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 heteroclitic inanimate primitive Indo-European sh₂wen-, oblique of the Proto-Indo-European sóh₂wl̥ (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”.

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

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 slinding 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 word faded from use and all such things tend now to be called a sunroof.  Manufacturers in the 1970s devoted sizeable resources to develop the sunroof because of an assumption US safety regulations would soon outlaw convertibles 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.

The highlight of the ceremonies marking the 70th anniversary of the founding of the People's Republic of China (PRC) was the military parade, held in Beijing on 1 October 2019.  Said to be the largest military parade and mass pageant in Chinese history, the formations reviewed by the ruling Chinese Communist Party’s (CCP) General Secretary Xi Jinping (b 1953; paramount leader of the PRC since 2012).  Held a few weeks before the first outbreak of COVID-19, the assembled crowd was said without exception to be “enthusiastic and happy”.  His particularly well-cut Mao suit was a nice touch.

Two generals of the Belarus Army in Hongqi L5 four-door convertible parade cars, take the salute during the parade to mark Independence Day of the Republic of Belarus, 3 June 2017.  Belarus is the only known operator of the L5 outside the PRC, the other matter of interest the debate in military circles about whether the hats worn by generals in Belarus are bigger than those of the army of the DPRK (Democratic People’s Republic of Korea (North Korea)).

Hongqi L5.The car carrying President Xi is 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 is wholly an indigenous product which has been built with both a six-litre (365 cubic inch) V12 and four-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 Fleetwood convertible, Alexandria, Egypt, June 1974; on that day, the motorcade was 180-strong.  Within two months, 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 mounting of the 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 Cairo’s streets (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.

Military parade marking the 70th anniversary of the founding of the People's Republic of China (PRC), Beijing, China, 1 October 2019.

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.

Yalta

Yalta (pronounced yawl-tuh or yahl-tuh (Russian))

(1) A seaport in the Crimea, South Ukraine, on the Black Sea (In 2014, Moscow annexed Crimea).

(2) The second (code-name Argonaut) of the three wartime conferences between the heads of government of the UK, USA and USSR.

(3) A variant of chess played by three on a six-sided board.

From the Crimean Tatar Yalta (Я́лта (Russian & Ukrainian)), the name of the resort city on the south coast of the Crimean Peninsula, surrounded by the Black Sea.  Origin of the name is undocumented but most etymologists think it’s likely derived from the Ancient Greek yalos (safe shore), the (plausible) legend being it was named by Greek sailors looking for safe harbour in a storm.  Although inhabited since antiquity, it was called Jalita as late as the twelfth century, later becoming part of a network of Genoese trading colonies when it was known as Etalita or Galita.  The Crimea was annexed by the Russian Empire in 1783, sparking the Russo-Turkish War, 1787-1792. Prior to the annexation of the Crimea, the Crimean Greeks were moved to Mariupol in 1778; one of the villages they established nearby is also called Yalta.  Apparently unrelated are the Jewish family names Yalta & Yaltah, both said to be of Aramaic origin meaning hind or gazelle (ayala).

Yalta Chess

Yalta Conference, 1945.

Yalta chess is a three player variant of chess, inspired by the Yalta Conference (4-11 February 1945), the second of the three (Tehran; Yalta; Potsdam) summit meetings of the heads of government of the UK, US, and USSR.  The Yalta agenda included the military operations against Germany, the war in the far-east and plans for Europe's post-war reorganization.  The outcomes of the conference, which essentially defined the borders of the cold war, were controversial even at the time, critics regarding it as a demonstration of the cynical world-view of the power-realists and their system of spheres of influence.  In the seventy-five years since, a more sympathetic understanding of what was agreed, given the circumstances of the time, has emerged.

Yalta chess reflects the dynamics of the tripartite conference; three sides, allied for immediate military purposes but with very different histories, ideologies and political objectives, working sometimes in unison and forming ad-hoc table-alliances which might shift as the topics of discussion changed.  The whole proceedings of the conference are an illustration of a practical aspect of realpolitik mentioned by Lord Palmerston (1784–1865; UK Prime Minister, 1855–1858, 1859–1865) in the House of Commons on 1 March 1848: "We have no eternal allies, and we have no perpetual enemies.  Our interests are eternal and perpetual, and those interests it is our duty to follow."  

One of many chess variants (including a variety of three-player forms, circular boards and a four-player form which was once claimed to be the original chess), Yalta chess shouldn’t be confused with three-dimensional chess, a two-player game played over three orthodox boards.  In Yalta Chess, the moves are the same as orthodox chess, except:

(1) The pawns, bishops and queens have a choice of path when they are passing the centre (the pawns just if they are capturing).

(2) The queen must be put to the left of the king.

(3) The knights always move to a square of another color.

(4) All disagreements about the rules are resolved by a majority vote of the players.  It’s not possible to abstain; at the start of the match it must be agreed between the players whether a non-vote is treated as yes or no.

(5) If a player puts the player to the right in check, the player to the left may try to help him.

(6) If a player checkmates another, he may use the checkmated player’s pieces as his own (after removing the king) but a second move is not granted.

(7) If all three players are simultaneously in check, the player forcing the first check is granted checkmate.

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.