Consecrate

Consecrate (pronounced kon-si-kreyt)

(1) To make or declare sacred; set apart or dedicate to the service of a deity (most often in the context of a new church building or land).

(2) To make something an object of honor or veneration; to hallow.

(3) To devote or dedicate to some purpose (usually in the form “a life consecrated to something”) usually with some hint of solemnly.

(4) In religious ritualism, to admit or ordain to a sacred office, especially (in the Roman Catholic Church) to the episcopate.

(5) In Christianity to sanctify bread and wine for the Eucharist to be received as the body and blood of Christ.

1325–1375: From the Middle English consecraten (make or declare sacred by certain ceremonies or rites), from the Latin & cōnsecrātus & cōnsecrāre (to make holy, devote), perfect passive participle of cōnsecrō, the construct being con- (from the Latin prefix con-, from cum (with); used with certain words (1) to add a notion similar to those conveyed by with, together, or joint or (2) to intensify their meaning) +‎ sacrāre (to devote) (from sacrō (to make sacred, consecrate”), from sacer (sacred; holy).  The most frequently used synonyms are sanctify & venerate (behallow is now rare); the antonyms are desecrate & defile.  The original fourteenth century meaning was exclusively ecclesiastical, the secular adoption in the sense of "to devote or dedicate from profound feeling" is from the 1550s.  The verb was the original for, the noun consecration developing within the first decade of use; it was from the Latin consecracioun (the act of separating from a common to a sacred use, ritual dedication to God) and was used especially of the ritual consecration of the bread and wine of the Eucharist (from the Latin consecrationem (nominative consecratio)), a noun of action from past-participle stem of consecrare.  In the Old English, eallhalgung was a loan-translation of the Latin consecratio.  Consecrate is a verb & adjective, consecration, consecratee, consecratedness & consecrater (also as consecrator) are nouns, consecrates, consecrated & consecrating are verbs and consecratory & consecrative are adjectives; the most common noun plural is consecrations.

The common antonym was desecrate (divest of sacred character, treat with sacrilege), dating from the 1670s, the construct being de- + the stem of consecrate.  The de- prefix was from the Latin dē-, from the preposition dē (of, from (the Old English æf- was a similar prefix).  It imparted the sense of (1) reversal, undoing, removing, (2) intensification and (3) from, off.  In the Old French dessacrer meant “to profane” and a similar formation exists in Italian.  However, the Latin desecrare meant “to make holy” (the de- in this case having a completive sense).  In Christianity, to deconsecrate is not a desecration but an act of ecclesiastical administration in which something like a church or chapel ceases to be used for religious purposes and is able to be sold or otherwise used.  It means that in Christianity the notion of “sacred sites” is not of necessity permanent, unlike some faiths.  The alternative unconsecrated seems now obsolete but was once used as a synonym of deconsecrated (and also in clerical slang to refer to laicization (defrocking)).  The un- prefix was from the Middle English un-, from the Old English un-, from the Proto-West Germanic un-, from the Proto-Germanic un-, from the primitive Indo-European n̥-.  It was cognate with the Scots un- & on-, the North Frisian ün-, the Saterland Frisian uun-, the West Frisian ûn- &  on-, the Dutch on-, the Low German un- & on-, the German un-, the Danish u-, the Swedish o-, the Norwegian u- and the Icelandic ó-.  It was (distantly) related to the Latin in- and the Ancient Greek ἀ- (a-), source of the English a-, the Modern Greek α- (a-) and the Sanskrit अ- (a-).

The word "consecrate" is of interest to etymologists because of the history.  By the early fifth century, Rome was forced to recall the legions from Britain because the heart of the empire was threatened by barbarian invasion.  This presented an opportunity and not long after the soldiers withdrew, the Angles, Saxons and Jutes landed on the shores of the British Isles, beginning the Germanic invasion which would come to characterize Britain in the early Middle Ages.  As the invaders forced the native Celts to escape to Wales, Ireland and the northern districts of Scotland, the Celtic language and indeed the last residues of Latin almost vanished; in a remarkably short time, the culture and language in most of what is now England was almost exclusively Germanic.  It was the arrival of Christianity in the sixth century which caused Latin to return; with the faith came nuns & priests and the schools & monasteries they established became centres of literacy and stores of texts, almost all in Latin.  For a number of reasons, the Germanic tribes which by then had been resident for five generations, found Christianity and the nature of the Roman Church attractive and readily adopted this new culture.  At this time words like temple, altar, creed, alms, monk, martyr, disciple, novice, candle, prophet and consecrate all came into use and it was the mix of Latin & the Germanic which formed the basis of The Old English, a structure which would last until the Norman (as in "the Northmen") invasion under William the Conqueror (circa 1028-1087; King William I of England 1066-1087) in 1066 at which point Norman-French began to infuse the language.

Bartholomew I (Dimitrios Arhondonis (b 1940); Ecumenical Patriarch of Constantinople since 1991) consecrating his Patriarchal Exarch in Ukraine to the episcopate, Istanbul, November 2020.

Additionally, just as buildings, land and other objects can be consecrated and deconsecrated, they can subsequently be reconsecrated (to consecrate anew or again), a verb dating from the 1610s.  In the wars of religion in Europe and places east, when buildings often swapped in use between faiths as the tides of war shifted, this lead even to theological debate, some arguing that when a church was re-claimed, there was no need to perform a reconsecration because there had been no valid act of deconsecration while other though “a cleansing reconsecration” was advisable.  The re- prefix was from the Middle English re-, from the circa 1200 Old French re-, from the Latin re- & red- (back; anew; again; against), from the primitive Indo-European wre & wret- (again), a metathetic alteration of wert- (to turn).  It displaced the native English ed- & eft-.  A hyphen is not normally included in words formed using this prefix, except when the absence of a hyphen would (1) make the meaning unclear, (2) when the word with which the prefix is combined begins with a capital letter, (3) when the word with which the is combined with begins with another “re”, (4) when the word with which the prefix is combined with begins with “e”, (5) when the word formed is identical in form to another word in which re- does not have any of the senses listed above.  As late as the early twentieth century, the dieresis was sometimes used instead of a hyphen (eg reemerge) but this is now rare except when demanded for historic authenticity or if there’s an attempt deliberately to affect the archaic.  Re- may (and has) been applied to almost any verb and previously irregular constructions appear regularly in informal use; the exception is all forms of “be” and the modal verbs (can, should etc).  Although it seems certain the origin of the Latin re- is the primitive Indo-European wre & wret- (which has a parallel in Umbrian re-), beyond that it’s uncertain and while it seems always to have conveyed the general sense of "back" or "backwards", there were instances where the precise was unclear and the prolific productivity in Classical Latin tended make things obscure.  The Latin prefix rĕ- was from the Proto-Italic wre (again) and had a parallel in the Umbrian re- but the etymology was always murky.   In use, there was usually at least the hint of the sense "back" or "backwards" but so widely was in used in Classical Latin and beyond that the exact meaning is sometimes not clear.  Etymologists suggest the origin lies either in (1) a metathesis (the transposition of sounds or letters in a word) of the primitive Indo-European wert- (to turn) or (2) the primitive Indo-European ure- (back), which was related to the Proto-Slavic rakъ (in the sense of “looking backwards”).

Rose Aymer (1806) by Walter Savage Landor (1775–1864)

Ah what avails the sceptred race,
Ah what the form divine!
What every virtue, every grace!
Rose Aylmer, all were thine.
Rose Aylmer, whom these wakeful eyes
May weep, but never see,
A night of memories and of sighs
I consecrate to thee.

Rose Aylmer is Landor’s best remembered poem, one he dedicated to Rose Whitworth Aylmer (1779-1800), daughter Lord Aylmer and his wife Catherine Whitworth.  Rose sailed to India with an aunt in 1798, dying from cholera within two years. The poem is epigrammatic, written in tetrameters and trimeter iambics with rhyming alternate lines.  It’s a lament for the loss of a divine creature for Rose was imbued with every virtue and grace, the last two lines verse alluding to memories of their night of passion he so vividly recalls, consecrating its memory to her.

Consecration and the Church

Consecrated ground: A church graveyard.

Movie makers sometimes dig into religious themes for plot-pieces or props and one which has been used by those working usually in the horror or supernatural genres is the idea “the dead can’t arise from unconsecrated soil”, one implication being the soul of the deceased cannot ascend to heaven and are compelled for eternity to lie cold and lonely (in horror films there are also other consequences).  However, there’s no basis for this in Christian theology and noting in Scripture which could be interpreted thus but the consecration of burial grounds and the burial of the deceased in consecrated earth seems to have a long tradition in Christianity.  The idea though clearly bothered some and there’s a record of a fifteenth century German bishop assuring seafarers that Seebestattung (burial at sea) is proper, the ceremony alone a sufficient act of consecration.  So, in the Christian tradition, consecrated ground for a burial seems “desirable but not essential”, one’s salvation depending on faith in Jesus Christ and God's grace, not where one’s early remains are deposited.

There were though some other restrictions and in many places the Church did not permit those who had died by their own hand to be laid to rest within the consecrated boundaries of a cemetery; those sinners were buried just outside in unconsecrated ground.  The tradition seems mostly to have been maintained by the Jews and Roman Catholics although it was not unknown among the more austere of other denominations, evidence still extant in the United States.  After the Second Vatican Council (Vatican II; 1962-1965), rules in the Catholic Church were relaxed and the burial in consecrated ground of those who had committed suicide became a matter for the parish priest, a referral to the bishop no longer demanded.  The attitude within Judaism doubtlessly varies according to the extent to which each sect conforms to orthodoxy but generally there has probably been some liberalization, even those with tattoos now able to have a plot among the un-inked, the old prohibition based on the prohibition of one of the many abominations listed by Leviticus (Vayikra) in Chapter 19 of the Old Testament (the Torah or Pentateuch): You shall not make cuts in your flesh for a person [who died].  You shall not etch a tattoo on yourselves. I am the Lord. (Leviticus 19:28).

The Vatican, the USAVC and Legal Fictions

The United States Association of Consecrated Virgins (USACV) is a voluntary association of consecrated virgins living in the world, the purpose of which is said to be “to provide support members in the faithful living out of their vocation to consecrated virginity” and “…to assist one another in service to the Church as befits their state” (Canon 604, Code of Canon Law).

In 2018, a document from the Vatican discussing the role of consecrated virginity drew criticism from some in the USACV which alleged there was a passage in the text which seemed ambiguous.  The issue was whether entering the Church's "order of virgins" requires women genuinely are virgins (in the accepted sense of the word).  Issued on 4 July, by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Ecclesiae Sponsae Imago (ESI; The image of the Church as Bride) contained a passage the critics claimed was "intentionally convoluted and confusing" and appeared to suggest “…physical virginity may no longer be considered an essential prerequisite for consecration to a life of virginity.”  The dissenting statement called this implication "shocking", pointing out there “are some egregious violations of chastity that, even if not strictly violating virginity, would disqualify a woman from receiving the consecration of virgins”, adding “The entire tradition of the Church has firmly upheld that a woman must have received the gift of virginity – that is, both material and formal (physical and spiritual) – in order to receive the consecration of virgins.”

The USAVC did seem to have a point, the ESI instructing that “it should be kept in mind that the call to give witness to the Church's virginal, spousal and fruitful love for Christ is not reducible to the symbol of physical integrity. Thus to have kept her body in perfect continence or to have practiced the virtue of chastity in an exemplary way, while of great importance with regard to the discernment, are not essential prerequisites in the absence of which admittance to consecration is not possible.  The discernment therefore requires good judgment and insight, and it must be carried out individually. Each aspirant and candidate is called to examine her own vocation with regard to her own personal history, in honesty and authenticity before God, and with the help of spiritual accompaniment.”

In the spirit of Vatican II, US-based canon lawyers responded, one (herself a consecrated virgin of the Archdiocese of New York) issuing a statement saying, inter alia: “I don't see this as saying non-virgins can be virgins. I see this as saying in cases where there is a real question, it errs on the side of walking with women in individual cases for further discernment, as opposed to having a hard-dividing line to exclude women from this vocation.  The presumption of the document is that these are virgins who are doing this [consecration].  An important thing to do though is to read the questionable paragraph in context with the rest of the document.  The instruction talks a lot about the value of virginity, Christian virginity, the spirituality of virginity.  The nature of this kind of document as an instruction doesn't change the law that it's intended to explain.  The rite of consecration itself is the law, while the instruction is meant as "an elaboration for certain disputed points; it's just giving you further guidance in places where existing law is vague.”

For those not sure if this helped, she went on, verging close to descending to specifics, saying the ESI was offering a “more generous description” of the prerequisite of virginity in “allowing for people in difficult situations to continue some serious discernment”, adding that what ESI appeared to do was cover those “difficult cases” in which a woman cannot answer whether she is a virgin according to a strict standard; those instances where women might have lost their virginity without willing it or against their will, or out of ignorance. Women might thus have “committed grave sins against chastity but not actually lost their virginity in their minds”.  Such a concept has long been a part of criminal law in common law jurisdictions and the Latin phrase actus reus non facit reum nisi mens sit rea (the act is not culpable unless the mind is guilty and usually clipped to “mens rea” (guilty mind)) and is the basic test for personal liability.

Had the Vatican been prepared to descend to specifics it might have avoided creating the confusion and the president of the USAVC, while noting the potentially ambiguous words, stated where “…a woman has been violated against her will and has not knowingly and willingly given up her virginity, most would hold that she would remain eligible for consecration as a virgin. Such a case would require depth of good judgment and insight carried out in individual discernment with the bishop.”  That seemed uncontroversial but the president continued: “In our society, questions of eligibility for the consecration of virgins are raised by those who have given up their virginity, perhaps only one time, and who have later begun again to live an exemplary chaste life.”  What the ESI should have made explicit, she said, was that “…these women do not have the gift of virginity to offer to Christ.  They may make a private vow of chastity, or enter another form of consecrated life, but the consecration of virgins is not open to them.”  Clearly, in the view of the USAVC, the ESI does not change the prerequisites for consecration into the USAVC.  One who is a victim of a violation has surrendered nothing whereas one who willingly succumbed cannot retrospectively re-assume virginity, however sincere the regret or pure their life since.

Pope Innocent VIII wearing the papal triple tiara.

So, according to the Vatican, the state of virginity can, in certain circumstances, be a “legal fiction”, another notion from the common law which allows certain things to be treated by the law as if they were fact however obvious it may be they are not.  That sounds dubious but legal fictions are an essential element in making the legal system work and are not controversial because they have always been well publicized (in a way which would now be called “transparent”) and if analysed, it’s obvious the alternatives would be worse.  Rome actually had “a bit of previous” in such matters.  For example, during the Renaissance, although the rules about the conduct and character of those eligible to become pope were well documented (and had once been enforced), there was Innocent VIII (1432–1492; pope 1484-1492) who, before drifting into an ecclesiastical career, had enjoyed a dissolute youth (something no less common then as now), fathering at least six or seven illegitimate children, one son and one daughter actually acknowledged.  Despite it all, he was created a cardinal and for reasons peculiar to the time proved acceptable as pope while all others did not, not because their pasts were more tainted still but because of curia politics; plus ça change…  After the vote, all the cardinals added their signatures to the document warranting Innocent VIII was of fine character.  Scandalous as it sounds, there were Renaissance popes who were plenty worse; the Vatican in those decades needed plenty of legal fictions.

Witches are also consecrated (by the coven).  Although now most associated with ecclesiastical ceremony & procedure, secular use in the sense of “to devote or dedicate (to something) from profound feeling" has existed since the mid-sixteenth century.  Just for the record, Lindsay Lohan has not been, and has no desire to be consecrated a witch.

Swirl

Swirl (pronounced swurl)

(1) A twist, as of hair around the head or of trimming on a hat; a whorl or curl.

(2) Any curving, twisting line, shape, or form.

(3) A descriptor of a state or confusion or disorder.

(4) A swirling movement; whirl; eddy; to turn or cause to turn in a twisting spinning fashion (used especially of running water).

(5) In fishing, the upward rushing of a fish through the water to take the bait.

(6) To move around or along with a whirling motion; a whirl; an eddy.

(7) To feel dizzy or giddy (the idea of a “spinning head”).

(8) To cause to whirl; twist.

(9) To be arranged in a twist, spiral or whorl.

(10) Figuratively, to circulate, especially in a social situation.

(11) In AAVE (African-American Vernacular English), to in some way mingle interracially (dating, sex, marriage etc) (dated; now rare).

(12) In internal combustion engines (ICE), as “swirl chamber”, a now generic term for a type of combustion chamber design.

1375-1425: From the late (northern) Middle English swirlen (to eddy, swirl) which was probably from the Old Norse svirla (to swirl), a frequentative form of Old Norse sverra (to swing, twirl).  It was cognate with the Scots swirl & sworl (to eddy, swirl), the Norwegian Nynorsk svirla (to whirl around; swirl), the Swedish sorla (to murmur, buzz) and the Dutch zwirrelen (to swirl).  Related forms included the dialectal German schwirrlen (to totter), the West Frisian swiere (to reel, whirl), the Dutch zwieren (to reel, swing around), the German Low German swirren (to whizz, whirl or buzz around), the German schwirren (to whirr, whizz, buzz), the Swedish svirra (to whirr about, buzz, hum), the Danish svirre (to whizz, whirr) and the English swarm.  The construct may be understood as the Germanic root swir- + -l- (the frequentative suffix).  Swirl is a noun & verb, swirled is a verb & adjective, swirling is a noun, verb & adjective, swirly is a noun & adjective, swirler is a noun and swirlingly is an adverb; the noun plural is swirls.

In English, the late (northern) Middle English noun swirlen (to eddy, swirl) seems originally to have come from a Scottish word, the origin of which is undocumented but etymologists seem convinced of the Scandinavian links.  The sense of a “whirling movement” emerged in the early nineteenth century although the meaning “a twist or convolution (in hair, the grain of wood etc)” was in use by 1786.  The verb as a transitive in the sense of “give a swirling or eddying motion to” was in use in the early sixteenth century but it may by then long have been in oral use, one text from the fourteenth containing an example and the source of that may have been either Germanic (such as the Dutch zwirrelen (to swirl) or the Norwegian Nynorsk svirla (to whirl around; swirl) or it may have evolved from the English noun.  The intransitive sense (have a whirling motion, form or whirl in eddies) dates from 1755.  The adjective swirly existed by 1785 in the sense of “twisted or knotty” but by the middle of the next century it had come also to describe anything “whirling or eddying”, applied especially to anything aquatic.  By 1912, it was used also to mean “full of contortions or twists” although “swirling” in this sense had by then been in (gradually increasing) use for a century.

Of curls & swirls: Lindsay Lohan with curls (left) and swirls (right).

In hairdressing, although customers sometimes use the words “curl” and “swirl” interchangeably, to professionals the use should be distinct.  A swirl is a movement or pattern in which hair is styled or arranged, typically with a rounded or circular pattern and swirls can be natural (the pattern at the crown of the head where the hair grows in a circular direction) or stylized (the look deliberately created and most obvious in “up-dos) or the formal styles associated with weddings and such).  The end result is a wide vista and the swirl is more a concept than something which exists within defined parameters.  A curl is (1) a type of hair texture or (2) the act of creating a curl with techniques using tools and/or product.  Some people (and there’s a strong ethnic (ie genetic) association) naturally have curly hair due to the shape of their follicles and within the rubric of what used to be called the ulotrichous, hairdressers classify curls as tyree types: (1) tight (small, corkscrew-like structures), (2) medium (tighter curls but with a softer appearance) and (3) long spirals with a large diameter).  Some commercial product also lists “ringlets” as a type but as tight, well-defined spirals, they’re really a descriptive variation of the tight or medium.  So, the essential difference is that a swirl is a pattern or movement of the hair, while a curl describes texture or shape and while a swirl is a matter or arrangement, a curl demands changing the hair’s natural texture or shape.  Swirls are very much set-piece styles associated with formal events while curls are a popular way to add volume, texture, and movement to the hair.

In internal combustion engines (ICE), the “swirl chamber is a now generic term used to describe a widely-used type of combustion chamber when upon introduction, the fuel-air mixture “swirls around” prior to detonation.  The design is not new, Buick’s straight-8 “Fireball” cylinder head using a simple implementation as long ago as the 1920s and it would serve the corporation into the 1950s.  The critical aspect of the engineering was the interaction between a receded exhaust valve and a rising in the top of the piston which “pushed” most of the fuel-air mixture into what was a comparatively small chamber, producing what was then called a “high-swirl” effect, the “Fireball” moniker gained by virtue of the actual combustion “ball of fire” being smaller in volume than was typical at the time.  The benefit of the approach was two-fold: a reduction in fuel consumption because less was required per power-stroke and (2) a more consistent detonation of the poor quality fuel then in use.  As fuel improved in quality and compression ratios rose (two of the dominant trends of the post-war years), the attraction of swirl chambers diminished but the other great trend was the the effective reduction in the cost of gasoline (petrol) and as cars became larger & heavier and roads more suited to higher speeds, the quest was for power.

Swirling around: The swirl process in a diesel combustion chamber.

Power in those years usually was gained by increased displacement & combustion chamber designs optimized for flow; significantly too, many popular designs of combustion chamber (most notably those in the so-called “wedge” heads) were cheaper to produce and in those years, few gave much thought to air-pollution.  The cars of the 1950s & 1960s had really toxic exhaust emissions.  By the mid 1960s however, the problem of air pollution in US cities was so obvious and the health effects were beginning to be publicized, as was the contribution to all of this by motor vehicles.  Regulations began to appear, California in 1961 (because of the high vehicle population and certain geographical & climatic phenomena, Los Angeles & San Francisco were badly affected by air pollution) passing the first statute and the manufacturers quickly agreed to adopt this standard nationally, fearing other states might begin to impose more onerous laws.  Those however arrived by mid-decade and although there was specific no road-map, few had any doubts the rules would become stricter as the years passed.  The industry’s only consolation was that these laws would be federal legislation so they would need to offer only one specification for the whole country (although the time would come when California would decide things should be tougher and by the 1970s there were “Californian cars” and “49 state cars”).  K Street wasn’t the force then it later became and the manufacturers conformed with (relatively) little protest.

Fuel was still cheap and plentiful but interest in swirl chambers was revived by the promise of cleaner burning engines.  Because it wasn’t new technology, the research attracted little attention outside of the engineering community but in 1970, German-born Swiss engineer Michael May (b 1934) demonstrated a Ford (Cologne) Capri with his take on the swirl chamber in a special cylinder head.  In a nod to the Buick original, May nick-named his head design the “Fireball” (professional courtesy a thing among engineers).  What Herr May had done was add a small groove (essentially a channel surrounding the intake valve) to the chamber, meaning during the last faction of a second of piston movement, the already swirling fuel-air mixture got a final nudge in the right direction: instead of there being a randomness to the turbulence of the mix, the shape was controlled and was thus able to be lower in volume (a smaller fireball) and precisely controlled at the point at which the spark triggered detonation; May called this a “higher swirl”.  Not only did this reduce exhaust emissions but it also cut fuel consumption for a given state of tune so designers could choose their desired path: more power for the same fuel consumption or the same power for less and within a short time, just about the whole world was taking great interest in fuel consumption.

Detail of the original "flathead" cylinder head of the Jaguar V12 (left) and the later "Fireball" head with swirl chambers (right).

A noted use of May’s design was its adoption in 1981 on Jaguar’s infamously thirsty V12 (1971-1997), an innovation celebrated by the addition of the HE (High Efficiency) label for the revised power-plant.  The notion of “high efficiency” was comparative rather than absolute and the V12 remained by most standards a thirsty beast but the improvement could be in the order of 40% (depending on conditions) and it was little worse than the similar displacement Mercedes-Benz V8s of the era which could match the Jaguar for power but not the turbine-like smoothness.  Threatened with axing due to its profligate ways, the swirl chambers saved the V12 and it survived another sixteen years which included two severe recessions.  Debuting even before the Watergate scandal, it lasted until the Monica Lewinsky affair.  In the decades since, computer simulations and high-speed photography have further enhanced the behavior of swirl & turbulence, the small fireballs now contained in the center of the chamber, prevent heat from radiating to the surrounding surfaces, ensuring the energy (heat) is expended on pushing the piston down to being the next cycle, not wasting it by heating metal.  The system is popular also in diesel engines.

Pressing

Pressing (pronounced pres-ing)

(1) Urgent; demanding immediate attention; Insistent, earnest, or persistent.

(2) Any phonograph record produced in a record-molding press from a master.

(3) To act upon with steadily applied weight or force; to move by weight or force in a certain direction or into a certain position; to weigh heavily upon.

(4) To compress or squeeze, as to alter in shape or size.

(5) To flatten or make smooth, especially by ironing.

(6) To extract juice, sugar, oil etc by applying pressure.

(7) To produce shapes from materials by applying pressure in a mold; a component formed in a press.

(8) To bear heavily, as upon the mind.

(9) A ancient form of torture and execution.

(10) The process of improving the appearance of clothing by improving creases and removing wrinkles with a press or an iron.

(11) A memento preserved by pressing, folding, or drying between the leaves of a flat container, book or folio (usually with a flower, ribbon, letter, or other soft, small keepsake).

1300-1350: From the Middle English presing, from the Classical Latin pressāre, (frequentative of premere (past participle pressus)).  In Medieval Latin pressa was the noun use of feminine pressus, similar to Old French presser (from Late Latin pressāre).  In English, the meaning “exerting pressure" dates from the mid-fourteenth century and sense of "urgent, compelling, forceful" is from 1705.  In the sense of a machine for printing, this spread from the machine itself (1530s) to publishing houses by the 1570s and to publishing generally by 1680.  In French, pressing is a pseudo-Anglicism.

The construct was press + ing.  Press dates from the late twelfth century and was from the Middle English press & presse (throng, trouble, machine for pressing) from the Old French, from presser (to press) from the Latin pressāre, frequentative of premere (past participle pressus) and in Medieval Latin it became pressa (noun use of the feminine of pressus).  The noun press (a crowd, throng, company; crowding and jostling of a throng; a massing together) emerged in the late twelfth century and was from the eleventh century Old French presse (a throng, a crush, a crowd; wine or cheese press), from the Latin pressare.  Although in the Late Old English press existed in the sense of "clothes press", etymologists believe the Middle English word is probably from French.  The general sense of an "instrument or machine by which anything is subjected to pressure" dates from the late fourteenth century and was first used to describe a "device for pressing cloth" before being extended to "devices which squeeze juice from grapes, oil from olives, cider from apples etc".  The sense of "urgency, urgent demands of affairs" emerged in the 1640s.  It subsequently proved adaptable as a technical term in sports, adopted by weightlifting in 1908 while the so-called (full-court press) defense in basketball was first recorded in 1959.  The suffix –ing was from the Middle English -ing, from the Old English –ing & -ung (in the sense of the modern -ing, as a suffix forming nouns from verbs), from the Proto-West Germanic –ingu & -ungu, from the Proto-Germanic –ingō & -ungō. It was cognate with the Saterland Frisian -enge, the West Frisian –ing, the Dutch –ing, The Low German –ing & -ink, the German –ung, the Swedish -ing and the Icelandic –ing; All the cognate forms were used for the same purpose as the English -ing).  Pressing is a noun & verb, pressingness is a noun and pressingly is an adverb; the noun plural is pressings.

Tarpeia Crushed by the Sabines (circa 1520) by Agostino Veneziano (Agostino de' Musi; circa 1490–circa 1540).

In Roman mythology it was said that while Rome was besieged by the Sabine king Titus Tatius, the commander of the Sabine army was approached by Tarpeia, daughter of Spurius Tarpeius, commander of the Roman citadel.  Tarpeia offered the attacking forces a path of entry to the city in exchange for "what they bore on their left arms." Although it was sometimes spun that she actually meant they should cast of their shields and enter in peace, the conventional tale is she wanted their gold bracelets.  The Sabines (sort of) complied, throwing their shields (which they carried upon their left arms) upon her, pressing her until she died.  Her body was then cast from (although some accounts say buried beneath) a steep cliff of the southern summit of the Capitoline Hill which has since been known as the Rupes Tarpeia or Saxum Tarpeium (Tarpeian Rock (Rupe Tarpea in Italian)). 

Cassius Convicted of Political Wrong-Doing is Killed by Being Thrown from the Tarpeian Rock Rome (circa 1750), woodcut by Augustyn Mirys (1700–1790).

The Sabines were however unable to conquer the Rome, its gates miraculously protected by boiling jets of water created by Janus, the legend depicted in 89 BC by the poet Sabinus following the Civil Wars as well as on a silver denarius of the Emperor Augustus circa 20 BC.  Tarpeia would later become a symbol of betrayal and greed in Rome and the cliff from which she was thrown was, during the Roman Republic, the place of execution or the worst criminals: murderers, traitors, perjurors and troublesome slaves, all, upon conviction by the quaestores parricidii (a kind of inquisitorial magistrate) flung to their deaths.  The Rupes Tarpeia stands about 25 m (80 feet) high and was used for executions until the first century AD.

Pressing by elephant.

Under a wide variety of names, pressing was a popular method of torture or execution for over four-thousand years; mostly using rocks and stones but elephants tended to be preferred in south and south-east Asia.  The elephant had great appeal because, large and expensive to run, they could be maintained as a symbol of power and authority and there were few better expressions of a ruler’s authority that the killing of opponents, trouble-makers or the merely tiresome.  Properly handled, an elephant could be trained to torture or kill although, being beasts from the wild, things could go wrong and almost certainly some unfortunate souls ear-marked for nothing but the brief torture of a pressing under the elephant’s foot (for technical reasons, they don’t have hooves) ended up being crushed to death.  Even that presumably added to the intimidation and in some places in India, this means of dispatch was said to be known as Gajamoksha (based on the Gajendra Moksha (The Liberation of Gajendra (the elephant)), an ancient Hindu text in which elephants were prominent) although these stories are now thought to have been a creation of the imaginations of British writers who, in the years before, found a ready audience for fantastical tales from the Orient.  As told, a Gajamoksha seems to have been more a trampling than a pressing and the political significance of the business was it was done in public; the manufacturing of entertainment and spectacle apparently common to just about every regime in human history.  That there were public displays of torture and execution using elephants is part of the historical record but the surviving depictions seem to suggest pressing rather than trampling was the preferred method.  A trampling elephant does sound like something which may have had unintended consequences.

As a asset in the inventory, elephants were versatile and in addition to helping to pull or carry heavy loads to battlefields, they could be also a potent assault weapon and, sometimes outfitted with armor (historically of thick leather), were used in a manner remarkably close in concept to the original deployment of tanks by the British Army in 1916, charging the line, breaking up fortifications and troop formations, allowing the infantry to advance through the gaps.  While opponents being trampled underfoot by a charging elephant may not have been the prime military directive, it was a useful adjunct.  For those who survived, it may only have been a stay of execution and while there’s little to suggest elephants were widely used in the bloodbaths which sometimes followed battlefield defeat, there are records of them ritualistically pressing to death a vanquished foe.

A pressing in progress; presumably this profession attracted those who really enjoyed their work and found it a calling.

It’s a myth Henry VIII (1491–1547; King of England (and Ireland after 1541) 1509-1547) invented pressing but he certainly adopted it as a method of torture with his usual enthusiasm.  Across the channel, under the French civil code, Peine forte et dure (forceful and hard punishment) defined pressing: When a defendant refused to plead, the victim would be subjected to having heavier and heavier stones placed upon his or her chest until a plea was entered, or as the weight of the stones on the chest became too great for the subject to breathe, fatal suffocation would occur.

Enthusiastic about if not innovative in torture, Henry VIII continues to influence modern fashion.  His combination of a loose jacket, short skirt and tights is here reprised by Lindsay Lohan.

Not all Kings of England have been trend-setters but Henry VIII’s style choices exerted an influence not only on his court and high society but also elsewhere in Europe.  What came to be known as the “Tudor style” was really defined by him and the markers are elaborate embellishments, rich fabrics (velvet, silk, and brocade much favoured), intricate embroidery and many decorative details.  The Tudor style also took existing motifs such as the codpiece (the pouch or flap covering the front opening of men's trousers or hose) and in the early sixteenth century these became larger and more exaggerated, the function in formal wear more decorative than practical.  He also made popular (again) the padded shoulders and sleeves which had been seen for centuries but Henry’s innovation was deliberately to reference the lines used on suits of armor, something which added to what in later years was his broad & imposing figure and modern critics have noted this was something which would visually have re-balanced his increasingly portly figure.  London wasn’t than the centre of fashion it later became and some historians have noted the distinctly French influence which entered the court after the arrival of Henry’s first wife, the Spanish-born Catherine of Aragon (1485–1536; Queen of England 1509-1533) and at least some of what was imported with the unfortunate bride became part of the Tudor style.

Indigo

Indigo (pronounced in-di-goh)

(1) A blue dye obtained from various plants, especially of the genus Indigofera, or manufactured synthetically.

(2) A descriptor of color indigo, widely defined commercially and ranging from a deep violet blue to a dark, greyish blue (sometimes as "indigo blue").

(3) In technical use, as indigo blue (also casually referred to as indigotin or indigo), a dark-blue, water-insoluble, crystalline powder (C₁₆H₁₀N₂O₂), having a bronze-like luster, the essential coloring principle of which is contained along with other substances in the dye indigo and which can be produced synthetically.

(4) Any of numerous hairy plants belonging to the genus Indigofera, of the legume family, having pinnate leaves and clusters of usually red or purple flowers (the best-known of the plants including Amorpha (false indigo), Baptisia (wild indigo), and Psorothamnus and Dalea (indigo bush)).

(5) In zoology, as the Eastern indigo snake, the common name for the Drymarchon couperi.

(6) In zoology, as the indigobird (or indigo bird), any of various African passerine birds of the family Viduidae.

(7) A (rarely used) female given name.

1550s: The spelling change from indico to indigo happened in the 1550s, used originally in the sense of the “blue powder obtained from certain plants and used as a dye”.  Indigo was from the Spanish indico and the Portuguese endego (the Dutch indigo exclusively was from Portuguese), all from the Latin indicum (indigo), from the Ancient Greek ἰνδικόν (indikón) (Indian blue dye (literally “Indian substance”)), a neuter of indikos (Indian), from the Indic Ἰνδία (Indía).  Indic is a subgroup of the Indo-Iranian branch of Indo-European languages that includes Sanskrit, Hindi, Urdu, Bengali, and many other languages of India, Pakistan, and Sri Lanka; Indo-Aryan.  It replaced the late thirteenth century Middle English ynde, from the thirteenth century Old French inde (indigo; blue, violet), again from the Latin indicum; the earlier name in Mediterranean languages was annil or anil.  In the magical-realist novel Sassafrass, Cypress & Indigo (1982) by African American feminist Ntozake Shange (1948–2018), the name of one protagonist is Indigo and it continues to be used as a given name for females.  Indigo is a noun & adjective and indigotic is an adjective; the noun plural is indigos or indigoes.

Sir Issac Newton, light and the "two prism experiment" 

As used to refer to “the color of indigo”, use dates from the 1620s and in 1704 Sir Isaac Newton (1642–1727) adopted indigo as the name for the darkest of the two blues on his spectrum of the visible colors of light.  Newton identified seven colors in the spectrum of light (red, orange, yellow, green, blue, indigo and violet) and although he was a great figure of science and the Enlightenment, he was also an alchemist and theologian who published notable works of Biblical scholarship, something which may account for the choice of seven, that number being of some significance in scripture.  By objective analysis, there are probably six colors in the spectrum, but Newton’s world view which attributed something mystical to the number demanded there be seven.  He decided in advance light was made of seven colors but his experimental method to vindicate this theory of differential refraction was sound.  The orthodox view of the time suggested a prism acted on any incident light to add colour; Newton wished to prove what was really happening was a process of separation refraction.  For this, he used two prisms.  The first produced the full spectrum of colors and from this Newton isolated narrow beams of light of a single colour, directing them at the second prism, finding that for all colors, there was no further change as the beam passed through the second prism: “When any one sort of Rays hath been well parted from those of other kinds, it hath afterwards obstinately retained its colour, not with standing my utmost endeavours to change it.”

Lindsay Lohan shopping at Indigo Seas, North Robertson Boulevard, Los Angeles, February 2009.  Most fashion houses would regard her dress’s blue as “too blue” to be within the indigo range but to illustrate how far (in commercial use) indigo can travel from blue, some would call this "Spanish indigo" (Hex: #003C92; RGB: 0, 60, 148).

Although some use extends even to grey, generally, indigo is a range of bluish-purples between blue and violet in the color wheel and such is the reverence for Newton it’s considered still one of the seven spectral colors (indigo’s hex code is #4B0082),  In this, although it may visually be dubious, indigo has fared better than the unfortunate Pluto, the International Astronomical Union (IAU) voting in 2006 to re-classify Pluto as a dwarf planet on the basis the icy orb failed to meet a set of criteria which the IAU claimed had been accepted for decades.  The IAU are a bunch of humorless cosmic clerks, something like the Vogons ("...not actually evil, but bad-tempered, bureaucratic, officious and callous.") in Douglas Adams’ (1952–2001) Hitchhiker's Guide to the Galaxy (1978) and, not affected by romantic tales, have refused to restore Pluto to planethood, leaving it desolate, lonely and cold; it's the solar system’s emo.  Indigo place on the spectrum seems however secure and according to Canva (the internet’s authority on colors), it’s the color of devotion, wisdom, justice, and higher knowledge; tied to intuition and what is not seen; it is also considered spiritual.  More prosaically, Canva list indigo as hexadecimal #4b0082, with RGB values of Red: 29.4, Green: 0, Blue: 51 and CMYK values of Cyan: 0.42, Magenta: 1, Yellow: 0, Black (K):0.49.  The decimal value is 4915330.  It has a hue angle of 274.6 degrees, a saturation of 100% and a lightness of 25.5%. #4b0082 color hex could be obtained by blending #9600ff with #000005. Closest websafe color is: #330099.

Darker then violet: Canva's example of a classic indigo.

Supine

Supine (pronounced soo-pahyn)

(1) Lying on the back, face or front upward.

(2) Inactive, passive, or inert, especially from indolence or indifference; displaying no interest or animation; lethargic, apathetic or passive towards something.

(3) Being reluctant to take action due to indifference or moral weakness

(4) Inclining or leaning backward; inclined, sloping (now probably obsolete except for poetic or historic use).

(5) Of the hand, forearm or foot, turned facing toward the body or upward: with the thumb outward (palm up), or with the big toe raised relative to the little toe.

(6) A technical rule in Latin; a noun form derived from verbs, appearing only in the accusative and the dative-ablative.  Often used to express purpose with verbs of motion

(7) A technical rule in English; the simple infinitive of a verb preceded by to.

(8) A descriptor (in English) for an analogous form in some other language.

(9) Inclining or leaning backward; inclined, sloping (now rare and used only as a literary or poetic device).

1490-1500: From the Latin supīnus (bent backwards, thrown backwards, lying on the back (and figuratively "inactive, indolent"), ultimately from the primitive Indo-European sup & up.  It was cognate with the Catalan supí, the Italian supino (on one's back), the Old French sovin, the Middle French souvin, supin & supin, the Anglo-Norman supin (which persists in modern French as supin), the Old Occitan sobin & sopin, the Portuguese supino and the Spanish supino.  The verb supinate dates from 1831 in the sense of "to place the hand so that the palm is turned upward" and was from the Latin supinatus, past participle of supinare (to bend back) and related to supinus (the related forms being supinated, supinating & supinators.  The adjective was from the Latin supīnus, the construct being sup- (in the sense of “under”) + -īnus (of or pertaining to).  The noun came later, from the Late Middle English supin (as in “supine of a Latin verb”) or the Middle French supin ((grammar) supine) all from the Latin supīnum (short for supīnum verbum (supine verb)) from supīnus.  It partially displaced the Old English upweard (upward, supine), from which Modern English gained "upward".  The now rarely used sense of "morally or mentally inert, negligent, listless, heedless" was in use in English by the early seventeenth century and the noun supinity is used in this context.  Supine is a noun & adjective, supination, supinator, supinity & supineness are nouns, supinate is a verb, supinated is a verb & adjective and supinely is an adverb; the noun plural is supines.

Lindsay Lohan supine from a photo-shoot by Terry Richardson (b 1965) for Love Magazine (2012).

The technical rule in Latin grammar: "the verbal noun formed from the past participle stem" is from the Late Latin supinum verbum (supine verb), the origin of which is undocumented but thought so called because, though furnished with a noun case ending, it "falls back" on the verb.  In Latin grammar, supine is best thought of as a practice rather than a rule and it’s observed rather than understood or applied.  The verbal noun is used in only a few syntactic constructions and occurs in only two cases, an accusative in -tum or -sum and an ablative in -tū or –sū although the accusative form is sometimes listed by scholars as the fourth principal part of the Latin verb, a fine distinction only they understand.

Although there was a war going on, the misuse of "supine" and "prone" (by fellow  physicians!) so disturbed Dr Edwin H Shepard MD of Syracuse, NY he wrote a letter to the editor of the Journal of the American Medical Association (JAMA) which was published in the edition of 27 May 1944.  Eighty years on, Very Well Health advises doctors the trick to remember the difference between supine and prone is: "supine contains the word "up", reminding you you are face up in this position while prone contains the word "on" which you can use to remember you are lying on your face or stomach."

So, strictly speaking, "supine" means lying face upwards while the words for lying face downwards are "prostrate" or "prone" but these have long been used loosely (probably increasingly so) for lying flat in any position.  Thus, the antonym correctly is "nonsupine" (or "non-supine") but "prone" is sometimes used, doubtlessly leaving many baffled, including, clearly, some physicians.  The synonym resupine is rare and may be functionally extinct.