Showing posts sorted by date for query Hovel. Sort by relevance Show all posts
Showing posts sorted by date for query Hovel. Sort by relevance Show all posts

Sunday, April 2, 2023

Hooptie

Hooptie (pronounced hoop-dee or whoop-dee (contested))

In slang, an old, worn-out car.

Circa 1960s: The slang hooptie is used to describe an old, battered car.  The origin is uncertain but it’s thought to have originated in African American urban vernacular sometime in the second half of the twentieth century.  The most common explanation is that the word is a phonetic adaptation from Coupe de Ville, a model of Cadillac produced 1949-2005 (although the factory used the syntax Coupe De Ville only from 1959; prior to that they were Cadillac DeVilles with coupe bodies).  Coupé was from the French couper (to cut), from the Old French coper & colper (to cut off), probably from cop (blow) or colp (which endures as the modern coup), with sense derived from the notion of “cutting off with a blow”.  It may correspond to a Vulgar Latin verb colpāre, a syncopated form of colaphāre (blow, cuff), from the Latin colaphus (a blow delivered by a fist).  The alternative etymology suggests a link with the Vulgar Latin cuppāre (to behead), from the Latin caput (head) although this has never received much support.  The term de ville was from the French phrase de la ville which translated literally as de (of) la (the) ville (city) and in the eighteenth & nineteenth centuries a “sedanca de ville” was a type of small, horse drawn carriage popular for use in the tight streets of cities.  The carriages featured an enclosed compartment for usually two-three passengers while the driver sat outside.  That configuration was adopted in the early coachwork of some automobiles and although production declined as fully-enclosed bodies began to prevail, the style remained on the lists of many coachbuilders until the outbreak of World War II (1939-1945).  In the post-war years there was the odd sedanca de ville which coachbuilders would build on special request by the 1970s the style was thought extinct, a feeling which Bentley’s quixotic semi-revival with the production of a few dozen Continental Sedanca Coupés (SC) in 1999 did little to dispel.  The SC was actually just an appropriation of the name and really a variation of a targa, the rear passenger compartment covered but not enclosed.

Lindsay Lohan assessing her hooptie: Herbie: Fully Loaded (2005).

There have been five alternative theories for the etymology: (1) One suggests both hoopdie & hooptie were both used in the African American community in the 1920s to describe a run-down or dilapidated house (a use perhaps derived from “hovel”) and over time the term came to be was applied to old cars in some advanced state of disrepair.  There is little support for this.  (2) It may be onomatopoeic and a reference to the tortured sounds which emanate from a defective machine in need of repairs.  There is little support for this. (3) It may be related to the phrase “hope I die”, the anthropomorphic notion being the car would sooner be crushed than continue in its dilapidated state.  There is no support for this.  (4) It may be from Hupmobile, a popular brand of car early in the twentieth century, the linguist progress being from “Hupmobile” to “hup” and finally to "hoop", the theory being the use was originally specific to neglected Hupmobiles and later generalized.  There is little support for this.  (5) Hooptie may be from the West African Wolof xub (broken down), the connection being many African Americans are descended from those brought to the US during the slave trade.  It’s thought not impossible but linguistic anthropologists seem unconvinced.  The link with the Cadillac Coupe DeVille (Cadillac followed the usual US practice and never spelled Coupé with the l'accent aigu (acute accent) on the final "e") remains most convincing because for decades, the model was a byword for automotive prestige in the US and it (and similar long cars from the era) is still used in music videos by African Americans.  The song My Hooptie by Sir Mix-a-Lot (stage name of Anthony L Ray (b 1963)) was released in 1989 and included on his album Seminar.  The alternative spellings are hooptee & hoopty.  Hooptie is a noun; the noun plural is hoopties.

Peak Cadillac Coupe DeVille is probably the 1968 model which, uniquely, combined the classic 1960s styling with the stacked headlamps with the new 472 cubic inch (7.7 litre) V8 which in the 1970s would grow to 500 cubic inches (8.2 litre) before shrinking in the post oil-shock world.  When, in 368 cubic inch (6.0 litre) form it was retired in 1984, it was the last of the old “big-block” V8s available in a passenger car.

Reflecting the etymology, the original use of coupé was to describe a horse-drawn carriage cut down to a smaller size to provide for greater speed & agility but by the time Cadillac released the Coupe de Ville in 1949, coupe had come generally to mean a two door car and DeVille was appended because it was known to be suggestive of something expensive or exclusive although presumably few were well acquainted with the literal translation.  That was probably just as well because the big Cadillacs weren’t ideal for use in densely populated and congested cities, even those of the late twentieth century US where the parking meters were further apart.  Adopting Cadillac’s usual conventions of nomenclature, the companion four-door models were called Sedan DeVille (It began in 1949 as de Ville and Cadillac published material with the spellings de Ville, De Ville & DeVille before standardizing the later) and the convertibles received no separate designation, labeled also Coupe DeVille.  Surprisingly, the two and four-door were the same length which must have helped with production-line rationalization.

My Hooptie by Sir Mix-a-Lot (Lyrics © Universal Music Publishing Group)

My hooptie rollin', tailpipe draggin'
Heat don't work an' my girl keeps naggin'
Six-nine Buick, deuce keeps rollin'
One hubcap 'cause three got stolen
Bumper shook loose, chrome keeps scrapin'
Mis-matched tires, and my white walls flakin'
Hit mickey-d's, Maharaji starts to bug
He ate a quarter-pounder, threw the pickles on my rug
Runnin', movin' tabs expired
Girlies tryin' to dis 'n say my car looks tired
Hit my brakes, out slid skittles
Tinted back window with a bubble in the middle
Who's car is it? Posse won't say
We all play it off when you look our way
Rollin' four deep, tires smoke up the block
Gotta roll this bucket, 'cause my Benz is in the shop
My hooptie - my hooptie
Four door nightmare, trunk locks' stuck
Big dice on the mirror, grill like a truck
Lifters tickin', accelerator's stickin'
Somethin' on my left front wheel keeps clickin'
Picked up the girlies, now we're eight deep
Cars barely movin', but now we got heat
Made a left turn as I watched in fright
My ex-girlfriend shot out my headlight
She was standin', in the road, so I smashed her toes
Mashed my pedal, boom, down she goes
Law ain't lyin', long hairs flyin'
We flipped the skeez off, dumb girl starts cryin'
Baby called the cops, now I'm gettin' nervous
The cops see a beeper and the suckers might serve us
Hit a side street and what did we find?
Some young punk, droppin' me a flip off sign
Put the deuce in reverse, and started to curse
Another sucker on the south side about to get hurt
Homey got scared, so I got on
Yeah my group got paid, but my groups still strong
Posse moved north, headin for the CD
Ridin' real fast so the cops don't see me
Mis-matched tires got my boys uptight
Two Vogues on the left, Uniroyal on the right
Hooptie bouncin', runnin' on leaded
This is what I sport when you call me big-headed
I pot-hole crusher, red light rusher
Musher of a brother 'cause I'm plowin' over suckers
In a hooptie
It's a three-ton monster, econo-box stomper
Snatch your girly, if you don't I'll romp 'er
Dinosaur rush, lookin' like Shaft
Some get bold, but some get smashed
Cops say the car smokes, but I won't listen
It's a six-nine deuce, so the hell with emissions
Rollin' in Tacoma, I could get burned
(Sound of automatic gunfire) Betta make a you-turn
Spotted this freak with immense posterior
Tryin' to roll smooth through the Hilltop area
Brother start lettin' off, kickin' that racket
Thinkin' I'm a rock star, slingin' them packets
I ain't wit' dat, so I smooth eject
Hit I-5 with the dope cassette
Playin' that tough crew hardcore dope
The tape deck broke
Damn what's next, brothers in Goretex
Tryin' to find a spot where we could hunt for sex
Found a little club called the N-see-O
Military, competition. You know.
I ain't really fazed, 'cause I pop much game
Rolled up tough, 'cause I got much fame
"How ya doin' baby, my name is Mixalot"
"Mixalot got a Benz boy, quit smokin' that rock"
Ooooh, I got dissed. But it ain't no thing
Runnin' that game with the home made slang
Baby got ished, Bremelo gip.
Keep laughin' at the car and you might get clipped
By a hooptie
Runnin' outta gas, stuck in traffic
Far left lane, throwin' up much static
Input, output, carbeurator fulla soot
"Whatcha want me to do Mix?"
Push freak, push
Sputter, sputter rollin' over gutters
Cars dip low with hard core brothers
Tank on E, pulled into Arco
Cops on tip for Columbian cargo
We fit a stereotype, that's what he said
Big long car, four big black heads
Cops keep jockin', grabbin' like 'gators
'Bout stereotypes, I'm lookin' nuthin' like Noriega
Cop took my wallet, looked at my license
His partner said "Damn, they all look like Tyson"
Yes, I'm legit, so they gotta let me go
This bucket ain't rollin' in snow
It's my hooptie

Thursday, March 23, 2023

Hovel

Hovel (pronounced hov-ill)

(1) A small, very humble dwelling house; a wretched hut.

(2) Any dirty, disorganized dwelling.

(3) A roofed passage, a vent for smoke (thought likely related to the use in the kilns used to fire pottery).

(4) An open or semi-open shed, for sheltering cattle, storing tools or protecting produce, etc from the weather.

(5) To shelter or lodge (archaic).

(6) In the manufacture of porcelain, a large, conical brick structure around which the firing kilns are grouped.

(7) In the interior design of churches, a canopied niche for a statue or image.

Circa 1425: From the late Middle English hovel, hovel, hovel and hovylle.  The origin is contested, some sources suggesting it’s a diminutive of the Old English hof (an enclosure, court, dwelling, house, farmhouse), from the Proto-Germanic hufą (hill, farm), from the primitive Indo-European kewp (arch, bend, buckle), the construct being howf + -el. It was said to be cognate with the Dutch hof (garden, court), the German Hof (yard, garden, court, palace) and the Icelandic hof (temple, hall) and related in Modern English to both hove and hover.  The noun hovelling (or hoveling) describes a method of securing a good draught in chimneys by covering the top, leaving openings in the sides, or by carrying up two of the sides higher than the other two.  Hovel is a noun and hovelled & hovelling are verbs; the noun plural is hovels. 

Although scholars seem to agree the Middle English hovel, hovel, hovel and hovylle emerged in the fifteenth century; some dismiss the link to the Old English hof, Oxford English Dictionary (OED) maintaining it's "etymologically and chronologically inadmissible" and that hovel is of unknown origin.  The meaning "shed for human habitation; rude or miserable cabin" wasn’t adopted until 1620; prior to that it was used only to describe structures used for animals, objects or as workspaces not used as domestic accommodation.  The specialised use, mostly in the interiors of churches and chapels, to mean "a canopied niche for a statue or image" is from the mid-fifteenth century but faded from use as architecture became increasingly professional and international; it was replaced by aedicule.  About the only thing on which all agree is the plural form is hovels.

Saturday, April 2, 2022

Druid

Druid (proniunced droo-id)

(1) A member of a pre-Christian religious order which existed among the ancient Celts of Gaul, Britain and Ireland (sometimes with initial capital).

(2) A member of any of several modern movements which have attempted to revive (what they claim to be) druidism.

1555–1565: From the Latin druis (feminine druias; plural druidae), from the Gaulish Druides (and replacing the sixteenth century French druide).  In the Old Irish druí was the nominative, druid (wizard) the dative & accusative and druad the plural.  from the Celtic compound dru-wid- (strong seer), from the Old Celtic derwos (true), from the primitive Indo-European root deru- (tree (especially oak)) + wid- (to know), from the primitive Indo-European root weid- (to see).  The meaning in the Old Celtic was thus literally "they who know the oak" which some etymologists have suggested may be an allusion to divination from mistletoe but probably was understood as something like “those able to divine (know) the truth.  In the Anglo-Saxon too, there was an identical word meaning both "tree" and "truth"; that was treow.

The adoption in English came via Latin rather than directly from Celtic although in the Old English there was dry (magician) which, though unattested, has always been thought likely from the Old Irish druí from which Modern Irish and Gaelic gained draoi, genitive druadh (magician, sorcerer).  Related forms are the nouns druidity & druidism and the adjectives druidic, druidical, (the alleged) druidistic & druidic (of or pertaining to druids or druidry (which dates from 1773)).

The feminine form druidess (female druid; druidic prophetess or priestess (plural druidesses)) was actually coined as late as 1755; prior to that druid had been used when speaking of box sexes.  Despite the similarity in spelling and a speculative etymological link, the female proper name Drusilla (diminutive of Drusus and a frequent surname in the gens Livia) is derived from the earlier Drausus which, although of uncertain origin, may be from a Celtic word meaning literally "strong" (thus the possible connection with the Old Celtic dru- which meant both "oak & "strong".

Stonehenge on Salisbury Plain, Wiltshire, England.  Despite the popular association, archaeologists believe there's no basis for the medieval myth Stonehenge was built by druids, the construction pre-dating them by many centuries.  In medieval histories, there was not a little "making stuff up", even some of what were passed-off as myths from antiquity were creations of the time.

The class structure of ancient Celtic society was not untypical, the four major strata, like the Indian caste system, organized in four groups (1) peasants and artisans, (2) warriors, (3) the ruling classes and (4), the druids although, unlike in India where the Brahmin priestly caste sit atop the hierarchy, among the Celts, it was the kings and chieftains who enjoyed primacy.  That much is certain but the rest of what constitutes druidic history is mostly a mix of the writings classical Greek & Roman authors, medieval writers with varied relationships to scholarship and the work of modern anthropologists who have examined the archaeological record.  Given the time which has passed, the evidence is not only patchy but limited in scope.  Although the Romans & Greeks had encountered the Celts in the wars of earlier centuries earlier, it was only in the first century BC their historians began, sometimes impressionistically, sometimes more systematically, to observe their cultures and customs.

Among the earliest observers was the Syrian stoic polymath Posidonius (circa 135-circa 51 BC) although none of his text survives, except in referenced by later writers, notably the Greek geographer Strabo (circa 64 BC-circa 24 AD) who credited Posidonius as his primary source.  Contemporary to Posidonius, though perhaps less reliable was Julius Caesar (100-44 BC) who devoted some pages to a description of "the barbarians" in Commentarii de Bello Gallico (Commentaries on the Gallic War), his vivid recollections of the conflict.  Written as a third-person narrative in which Caesar describes the battles and political intrigue of the conflict, it too shows evidence of the legacy of what was created by Posidonius but the Roman general certainly had many first-hand experiences with the Celts, both as opponents and allies, some (notably the Aedui), serving in his army.  Obviously astute in the practice of politics as well as military matters, Caesar suggested druidism had probably originated in Britain and from there spread to the Gauls but although he had the advantage of being there at the time, he offered no documentary evidence and scholars and historians have long speculated on their origins.  What's more solid is his description of their place in society.  He wrote that they seemed a secretive but learned group who enjoyed certain privileges among the Celtic population, exempted from taxation and military service and acting as judges, deciding cases and setting penalties.  Unlike most in the tribal-based culture, they appeared to enjoy freedom of passage through any territories.

He found one aspect most curious.  Although a partially literate society, the Celts using both Greek and Roman script (depending on the state of conquest), the druids had never committed their learning and traditions to writing, remarkable given it apparently took over twenty years fully to be schooled in the philosophy, divination, poetry, healing, religious rites and spells that was druidic knowledge.  That knowledge therefore existed almost entirely in the collective memory of the living druids, its transmission oral except for a few inscriptions found in sacred sites such as shrines and sanctuaries.  There may have been some philosophical basis for that or it may have been just a restrictive trade practice designed to maintain closed shop, Caesar observing the Gauls were a most religious people but they always had to wait for the druids to perform the necessary rituals or sacrifices.  The exclusivity of the trade and the secrecy of its protocols was sound business practice and one that can be identified in religions and other institutions over the centuries.  There are both similarities with and differences between Celtic and other religious traditions.  The Celts didn’t build temples to their gods, the druids practicing their worship in the open air in places they described as sacred, often a space with some geographically distinct identity such as a grove or the shores of a lakes although, as Caesar noted, a sacred spot could be anywhere a druid nominated, a kind of ad-hoc consecration; another practical advantage of having no written record to contradict the assertion.  As later writers confirmed, the Gauls believed in an immortal soul but rather than a conception of heaven & hell or any other afterlife, they believed that upon death, it passed to another body after death, an eschatology of reincarnation.

Druids, gathered for the annual summer solstice ceremonies, Stonehenge, June 2019.

The lack of historic documents means it's impossible exactly to describe any exact sense of an internal druidical structure or indeed any indication whether it was static or essentially unchanging.  Caesar said that in Gaul there were three groups: the druidae, vates or uatis & bardi (which existed in Ireland as the druidh, filidh & baird) but whether these were exact organization divisions or simply a description of traditions or disciplines is unknown and all druids seem to have been required to learn all the skills to permit them to function as teachers, philosophers, physicians, priests, seers and sorcerers.  It was certainly a wide job-description which ranged from teaching the children of the nobility to performing human ritual sacrifice but the fundamental role (and the one which gave the druids their mystique and legitimacy) was that which appears in the institutional structure of the clergy in so many religions: the druids were the priests who would communicate with the gods on behalf of the Celtic people and thus mediate their relationship with the gods.  However, although the name was shared, what is often casually referred to as druidism wasn't monolithic and there are Irish and Welsh texts which mention druids as teachers, healers, seers and wizards, but not as priests and certainly not following the Gallic druids tradition of prayer, Irish myths suggesting druids were sorcerers and wizards rather than priests.  More is actually known about the druids of the Partholonians, Nemedians, Milesians & Fomorians because, unlike those in Gaul and Britain, there were no rules against writing.

Modern interest in the druids focuses mostly on their magic, sorcery and spells.  Over the centuries, there's been much imaginative speculation about their nature and purpose in Gaul, something inevitable because unlike in what survives in the Irish and Welsh record, there's scant evidence.  In the Irish & Welsh literature, classical authors found mentions of magic and witchcraft although the details were vague, it’s clear ancient druids were much concerned with healing and divination, like the shamans or medicine men who gathered herbs and poultice to ward off evil spirits.  There was also practical medicine, the natural scientist Pliny the Elder (29-79 AD) writing that druids held the mistletoe and oak trees as sacred, the former cultivated and with great ceremony on the sixth day of the moon; as part of the ritual, a golden sickle was used carefully to cut the mistletoes, the druid garbed in a full-length white cloak.  A bit of a cure-all in the druidic medicine cabinet, mistletoe was said to be able to heal all illness and disease, act as the antidote to any poison and impart fecundity to barren cattle.  In the medieval Irish histories, the vista of arboreal sacredness and utility is wider spread, ash trees (often called rowan and quicken), the yew, the apple and the hazel all listed.

For the professional historian, the druids are difficult subjects because nobody will ever know how much truth lies in so many ancient and medieval writings.  The speculations, exaggerations and general mischief-making however probably accounts for much of the interest in druidism and it long predates both the revival of paganism and the weird world of the new age.  The haziness means it can by anyone be constructed to be what they wish it to be and there are many societies to join if one wishes to become a druid although those lured by the attraction of ritual human sacrifice will these days have to join a more accommodating religion.

A Converted British Family Sheltering a Christian Missionary from the Persecution of the Druids, oil on canvas by William Holman Hunt (1827-1910), Ashmolean Museum, Oxford.

William Holman Hunt's 1860 painting was at the time of its exhibition sometimes referred to as A Converted British Family Sheltering a Christian Priest from the Persecution of the Druids by those who liked the whiff of popery that "priest" seemed to summon.  The depiction is of a family of ancient Britons in their humble hovel, concealing and tending to the wounds of a Christian missionary, injuries inflicted presumably by the pagan Celtic Druids, seen outside pursuing another fleeing missionary at the urging of the white-robed Druid priest.  The artist always remained convinced this early work was one of his finest but it was much criticized on both compositional and representational grounds.

As a work, it's indicative of the disapproval of paganism among Victorian Christians which even some historians tended to dismiss as something which, except for the odd deranged heretic, vanished wherever Christianity arrived which wasn't true; paganism in Europe enduring in places for centuries and even enjoying spasmodic revivals after Christianization.  The first country outside of the Roman Empire to embrace Christianity was Armenia in the fourth century and the last, Lithuania in the fifteenth so the two systems co-existed for a millennium.  In England, despite what Roman church's publicity machine taught to generations, paganism was not eradiated by the mission of Saint Augustine of Canterbury (circa 520-604) in 597 but by the ninth century conversion of Danelaw (the central and eastern regions of England where the way and laws of the Danes were practiced) and the killing of Eric Bloodaxe ((Eric Haraldsson (also known as Eirik fratrum interfector), circa 885-954; of Norwegian origin and variously (and apparently briefly) several times King of Norway and twice of Northumbria (circa 947–948 and 952–954)) in York in 954.  Beyond England however, paganism lived on as the dominant social order in Viking Scandinavia and the more remote regions of the British Isles until well into the twelfth century and in Prussia, it wouldn't be until the later fourteenth century crusades of the Teutonic Knights that Christendom finally prevailed.