineffectual or worn-out boxer”, (7) “insincerity” (which may have been an imperfect echoic of the slang “bunk”, (8) “Chinese insect repellent”, (9) “certain tobacco products”, (10) “some strains of cannabis”, (11) a “novice” at a trade (much used in the construction industry). (12) “a criminal” (historically much associated with petty crime and “juvenile delinquency”), (13) “decayed or rotted timber”, (14) “a foolish or absurd argument”, (15) a type of incense, (16) “a fungus (polyporus fomentarius etc) sometime dried for use as tinder”) (ie harking back to the seventeenth century original), (17) “a harlot or prostitute” (which gains linguistic respectability for having appeared in William Shakespeare’s (1564–1616) The Merry Wives of Windsor (1602): “This punk is one of Cupid’s carriers…” & Measure for Measure (1604): “She may be a punk, for many of them are neither maid, widow nor wife”, (18) “used or discarded fruits & vegetables”, (19) a 1970s pop-culture philosophy described as “hip nihilism”, (19) “a photographer’s assistant”, (20) a clipping of “punk rock” or “punk rocker”, (21) “the fashion styles associated with punk rockers and their audiences” (labeled “aggressively dumb” by some who didn’t approve), (22) in pyrotechnics, “a stick coated with a slow-burning paste, used to ignite fireworks, (23) “poverty and the poor”, (24) (as a verb) “to obtain” (often with a hint of the illicit), (25) (as verb) “to puncture a tyre” and (26) “a young elephant”.  Under the Raj, a punkah (or punka) was “a fan, especially made of leaf or cloth and hung from the ceiling”.  Punkah was from the Hindi पंखा (paṅkhā) (fan), from the Sanskrit पक्षक (pakṣaka), from पक्ष (pakṣa) (wing).  Before the advent of electricity a punkah remotely was operated manually by a servant, known as the “punkah-boy” or “punkahwallah” (depending on age).  Wallah was from Hindi -वाला (-vālā) either in the sense of “pertaining to” or (which etymologists think more likely) “man in charge”.

Celebration of Spring at St. Paedophilia’s—The Annual Running of the Altar Boys (2002) by Pat Oliphant.

Australian-born US political cartoonist Pat Oliphant (b 1935) used the device of a little penguin as his alter ego and that penguin’s name was “Punk”.  Punk often appeared in Oliphant’s cartoons, making some wry comment or asking a question.  One of the most controversial pieces appeared as “Celebration of Spring at St. Paedophilia’s—The Annual Running of the Altar Boys” in which Punk says: “I’ll call the bishop”, receiving the answer: “The bishop has first dibs.”  Widely condemned by the hierarchy of the US church, some newspapers refused to print the cartoon and others didn’t add it to their more widely-distributed on-line editions.  Oliphant’s cartoons are now held in the collection of the National Library of Congress.

Of cyberpunks and cybergoths

Punk has been used as a prefix to create literally dozens of forms and punkitude (the quality or state of being a punk; punkishness; adopting or projecting a punkish persona) captures the flavor of many, the construct being punk + att(itude).  Also existing in many forms, the suffix –punk seems first to have been used in 1986 to create cyberpunk and it spiked in 1992 with the coining of steampunk (although some sources claim this was first seen in 1989).  It’s used to apply the aesthetic or (perceived) attitudes of the 1970s (and beyond) punk subculture (loosely defined) on genres previously unrelated.

A cyberpunk Lindsay Lohan sipping martinis with Johnny Depp and a silver alien by AiJunkie.

The youth subcultures “cyberpunk” and “cybergoth” had common threads in the visual imagery of science fiction (SF) but differ in matters of fashion and political linkages.  Academic studies have suggested elements of cyberpunk can be traced to the dystopian Central & Eastern European fiction of the 1920s which arose in reaction to the industrial and mechanized nature of World War I but in its recognizably modern form it emerged as a literary genre in the 1980s, characterized by darkness, the effect heightened by the use of stark colors in futuristic, dystopian settings, the cultural theme being the mix of low-life with high-tech.  Although often there was much representation of violence and flashy weaponry, the consistent motifs were advanced technology, artificial intelligence and hacking, the message the evil of corporations and corrupt politicians exploiting technology to control society for their own purposes of profit and power.  Aesthetically, cyberpunk emphasized dark, gritty, urban environments where the dominant visual elements tended to be beyond the human scale, neon colors, strobe lighting and skyscrapers all tending to overwhelm people who often existed in an atmosphere of atonal, repetitive sound.

Cybergoth girls: The lasting legacy of the cybergoth's contribution to the goth aesthetic was designer colors, quite a change to the black & purple uniform.  Debate continues about whether they can be blamed for fluffy leg-warmers.

The cybergoth thing, dating apparently from 1988, thing was less political, focusing mostly on the look although a lifestyle (real and imagined) somewhat removed from mainstream society was implied.  It emerged in the late 1990s as a subculture within the goth scene, and was much influenced by the fashions popularized by cyberpunk and the video content associated with industrial music although unlike cyberpunk, there was never the overt connection with cybernetic themes.  Very much in a symbiotic relationship with Japanese youth culture, the cybergoth aesthetic built on the black & purple base of the classic goths with bright neon colors, industrial materials, and a mix of the futuristic and the industrial is the array of accessories which included props such as LED lights, goggles, gas masks, and synthetic hair extensions.  Unlike the cyberpunks who insisted usually on leather, the cybergoths embraced latex and plastics such as PVC (polyvinyl chloride), not to imitate the natural product but as an item while the hairstyles and makeup could be extravagantly elaborate.  Platform boots and clothing often adorned with spikes, studs and chains were common but tattoos, piercings and other body modifications were not an integral component although many who adopted those things also opted to include cybergoth elements. 

Although there was much visual overlap between the two, cyberpunk should be thought of as a dystopian literary and cinematic genre with an emphasis on high-tech while cybergoth was a goth subculture tied to certain variations in look and consumption of pop culture, notably the idea of the “industrial dance” which was an out-growth of the “gravers” (gothic ravers), movement, named as goths became a critical mass in the clubs built on industrial music.  While interest in cyberpunk remains strong, strengthened by the adaptability of generative AI to the creation of work in the area, the historic moment of cyberpunk as a force in pop culture has passed, the fate of many subcultures which have suffered the curse of popularity although history does suggest periodic revivals will happen and elements of the look will anyway endure.

Harlot

Harlot (pronounced hahr-luht)

(1) A prostitute or promiscuous woman; one given to the wanton; lewd; low; base.

(2) By extension, in political discourse, an unprincipled person (now rare).

(3) A person given to low conduct; a rogue; a villain; a cheat; a rascal (obsolete).

(4) To play the harlot; to practice lewdness.

Circa 1200: From the Middle English harlot (young idler, rogue), from the Old French harlot, herlot & arlot (rascal; vagabond; tramp”), of obscure origin but thought probably of Germanic origin, either a derivation of harjaz (“army; camp; warrior; military leader”) or a diminutive of karilaz (man; fellow); most speculate the first element is from hari (army).  It was cognates with the Old Provençal arlot, the Old Spanish arlote and the Italian arlotto.  The long obsolete Middle English carlot (a churl; a common man; a person (male or female) of low birth; a boor; a rural dweller, peasant or countryman) is thought probably related.  Harlot was a noun and (less often) a verb, harlotry a noun and harlotize a verb; the present participle was harloting (or harlotting), the simple past and past participle harloted (or harlotted) and there’s no evidence exotic forms like harlotistic or harlotic ever existed, however useful they might have been.  Harlot is a noun & verb, harlotry is a noun, harlotish is an adjective, harlotize and harloted & harloting are verbs; the noun plural is harlots.  The adjective harlotesque is non-standard.

Harlot as a surname dates from at least the mid-late 1100s but by circa 1200 was being used to describe a “vagabond, someone of no fixed occupation, an idle rogue" and was applied almost exclusively to men in the Middle English and Old French.  Geoffrey Chaucer (circa 1345-1400) used harlot in a positive as well as pejorative sense and in medieval English texts it was applied to jesters, buffoons, jugglers and later to actors.  What is the now prevalent meaning (prostitute, unchaste woman) was originally the secondary sense but it had probably developed as early as the late fourteenth century, being well-documented by the early fifteenth.  Doubtless, it was the appearance in sixteenth century English translations of the Bible (as a euphemism for "strumpet, whore") which cemented the association.

In harlotesque mode: Lindsay Lohan in fancy dress as Suicide Squad's (2016) Harley Quinn, Halloween party, London, November 2016.  It may be a cliché but for purposes of fancy dress, fishnet stockings (or tights) are the motif of choice for those wanting the "harlot look". 

The biblical imprimatur didn’t so much extend the meaning as make it gender-specific.  The noun harlotry (loose, crude, or obscene behavior; sexual immorality; ribald talk or jesting) had been in use since the late fourteenth century and the choice of harlot in biblical translation is thought an example of linguistic delicacy, a word like “strumpet” though too vulgar for a holy text and “jezebel” too historically specific.  In this, harlot is part of a long though hardly noble tradition of crafting or adapting words as derogatory terms to be applied to women.  It has to be admitted there are nuances between many but one is impressed there was thought to be such a need to be offensive to women that English contains so many: promiscuous, skeezer, slut, whore, concubine, courtesan, floozy, hooker, hussy, nymphomaniac, streetwalker, tom, strumpet, tramp, call girl, lady of the evening, painted woman et al.  So the bible is influential although there’s a perhaps surprising difference in the translations of that prescriptive duo, Leviticus & Ezekiel: In the King James Version (KJV 1611), harlot appears in thirty-eight versus, but once in Leviticus, nine times in Ezekiel, some of the memorable being:.

Genesis 38:24: And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

Leviticus 21:14: A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

Joshua 6:25: And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.

Isaiah 1:21: How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.

Ezekiel 16:15: But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

Ezekiel 16:41: And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

Ezekiel 23:19: Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt.

Ezekiel 23:44: Yet they went in unto her, as they go in unto a woman that playeth the harlot: so went they in unto Aholah and unto Aholibah, the lewd women.

Amos 7:17: Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

Nahum 3:4: Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

Stanley Baldwin election campaign poster, 1929.

Phrases like “shameless harlot” and “political prostitution” used to be part of the lively language of politics but social change and an increasing intolerance of gendered terms of derision have rendered them almost extinct (the language of metaphorical violence is next for the chopping-block: guillotined, knifed, axed etc all on death row).  Harlot’s most notable political excursion came in 1931 when Stanley Baldwin (1867–1947; thrice UK prime-minister 1923-1937) was facing an orchestrated campaign against his leadership by the newspaper proprietors, Lords Rothermere (1868–1940) & Beaverbrook (1879-1964), the "press barons" then a potent force (Beaverbrook called them collectively the "press gang").  Before commercial television & radio, let alone the internet and social media, most information was disseminated in newspapers and their influence was considerable.  The press barons though, whatever their desires, couldn't be dictatorial, as Beaverbrook found when his long campaign for empire free-trade achieved little but they sometimes behaved as if they could at a whim move public opinion and often politicians were inclined to believe them.  Within the UK at the time, Rothermere & Beaverbrook weren’t exactly “by Murdoch out of Zuckerberg” but it’s hard to think of a better way of putting it.

Baldwin in 1931 found a good way of putting it.  His leadership of the Tory party challenged because he refused to support them in what was even then the chimera of empire free trade, he responded with a strident speech which appealed to the public’s mistrust of the press barons, using a phrase from his cousin Rudyard Kipling (1865-1936), ironically a friend of Beaverbrook.  Rothermere & Beaverbrook he denounced as wanting power without responsibility, “…the prerogative of the harlot throughout the ages.”  It was the most effective political speech in the UK until 1940, Baldwin flourishing and empire free trade doomed, although Beaverbrook would keep flogging the corpse for the rest of the 1930s.  Often underestimated, David Lloyd George (1863–1945; UK prime-minister 1916-1922) and Winston Churchill (1875-1965; UK prime-minister 1940-1945 & 1951-1955) would later acknowledge Baldwin as the most formidable political operator of the era.

The oratory of Lloyd-George and Churchill may be more regarded by history but Baldwin did have a way with words and less remembered lines from another of his famous speeches may have influenced climate change activist Greta Thunberg (b 2003).  Delivered in the House of Commons on 10 November 1932 in a debate on disarmament, he argued for an international agreement to restrict the development of the aircraft as a military weapon:

“I think it is well also for the man in the street to realize that there is no power on earth that can protect him from being bombed, whatever people may tell him.  The bomber will always get through…”.  “The only defense is in offence, which means that you have got to kill more women and children more quickly than the enemy if you want to save yourselves. I mention that so that people may realize what is waiting for them when the next war comes.”

Prescient about the way the unrestricted bombing of civilians would be the Second World War’s novel theatre, the phrase "the bomber will always get through" reverberated around the world, chancelleries and military high commands taking from it not the need for restrictions but the imperative to build bomber fleets, Baldwin not planting the seed of the idea but certainly reinforcing the prejudices and worst instincts of many.  That was the power of the phrase; it subsumed the purpose of the speech, the rest of which was essentially forgotten including the concluding sentences:

"I do not know how the youth of the world may feel, but it is no cheerful thought to the older men that having got that mastery of the air we are going to defile the earth from the air as we have defiled the soil for nearly all the years that mankind has been on it."

“This is a question for young men far more than it is for us…”  “Few of my colleagues around me here will see another great war…”  “At any rate, if it does come we shall be too old to be of use to anyone.  But what about the younger men, they who will have to fight out this bloody issue of warfare; it is really for them to decide. They are the majority on the earth. It touches them more closely. The instrument is in their hands.”

“If the conscience of the young men will ever come to feel that in regard to this one instrument the thing will be done.”  “As I say, the future is in their hands, but when the next war comes and European civilization is wiped out, as it will be and by no force more than by that force, then do not let them lay the blame on the old men, but let them remember that they principally and they alone are responsible for the terrors that have fallen on the earth.”

Hansard recorded Baldwin’s speech being greeted with “loud and prolonged cheers”, his enthusiasm for disarmament making him as popular as Neville Chamberlain (1869–1940; UK prime-minister 1937-1940) would briefly be in 1938 when he returned from Germany with a piece of paper bearing Hitler’s signature an a guarantee of “peace in our time”.  Soon, the views on both men would shift but historians today treat them more sympathetically.

The old and the young.

Greta Thunberg (b 2003) and Donald Trump (b 1946; US president 2017-2021), United Nations, New York, September 2019.  Ms Thunberg was attending a UN climate summit Mr Trump snubbed, going instead to a meeting on religious freedom.  Proving that God moves in mysterious ways, Mr Trump took a whole new interest in evangelical Christianity when he entered the contest for the 2016 presidential election.  Ms Thunberg seems to have noted the final paragraphs of Baldwin's speech and while convinced it’s quite right to “lay the blame on the old men” and their blah, blah, blah, which she thinks insufficient to lower carbon emissions, seems confident youth will prove more receptive to doing something about us defiling the earth.

Greta Thunberg, How Dare You? (Acid house mix).

Quean

Quean (pronounced kween)

(1) An overly forward, boisterous, impudent or disreputable woman (archaic).

(2) A (usually) female prostitute (archaic).

(3) A girl or young woman, especially a robust one (archaic British dialectal slang).

(4) A young unmarried woman or girl; daughter (Scots English, quine the alternative spelling).

(5) A useless old woman (a one-off, ex post facto, Australian invention).

(6) In 1930s Australian slang (1) an effeminate man, (2) a suspected or confessed homosexual.

Pre 1000:  From the Middle English quene (a woman; a low-born woman) from the Old English cwēn & cwene (woman (also female serf, hussy, prostitute (as in portcwene "public woman"))), from the Proto-Germanic kwenon (source also of the Old Saxon quan, the Old High German quena, the Old Norse kona, the Gothic qino (wife, woman), the Greek gunē and the Middle Dutch kone & quene (vain or worthless woman).  The ultimate root was the Germanic kwenōn from the Proto-Germanic kwenǭ (woman) from the primitive Indo-European gwḗn (woman) and was related also to the Dutch kween (a barren woman; a barren cow), the Low German quene (barren cow; heifer), the German kon (wife), the Swedish kvinna (woman), the Icelandic kona (woman) and the Gothic qinō (woman) & qēns (wife).

The word had a strange history in the British Isles and the similarity to the homophonic "queen" must have accounted for at least some of the tangle.  Some etymologists the form was used in deliberate opposition to "queen" in the sense of "woman considered without regard to qualities or position" thus the frequent use as a slighting or abusive term for a woman and in the Middle English it could mean "a harlot; an old woman or crone" and by the sixteenth & seventeenth centuries it was in popular use to mean "a hussy; a woman of loose virtue".  North of the border however, things could be different and in the late fifteenth century, in Scotland it carried the sense of a "young, robust woman".  Quean is a noun and queanish an adjective; the noun plural is queans but all are now thought obsolete except for historic purposes.

Queen and quean

Sir William & Lady McMahon.

Rumors about the proclivities of Sir William McMahon (1908-1988; Australian prime minister 1971-1972), floated around within the Canberra beltway almost from the time he was first elected to parliament in 1949.  Usually the gossip was conducted in quiet, knowing sniggers but one day, on the floor of the house, Gough Whitlam (1916-2014; Australian prime minister 1972-1975), in one of his moods, called McMahon “a queen” which on reflection, he decided might have over-stepped the mark and told the Hansard office to edit the official record, saying he actually meant “quean” which he assured them meant “a useless old women”.  During the past thousand years it had never meant that and in the 1930s it had been recorded in Australian slang as a gay slur but the press were still forgiving of Whitlam, the view being it was a rhetorical flourish like Adolf Hitler (1889-1945; German head of government 1933-1945 & head of state 1934-1945) once calling British politician Duff Cooper (1890–1954) a krampfhenne (a Bavarian dialectical word meaning “nervous old hen”).

Sir Robert Menzies (1894-1978; Australian prime minister 1939-1941 & 1949-1966) himself advised McMahon if he ever wished to become Prime Minister, he would need a wife and children so, upon hearing of Menzies’ plans to retire, he made contact with a young lady he’d earlier met.  He was then fifty-seven, she twenty-four years younger and they became engaged within six months, the marriage eventually producing four children.  Unfortunately, Menzies’ most ill-fated electoral strategy worked and McMahon became prime-minister in 1970.  The governor-general (Sir Paul Hasluck (1905–1993; Governor-General of Australia 1969-1974) who would later appoint him to the prime-ministership, in March 1968 confessed to:

“…a dislike of McMahon, the longer one is associated with him the deeper the contempt for him grows and I find it hard to allow him any merit.  Disloyal, devious, dishonest, untrustworthy, petty, cowardly - all these adjectives have been weighed by me and I could not in truth modify or reduce any one of them in its application to McMahon.  I find him a contemptible creature and this contempt and the adjectives I have chosen to apply to him sum up defects that, in my estimation of other people, cannot be balanced by better qualities."

Sir Paul Hasluck (left) and William McMahon (right) at the swearing-in of the McMahon ministry, Government House, Canberra, 22 March 1971.

Sir Paul did allow that McMahon was renowned for "industry and pertinacity in a cause" but added to his diary a note that it was "...the industry and persistence of a man applying himself often to a mean purpose."  Anxious perhaps that it not appear his opinion was formed from mere prejudice, he recorded that long ago "...the unkindest thought I had of him was to think him something of an oddity and a rather funny little man.  There was a time when I might have sought to find good points for he is a pathetic figure, obviously an incomplete and sorry little person, small in stature, ill-developed, extremely sensitive about his lack of manly qualities and sometimes ingenuous in his bid for liking.  But his vanity and deviousness in self-advancement go beyond a point where one can continue to excuse them or make allowances for them out of sympathy.  I do not respect him and do not trust him."  So even if Sir Paul was at pains to point out he didn't take an instant dislike to Sir William, it seems might have saved time and warming to the topic, he recalled in 1951 hearing McMahon who, although already for over a year a member of parliament, was still acting as a uniformed attendant at functions for the Lord Mayor of Sydney, assisting his aunt by handing out tea and cakes to the ladies in attendance.  Sir Paul must have taken particular delight in adding "He would be the only man among all the ladies and seemed to love it.  He never seemed to be in the company of men but was mincing and simpering like a little girl."  None of these character traits of course disqualify anyone from high political office although they may have contributed to McMahon being reckoned still perhaps Australia’s worst prime-minister although that may be unfair to some of his twenty-first century successors.

Richard Nixon (1913-1994; US president 1969-1974), escorting Sonia McMahon (1932-2010) to a state dinner, the White House, 1971; husband William bringing up the rear.

There was one highlight during McMahon’s brief, mediocre tenure in the Lodge.  On a state visit to the United States in 1971, his wife wore to dinner a white dress, slit both sides to the armpits and held together from the waist up by rhinestones less than an inch (25 mm) apart.  A garment of extraordinarily daring by the standards of the diplomatic corps, the dress made headlines world-wide and was the subject of more analysis than was ever extended to McMahon.  His wife always dismissed speculation about her husband being a bit gay, claiming the rumors were started by Gough Whitlam after McMahon wore suede shoes into parliament.

Lindsay Lohan in Confessions of a Teenage Drama Queen (2004) (left) and Patrick Mullins' revelations of a middle-aged drama quean, his biography of Sir William McMahon (Tiberius With A Telephone (2020) Scribe, 784 pp, ISBN: 9781922310637 (right)).

The jibe "Tiberius With A Telephone" came also from Whitlam, an allusion to McMahon's reputation for intrigue and an example of his fondness for flaunting his classical learning and flair for conjuring alliterative phrases.  Remarkably, given that for half a century McMahon's brief premiership has been dismissed as insignificant, incipit and inept, Mullins' biography of this previously neglected administration is a revelation and a classic work of political history, an absorbing tale of the middle-years of the twentieth century.