Callipygian

Callipygian (pronounced kal-uh-pij-ee-uhn)

Of, pertaining to, or having beautiful buttocks.

Circa 1800: A Latinized form from the Ancient Greek καλλίπυγος (kallípugos) (of, pertaining to, or having beautiful buttocks), the epithet of a statue of Aphrodite at Syracuse, the construct being calli (kalli) (from the Ancient Greek κάλλος (kállos) (beauty)) + πυγή (pugē) (tail; buttocks; rump) + -ian (the adjectival suffix).

Despite the classical association, there were serious critics who deplored the word pygē, dismissing it as mere slang “…completely avoided in epic poetry and higher literature” with “…no convincing etymology" although etymologists trace it back to the primitive Indo-European spugeh with cognates including the Latin pūga, the Old High German fochen, and Old Church Slavonic паоуга (pauga), пѫга (pǫga).  The objection may be because it was used also in the figurative to mean "fat, swelling" but the combinging form  pyg- exists in many technical (often medical) words including pygalgia (pain in the buttocks) and dasypygal (having hairy buttocks).  The lingustic snobbery didn't extend to the taxonomy and systematics of penguins, the Adélie penguin named Pygoscelis adeliae, the construct of the genus Pygoscelis being pygē + skelos (leg").  For those who might think it an anyway handy adjective, the comparative is more callipygian and the superlative most callipygian, applied as appropriate although the TikToK generation has a more accessible lexicon for such purposes.

Vénus callipyge (First century BC) in white marble by an unknown sculptor, Museo Archeologico Nazionale, Naples.

The Ἀφροδίτη Καλλίπυγος (Aphrodite Kallipygos), known also as the Venus Callipyge or Callipygian Venus (all translating literally as “Venus (or Aphrodite) of the beautiful buttocks”, is a marble statue, carved in Ancient Rome and assumed to be a copy of a Greek original.  It’s one of the most famous examples of a sculptor’s interpretation of the device ἀνάσυρμα (anasyrma, the construct being ἀνά (ana) (up, against, back) + σύρμα (syrma) (skirt) (ἀνασύρματα & ἀνασυρμός (anasyrmata & anasyrmos) the plural), the gesture of lifting the skirt or kilt.  Known also from religious rituals, eroticism and vulgar humor, the technique in art pre-dates antiquity.  The statue depicts a partially draped woman, raising her light peplos (a woman’s ankle-length gown) to uncover the hips and buttocks, her gaze cast back down her shoulder.  Although most often identified as being of Venus (Aphrodite), this has never been certain.

The dates from the first century BC, the lost Greek original thought to have been rendered in bronze and executed around 300 BC, very early in the classical Hellenistic era although nothing is known of its history until it was rediscovered, missing its head, during The Renaissance.  The head was recreated, first in the sixteenth century and later the eighteenth when the sculptor closely followed the earlier restoration, the head made to look over the shoulder which had the effect further to draw attention to the bare buttocks, something thought greatly to enhance its popularity and certainly influence those who would later reprise the work.  This would not be the only time the artists of the high Renaissance would modify reality a bit to so construct an idealized vision of the classical world of Antiquity.  It was in the seventeenth century the statue was identified as Venus and associated with a temple to Aphrodite Kallipygos at Syracuse.

Lindsay Lohan displaying callipygian qualities with feet nicely juxtaposed, Playboy Magazine shoot, 2011.

That association is however tenuous because it was discussed by the (third century AD) writer Athenaeus of Naucratis in his fifteen-volume Deipnosophists (dinner-table philosophers).  According to Athenaeus, two beautiful sisters from a farm near Syracuse argued over which of them had the shapelier buttocks, and accosted a passer-by, asking him to judge.  The young man, the son of a rich local merchant voted for the older sister and found himself quite smitten with her, quickly falling in love.  In one of the fortunate coincidences which pepper myths ancient and modern, the man’s younger brother heard of this and went to see the girls for himself and, as much of an emo as his sibling, fell in love with the younger sister.  The brothers refused to consider other brides, so their father arranged the marriages.  The citizens dubbed the sisters Kallipugoi (the women with beautiful asses) and dedicated a temple to Aphrodite, calling her Kallipygos.  The cult of Aphrodite attracted other writers, the Christian author Clement of Alexandria (circa 150-215) included it in his table of the erotic manifestations of paganism and variations of Athenaeus’s tale circulated in copies of Vincenzo Cartari’s (1531-1590) retelling in Le Imagini con la sposizione dei dei de gli antichi (The Images of the Gods of the Ancients and their Explanations (1556)) some of the stories from classical mythology.

Vénus callipyge (1683-1686) in white marble by François Barois (1656–1726), Musée du Louvre, Paris.

The Venus Callipyge in the Louvre Museum in Paris is one of several copies of the Roman version of the Venus from the Farnese Collection.  Then as now, the taste of the public ebbed and flowed and what was declared to be obscene moved in the arc of a pendulum, this rendition modified with additional marble layers which, as historians of art note, were draped across the eponymous feature “so as not to offend an increasingly prudish public taste”.  After the French Revolution, it was displayed in the Jardin des Tuileries (the public garden between the Louvre and the Place de la Concorde), reflecting the politics of 1789.  That a statue in in a French museum has the buttocks depicted in swirling fabric while those on show in Italy are bare is mere coincidence and no inferences about national character should be drawn.

The adjective callipygian need not be restricted to the human form and can be applied anthropomorphically.  In different ways, stylists can apply to machinery the motifs of the baroque, the sensuous the athletic or the muscular.

1 1974 Dino 246 GTS (C&F) by Ferrari.

2 1958 De Soto Firesweep convertible by Chrysler.

3 1965 Jaguar E-Type (modified as Eagle Speedster 4.7).

4 1971 Chevrolet Corvette Coupé LS6 by General Motors.

5 1967 Alfa Romeo Spider 1600 (Duetto).

6 1971 Mercedes-Benz W111 (280SE 3.5 Coupé).

7 1973 BMW E9 (3.0 CSi).

8 1971 Lamborghini Miura P400SV.

9 1966 AC Shelby Cobra 427 S/C.

Ampersand

Ampersand (pronounced am-puhr-sand or am-per-sand)

The logogram “&” now representing the conjunction "and"; it originated as a ligature of the letters of the Latin et (and).

1830-1835: A contraction of and per se and, meaning "(the character) '&' by itself is 'and'" (a hybrid phrase, partly in Latin, partly in English); an earlier form was the colloquial ampassy (1706).  It seems now curious, even nonsensical, but made complete sense given the way language was used as late as the nineteenth century.  The form emerged to create a distinction to help avoiding confusion with “&” in such formations as “&c.”, a once common way of writing “etc.” (the et in et cetera is Latin for "and").  Also, the letters “a”, “I”, and “o” were, as recently as the fifteenth & sixteenth centuries written “a per se”, “I per se” etc, especially when standing alone as words.

The symbol is based on the Latin et (and) and comes from an old Roman system of shorthand signs (ligatures) attested in Pompeiian graffiti.  It is not from the notae Tironianae (Tironian notes or Tironian shorthand) (a system of shorthand invented circa 60 BC by Marcus Tullius Cicero's slave and personal secretary Tiro which consisted of about four thousand symbols which, in classical times, was extended by another thousand) although a variety of sources have maintained the myth for hundreds of years.  The confusion has lasted centuries because some medieval scribes, including Anglo-Saxon chroniclers, sprinkled their works with a symbol like a numeral 7 to indicate the word “and”.  Technically, the ampersand is a mondegreen (a kind of imperfect echoic) of "and per se and".

Variations on the theme: Some of the most sexy ampersands. 

In many nineteenth century schoolbooks the ampersand was printed at the end of the alphabet and by the 1880s, the word ampersand had become schoolboy slang for "posterior, rear end, hindquarters", a use that faded in the twentieth century as the word assumed its standardized meaning and schoolboys found English offered many callipygian alternatives.  The form in which it appeared at the end of listings of the alphabet was “…X, Y, Z and per se and."  This eventually became "ampersand", the term in common English use by around 1837 although, in contrast to the surviving twenty-six letters, the ampersand does not represent a speech sound, unlike other characters that earlier dropped from the English alphabet such as the Old English thorn, wynn, and eth.

Curiously, given it had for centuries been in the sets of typefaces used by printers (the advantage being the use of one rather than the spaces "and" absorbs, thereby saving space and ink, the latter a measurable financial saving in large print runs because of the frequency with which "and" needs to be expressed), the ampersand symbol (&) wasn't included in many early typewriters.  Instead, typist were compelled to improvise their own ampersands by typing an "e", then back-spacing and adding a "t" atop.  The manufacturers of the early typewriters limited the character sets included because the early devices were so prone to jamming and one way to reduce instances of this was to increase the space between the metal "arms" to which the "type bars" (also known as "strikers"; the upright ends of the bars which are molded as the "head" with the embossed letter, number or symbol) were attached.  Increasing the gap between the arms limited the number which could be installed so on the essentials were included.  As technology improved, the character sets were enlarged and the by the early twentieth century, the ampersand was de rigueur.

The Plastics Mean Girls Unisex Ampersand Sweatshirt, available in Thursday to Tuesday (left) & Wednesday (right) editions.

Ass & Arse

Arse (pronounced ahrs)

(1) One of many slang terms for the human buttocks (in much of the English-speaking world except the US).

(2) By extension, one of many slang terms applied to the rear or back-end of anything, animal, vegetable or mineral (in much of the English-speaking world except the US).

(3) In Australian slang, effrontery; cheek.

(4) In slang, a stupid, pompous, arrogant, mean or despicable etc person, a use sometimes enlivened as “arsehole” (in much of the English-speaking world except the US).

(5) A person; the self; (reflexively) oneself or one's person, chiefly their body and by extension, one's personal safety, or figuratively one's job, prospects etc (in much of the English-speaking world except the US).

(6) In biochemistry, as ARSE, the abbreviation of arylsulfatase E (an enzyme, deficiencies in which are associated with abnormalities in cartilage and bone development).

Pre 1000: From the Middle English ars, eres & ers, from the Old English ærs & ears, from the Proto-West Germanic ars, from the Proto-Germanic arsaz and cognate with the Old Frisian ers, the Dutch aars, the Old Norse, Middle Low German, Old Saxon & Old High German ars (from which modern German gained Arsch), the Greek órrhos (rump (from orso-, used frequently in compounds)), the Armenian or̄kh and the Hittite arras.  All of the nouns derive ultimately probably from the primitive Indo-European h₃érsos- (backside, buttocks, tail), the source also of the Ancient Greek ourá & orros (tail, rump, base of the spine), the Hittite arrash and the Old Irish err (tail).  In the hierarchy of vulgarity, arse had an interesting history, beginning as something purely descriptive but, because of the association with the buttocks and their functions (with all that that implies), the word soon became a vulgar form, avoided in polite conversation.  That restraint lingered well into the twentieth century but even though things are now more relaxed, a careless use of arse in the wrong time and place, in the wrong company, can still cause offence.  The Latin arse was the vocative masculine singular of arsus, the perfect passive participle of ārdeō which was used with a variety of senses (1) to burn (to be consumed by fire), (2) Of eyes which glow or sparkle, (3) in poetic use, to glisten with a feature, usually with a colour, (4) figuratively, “to burn, be strongly affected with an emotion, (5), figuratively, “to be eager” & (6) figuratively, ardently or fervently to be in love, to burn with lustful or romantic desire.  Arse is a noun & verb; arsing is a verb and arsed is a verb & adjective; the noun plural is arses.

One should avoid losing one's ticket.

There can have been few words as productive as arse in the construction of slang and idiomatic forms, some of which survived while some died out.  To “hang the arse” (slow, reluctant; tardy) was from the 1630s while the more graphic (and in some cases presumably literal) “arse-winning” referred to income gained from prostitution "money obtained by prostitution" was in Middle English in the late fourteenth century.  The familiar “arse over tit” (to fall down; to fall over) is actually an alternative form of the original “arse over tip” which was first recorded in 1884 although it had probably long been in oral use.  Arseward was a synonym of backward in the fourteenth century while the mysterious arsy-versy (backside foremost) dates from the 1530s and was probably a reduplication of arse, perhaps with suggestions of “going backwards; in reverse”.  Arsehole can of course be literal (referencing the anus) and the late fourteenth century was spelled arce-hoole, an inheritance from the Old English in which the Latin anus was glossed with earsðerl (literally "arse-thrill" with the noun thrill used in its original sense of "hole".  Asshole (a stupid, pompous, arrogant, mean or despicable etc person) is also a frequently used term of abuse.  One long-serving Australian foreign minister, early in his undistinguished term was overheard referring to poor nations as “BACs” (busted arse countries) and while he never apologized, did sit smirking in parliament while the prime-minister assured the house he’d been assured it wouldn’t happen again (presumably the leak rather than the comment).  A smart-arse (a person thought flippant or insolent, usually with a tendency to make snide remarks) should not be confused with an arse-smart (also ars-smart), the herb Persicaria hydropiper (formerly Polygonum hydropiper), named in the early fourteenth century, the construct being arse + smart (in the sense of “pain”).  The herb was also at the time once culrage and since the late eighteenth century has been known as smartweed.  Arse smart was a direct translation of the Old French cul rage, the construct being the Old French cul + rage which some sources suggest is from the Latin rabies (from rabiō (to rage)) but evidence is lacking and the French word may have been a folk etymology.

In German "My ass!" is spelled "Mein Arsch!".

The list of arse-based phrases (some of which began in the US as “ass” slang) is long and perhaps impossible wholly to compile but some of the other more frequently used forms are (1) arseage or pure arse (good and usually undeserved luck), (2) arse licker (sycophancy, also expressed as suck arse or kiss arse), sometime used in conjunction with (3) arse-kicker (stern superior) in the phrase (4) “kisses up, kicks down” which refers to those obsequious towards superior and officious to subordinates, (5) light up someone’s arse (provide encouragement in a strident or violent manner) which Dr Joseph Goebbels (1897-1945; Nazi propaganda minister 1933-1945) used in typically imaginative manner, telling his staff just after the failure of the July 1944 plot to assassinate Adolf Hitler (1889-1945; German head of government 1933-1945 & head of state 1934-1945), “It takes a bomb under his arse to make Hitler see reason”, (6) arse about (and arse around) which can mean either “the wrong way around” or “behaving frivolously, wasting time”, (7) half-arsed (something done badly or improperly), (8) fat arse (someone overweight), (9) dumb arse (someone considered not intelligent or an act thought most unwise), (10) cover one's arse (to take such action as one considers necessary to avoid later blame or censure (this one definitely borrowed from the US)), (11) to break one’s arse (working hard), (12) arse in a sling (an unfortunate state in one’s personal affairs, especially if the consequence of one’s own mistakes or ill-considered actions), (13) pain in the arse (someone or something troublesome or really annoying (pain in the neck the polite alternative)), (14) kick in the arse (a form of encouragement, a punishment or combination of the two), (15) bet your arse (an expression of certainty), (16) pulled it out of one’s arse (an admission of luck), the companion phrase being (17) can’t just pull it out of one’s arse (introducing a sense of reality to a conversation), (18) stick it up (your) arse (declining an offer, invitation or suggestion) and (19) can't be arsed (can’t be bothered).

Gratuitous objectification of the callipygian: One dozen pictures of Lindsay Lohan’s ass.

Ass (pronounced ass or ahrs)

(1) Ass is a noun and the adjectival form is ass-like (assesque a bit clumsy); the noun plural is asses.  adjective: asinine

(2) Either of two perissodactyl mammals of the horse family (Equidae), Equus asinus (African wild ass) or E. hemionus (Asiatic wild ass).  They are long-eared, slow, placid, sure-footed and easily domesticated, thus long used as a beast of burden.

(3) An alternative spelling of arse (buttocks or anus) and the standard form in the US and much of Canada.

(4) A stupid, foolish, absurdly pompous or stubborn person (although when seeking to suggest stubborn, “mule” was historically the more usual form).

(5) Someone with whom sexual intercourse is desired, contemplated or achieved and in those contexts can be used also to express admiration (nice piece of ass).

Pre-1000:  From the Middle English asse, from the Old English assa, probably a pet name or diminutive form based on a Celtic form such as the Old Irish asan or the Old Welsh asen, from the Latin asinus and akin to the Greek ónos (the donkey-like ass), from a non-Indo-European language of Asia Minor, possibly the Sumerian anše (ass).  The use as an alternative spelling of arse dates from the 1860s in the US and may be related to the increase in the mixing of linguistic traditions during the Civil War.

Tree humor.

Arse thus is the British slang word referring to (1) the human or animal posterior, or (2) a stupid person.  Ass is the American equivalent and is used also as the name of the beast of burden so like “check”, in US English there is potential for confusion whereas in British & Commonwealth use, the ass/arse & cheque/check distinction avoids this although, given the differences in definition, ass is less prone than check.  Some style guides and the more helpful dictionaries caution that ass in the US is less acceptable that arse has become in the commonwealth and when speaking of the beast, donkey or mule is often used, even when zoologically dubious.  Still, the word is useful and on Reddit there’s the subreddit AITA ("Am I the asshole"), which is the clearing house for enquiries where those involved in disputes can seek views on whether they are in the wrong.  One of the “prank names” used in the TV cartoon series The Simpsons to torment sleazy old bartender Moe Szyslak was “Hugh Jass”.

Dick Assman (Assman the Gasman), Regina, Saskatchewan, Canada, 1995.

Dick Assman (1934-2016) was a Canadian gas (petrol) station employee who gained his fifteen minutes (actually several months) of fame by virtue of his name which came to the attention of US talk-show host David Letterman (b 1947).  Seeing the comedic potential, Letterman in mid-1995 added a nightly segment called Assman the Gasman which lasted a few weeks but it generated for Mr Assman so much name-recognition, that it led to opportunities such as judging beauty contests.  The names Assman & Assmann are of fourteenth century German origin and are thought variations of Erasmus from the Ancient Greek erasmos (loved).  It was originally a personal name which evolved into a surname as the conventions of family names evolved in the post-feudal period.  Mr Assman enjoyed the celebrity ride but did note the name correctly is pronounced oss-man.

Mercedes-Benz 450 SEL (W116, 1972-1980).

This example of the factory’s once (mostly) logical naming convention deconstructs as 450 (referencing a 4.5 litre (276 cubic inch) version of the M117 (1971-1991) V8 + S (Sonderklasse (Special Class)) + E (Einspritzung (injection, referencing the use of fuel-injection)) + L (Lang (long, referencing the additional 100 mm (4 inches) added to the wheelbase of the LWB (long wheelbase) models).  Strictly speaking (and Germans are inclined to be strict), the LWB versions (280 SEL, 350 SEL, 450 SEL & 450 SEL 6.9) of the W116 officially were designated “V116”, the “W” standing for Wagen (car) and the “V” for verlängert (extended).  In practice, other than in the factory’s documentation the V116 designation was rarely used.  The W116 was in just about every way a better car than the model it replaced (W108/W109, 1965-1972) but collectors prefer the earlier versions because of the period charm and visual appeal.  Although the concept of the Mercedes-Benz Sonderklasse can be traced to the introduction of the 300 (W186 (1951-1957) & W189 (1957-1962)), the first official use of the term “S Class” was with the introduction of the W116 in 1972 and it was in a sense the first “modern” Mercedes-Benz with each subsequent S Class an evolution from the previous model.  When in the 1990s the order of the alpha-numerics was switched because model proliferation had rendered the traditional form unsuitable, the "S Class" designation was joined by "C Class", "E Class" etc.  

All US states allow personalized or vanity licence plates although the stipulations (alpha-numeric mix, number of characters) do vary.  Illinois Secret of State Alexi Giannoulias (b 1976) says those in his state seem to “enjoy spotting clever and funny license plates on the road” but that while “Illinoians are known for displaying customized license plates, they have to meet standards of good taste and decency.”  In a typical year, some 60,000 requests for personalized plates are processed by the office of the Secretary of State and in 2024 335 requests were denied because they “included lecherous language or sneaky swearing”.  Each time a combination of letters is rejected, it’s added to the DMV’s database of “banned plates”.  In maintaining this list of “proscribed plates”, the secretary of state's office operates something like the way the Vatican used to handle the matter of blacklisted publications.  Between 1560-1966 the Index Librorum Prohibitorum (Index of Forbidden Books) was an ever-evolving list of written works declared by the now defunct Sacred Congregation of the Index to be blasphemous, heretical or contrary to morality.  All Roman Catholics were forbidden to own, print, distribute, sell or read any work in the index.  Officially, as the ripples of the Second Vatican Council (Vatican II, 1962-1965) washed through the Vatican’s corridors, the index was abolished when in 1966 the Inquisition (by then known as the Holy Office) was re-constituted as Congregation for the Doctrine of the Faith but it’s not known if the list of the proscribed continues in secret to be maintained, possibly by some department of the Holy See, the existence of which is not even acknowledged.  For administrative purposes, Illinois distinguishes between a “vanity plate” (up to 3 numerals or up to 7 letters) and a “personalized plate” which can have an alpha-numeric mix (all plates have a 7 character limit and if alpha-numeric, there must be a space between letters & numbers).  A vanity plate costs US$94 upon issue and US$13 annually thereafter while personalized are charged at US $47 & US $7 respectively.

Bismarck class Schlachtschiff (battleship) KMS Tirpitz. 

Vice Admiral Kurt Assmann (1883-1962) had a career at sea before in 1933 being appointed head of the historical section of the Kriegsmarine (German Navy), a division which later became part of Oberkommando der Marine (OKM; the naval high command)).  The books he published in the post-war years are a valuable source of facts and a helpful chronology but much of his analysis about political and naval strategy was criticized on both sides of the Iron Curtain.  His nephew was naval Captain Heinz Assmann (1904—1954) who for a time served on the Bismarck-class battleship KMS Tirpitz and was later attached to Oberkommando der Wehrmacht (OKW; the armed forces high command).  His notable contribution to history was being in the conference room on 20 July 1944 when the bomb (which, as Dr Goebbels put it, originally was placed close to "under Hitler's ass" before being moved to the other side of the table's sturdy socle which meant the force of the blast was directed away from him) intended to kill Hitler exploded.  After recovering from his injuries, he returned to his duties at OKW and was attached to the Flensburg staff of Grand Admiral Karl Dönitz (1891–1980; head of the German Navy 1943-1945, German head of state 1945) when the latter was named in Hitler’s political testament as his successor as head of state, his curious "twilight zone coda" government lasting three weeks.  Captain Assmann subsequently was interviewed by allied investigators seeking fully to understand the chain of events of on the day of the assassination attempt.  Between 1953-1954, he served as a member of the Hamburg Parliament.

The original McDonalds Yass billboard (left) may not have been well designed but as a piece of “brand awareness” it succeeded like no other sign in Australia, images of it widely circulated and appearing often in memes.  When the Yass outlet became a 24/7 operation, the sign was re-designed (centre) to use an initial capital for “Yass” and increasing the distance between the corporate “M” (the so-called “golden arches”) and the town’s name.  That was however too subtle and Australians still got the joke; the memes continued.  Why the problem wasn’t solved by shifting the “M” to right (digitally altered image, right) isn’t known but it may be such a placement would have violated corporate guidelines.

Yass (population 6,763 (2021 census)) is a town in the Australian state of New South Wales (NSW); it sits some 174 miles (280 km) south-west of Sydney and is 37 miles (59 km) from Canberra, the national capital.  The name is believed derived from a word (either Yarrh or Yharr) in the language of the local Ngunawal people meaning “running water”.  Lady Bird Johnson (1912–2007; First Lady of the United States (FLOTUS) 1963-1969) thought the proliferation of roadside billboards an intrusive ugliness and championed the Highway Beautification Act (HBA, 1965) which was intended to control billboards, junkyards, and other unsightly features along federally funded highways while encouraging landscaping and scenic enhancement.  In the way things are done in the US (such things “hammered out” in the Congress in a cocktail of lobbying and campaign donations), over the decades the HBA was “watered down” and its provisions became interpreted with some generosity but, as amended, it remains in effect and without it, there would likely be even more roadside clutter.  The act certainly was effective in screening junkyards visible from highways but despite that, Mrs Johnson on many occasions expressed her disappointment the law did not realise its original intent.  What can be certain is if old Lyndon Johnson (LBJ, 1908–1973; US president (POTUS) 1963-1969) had ever seen the Yass McDonalds sign, he’d have had a good chuckle.

The ass in thought crime

Thou shalt not covet is one of the biblical Ten Commandments (or Decalogue), regarded by most scholars as moral imperatives.  Both Exodus and Deuteronomy describe the commandments as having been spoken by God, inscribed on two stone tablets by the finger of God, and, after Moses shattered the originals, rewritten by God on others.

Thou shalt not covet thy neighbor’s house. Thou shalt not covet thy neighbor’s wife, or his male or female servant, his ass, or anything that belongs to thy neighbor.

Thy neighbor's ass (pronounced ass).

It differs from the other nine in that while they’re concerned with the actions of sinners, the prohibition on being a coveter is about a sinner's thoughts and thus, an early description of thoughtcrime (a word coined by George Orwell (1903-1950) for his dystopian 1949 novel Nineteen Eighty-Four).  Indeed Matthew (5:28) anticipates Orwell in saying it’s not enough merely to obey the commandment “thou shalt not commit adultery” because “…I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” (King James Version (KJV, 1611)).  Jimmy Carter (1924-2024; US President 1977-1981) quoted this in his Playboy interview, a statement of presidential probity neither shared nor always adhered to by all his successors and predecessors.  In that context, it should be remembered there's an (unwritten) eleventh commandment: "Thou shall not get caught".

Ambrosia

Ambrosia (pronouced am-bro-zia)

(1) In classical mythology, the food (sometimes called nectar) of the gods and said to bestow immortality.

(2) Something especially delicious to taste or smell.

(3) A fruit dish made of oranges and shredded coconut.  Sometimes includes pineapple.

(4) Alternative name for beebread.

(5) Any of various herbaceous plants constituting the genus Ambrosia, mostly native to America but widely naturalized: family Asteraceae (composites).  The genus includes the ragweeds.

1545-1555.  From the Middle English, from the Old French ambroise, from the Latin ambrosia (favored food or drink of the gods) from the Ancient Greek ambrosia (food of the gods), noun use of the feminine of ambrosious (thought to mean literally "of the imortals") from ambrotos (immoratlity; immortal, imperishable).  The construct was a- (not) + mbrotos (related to mortos (mortal), from the primitive Indo-European root mer- (to rub away, to harm (also "to die" and used widely when forming words referring to death and to beings subject to death).  Writers in Antiquity woud use the word when speaking of theit favorite herbs and it's been used in English to describe delectable foods (though originally of fruit drinks) since the 1680s and came to be used figuratively for anything delightful by the 1730s.  Applied to certain herbs by Pliny and Dioscorides; used of various foods for mortals since 1680s (originally of fruit drinks); used figuratively for "anything delightful" by 1731.  The adjective ambrosial dates from the 1590s in the sense of "immortal, divine, of the quality of ambrosia", the sense of "fragrant, delicious" developed by the 1660s.  The other adjectival forms were ambrosiac (circa 1600) & ambrosian (1630s).

Ambrose was the masculine proper name, from the Latin Ambrosius, from the Ancient Greek ambrosios (immortal, belonging to the immortals),  The Biblioteca Ambrosian (Ambrosian Library) in Milan (1609), established by Cardinal Federico Borromeo (1564–1631), is named for Saint Ambrose of Milan (circa 339–397) Bishop of Milan 374-397.

Cupid, Psyche and the Nectar of the Gods

In Greek mythology, Psyche was the youngest and loveliest of a king’s three daughters.  So haunting was Psyche’s beauty that people travelled from afar to pay homage, neglecting the worship of Venus (Aphrodite), the goddess of love and beauty, instead venerating the nymph.  Venus became enraged at finding her altars deserted, men instead turning their devotions to the young virgin, watching as she passed, singing her praises and strewing her way with chaplets and flowers.

Indignant at the exaltation of a mortal, Venus began her righteous rant.  "Am I then to be eclipsed in my honors by a mere mortal girl?  In vain then did that royal shepherd, whose judgment was approved by Jove himself, give me the palm of beauty over my illustrious rivals, Pallas and Juno. But she shall not so quietly usurp my honors. I will give her cause to repent of so unlawful a beauty."  Venus summoned her winged son, the mischievous Cupid and telling him of Psyche, ordered her revenge.  "My dear son, punish that contumacious beauty; give your mother a revenge as sweet as her injuries are great; infuse into the bosom of that haughty girl a passion for some low, mean, unworthy being, so that she may reap a mortification as great as her present exultation and triumph."

Obediently, Cupid set to his task.  In the garden of Venus lay two fountains, one of sweet waters, the other of bitter.  Cupid filled two amber phials, one from each fountain and suspending them from the top of his quiver, hastened to the chamber of Psyche, finding her asleep.  He shed a few drops from the bitter fountain over her lips and although though the sight of her moved him almost to pity, touched her side with the point of his arrow.  At the touch she awoke and her eyes gazed upon the invisible Cupid which so enchanted him he became confused and pricked himself with his own arrow.  Helplessly in love, his only thought now was to repair the mischief he had done and he poured the balmy drops of joy over all her silken blonde ringlets.

Psyche, henceforth frowned upon by Venus, gained no benefit from her charms.  While all cast covetous eyes upon her and all spoke her praises, not prince, plebeian or peasant ever asked for her hand in marriage.  Her two sisters had become betrothed to princes but Psyche sat in solitude, feeling cursed by the beauty which had failed to awaken love.  The king and queen, thinking they had incurred the wrath of the gods turned for guidance to the oracle of Apollo who answered: “The virgin is destined for the bride of no mortal lover. Her future husband awaits her on the top of the mountain. He is a monster whom neither gods nor men can resist."

Her parents, distraught, abandoned themselves to grief but Psyche was fatalistic, saying "Why, my dear parents, do you now lament me? You should rather have grieved when the people showered upon me undeserved honors, and with one voice called me a Venus. I now perceive I am victim to that name.  I submit.  Lead me to that rock to which my unhappy fate has destined me."  Accordingly, amid the lamentations of all, she was taken to the peak of the mountain and there left alone.  When the tearful girl stood at the summit, the gentle Zephyr raised her from the earth and carried her on the breeze, bringing her to rest in a flowery dale where she laid down to sleep.  When she awoke, refreshed, she looked around and beheld nearby a grove of tall and stately trees.  Entering the forest, she discovered in its midst a fountain from which bubbled crystal-clear waters and nearby, a splendid palace, so magnificent she knew it the work not of mortal hands, but the retreat of some god.  Drawn by admiration and wonder, she ventured to enter the door.  Amazed at what she saw, she walked along a marble floor so polished it shimmered, golden pillars supported a vaulted roof, walls were enriched with carvings and paintings of fantastic beasts.  Everything upon which her eye fell delighted her.

Soon, although she saw no one, she heard a voice.  "Sovereign lady, all that you see is yours. We whose voices you hear are your servants and shall obey all your commands with utmost care.  Retire, should you please, to your chamber, recline upon your bed of down and when you see fit, repair to the bath.  Your supper awaits in the alcove”.  Psyche took her bath and seated herself in the alcove, whereupon a table appeared laden with extraordinary delicacies of food and nectarous wines.   While she ate, she heard the playing of lute and harp and the harmony of song.

That night she met he husband but he came only in the darkness, fleeing before the dawn, but his words and caresses were of love and inspired in her a like passion.  Often she would beg him to stay so she might behold him in the light but he refused, telling her never to attempt to see him, for no good would come of it and that he would rather have her love him as a man than adore him as a god.  This, Psyche accepted but the days grew long and lonely and she began to feel she was living in a gilded cage.  One night, when her husband came, she told him of her distress, her charms enough to coax from him his unwilling acquiescence that her sisters could visit.  Delighted, she summoned the obedient Zephyr who brought them to the mountain and in happiness, they embraced.

The splendor and celestial delights of Psyche’s palace astonished her sisters but also aroused their envy and they began to pepper her with questions about her husband and she told them he was a beautiful youth who spent his days hunting in the mountains.  Unconvinced, the soon drew from her that she had never seen him and they began to fill her mind with dark suspicions, recalling the Pythian oracle had declared her doomed to marry a direful and tremendous monster.  Psyche protested but they told her the folk living in the valley say the husband is a terrible and monstrous serpent, amusing himself while nourishing her with dainties that he may by and by devour her.  They told to one night to take with her a lamp and sharp blade so that when he slept she might light the lamp and see his true form.  If truly he is a monster they told her, "hesitate not and cut off its head".

Psyche tried to resist her sisters’ persuasions but knew she was curious and that night she took to bed a lamp and a long, sharp knife.  When he had fallen to sleep, silently she arose and lit her lamp, beholding but the most beautiful of the gods, his golden ringlets falling over his snowy neck, two dewy wings on his shoulders whiter than snow, with shining feathers like the tender blossoms of spring.  Entranced, as she moved her lamp better to see his face, a drop of hot oil fell on the shoulder of the god and startled, he opened his eyes and fixed them upon her.  They both were frozen for a few seconds, then suddenly and without a word, he spread his wings and flew out of the window.  Psyche, crying in despair, in vain endeavored to follow but fell from the window to the ground below.

Hearing her fall, Cupid for a moment paused in his flight and turned to her saying, "Oh faithless Psyche, is it thus you repay my love? After I disobeyed my mother's commands and made you my wife, will you think me a monster and would cut off my head?  Go, return to your sisters, who you trust more than me.  I punish you no more than to forever leave you for love cannot dwell with suspicion."  With those words, he flew off, leaving poor Psyche crying into the earth.  For hours she sobbed and then looked around, but her palace and gardens had vanished and she found herself in a field in the city where her sisters dwelt.  She repaired thither and told them her story at which, though pretending to grieve with her, the two evil sisters inwardly rejoiced for both thought as one: that Cupid might now choose one of them.  Both the next morning silently arose and snuck secretly to the mountain where each called upon Zephyr to bear them to his lord but leaping up, there was no Zephyr to carry them on the breeze and each fell down the precipice to their deaths.

The devastated Psyche meanwhile wandered.  Day and night, without food or rest, she searched for her husband and one evening saw in the distance a magnificent temple atop a lofty mountain and she felt her heart beat, wondering if perhaps there was Cupid.  She walked to the temple and there saw heaps of corn, some in loose ears and some in sheaves, mingled with ears of barley.  Scattered about, lay sickles and rakes, the instruments of harvest, without order, as if thrown carelessly from the weary reapers' hands in the sultry hours of the day.  This unseemly confusion disturbed the neat and tidy Psyche and she put herself to work, separating and sorting everything and putting all in its proper place, believing she ought to neglect none of the gods, but prove by her piety to prove she was worthy of their help.  The holy Ceres, whose temple it was, finding her so religiously employed, thus spoke to her, "Oh Psyche, truly your are worthy of our pity, though I cannot shield you from the frowns of Venus, I can teach you how best to allay her displeasure. Go, then, and voluntarily surrender yourself to your lady and sovereign, and try by modesty and submission to win her forgiveness, and perhaps her favor will restore you the husband you have lost."  Filled with both fear and hope, Psyche made her way to the temple of Venus.

Venus met her with anger.  "Most undutiful and faithless of servants," said she, "do you at last remember you have a mistress or have you come to see your sick husband, the one injured by the wound given him by his worthless wife?  You are so ill favored you can be worthy of your lover only by showing industry and diligence.  I shall put you to work".  She led Psyche to temple’s storehouse in which sat vast piles of wheat, barley, vetches, beans and lentils, the food for her birds.  “Separate these grains, put them all in sacks and have it done by night” she commanded, leaving her to the task.  Shocked, Psyche sat silent, moving not a finger.  While she despaired, Cupid ordered an ant, a native of the fields, to bring all ants from the anthill and they gathered on the piles.  Quickly and with the efficiency of their breed, they took grain by grain, making perfect parcels of each and when done, vanished from sight.  As twilight fell, Venus returned from a banquet of the gods and seeing the sacks neatly stacked, became enraged.  "This is no work of yours, wicked one, but his, whom to your own and his misfortune you have enticed."  So saying, she threw her a piece of black bread for her supper and stormed off.

Next morning Venus ordered Psyche to be called and said to her, "Behold yonder grove which stretches along the margin of the water.  There you will find sheep feeding without a shepherd, with golden-shining fleeces on their backs.  Go now, fetch me some of that precious wool gathered from every one of their fleeces."  Standing on the riverbank, wondering at the difficulty of her task, Psyche was about to cross but river god made the reeds speak, telling her "Oh maiden, tempt not the dangerous flood, nor venture among those rams for as long as the sun shines, they burn with a cruel rage to destroy mortals with their sharp horns or rude teeth.  But when the noontide sun has driven them to the shade, and the serene spirit of the flood has lulled them to rest, you may then cross in safety, and you will find the woolly gold sticking to the bushes and the trunks of the trees."  Psyche did as they said and returned with her arms full of the golden fleece but Venus was not pleased.  "Well I know it is by none of your own doings that you have succeeded I do not believe you are of use but I have another task for you.  Here, take this box and go your way to the infernal shades, and give this box to Proserpine and say, 'my mistress Venus desires you to send her a little of your beauty, for in tending her sick son she has lost some of her own'.  Be not too long on your errand, for I must paint myself with it to appear this evening at the circle of the gods."

Psyche now believed her own destruction was at hand and, with no wish to delay what was not to be avoided, dashed to the top of a high tower, preparing to cast herself headlong, thus to descend the shortest way to the shades below.  But then, a voice from the tower said to her, "Why, poor unlucky girl, do you design to put an end to your days in so dreadful a manner? And what cowardice makes you sink under this last danger when you have been so miraculously supported in all your former?"  Then the voice told her how by a certain cave she might reach the realms of Pluto, and how to avoid all the dangers of the road, to pass by Cerberus, the three-headed dog, and prevail on Charon, the ferryman, to take her across the black river and bring her back again. But the voice also cautioned, "When Proserpine has given you the box filled with her beauty, you must never once open or look into the box nor allow your curiosity to pry into the treasure of the beauty of the goddesses."

Encouraged, Psyche obeyed the advice and travelled safely to the kingdom of Pluto. Admitted to the palace of Proserpine, she delivered her message from Venus and soon, she was handed the box, shut and filled with the precious commodity. Then she returned the way she came, glad once more to be in the light of day.  But as she walked along the path, a longing desire overcame her, an urge to look into the box for, as she imagined, a touch of the divine beauty would make her more desired by Cupid so, delicately, she opened the box.  But in there was nothing of beauty but only an infernal and truly Stygian sleep which, being set free from its prison, took possession of her, and she fell in the road where she stood, plunged into a deep sleep, lying there without sense or motion.

But Cupid was now recovered and could no longer bear the absence of his beloved Psyche and slipping through a crack in the window, he flew to where Psyche lay.  He gathered up the sleep from her and closed it again in the box, waking her with the gentlest touch of one of his arrows. "Again," said he, "have you almost perished by the same curiosity.  But now perform exactly the task imposed on you by my mother, and I will take care of the rest."  Then Cupid, as swift as lightning, presented himself before Jupiter with his supplication.  Jupiter was impressed and so earnestly did he plead the cause of the lovers that he won the consent of Venus and on hearing this, sent Mercury to bring Psyche up to the heavenly assembly, and when she arrived, he handed her a goblet ambrosia saying, "Drink this, Psyche, and be immortal; nor shall Cupid ever break away from the knot in which he is tied, but these nuptials shall be perpetual."  Thus Psyche became at last united to Cupid, and in time, born to them was a daughter whose name was Pleasure.

Wedding Banquet of Cupid and Psyche (circa 1517) by Raphael (1483–1520).

The story of Cupid and the OCD Psyche is told by the Roman writer Apuleius (circa 124-circa 170) in three chapters in his rather risqué picaresque novel, The Metamorphoses of Apuleius (which Saint Augustine dubbed Asinus aureus (The Golden Ass (by which it’s today known)).  The Golden Ass is notable as the only full-length work of fiction in Classical Latin to have survived in its entirety and is a work with aspects which would be regarded as novel centuries later, including fantastical imagery, passages like fairy tales and elements which would now be called magic realism.  Like many modern fairy tales, there is a moral to the story and for Apuleius it was that it is love which makes to soul immortal and there was no need for subtlety, Cupid the son of the goddess of desire and Psyche's name originally meant soul.

With the re-discovery (and some re-invention) of much of antiquity during the Renaissance, the story gained much popularity and attracted the interest of artists and from Raphael’s (Raffaello Sanzio da Urbino, 1483–1520) studio came the best known evocation.  One of the scenes is the wedding feast, painted in the form of a hanging tapestry.  Psyche’s guest list was a roll-call of the gods, Ganymede, Apollo, Bacchus and Jupiter are all at the table, the Graces and the Hours in attendance.  The artists (for some the work was executed by professional painters under Raphael’s guidance) do have some fun, very much in the spirit of Apuleius for above the flying Mercury sits, artfully arranged, a suggestive conjunction of certain vegetables and fruits.

The Wedding Feast of Cupid and Psyche (1532) by Giulio Romano.

The romance of Cupid and Psyche drew other artists including the Italian Giulio Romano (Giulio Pippi, circa 1499-1546), a student of Raphael whose influence permeates.  While not highly regarded by critics and better remembered as an architect, Romano is of note because he was among the earliest of the artists whose work can be called Mannerist and certainly his wedding feast painting includes the mythological, a staged and theatrical setting, eroticism and an unusual sense of perspective; all characteristic of Mannerist art although he remained entirely naturalistic in the callipygian rendering of Psyche’s buttocks.

In Shakespeare's late drama The Winter's Tale there’s an allusion to Romano as “that rare Italian master” but despite the bard’s apparent admiration, historians of art treat him as little more than a footnote; the shadow Raphael cast was long.  Some critics seem determined to devalue his work, the Catholic Encyclopaedia (1913) noting it was “prolific and workmanlike, always competent…” but with “…no originality; as a painter, he is merely a temperament, a prodigious worker. His manual dexterity is unaccompanied by any greatness of conception or high moral principle.  His lively but superficial fancy, incapable of deep emotion, of religious feeling, or even of observation, attracted him to neutral subjects, to mythological paintings, and imaginary scenes from the world of fable. Therein under the cloak of humanism, he gave expression to a sensualism rather libertine than poetical, an epicureanism unredeemed by any elevated or noble quality.  It is this which wins for Giulio his distinctive place in art.  His conception of form was never quite original; it was always a clever and bookish compromise between Raphael and Michelangelo.  His sense of color grows ever louder and uglier, his ideas are void of finesse, whatever brilliancy they show is second-hand. His single distinctive characteristic is the doubtful ease with which he played with the commonplaces of pagandom.  In this respect at least, paintings like those of the Hall of Psyche (1532) are historical landmarks.  It is the first time that an appeal is made to the senses with all the brutal frankness of a modern work”. 

Damning with faint praise perhaps.  Grudgingly, the editors did concede that despite being “…distinguished by such characteristics and marked by such defects, Romano occupies nevertheless an important place in the history of art. More than any other, he aided in propagating the pseudo-classical, half-pagan style of art so fashionable during the seventeenth century. It’s mainly through his influence that after the year 1600 we find so few religious painters in Europe”.

One could hardly expect The Catholic Encyclopedia (sub-titled An International work of reference on the constitution, doctrine, discipline and history of the Catholic Church), to find much worthy in a mannerist (or perhaps anything modern).  Mannerism, novel in some ways as it was, was rarely original in form or content.  It was a reaction against the perceived perfection of the neo-classicism of the High Renaissance and artists from Romano on were drawn to Greek mythology, characters like Psyche and Echo able simply and unambiguously to represent the psychological problems muddied by Christian theology.