Omnibus

Omnibus (pronounced om-nuh-buhs)

(1) A now less commonly used term for a bus (a public mass-transit vehicle).

(2) A volume of reprinted works of a single author or of works related in interest or theme, by extension later applied to a television or radio programme consisting of two or more programmes earlier broadcast.

(3) Something pertaining to, including, or dealing with numerous objects or items at once, the best known example being the omnibus bills submitted to a legislature (a number of bills combined as one).

(4) As a pre-nominal, of, dealing with, or providing for many different things or cases. 

(5) In philately, a stamp issue, usually commemorative, that appears simultaneously in several countries as a common issue.

(6) In public transportation, a service which stops at every station, as opposed to a point-to-point express.

(7) In literary use as a humorous device, a jack of all trades (a person with knowledge in multiple fields, usually with some hint of lacking competence in at least some).

(8) In restaurants, both (1) a waiter’s assistant (obsolete, replaced by busboy or (now more commonly) busser or commis waiter) & (2) later the small, wheeled cart used by a waiter's assistant.

1829: A adoption in English to describe a "long-bodied, horse-drawn, four-wheeled public vehicle with seats for passengers", from the French voiture omnibus (carriage for all, common (conveyance)), from the Latin omnibus (for all), dative plural of omnis (all), ablative of omnia, from the primitive Indo-European hep-ni- (working), from hep- (to work; to possess) or hop- (to work; to take).  Bus was thus a convenient shortening to describe the (then horse drawn) forms of public transport and subsequent uses by analogy with transporting (even weightless) stuff is derived from this.  The present participle is omnibusing or omnibussing and the past participle omnibused or omnibussed; the noun plural is either omnibuses or (for the public transportation) omnibusses; the attractive omnibi unfortunately wholly non-standard.

Omnibus entered English to describe a “horse-drawn, long-bodied, four-wheeled public vehicle with seats for passengers” in 1829 as a borrowing from the French where it had been in use for a decade, introduced in Paris in the winter of 1819-1820 by a Monsieur Jacques Lafitte (1761-1833) who used the term voiture omnibus”, combining the French word for "carriage" with the Latin phrase meaning "for all".  An Englishman named George Shillibeer (1797-1866) was the coach-builder to whom Lafitte awarded the contract to build his omnibuses and after returning to London, he built similar models, introducing them in 1929 to immediate success.  In the manner of the Brougham and Hansom cabs, they were known first as Shillibeers (and use of his name to describe the vehicles did persist until late in the nineteenth century) but omnibus was soon preferred and that for more than a century remained the official designation (and indeed still appears in some legislation and ordinances) but predictably, the public preferred the more phonetically economical "bus" and that endures to this day.  Encouraged by his success, Mr Shillibeer remained entrepreneurial, introducing in 1858 the “funeral omnibus” which combined in the one vehicle (in separate compartments), accommodation for both coffin (casket) and mourners.  Thus a combination of bus and hearse, the advertising suggested that for smaller funeral parties it would be cheaper than hiring multiple vehicles (with their attendant staff and horses).  Perhaps for cultural reasons it seems not to have been a success, but hearses with similar configuration are used in some countries and, in the West, some are built with seating for up to four passengers, apparently intended for the undertaker’s staff.

Lindsay Lohan display advertising on Italian omnibus, Milan.

The use of omnibus to describe a junior staff member in a restaurant who was assigned essentially “all the tasks the waiters preferred not to do” dates from 1880 and came soon to be applied to the wheeled carts such helpers used to more around crockery, cutlery, flatware and such.  This simultaneous use may have proved confusing or else three syllables was just too much because by 1913 the carts were being called busses and their operators busboys (although that seems not to have survived our more gender-sensitive age and “commis waiter” seems now preferred (usually as “commis”).  Omnibus was the name of a long-running live TV series (1952-1961) hosted on US television by expatriate English journalist Alistair Cooke (1908-2004).  The use of omnibus to describe a legislative bill which addresses a number of vaguely related (or even wholly dissimilar) matters in the one document technically dates from 1842 although, as an adjective referring to legislation "designed to cover many different cases, embracing numerous distinct objects", it was in use in the US as early as 1835 and is most famously associated with the act (made of five separate bills) passed in 1850 to secure the Compromise of 1850 which (temporarily) defused a political confrontation between slave and free states over the status of territories acquired in the Mexican–American War.

The Man on the Clapham Omnibus

1932 Lancia Autoalveare, a triple-decker omnibus which served the Rome-Tvoli route.  The upper deck was apparently, at least on some occasions, designated as "non-smoking" but history doesn't record whether the bus company enjoyed any more success than the government of Italy in enforcing such edicts.

The phrase “man on the Clapham omnibus” was one adopted (apparently from early in the twentieth century) by judges of English courts to illustrate the “reasonable person”.  The word “reasonable” had been in English since circa 1300 as a borrowing from the Old French raisonable and the Latin rationabilis (from ratio) and in this context was an attempt by example encapsulate “the average man” or “the man in the street”, judges varying in their descriptions of this construct but meaning usually something like “a reasonably intelligent and impartial person unversed in legal esoteric” (Jones v US, DC Court of Appeals).  When the phrase was in 1903 used by Lord Justice Sir Richard Collins MR, the Clapham omnibus would have been horse drawn and he credited the expression to one he’d heard mentioned by a previous Lord of Appeal in Ordinary, Lord Bowen (1835-1894).

The judicial choice of a bus passenger was based on the idea that such a person could be thought to be representative of an upstanding, respectable and thoroughly ordinary member of society, one for whom views of things were not infected by legal technicalities.  The choice of Clapham was significant only that it was an unexceptional London suburb something like many of dozens that might be said to have been “typical” of the city.  The man on the Clapham omnibus was thus in the tradition of legal fictions, a hypothetical person used for illustrative purposes, the first known instance of which in Western legal tradition was the creation by Roman jurists of the figure of bonus pater familias (good family father) a chap said to be not only respectable but unrelentingly and reliably average in every aspect of life.  In the Canadian province of Quebec, the very similar standard of the bon père de famille is derived from the Roman bonus pater familias.  The reasonable man (now of course a reasonable person) is a necessity in many aspects of law because so many standards upon which cases are decided depend on the word reasonable.  Were the consequences of an action reasonably foreseeable?  Would a reasonable person believe a certain thing told to them?  Was a claim by advertisement reasonable?  Was the violence used reasonable given the manner in which the defendant was assaulted.

Crooked Hillary dumping on deplorables, Georgia, 2016.

Omnibuses have long been used by politicians for their campaign tours.  They offer lots of advantages, being offices and communications centres with at least some of their running costs offset by a reduction in staff travel expenses.  Additionally, with five large, flat surfaces, they are a rolling billboard although that can be good or bad.  In 2016, one of crooked Hillary Clinton’s campaign buses was photographed in Lawrenceville, Georgia dumping a tank full of human waste onto the street and into a storm drain.  The local news service reported that when police attended the street was “…was covered in toilet paper and the odor was noxious”.  Hazmat crews were called to clean up the scene and the matter was referred to the environmental protection division of Georgia’s Department of Natural Resources.  The Democratic National Committee (DNC) later issued an apology, claiming the incident was “an honest mistake.”  Using the word “honest” in any statement related to crooked Hillary Clinton is always a bit of a gamble and there was no word on whether the dumping of human excrement had been delayed until the bus was somewhere it was thought many deplorables may be living.  If so, that may have been another “honest mistake” because Gwinett County (in which lies Lawrenceville) voted 51.02% Clinton/Kaine & 45.14% Trump/Pence although the symbolism may not have been lost on much of the rest of Georgia; state wide the Republican ticket prevailed 50.38% to 45.29%.

Crooked Hillary Clinton’s campaign buses also attracted memes referencing a crash and a breakdown.  Both were fake news but surprisingly prescient, the Clinton/Kaine ticket securing an absolute majority of votes cast but failing to gain the requisite numbers in the Electoral College because the campaign neglected adequately to target areas in states the DNC regarded either (1) solidly in the possession of their machine or (2) populated by folk from the "basket of deplorables" and thus worthy only of a dumping of shit, figurative and literal.  Like the candidate, the 2016 campaign was something like what was planned for 2008, taken from the cold-room, rechauffed and served with the claim it was fresh.  It wasn't quite that the staff had "learned nothing and forgotten everything" but it does seem the operation was top-heavy with political operatives and lacking in those with a mastery of the techniques of data analysis.  All the evidence suggests there was no lack of data, just an inability to extract from it useful information. 

Before Photoshop imbued all with cynical disbelief, the triple decked omnibus was a popular vehicle for April fool's day pranks, the photograph on the left published in Lisbon on the day in 1951.  The one on the right is from 1926 and was in the German magazine Echo Continental (trade publication of the auto and truck parts manufacturer Continental AG) which "reported" the development of Berlin's new triple-decker city omnibus.  So lovely are the art deco lines, it's a shame it wasn't real.

Bus

Bus (pronounced buhs)

(1) A large motor vehicle, having a long body, equipped with seats or benches for passengers, usually operating as part of a scheduled service; sometimes called omnibus, motorbus or trolleybus

(2) A similar horse-drawn vehicle.

(3) A passenger automobile (or airplane in casual use) used in a manner resembling that of a bus.

(4) In electrical transmission, short for of busbar.

(5) In ballistics, the part of a MIRV (multiple independently-targetable re-entry vehicle (an exoatmospheric ballistic missile)) payload containing the re-entry vehicles, guidance and thrust devices.

(6) In astronautics, a platform in a space vehicle used for various experiments and processes.

(7) In computer architecture, a communication system that transfers data between components inside or between computers. This expression covers all related hardware components (wire, optical fibre, etc) and software, including communication protocols.

1832: A clipping of the French omnibus.  Omnibus dates from 1829 and was used to describe a "long-bodied, horse-drawn, four-wheeled public vehicle with seats for passengers", from the French voiture omnibus (carriage for all, common (conveyance)), from the Latin omnibus (for all), dative plural of omnis (all), ablative of omnia, from the primitive Indo-European hep-ni- (working), from hep- (to work; to possess) or hop- (to work; to take).  Bus was thus a convenient shortening to describe the (then horse drawn) forms of public transport and subsequent uses by analogy with transporting (even weightless) stuff is derived from this.  The present participle is omnibusing or omnibussing and the past participle omnibused or omnibussed; the noun plural is either omnibuses or (for the public transportation) omnibusses; the attractive omnibi unfortunately wholly non-standard.  The sense "to travel by omnibus" dates from 1838; the transitive meaning "transport students to integrate schools" is American English from 1961.  The meaning "clear tables in a restaurant" is first attested 1913, probably from the four-wheeled cart used to carry dishes. The electrical sense is derived from a figurative application of the automotive sense; the use in computer architecture followed this model.  “To miss the bus” in the figurative sense of a lost opportunity is from 1901 and credited as an Australian invention (although the OED lists a figurative “miss the omnibus” from 1886).  It was most famously used by Neville Chamberlain (1869–1940; UK prime-minister 1937-1940) during the "Phoney War".  On 5 April 1940, confident the previous eight months spent building up armaments meant the west was now invulnerable to invasion, Chamberlain felt sufficiently confident to declare to the House of Commons "Hitler has missed the bus".  The Wehrmacht invaded four days later.

The bus wars

For IBM, the decision in 1980 to adopt an open bus architecture for the original PC was a good idea at the time.  Anticipating the PC being a niche-market product, the open bus was seen as a way to encourage sales by encouraging smaller manufacturers to produce expansion boards (cards) but not involving IBM in what would be an activity of marginal profitability. However, the PC soon became a huge sales success and the open bus meant manufacturers were soon producing their own PCs, not just the expansion cards and by the mid-1980s, IBM weren’t best pleased to find of all the PCs being sold, relatively few were genuine IBMs.  Their response in 1987 was to develop a proprietary bus for the new range (the PS/2 PCs & the OS/2 operating system) which, unlike open architecture, would attract royalties from the cloners, the new bus called Micro Channel Architecture (MCA).  Technically MCA offered many advantages, most obviously an early implementation of the soon-familiar plug’n’play which (usually) worked surprisingly well as well as a twenty percent increase in bus speed.  Apart from the cost, the main drawback was the lack of backward compatibility; not only did third-party manufacturers have to re-tool to design and produce new motherboards & cards, consumers could not re-use their existing cards, something important at the time.

8-bit ISA (XT)

16-bit ISA (AT)

32-bit EISA

32-bit VESA

16-bit MCA

32-bit MCA

A pack of the biggest cloners didn’t like this and responded with their own design, an enhancement of the original AT (which they re-named Industry Standard Architecture (ISA)) called Extended Industry Standard Architecture (EISA) which either matched on felt only slightly short of the technical improvements provided by MCA.  EISA advantages were (1) cost breakdown, (2) it was free for anyone to use and (3) backward compatibility.  IBM wasn’t impressed, stressing the technical superiority of 16 & 32-bit MCA, noting a mixing of 8, 16 and 32-bit cards in the one bus would inevitability result in one device getting very hot, leading to what they called “…a silicon barbeque”.  For a while, the bus wars raged and while it’s true MCA was better, it wasn’t that much better so for many the additional costs were hard to justify.  Had the bus wars continued, it could have gone either way because while EISA was free, it was a cul-de-sac, it’s development potential limited whereas IBM could have both improved MCA and lowered its licensing fees.  However, the development of the the PCI (Peripheral Component Interconnect) bus rendered both MCA and EISA (and the short-lived VESA) obsolete.  When USB (Universal Serial Bus) devices became ubiquitous, the whole system board became unknown to all but the nerds.

Bus scene in Mean Girls (2004). 

Surreal

Surreal (pronounced suh-ree-uhl (U) or sur-reel (non-U))

(1) Of, relating to, or characteristic of surrealism, an artistic and literary style; surrealistic.

(2) Having the disorienting, hallucinatory quality of a dream; unreal; fantastic & and incongruous.

(3) As surrealism, an artistic movement and an aesthetic philosophy that, inter alia, explored the “liberation of the mind” by emphasizing the critical and imaginative powers of the subconscious.

(4) In mathematics as surreal numbers, a collection of numbers which includes both the real numbers and the infinite ordinal numbers, each real number surrounded by surreals, which are closer to it than any real number.

1936: A back formation from surrealism, the construct being ; sur- +‎ realism, from the French surréalisme, the construct being sur- (beyond) +‎ réalisme (realism).  Sur- ((over in the sense of “on top of” & over- in the sense of “excessive; excessively; too much”)) was from the Old French sur-, sour-, sor- & soure-, from a syncopation of the Latin super- (above, on top, over; upwards; moreover, in addition, besides) from the Proto-Italic super, from the primitive Indo-European upér (over, above (and cognate with the Ancient Greek ὑπέρ (hupér) (above) and the Proto-Germanic uber (which in English became “over”)).  The English sur- was from the Middle English sur-, from the Old French sur-, sour-, sor- & soure-, a syncopic form of the Latin super.  Sur is a doublet of super-, over- and hyper-.  Real was from the Middle English real, from the Old French reel, from the Late Latin reālis (actual), from the Latin rēs (matter, thing), from the primitive Indo-European rehís (wealth, goods).  Surreal is a noun & adjective, surreally is an adverb, surrealism & surreality are nouns and surrealistic is an adjective; the noun plural is surreals.

Lobster Telephone (1936) by Salvador Dali, one of a dozen-odd originals (in colors and shades of cream created by the artist).

In French, the noun surréalisme appeared first in the preface to Guillaume Apollinaire's (1880-1918) play Les Mamelles de Tirésias (1916-1917 and first performed in 1917).  The word was taken up in the 1920s by French intellectuals who created a number of (competing) Manifeste de Surréalisme (Surrealist manifesto) which were documents exploring the nature of human psychology and the way the radical imagination could produce transformative art.  Such was the nature of their texts, inspiration was offered to groups as diverse as landscape painters and anarchists and anyone else attracted to the idea (if not the business) of revolution.  The English form of the word appeared first in 1931, the French spelling having been in use since 1927.  Surrealist as an adjective and noun (from the 1917 French surréaliste) has been in use since 1925 while the adjective surrealistic dates from 1930.

La Trahison des Images (The Treachery of Images) (1929), oil on canvas, by Rene Magritte (1898-1967), Los Angeles County Museum of Art.

The French text Ceci n’est pas une pipe (This is not a pipe) is an act of deconstruction, a statement that a painting is a representation of something, not the object itself.  It’s a statement of the obvious but is both in the artistic tradition of opposition to oppressive rationalism and an influential strand in the history of Surrealism and Pop Art.

Mama, papa is wounded! (1927) by Yves Tanguy (1900-1955), oil on canvas, Museum of Modern Art, New York.

One of the motifs of surrealist painters was a deliberate disconnection between the title of a work and any immediately obvious meaning. Tanguy’s Mama, papa is wounded! was a painting in one of the recognized surrealist styles: a landscape of wide vista littered with abstract shapes, the title taken from a case-study in a psychiatry textbook.  Beyond mentioning he’d imagined the whole canvas before lifting a brush, Tangay gave no clue about the meaning, but coming so soon after Great War, many focused on a link with the many French causalities of the conflict, the depiction of their horrific injuries also part of an artistic movement in the post-war years.

Swans Reflecting Elephants (1937), oil on canvas by Salvador Dali (1904-1989)

Salvador Dali remains the best-known surrealist painter and Swans Reflecting Elephants is an example of his paranoiac-critical method, which attempted to use art to represent how subconscious thought might summon the irrational imagery when in a state of psychosis or paranoia.  The work is interesting too in that it’s the most perfect example of a double image, the trees and swans reflected in the mirror-like surface of the water as lake as elephants.  Dali himself would sometimes discuss the usefulness of the mirror as a device to explore the divergence between conscious reality and the world of the subconscious.

Jean-Martin Charcot, documentary photographs of hysteria patients at La Salpêtrière Asylum 1878, printed in Le Cinquantenaire de L’hystérie (La Révolution Surréaliste (1928)) by André Breton (1896–1966) & Louis Aragon (1897–1982).  Breton & Aragon lamented that hysteria (which they called "the greatest poetic discovery of the late nineteenth century") was being redefined by the new discipline of psychiatry as merely a symptom of mental illness which could be eliminated by suggestion alone.

The link between surrealist art and madness long intrigued the medical community and the interest later extended to the relationship with modernism in general.  Remarkably, it wasn’t until 1980 with the publication of the third edition (DSM-III) that the diagnosis “hysteria” was removed from the Diagnostic and Statistical Manual of Mental Disorders.  Hysteria had for centuries been a kind of omnibus diagnosis, applied to those (almost always women) displaying an extraordinary array of mental and physical symptoms, the gendered hysteria derived from the Ancient Greek word for uterus.  To many Surrealists, hysteria was the state in which a poetic expression of the mind’s wilder impulses could be unleashed, meaning that instead of being silenced, this fundamental condition of being female could usefully be objectified.  History and art met in the decade of the surrealists because the 1930s was a time to be hysterical, less about what was happening than the fear of what was to come but the reaction to the Exposition Internationale du Surréalisme, an exhibition by surrealist artists held in Paris in January-February 1938 was not despair or shock but indifference, the novelty of the form having passed, the claim the exhibition needed to be understood as a single installation convincing few.  In the history of the movement, the peak had actually passed and although surrealist works would continue to be produced (and actually mass-produced as wildly popular prints) in the post-war world, the output was repetitive.  The avant-garde having plundered from surrealism what could be carried off, explored other directions.

Woman’s Dinner Dress (February 1937) by Elsa Schiaparelli (1890-1973), printed silk organza and synthetic horsehair, Philadelphia Museum of Art.

The fragments however endure.  Elsa Schiaparelli was an Italian fashion designer who took the objects made famous by the Futurists, Dadaists, & Surrealists and integrated them into clothing, her most memorable piece a white evening gown adorned with a large Daliesque lobster.  A design which would now attract little attention, at the time it was a sensation, its audacity a contrast with the solid pastels and other subdued hues with which Coco Chanel (1883-1971) had defined Parisian sophistication.  The playful designs she adopted (a telephone-shaped handbag, buttons in the shape of lollipops, fingernail gloves and hats in shapes borrowed from industry and agriculture) were not always original but she lent them a respectability in the world of high-fashion. 

In the surreal style: Salvador Dali (2021) by Javier Peña and Lindsay Lohan by Mohamad Helmi on Displate.

Cad, Bounder & Rotter

Cad (pronounced kad)

(1) A local town boy or youth, as contrasted with a university or public school student.

(2) A man who behaves in a dishonorable or irresponsible way, especially towards women (now rare but not yet archaic). 

(3) A servant at a university or public school.

(4) In architecture and engineering, as CAD, the acronym for Computer Aided (or Assisted) Design.

(5) In medicine, as CAD, the acronym for Coronary Artery Disease.

(6) In computing, an abbreviation for the Ctrl+Alt+Del keyboard combination.

(7) In currency trading (ForEx), as CAD$, the code of the Canadian dollar

(8) In EU financial regulation as CAD1 & CAD2, the acronyms for Capital Adequacy Directives.

(9) A person who stood at the door of an omnibus to open and shut it, and to receive fares; bus conductor (UK archaic).

1730: A shortening of cadet, used originally of servants, later (1831) of town boys by students at Oxford and English public schools (though curiously, at Cambridge alone it meant "snob"), then "townsman" generally.  Between 1780-1790, it came to be adopted as a shortening of “caddie” (used to describe “a person who runs errands and does odd jobs”, a use thought of Scottish origin from the boys who carried clubs for golfers).  The Scots picked up caddie from the French cadet, from the dialectal capdet (chief, captain), from the Latin capitellum, diminutive of caput (head).  Cad seems, in the mid nineteen century (documented 1838-1868) also to have meant a "person lacking in finer feelings" but this use faded, replaced by other words as cad came to be applied mostly to upper class men behaving badly.  The related forms are caddish, caddishly & caddishness.

A CAD rendering (right) of Herbie, published on the GrabCAD Community site.  CAD (Computer Aided (or Assisted) Design) systems used to be the (very expensive preserve of architects and engineers, the most sophisticated systems usually maintained by corporations.  Now, thanks in part to open source software, professional quality CAD systems are available to hobbyists, used obten in conjunctions with 3D printers.

Bounder (pronounced boun-der)

(1) A person who is thought to have attempted, to have bounded to a higher social strata, often based on newly acquired wealth; social climber.

(2) A person, beast or thing that bounds.

(3) A dishonourable, morally reprehensible man (archaic, replaced by cad).

(4) That which limits; a boundary (technical use only).

1535–1545: Originally an English slang term applied to a “person of objectionable social behaviour”, it came by the late nineteenth century (attested 1882) to describe a “would-be stylish person”, a sense later extended to bounding (uninvited as it were) from a lower to higher social class to another), the implication being such social mobility is possible but depended on the bounder being accepted by the higher class.

The construct is bound + -er.  Bound is from the Middle English bound & bund (preterite) and bounden, bunden, ibunden & ȝebunden (past participle) from the Old English bund-& bunden (ġebunden) respectively.  The –er suffix is from the Middle English –er & -ere, from the Old English -ere, from the Proto-Germanic -ārijaz, thought likely a borrowing from the Latin ārius.  Use was reinforced by the synonymous but unrelated Old French –or & -eor (the Anglo-Norman variant was -our) from the Latin -(ā)tor, from the primitive Indo-European -tōr.

Rotter (pronounced rot-ah)

A person thoroughly bad, worthless, objectionable, unpleasant, or despicable.

1889: The construct is rot(t) + er.  Rot is from the Middle English rotten & roten from the Old English rotian (to rot, become corrupted, ulcerate, putrefy), from the Proto-Germanic rutāną (to rot).  The –er suffix is from the Middle English –er & -ere, from the Old English -ere, from the Proto-Germanic -ārijaz, thought likely a borrowing from the Latin ārius.  Use was reinforced by the synonymous but unrelated Old French –or & -eor (the Anglo-Norman variant was -our) from the Latin -(ā)tor, from the primitive Indo-European -tōr.  Since use was first documented in the late nineteenth century, meaning has never shifted from "person deemed objectionable on moral grounds".

In the hierarchy of linguistic moral disapprobation, rotter is handy because it condemns someone as unambiguously bad.  There are synonyms such as scamp, rascal or rogue which can be applied humorously or affectionately (though usually with a sympatric adjective) but a rotter is just bad.  This probably applies too to disparagements like blackguard, creep, villain & scoundrel but they do rely on some specific conduct to justify the appellation whereas a rotter can be thought a rotter for no particular reason; they’re just a rotter.

Cad, bounder or rotter?

Lindsay Lohan with notorious rotter Harvey Weinstein (b 1952).

Former US film producer, co-founder in 1979 of film & television production & distribution company Miramax and convicted sex offender Harvey Weinstein is probably regarded by most as having ticked all the cad, bounder & rotter boxes.  Opinions may vary on whether one label should be lent more emphasis than another but it doubtful many would think none are applicable.  

The word cad evolved in the British class system and once was a general cultural put-down, based on it being an earlier descriptor of the servant-class and thus carrying the implication of a lack of finer tastes or manners but other words proved more attractive for this and, by early in the twentieth century, cad had come to refer to a man who behaves in a dishonorable or irresponsible way, especially toward women.  The British class system’s put-downs however are in themselves nuanced, class-based things and the point about cad was it applied only to the well-bred, chaps aware of the gentlemanly codes, but who failed to live up to them.

Barnaby Joyce with his (now estranged) wife and four daughters.

There were thus no cads in the working class or the middle classes because, knowing no better, they couldn’t be blamed; they knew not what they did.  Those from the lower classes (and especially the aspirational middle-class) certainly could be bounders and anyone could be a rotter but to be a cad, one had to come from the upper strata.  The shift in meaning from earlier times was noted by Anthony West in his biography (Aspects of Life (1984)) of his father, HG Wells (1866–1946), a man of modest origins.  In the nineteenth century of Wells’ youth, a cad was “…a jumped-up member of the lower classes who was guilty of behaving as if he didn't know that his lowly origin made him unfit for having sexual relationships with well-bred women.”  Now, Wells would be called a bounder but not a cad.

The Honorable Barnaby Joyce (b 1967; variously thrice Deputy Prime-Minister of Australia (between local difficulties), 2016-2022), House of Representatives, Canberra ACT, Australia, 2018.  Definitely a cad but not a bounder and opinions will be divided on whether or not he's a rotter.  Some will be forever convinced while the more thoughtful might concede he was one of those chaps who "could be a bit of a rotter"

Spectrum condition: The redness in the face of the honourable Barnaby Joyce (b 1967; thrice (between local difficulties) deputy prime minister of Australia 2016-2022) is used by his colleagues to gauge where his state of mind lies in the adjectival progression of the plethoric (left), the more plethoric (comparative; centre) and the most plethoric (superlative; right).In mid 2024 Mr Joyce announced he'd given up alcohol, the abstinence inspired by an earlier "incident" in which he was filmed lying drunk on the footpath (sidewalk) next to a Canberra planter box, conducting a mumbled, expletive-laden conversation with his wife.  He said he'd since lost 15 kg (33 lb) and given up smoking (it not known if politicians lie about such claims).  Interestingly, political scientists seem generally to expect the well-publicized event (one of a number featuring Mr Joyce) would probably result in him increasing his margin at the next election (sprawled drunk in a city street making him "authentic" and "relatable").  When interviewed, the once "notorious drunkard" said: "Maybe at some stage I’ll have a beer again, but at the moment, nah".

Simony

Simony (pronounced sahy-muh-nee or sim-uh-nee)

(1) The making of profit out of sacred things.

(2) In Christianity, the practice, now usually regarded as a sin, of buying or selling spiritual or ecclesiastical benefits such as pardons, relics, benefices or preferments.

The buying or selling of spiritual or sacred things, such as ecclesiastical offices, pardons, or consecrated objects.

1175–1225: From the Middle English & the twelfth century Old French simonie (selling of church offices; the sin of buying or selling sacred things), from the Late Latin simōnia (from Simon Magus (Σίμων ὁ μάγος in Greek, Simon Magvs in Latin), the Samaritan sorcerer (magician) who was rebuked by Peter when he tried to buy the power of conferring the Holy Spirit (Acts 8:9-24)).  The nouns simoniak & simoner (the alternative spelling was simonier) (one who practices simony) appear in documents around the turn of the fifteenth century but there’s no evidence the adverb simoniacally was in use before the mid-1700s.  Simony, simonist, simoner & simonism are nouns, simoniac is a noun & adjective, simonient is an adjective and simoniacally is an adverb; the noun plural is simonies.

Acts 8:9-24: Origin of the Church’s ban on outsourcing.

18: And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money.

19: Saying, give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

20: But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Simon Magus, known also as Simon the Sorcerer, was one of many magicians and, with competition fierce in a crowded market, he sought to increase his stock of magic tricks, gaining thereby a comparative advantage.  What he really wanted was to be thought of as one who, by laying on of hands, could make people feel filled with the Holy Spirit (the presence of the Lord), then a desired thing.

Saint Peter to Simon the Sorcerer: "Just don't do it; just say no."

When Simon Magus saw Peter and John deliver the presence by the laying of their on baptized believers, he offered money if they would confer on him the same power.  The pious pair were aghast at the idea one could buy the gift of God and urged Simon to repent so God might forgive him.  Hearing these words made Simon fearful and he pleaded with them to pray that nothing bad would befall him.  Whether Simon was truly repentant is never made clear although he did not immediately die so God did not at once smite him in his wrath.  Others were not so fortunate but Simon was the first heretic named in the New Testament and ever since, the Church has insisted on its monopoly in matters spiritual.  However, later popes, bishops and other clergy, while noting the the ruling of Peter & John as conferring on them exclusivity of supply in such matters, their interpretation didn't extend to banning profit from the business, something which would come to have profound consequences for Church and state. 

Compared with the unfortunate Ananias and Sapphira, Simon got off lightly.  In the Book of Acts (4:32), it’s recorded the early Christian disciples did not think of their possessions as their own but as the property of the collective to be used in the name of the Lord (not now a popular piece of scripture among the more materialist Christians).  Were money received by one, it belonged to all the apostles and were one to be found cheating, there were consequences and of course there had to be because, theologically, not only was the miscreant cheating others in the clergy, they were stealing from God Himself.  In Acts (5:1-11), it’s recounted that Ananias and his wife Sapphira sold their land but, when handing the proceeds to Peter, Anania kept some of the money for himself (the modern term in the study of governance & corruption in the distribution of foreign aid would be "siphoning").

5 But a certain man named Ananias, with Sapphira his wife, sold a possession,

2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

6 And the young men arose, wound him up, and carried him out, and buried him.

7 And it was about the space of three hours after, when his wife, not knowing what was done, came in.

8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.

9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.

11 And great fear came upon all the church, and upon as many as heard these things.

A salutary warning then, rather untypical of the New Testament, something more in the spirit of the vengeful God of the Old and it remains one of the passages in scripture most of modern Christianity prefers to ignore.  The endorsement of the death penalty often attracts little criticism but the notion of sharing with others one’s capital gains from the real-estate market would likely have little appeal to the many in evangelical congregations, although, given the corporate structure, the richer of the clergy might see some attraction.

The story has long been a struggle for theologians.  Although a injunction against lying is not one of the ten commandments (although it seems implied in (8) You shall not steal & (9) You shall not bear false witness), it wasn't explicitly prohibited although Ananias and Sapphira were struck dead simply for conspiring to lie; that would seem unfair for on the night Christ was tried, Peter himself lied three times yet was not thrice struck dead and anyway, as Peter acknowledged, they were under no obligation to donate the money.  It might then seem difficult to see just what was the sin so heinous that both deserved to die but theologians most often hint at something Aristotle might have called honor, what the social media marketing experts might call the quality of authenticity.  The transgression of Ananias and Sapphira was seeking the honor of their community in a manner dishonorable, shaming themselves as mere counterfeits; phoneys.  It was not the money which mattered, it was the fake news and, as Peter said, that news came from Satan for Satan had filled (to “the brim” in some translations) the heart of Ananias.  So, it's no great theological leap to see in their conduct as transgressions of (8) You shall not steal and (2) You shall not make any idols to worship (in that money had become an object of veneration).

La Mort de Saphire (The Death of Sapphira (1652)), oil on canvas by Nicolas Poussin (1594–1665).

People lie all the time and God does not smite them in his wrath but while all men might be equal before God, not all communities are equal.  When people lie to others in their community they are lying to others, to themselves and before God; it is a sin and one day they shall be judged.  But among the disciples of Christ himself, there can be no lies for to lie there is to lie about the work of the Holy Spirit and to speak that lie to God.  There can be only one consequence and that must be death.  It's a warning to those with the conceit to seek pre-eminence among the people of God, careerists seeking recognition, influence and power in God’s Church which is wrong for it is God alone who takes us into His Church (John 6:44, 65) and Him alone who elevates and ordains individuals to offices within (1 Corinthians 12:18, 28; Ephesians 4:11); as in all things, "the Lord giveth and the Lord taketh away; Blessed be the name of the Lord" (Job 1:21).  The vainglory of the self-aggrandizement of Ananias and Sapphira was the work of the mind and nature of Satan (Isaiah 14:13-14; Ezekiel 28:17) and was what made the couple willing instruments in the execution of his purposes.  Structuralists draw from the story a lesson about the authority of the hierarchical clergy and the nature of the institution of the Church.  Theologians writing their apologia (which seem always emphasise that Peter must be absolved of any responsibility) conclude the message is in everything we do we must love our neighbors as ourselves and seek not to accrue wealth, status and power.

In the early medieval church the legal position was unambiguous so the spirit was strong, even if the flesh of priests was sometimes weak, accusations of simony not uncommon, something encouraged presumably by the increasingly obvious wealth of not a few clergy.  In reaction, canon law banned what had become revenue streams derived from the supply of what had once been simple orders of service performed for events such as blessings or baptism.  Over the years many canons and edicts reinforced the sanctions, something necessitated by priests being good “black letter law” practitioners, eager to spot loopholes and eyes of needles through which money could pass.  Even papal bulls addressed the matter though it was a time of low literacy and distant channels of communications, things which helped imaginative priests hone their business model.  Famously, Gregory I (circa 540–604; usually styled Saint Gregory the Great, pope 590-604) condemned such transactions as “a simoniac heresy” but the problem was not the state of law but the efficiency of its enforcement, a familiar complaint in the modern secular world.

Despite it all, by the ninth and tenth centuries, simony had become so entrenched in the ecclesiastical structure that the very economy of the Church may have been dependent on the practices and in the eyes of the population, presumably was an accepted part of theology.  The more austere canon lawyers however found it disturbing and by the eleventh century, one of the debates between them concerned the issue of whether a priest who had gained his office by a simonical transaction (ie purchased it from a bishop) could be said to be validly ordained and this was not merely a tiresome technical point argued between lawyers: if an ordination was invalid, did this invalidate the legal effect of the rituals he’d since performed?  If so, were some marriages null & void, couples living in sin and unknowingly producing illegitimate children?  Were their baptisms valid or were there many unbaptised heathens?  That was bad enough but if so, would those who had died (and there would have been many), on that basis be sent not to Heaven but instead burn in Hell (discussions of some less unpleasant alternatives such as Limbo were not then well advanced)?

It was during the pontificate of Gregory IX (circa 1150-1241; pope 1227-1241) the sanctions were codified and it was done with a legal sledgehammer.  In issuing the Corpus Juris Canonici (literally “Body of Canon Law”) in 1234, Gregory provided the document which would provide the framework for the Church’s canon law for over 700 years and although subject to frequent refinement, it would not be replaced until 1917.  As a part of this, the matter of simony was dealt with in what might now be called “an omnibus provision”, the definitional basis for the offence so wide that just about any transaction “involving consideration” (ie money or some other benefit) might be caught in its net.

Canto XVIII, part of the eighth circle of Hell, in Divine Comedy (circa 1494), illustrated by Sandro Botticelli (Alessandro di Mariano di Vanni Filipepi; circa 1445–1510).

It’s said to have had a great reforming influence but of course the problem shifted shape rather than going away and in the fourteenth century, Dante Alighieri (circa 1265–1321) in Divina Commedia (Divine Comedy (circa 1310-1321)) detailed (not without glee) the fate of avaricious simoniacs including “clergymen, and popes and cardinals” who, dammed for “fraud” would be cast into the eighth circle of Hell, a hot, fiery place where they’d have ended up trapped for eternity in a flaming tomb, the frequent punishments including being whipped by demons, immersed in excrement and transformed into reptiles:

Rapacious ones, who take the things of God,
that ought to be the brides of Righteousness,
and make them fornicate for gold and silver!
The time has come to let the trumpet sound
for you;

Ever if not scared of lawyers, from the most humble monk to the pope himself, priests were scared of going to Hell so Dante’s words may have had some effect, even though he wrote in common Italian rather than Latin.  The lure of money though proved strong and although the sale of “indulgences” (essentially God’s forgiveness, often in bulk) was not the sole inspiration for the movement which led to the sixteenth century Protestant Reformation, it was probably the most celebrated and an indication of the way corruption tends to be hydra-headed, difficult to suppress and probably impossible to eradicate.  Still, it was the framework of canon law which provided the basis for the structures the Church of England would adopt to stamp out simony and it’s not hard to see traces of it in many of the anti-corruption statutes and institutions which exist today in many Western states.

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