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What are you waiting for?
by sajah - version 1.0
if you like my poems,
let them walk in the evening,
a little behind you
then people will say
"Along this road i saw a princess,
pass on her way to meet her lover
(it was toward nightfall)
with tall and ignorant servants."
-- e. e. cummings
Many people are introduced to the Lifestyle via electronic media such as chat rooms, message boards, mailing lists, and so on. Because these venues are based on written communication it is common for people who are new to the lifestyle to come across writing customs they are unfamiliar with. These customs may include the use of third-person speech by submissives, capitalizing the pronouns related to Dominants (He, She), and lowercasing a submissive's name.
Newcomers may be told a variety of reasons for this behavior: distinguishing a Dominant from a submissive online, formal displays of humility and respect, emphasis on status, etc. i, like many of these people, took this practice to heart as an outward display of D/s protocols. It was only when i began to encounter some opposition to these practices that I became curious about their origins.
After research, i discovered interesting historical aspects on this subject. i offer my findings here, not as to state "what you should do" but rather as a polite rebuttal to the perception that the use of lowercase names started as part of online roleplay. It is also intended as a rebuttal to those who veil pride behind the claim that forgoing modern capitalization is somehow less educated, and criticize the use of improper English.
The first documented use of capitalization occurred around the 4th century A.D., with Roman slave scribes. Until this time, Rome used several types of monocased handwriting, such as Capitalis Rustica or Uncial. 2 It is theorized that Roman slave scribes began to develop a method of handwriting for less important communications, beginning with messages between themselves. This handwriting may have been the first to employ both upper- and lowercased letters, introducing the concepts of majuscules and minuscules. The slaves would "lowercase" their names and "uppercase" their Masters, as a form of differentiation. 7 This style of differentiation between subjects in handwriting became what is now called Half-Uncial, and was adopted when many of these slave scribes began to write books that gained renown.
Half-Uncial was adopted somewhere around 600 AD, by Latin and Greek philosophers to write their notes. Because many of their predecessors had lowercased their names, these philosophers and theologians continued to do so. Many were unaware that their predecessors had been very educated slaves. 3
With the introduction of the Carolingian script in about 800 A.D., the general public began to incorporate capitals and "smalls" in a single text, usually in informal writings. 4 This use of capitalization resembles the manner in which we use it today, but did not become ubiquitous for many centuries.
It became a hallmark of truly dedicated intellectuals of the 11th and 12th centuries to use lowercase when speaking about ones self, as with "i" or "me", and to capitalize the names of gods, including the Christian deity ("God" or "Lord"). As an interesting side note, it is the authors of this time period that e. e. cummings (1894-1962) emulated when he lowercased his name. During his education he noticed Latin and Greek manuscript authors never capitalized their names, and he subsequently began to lowercase his as well.
When slavery flourished throughout what is now the Middle East and India, people incorporated a practice of naming their slaves after traits or positive life aspects in hopes to bring these qualities into their households. It became common to have slaves named such things as "wisdom," "dignity," "prosperity," etc. Female slaves, such as odalisques (harem girls), were often given soft names that described attractive things, such as "noor" (light). Some harem women were trained as spies, and named things such as "fahima" (disarming intelligence).10 Because these slaves were named after things, and not in the Muslim biblical naming practice, they were never capitalized.
Biblical literature began to use these conventions as well. While no part of the Syriac version of the Old Testament remains, the Armenian version (translated in 411 A.D. from Syriac to Armenian) shows that many testimonies were written with lowercased is and mys, and employed third person speech to show humility before God. This version of the Christian bible was seemingly the first to begin capitalizing God, Lord, and the associated pronouns. 9
The Armenian version was later translated into a variety of other languages, but many of these revised versions retained the capitalization styles up until the 1700s, when Christian scholars decided to make the text "easier to read" and moved to a more modern style of formatting. Editing out some capitalization styles, third person speech, abbreviations, and neumes (Byzantine musical notes to aid the reader in chanting scripture) were just some of the changes that were made. 8 Interestingly, the Christian bible still retains the capitalization for pronouns referring to divine beings in modern texts, such as the King James version.
Between the 1600 and 1800s, there was an evolution of language as America sought to keep existing English traditions, employ new "bolder" styles, and draw from many sources such as Africa, France, the Native American Indians, and many language of the West Indies Islands. Capitalization, punctuation, proper grammar, and other rules of English were used loosely in some places, and stringently in others. 1 It is interesting to note, in European literature in this time, slave names, places, and dialects were written in lowercase to distinguish them from European equivalents. In Oroonoko, or the History of the Royal Slave (1688), the European slave master refers to her in lowercase as a term of debasement, to remind her that she is no longer a princess, but a slave. 6
The English language evolved and changed over time, making shifts from Old English to Middle, to Modern, and finally to present-day English. The dialect we speak (mainly American English in the U.S.) is actually very young, less than 200 years old. What some term proper English is not truly traditional in a historical sense. To deem the use of lower- and uppercase conventions as improper is an argument without historical standing. There are many reasons a person may not agree with using these customs, but a short look into history demonstrates "proper English" is an amalgam of various cultures. A common issue taken with these conventions is doing so is to ruin the language, or pollute it some way. As stated above, there is no real purity of the language, and this should be taken into account when using this argument as a defense.
No matter the origins of a habit and practice, there will always be those who follow it religiously, those who follow it casually, and those who will argue against it. There is no right or wrong way, but there are methods that have proven themselves over time. You must be your own judge on what will work for you. Do be aware that subscribing or not to a certain D/s community "rule" may affect your standing within social circles you may choose to associate with. We, as humans, thrive on creating social constructs to define our ourselves and our behavior.
The practice of distinctive communication conventions in this context is not unpopular in this age, but it should be noted that for the purposes of this argument i would like to express the major reasoning. Firstly, there is a distinct historical precedent. It has been established that these practices have been in use for hundreds of years. Secondly, the use of D/s-style conventions predates the current conventions. Thirdly, the practice itself is functional. For me, personally, i will continue to lowercase my name and capitalize titles and pronouns associated with my Master and other Dominants out of respect and training. These types of reminders and restrictions are helpful to me, helping to create an environment that keeps my submission in the forefront of my thoughts. However, knowing a little history doesnt hurt either.
References
1. Childs, Matt D. Florida State University.
2. Diringer, David. (1982) The Book Before Printing: Ancient, Medieval and Oriental. New York: Dover Publications.
3. Granger, Frank. Periodical: The Printers Northwest Trader. Issue: 1998.08. "Twenty-six Wonders". Page: 6
4. Greenberg, Joseph H. (1967) "Essays in Linguistics Chicago", University of Chicago Press
5. Kasson, Joy S. "Mind in Matter in History: Viewing The Greek Slave"
6. Behn, A. (1688) Oroonoko or the History of the Royal Slave
7. Rick, Tyler and Popp, Martin. Museum of the Alphabet, Waxhaw, North Carolina
8. Romaine, Susanne (1994) Language and Society. An Introduction to Socilinguistics. New York; Oxford University Press Inc.
9. Ryrie, C. C. Formatting the Word of God The Charles Caldwell Ryrie Collection
10. Vadja, Edward, Prof. Western Washington University, Linguistics 201
11. Yale Journal of Criticism (1998)| Level | Score |
|---|---|
| Purgatory (Repenting Believers) | Very Low |
| Level 1 - Limbo (Virtuous Non-Believers) | Very Low |
| Level 2 (Lustful) | Extreme |
| Level 3 (Gluttonous) | High |
| Level 4 (Prodigal and Avaricious) | High |
| Level 5 (Wrathful and Gloomy) | High |
| Level 6 - The City of Dis (Heretics) | Moderate |
| Level 7 (Violent) | Very High |
| Level 8- the Malebolge (Fraudulent, Malicious, Panderers) | Very High |
| Level 9 - Cocytus (Treacherous) | High |
Samhain marks one of the two great doorways of the Celtic year, for the Celts divided the year into two seasons: the light and the dark, at Beltane on May 1st and Samhain on November 1st. Some believe that Samhain was the more important festival, marking the beginning of a whole new cycle, just as the Celtic day began at night. For it was understood that in dark silence comes whisperings of new beginnings, the stirring of the seed below the ground. Whereas Beltane welcomes in the summer with joyous celebrations at dawn, the most magically potent time of this festival is November Eve, the night of October 31st, known today of course, as Halloween.
Samhain (Scots Gaelic: Samhuinn) literally means “summer's end.” In Scotland and Ireland, Halloween is known as Oíche Shamhna, while in Wales it is Nos Calan Gaeaf, the eve of the winter's calend, or first. With the rise of Christianity, Samhain was changed to Hallowmas, or All Saints' Day, to commemorate the souls of the blessed dead who had been canonized that year, so the night before became popularly known as Halloween, All Hallows Eve, or Hollantide. November 2nd became All Souls Day, when prayers were to be offered to the souls of all who the departed and those who were waiting in Purgatory for entry into Heaven. Throughout the centuries, pagan and Christian beliefs intertwine in a gallimaufry of celebrations from Oct 31st through November 5th, all of which appear both to challenge the ascendancy of the dark and to revel in its mystery.
In the country year, Samhain marked the first day of winter, when the herders led the cattle and sheep down from their summer hillside pastures to the shelter of stable and byre. The hay that would feed them during the winter must be stored in sturdy thatched ricks, tied down securely against storms. Those destined for the table were slaughtered, after being ritually devoted to the gods in pagan times. All the harvest must be gathered in -- barley, oats, wheat, turnips, and apples -- for come November, the faeries would blast every growing plant with their breath, blighting any nuts and berries remaining on the hedgerows. Peat and wood for winter fires were stacked high by the hearth. It was a joyous time of family reunion, when all members of the household worked together baking, salting meat, and making preserves for the winter feasts to come. The endless horizons of summer gave way to a warm, dim and often smoky room; the symphony of summer sounds was replaced by a counterpoint of voices, young and old, human and animal.
In early Ireland, people gathered at the ritual centers of the tribes, for Samhain was the principal calendar feast of the year. The greatest assembly was the 'Feast of Tara,' focusing on the royal seat of the High King as the heart of the sacred land, the point of conception for the new year. In every household throughout the country, hearth-fires were extinguished. All waited for the Druids to light the new fire of the year -- not at Tara, but at Tlachtga, a hill twelve miles to the north-west. It marked the burial-place of Tlachtga, daughter of the great druid Mogh Ruith, who may once have been a goddess in her own right in a former age.
At all the turning points of the Celtic year, the gods drew near to Earth at Samhain, so many sacrifices and gifts were offered up in thanksgiving for the harvest. Personal prayers in the form of objects symbolizing the wishes of supplicants or ailments to be healed were cast into the fire, and at the end of the ceremonies, brands were lit from the great fire of Tara to re-kindle all the home fires of the tribe, as at Beltane. As they received the flame that marked this time of beginnings, people surely felt a sense of the kindling of new dreams, projects and hopes for the year to come.
The Samhain fires continued to blaze down the centuries. In the 1860s the Halloween bonfires were still so popular in Scotland that one traveler reported seeing thirty fires lighting up the hillsides all on one night, each surrounded by rings of dancing figures, a practice which continued up to the first World War. Young people and servants lit brands from the fire and ran around the fields and hedges of house and farm, while community leaders surrounded parish boundaries with a magic circle of light. Afterwards, ashes from the fires were sprinkled over the fields to protect them during the winter months -- and of course, they also improved the soil. The bonfire provided an island of light within the oncoming tide of winter darkness, keeping away cold, discomfort, and evil spirits long before electricity illumined our nights. When the last flame sank down, it was time to run as fast as you could for home, raising the cry, “The black sow without a tail take the hindmost!”
Even today, bonfires light up the skies in many parts of the British Isles and Ireland at this season, although in many areas of Britain their significance has been co-opted by Guy Fawkes Day, which falls on November 5th, and commemorates an unsuccessful attempt to blow up the English Houses of Parliament in the 17th century. In one Devonshire village, the extraordinary sight of both men and women running through the streets with blazing tar barrels on their backs can still be seen! Whatever the reason, there will probably always be a human need to make fires against the winter’s dark.
Divination at Halloween
Samhain was a significant time for divination, perhaps even more so than May or Midsummer’s Eve, because this was the chief of the three Spirit Nights. Divination customs and games frequently featured apples and nuts from the recent harvest, and candles played an important part in adding atmosphere to the mysteries. In Scotland, a child born at Samhain was said to be gifted with an dà shealladh, “The Two Sights” commonly known as “second sight,” or clairvoyance.
Apple Magic
At the heart of the Celtic Otherworld grows an apple tree whose fruit has magical properties. Old sagas tell of heroes crossing the western sea to find this wondrous country, known in Ireland as Emhain Abhlach, (Evan Avlach) and in Britain, Avalon. At Samhain, the apple harvest is in, and old hearthside games, such as apple-bobbing, called apple-dookin’ in Scotland, reflect the journey across water to obtain the magic apple.
Dookin' for Apples
Place a large tub, preferably wooden, on the floor, and half fill it with water. Tumble in plenty of apples, and have one person stir them around vigorously with a long wooden spoon or rod of hazel, ash or any other sacred tree.
Each player takes their turn kneeling on the floor, trying to capture the apples with their teeth as they go bobbing around. Each gets three tries before the next person has a go. Best to wear old clothes for this one, and have a roaring fire nearby so you can dry off while eating your prize!
If you do manage to capture an apple, you might want to keep it for a divination ritual, such as this one:
The Apple and the Mirror
Before the stroke of midnight, sit in front of a mirror in a room lit only by one candle or the moon. Go into the silence, and ask a question. Cut the apple into nine pieces. With your back to the mirror, eat eight of the pieces, and then throw the ninth over your left shoulder. Turn your head to look over the same shoulder, and you will see and in image or symbol in the mirror that will tell you your answer.
(When you look in the mirror, let your focus go "soft," and allow the patterns made by the moon or candlelight and shadows to suggest forms, symbols and other dreamlike images that speak to your intuition.)
Dreaming Stones
Go to a boundary stream and with closed eyes, take from the water three stones between middle finger and thumb, saying these words as each is gathered:
I will lift the stone
As Mary lifted it for her Son,
For substance, virtue, and strength;
May this stone be in my hand
Till I reach my journey’s end.
(Scots Gaelic)
Togaidh mise chlach,
Mar a thog Moire da Mac,
Air bhrìgh, air bhuaidh, ‘s air neart;
Gun robh a chlachsa am dhòrn,
Gus an ruig mi mo cheann uidhe.
Carry them home carefully and place them under your pillow. That night, ask for a dream that will give you guidance or a solution to a problem, and the stones will bring it for you.
© Mara Freeman, 1999
