Rumble

Rumble (pronounced ruhm-buhl)

(1) A form of low frequency noise

(2) In video game controllers, a haptic feedback vibration.

(3) In the jargon of cardiologists, a quality of a "heart murmur".

(4) In the slang of physicians (as "stomach rumble"), borborygmus (a rumbling sound made by the movement of gas in the intestines).

(5) In slang, a street fight between or among gangs.

(6) As rumble seat (sometimes called dickie seat), a rear part of a carriage or car containing seating accommodation for servants, or space for baggage; known colloquially as the mother-in-law seat (an now also used by pram manufacturers to describe a clip-on seat suitable for lighter infants).

(7) The action of a tumbling box (used to polish stones).

(8) As rumble strip, in road-building, a pattern of variation in a road's surface designed to alert inattentive drivers to potential danger by causing a tactile vibration and audible rumbling if they veer from their lane.

(9) In slang, to find out about (someone or something); to discover the secret plans of another (mostly UK informal and used mostly in forms such as: "I've rumbled her" or "I've been rumbled").

(10) To make a deep, heavy, somewhat muffled, continuous sound, as thunder.

(11) To move or travel with such a sound:

1325-1375: From Middle English verbs rumblen, romblen & rummelyn, frequentative form of romen (make a deep, heavy, continuous sound (also "move with a rolling, thundering sound" & "create disorder and confusion")), equivalent to rome +‎ -le.  It was cognate with the Dutch rommelen (to rumble), the Low German rummeln (to rumble), the German rumpeln (to be noisy) and the Danish rumle (to rumble) and the Old Norse rymja (to roar or shout), all of imitative origin.  The noun form emerged in the late fourteenth century, description of the rear of a carriage dates from 1808, replacing the earlier rumbler (1801), finally formalized as the rumble seat in 1828, a design extended to automobiles, the last of which was produced in 1949.  The slang noun meaning "gang fight" dates from 1946 and was an element in the 1950s "moral panic" about such things.  Rumble is a noun & verb, rumbler is a noun, rumbled is a verb, rumbling is a noun, verb & adjective and rumblingly is an adverb; the noun plural is rumbles.

Opening cut from studio trailer for Lindsay Lohan's film Freakier Friday (Walt Disney Pictures, 2025) available on Rumble.  Founded in 2013 as a kind of “anti-YouTube”, as well as being an online video platform Rumble expanded into cloud services and web hosting.  In the vibrant US ecosystem of ideas (and such), Rumble is interesting in that while also carrying non-controversial content, it’s noted as one of the native environments of conservative users from libertarians to the “lunar right”, thus the oft-used descriptor “alt-tech”.  Rumble hosts Donald Trump’s (b 1946; US president 2017-2021 and since 2025) Truth Social media platform which has a user base slanted towards “alt-this & that” although to some inherently it’s evil because much of its underlying code is in Java.

The Velvet Underground and Nico

Link Wray’s (1929-2005) 1958 instrumental recording Rumble is mentioned as a seminal influence by many who were later influential in some of the most notable forks of post-war popular music including punk, heavy-metal, death-metal, glam-rock, art-rock, proto-punk, psychedelic-rock, avant-pop and the various strains of experimental and the gothic.  Wray’s release of Rumble as a single also gained a unique distinction in that it remains the only instrumental piece ever banned from radio in the United States on purely “musical” grounds, the stations (apparently in some parts “prevailed upon” by the authorities) finding its power chords just too menacing for youth to resist.  It wasn't thought it would “give them ideas” in the political sense (many things banned for that fear) but because the “threatening” sound and title was deemed likely to incite juvenile delinquency and gang violence.  “Rumble” was in the 1950s youth slang for fights between gangs, thus the concern the song might be picked up as a kind of anthem and exacerbate the problems of gang culture by glorifying the phenomenon which had already been the centre of a "moral panic".  There is a science to deconstructing the relationship between musical techniques and the feelings induced in people and the consensus was the use of power chords, distortion, and feedback (then radically different from mainstream pop tunes) was “raw, dark and ominous”, even without lyrics; it’s never difficult to sell nihilism to teenagers.  Like many bans, the action heightened its appeal, cementing its status as an anthem of discontented youth and, on sale in most record stores, sales were strong.

The Velvet Underground & Nico (1967).

Lou Reed (1942-2013) said he spent days listening to Rumble before joining with John Cale (b 1942) in New York in 1964 to form The Velvet Underground.  Their debut album, The Velvet Underground & Nico, included German-born model Nico (1938-1988) and was, like their subsequent releases, a critical and commercial failure but within twenty years, the view had changed, their work now regarded among the most important and influential of the era, critics noting (with only some exaggeration): "Not many bought the Velvet Underground's records but most of those who did formed a band and headed to a garage."  The Velvet Underground’s output built on the proto heavy-metal motifs from Rumble with experimental performances and was noted especially for its controversial lyrical content including drug abuse, prostitution, sado-masochism and sexual deviancy.  However, despite this and the often nihilistic tone, in the decade since Rumble, the counter-culture had changed not just pop music but also America: The Velvet Underground was never banned from radio.

Rumble seat in 1937 Packard Twelve Series 1507 2/4-passenger coupé.  The most expensive of Packard's 1937 line-up, the Twelve was powered by a 473 cubic-inch (7.7 litre) 67^o V12 rated at 175 horsepower at 3,200 RPM.  It was best year for the Packard Twelve, sales reaching 1,300 units.  The marque's other distinction in the era was the big Packard limousines were the favorite car of comrade Stalin (1878-1953; Soviet leader 1924-1953), a fair judge or machinery.

The rumble seat was also known as a dicky (also as dickie & dickey) seat in the UK while the colloquial “mother-in-law seat” was at least trans-Atlantic and probably global.  It was an upholstered bench seat mounted at the rear of a coach, carriage or early motorcar and as the car industry evolved and coachwork became more elaborate, increasingly they folded into the body.  The size varied but generally they were designed to accommodate one or two adults although the photographic evidence suggests they could be used also to seat half-a-dozen or more children (the seat belt era decades away).  Why it was called a dicky seat is unknown (the word dates from 1801 and most speculation is in some way related to the English class system) but when fitted on horse-drawn carriages it was always understood to mean "a boot (box or receptacle covered with leather at either end of a coach, the use based on the footwear) with a seat above it for servants".  On European phaetons, a similar fixture was the “spider”, a small single seat or bench for the use of a groom or footman, the name based on the spindly supports which called to mind an arachnid’s legs.  The spider name would later be re-purposed on a similar basis to describe open vehicles and use persists to this day, Italians and others sometimes preferring spyder.  They were sometimes also called jump-seats, the idea being they were used by servants or slaves who were required to “jump off” at their master’s command and the term “jump seat” was later used for the folding seats in long-wheelbase limousines although many coach-builders preferred “occasional seats”.

Rumble seat in 1949 Triumph 2000 Roadster.  The unusual (and doubtless welcome) split-screen was a post-war innovation, the idea recalling the twin-screen phaetons of the inter-war years.  Had they been aware of the things, many passengers in the back seats of convertibles (at highway speeds it was a bad hair day) would have longed for the return of the dual-cowl phaetons.  

The US use of “rumble seat” comes from the horse & buggy age so obviously predates any rumble from an engine’s exhaust system and it’s thought the idea of the rumble was literally the noise and vibration experienced by those compelled to sit above a live axle with 40 inch (1 metre-odd) steel rims on wooden-spoked wheels, sometimes with no suspension system.  When such an arrangement was pulled along rough, rutted roads by several galloping horses, even a short journey could be a jarring experience.  The rumble seat actually didn’t appear on many early cars because the engines lacked power so weight had to be restricted, seating typically limited to one or two; they again became a thing only as machines grew larger and bodywork was fitted.  Those in a rumble seat were exposed to the elements which could be most pleasant but not always and they enjoyed only the slightest protection afforded by the regular passenger compartment’s top & windscreen.  Ford actually offered the option of a folding top with side curtains for the rumble seats on the Model A (1927-1931) but few were purchased, a similar fate suffered by those produced by third party suppliers.  US production of cars with rumble seats ended in 1939 and the last made in England was the Triumph 1800/2000 Roadster (1946-1949) but pram manufacturers have of late adopted the name to describe a seat which can be clipped onto the frame.  Their distinction between a toddler seat and a rumble seat is that the former comes with the stroller and is slightly bigger, rated to hold 50 lbs (23 KG), while the former can hold up to 35 (16).

1935 MG NA Magnette Allingham 2/4-Seater by Whittingham & Mitchel.  Sometimes described by auction houses as a DHC (drophead coupé), this body style (despite what would come to be called 2+2 seating) really is a true roadster.  The scalloped shape of the front seats' squabs appeared also in the early (3.8 litre version; 1961-1964) Jaguar E-Types (1961-1974) but attractive as they were, few complained when they were replaced by a more prosaic but also more accommodating design.

Although most rumble (or dickie) seats were mounted in an aperture separated from the passenger compartment, in smaller vehicles the additional seat often was integrated but became usable (by people) only when the hinged cover was raised; otherwise, the rear-seat cushion was a “parcel shelf”.  The MG N-Type Magnette (1934-1936) used a 1271 cm³ (78 cubic inch) straight-six and while the combination of that many cylinders and a small displacement sounds curious, the configuration was something of an English tradition and a product of (1) a taxation system based on cylinder bore and (2) the attractive economies of scale and production line rationalization of “adding two cylinders” to existing four-cylinder units to achieve greater, smoother power with the additional benefit of retaining the same tax-rate.  Even after the taxation system was changed, some small-capacity sixes were developed as out-growths of fours.  Despite the additional length of the engine block, many N-type Magnettes were among the few front-engined cars to include a “frunk” (a front trunk (boot)), a small storage compartment which sat between cowl (scuttle) and engine.

Rune

Rune (pronounced roon)

(1) Any of the characters of certain ancient Germanic alphabets (derived from the Roman alphabet), as of a script used for writing the Germanic languages, especially of Scandinavia and Britain, circa 200-1200 AD, or a script used for inscriptions in a Turkic language between the sixth and eighth centuries from the area near the Orkhon River in Mongolia.  Each character was ascribed some magical significance.

(2) Something written or inscribed in such characters.

(3) An aphorism, poem, or saying with mystical meaning or for use in casting a spell; any obscure piece of writing using mysterious symbols; a spell or incantation.

(4) In literary use, a poem, song, or verse.

(5) A Finnish or Scandinavian epic poem, or a division of one, especially a division of the Kalevala.

(6) A roun (secret or mystery) (obsolete).

(7) In computing, in the Go programming language, a Unicode code point.

1675–1685: From the Old Norse rūn & rún (a secret, writing, runic character), cognate with the Old English rūn, the Middle English rune, the obsolete English roun and the Finnish runo (poem, canto).  All were related to the Old Saxon, Old High German and Gothic runa which, like the Old Norse rūn & rún is from the Proto-Germanic rūnō (letter, literature, secret), which is borrowed from either the Proto-Celtic rūnā or from its source.  Rune, runecraft, runology, runographer, runographic, runography, runologist, runester, runesong, runestaff, runmaster, runemistress, runecarver, runecast, runecaster, runecasting, runestone, runesmith & runework are nouns, runic, runed, runeless, runelike & runish are adjectives and runically is an adverb; the noun plural is runes.

Of the Runic

Runologists squabble over details of the historical origins of runic writing but there’s a general consensus runes were derived from one of the many Old Italic alphabets in use among the Mediterranean peoples of the first century AD, those who lived to the south of the Germanic tribes.  Earlier Germanic sacred symbols, such as those preserved in northern European rock carvings, also may have influenced the development of the script.  The transmission of writing from southern to northern Europe appears to have been spread by Germanic military formations which would have encountered Italic writing during campaigns amongst their southerly neighbours.  This hypothesis is supported by the association runes have always had with the god Odin, who, in the Proto-Germanic period (under his original name Woðanaz), was the divine model of the warrior leader. The Roman historian Tacitus noted Odin (Mercury in the interpretatio romana) was already established as the dominant god in the pantheons of many Germanic tribes by the first century AD although whether the runes and the cult of Odin arose together or one predated the other remains in dispute.  In Norse mythology however, the runes came from nothing as mundane as an old alphabet.  The runes were never invented or a product of evolution but are eternal, pre-existent forces Odin himself discovered by undergoing a tremendous ordeal.

The Hávamál

The Hávamál (Sayings of Hár, Sayings of the high one) is one of the poems of the Poetic Edda.  A kind of survival guide to for those seeking to live a good life, the form of verse varies, the most notable being where the text shifts to discuss how Odin (Odhins) gained the secret of the magical runes and came to learn the spells.  A work thus both pragmatic and philosophical, the poem’s only known source the Codex Regius, thought to date from circa 800.

The Rúnatal (Rúnatáls-tháttr-Odhins or Odins Rune Song) contains the stanzas in which Odin reveals the secret of the Runes.

I know that I hung on a windy tree

nine long nights,

Wounded with a spear, dedicated to Odin,

myself to myself,

on that tree of which no man knows

from where its roots run.

No bread did they give me nor a drink from a horn,

downwards I peered;

I took up the runes, screaming I took them,

then I fell back from there.

The Hávamál concludes with the mystical Ljóðatal, which dwells on knowledge and the knowing of the Odinic mysteries.  A kind of dictionary which lists and provides a legend creating keys to a sequenced number of runic charms, there are linkages with the Sigrdrífumál (known often as Brynhildarljóð, a section of the Poetic Edda text in Codex Regius) in which the valkyrie Sigrdrífa details a number of the runes at her command.  In stanza 151, there’s an allusion to the sending of a tree root carved with runes, a noted motif in Norse mythology and the cause of death of Grettir the Strong.

I know a sixth one if a man wounds me

with the roots of the sap-filled wood:

and that man who conjured to harm me,

the evil consumes him, not me.

The runic-themed imagery used for the cover art of Lindsay Lohan's A Little More Personal (Raw) (2005).

Historians and archivists have devoted much attention to the Codex Regius, reconstructing its timeline from the many fragmentary sources.  The earliest writings appear to have been collections of proverbs, sayings and advice attributed to Othin, probably in the manner so much in the Bible is said to have been the words of Solomon; other dubious claims of connection exist in the texts of the Buddha, Confucius, the Prophet Muhammad and others where the documentary record can never be conclusive.  The collection was thus, probably from its earliest times, elastic in content though always known as "The High One's Words", others taking advantage of the authority Othin’s imprimatur conferred to add such poems or other sayings of wisdom they thought appropriate.  In the nature of such things, the style of writing displays a consistency, important when seeking to imply that the speaker was Othin, a process which is something of a gray area in the history of literary forgery, the later authors perhaps assured what they were adding was what Othin might have said or with which he would anyway have concurred.  So, a catalogue of runes, or charms, was later bolted-on, along with new sets of proverbs, differing in content but not in style from those in the original document.  There are some stylistic variations in form in that some verses verge upon the narrative but the structure of the whole is loose, accommodating the odd innovation without jarring effect.  It’s agreed that structurally the text exists in five parts:

(1) The Hovamol proper (stanzas 1-80): The sayings and proverbs to guide the living of life, a kind of early self-help manual.

(2) The Loddfafnismol (stanzas 111-138): Another collection similar to the first, but these more a discourse on ethics and morality and addressed specifically to a young man known as Loddfafnir.

(3) The Ljothatal (stanzas 147-165): A listing of charms.

(4) The love-story of Othin and Billing's daughter (stanzas 96-102): The love story is something of a cautionary tale, beginning as it does with a dissertation on the faithlessness and general unreliability of women (stanzas 81-95).  Scholars suggest the warning words were the first written with the rest of the poem created as an apt illustration.

(5) This is the story of how Othin got the mead of poetry, the draft document which delivered to him the gift of tongues, an indulgence from the maiden Gunnloth (stanzas 103-110).  Added to this (and obviously later) is the brief passage (stanzas 139 146) recounting Othin’s winning of the runes.  Structurally, the poem needs this section as an introduction to the Ljothatal and any good editor would have insisted on its inclusion.

Of the authorship or even the dates of the accretions, nothing can for sure be known.  All than can be said is that some is very old and some more recent which isn’t a great deal of help but anything else is merely speculative.  The text instead needs to be read as it is: a gnomic collection of the wisdom a violent race living in a brutish world written to help people survive in an unforgiving time when, days when wherever one went, one would be ill-advised to assume one was among friends.  Tellingly, women are not mentioned in the non-narrative sections of the poem, not even a nod to the advantage of having someone to cook and clean for this is very much a work about the world of men on earth, the threats and their consequences.  There’s no discussion of heaven and hell or any after-life, no judgement beyond that of one's fellow men.

Lollipop

Lollipop (pronounced lol-ee-pop)

(1) A (usually spherical or disc-shaped) piece of hard candy attached to the end of a small stick, held in the hand while the candy is sucked or licked (It was essentially a toffee-apple without the apple; a stick dipped in toffee and the older spelling used in the UK was lollypop (which exists still in modern commerce)).

(2) Something in a shape resembling the candy on a stick.

(3) In the UK, Ireland and the Commonwealth, as lollipop lady (and lollipop man), a school crossing attendant (based on the shape of the "stop/go" signs traditionally used and in the slang of children they're also "lollipoppers".

(4) In computer networking, a routing protocol using sequence numbering starting at a negative value, increasing until zero, at which point it switches indefinitely to cycle through a finite set of positive numbers.

(5) In the labeling of the Android operating system, v5.0 to 5.1.1.

(6) In motorsport, a circular sign on a long stick, used by a pit crew to covey messages to drivers (system still used despite advances in radio communication because (1) it's retained as a backup in case of system failure and (2) the messages can't electronically be monitored and done, with care, can be secret.

(7) In the slang of fashion and related photography, a term for very thin models whose heads thus appear disproportionately large.

(8) Figuratively, something sweet but unsubstantial (originally of literature).

(9) In the slang of musical criticism, a short, entertaining, but undemanding piece of classical music.

1784: A creation of Modern English of uncertain origin but the construct may be the obvious lolly + pop. Lolly was from the Northern English dialect loll (dangle the tongue) and pop was an alternative name for “slap”.  The alternative theory is it was borrowed from the Angloromani (literally "English Romani" and the language combining aspects of English and Romani), which was spoken by the Romani (gypsy, traveller, Roma etc) people in England, Ireland & Wales.  It was in the twentieth century displaced by English but traces remain in the variant English used by modern Roma.  The suggestion is of links with the Angloromani loli phabai (or lollipobbul (red or candy apple)), which was a blend from the Middle Indic lohita (from Sanskrit) and loha (red), drawn from reudh which had Indo-European roots. Among etymologists, the Angloromani connection has most support.  Originally, lollipop seems to have referred just to the boiled sweet (ie "stickless) with the meaning "hard candy on a stick" not noted until the 1920s while the figurative sense (something sweet but unsubstantial) was in use by at least 1849.  Used in the slang of catwalk photographers, the verb lollipopping (a stick-thin model walking down catwalk) and adjective lollipopish (a model close to thin enough to be a true "lollipop") are both non-standard.  Among the pill-poppers, there seems to be a consensus that post-rave, the best lollipops are lemon-flavored.  In commerce, the spelling varies including lollipop, lollypop, loli-pop, lollypopp and lolly-pop.  Lollipop & lollipopper are nouns and lollipoplike is an adjective; the noun plural is lollipops.

Lindsay Lohan (b 1986) enjoying a giant lollipop.

In classical music criticism, the term “lollipop” refers to short, appealing and often melodically charming pieces which were nevertheless judged as “lightweight in musical substance”.  Deployed often as “palate-cleansers” or encores, despite the opinions of many critics, composers, conductors and musicians, the bulk of the audience tended to enjoy them because in character they were often jaunty and playful, not something which endeared them to the earnest types who decided what deserved to be the canon of the “serious” repertoire in which complexity was valued above accessibility.  A well-known exponent the genre was Johann Strauss II (1825–1899) and his An der schönen blauen Donau, Op. 314 (On the Beautiful Blue Danube (better known in English as The Blue Danube (1866)) and Tritsch-Tratsch-Polka, Op. 214 (Chit-chat (1858)) are exemplars of his technique.  The reason the lollipops were and remain popular with general audiences (typically not trained in any aspect of music) is that they paid their money to be entertained by listening to something they could enjoy, not always the experience delivered by the composers who preferred “the experimental”, valuing originality over beauty; these were the “formalists” (as comrade Stalin (1878-1953; Soviet leader 1924-1953) once labeled comrade Dmitri Shostakovich (1906-1975) and they may be compared with the modern generation of architects churning out ugly buildings because prizes in their profession are awarded on the basis of work being “new” rather than “attractive”.  Neither art deco nor mid-century modern buildings are in any way “lollipops” but the committees which award prizes in architecture probably think of them that way.

Britney Spears (b 1981) with lollipop, emerging from a session in a West Hollywood tanning salon, Los Angeles, October, 2022.

Many composers at least dabbled in lollipop production and some were memorable, French composer Claude Debussy’s (1862–1918) Clair de Lune (1890) hauntingly beautiful and demanding nothing more from a listener than to sit and let it wash over them; even comrade Stalin (who liked tunes he could hum) would have enjoyed it despite Debussy being French.  Others were specialists in the genre including: (1) the Austrian-American Friedrich "Fritz" Kreisler (1875–1962) who published a few of his compositions under wholly fictitious “old” names to lend them some “classic” respectability, (2) the English conductor Sir Thomas Beecham (1879–1961) who had a reputation among his peers for treating his music with about the same seriousness as he handled his many relationships with women and it was his encores and brief “concert fillers” which more than anything popularized use of “lollipop” in this context; he was also a practical impresario who noted what pleased the crowd and sometime constructed entire concerts with them, (3) Leopold Stokowski (1882–1977), a British conductor of Polish extraction noted for his arrangements of the works of Johann Sebastian Bach (1685–1750), pieces for which the appellation “lush” would have had to been coined had it not existed and (4) the Australian Percy Grainger (1882–1961) a man of not always conventional tastes & predilections who enjoyed and unusually close relationship with his mother although whether any of that in any way influenced his folk-inspired miniatures (quintessential lollipops) is a matter for debate.  What can’t be denied is that for the untrained, a hour or two of lollipop music will probably be enjoyed more than listening to the strains of stuff by Béla Bartók (1881-1945) or Arnold Schoenberg (1874–1951), the composers the critics think would be good for us.

A pandemic-era Paris Hilton (b 1981) in face mask with Whirly Pop lollipop.  Always remove facemask before attempting to lick or suck lollipop.

How to make lemon lollipops

Among the pill-poppers (and there are a lot of them about), there seems, at least impressionistically, to be a consensus that post-rave, the best lollipops are lemon-flavored.  It’s thought lemon lollipops work best in this niche because the acidic content interacts with taste receptors enjoying a heightened sensitivity induced by the pills’ chemistry.  Ideally, pill-poppers should pre-purchase lemon lollypops and at all times carry a few (on the basis of the (Boy) Scout motto: “Be prepared”) but that’s not always possible because, there being so many pill-poppers, shops often are out of stock of the lemon flavor.

Lemon Lollipops.

This recipe is therefore provided as a courtesy to pill poppers and, having shelf-life of weeks, lollipops can be prepared in advance; except for those popping at a heroic level, a batch should last a week so users should add the task to their routine, scheduling it perhaps after church every Sunday.  Lollipop sticks and one or more (depending on production target) lollypop molds will be required and the volume of ingredients quoted here should yield 24 small or 10-12 large lollipops.  Sticks and molds are available at supermarkets and speciality stores as are the small cellophane bags (needed only if some or all are being stored).  The taste can be varied by (slightly) adjusting the volumes of sugar, citric acid & lemon oil and preferences will vary between pill-poppers who are encouraged to experiment.

Ingredients (lollipops)

1 cup (200 g) sugar
½ cup (120 ml) water
¼ cup (60 ml) light corn syrup
1¼ teaspoons citric acid
¾ teaspoon lemon oil
2-4 (according to preference) drops liquid yellow food coloring

Ingredients (sour powder)

½ cup (50 g) confectioners' sugar
2 teaspoons citric acid

Directions (lollipops)

(1) Coat lollipop molds with non-stick cooking spray.

(2) Place lollipop sticks in the molds.

(3) Combine the sugar, water, and corn syrup in a large, heavy saucepan and then bring mix to a boil over medium-high heat.

(4) Continue cooking until mixture reaches 300°F (150°C) which is the “hard-crack” stage.  Immediately remove saucepan from the heat.  The timing is critical so watch pot during cooking.

(5) Add citric acid, lemon oil and food coloring and stir to combine.  (Because of the acidic nature of the mix, don’t allow face to come too close to pot because fumes can irritate the eyes).

(6) Pour the mixture into a heatproof measuring container with spout (or a candy funnel (which every pill-popper should own)).

(7) Divide the mixture among prepared molds and leave lollipops to cool and harden.  After about 15 minutes, they should be ready to remove from mold (may take longer if temperature or humidity are high).

Directions (sour powder)

(1) Mix confectioners’ sugar and citric acid in bowl.

(2) Holding by stick, dip lollipops in mixture, coating entire surface.

(3) Lollipops may immediately be consumed but if being stored, wrap in cellophane bags and twist-tie.  Store lollipops in cool, dark, dry place (they'll remain in a “best by” state for about a month). 

Psychache

Psychache (pronounced sahyk-eyk)

Psychological pain, especially when it becomes unbearable, producing suicidal thoughts.

1993: The construct was psyche- + ache.  Psychache was coined by US clinical psychologist Dr Edwin Shneidman (1918-2009) and first appeared in his book Suicide as Psychache: A Clinical Approach to Self-Destructive Behavior (1993).  The prefix psych- was an alternative form of psycho-.  Psycho was from the Ancient Greek ψῡχο- (psūkho-), a combining form of ψυχή (psukhḗ) (soul).  Wit was used with words relating to the soul, the mind, or to psychology.  Ache was from the Middle English verb aken & noun ache (noun), from the Old English verb acan (from the Proto-West Germanic akan, from the Proto-Germanic akaną (to ache)) and the noun æċe (from the Proto-West Germanic aki, from the Proto-Germanic akiz), both from the primitive Indo-European heg- (sin, crime).  It was cognate with the Saterland Frisian eeke & ääke (to ache, fester), the Low German aken, achen & äken (to hurt, ache), the German Low German Eek (inflammation), the North Frisian akelig & æklig (terrible, miserable, sharp, intense), the West Frisian aaklik (nasty, horrible, dismal, dreary) and the Dutch akelig (nasty, horrible).  Historically the verb was spelled ake, and the noun ache but the spellings became aligned after Dr Johnson (Samuel Johnson (1709-1784)) published A Dictionary of the English Language (1755), the lexicographer mistakenly assuming it was from the Ancient Greek ἄχος (ákhos) (pain) due to the similarity in form and meaning of the two words.  As a noun, ache meant “a continuous, dull pain (as opposed to a sharp, sudden, or episodic pain) while the verb was used to mean (1) to have or suffer a continuous, dull pain, (2) to feel great sympathy or pity and (3) to yearn or long for someone or something.  Pyscheache is a noun

Psychache is a theoretical construct used by clinical suicidologists and differs from psychomachia (conflict of the soul).  Psychomachia was from the Late Latin psӯchomachia, the title of a poem of a thousand-odd lines (circa 400) by Roman Christian poet Prudentius (Aurelius Prudentius Clemens; 348-circa 412), the construct being the Ancient Greek Greek psukhē (spirit) + makhē (battle).  The fifth century poem Psychomachia (translated usually as “Battle of Spirits” or “Soul War”) explored a theme familiar in Christianity: the eternal battle between virtue & vice (onto which can be mapped “right & wrong”, “good & evil” etc) and culminated in the forces of Christendom vanquishing pagan idolatry to the cheers of a thousand Christian martyrs.  An elegant telling of an allegory familiar in early Christian literature and art, Prudentius made clear the battle was one which happened in the soul of all people and thus one which all needed to wage, the outcome determined by whether the good or evil in them proved stronger.  The poem’s characters include Faith, Hope, Industry, Sobriety, Chastity, Humility & Patience among the good and Pride, Wrath, Paganism, Avarice, Discord, Lust & Indulgence in the ranks of the evil but scholars of literature caution that although the personifications all are women, in Latin, words for abstract concepts use the feminine grammatical gender and there’s nothing to suggest the poet intended us to read this as a tale of bolshie women slugging it out.  Of interest too is the appearance of the number seven, so familiar in the literature and art of Antiquity and the Medieval period as well as the Biblical texts but although Prudentius has seven virtues defeat seven vices, the characters don’t exactly align with either the canonical seven deadly sins, nor the three theological and four cardinal virtues.  In modern use, the linguistic similarity between psychache and psychomachia has made the latter attractive to those seduced by the (not always Germanic) tradition of the “romance of suicide”.

A pioneer in the field of suicidology, Dr Shneidman’s publication record was indicative of his specialization.

Dr Edwin Shneidman (1918-2009) was a clinical psychologist who practiced as a thanatologist (a practitioner in the field of thanatology (the scientific study of death and the practices associated with it, including the study of the needs of the terminally ill and their families); the construct of thanatology being thanato- (from the Ancient Greek θάνατος (thánatos) (death)) +‎ -logy.  The suffix -ology was formed from -o- (as an interconsonantal vowel) +‎ -logy.  The origin in English of the -logy suffix lies with loanwords from the Ancient Greek, usually via Latin and French, where the suffix (-λογία) is an integral part of the word loaned (eg astrology from astrologia) since the sixteenth century.  French picked up -logie from the Latin -logia, from the Ancient Greek -λογία (-logía).  Within Greek, the suffix is an -ία (-ía) abstract from λόγος (lógos) (account, explanation, narrative), and that a verbal noun from λέγω (légō) (I say, speak, converse, tell a story).  In English the suffix became extraordinarily productive, used notably to form names of sciences or disciplines of study, analogous to the names traditionally borrowed from the Latin (eg astrology from astrologia; geology from geologia) and by the late eighteenth century, the practice (despite the disapproval of the pedants) extended to terms with no connection to Greek or Latin such as those building on French or German bases (eg insectology (1766) after the French insectologie; terminology (1801) after the German Terminologie).  Within a few decades of the intrusion of modern languages, combinations emerged using English terms (eg undergroundology (1820); hatology (1837)).  In this evolution, the development may be though similar to the latter-day proliferation of “-isms” (fascism; feminism etc).

Death and the College Student: A Collection of Brief Essays on Death and Suicide by Harvard Youth (1973) by Dr Edwin Shneidman.  Dr Shneidman wrote many papers about the prevalence of suicide among college-age males, a cross-cultural phenomenon.

Dr Shneidman was one of the seminal figures in the discipline of suicidology, in 1968 founding the AAS (American Association of Suicidology) and the principal US journal for suicide studies: Suicide and Life-Threatening Behavior.  The abbreviation AAS is in this context used mostly within the discipline because (1) it is a specialized field and (2) there are literally dozens of uses of “AAS”.  In Suicide as Psychache: A Clinical Approach to Self-Destructive Behavior (1993) he defined psychache as “intense psychological pain—encompassing hurt, anguish, and mental torment”, identifying it as the primary motivation behind suicide, his theory being that when psychological pain becomes unbearable, individuals may perceive suicide as their only escape from torment.

Although since Suicide as Psychache: A Clinical Approach to Self-Destructive Behavior appeared in 1993 there have been four editions of American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM), “psychache” has never appeared in the DSM.  That may seem an anomaly given much in the DSM revolves around psychological disturbances but the reason is technical.  What the DSM does is list and codify diagnosable mental disorders (depression, schizophrenia, bipolar disorder etc), classifying symptoms and behaviors into standardized categories for diagnosis and treatment planning.  By contrast, psychache is not a clinical diagnosis; it is a theoretical construct in suicidology which is used to explain the subjective experience of psychological pain that can lead to patients taking their own lives.  It thus describes an emotional state rather than a psychiatric disorder.

Lindsay Lohan and her lawyer in court, Los Angeles, December, 2011.

Despite that, mental health clinicians do actively use the principles of psychache, notably in suicide risk assessment and prevention and models have been developed including a number of “psychache scales”, self-reporting tools used to generate a metric measuring the intensity of psychological pain (categorized with headings such as shame, guilt, despair et al).  The approaches do in detail differ but most follow Dr Shneidman’s terminology in that the critical threshold is the point at which the patient’s pain becomes unbearable or inescapable and the objective is either to increase tolerance for distress or reframe troublesome thoughts.  Ultimately, the purpose of tools is to improve suicide risk assessments and reduce suicide rates.

DSM-5 (2013).

Interestingly, Suicidal Behavior Disorder (SBD) was introduced in Section III of the DSM-5 (2013) under “Conditions for Further Study”.  Then, SBD chiefly was characterized by a self-initiated sequence of behaviors believed at the time of initiation to cause one’s own death and occurring in the last 24 months.  That of course sounds exact but the diagnostic criteria in the DSM are written like that and the purpose of inclusion in the fifth edition was to create a framework so systematically, empirical studies related to SBD could be reviewed so primary research themes and promising directions for future research could be identified.  Duly, over the following decade that framework was explored but the conclusion was reached there seemed to be little utility in the clinical utility of SBD as a device for predicting future suicide and that more research was needed to understand measurement of the diagnosis and its distinctiveness from related disorders and other self-harming behaviors.  The phase “more research is required” must be one of the most frequently heard among researchers.

In the usually manner in which the APA allowed the DSM to evolve, what the DSM-5s tentative inclusion of SBD did was attempt to capture suicidality as a diagnosis rather than a clinical feature requiring attention.  SBD was characterized by a suicide attempt within the last 24 months (Criterion A) and that was defined as “a self-initiated sequence of behaviors by an individual who, at the time of initiation, expected that the set of actions would lead to his or her own death”.  That sounds uncontroversial but what was significant was the act could meet the criteria for non-suicidal self-injury (ie self-injury with the intention to relieve negative feelings or cognitive state in order to achieve a positive mood state (Criterion B) and cannot be applied to suicidal ideation or preparatory acts (Criterion C).  Were the attempt to have occurred during a state of delirium or confusion or solely for political or religious objectives, then SBD is ruled out (Criteria D & E).  SBD (current) is given when the suicide attempt occurred within the last 12 months, and SBD (in early remission), when it has been 12-24 months since the last attempt.  It must be remembered that while a patient’s behavior(s) may overlap across a number of the DSM’s diagnosises, the AMA’s committees have, for didactic purposes, always preferred to “silo” the categories.

DSM-5-TR (2022).

When in 2022 the “text revision” of the DSM-5 (DSM-5-TR) was released, SBD was removed as a condition for further study in Section III and moved to “Other Conditions That May Be a Focus of Clinical Attention” in Section II. The conditions listed in this section are intended to draw to attention of clinicians to the presence and breadth of additional issues routinely encountered in clinical practice and provide a procedure for their systematic documentation.  According to the APA’s editorial committee, the rationale for the exclusion of SBD from the DSM-5-TR was based on concerns the proposed disorder did not meet the criteria for a mental disorder but instead constituted a behavior with diverse causes and while that distinction may escape most of us, within the internal logic of the history of the DSM, that’s wholly consistent.  At this time, despite many lobbying for the adoption of a diagnostic entity for suicidal behavior, the APA’s committees seem still more inclined to conceptualize suicidality as a symptom rather than a disorder and despite discussion in the field of suicidology about whether suicide and related concepts like psychache should be treated as stand-alone mental health issues, that’s a leap which will have to wait, at least until a DSM-6 is published.

How to and how not to: Informatie over Zorgvuldige Levensbeëindiging (Information about the Careful Ending of Life, 2008) by Stichting Wetenschappelijk Onderzoek naar Zorgvuldige Zelfdoding (The Foundation for Scientific Research into Careful Suicide) (left) and How Not to Kill Yourself: A Phenomenology of Suicide (2023) by Clancy Martin (right).

Informatie over Zorgvuldige Levensbeëindiging (Information about the Careful Ending of Life, 2008) was published by a group of Dutch physicians & and researchers; it contained detailed advice on methods of suicide available to the general public, the Foundation for Scientific Research into Careful Suicide arging “a requirement exists within society for responsible information about an independent and dignified ending of life.”  It could be ordered only from the foundation’s website and had the advantage that whatever might be one’s opinion on the matter, it was at least written by physicians and scientists and thus more reliable than some of the “suicide guides” which are sometimes found on-line.  At the time research by the foundation had found that despite legislation in the Netherlands which permit doctors (acting within specific legal limits) to assist patient commit suicide, there were apparently several thousand cases each year of what it termed “autoeuthanasia” in which no medical staff directly were involved.  Most of these cases involved elderly or chronically ill patients who refused food and fluids and it was estimated these deaths happened at about twice the rate of those carried out under the euthanasia laws.  Since then the Dutch laws have been extended to included those who have no serious physical disease or are suffering great pain; there are people who simply no longer wish to live, something like the tragic figure in Blue Öyster Cult’s (Don't Fear) The Reaper (1976) © Donald Roeser (b 1947):

Came the last night of sadness
And it was clear she couldn't go on
Then the door was open and the wind appeared
The candles blew then disappeared
The curtains flew then he appeared
Saying don't be afraid

There is a diverse literature on various aspects of suicide (tips and techniques, theological & philosophical interpretations, cross-cultural attitudes, history of its treatment in church & secular law etc) and some are quite personal, written variously by those who later would kill themselves or those who contemplated or attempted to take their own lives.  In How Not to Kill Yourself: A Phenomenology of Suicide (2023) by Canadian philosopher Clancy Martin (b 1967), it was revealed the most recent of his ten suicide attempts was “…in his basement with a dog leash, the consequences of which he concealed from his wife, family, co-workers, and students, slipping back into his daily life with a hoarse voice, a raw neck and series of vague explanations.”

BKA (the Bundeskriminalamt, the Federal Criminal Police Office of the FRG (Federal Republic of Germany (the old West Germany)) mug shots of the Red Army Faction's Ulrike Meinhof (left) and Gudrun Ensslin (right).

The song (Don't Fear) The Reaper also made mention of William Shakespeare's (1564–1616) Romeo and Juliet (1597) and in taking her own life (using her dead lover’s dagger) because she doesn’t want to go on living without him, Juliette joined the pantheon of figures who have made the tragedy of suicide seem, to some, romantic.  Politically too, suicide can grant the sort of status dying of old age doesn’t confer, the deaths of left-wing terrorists Ulrike Meinhof (1934–1976) and Gudrun Ensslin (1940–1977) of the West German Red Army Faction (the RAF and better known as the “Baader-Meinhof gang”) both recorded as “suicide in custody” although the circumstances were murky.  In an indication of the way moral relativities aligned during the high Cold War, the French intellectuals Jean-Paul Sartre (1905–1980) and Simone de Beauvoir (1908–1986) compared their deaths to the worst crimes of the Nazis but sympathy for violence committed for an “approved” cause was not the exclusive preserve of the left.  In July, 1964, in his speech accepting the Republican nomination for that year’s US presidential election, proto-MAGA Barry Goldwater (1909–1998) concluded by saying: “I would remind you that extremism in the defense of liberty is no vice!  And let me remind you also that moderation in the pursuit of justice is no virtue!”  The audience response to that was rapturous although a few months later the country mostly didn’t share the enthusiasm, Lyndon Johnson (LBJ, 1908–1973; US president 1963-1969) winning the presidency in one of the greatest landslides in US electoral history.  Given the choice between crooked old Lyndon and crazy old Barry, Americans preferred the crook.

Nor was it just politicians and intellectuals who could resist the appeal of politics being taken to its logical “other means” conclusion, the Canadian singer-songwriter Leonard Cohen (1934-2016) during the last years of the Cold War writing First We Take Manhattan (1986), the lyrics of which were open to interpretation but clarified in 1988 by the author who explained: “I think it means exactly what it says.  It is a terrorist song.  I think it's a response to terrorism.  There's something about terrorism that I've always admired.  The fact that there are no alibis or no compromises.  That position is always very attractive.”   Even in 1988 it was a controversial comment because by then not many outside of undergraduate anarchist societies were still romanticizing terrorists but in fairness to the singer the coda isn’t as often published: “I don't like it when it's manifested on the physical plane – I don't really enjoy the terrorist activities – but Psychic Terrorism.”

First We Take Manhattan (1986) by Leonard Cohen

They sentenced me to twenty years of boredom

For tryin' to change the system from within

I'm coming now, I'm coming to reward them

First we take Manhattan, then we take Berlin

 

I'm guided by a signal in the heavens

I'm guided by this birthmark on my skin

I'm guided by the beauty of our weapons

First we take Manhattan, then we take Berlin

 

I'd really like to live beside you, baby

I love your body and your spirit and your clothes

But you see that line there moving through the station?

I told you, I told you, told you, I was one of those

 

Ah you loved me as a loser, but now you're worried that I just might win

You know the way to stop me, but you don't have the discipline

How many nights I prayed for this, to let my work begin

First we take Manhattan, then we take Berlin

 

I don't like your fashion business, mister

And I don't like these drugs that keep you thin

I don't like what happened to my sister

First we take Manhattan, then we take Berlin

 

I'd really like to live beside you, baby

I love your body and your spirit and your clothes

But you see that line there moving through the station?

I told you, I told you, told you, I was one of those

First We Take Manhattan performed by Jennifer Warnes (b 1947), from the Album Famous Blue Raincoat (1986). 

Whatever they achieved in life, it was their suicides which lent a lingering allure to German-American ecofeminist activist Petra Kelly (1947–1992) & the doomed poet American poet Sylvia Plath (1932-1963) and the lure goes back for millennia, the Roman Poet Ovid (Publius Ovidius Naso; 43 BC–17 AD) in his Metamorphoses telling an ancient Babylonian tale in which Pyramus, in dark despair, killed herself after finding her young love lifeless.  Over the centuries it’s been a recurrent trope but the most novel take was the symbolic, mystical death in Richard Wagner's (1813–1883) Tristan und Isolde (1865).  Mortally wounded in a duel before the final act, Tristan longs to see Isolde one last time but just as she arrives at his side, he dies in her arms.  Overwhelmed by love and grief, Isolde sings the famous Liebestod (Love-Death) and dies, the transcendent aria interpreted as the swansong which carries her to join Tristan in mystical union in the afterlife.  This, lawyers would call a “constructive suicide”.

Austrian soprano Helga Dernesch (b 1939) in 1972 performing the Liebestod aria from Wagner’s Tristan und Isolde with the Berlin Philharmonic under Herbert von Karajan (1908–1989).

While she didn’t possess the sheer power of the greatest of the Scandinavian sopranos who in the mid-twentieth century defined the role, Dernesch brought passion and intensity to her roles and while, on that night in 1972, the lushness of what Karajan summoned from the strings was perhaps a little much, her Liebestod was spine-tingling and by then, Karajan had been forgiven for everything.  Intriguingly, although Tristan und Isolde is regarded as one of the great monuments to love, in 1854 Wagner had written to the Hungarian composer Franz Liszt (1811–1886) telling him:

“As I have never in life felt the real bliss of love, I must erect a monument to the most beautiful of all my dreams, in which, from beginning to end, that love shall be thoroughly satiated.  I have in my head ‘Tristan and Isolde’, the simplest but most full-blooded musical concepion; with the ‘black flag’ which floats at the end of it I shall cover myself to die.”

It’s not known whether Listz reflected on this apparent compositional self-medication for psychache after in 1870 learning from his morning newspaper his daughter Cosima (1837-1930) was to be married to Wagner (then 24 years her senior) but because she’d been for some seven years conducting an adulterous affair with the German the news may not have been unexpected.  He was aware Cosmia’s daughter (Isolde Beidler (1865–1919)) had been fathered not by her then husband (the German conductor Hans von Bülow (1830–1894)) but by Wagner and her second marriage proved happier than the first so there was that.