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1 The Brahmans perform their chief religious rite of consecrating
the fire and the sacrificial implements turning towards the east.
The Jews, when they kill any creature, turn his face to the east,
saying, 'Be it sanctified in the great name of God' (Howell,
Letters, I. vi. 14).

The Thugs, worshippers of Kali, the death-goddess, used to per-
form the consecration of their implements of murder turned to-
wards the west, the home of death (Tylor, Primitive Culture, vol. ii.
385). In digging up that magical root, the mandrake, one of the
ceremonies necessary to be observed in order to avert the fatal effects
of its groans was to turn the face toward the west (Pliny xxv. I'd).

2 E.g., Hebrew shmol = left hand and north ; yamin, right and
south; kcdem, before and east (cf. Job xxiii. 8, 9). Sans, savya
= left and north; dahshina, right and south; pura, before and east;
apara, behind and west. Irish tuaidh, tuath = left and north ;
deas, right and south ; iar, behind and west — whence Erin, ' the ivest-
em isle ; ' airthir, the front and east. Scy thic martu, behind and
west. So completely do these meanings merge into one another in
Irish, that a Kerry man may be heard speaking of the wesht side of
his jaw, meaning the back part, or the easht of his head, meaning
the front (airthir a chinn). — Stokes, Irish Glosses, p. 63. A similar
mode of speaking prevailed in Scotland (vide Dean Ramsay's lie-
miniscences, p. 93, 10th ed.)


sign which was observed towards the infernal north
was looked upon as disastrous, 1 all towards the
south as favourable ; and hence it comes that the
word for left hand commonly means also unlucky,
of evil augury {e.g., sinister, dpio-repos), and that
for the right hand, lucky, prosperous {e.g., dexter,
Sefjo?). 2 The Scandinavians, who originally prayed
and sacrificed towards the north, when converted to
Christianity, placed the devil there as in his ap-
propriate quarter, just as the ancient Iranians had
done their demons. 3

But the same notion has crept into Christian
traditions from another source, from an old, but
mistaken, interpretation of a very sublime passage
in the prophecy of Isaiah (ch. xiv. 12, 13) — c How
art thou fallen from heaven, Lucifer, son of the
morning; ... for thou hast said in thine heart, I
will ascend into heaven, I will exalt my throne
above the stars of God : I will sit also upon the
mount of the congregation, in the sides of the
north.'' The personage really referred to here is the
King of Babylon, who, after having advanced the
most extravagant pretensions, is represented as

1 In Sweden, if the cuckoo's voice on its first arrival is heard
from the north, the unlucky side, it portends a year of sorrow to
the hearer; heard from the east or west it betokens luck, and from
the south it gives promise of a good butter year (Grimm). So
Arabia Felix, i.e., Arabia the Happy, is probably a translation of
its Arabic name Yemen, which, though meaning primarily the right
hand, or sowhem land, may also mean ' happy, prosperous.'

2 Pictet, vol. i. p. 114, vol. ii. p. 491 ; Philolog. See. Proceedings,
vol. ii. p. 279. 3 Pictet, vol. ii. p. 497.


being brought down from his high estate, and
quenched in darkness like a falling star. He is
accused of arrogating to himself divine honours,
and boasting that he would take his seat in the
assembly of the gods, which, according to the wide-
spread heathen notion in which he had been
brought up, were supposed to reside upon a very
high mountain in the extreme north. 1

At an early period this passage was brought
into connection with that other in St Luke (ch. x.
18), which speaks of Satan being seen like light-
ning to fall from heaven ; and from this identifica-
tion has arisen the popular perversion of the
beautiful name Lucifer (' the morning star,' a
name which is given to the Son of God Himself,
Kev. xxii. 16) to signify the devil, and the com-
mon belief that his dwelling is in the north.
This latter idea was favoured by such expressions
as these, which occur frequently in the Book of
Jeremiah — ' Out of the north an evil shall break
forth ' (ch. i. 14) ; 6 Evil appeareth out of the north,

1 In the Hindu mythology the abode of the gods was placed on
the mountain Meru, at the North Pole (Renan, Origine du Langage,
p. 224). By the Babylonians and Medo-Persians it was called
Albordj, a mountain also 'in the sides of the north,' and the oldest
Greek traditions point to the same quarter as the birth-place of gods
and men. The Romans also, according to Varro, regarded the north
as the dwelling of their gods.

To the mountain of demons Arezura, or Demavend, where the
sun goes down,' and where is the gate of hell, is opposed in Persian
tradition the glorious mountain out of which are born the heroes
and the kings, i.e., the sun and moon rise there (De Gubernatis,
Mythical Zoology, vol. i. p. 96).


and great destruction' (ch. vi. I). 1 'There hath
beene an old saying, that all evils rise out of the
north,' saith that good knight Sir E. Barckley, in
his ' Felicitie of Man' (1631), p. 339, and Gaffarel
gives us the reason why —

' I conceive it would stand with sound philosophy to an-
swer, by reason of the darkness and gloominess of the air
of those parts, caused by the great distance of the sun,
and also by reason of the evil spirits which inhabit dark
places. 2

In the ' Cursor Mundi,' an old English poem of
the fourteenth century, the 'caytif Lucifer gives
utterance -to his rebellious pride in these terms —

' Sett mi sete i sail
Gaynis him J>at es best of all,
In pe north side sal it be sett,
Seruise of me sal he non gett.
Qui suld i him seruise 3eilde ? '

LI. 457-461 (E.E.T.S. ed.)

The ' Story of Genesis and Exodus,' an early
English song written about 1250,- assigns a reason
for the fiend, here termed Ligber, i.e., Light-

1 Compare also chs. iv. 6 ; xlvi. 20 ; xlvii. 2 ; li. 48. The evil and
destruction alluded to in these passages is generally understood to
be the Chaldean and Assyrian invasions. Keil (Minor Prophets, vol.
ii. p. 294), commenting on the words ' north country ' (Zech. vi. 8),
observes that it is representative of the heathen-world power, the in-
veterate foes of God's people, especially the Assyrio- Babylonian
Empire. Appropriately enough it is the black horses of God'3
judgments that are sent thither (Zech. vi. 6).

2 Southey's Doctor, p. 215. ' He would not be laid east and
west (for he ever went against the haire), but north and soutli ;
I think because " Ab aquilone omne malum." ' (Martin's Month's
Mind, 1589 ; quoted in Brand, Pop. Antiquities, vol. ii. p. 292).



"bearer (= Lucifer), making choice of that posi-i

tion —

1 Min fligt,' he seide, ' ic wile up- taken,
Min sete north on heuene maken,
And thor ic wile sitten and sen
Al the thinges the in werlde ben,
Twen heuone hil and helle dik,
And ben -min louerd geuelic'

LI. 277-282 (ed. Morris, E.E.T.S.)

Milton, it will be remembered, has countenanced

the idea in the fifth book of his great epic, where

Satan is introduced saying —

' I am to haste,
And all who under me their banners wave,
Homeward, with flying march, where we possess
The quarters of the north;'' 1 Paradise Lost, v. 686-689.

1 Newton, in his comment on these lines, epiotes a confirmatory
passage, locating the devil and his angels in the north, out of a
Latin poem by Ordoricus Valmerana, 1627, and Jortin, one out of
Saunazarius, ' De Partu Virginis,' vol. iii. p. 40.

I may add as an illustration Olympiodorus's exposition of the
verse, ' if the tree fall toward the south, or toward the north, in the
place where the tree falleth, there it shall be ' (Eccles. xi. 3). 'In
whatsoever place, therefore, whether of light or of darkness, -whether
in the work of wickedness or of virtue, a man is taken at his death,
in that degree and rank doth he remain ; either in light with the
just, and Christ the King of all, or in darkness, with the wicked and
the prince of this world ' (Quoted in Usher's Answer to a Jesuit,
1624, Cambridge ed., p. 161).

' Pero che lui [Sathan] volse melior stato Che Dio non li haveva
datto, pero volea ponere la sua sedia ad aquilone ch'e contro al meza
di, a esser pari a altissimo, e voleva comandare alii altri per tyran-
neria ' (Libro del Maestro e del Discepolo, intitulato Lucidario,
cap. 5. Vineggia, 1534).

' Many of the ancients have concluded hell to be in the north,
which is signified by the left hand ; unto which side our Saviour
tells us that the goats shall be divided. . . . And in this sense also
do some expound that of Zechariah (xiv. 4), where it is said that
the Mount of Olives shall cleave in the midst : half of it shall re-
move towards the north, and half tow r ards the south.' By which it


and it is there he is represented as having Lis

royal seat and palace. So Shakspere introduces

the sorceress La Pucelle, exclaiming —

' You speedy helpers, that are substitutes
Under the lordly monarch of the north,
Appear, and aid me in this enterprise/

1st Pt. Henry VI., v. 3. 1

Compare also the following —

' Proud Asmenoth, ruler of the north,
And Demogorgon, master of the fates,
Grudge that a mortal man should work so much.'

Greene, Friar Bacon (1594, ed. Dyce, p. 173).
* He is busie with Mammon and the Prince of the North,
howe to build up his kingdome, or sending his sprites abroad
to undermine the maligners of his government.'

Nash, Pierce Pennilesse (1592, Shaks. Soc. ed.), p. 11.

' Thieves, bandits, leavings of confusion, whom
The wholesome realm is purged of otherwhere,
Make their last head, like Satan, in the North.'

Tennyson, Last Tournament.
' Lord, why wolde he tho * thulke wrechede Lucifer
Lepen on a lofte ■ in the northe syde ? '
Zangland, Vision of Piers Plowman (1362, "Whitaker's ed.),
p. 18.

Death, also, was considered to have its dwelling

is intimated that amongst those Gentiles who shall take upon them
the profession of Christ there are two sorts : some that go to the
north, that is to hell ; and others to the south, that is to heaven '
(Bp. Wilkins, Discourse Concerning a New Planet, 1640, pp.

1 Douce, quoting an eminent authority in these matters (Weir,
De prsestigiis Daemonurn), informs us that this ' monarch of the
north ' was named Zimimar, and was one of the four principal devils
invoked by witches (Illustrations of Shakspere, p. 315). Baal
Zephon, mentioned in Scripture, is, according to Bunsen, equiva-
lent to Bal Typhon, the lord of the north ' (Egypt, vol. iii. p. 201).


in the north. In the very curious old poem of

' Death & LifTe,' printed lately for the first time

in the ' Percy Folio/ we read (vol. iii. p. 62) —

' Once again into the north • mine eye then I cast.
I there saw a sight ' was sorrowfull to behold.
One of the vglyest ghosts ■ that on the earth gone.
There was no man of this sight ■ but hee was affrayd,
Soe grislye & great * & grim to behold. 5 LI. 150-154.

This ' ugly ghost ' is Death, followed by her suite,

Envy, Wrath, Mischief, Sorrow, and Sickness.

So in the ' Edda,' the place where men are

punished after death is depicted as

' A hall standing
far from the Sun
on the Dead-land's shore,
its doors are northwards turned."

In e Hakluyts Voiages' ( 1 598), x speaking of the

Tatars, he says —

' Then goeth a servant out of the house with a cuppe full
of drinke sprinckling it thrise towards the South, and bowing
his knee at every time ; and this is done for the honour of
the fire. Then perfourmeth he the like superstitious idolatrie
towards the East, for the honour of the ayre ; and then to the
West for the honour of the water : and lastly to the North in
the behalf e of the dead.'

With the Chinese, likewise, aud for a sufficient
reason, the north was held in had repute. As
northerly winds blow in China throughout the
entire winter, the natives not unnatural!}' associate

1 Vol. i. p. 93. ' Journal of frier William de Rubruquis a
French man of the order of the Minorite friers, vnto the East parts
of the worlde. An. Doin. 1253.'


with them the death of Nature, and look upon that
quarter of the compass as the one from which all
evil influences emanate. To ward off those adverse
influences they have a peculiar art of divination
called fung skw/, 1 the professors of which are
called in whenever a house is to be built, and
above all, when a site is to be chosen for a grave.
'-A thoroughly good situation,' it is said, i must be
one open to the south, with nothing abruptly to
check the flow of the southerly blessing ; and to
the north there must be some hill or rising ground,
some tree or other object, to check the tide of evil
from that withering region. If the position be
bad, the dead, irritated and annoyed by the un-
pleasant influence from the north, make known
their resentment by causing sickness and other
calamities to assail the family ; and finally, if the
mischief is not repaired, they make it wither away.
Each village has its Jung shuy, its luck; and the
hand of the man who would cut down a lucky tree,
thus letting in a stream of curses from the north,
is said to be paralysed and withered on the spot.'
A similar superstition about interments, as we
shall see presently, prevailed in our own country
till comparatively recently.

It was remarked above that in consequence of
the universal belief that the devil had his dwelling

1 Davis, The Chinese, p. 241. See also Dr Ernest Eitel's pam-
phlet 'Feng-Shui' (Triibner), 1873.


in the darkening direction of the west, it was
customary at baptism to turn thitherward, and
withstand him to the face in his own very quarter.
But the sunless north, with still stronger reason,
was deemed an infernal region. Accordingly, a
door is still to be seen in the northern side of the
old church at Wellcombe, in Cornwall, 1 called the
' Devil's Door,' which used formerly to be set
open whenever a child was being baptized, in
order that the fiend, when exorcised and renounced,
might take his departure, and have a free passage
to his own region by the shortest possible route.
On the same grounds it was long customary in
many places to leave the north side of the church-
yard totally unoccupied, even though other parts
of it were crowded. 2 There are no graves to be
found, Mr Hawker tells us, to the north of Mor-
wenstow Church, and it is only within the last
few years that any interments have been made on
the north side of the old churchyard of Powers -
court, in the County Wicklow. The following notice
of the custom occurs in Archbishop Hamiltoune's
Catechisme (1551) : 3 — ' Siclyke supersticion is
amang theme, that they will nocht berisch or erde
the bodis of thar friendis on the north part of the

1 Footprints of Former Men in Far Cornwall, by Rev. R. S.
Hawker, p. 24.

2 Hunt, Drolls of the West of England, 2d Ser. p. 164 ; Brand's
Pop. Antiquities, vol. ii. p. 292 ; White, Antiquities of Seiborne,
Let. IV.

3 Quoted in Jamieson, Scot. Diet. s.v. Bcry.


kirk-yard, trowand that tliair is mair halynes or
verteu on the south syde than on the north.' So
one Mr Benjamin Rhodes, in 1657, ' requested to
be interred in the open churchyard, on the north
side (to crosse the received superstition, as he
thought, of the constant choice of the south side),
near the new chappel ' 1 (of Maiden, Bedfordshire).
The cause of this prejudice is said to have been
the idea that the northern part, or ' the wrong
side of the church,' as it was called, was that
appropriated for the burial of unbaptized infants,
suicides, excommunicated persons, and those that
had been executed. 2 But the fact is, it was
appropriated to these precisely for the reason that
it was Satan's quarter by prescriptive right. A
similar remark applies to Mr Erredge's account,
in his * History of Brighthelmston ' —

' In primitive times, the south side of every churchyard
contained a column placed on a pedestal, having on its sum-
mit a cross ; and the nearer to this a corpse was interred, so
much the sooner, it was believed, would the soul be released
from purgatory. Hence the reason why the south side of a
churchyard most frequently contains the greater number of
interments, individuals having a solemn dread of being
buried in the north where there was no cross ' (p. 116).

And why no cross there, but for the reason that it
was Satan's region of old ? Finally, it appears to

1 The Wise and Faithful Steward, by P. Samwaies (1657), p. 27 ;
in Brand, vol. ii. p. 293.

2 Burns, Parish Registers, p. 107; Old Folk-Lore of Ireland,
p. 87.


have been the same old traditional belief which
has caused the northern side of the cathedrals at
Cologne, at Freiburg, at Amiens, and doubtless
at other places, to be left quite plain and un-
adorned, while the southern side is richly decorated
with all the exuberance of architectural detail.

In conclusion, we can scarcely fail in the course
of our inquiry to have been struck by the strange
unanimity with which mankind have conspired to
regard night upon the one hand, the west and the
north upon the other, the season of darkness, and
the regions of darkness, as having been submitted
to the more immediate and deadly influence of the
Prince of the power of the air ; and without in-
dulging in any flights of transcendental mysticism,
we may fairly hold it probable that an element of
truth must lie at the bottom of a belief which is
almost universal.

( 313 )


n. refers to the Notes.

Achievement, 236, n.
Adaw, 71
Adonis, 294, n.
Adulation, 67
Alcove, 20, n., 132
Alp, 117, n.
Ambassador, 41
Amen, 91
Anglois, 172
Anointed, 221
Area, 240
Areola, 240
Argentum, 2S1, n.
Asia, 289, n.
Aspen, 83
Assassin, 173
Assuage, 69
Atlas-bone, 200
Auph, 117
Aureole, 240
Aurora, 281
Aurum, 281, n.
Av.ster, 280, n.
Austria, 280, n.

'Baby of the eye,'

Backbite, 154
Bad, 108
Badinage, 216, n.
Bedling, 140
' Bee in bonnet,' 147
Begueule, 216
Bejaune, 119
Bellarmine, a, 168
Belly, 187

Benct, 221
Betty, a, 235
Billevesee, 211
Bimus, 161
Bladder, 212
Blandus, 65
Blast, 212
Blather, 65
Blazon, 237
Blether, 65
Boast, 212
Body, 3
Bohemian, 170
Boisterous, 212
Bolster, 139
Bone, 188
Booby, 117, 217
Booth, 5
Bothy, 5^
Bo-tree, 79
Bough, 190
Bougre, 170
Bow, 99, n.
Branch, 190
Breast, 4
Bribe, 72
Brickie, 252
Brusque, 157
Bubble, to, 123
Bubble (= fool), 210
Buck {- breast), 187
Buffoon, 213
Bug, 143
Bulk, 187
Bumpkin, 208
Bunny, 135

Burr {- halo), 239
Busk, 4

Cab, 161
Cabin, 25
Cabriolet, 161
Cajole, 124
Calibre, 232
Calvor, 63, n.
Canaanite, 172
Cancer, 150
Canvass, to, 59
Cap, 26
Cape, 26
Caper, 159
Caprice, 159
Capriole, 161
Capstan, 232
Carcanet, 13, n.
Carcass, 13
Career, 13
Casa, 26
Cassock, 26
Cervix, 200
Chagrin, 153
Chastise, 53
Chasuble, 26
Chats, 194
Chatouiller, 64
Chemise, 23, n.
Chest, 4
Chevron, 232
Chignon, 198
Chimera, 161, n.
Chit, 194
Cider, 253, n.



Clan, 194

Claw, to, 63
Claw-back, G3
Clever, 243
Clock ( = beetle). 249
Coast, 42
Coat, 24
Coco, 204
Coco-nut, 205
Coke, 214
Colt, to, 162
Concha, 203
Coney, 228, n.
Con tern no, 45
Contrition, 153
Coolie, 170
Coot, 135, n.
Corinthian, a, 1G9
Corpse, 187
Corsey, 152
Corsive, 152
Costereauls, 42
Cot, 24
Cote, to, 42
Coulter, 227
Coward, 131
Cow-heart, 133
Craindre, 251
Cretin, 222
Cullion, 7, n.
Cuneus, 228
Curry favour, G3
Cutty, 135, n.
Cyprian, a, 169

Daffodil, 121, n.
Daft, 222
Dan, 130
Dappled, 121, n.
Date (fruit), 190
Dead, 196
Deaf, 214
Deliver (adj.), 246
Depravity, 102
Ms, 285
Discern, 56
Discretion, 56
Discuss, 58
Distinguisb, 59
Dod, 45
Doddered, 196
Doddipoll, 45, 196
Dodo, 118
Dolce, 71

Dolly, a, 234
Doni, 130
Dotard, 196
Dotterel, 118, 127
Douceur, 71
Dragon-tree, 79
Dunce, 128
Dupe, 121
Dwale, 214

Early, 281, n.
Easel, 231
East, 280
Elbow, 190
Ephesian, an, 170
Erebus, 286
Eschew, 99, n.
Escolimoso, 157
Europe, 289, n.

Fade, 215
Farrow, 229
Fateor, 217
Fatisco, 217
Fatuor, 219
Fat uus, 215
Feek, 36
Fickle, 36
Fire, 53
Flat, 60
Flatch, 60, n.
Flatter, 60
Fleech, 60, n.
Flicker, 35, n.
Flirt, 32
Flunkey, 40
Flurt-silk, 39
Fly (= knowing), 119,

Foal, 174, n.
FolUs, 209
Fond, 212, 215
Fool, 209
Fourmiller, 149
Fox, 135, n.
Fret, 150
Fro ward, 104
Fugio, 99, n.
Fur, 7
Furor, 220
Furrow, 229
Fury, 220

Gabardine, 25

Gaby, 216
Gaiting, 161
Gale, 212
Gallant, a, 193
Gape, 216
Garble, 56. ».
Garcon, 193
Gauntree. 232
Gawk, 117
Gawney, 217
Gldber, 03
Glaver, 63
Glegg, 243, n.
Glib, 63

' God's apes,' 222
Goff, 117
Gofish, 117
Gold, 119
Gorgeous, 115
Gossoon, 193
Grozcari, 166
Grain ( — branch), 189
Grec, 169
Greybeard, a, 1G8
Grig, 164
Grillo, 146, 158
Grim, 265, n.
Grime, 265, /?.
Gringoriane, 165
Gris {- drunk), 167
Groin, 189
Grygynge, 165. n.
Guipure, 99
Gull, 119
Gypsy, 170

Halo, 238
Hamp, 23, n.
Harass, 155, 226
Hare, 138
Harrow, 226
Haste, 138
Hatcbmeut, 205
Hearse, 223
Hehrku, 167
Heifer, 159, n.
Hencb, to, 41
Henchman. 41
Hirpex, 226
Hirpus, 229
Hoe, 227
Honey, to, 71
Hood, 26
Hoopoe, 121



Hose, 26
Housing, 26
Hummel, to, 43, n.
Huppe, 123
Hut, 26

Imp, 193
Indulge, 71
Intelligence, 57
Iris (of the eye), 176

Jack, a, 234
Japan, 289, n.
Jattne, 119
Jeroboam, a, 168, n.
Joram, a, 168, n.

Kalbern, 162
Kara, 105
Kedge-belly, 3
Kedgy, 3
Keg, 3
Knacker, 259, n.

Lackey, 194

Lad, 194

Laik, 164

Lancea, 188, 195

Lark, to, 162

Larvatus, 143

Lath, 194

Lauda, 236

Leg, 1S8

Lepus, 138

Licam, 23

Lich, 5, n.

Lie (= mentiri), 105

Lie (= vecumhtrc).

105, n.
Li'tare, 105
Lilith, 268, n.
Limb, 190
Lisciare, 64
Locusta, 164
Lombard, 171
Loon, 118, n.
Loudier, 140
Lozenge, 237
Lumber, 171
Lumme, 118, n.
Luxury, 102

Maggot, 144
Malebranche, 190

Man, 222

Mandrake, names for,

192, n.
Mange, 150, n.
Mania, 144, n., 220
Maol, 45
Martel, 147, n.
Maukin, 235
Mawk, 145, n.
Mawky, 145, a.
Mazer, 202
Mazzard, 201
Mel, 71

' Merry Greek,' 166
' Merry grig,' 164
Mild, 71
Milk, 65
Mischief, 236, n.
Mistle-toe, 181
Mole, 228, n.
Mulcere, 65
Malgere, 65

Nag, to, 156
Nagging, 156
Nape, 202
Nasty, 111, n.
Near( = stingy ),1 56, n.
Necare, 260
Niais, 120
Nick, Old, 259, it.
Niggard, 156
Night, 259
Nocere, 260
Noddle, 199
North, 300, n.
Nox, 259
Noxious, 260
Noy, to, 260
Nygun, 156

Oaf, 117
Obliquus, 105
Omadhaun, 222

Paillard, 140
Pain, 53
Pallet, 140
Palm, 190
Palper, 64
Palus, 182
Pan (= skull), 201
Pate, 201
Pellex, 195

Penal, 53
Periwinkle, 10S
Pernicious, 260
Persuade, 68
Pervinkle, 108
Pigeon, 120
Pique, 155
P/acare, 60, n.
Plank, 60, a.
Ptanta, 182, 194
Planus, 60, n.
Platoon, 249
Plush, 249
Pluto, 285
Poll, 201
Poltroon, 138
Porous, 228
Pulley, 231
Punish, 53
Pumpkin, 208
Pupil, 174
Pupus, 174, //.
Pure, 53
Purgatory, 53
Putare, 59

Queer, 104
Quinter, 161, n.

Rabbit, 135
Rake, 230, ,i.
Rampike, 195
Pecamcr, 28
Rehearse, 226
Remark, 60
Remorse, 154
Reprobate, 51
Reveelie, 104
Rip up, 226
Putrobo, 104
Robur, 75
Runt, 195

Sap-head, 207
Sarcasm, 155
Sawder, soft, 69
Hcelus, 106
Schlecht, 222, n.
Science, 57
Scorn, 42
Scowl. 106
Scroby, 156
Scrofula, 150
Scut (= tail), 135, n.



Scut (term of abuse),

7, n.
Searce, 55
Search, 55
Shagreen, 153
Share, 228
Shingle, 252
Shrew-mouse, 228
Sidesmen, 41
Silly, 221
Sin, 111

Sir John, a, 129
Skeel, 106, n.
Skeg, 117
Skell, 10G, n.
Skill, 57
Skull, 203
Slant, 104
Slave, 171
Sleek, G4
Slent, 104
Slem, 107, n.
Slim, 65
Sloop, 249 _
Smicker, 65
Smuckle, 05
Soc, 229
Somer, 232
Sooth ( — sweetness),

Sooth (= truth), 8S,

Soothe, 68
Soother, 68
Souple-Jack, 100
Springald, 195
Squirrel, 135, n.
Stake, 59, n.
Statute, 88, n.
Stigma, 59, n.
Stimulate, 59, n.
Sting, 59, n.
Stroke, 61
Suadcrc, 68
Suavis, 69
Sulcus, 230, rt.
Sumph, 206
Surplice, 249
Swag, 109, n.
Swamp, 207

Sweet, 68
Sweeten, 68
Sweg, 109, ii.
Swick, 109, n.
Switzer, 170
Swyke, 109, n.
Sybarite, 169

TammOz, 294, n.
Tartufe, 207
Tayon, 195
Tear, 151, n.
Tease, 157
Tcdcsco, 166
Test, 50
Tester, 202
Testy, 202

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Online LibraryAbram Smythe PalmerLeaves from a word-hunter's note-book → online text (page 20 of 21)