Purgatory

Purgatory (pronounced pur-guh-tree (U), pur-guh-tawr-ee (non-U) or pur-guh-tohr-ee (non-U)

(1) In the orthodox theology of the Roman Catholic Church (and in some other Christian denominations), a condition or place in which the souls of those dying penitent (in a state of grace) are purified from venial sins, or undergo the temporal punishment that, after the guilt of mortal sin has been remitted, still remains to be endured by the sinner.

(2) In the Italian Purgatorio (pronounced poor-gah-taw-ryaw), the second part of Dante's (Dante Alighieri (circa 1265–1321)) Divine Comedy (1320), in which repentant sinners are depicted.

(3) Any condition or place of temporary punishment, suffering, expiation, or the like; any place of suffering, usually for past misdeeds.

(4) Serving to cleanse, purify, or expiate.

1160-1180: From the Middle English purgatorie (place or condition of temporal punishment for spiritual cleansing after death of souls dying penitent and destined ultimately for Heaven), from the Old French purgatore & purgatorie, from the Medieval Latin pūrgātōrium (means of cleaning), noun use of neuter of the Late Latin pūrgātōrius (purging, literally “place of clensing”), the construct being pūrgā(re) (to purge) + -tōrius (-tory), the adjectival suffix, from purgat-, past-participle stem of pūrgāre (to purge, cleanse, purify).  The adjectival form developed in the late thirteenth century, independent of the evolution in Church Latin.  The figurative use (state of mental or emotional suffering, expiation etc) dates from the late fourteenth century, originally used poetically especially despairingly when speaking of unrequited love, or (and this may seem a paradox to same and merely descriptive to others), of marriage.   In old New England it was used of narrow gorges and steep-sided ravines, a reference to the difficulties to be dad when negotiating such terrain.  Purgatory, purgatorium & purgatorian are nouns and purgatorial is an adjective; the noun plural is purgatories.

Mankind's Eternal Dilemma: The Choice Between Virtue and Vice (1633) by Frans Francken the Younger (1581–1642), Museum of Fine Arts (MFA), Boston.

In the teachings of the Roman Catholic Church, the purgatory is the condition of souls of the dead who die with punishment but not damnation due them for their sins committed on Earth.  Purgatory is conceived as a condition of suffering and purification that leads to union with God in heaven and is something thus inherently temporary and has always been a bit of a theological problem because it’s not mentioned (or even alluded to) in the Bible.  The usual rationalization of this scriptural lacuna is the argument that prayer for the dead is an ancient practice of Christianity and one which has always assumed the dead can be in a state of suffering, something which the living can improve by their prayers.  Theological positions have hung on thinner strands than that and within Roman Catholicism, purgatory has never attracted the controversy which so excited critics of limbo, a rather more obviously unjust medieval conjecture, but many branches of Western Christianity, notably the Protestant tradition, deny its existence although among the more ritualistic, there are those who conceive purgatory as a place and one often depicted as filled with fire.  The transitory nature of the condition has often encouraged misunderstanding for it is not a place of probation; the ultimate salvation of those in purgatory assured, the impenitent not received into purgatory.  Instead, the souls in purgatory receive relief through the prayers of the faithful and through the sacrifice of the mass, the confusion perhaps arising from the imagining the destructive nature of fire on Earth whereas upon the soul with no earthly attachment, it can be only cleansing.

So purgatory is the state of those who die in God's grace but are not yet perfectly purified; they are guaranteed eternal salvation but must undergo purification after death to gain the holiness needed to enter heaven.  The purgatory, the framework of which was fully developed at the Councils of Florence (1431-1449) and Trent (1545 and 1563), is totally different from the punishment of the damned who are subject to a cleansing fire, the scriptural explanation being "The person will be saved, but only through fire" (1 Corinthians 3:15) but even then the Church recognized degrees of sin as Pope Gregory I (Saint Gregory the Great, circa 540–604; pope 590-604) helpfully clarified: "As for certain lesser faults, there is a purifying fire."  The possibilities were made explicit during the Council of Trent in the statement “God predestines no one to hell” which made clear that damnation is visited upon sinners only by a persistence in mortal sin until death and God would much prefer "all to come to repentance" (2 Peter 3:9).   In the Roman ritual, the relevant line is "save us from final damnation and count us among those you have chosen" and through purgatory, souls "achieve the holiness necessary to enter the joy of heaven".  Mortal sin incurs both temporal punishment and eternal punishment, venial sin ("forgivable sin” in this context) incurs only temporal punishment. The Catholic Church makes a distinction between the two.

Dante and Virgil Entering Purgatory (1499-1502) by Luca Signorelli (circa 1444-1523), Chapel of San Brizio, Duomo, Orvieto, Italy.  The pair are shown in the first terrace watching souls of the prideful being made to cat stones on their backs.

The noun purgatory appeared perhaps between 1160 and 1180, giving rise to the idea of purgatory as a place but the Roman Catholic tradition of purgatory as a transitional condition has a history that pre-dates even the birth of Christ.  There was, around the world, a widespread practice of both caring for and praying for the dead, the idea that prayer contributed to their purification in the afterlife.  Anthropologists note the ritual practices in other traditions, such as the way medieval Chinese Buddhists would make offerings on behalf of the dead, said to suffer numerous trials so there is nothing novel in the practice which is mentioned in what the Roman Catholic Church has declared to be part of Sacred Scripture, and which was adopted by Christians from the beginning, a practice that pre-supposes that the dead are thereby assisted between death and their entry into their final and eternal abode.

Whether purgatory is actually a place has in Roman circles been discussed for centuries.  In 2011 Pope Benedict XVI (b 1927; pope 2005-2013, pope emeritus since), speaking of Saint Catherine of Genoa (1447–1510), said that in her time the purgatory was pictured as a location in space, but that she saw it as a purifying inner fire, such as she experienced in her profound sorrow for sins committed, such a contrast with God's infinite love.  The failing of man she said was being bound to the desires and suffering that derive from sin and that makes it impossible for the soul to enjoy the beatific vision of God.  Noting that little appeared to have changed, Benedict noted "We too feel how distant we are, how full we are of so many things that we cannot see God. The soul is aware of the immense love and perfect justice of God and consequently suffers for having failed to respond in a correct and perfect way to this love; and love for God itself becomes a flame, love itself cleanses it from the residue of sin."

The Eastern Catholic Churches are Catholic churches sui iuris of Eastern tradition, (in full communion with the Pope) but there are some differences with Rome on aspects of purgatory, mostly relating to terminology and speculation.  The Eastern Catholic Churches of Greek tradition do not generally use the word "purgatory", but agree that there is a "final purification" for souls destined for heaven and that prayers can help the dead who are in that state of "final purification".  In neither east nor west are these matters thought substantive and are regarded as nuances and differences of tradition.  The Eastern Catholic Churches belonging to the Syriac Tradition (Chaldean, Maronite and Syriac Catholic), generally believe in the concept of Purgatory but use a different name (usually Sheol) and claim there is contradiction with the Latin-Catholic doctrine.  Rome appears never to have pursued the matter.

La Divina Commedia di Dante (Dante and His Poem), oil on canvas by Domenico di Michelino  (1417–1491) after Alesso Baldovinetti  (1425–1499), collection of Florence Cathedral, Italy.  This work, in depicting the seven terraces in the form of the mountain were one approach to Dante's Purgatory, the other a focus on one level. 

The Eastern Orthodox Church rejects the term "purgatory" but does admit an intermediate state after death, the determination of Heaven and Hell being stated in the Bible and it notes prayer for the dead is necessary.  The position of Constantinople and environs is that the moral progress of the soul, for better or worse, ends at the very moment of the separation of body and soul; it is in that instant the definite destiny of the soul in the everlasting life is decided.  There is no way of repentance, no way of escape, no reincarnation and no help from the outside world, the eternal place of the soul decided forever by its Creator and judge.  Thus the Orthodox position is that while all undergo judgment upon death, neither the just nor the wicked attain the final state of bliss or punishment before the last day, the obvious exception being the righteous soul of the Theotokos (the Blessed Virgin Mary), "who was borne by the angels directly to heaven".

Generally, Protestant churches reject the doctrine of purgatory although more than one Archbishop of Canterbury may have come to regard Lambeth Palace as Purgatory on Earth.  One of Protestantism's most cited tenets is sola scriptura (scripture alone) and because the Bible (from which Protestants exclude deuterocanonical books such as 2 Maccabees) contains no obvious mention of purgatory, it’s therefore rejected as an unbiblical and thus un-Christian.  There are however variations such as the doctrine of sola fide (by faith alone) which hold that pure faith, apart from any action, is what achieves salvation, and that good deeds are but mere manifestations of that faith so salvation is a discrete event that takes place once for all during one's lifetime, not the result of a transformation of character.  What does seem to complicate that is that most Protestant teaching is that a transformation of character naturally follows the salvation experience; instead of distinguishing between mortal and venial sins, Protestants believe that one's faith dictates one's state of salvation and one's place in the afterlife, those saved by God destined for heaven, those not excluded.  Purgatory is thus impossible.

Divina Commedia, Purgatorio (circa 1478), illuminated manuscript commissioned by Federico da Montefeltro (1422–1482), Vatican Library collection, Rome.  Again, the carring of stones on the first terrace, the style is recognizable in the later schools of mannerism and surrealism.  

Wishing to excise any hint of popery from religion, purgatory was addressed in two of the foundation documents of Anglicanism in the sixteenth century.  Prayers for the departed were deleted in the 1552 revision to the 1549 Book of Common Prayer because they implied a doctrine of purgatory (it was the nineteenth century Anglo-Catholic that saw them restored to some editions) and Article XXII of the the Thirty-Nine Articles of Religion (1571) was most explicit: "The Romish Doctrine concerning Purgatory . . . is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God."  In the twenty-first century, the Anglicans, finding it hard to sit anywhere but on the fence, now say “Purgatory is seldom mentioned in Anglican descriptions or speculations concerning life after death, although many Anglicans believe in a continuing process of growth and development after death.”  The post-modern church writ small; one wonders if the PowerPoint slides of Anglican accountants and Anglican theologians greatly differ.

In Judaism, Gehenna is a place of purification where, according to some traditions, sinners spend up to a year before release.  For some, there are three classes of souls: (1) the righteous who shall at once be written down for the life everlasting, (2) the wicked who shall be damned and (3), those whose virtues and sins counterbalance one another shall go down to Gehenna and float up and down until they rise purified.  Other sects speak only of the good and the bad yet, confusingly, most also mention an intermediate state.  There’s also variance between the traditions regarding the time which purgatory in Gehenna lasts, some saying twelve months and others forty-nine days, both opinions based upon Isaiah 66:23–24: "From one new moon to another and from one Sabbath to another shall all flesh come to worship before Me, and they shall go forth and look upon the carcasses of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched"; the former interpreting the words "from one new moon to another" to signify all the months of a year; the latter interpreting the words "from one Sabbath to another", in accordance with Leviticus 23:15-16, to signify seven weeks.  Whatever the specified duration, there are exceptions made for the souls of the impure which prove resistant to the persuasions of the Gehenna.  According to the Baraita (a Jewish oral law tradition), the souls of the wicked are judged, and after these twelve months are are consumed and transformed into ashes under the feet of the righteous whereas the "great seducers and blasphemers" are to undergo eternal tortures in Gehenna without cessation.  The righteous however and, according to some, also the sinners among the people of Israel for whom Abraham intercedes because they bear the Abrahamic sign of the covenant, are not harmed by the fire of Gehenna even when they are required to pass through the intermediate state of purgatory.

Relief sculpture on a side wall at the Chapel of Souls, (Capilla de Animas) in Compostela, Spain.  These are the souls of the lustful on the seventh terrace, praying for release, which they have been promised will (eventually) be granted by the cleansing flames, something dependent on true repentance.

It was the Florentine poet Dante (Dante Alighieri, circa 1265–1321) who, in the second cantica of the epic poem Divine Comedy (1320) gave the world a vivid depiction of the place he called Purgatorio.  Dante described Purgatory as a mountain which rose on the far side of the world, opposite Jerusalem, with seven terraces, each corresponding to the one of the seven deadly sins, each terrace a place of purification for souls who are penitent and seeking to cleanse themselves of their sins, so to be judged worthy of entering Paradise.  In the valley at the base of the mountain is Ante-Purgatory and here sit the souls of the excommunicated and those who delayed repentance (the so called the “late repentant”) as they await their turn to begin their ascent of the terraces.  Throughout Purgatory, angels and guides assist the souls and Dante's guide is the Roman poet Virgil (symbolizing human reason).  Virgil leads Dante until they reach Earthly Paradise where Beatrice (representing divine wisdom) takes over as the guide to Heaven.

The seven terraces

First Terrace (Pride): Here the souls are humbled by being made to carry heavy stones on their backs, forcing them to bend and contemplate humility.

Second Terrace (Envy): Envious souls are punished by having their eyes sewn shut with twists of iron wire so they may learn to appreciate the beauty of charity and generosity.

Third Terrace (Wrath): Souls of the wrathful Souls enveloped in a thick smoke that blinds them, teaching them to cultivate patience and peace.

Fourth Terrace (Sloth): The slothful are punished by being forced incessantly to run, encouraging diligence and zeal.

Fifth Terrace (Avarice and Prodigality): These souls have to lie face down in the dirt and weep, teaching them to balance their desire for material wealth with the virtues of generosity and moderation.

Sixth Terrace (Gluttony): The gluttonous are starved so extreme hunger and thirst constantly will remind them of the importance of temperance.

Seventh Terrace (Lust): Souls here walk through walls of flames, purging the sin of lust, teaching chastity and love for God.

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

That all sound rather grim but at the mountain’s summit sits the reward: Earthly Paradise (the Garden of Eden).  Here, in this place of peace and beauty, symbolizing the restored innocence and grace, souls are purified completely and ready to ascend to Heaven.  So, the purpose of Dante's Purgatory is less the punishments which must be endured than the possibility of redemption from sin through repentance to purification, leading ultimately to the soul's readiness for Paradise. In this it contrasts with the eternal sufferings which are the fate of those souls condemned to the circles of Hell.

Sunroof

Sunroof (pronounced suhn-roof)

(1) A section of an automobile roof (sometimes translucent and historically called a moonroof) which can be slid or lifted open.

(2) In obstetrics, a slang term used by surgeons to describe the Caesarean section.

1952: A compound word, the construct being sun + roof.  Sun was from the Middle English sonne & sunne, from the Old English sunne, from the Proto-West Germanic sunnā, from the Proto-Germanic sunnǭ, from the primitive Indo-European shwen-, oblique of sóhw (sun).  The other forms from the Germanic included the Saterland Frisian Sunne, the West Frisian sinne, the German Low German Sünn, the Dutch zon, the German Sonne and the Icelandic sunna.  The forms which emerged without Germanic influence included the Welsh huan, the Sanskrit स्वर् (svar) and the Avestan xᵛə̄ṇg.  The related forms were sol, Sol, Surya and Helios.  Roof was from the Middle English rof, from the Old English hrōf (roof, ceiling; top, summit; heaven, sky), from the Proto-Germanic hrōfą (roof).  Throughout the English-speaking world, roofs is now the standard plural form of roof.  Rooves does have some history but has long been thought archaic and the idea there would be something to be gained from maintaining rooves as the plural to avoid confusion with roof’s the possessive never received much support.  Despite all that, rooves does seem to appear more than might be expected, presumably because there’s much more tolerance extended to the irregular plural hooves but the lexicographers are unimpressed and insist the model to follow is poof (an onomatopoeia describing a very small explosion, accompanied usually by a puff of smoke), more than one poof correctly being “poofs”.  In use, a poof was understood as a small event but that's obviously a spectrum and some poofs would have been larger than others so it would have been a matter of judgement when something ceased to be a “big poof” and was classed an explosion proper.  Sunroof is a noun (sometimes hyphenated); the noun plural is sunroofs.

1973 Lincoln Continental Mark IV with moonroof.

Sunroofs existed long before 1952 but that was the year the word was first adopted by manufacturers in Detroit.  The early sunroofs were folding fabric but metal units, increasingly electrically operated, were more prevalent by the early 1970s.  Ford, in 1973, introduced the word moonroof (which was used also as moon roof & moon-roof) to describe the sliding pane of one-way glass mounted in the roof panel over the passenger compartment of the Lincoln Continental Mark IV (1972-1976).  Moonroof soon came to describe any translucent roof panel, fixed or sliding though the term faded from use and all such things tend now to be called a sunroof.

Lindsay Lohan standing through a sunroof: Promotional photo-shoot for Herbie Fully Loaded (2005).

Manufacturers in the 1970s devoted sizeable resources to develop the sunroof because at the time, the industry’s assumption was the implications of US FMVSS (Federal Motor Vehicle Safety Standards) 208 (roll-over protection, published 1970) fully would be realized, outlawing both convertibles and hardtops (certainly the four-doors) but the election of Ronald Reagan (1911–2004; US president 1981-1989) in 1980 changed the regulatory climate.  Reagan, not fond of dopey rules which impinged freedom, assured Detroit there’d be no ban and the first American convertibles since 1976 soon appeared, one consequence of which was legal action brought by some who had purchased (and stored with expectations of profit) 1976 Cadillac Eldorados, claiming they had been induced to buy because of the promotional campaign by General Motors (GM) using the phrase "the last American convertible”.  The cases were dismissed on the basis that GM's statements were “reasonable at the time, based on advice from government”.  No action was possible against the government on several grounds, including the doctrines of remoteness and unforeseeability.

Following Lindsay Lohan's example: President Xi standing through a sunroof, on parade in Hongqi L5 state limousine, Beijing, 2019.

The highlight of the ceremonies marking the 70^th anniversary of the founding of the People's Republic of China (PRC) was the military parade, held in Beijing on 1 October 2019.  Claimed to be the largest military parade and mass pageant in China's 4,000-odd year history (and the last mass gathering in China prior to the outbreak in Wuhan of became the COVID-19 pandemic), the formations were reviewed by the ruling Chinese Communist Party’s (CCP) General Secretary Xi Jinping (b 1953; paramount leader of the PRC since 2012).  The assembled crowd was said without exception to be “enthusiastic and happy” and the general secretary's conspicuously well-cut Mao suit was a nice nostalgic touch.

Two generals of the Belarus army take the salute standing in Honggi L5 Parade Convertibles, Minsk, Belarus, June 2017.

Independence Day in Belarus is celebrated annually on 3 June and there is always a significant military component.  Other than the PRC, Belarus is the only known operator of the Honqqi and the four-door convertible parade cars were apparently a "gift" (as opposed to foreign aid) from the Chinese government but the aspect of this photograph which attracted some comment was whether the hats worn by generals in Belarus were bigger than the famously imposing headwear of the army of the DPRK (Democratic People’s Republic of Korea (North Korea)); analysts of military millinery appeared to conclude the dimensions were similar.  Purists traditionally describe this style of coach-work as "four-door cabriolet" and it was "Cabriolet D" in the Daimler-Benz system but the "parade convertible" is a distinct breed and often includes features such as grab bars for those standing, microphones and loud-speakers so the “enthusiastic and happy” crowd don't miss a word.   

Hongqi L5 state limousine.

The car carrying President Xi was the Hongqi L5, the state limousine of the PRC, the coachwork styling a deliberately retro homage to the Hongqi CA770, the last in the line (dating from 1958) of large cars built almost exclusively for use by the upper echelons of the CCP.  Most of the earlier cars were built on the large platforms US manufacturers used in the 1960s and were powered by a variety of US-sourced V8 engines but the L5 was wholly an indigenous product, built with both a 6.0 litre (365 cubic inch) V12 and 4.0 litre (245 cubic inch) V8 although neither configuration is intended for high-performance.  Interestingly, although Hongqi L5 have produced a version of the L5 with four-door convertible coachwork as a formal parade car and they have been used both in the PRC and in Belarus, the general secretary conducted his review in a closed vehicle with a sunroof.

US President Richard Nixon (1913-1994, US president 1969-1974) with Anwar Sadat (1918–1981; President of Egypt 1970-1981) in a 1967 Cadillac convertible, Alexandria, Egypt, June 1974.  On that day, the motorcade was 180-strong and unlike the reception his appearance in the US now induced, the Egyptian crowd really did seem genuinely enthusiastic and happy.  Within two months, in disgrace because of his part in the Watergate Affair, Nixon would resign.

The CCP didn’t comment on the choice of a car with a sunroof and it may have been made on technical grounds, the provision of a microphone array presumably easier with the roof available as a mounting point and given the motorcade travelled a higher speed than a traditional parade, it would also have provided a more stable platform for the general secretary.  It’s not thought there was any concern about security, Xi Jinping (for a variety of reasons) safer in his capital than many leaders although heads of state and government became notably more reticent about travelling in open-topped vehicles after John Kennedy (1917–1963; US president 1961-1963) was assassinated in 1963.  Some, perhaps encouraged by Richard Nixon being greeted by cheering crowds in 1974 when driven through the streets of Alexandria (a potent reminder of how things have changed) in a Cadillac convertible, persisted but after the attempt on the life of John Paul II (1920–2005; pope 1978-2005) in 1981, there’s been a trend to roofs all the way, sometimes molded in translucent materials of increasing chemical complexity to afford some protection from assassins.

Military parade marking the 70^th anniversary of the founding of the PRC, Beijing, China, 1 October 2019.  Great set-piece military parades like those conducted by the PRC and DPRK (recalling the spectacles staged by both Nazi Germany (1933-1945) and the Soviet Union (1922-1991) are now packaged for television and distribution on streaming platforms and it may be Donald Trump (b 1946; US president 2017-2021 and since 2025) was hoping the "Grand Military Parade" he scheduled in 2025 for his 79^th birthday (ostensibly to celebrate 250 years since the formation of the US Army) would display the same impressive precision in chorography.     

Covering all possibilities during the 24 hour cycle.  US advertisement (1974) for the Renault 17 Gordini Coupe Convertible, the Gordini tag adopted as a "re-brand" of the top-of-the-range R17 (1971-1979).  Gordini was a French sports car producer and tuning house, absorbed by Renault in 1968, the name from time-to-time used for high-performance variants of various Renault models.

Renault over the decades made the occasional foray into the tempting US market but all ended badly in one way or another, their products, whatever their sometimes real virtues, tending not to be suited to US driving habits and conditions.  Sunroofs had long been popular in Europe and, noting (1) what was assumed to be the demise of the convertible and (2) Lincoln's coining of "moon roof", Renault decided Americans deserved a sunroof, moonroof & starroof, all in one.  Actually, they got even more because there was also a removable, fibreglass hardtop for the winter months, Renault correctly concluding there would be little demand for a rainroof.  Physically large as it had to be, unlike a targa top, the 17's panel was intended (like other hardtops) to be stored in a garage until the warmer months.  One quirk of the R17's nomenclature was in Italy, in deference to the national heptadecaphobia, the car was sold as the R177 but the Italians showed little more interest than the Americans.

Porsche, sunroofs, weight distribution and centres of gravity 

Porsche 917K, Le Mans, 1970.

Porsche in the early 1970s enjoyed great success in sports car racing with their extraordinary 917 but greatly innovation and speed disturb the clipboard-carriers at the Fédération Internationale de l'Automobile (the FIA; the International Automobile Federation) which is international sport's dopiest regulatory body.  Inclined instinctively to ban anything interesting, the FIA outlawed the 917 in sports car racing so Porsche turned its glance to the Can-Am (Canadian-American Challenge Cup) for unlimited displacement (Group 7) sports cars, then dominated by the McLarens powered by big-displacement Chevrolet V8s.  Unable to enlarge the 917's Flat-12 to match the power of the V8s and finding their prototype Flat-16 too bulky, Porsche resorted to forced aspiration and created what came to be known as the "TurboPanzer", a 917 which in qualifying trim took to the tracks with some 1,500 horsepower (HP).  There's since been nothing quite like it and for two years it dominated the Can-Am until the first oil shock in 1973 put an end to the fun.  However, the lessons learned about turbocharging the factory would soon put to good use.

The widow-maker: 1975 Porsche 930 with the rare and surprisingly desirable (for some) “sunroof delete” option.

Introduced in 1975, the 911 Turbo (930 the internal designation) had been intended purely as a homologation exercise (al la the earlier 911 RS Carrera) so the engine could be used in competition but so popular did it prove it was added to the list as a regular production model and one has been a permanent part of the catalogue almost continuously since.  The additional power and its sometimes sudden arrival meant the early versions were famously twitchy at the limit (and such was the power those limits were easily reached if not long explored), gaining the machine the nickname “widow-maker”.  There was plenty of advice available for drivers, the most useful probably the instruction not to use the same technique when cornering as one might in a front-engined car and a caution that even if one had had a Volkswagen Beetle while a student, that experience might not be enough to prepare one for a Porsche Turbo.  When stresses are extreme, the physics mean the location of small amounts of weight become subject to a multiplier-effect and the advice was those wishing to explore a 930's limits of adhesion should get one with the rare “sunroof delete” option, the lack of the additional weight up there slightly lowering the centre of gravity.  However, even that precaution may only have delayed the delaying the inevitable and possibly made the consequences worse, one travelling a little faster before the tail-heavy beast misbehaved.

Porsche 911 Carrera S, Pacific Coast Highway in Santa Monica, Los Angeles, June 2012.

Although it seems improbable, when in 2012 Lindsay Lohan crashed a sunroof-equipped Porsche 911 Carrera, it's not impossible the unfortunate event may have been related to the slight change in the car's centre of gravity when fitted with a sunroof.  She anyway had some bad luck when driving black German cars but clearly Ms Lohan should avoid Porsches with sunroofs.

The interaction of the weight of a 911’s roof (and thus the centre of gravity) and the rearward bias of the weight distribution was not a thing of urban myth or computer simulations.  In the February 1972 edition of the US magazine Car and Driver (C&D), a comparison test was run of the three flavours of the revised 911 (911T, 911E & 911S), using one of each of the available bodies: coupé, targa & sunroof coupé, the latter two with additional weight in the roof.  What the testers noted in the targa & sunroof-equipped 911s was a greater tendency to twitchiness in corners, something no doubt exacerbated in the latter because the sliding panel’s electric motor was installed in the engine bay.  C&D’s conclusion was: “If handling is your goal, it's best to stick with the plain coupe.”  

The Porsche 911 E series and the Ölklappe affair

1971 Porsche 911S (note the flap for the oil filler cap behind the passenger-side door (US market model and thus left-hand drive (LHD)).  The factory confirmed this car was built in July 1971, despite many references to E series production beginning in August.

Although in C&D's 1972 comparison test there was much focus on the rearward weight bias, the three 911s supplied actually had a slightly less tail-heavy weight distribution than either that season's predecessor or successor.  Porsche in 1971 began the build of its E series update (produced between July 1971-July 1972 and generally known as the “1972 models”) of the then almost decade-old 911 and in addition to the increase in the flat-six’s displacement from 2.2 litres (134 cubic inch) to 2.3 (143) (although always referred to as the “2.4”), there were a myriad of changes, some in response to US safety & emissions legislation while others were part of normal product development.  One of latter was the placing of the hinged-flap over the oil filler cap behind the right side door, something necessitated by the dry sump oil tank having been re-located from behind the right rear wheel to in front, one of a number of design changes undertaken to shift the weight distribution forward and improve the handling of the rear-engined machine’s inherently tail-heavy configuration.  In Germany, the addition was known variously as Ölklappe, Oil Klapper or Vierte Tür (fourth door, the fuel filler flap being the third).  Weight reduction (then becoming difficult in the increasingly strict regulatory environment), especially at the rear, was also a design imperative and the early-build E series cars were fitted with an aluminum engine lid and license-plate panel although these components were soon switched to steel because of production difficulties and durability concerns.

Where the troubles began:  The fuel filler flap on the left-front fender (left) and the oil filler flap on the right-rear fender (right).  Apparently, not even the “◀ Oil” sticker in red was sufficient warning.

For the E series 911s, Porsche recommended the use of a multigrade mineral oil (SAE 20W-50 or SAE 15W-40, depending on climate) but were aware those using their vehicles in competition sometimes used a high-viscosity SAE 50 monograde.  With the car’s 10 litre (10.6 US quarts, 8.8 Imperial quarts) oil tank, the fluid’s weight would be between 8.5-9.1 kg (18.7-20.0 lb) and the physics of motion meant that the more rearward the placement of that mass, the greater the effect on the 911’s handling characteristics.  It was thus a useful contribution to what would prove a decades-long quest to tame the behaviour of what, in the early versions, was a car regarded (not wholly unfairly) as handling like “a very fast Volkswagen Beetle” and ultimately the engineers succeeded, it being only at the speeds which should be restricted to race tracks the 911s of the 2020s sometimes reveal the implications of being rear-engined.

VDO instruments in 1971 Porsche 911S.  In home market cars, the oil pressure gauge (to the left of the centrally mounted tachometer) was labelled DRUCK.

However, when in August 1972 the revised F series entered production, the oil tank was back behind the rear wheel and the filler under the engine lid, the retrogressive move taken because there had been instances of gas (petrol) station attendants (they really used to exist) assuming the oil filler flap was the access point for the gas cap and, to be fair, it was in a location used for gas on many front-engined cars (a majority of the passenger-car fleet in most markets where Porsche had a presence).  Quite how often this happened isn’t known but it must have been frequent enough for the story to become part of the 911 legend and the consequences could have been severe and rectification expensive.  The factory paid much attention to oil and also ensured drivers could monitor the status of the critical fluid; all air-cooled 911s ran hot and the more highly tuned the model (in 1971-1972 the 911T, E & S in increasing potency), the hotter they got.  As well as being a lubricant, engine oil functions also as a coolant and the VDO instrumentation included gauges for oil level, oil temperature, and oil pressure; for all three to appear in a road car was unusual but being air-cooled and thus with no conventional fluid coolant, the oil's dynamics were most important.

Squint

Squint (pronounced skwint)

(1) To look with the eyes partly closed; partially to close the eyelids.

(2) In ophthalmology, to be afflicted strabismus (a condition of the eye consisting in non-coincidence of the optic axes); to be cross-eyed.

(3) To look or glance obliquely or sidewise; to look askance.

(4) To make or have an indirect reference to or bearing on; tend or incline toward (usually followed by toward, at etc).

(5) To be not quite straight, off-centred; to deviate from a true line; to run obliquely; askew, not level (as an intransitive verb in Scots English).

(6) In radio transmission, the angle by which the transmission-signal is offset from the normal of a phased array antenna.

(7) To cause to squint; cause to look obliquely.

(8) An act or instance of squinting.

(9) In informal use, a quick glance.

(10) An indirect reference; an inclination or tendency, especially an oblique or perverse one.

(11) In church architecture, a narrow oblique opening in a wall or pillar of a church to permit a view of the main altar from a side aisle or transept (also known as a hagioscope).

1350-1400: A variant of the earlier Middle English asquint, it was used first as an adverb in the sense of “with a squint; askant, the adjectival sense emerging in the 1570s and applied to the eyes, meaning “looking different ways; looking obliquely”.  The familiar modern meaning “looking indirectly, looking askance” dates from the 1610s.  The noun use (non-coincidence of the optic axes, permanent tendency to look obliquely) was a development from the adjective and came into use in the 1650s while the idea of a “sidelong glance” appeared a decade later.  Squint is a noun & verb, squinter & squintingness are nouns, squinty & squintless are adjectives, squinting is a noun & verb, squinted & squintest are verbs and squintingly is an adverb; the noun plural is squints.

Squint was not found in Middle English and the Middle English asquint has been traced to the early thirteenth century where it was used to mean “obliquely, with a sidelong glance” and is of uncertain origin although etymologists seem certain it was derived from some word related to or meaning “slope, slant, acute angle” although there are no surviving texts in which instances of use have survived.  This was also the French équinter (cut to a point) and the French dialectal esquintar & squintar (cast a glance, look furtively) and there may be a relationship but again, no documents exist to establish a link.  The Australian slang verb squiz was in use by at least 1916 (apparently with a civilian rather than military origin) and meant “to look at” (without any suggestion of it being “a quick look” and it may have been a portmanteau word, a blend of squi(nt) and (qui)z although the “quiz” part has never been explained and it may have the “z” was used just for the attractiveness of the sound.

Joe Biden with Ray-Ban Aviators (left) and without, squinting.

Joe Biden (b 1942; US president since 2021) is often photographed wearing a pair of Ray-Ban, gold-rimmed aviator sunglasses and they’ve become one of his signature accessories.  In less unhappy times he presented a custom pair of aviators to Vladimir Vladimirovich Putin (b 1952; president or prime minister of Russia since 1999) along with a crystal sculpture of an American bison, the US national mammal.  Gift giving between heads of governments is a centuries-old tradition and it’s not known what the US gave Imran Khan (b 1952; prime minister of Pakistan 2018-2022); those interested should probably check eBay.  When Mr Biden isn’t wearing his Ray-Bans, he’s often pictured squinting and there has been speculation about the reason for this: (1) his eyes could be highly sensitive to light, (2) he may suffer from a mild case of strabismus (an imbalance in the muscles controlling eye movement) or (3) he may have difficulty focusing on the teleprompter he needs to use because his cognitive decline has reached the point where he can no longer remember what he needs to say and he’s too old to learn how to sync his speech with the prompting his staff could provide through an earpiece.  His decline may accelerate and, if re-elected in 2024, he’ll be 86 when his term ends so there’s plenty of time for him to deteriorate to the point a clinician would pronounce senility.  Over the centuries, the world has had a few heads of state or government who variously have been (1) a bit vague, (2) senile or (3) barking mad but few of them have had their own nuclear arsenal.

Heads of state squinting: Kim Jong-un (Kim III, b 1982; Supreme Leader of DPRK (North Korea) since 2011, left) & Donald Trump (b 1946; US president 2017-2021, right).

A squint (the partial closing of the eyelids) differs from a stare which is fixedly to look at something or someone.  A less common use (probably obsolete except in literary or poetic use) was to vest something with being “very conspicuous on account of size, prominence, colour, or brilliancy; to stand out; to project; to bristle”.  One can squint while staring but stares can be anything from a squint to something wide-eyed.  Stare was from the From Middle English staren, from the Old English starian (to stare), from the Proto-West Germanic starēn, from the Proto-Germanic starjaną & starāną (to be fixed, be rigid), from the primitive Indo-European ster-.  It was cognate with the Dutch staren (to stare), the German starren (to stare) and the German starr (stiff).  The verb was from the Old English starian (to gaze steadily with the eyes wide open, look fixedly at, be wide-eyed (with madness, awe etc)”, from the Proto-Germanic staren (be rigid (the source also of the Old Norse stara, the Middle Low German & Middle Dutch staren, the Old High German staren  & starren (to stare at), the German starren (to stiffen) & starr (stiff), the Old Norse storr (proud), the Old High German storren (to stand out, project) and the Gothic and staurran (to be obstinate), from the primitive Indo-European root ster- (stiff).  In English, use of the word originally did not imply rudeness.  The phrase “to stare [someone] down dates from 1848 and the first known reference to a “staring contest” is from 1895.  In his memoir (Inside the Third Reich (1969), Albert Speer (1905–1981; Nazi court architect 1934-1942; Nazi minister of armaments and war production 1942-1945) claimed that during a communal meal, he once won an informal “staring contest” with Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945), something which presumably be felt compelled to mention because so many of his contemporaries had in their memoirs and interviews commented on “Hitler’s hypnotic gaze”.

If looks could kill: Greta Thunberg (in pink) death-staring Donald Trump.

A frequently seen version of the stare is the so-called “death stare”, the idea being that one is looking at another with a hatred of such intensity it’s suspected one wishes them to die.  The idea of being able to “subject (someone) to the intimidating power of a stare" date from the 1670s and in popular culture, books have been written and films produced with a plotline involving someone able to doom another with nothing more than a stare.  Noted weather forecaster Greta Thunberg’s (b 2003) famous death stare directed at Donald Trump (b 1946; US president 2017-2021) during the United Nations (UN) climate change summit, New York, September 2019.  Those needing an illustration for a school project about the use of the phrase “If looks could kill” need look no further.  In response, Mr Trump tweeted: “She seems like a very happy young girl looking forward to a bright and wonderful future. So nice to see!”  Ms Thunberg trumped Trump’s mockery by adding to her X (the app formerly known as Twitter) profile: “A very happy young girl looking forward to a bright and wonderful future.”

Crooked Hillary Clinton had many reasons to stare at her husband and quite a few were caught on camera.  Analysts suggest that while it's hard to judge, her stares may at times have verged on being "death stares".

Stare is etymologically unrelated to stair (one of or a series of steps; a staircase) which was from the Middle English steire, staire, stayre, stayer, steir, steyre & steyer, from the Old English stǣġer (stair, staircase), from the Proto-Germanic staigriz (stairs, scaffolding), from the primitive Indo-European steyg- (to walk, proceed, march, climb”).  It was cognate with the Dutch steiger (a stair, step, wharf, pier, scaffolding), the Middle Low German steiger & steir (scaffolding) and the German Low German Steiger (a scaffold; trestle).  It was related to the Old English āstǣġan (to ascend, go up, embark), the Old English stīġan (to go, move, reach; ascend, mount, go up, spring up, rise; scale) and the German Stiege (a flight of stairs).  Stairs are used by the Spanish to illustrate the meaning of the word “enigma”: “A fellow who, were one to meet him of the stairs, one couldn’t be sure if he was coming up or going down”.

A sideways glance from Lindsay Lohan, opening night of Club Lohan, Athens, Greene, October 2016.

In the context of human vision, it means briefly to look at something or someone and it has additional senses including (1) To cause light to gleam or sparkle and (2) literally and figuratively to induce something to move obliquely, the idea picked up in cricket to describe the stroke in which the batsman hits the ball with the bat held at a slant (the classic version being the “leg glance”).  The figurative use can extend from the use of the eyes to communicate feelings to making an incidental or passing reflection, often unfavourably, on a topic.  The significance of a glance is its briefness.  The verb was from the Late Middle English glenchen (of a blow: to strike obliquely, glance; of a person: to turn quickly aside, dodge), from the Old French glacier, glachier & glaichier (to slide; to slip (from which Middle English also gained glacen (of a blow: to strike obliquely, glance; to glide)), from glace (frozen water, ice), from the Vulgar Latin glacia, from the Latin glaciēs (ice), from the primitive Indo-European gel- (to be cold; to freeze).  The noun was derived from the verb and emerged circa 1500, used initially in the sense of “a sudden movement producing a flash” and the familiar modern meaning “a brief or hurried look” dates from the 1580s and this was probably influenced by the Middle English glenten (look askance).  The sideways glance is one effected “from the corner of the eyes”.  For evolutionary reasons, we signal meaning with a variety of non-verbal clues (the so-called “body language”) and usually, when looking at someone, one turns one head in their direction and so one’s glance will be straight ahead.  If one wishing to convey one is especially interested, one turns one’s whole body to face them.  A sideways glance differs in that it’s an indirect mode of engagement, the most negative form of which is said to be “looking sideways” at someone but most sideways glances are more indicative of being merely uninterested.