French Loanwords of Middle English (1100-1500)

As English speakers, we often associate many of our words with having some foreign origin; some of our words sound like they are originating, or borrowed from outside nations – this notion of English words being borrowed did happen and is still happening today. Of course once a language borrows words, the words are never returned, so the adopting of loanwords and process of borrowing are simply metaphors; there is no actual process of lending happening. The purpose of this essay is to define and identify French loanwords – how and when they entered into English, their categories, and any changes in meaning and morphology.
“Loanwords are words adopted by the speakers of one language from a different language (the source language)” (Kemmer). Typically, the source community (or invader) “has some advantage of power, prestige and/or wealth that makes the objects and ideas it brings desirable and useful to the borrowing language community”. In the case of French loanwords, when bilingual speakers made a complete shift to English, they felt the need to retain the specialized terms they were used to within law, government and literature, so they “brought them over from French” (Barber, 156). And, many of the Anglo-Saxon words of the early eleventh century died out (e.g., words like genēa / ǣhte, þēow, and onƒēng) after the Norman Conquest, replaced by “approached, servant, [and] received” (Barber, 36).
The bulk of French loanwords, entering Middle English from 1100-1500, spread its way into various categories. However, there was a “direct infusion of Norman French into the English court, law, and manners (Loanwords). French became the official language of law in England; all documents and proceedings were in French. Borrowed words for law and government included accuse, attorney, bailiff, chancellor, chattel, country, court, crime, defendant, evidence, government, jail, judge, jury, justice, larceny, noble, parliament, plaintiff, plea, prison, punish, revenue, sentence, state, tax, and verdict. (Barber; Kemmer)
The meaning of these types of words has not changed very much. For example, the French term crime passionnel literally means “a crime, especially murder, committed in the heat of passion” (Loanwords). And, in the law courts or Parliament, judges and lawyers had the position of noblesse de robe, meaning “nobility of the gown”. So, there really are not significant differences in meaning from English crime and nobility. Spellings, though, have changed a bit.
A large number of French loanwords in Middle English end with “age, -ance/-ence, -ant/-ent, -ity, -ment, -tion” and begin “con-, de-, and pre-“ (Kemmer). However, many of the borrowing entererd English from prestige without change (no pun intended), e.g., words like “adventure, change, charge, chart, courage, devout, dignity, enamor, feign, fruit, letter, literature, magic, male, female, mirror, pilgrimage, proud, question, regard, [and] special” (Kemmer). In general, the French provided some of the largest contributions to Western culture – “in lifestyle, fine and applied arts, cookery, wine, literature, [and] fashion” (Loanwords). Perhaps the most appetizing loanwords arrived via kitchen and chef.
Some of our most delicious terms in cooking are borrowed from French, e.g. “beef, boil, broil, butcher, dine, fry, mutton, pork, poultry, roast, salmon, stew, [and] veal” (Kemmer). Cooking words provide us with an exemplar of morphological differences between French and English words, i.e. spelling changes occurred, yet meaning remained unchanged. For example, English beef from French boeuf (English roast beef phonologically differs due to the lack of a French /t/ in rosbif and English beefsteak to French bifteck from lack of a /s/); English pork from French porc (/-k/ replaces /-c/); English poultry from French poulet; English beef from French bif; English salmon from French saumon (/-u/ replaces /-l/). (Loanwords)
The first French loanwords “appeared most densely around London, the centre of fashion and administration, and spread northwards and westwards from there; by the fourteenth century, they were being used freely all over the country” (Barber, 150). Among the words borrowed from French culture – “art, bracelet, claret, clarinet, dance, diamond, fashion, fur, jewel, oboe, painting, pendant, satin, ruby, [and] sculpture” (Kemmer).
Despite the power and prestige of the new source language, English retained many of its native nobility words over French loans (e.g., “king, queen, earl, lord, lady, knight, kingly, [and] queenly” all maintained). However, English adopted “baron, baroness; count, countess; duke, duchess; marquis, marquess; prince, princess; viscount, viscountess; noble, royal” (Kemmer).
French loanwords for upper-class objects are used over the English common names; English home and house are replaced by French manor and palace; child, daughter and son become heir and nurse; maid, man, woman become servant and butler; English calf, ox, sheep and swine are then French veal, beef, mutton and pork. (Barber)
Norman conquerors contributed military loanwords to English; e.g., “army, artillery, battle, captain, company, corporal, defense, enemy, marine, navy, sergeant, soldier, [and] volunteer” are all French (Kemmer).
Christianity also brought forth a significant number of French loanwords into English. The church contributed “abbot, chaplain, chapter, clergy, friar, prayer, preach, priest, religion, sacrament, saint, [and] sermon” (Kemmer). English preach is similar to French précis, meaning “a summary or abstract”, and prie dieu, “a kneeling stand, for use during prayer” (Loanwords). The first morpheme in sacrament is French sacré, meaning “sacred; holy” or “damned; cursed”; it is used in popular expressions such as sacré blue, meaning “curse it! damn it!” (Loanwords). The English saint is widely known today for its applications in Christianity – i.e., the Catholic rite of Transfiguration – the moment during Catholic mass when the blood of Jesus Christ becomes wine – corresponds with the use of saint and French wines (e.g., Saint-Emilion and Saint-Julien, red wines from Bordeaux).
Sometimes, foreign words – borrowers use new words and phrases with (only) source language speakers – become conventionalized as part of the English language. These “foreign words are incorporated into [the] language, on the basis of phonological similarity, between” phonemic source and borrower language categories by bilingual speakers (McNabb). Thus, some (not all) foreign words become loanwords unless “they fall out of use before they become widespread” (Kemmer). “Generally, the longer a borrowed word has been in a language, and the more frequently it is used, the more it resembles the native words of the language” Despite their use in English, many French loanwords still seem or feel foreign. This is not to say that there are no changes heard in pronunciation of the latter. (Loanwords)
Some French loanwords (literally) reversed the minimization of effort present in Early Middle English (e.g., ea was replaced with river). The bulk of borrowed words were sired by Central French dialect during the thirteenth and fourteenth centuries, and there were (inevitable) Middle English discrepancies caused by dialectal variations in Old French – the Normans spoke a dialect of Northern French. Changes in borrowing are sometimes heard between English and French due to pronunciation changes in both languages that have been occurring since the medieval period (e.g., English pronunciation of age [dʒ] compared with Modern French [Ʒ]). Borrowers of a language are often bilingual in the source language, and they may pronounce loanwords similar to the source language (e.g., the loanword garage was first pronounced closer to its French pronunciation than it is today). (Barber; Kemmer)
Modern English (1650-present) is continuing to evolve with the passage of time. The many changes occurring in Western civilization are affecting the English language constantly. The major changes happening in history affecting Modern English include the seventeenth century colonization of North America (America has close ties with France in the history of the development of the North American continent), industrial and technology revolution, and an immigration surge into America. During this period many more cultural and military terms have made their way into English including “ballet, bouillabaisse, cabernet, cachet, chaise lounge, champagne, chic, cognac, corsage, faux pas, nom de plume, quiche, rouge, roulette, sachet, salon, saloon, sang froid, savoir faire” and “brigade, battalion, cavalry, grenade, infantry, [palisade], rebuff, [and] bayonet”. Other loanwords we use include “bigot, chassis, clique, denim, garage, grotesque, jean(s), niche, [and] shock” (Kemmer).
English is certain to continue borrowing words from many non-invading nations for centuries to come. In America, generations of immigrants are constantly incorporating aspects of their traditions into everyday life, e.g., clothing, holidays, songs, art and music. In The history of the English Language course at New Jersey City University, African-American Vernacular, although lax in prestige and power when compared to Norman French, has already fed English with a stratum of new loanwords. Whatever direction English takes from the current status quo, French loanwords will herein continue to thrive.



Works Cited
Barber, Charles, Joan C. Beal and Philip A. Shaw. The English Language: A Historical Introduction. 2nd ed. New York: Cambridge University Press, 2009. Print.
Kemmer, Prof. Suzanne. Major Periods of Borrowing in the History of English. Rice University, 22 Sep 2009. Web. 15 Dec 2009. www.ruf.rice.edu/~kemmer/Words/loanwords.html.
"Loanwords Dictionary: A Lexicon of More Than 6,500 Words and Phrases Encountered in English Contexts That Are Not Fully Assimilated into English and Retain a Measure of Their Foreign Orthography, Pronunciation, or Flavor." 1st ed. 1988. Print.
McNabb, Yaron. “Apparent Pharyngealization in French Loanwords in Moroccan Arabic”.
LSA Annual Meeting. University of Chicago. Baltimore, MD. January 2010. Abstract. http://home.uchicago.edu/~ymcnabb/Presentations_files/MAloan_LSA_abstract.pdf

Huckleberry Finn: A Journey Through Purgatory

The most important theme used in Adventures of Huckleberry Finn is religion. Author, Mark Twain delivers this to readers both in obvious and subtle ways. On one hand, Twain directly connects characters from the Old Testament with Huck Finn’s father; he begs us to ask certain questions about Pap’s character. On the other hand, the author enables readers to consider an alternative, religious perspective; i.e., we should consider that Huck Finn must fake his own death in order to view the world from Purgatory, thereby allowing him to choose whether or not to become civilized.
In chapter six, Huck correlates Pap’s appearance, after laying “in the gutter all night”, with Adam from the story of creation (Twain, 29). Twain wants us to understand how soiled Pap’s body and clothing are by relating them to “the dust of the ground” God used to form man (Hooker). Huck also correlates his father’s drunken behavior with Cain from the Bible. Is Huck suggesting that his father is a murderer and are readers given any information to support such a claim? Readers cannot be sure. However, we can infer that Twain’s biblical reference to Cain does fulfill Huck’s need for a (future) scapegoat--someone must be accountable for Huck’s disappearance and staged murder.
Huck says of his father, “every time he got money he got drunk; and every time he got drunk he raised Cain around town; and every time he raised Cain he got jailed. He was just suited” (Twain, 26). It is here that Huck decides to make his pap the scapegoat for his death. Huck reasons, in chapter six, that his Pap is “just suited” to be blamed. Therefore, it should be no surprise when Pap’s fate is suggested to us by Judge Thatcher.
After living the civilized life with the Widow Douglas, Huck is surprisingly reunited with his father in chapter five. Readers quickly learn that Pap is motivated to regain parental rights of Huck primarily over a lust for his son’s money--for the consumption of alcohol--which is now in a custodial account, handled by Judge Thatcher.  Why would the judge go to such trouble to help Huck’s father sober up and straighten out his life? A reasonable assumption might be that Thatcher intends on procuring compensation from Pap in exchange for a custody award. Yet Thatcher fails at his attempt “to make a man of” Huck’s father after Pap succumbs to his alcohol addiction (Twain, 24). The judge postulates that reform will come to Huck’s father “no other way” than by a shotgun (Twain, 25).
Huck did not want to stay with the Widow Douglas “any more and be so cramped up and sivilized” nor did he not want to run off with his Pap and be beaten on an almost daily basis (Twain, 28). Huck is undecided about how he wants to live his life and who he wants to live with. His refusal to live civilized and with Pap implies that Huck wants to live between two worlds--he does not want to affect society one way or another--neither good like the Widow Douglas and Miss Watson nor wicked like his Pap. Key to Huck’s denial of the paths that lead to Heaven and Hell, Huck stages his own death; thus he initiates his own journey through Purgatory. I believe Mark Twain wants us to read Huckleberry Finn as Dante Alighieri wants readers to read The Divine Comedy; i.e., we should think of “Purgatory as a process we can undergo” while living (http://facstaff.elon.edu).
The concept of Adventures of Huckleberry Finn as a journey through Purgatory may best be observed at the novel’s end; Huck discovers his friend, Jim, has (already) been free for two months, and he finds a new home with Aunt Sally. Huck exemplifies his own desire to live free, emancipated from his father and the Widow Douglas, by simply floating naked and undetected down the Mississippi River, night after night, aboard a raft with his true friend. Thus it is understood that this entire journey has been an intermediate state for Huck, observed by his companion.  But has Huck been able to choose his own path? Apparently, he has not; Huck at last ends up in familiar territory assuming Aunt Sally adopts him. It may be true that Huck has matured a bit from his experiences while in Purgatory, yet his journey has had little or no bearing on his choice--if there ever was a choice--to become civilized.  



Works Cited

Twain, Mark. Adventures of Huckleberry Finn. New York: Doubleday, 1985. Print.
Hooker, Richard. http://www.wsu.edu:8080/~dee/HEBREWS/GENCREAT.HTM#Cain. Washington State University, 1996. Web. 5 December 2009.
http://facstaff.elon.edu/sullivan/hellpurg.htm. Elon University, Web. 6 December 2009.

Hypocrisy & Superstition: Concepts of "Huckleberry Finn"

In the early chapters of Adventures Of Huckleberry Finn, the author, Mark Twain, uses many of his characters to convey--what may be construed as--his concepts regarding the hypocrisy of religion and the church. Twain also utilizes his main characters, Huck Finn and Jim, as the instruments of superstition. These ideas are crucial to the development of Finn’s balance of logic throughout the novel.
In chapter two of Finn, readers are introduced to Tom Sawyer’s idea to form a real gang--as real as pretend can be--of robbers and murderers, and the initiation of Huck Finn into the group. Twain walks readers through Tom Sawyers philosophy, his preference, to kill people rather than burglarize them. Sawyer expresses his belief that burglars have “no sort of style”, while killing is “considered best” (Twain, 9). Although Sawyer’s tendency is a departure from God’s law--Ten Commandments declare murder a sin against God’s church--the self-made leader of the gang (and his peers) object to Ben Rogers’ idea of robbing and killing on Sundays. This example of inconsistency, this hypocrisy, may best express Twain’s feelings toward religion--how he felt toward the end of the 19th century--and the Christian Church.
The elements of hypocrisy are attributive to the Widow Douglas, and Mark Twain uses her character as well as her sister, Miss Watson, to envelop Huckleberry Finn with the purity of the church. In chapter two, Finn wants to smoke his pipe, but Douglas objects to this “mean practice [that] wasn’t clean” even though “she [takes] snuff” which is “of course […] all right” (Twain, 2). Huck shares his infallible logic with readers in chapter one, during a conversation with Miss Watson. He asserts, with respect for Miss Watson’s desire to live each day so she could die and go to Heaven, “I couldn’t see no advantage in going where [Watson] was going, so I made up my mind I wouldn’t try for it” (Twain, 3). However, if Watson tells Finn that Tom Sawyer would end up in Heaven, he would likely live out each day of his life similarly to her. Although both Douglas and Watson wear piety on their sleeves, they do not consider the practice of keeping slaves nor the imposing of one’s religion over a people as being morally detestable.
Superstition is a phenomenon found at several times throughout Finn. In chapter one, Huck flicks a spider off from his shoulder, and he responds to the “awful bad sign and […] bad luck” by stripping off his clothes, spinning around in a circle three times while making the sign of the cross, and by tying “up a little lock of [his] hair with a thread to keep witches away” (Twain, 4). Finn was stopped short of tossing salt over his left shoulder by Miss Watson in chapter four. In chapter ten, superstition accompanies a profound thought.
After Huck rummages through the clothes of a dead man--Jim already warned Huck it was bad luck to even talk about a dead man--Jim’s barefoot toe was bitten by a snake. According to Jim, the natural remedy used to escape the deadly effects of a snakebite include “chop off the snake’s head and throw it away, […] skin the body and roast a piece of it”, and tie the snake’s rattle around the infected person’s wrist (Twain, 57). All of the superstition surrounding Jim’s snakebite nearly averts readers from absorbing a snippet of Huck’s logic “that all comes of [his] being such a fool as to not remember that wherever you leave a dead snake its mate always comes there and curls around it” (Twain, 57).




Works Cited

Twain, Mark, Adventures Of Huckleberry Finn. NY: Doubleday, 1985.