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Mumpsimus
Mumpsimus
Mumpsimus
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A mumpsimus (/ˈmʌmpsɪməs/ MUHMP-sih-məs) is a "traditional custom obstinately adhered to however unreasonable it may be",[1] or "someone who obstinately clings to an error, bad habit or prejudice, even after the foible has been exposed and the person humiliated; also, any error, bad habit, or prejudice clung to in this fashion".[2] The term originates in the story of a priest using the nonsense word mumpsimus instead of the Latin sumpsimus when giving mass, and refusing to be corrected on the matter. The word may refer to either the speaker or their habit.

Over time, the contrasting term sumpsimus came into use. To Henry VIII, a sumpsimus is a correction that is unnecessarily litigious or argumentative, but John Burgon used the term for corrections that may be good but are not as important as others.

Origin

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The term originates from an apocryphal story about a poorly educated Catholic priest saying Latin mass who, in reciting the postcommunion prayer Quod ore sumpsimus, Domine (meaning: 'What we have received in the mouth, Lord'), substitutes the non-word mumpsimus, perhaps as a mondegreen. After being made aware of his mistake, he nevertheless persisted with his erroneous version, whether from stubbornness, force of habit, or refusing to believe he was mistaken.[3][4]

The Renaissance humanist scholar Desiderius Erasmus of Rotterdam may have coined the word.

The story was told by Desiderius Erasmus (1466–1536) in a letter he wrote in August 1516 to Henry Bullock.[5][6] Erasmus used it as an analogy with those who refused to accept that Novum Instrumentum omne, his edition of the Greek New Testament, corrected errors in the Latin Vulgate. The English diplomat Richard Pace (1482–1536) included a variant in his 1517 work De Fructu qui ex Doctrina Percipitur, where the priest was English and had been saying mumpsimus for thirty years when corrected.[7] While Pace's book (written in Latin) is credited by the first edition of the Oxford English Dictionary as the origin of mumpsimus,[8] Pace acknowledged his borrowing in a 1517 letter to Erasmus.[9] "Mumpsimus and sumpsimus" became proverbial among Protestants in the early English Reformation.[10]

Usage

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Mumpsimus

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William Tyndale may have been the first to use the word in an English-language book.

Mumpsimus soon entered the language as a cant word widely used by 16th-century writers.[11] In William Tyndale's 1530 book Practice of Prelates, the word was used in the sense of a stubborn opponent to Tyndale's views. He said that the men whom Cardinal Wolsey had asked to find reasons why Catherine of Aragon was not truly the wife of King Henry VIII of England were "all lawyers, and other doctors, mumpsimuses of divinity".[12] Sir Thomas Elyot in 1531 in The Book of the Governor explains why he uses the term good courage instead of magnanimity thus: "this worde Magnanimitie beinge yet straunge, as late borowed out of the latyne, shall nat content all men, and specially them whome nothing contenteth out of their accustomed Mumpsimus, I will aduenture to put for Magnanimitie a worde more familiar, callynge it good courage".[13][11]

Eugene T. Maleska, 1970s editor of The New York Times crossword puzzle, received "dozens of letters" after "mumpsimus" appeared as an answer; he had felt that "it was time to revive the obsolete noun".[14] A. Leslie Derbyshire applied it in a 1981 management science book to managers who know how to do a better job but choose not to.[4] Garner's Modern English Usage notes that the word could describe George W. Bush because of his persistent habit of pronouncing "nuclear" as "nucular", despite the error being widely reported.[15]

Mumpsimus and sumpsimus

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In his speech at the State Opening of Parliament on Christmas Eve 1545, Henry VIII said:[16]

I see and hear daily, that you of the clergy preach one against another, teach, one contrary to another, inveigh one against another, without charity or discretion. Some be too stiff in their old mumpsimus, other be too busy and curious in their new sumpsimus. Thus, all men almost be in variety and discord, and few or none do preach, truly and sincerely, the word of God, according as they ought to do.

Peter Heylin refers to the king's saying in his 1631 The History of St. George of Cappadocia when he talks of "those self-conceited ones which are so stiffe—as King Harry used to say—in their new sumpsimus..."[7] Hugh Latimer (1487–1555) used the term in two sermons he preached in 1552, saying that "[w]hen my neighbour is taught, and knoweth the truth, and will not believe it, but will abide in his old mumpsimus..." and again: "Some be so obstinate in their old mumpsimus, that they cannot abide the true doctrine of God."[17]

In an 1883 polemic on errors in translations of the Christian Bible, John Burgon says, "If men prefer their 'mumpsimus' to our 'sumpsimus', let them by all means have it: but pray let them keep their rubbish to themselves—and at least leave our SAVIOUR's words alone."[18]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Mumpsimus

View on Grokipedia
from Grokipedia
Mumpsimus is a term denoting a person who obstinately persists in an erroneous , custom, or despite or correction to the contrary, or the error itself. The word originates from a 16th-century , first recounted by the Dutch scholar Desiderius Erasmus in a 1516 letter, describing an illiterate priest who habitually misrecited the postcommunion prayer of the Latin Mass as "quod in ore mumpsimus" rather than the correct "sumpsimus" (from sumere, "to take," meaning "we have taken"). When a visiting scholar attempted to correct him, the priest reportedly replied, "I will not change my old mumpsimus for your new sumpsimus," thereby exemplifying dogmatic adherence to tradition over accuracy. The earliest known English usage appears in a 1530 work by the Reformation translator William Tyndale, who employed it to critique clerical errors during religious controversies. Over time, mumpsimus has entered broader lexicon to describe any irrational persistence in fallacy, often invoked in debates over linguistic, doctrinal, or customary reforms.

Historical Origin

The Priestly Anecdote

The term mumpsimus derives from an apocryphal anecdote concerning an illiterate Catholic priest who, during the recitation of the postcommunion prayer in the Latin Mass, repeatedly mispronounced the phrase quod ore sumpsimus—meaning "which we have taken into the mouth"—as quod ore mumpsimus. The error occurred in the first-person plural perfect indicative of the verb sumere ("to take"), rendered as sumpsimus, which the priest corrupted into the nonsensical mumpsimus. Upon being corrected by a scholar or more educated colleague, the priest defiantly responded that he would not abandon his established usage, stating, "I will not change my old mumpsimus for your new sumpsimus." This refusal exemplified stubborn persistence in an evident mistake, forming the core illustrative narrative for the word's connotation of dogmatic adherence to error. The story first appears in a letter dated August 1516 from Desiderius to his English correspondent Henry Bullok, where Erasmus recounts the incident as an example of clerical ignorance prevalent in his era. No verifiable historical identity for the priest exists, underscoring the tale's legendary character, though it effectively captures the causal mechanism of linguistic and behavioral entrenchment through repetition and resistance to reform.

Attribution and Early Records

The anecdote forming the basis of the term mumpsimus was first recorded by in a letter to his English correspondent Henry Bullock, dated August 12, 1516, though Erasmus did not use the word mumpsimus in this account. The letter describes the priest's persistent liturgical error, establishing the narrative's circulation among early 16th-century humanists without yet coining the specific term derived from the mispronounced Latin sumpsimus. The term mumpsimus itself entered printed English usage around 1530, with the citing its earliest attestation in the works of , the Reformation-era translator and critic of Catholic practices. Tyndale employed mumpsimus in polemical writings to denote dogmatic adherence to erroneous traditions, reflecting its rapid integration into English discourse amid critiques of ritualistic conservatism during the 1520s and 1530s. By the mid-1500s, mumpsimus had gained traction in theological and satirical texts, often invoked in Protestant critiques of perceived Catholic intransigence, as evidenced by its appearance in contemporary polemics that built on the anecdote to underscore resistance to doctrinal correction. This early adoption underscores the term's utility in Reformation-era debates, where it served as shorthand for obstinate error without requiring retelling of the originating story.

Semantic Development

Core Definitions

A mumpsimus denotes an who persists in an erroneous custom, , or linguistic usage despite clear or authoritative correction demonstrating its inaccuracy. This adherence stems from habitual overriding empirical reevaluation, wherein repeated reinforcement of the mistake solidifies it as a against updating based on disconfirming facts. In a secondary sense, the term applies to the mistaken practice, tenet, or itself, particularly when defended irrationally against superior alternatives, such as outdated rituals or verbal habits lacking substantive justification. Etymologically, "mumpsimus" arises from a of the Latin sumpsimus ("we have taken"), the first-person plural perfect indicative of sumere ("to take"), highlighting the causal mechanism by which perceptual or mnemonic errors, once habitualized, resist correction through failure to prioritize verifiable accuracy over familiarity. The term sumpsimus functions as the direct counterpart to mumpsimus, referring to strict adherence to a correct linguistic or form, often derided in historical contexts as pedantic overcorrection or unwarranted that disrupts established custom. This pairing arose from the original liturgical error, where sumpsimus represented the proper Latin perfect tense of sumere ("we have taken"), contrasting the priest's erroneous mumpsimus. In 16th-century English polemics, the phrase "mumpsimus and sumpsimus" encapsulated debates between traditionalists defending habitual practices—however flawed—and reformers insisting on doctrinal purity, framing the dispute as a false binary without endorsing either side's resolution. Such usage, traceable to humanist circles around and popularized by figures like in his 1545 parliamentary address, underscored rhetorical weaponization rather than neutral linguistic analysis. Though conceptually akin to broader notions such as dogmatism or inveterate , mumpsimus distinguishes itself by evoking petty, humorous obstinacy in minor deviations, rather than resolute ideological commitment or systemic . No distinct morphological variants of mumpsimus appear in historical records, though adjectival extensions like "mumpsimus-like" occasionally describe analogous behaviors in later commentary.

Historical Usage

Reformation-Era Contexts


During the English Reformation, "mumpsimus" emerged as a pointed critique of clerical dogmatism, particularly among Protestant reformers who used it to highlight how persistent errors in Latin liturgy impeded access to scriptural truth through vernacular translations. William Tyndale introduced the term into English in his 1530 treatise The Practice of Prelates, deploying it against prelates who obstinately defended erroneous traditions, thereby obstructing the causal pathway from primary texts to lay understanding and reform. This usage aligned with reformers' emphasis on empirical verification of doctrine against scripture, contrasting ritualistic inertia with the clarity afforded by direct textual engagement. Evangelical polemics amplified "mumpsimus" as a of Catholic resistance to correction, where priests' fixation on mispronounced phrases like "quod in ore mumpsimus" instead of "sumpsimus" in the exemplified broader doctrinal stagnation that prioritized custom over evidence. Figures such as and invoked it in sermons and writings to assail conservative clergy, arguing that such adherence perpetuated ignorance and barred causal chains of enlightenment via access in the common tongue. The term's potency lay in its illustration of how unexamined habits—rooted in non-vernacular authority—sustained errors, fueling reformers' push for liturgical and translational updates grounded in original sources. King himself referenced "mumpsimus" in his Christmas 1545 parliamentary address, cautioning against extremes: "some be too stiff in their old Mumpsimus, other be too busy and curious in their new Sumpsimus," amid tensions post-Act of Six Articles that enforced traditional tenets under penalty. By the 1630s, during the imposition of a revised in under Charles I, "mumpsimus" symbolized resistance to perceived liturgical innovations, framing Presbyterian holdouts as clinging to prior practices against episcopal uniformity, though critics viewed the updates as deviations toward Arminian ritualism rather than pure reform. This application underscored ongoing Reformation-era conflicts over whether tradition or scriptural should dictate worship, with the term highlighting causal barriers to doctrinal evolution.

19th- and 20th-Century Examples

In 1883, Anglican scholar John William Burgon deployed the term in The Revision Revised to assail the committee's textual choices, charging them with elevating poorly attested variants as "better" evidence merely due to prevalence, akin to defending the erroneous "mumpsimus" against the verified "sumpsimus." Burgon's critique targeted what he saw as a toward customary corruptions in biblical , where empirical analysis yielded to entrenched habits, thereby perpetuating inaccuracies under scholarly pretense. The word also surfaced in late 19th-century lexicography to denote rigid doctrinal errors. Frederic Sturges Allen's Synonyms and Antonyms (1900) cataloged "mumpsimus" as a derisive label for "tradition" or "misbelief" clung to contemptuously, despite refutation, illustrating its utility in dissecting unexamined convictions amid linguistic evolution. By the 20th century, "mumpsimus" informed literary editorial debates, critiquing persistence in flawed interpretations. A 1999 analysis in The Library applied "editorial mumpsimus" to longstanding misreadings in Gerard Manley Hopkins' poetry, where editors upheld erroneous lineations from 1918 and 1948 editions against philological corrections, exemplifying how institutional inertia resisted evidence-based revisions in poetic scholarship. Standardized definitions reinforced this trajectory; Merriam-Webster's New International Dictionary (1934 edition onward) rendered it a "bigoted adherent to exposed but customary ," or the itself, embedding the term in vocabularies for assailing non-adaptive practices in cultural and intellectual spheres.

Modern Applications

Political and Ideological Discourse

In contemporary political discourse, the term mumpsimus is invoked to critique figures who persist in promoting empirically refuted claims, often employing tactics such as discrediting opposing , shifting narratives, or dismissing factual as irrelevant. This usage highlights a reluctance to revise positions amid accumulating data, as seen in analyses of partisan entrenchment where ideological supersedes of outcomes. One prominent application targets post-2020 U.S. election narratives, where assertions of systemic by some Republican leaders endured despite over 60 lawsuits being dismissed for insufficient evidence, including rulings from Trump-appointed judges affirming the integrity of vote counts in battleground states. Audits in Georgia and , conducted by Republican-led entities, corroborated results without uncovering widespread irregularities, yet public insistence on reversal persisted into 2024 primaries. Across the ideological spectrum, the label applies to progressive advocacy for "defund the police" initiatives following 2020 unrest, where cities like reduced budgets by $8 million and New York by $1 billion, correlating with a 30% national surge in 2020 and sustained increases through 2022 per FBI data, yet proponents attributed rises to extraneous factors rather than reallocations. Mainstream outlets, often aligned with left-leaning perspectives, minimized these links, reflecting a pattern of source selectivity amid empirical reversals in policy efficacy. In ideological debates over social theories, mumpsimus critiques adherence to gender-affirming interventions for minors despite the 2024 Cass Review's assessment of the evidence base as "remarkably weak," with systematic reviews finding low-quality studies and uncertain long-term outcomes, including rates potentially exceeding prior adult estimates of 1-3% based on follow-up audits showing delayed regrets averaging seven years. Activist and institutional resistance, including efforts to undermine the review's methodology, exemplifies persistence against causal evidence of comorbidities like autism in 35% of cases and desistance rates up to 80% in pre-pubertal cohorts from earlier longitudinal data. This dynamic underscores academia's systemic progressive bias, where replication failures in —over 50% in key fields—fail to erode entrenched equity paradigms prioritizing intent over measurable disparities in outcomes like gaps persisting post-affirmative action.

Scientific and Academic Contexts

In , mumpsimus denotes the obstinate retention of empirically invalidated theories or practices, often impeding falsification and methodological rigor. This usage highlights how entrenched paradigms in academia can prioritize interpretive consistency over contradictory data, as seen in social sciences where individualistic models endure despite evidence of interdependent causal networks. For example, in entrepreneurship research, the " of the individualistic entrepreneur"—portraying as solitary genius—persists as a form of mumpsimus, sidelining documented roles of , teams, and institutional contexts in firm formation, even as qualitative and quantitative studies from the early onward reveal these factors' dominance. Economics provides another instance, with Joan Robinson's critique labeling economists' exclusion of time and from neoclassical models as mumpsimus, a stubborn error persisting post-1970s despite historical episodes—like the 1930s Depression—demonstrating their necessity for predictive accuracy; empirical theses, such as Yale's 1960s monetary policy analyses, underscored this gap yet failed to shift core frameworks. Similarly, applications of Thomas Kuhn's concepts in social sciences have faced rebuke as mumpsimus for overemphasizing incommensurability at the expense of incremental accumulation, fostering resistance to data-driven revisions. In physics, the —claiming hot water freezes faster than cold under identical conditions—exemplifies mumpsimus through anecdotal persistence overriding controlled experiments; while proposed mechanisms like or were tested from the , replications consistently failed to yield robust, reproducible results by the 2000s, yet belief lingers in educational contexts due to historical habit rather than verified causality. These cases illustrate the term's utility in advocating causal realism: by exposing overreliance on untested assumptions, mumpsimus promotes rigorous hypothesis testing and model invalidation, as per Karl Popper's 1934 criterion, to ensure theories align with observable mechanisms rather than doctrinal inertia.

Cultural and Linguistic Persistence

The term mumpsimus endures in modern as a specialized descriptor for obstinate linguistic errors, with major dictionaries retaining it to critique habitual deviations from accuracy. For example, the defines it as "adherence to or persistence in an erroneous use of , memorization, practice, , etc., out of or obstinacy," underscoring its opposition to adaptive correction (sumpsimus). Similarly, WordReference, drawing from standard etymological sources, describes it as persistence in mistaken expressions despite evidence, highlighting its niche utility in exposing non-evidentiary habits. This retention reflects the term's value in professional linguistic analysis, where it aids in dissecting rigid errors without broader ideological overreach. In , mumpsimus appears in word-of-the-day features, literary blogs, and educational discussions on , often to illustrate dogmatic resistance to correction. has featured it as Word of the Day, defining it as "adherence to or persistence in an erroneous use of ... out of or obstinacy," to promote awareness of such patterns in everyday speech. Blogs like Sesquiotica apply it to grammatical superstitions, such as unfounded rules against sentence-ending prepositions, framing them as entrenched mumpsimuses that hinder natural usage. Legal lexicographer Bryan Garner, in a 2023 interview, praised it as an "astonishing, denotatively necessary word" for broader critique of unfounded verbal practices. In education debates, it critiques inflexible teaching methods, as seen in discussions contrasting with evolving standards, where it warns against dismissing prescriptive norms prematurely. While the term's persistence promotes empirical scrutiny of linguistic habits—encouraging evidence-based refinement—it carries risks of overuse, potentially stigmatizing defensible traditions as mere errors when supporting data remains inconclusive. For instance, in reform debates, labeling longstanding conventions (e.g., formal register preferences) as mumpsimuses may undermine efforts to preserve dialectical clarity or cultural continuity, achievements evident in sustained vernacular revivals like those in instruction. Balanced application requires distinguishing verifiable inaccuracies from adaptive persistence, as overzealous invocation could erode linguistic heritage without causal justification; nonetheless, 21st-century writings, including John McIntyre's 2010 editorial on "mumpsimus redux," affirm its ongoing relevance for targeted critique of demonstrably faulty entrenchment.

References

  1. https://www.merriam-webster.com/dictionary/mumpsimus
  2. https://www.worldwidewords.org/qa-mum1.html
  3. https://atkinsbookshelf.wordpress.com/2019/10/14/theres-a-word-for-that-mumpsimus/
  4. http://supremacyandsurvival.blogspot.com/2016/12/mumpsimus-and-sumpsimus-henry-viii-on.html
  5. https://ahdictionary.com/word/search.html?q=mumpsimus
  6. https://www.oed.com/dictionary/mumpsimus_n
  7. https://www.dictionary.com/browse/mumpsimus
  8. https://laudatortemporisacti.blogspot.com/2012/07/mumpsimus.html
  9. https://murreyandblue.co.uk/2019/10/06/tyndale-and-the-mumpsimuses/
  10. https://www.vocabulary.com/dictionary/mumpsimus
  11. https://www.collinsdictionary.com/us/dictionary/english/mumpsimus
  12. https://wrap.warwick.ac.uk/id/eprint/304/1/WRAP_Marshall_download.pdf
  13. https://www.cambridge.org/core/journals/journal-of-ecclesiastical-history/article/mumpsimus-and-sumpsimus-the-intellectual-origins-of-a-henrician-bon-mot/909329A08EEA7E87CDD75E5077FF954D
  14. https://vdict.com/mumpsimus%2C7%2C0%2C0.html
  15. https://www.lrb.co.uk/the-paper/v34/n10/diarmaid-macculloch/mumpsimus-sumpsimus
  16. https://academic.oup.com/library/article/s6-21/4/361/944929
  17. https://medium.com/exploring-echoes/snollygoster-to-mumpsimus-political-terms-too-good-to-forget-a9cfcde11a0e
  18. https://www.pressherald.com/2024/02/25/opinion-the-republican-party-is-in-very-dangerous-condition/
  19. https://cass.independent-review.uk/home/publications/final-report/
  20. https://segm.org/Final-Cass-Report-2024-NHS-Response-Summary
  21. https://www.tandfonline.com/doi/full/10.1080/0092623X.2025.2455133
  22. https://journals.sagepub.com/doi/10.1177/0266242607078561
  23. https://www.researchgate.net/publication/43294373_Mumpsimus_and_the_Mything_of_the_Individualistic_Entrepreneur
  24. https://raz-lab.org/wp-content/uploads/2023/09/mumpsimus.pdf
  25. https://www.researchgate.net/publication/5816388_A_Commentary_on_Mumpsimus_Sumpsimus_and_the_Mpemba_Effect
  26. https://www.wordreference.com/definition/mumpsimus
  27. https://sesquiotic.com/2011/02/04/grammar-girl-is-not-where-its-at/
  28. https://languagehat.com/bryan-garners-favorite-words/
  29. https://ell.meta.stackexchange.com/questions/2403/traditional-grammar-vs-contemporary-grammar-as-a-vocabulary-for-talking-about
  30. https://www.farooqkperogi.com/2017/04/english-indigenous-language-instruction.html
  31. http://johnemcintyre.blogspot.com/2010/01/mumpsimus-redux.html
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