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12 Scholarly Takes on Whether or Not the 13th Century Song "Sumer is Icumen in" Is About Deer Farts

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Scholars argue about the darndest things. Some debate big, thorny questions: the ethics of human gene editing, the mind-body problem, God. Others rock the boat by probing more esoteric subjects, like the meaning of medieval song lyrics. Especially lyrics that may reference deer farts.

“Sumer is Icumen in,” or the “Cuckoo Song,” is one of the oldest songs in the English language. Composed around the 1260s, the piece joyously rings in the arrival of warmer weather. It’s been popular in England for centuries: It is the first entry in Richard Thompson’s album 1000 Years of Popular Music; it has been the subject of countless parodies (including a doozy by Ezra Pound); and it was sung by hundreds of performers during the opening ceremonies of the 1972 Munich Olympics.

Its staying power is no mystery. Just listen! It’s a jaunty earworm that burrows into your brain.

Sumer is icumen in (Summer has come in)
Lhude sing cuccu (Loudly sing, cuckoo!)
Groweþ sed (Seeds are growing)
And blowe med (The meadow is blooming)
And springþ þe wde nu (And wood growth is new)
Sing cuccu (Sing cuckoo!)
Awe bleteþ after lomb (The ewe bleats after her lamb)
Ihouþ after calue cu (The cow lows after her calf)
Bulluc sterteþ (The bull leaps)
Bucke uerteþ (The buck farts (?)/cavorts (?))
Murie sing cuccu (Merrily sing cuckoo)
Cuccu cuccu (cuckoo, cuckoo)
Wel singes þu cuccu (Well sing you, cuckoo!)
Ne swik þu nauer nu (Never stop now)
Sing cuccu nu. Sing cuccu (Sing, cuckoo, now. Sing, cuckoo)
Sing cuccu. Sing cuccu (Sing, cuckoo. Sing cuckoo)

The trouble with Middle English poems is that a morass of archaic spellings and defunct words makes understanding each line difficult. For over 100 years, multiple scholars fired shots over the meaning of “Sumer is Icumen in,” and one controversy came to the fore: Does the "summer anthem" of 1260 contain a lyric about a deer ... farting? (We should also point out that another controversy is whether the “Bucke” mentioned is a deer or a goat, but the current consensus seems to tend toward deer.)

We dug up the academic papers, flipped through a few old reference books, and kept score on the debate. And while the debate may seem a bit silly, it’s a delightful example of the difficulties involved with translating Middle English—and a testament to the lengths to which scholars will go to get things right.

1. GREGORY H. ROSCOW // SCHOLAR OF OLD AND MIDDLE ENGLISH LITERATURE AT THE UNIVERSITY OF KEELE

“What more is there to say? The only crux is the word uertep … [I]s it 'farts' or something less earthy?”

(Points to both for uncertainty.) Team Farts: 1; Team Cavorts: 1  

2. THEODORE SILVERSTEIN // SCHOLAR OF MEDIEVAL LITERATURE AT THE UNIVERSITY OF CHICAGO

“The one crux in the text is the meaning of 'uerteth' in line 10, which all current editors gloss as ‘breaks wind.’ Such joy! … It is tempting, however, in the absence of contrary evidence, to ask whether this is not an early example of ‘vert’ meaning ‘to paw up’ or ‘to twist’ or ‘turn’ ... With respect then, may we not suggest ‘bullock leaps, buck cavorts.’”

Team Farts: 1; Team Cavorts: 2.

3. CARLETON F. BROWN // PROFESSOR OF ENGLISH LITERATURE AT BRYN MAWR COLLEGE

In his book English Lyrics of the XIIIth Century, Brown defines “uerten” as “break wind.”

Team Farts: 2; Team Cavorts: 2.

4. THE OXFORD ANTHOLOGY OF ENGLISH LITERATURE

Verteth means either “‘jumps, twists,’ from the Latin vertere, to turn, or ‘breaks wind, farts’; probably the former.”

Team Farts: 2; Team Cavorts: 3.

5. THE OXFORD ENGLISH DICTIONARY

The OED cites “The Cuckoo Song” as the first example of the verb “to fart” in the English language.

Team Farts: 3; Team Cavorts: 3.

6. THEODORE HOEPFNER // SCHOLAR OF MIDDLE ENGLISH AT ALABAMA POLYTECHNIC INSTITUTE (NOW AUBURN UNIVERSITY)

“It is easy to play sheep and follow the big ram over the cliff, letting the poor shepherd grieve and cry 'No!' afar off, and scholars do this in their explications of the phrase 'bucke verteth' in ‘Sumer is Icumen in.’ … [T]he word 'verteth' is derived not from the [Oxford English Dictionary’s] Old English 'feortan,' but from the Latin 'vertere,' to turn … frisks, cavorts, and prances ... I do not doubt that ‘verteth’ could be a south-of-England variant of 'farteth,' so far as its spelling is concerned, but not even the [Oxford English Dictionary], much less the array of anthologists, proves that this is true.”

Team Farts: 3; Team Cavorts: 4.

7. HUNTINGTON BROWN // SCHOLAR OF OLD ENGLISH AT THE UNIVERSITY OF MINNESOTA

“Has [Hoepfner] never seen an ass or a colt in a pasture kick up his heels and heard him at the same time discharge a resounding salute from the fundamental orifice? Is it improbable that a stag in a deer park should manifest his well being in the same fashion? The explosion of energy in the combination of kick and crepitation is common enough among the larger four-footed beasts both in life and in literature.”

Team Farts: 4; Team Cavorts: 4.

8. ARTHUR K. MOORE // PROFESSOR OF ENGLISH AT THE UNIVERSITY OF KENTUCKY

“The older anthologists sometimes made ludicrous attempts to gloss 'buck uerteth' in a way tolerable to Victorian sensibilities. Most recent editors have recognized what every farm boy knows—that quadrupeds disport themselves in the spring precisely as the poet has said. To the fourteenth century, the idea was probably inoffensive.”

Team Farts: 5; Team Cavorts: 4.

9. ESTON EVERETT ERICSON // SCHOLAR OF MIDDLE ENGLISH AT THE UNIVERSITY OF NORTH CAROLINA CHAPEL HILL

“Editorial prudishness has kept that fine little Middle English poem, the Cuckoo Song, out of many a school-book, all because the old poet was familiar with English barn-yards and meadows and in his poem recalled those sights and sounds. He knew that bullocks and bucks feel so good in the springtime that they can hardly contain themselves.”

Team Farts: 6; Team Cavorts: 4.

10. JOHN S. KENYON // PROFESSOR OF ENGLISH AT HIRAM COLLEGE

“I venture to add corroboratory word to Mr. Ericson’s able and sane comments on ‘verteth’ in the ‘Cuckoo Song.’”

Team Farts: 7; Team Cavorts: 4.

11. JOHN TYREE FAIN // PROFESSOR OF ENGLISH AT THE UNIVERSITY OF FLORIDA

“[C]ommentators ... are building up a little literature around the flatulent buck of the old spring song…”

Team Farts: 8; Team Cavorts: 4.

12. HANS PLATZER // SCHOLAR OF ENGLISH HISTORICAL LINGUISTICS AT THE UNIVERSITY OF VIENNA

In 1995, Platzer wrote a 21-page paper called “On the Disputed Reading of ‘Uerteth’ in the ‘Cuckoo Song’” in the journal Neuphilologische Mitteilungen. It’s impossible to distill Platzer’s masterpiece to a single quote. But take our word for it: It’s a passionately detailed argument that surveys the etymological, phonological, and semantic history of words nobody has used in centuries—all in an effort to prove Team Farts wrong. We’re going to arbitrarily award Team Cavorts three points because it’s such an impressive Hail Mary pass.

FINAL SCORE

Team Farts: 8; Team Cavorts: 7.

Aye, the farts appear to have it. Literature, after all, is ripe with references to the intestine’s southerly winds. Chaucer’s "The Miller’s Tale" pokes fun at a man who’s “squaimous [squeamish] of fartng.” The dramatist John Heyward wrote, quite poetically, “What wind can there blow that doth not some man please? A fart in the blowing doth the blower ease.” Even Ben Johnson joined the fun. The second line of Act I in The Alchemist is: “I fart at thee.”

But to see where a living expert stood on the debate, I asked Rosemary Greentree, an expert in Middle English who has written on the fart-cavort controversy, where she stood. She leans toward Team Cavorts. “Verteth does seem to be a verb of motion,” she wrote in an email. “Certainly all the creatures mentioned are bounding about in warm spring sunshine and generally enjoying the new season.”

Yet, Greentree admits the word does raise eyebrows. “The idea of ‘farteth’ cannot be unthought,” she said. Rather, it’s possible that both sides have a point—perhaps the usage is a double entendre? “I still think that we are meant to think of all the meanings and laugh at all of them,” she said.

There you have it. Tie ballgame. If there are any Middle English experts, musicologists, or medieval lyric lovers who smell something fishy and would like to chime in, we’d be happy to update the score.

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History
The Day Notre Dame Students Pummeled the Ku Klux Klan
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At first glance, there was nothing unusual about the men who stepped off the train in South Bend, Indiana on the morning of May 17, 1924. Dapper and mannered, they drifted from the station to the downtown area. Some headed for a nearby office that sported a red cross made out of light bulbs stationed in the window. Others roamed around looking for Island Park, the site of a planned social gathering.

A closer look at these visitors revealed one common trait: Many were carrying a folded white robe under their arm. Those who had arrived earlier were fully clothed in their uniform and hood, directing automobile traffic to the park.

The Ku Klux Klan had arrived in town.

Fresh off a controversial leadership election in Indianapolis, Indiana, there was no reason for Klansmen to have any apprehension about holding a morale booster in South Bend. Indiana was Klan territory, with an estimated one in three native born white men sworn members within state lines. Just a few months later, Klansman Ed Jackson would be elected governor.

It was only when Klansmen found themselves guided into alleys and surrounded by an irate gang of Catholic students from nearby Notre Dame University that they realized mobilizing in South Bend may have been a very bad idea.

The Klan wanted a rally. What they got was a full-scale riot.

Photo of KKK Indiana Grand Dragon D.C. Stephenson
Indiana Grand Dragon D.C. Stephenson
By IndyStar, Decemeber 12, 1922 issue, Public Domain, Wikimedia Commons

Politically-endorsed prejudice was the order of the day in the early part of the 20th century, when the Klan—first created in 1866 to oppose Republican Reconstruction with violent racial enmity and then revived in 1915—expanded its tentacles to reach law enforcement and civil service. No longer targeting people of color exclusively, the KKK took issue with Catholics, the Jewish faith, and immigrants. An estimated 4 million Americans belonged to the Klan in the 1920s, all echoing the group’s philosophy that only white, God-fearing citizens were worthy of respect.

Under the guidance of Indiana's Grand Dragon D.C. Stephenson, the group had attempted to shift public perception from the lynch mobs of the past to an orderly and articulate assembly. Rallies were held in KKK-friendly areas; propaganda material was becoming an effective weapon for their cause. Acceptance of the Klan’s ideology seeped into political office; Stephenson was a prominent Indiana politician.

To help continue that indoctrination, the Klan made plans for a parade in South Bend to be held on May 17, 1924. That it would be in close proximity to the Notre Dame campus was no mistake: At the time, 75 percent of the school's nearly 2000 students were Catholic, a religion the Klan found abhorrent. By pledging allegiance to the Vatican, their reasoning went, Catholics were acknowledging a foreign power. In the fall of 1923, they had persisted in setting crosses on fire near the University of Dayton in Dayton, Ohio, a predominantly Catholic college, and were frequently chased off by angered football players. That December, the Klan set off firebombs in Dayton during Christmas break. While no one was seriously injured, the intent was to send a message—one they wanted to spread to Indiana.

In the weeks and months leading up to the parade, both students and faculty began to get a taste of that perspective. Copies of the Fiery Cross, the official Klan newspaper, circulated on campus; one Klansman showed up at an auditorium to broadcast that Catholics were not good Americans. He exited the stage when attendees began throwing potatoes at him.

If that public response was foreshadowing, the Klan either ignored or failed to heed the warning. Members began arriving the Friday evening prior to the rally and were met at the train station by irritated students, who scuffled with the early arrivals by ripping their robes. By Saturday morning, when more Klansmen arrived, hundreds of students were in town, a loosely organized anti-Klan task force.

Keystone Features/Getty Images

Klan members were used to breezing into towns without incident. Here, they were immediately confronted by young, ornery college kids proud of their Catholicism. Klansmen were led into alleys and tossed into walls; students who played for the school’s legendary football squad formed wedges, the offensive line-ups found on the field, and plowed into groups of Klan members like they were challenging for a state title.

The violence, swift and sudden, prompted the Klan to retreat to their headquarters in South Bend. The students followed, their blood pumping hot at the sight of the red cross lit in the office window. Below it stood a grocery store with barrels of fresh potatoes. The students lobbed them at the glass, smashing the bulbs inside.

The conflict had been uninterrupted by law enforcement, but not for lack of trying. Deputy Sheriff John Cully, himself a Klansman, tried to enlist the National Guard but was shot down by officials. Notre Dame president Matthew Walsh had already implored students not to go into town, but his words went unheeded.

Unencumbered by authority, the 100 or so students idling near the Klan’s office decided they wanted to seize the hideout. Dozens began running up the stairs but were greeted by a Klan member who produced a gun. Unarmed, the students backed off. Four seniors went back and came to an impromptu truce: The student body would disperse if the Klan agreed to hold their rally without weapons or their robes.

The agreement seemed to placate both sides until Stephenson finally arrived in town before the parade’s scheduled 6:30 p.m. start. Assessing the roughed-up Klansmen and their skittish behavior, he complained to the police, who posted officers on horseback around their assembly at Island Park.

But there would be no rally: A heavy downpour prompted Stephenson to call it off, although the potential for further violence likely weighed on his mind. Lingering students who still hadn’t returned to campus met departing Klansmen as they attempted to drive out of town, smashing windows and even tipping over one car.

By Sunday, things seemed to have settled down. Walsh cringed at newspaper reports of the incidents, fearing it would portray the students as thugs.

Unfortunately, neither side was done protesting. And when they met a second time, the robed men would be backed up by lawman Cully and a squad of 30 deputized Klansmen.

Denver News - The Library of Congress (American Memory Collection), Public Domain, Wikimedia Commons

Students back on campus Monday had taken to hanging up seized Klan robes and hoods on their walls like trophies. It had been a rout, with the Klan barely putting up a fight.

Now, word was spreading through the halls that the Klan had captured or perhaps had even killed a Notre Dame student. Roughly 500 students jogged the two miles back into South Bend, eager for another confrontation.

When they arrived at the Klan’s headquarters, the light bulb cross had been rebuilt. It was an act of defiance, and the students moved forward. But the Klan was prepared: Many had been deputized, and uniformed officers joined the melee. Axe handles and bottles were brandished, and blood began to stain the street. It was a clash, with parties on both sides laid out.

When he got word of the conflict, Walsh rushed to the site and climbed on top of a cannon that was part of a monument. Shouting to be heard, he implored students to return to campus. His voice cut through the sounds of breaking glass, snapping the students out of their reverie. They returned to the school.

Absent any opposition, the Klan did the same. Stragglers from out of town returned home. With bombastic prose, writers for the Fiery Cross later recapped the event by accusing Notre Dame students of “beating women and children.” Later that summer, they declared they’d be returning to South Bend in greater number.

It never happened. Although the Klan maintained an aura of strength for several more years, the conviction of Stephenson for raping and murdering a woman in November 1925 extinguished one of their most enthusiastic leaders; the Depression dampened the ability of new recruits to pay dues. By 1930, the Klan was down to an estimated 45,000 members.

While Walsh never condoned the vigilante justice exacted that weekend, he never disciplined a single student for it.

Additional Sources:
Notre Dame vs. the Klan, by Todd Tucker (Loyola Press, 2004)
"Hearing the Silence: The University of Dayton, the Ku Klux Klan, and Catholic Universities and Colleges in the 1920s" [PDF], by William Vance Trollinger

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Why the Berlin Wall Rose and Fell
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One of history's most notorious barriers broke ground early in the morning on August 13, 1961, when East German construction workers, guarded by soldiers and police, began tearing up the Berlin streets.

As European history professor Konrad H. Jarausch explains in this video from Ted-Ed, the roots of the Berlin Wall can be found in the period of instability that followed World War II. When the Allies couldn't decide how to govern Germany, they decided to split up the country between the Federal Republic of Germany in the West and the German Democratic Republic in the East. Eventually, citizens (especially young professionals) began fleeing the GDR for the greater freedoms—and higher salaries—of the West. The wall helped stem the tide, and stabilized the East German economy, but came at great cost to the East's reputation. In the end, the wall lasted less than three decades, as citizen pressures against it mounted.

You can learn more about exactly why the wall went up, and how it came down, in the video below.

[h/t The Kid Should See This]

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