Carnival

Carnival (pronounced kahr-nuh-vuhl)

(1) A traveling amusement show, having sideshows, rides etc.

(2) Any merrymaking, revelry, or festival, as a program of sports or entertainment.

(3) In the Christian ecclesiastical calendar, the season immediately preceding Lent, often observed with merrymaking; Shrovetide.

(4) A festive occasion or period marked by merrymaking, processions etc and historically much associated with Roman Catholic countries in the period just before Lent.

(5) A sports meeting.

(6) In literary theory (as the noun carnivalization & verb carnivalize), to subvert (orthodox assumptions or literary styles) through humour and chaos.

(7) In sociology, a context in which transgression or inversion of the social order is given temporary license (an extension of the use in literary theory).

(8) Figuratively, a gaudily chaotic situation.

(9) As a modifier (often as “carnival atmosphere?”) a festive atmosphere.

1540–1550: From the Middle French carnaval, from the Italian carnevale, from the Old Italian carnelevare (taking meat away), from older Italian forms such as the Milanese carnelevale or Old Pisan carnelevare (to remove meat (literally “raising flesh”)) the construct built from the Latin caro (flesh (originally “a piece of flesh”)) from the primitive Indo-European root sker- (to cut) + levare (lighten, raise, remove), from the primitive Indo-European root legwh- (not heavy, having little weight).  Etymologists are divided on the original source of the term used by the Church, the alternatives being (1) carnem levare (to put away flesh), (2) carnem levāmen (meat dismissal), (3) carnuālia (meat-based country feast) and (4) carrus nāvālis (boat wagon; float).  What all agree upon is the ecclesiastical use would have come from one of the forms related to “meat” and the folk etymology favors the Medieval Latin carne vale (flesh, farewell!).  Spreading from the use in Christian feast days, by at least the 1590s it was used in the sense of “feasting or revelry in general” while the meaning “a circus or amusement fair” appears to be a 1920s adoption in US English.  The synonyms can include festival, celebration, festivity, fiesta, jubilee, gala, fete, fête, fest, fair, funfair, exhibit, exhibition, revelry, merriment, rejoicing, jamboree, merrymaking, mardi gras, jollity, revel, jollification, exposition and show.  Which is chosen will be dependent on region, context, history etc and (other than in ecclesiastical use) rules mostly don’t exist but there seem to be a convention that a “sporting carnival” is a less formal event (ie non-championship or lower level competitions).  The alternative spelling carnaval is obsolete.  Carnival & carnivalization are nouns, carnivalize, carnivalizing & carnivalized are verbs, and carnivalic, carnivalistic, carnivalesque, carnivallike, precarnival & noncarnival are adjectives; the noun plural is carnivals.

Not just meat: Francis (1936-2025; pope 2013-2025) on fasting for Lent.

Originally, a carnival was a feast observed by Christians before the Lenten fast began and wasn’t a prelude to a sort of proto-veganism.  It was a part of one of religion’s many dietary rules, one which required Christians to abstain from meat during Lent (particularly on Fridays and during certain fast days), carnival the last occasion on which meat was permissible before Easter.  The Christian practice of abstaining from meat evolved as part of a broader theology of penance, self-denial, and imitation of Christ’s suffering, the rationale combining biblical precedent, symbolic associations and early ascetic traditions, the core of the concept Christ’s 40 days of fasting in the wilderness (Matthew 4:1–11, Luke 4:1–13).  Theologically, the argument was that for one’s eternal soul to enter the Kingdom of Heaven, a price to be paid was Imitatio Christi (earthly participation in Christ’s suffering).  Much the early church valued suffering (for the congregants if not the clergy and nobility) and the notion remains an essential theme in some Christian traditions which can be summed up in the helpful advice: “For everything you do, there’s a price to be paid.”

Donald Trump (b 1946; US president 2017-2021 and since 2025) in 2016 on his private jet, fasting for Lent.

By voluntarily abstaining from certain foods, Christians imitated Christ’s self-denial and prepared spiritually for Easter: sharing in His suffering to grow in holiness.  Meat was seen a symbol of feasting and indulgence, an inheritance from Antiquity when “flesh of the beasts of the field” was associated with celebration rather than everyday subsistence, the latter something sustained typically by seafood, fruits and grains so voluntarily (albeit at the behest of the Church) choosing temporarily to renounce meat symbolized forgoing luxury and bodily pleasure, cultivating humility and penitence.  As well as the theological, there was also a quasi-medical aspect to what Tertullian (Quintus Septimius Florens Tertullianus, circa 155–circa 220) commended as “forsaking worldly indulgence” in that fasting took one’s thoughts away from earthly delights, allowing a focus on “prayer and spiritual discipline”, strengthening the soul against “sinful temptations”.  Another layer was added by the Patristics (from the Latin pater (father)), a school of thought which explored the writings and teachings of the early Church Fathers.  Although it was never a universal view in Patrology, there were those who saw in the eating of meat a connection to animal sacrifice and blood, forbidden in the Old Testament’s dietary laws and later spiritualized in Christianity, thus the idea of abstinence as a distancing from violence and sensuality.  Finally, there was the special significance of Fridays, which, as "Good Friday" reflected the remembrance of the crucifixion of Christ and his death at Calvary (Golgotha); the early Christians treated every Friday as a mini-fast and later this would be institutionalized as Lent.

Lindsay Lohan arriving at the Electric Daisy Carnival (left) and detail of the accessory worn on her right thigh (right), Memorial Coliseum, Los Angeles, June 2010.  The knee-high boots were not only stylish but also served to conceal the court-mandated SCRAM (Secure Continuous Remote Alcohol Monitor) bracelet.

The allowance of fish during Lent had both pragmatic and theological origins, its place in the Christian diet a brew of symbolism, biblical precedent and cultural context.  As a legal and linguistic point, in the Greco-Roman scheme of things fish was not thought “flesh meat” which was understood as coming from warm-blooded land animals and birds.  Fish, cold-blooded and aquatic, obviously were different and belonged to a separate category, one which Christianity inherited and an implication of the distinction was seafood being viewed as “everyday food” rather than an indulgent luxury.  This was a thing also of economics (and thus social class), the eating of fish much associated with the poorer coastal dwellers whereas meat was more often seen on urban tables.  Notably, there was also in this a technological imperative: in the pre-refrigeration age, in hot climates, often it wasn’t possible safely to transport seafood inland.  The Biblical symbolism included Christ feeding the multitudes with a few “loaves and fishes” (Matthew 14:13–21), several of the apostles were fishermen who Christ called upon to be “fishers of men” (Mark 1:16–18) and the ichthys (fish symbol) was adopted as early Christian emblem for Christ Himself.  Collectively, this made fish an acceptably modest food for a penitential season.  All that might have been thought justification enough but, typically, Medieval scholars couldn’t resist a bit of gloss and the Italian Dominican friar, philosopher & theologian Saint Thomas Aquinas (1225–1274) decided abstinence aimed to “curb the concupiscence of the flesh” and, because meat generated more “bodily heat” and pleasure than fish, it was forbidden while fish was not.  That wasn’t wholly speculative and reflected the humoral theory from Antiquity, still an orthodoxy during the Middle Ages: fish seen as lighter, cooler, and less sensual.

Notting Hill Carnival, London.

Traditionally, there was also a Lenten prohibition of dairy products and eggs, each proscription with its own historical and symbolic logic and the basis of Shrove Tuesday (Pancake Day) and Easter eggs (though not the definitely un-Christian Easter bunny).  The strictness derived partly from Jewish precedents notably the vegetarian edict in Daniel 10:2–3 and the idea of a “return to Edenic simplicity” where man would eat only plants (Genesis 1:29) but also an aversion to links with sexuality and fertility, eggs obviously connected with sexual reproduction and dairy with lactation.  What this meant was early Christian asceticism sought to curb bodily impulses and anything connected with fleshly generation and (even if indirectly), thoughts of sex.

Historically, a time of absolution when confessions were made in preparation for Lent, Shrovetide described the three days immediately preceding Lent (Shrove Sunday, Shrove Monday & Shrove Tuesday, preceding Ash Wednesday).  The construct being shrove +‎ -tide, the word was from the late Middle English shroftyde.  Shrove was the simple past of shrive, from the Middle English shryven, shriven & schrifen, from the Old English sċrīfan (to decree, pass judgement, prescribe; (of a priest) to prescribe penance or absolution), from the Proto-West Germanic skrīban, from the late Proto-Germanic skrībaną, a borrowing from the Latin scrībō (write).  The word may be compared with the West Frisian skriuwe (to write), the Low German schrieven (to write), the Dutch schrijven (to write), the German schreiben (to write), the Danish skrive (to write), the Swedish skriva (to write) and the Icelandic skrifa (to write).  The –tide suffix was from the Middle English –tide & -tyde, from the Old English -tīd (in compounds), from tīd (point or portion of time, due time, period, season; feast-day, canonical hour).  Before refrigeration, eggs and dairy naturally accumulated during springtime as hens resumed laying and animals produced more milk.  Being banned during Lent, stocks thus had to be consumed lest they be wasted so a pragmatic way to ensure economy of use was the pancake (made with butter, milk & eggs), served on the feast of Shrove Tuesday (Pancake Day).  Following Easter, when eggs returned to the acceptable list, “Easter eggs” were a natural festive marker of the fast’s end.

Carnival Adventure and Carnival Encounter off Australia’s eastern Queensland coast.

Although dubbed “floating Petri dishes” because of the high number of food poisoning & norovirus cases, cruise ships remain popular, largely because, on the basis of cost-breakdown, they offer value-for-money packages few land-based operators can match.  The infections are so numerous because (1) there are thousands of passengers & crew in a closed, crowded environment, (2) an extensive use of buffets and high-volume food service, (3) a frequent turnover of crew & passengers, (4) port visits to places with inconsistent sanitation, health & food safety standards and (5) sometimes delayed reporting and patient isolation.

However, although the popular conception of Medieval Western Christendom is of a dictatorial, priest-ridden culture, the Church was a political structure and it needed to be cognizant of practicalities and public opinion.  Even dictatorships can maintain their authority only with public consent (or at least acquiescence) and in many places the Church recognized burdensome rules could be counter-productive, onerous dietary restrictions resented especially by the majority engaged for their living in hard, manual labor.  Dispensations (formal exceptions) became common with bishops routinely relaxing the rules for the ill, those pregnant or nursing or workers performing physically demanding tasks.  As is a common pattern when rules selectively are eased, a more permissive environment was by the late Middle Ages fairly generalized (other than for those who chose to live by to monastic standards).

Carnival goers enjoying the Sydney Gay & Lesbian Mardi Gras: This is not what Medieval bishops would have associated with the word “carnival” but few events better capture the spirit of the phrase “carnival atmosphere”.

The growth of dispensations (especially in the form of “indulgences” which were a trigger for the Protestant Reformation) was such it occurred to the bishops they’d created a commodity and commodities can be sold.  This happened throughout Europe but, in France and Germany, the “system” became institutionalized, the faithful even able to pay “butter money” for the privilege of eating the stuff over Lent (a kind of inverted “fat tax”!) with the proceeds devoted to that favourite capital works programme of bishops & cardinals: big buildings.  The sixteenth century tower on Normandy’s Rouen Cathedral was nicknamed “Butter Tower” although the funds collected from the “tax” covered only part of the cost; apparently even the French didn’t eat enough butter.  As things turned out, rising prosperity and the population drifts towards towns and cities meant consumption of meat and other animal products increased, making restrictions harder to enforce and the Protestant reformers anyway rejected mandatory fasting rules, damning them as man-made (“Popery!” the most offensive way they could think to express that idea) rather than divine law.  Seeing the writing nailed to the door, one of the results of the Council of Trent (1545–1563) was that while the Church reaffirmed fasting, eggs and dairy mostly were allowed and the ban on meat was restricted to Fridays and certain fast days in the ecclesiastical calendar.

Archbishop Daniel Mannix in his library at Raheen, the Roman Catholic's Church's Episcopal Palace in Melbourne, 1917-1981.

By the twentieth century, it was clear the Holy See was fighting a losing battle and in February 1966, Paul VI (1897-1978; pope 1963-1978) promulgated Apostolic Constitution Paenitemini (best translated as “to be penitent”) making abstinence from meat on Fridays optional outside Lent and retained only Ash Wednesday and Good Friday as obligatory fast days for Catholics.  It was a retreat very much in the corrosive spirit of the Second Vatican Council (Vatican II, 1962-1965) and an indication the Church was descending to a kind of “mix & match” operation, people able to choose the bits they liked, discarding or ignoring anything tiresome or too onerous.  In truth, plenty of priests had been known on Fridays to sprinkle a few drops of holy water on their steak and declare “In the name of our Lord, you are now fish”.  That was fine for priests but for the faithful, dispensation was often the “luck of clerical draw”.  At a time in the late 1940s when there was a shortage of good quality fish in south-east Australia, Sir Norman Gilroy (1896–1977; Roman Catholic Archbishop of Sydney 1940-1971, appointed cardinal 1946) granted dispensation but the stern Dr Daniel Mannix (1864–1963; Roman Catholic Archbishop of Melbourne 1917-1963) refused so when two politicians from New South Wales (Ben Chifley (1885–1951; prime minister of Australia 1945-1949) and Fred Daly (1912–1995)) arrived in the parliamentary dining room for dinner, Chifley’s order was: “steaks for me and Daly, fish for the Mannix men.”

In the broad, a carnival was an occasion, event or season of revels, merrymaking, feasting and entertainments (the Spanish fiestas a classic example) although they could assume a political dimension, some carnivals staged to be symbolic of the disruption and subversion of authority.  The idea was a “turning upside down of the established hierarchical order” and names used included “the Feast of Fools”, “the Abbot of Misrule” and “the Boy Bishop”.  With a nod to this tradition, in literary theory, the concept of “carnivalization” was introduced by the Russian philosopher & literary critic Mikhail Bakhtin (1895–1975), the word appearing first in the chapter From the Prehistory of Novelistic Discourse (written in 1940) which appeared in his book The Dialogic Imagination: chronotope and heteroglossia (1975).  What carnivalization described was the penetration or incorporation of carnival into everyday life and its “shaping” effect on language and literature.

The Socratic dialogues (most associated with the writing of the Greek philosophers Xenophon (circa 430–355 BC) and Plato (circa 427-348 BC)) are regarded as early examples of a kind of carnivalization in that what appeared to be orthodox “logic” was “stood on its head” and shown to be illogical although Menippean satire (named after the third-century-BC Greek Cynic Menippus) is in the extent of its irreverence closer to the modern understanding which finds expression in personal satire, burlesque and parody.  Bakhtin’s theory suggested the element of carnival in literature is subversive in that it seeks to disrupts authority and introduce alternatives: a deliberate affront to the canonical thoughts of Renaissance culture.  In modern literary use the usual term is “carnivalesque”, referring to that which seeks to subvert (“liberate” sometimes the preferred word) assumptions or orthodoxies by the use of humor or some chaotic element.  This can be on a grand scale (ie an entire cultural movement) or as localized some malcontent disrupting their book club (usually polite affairs where novels are read and ladies sit around talking about their feelings).

Portrait of Leo Tolstoy (1887), oil on canvas by Ilya Repin (1844-1930), Tretyakov Gallery, Moscow, Russia.

He expanded on the theme in his book Problems of Dostoevsky's Poetics (1929) by contrasting the novels of Leo Tolstoy (1828-1910) and Fyodor Dostoevsky (1821–1881).  Tolstoy’s fiction he classified as a type of “monologic” in which all is subject to the author's controlling purpose and hand, whereas for Dostoevsky the text is “dialogic” or “polyphonic” with an array of different characters expressing a variety of independent views (not “controlled” the author) in order to represent the author's viewpoint.  Thus deconstructed, Bakhtin defined these views as “not only objects of the author's word, but subjects of their own directly significant word as well” and thus vested with their own dynamic, being a liberating influence which, as it were, “conceptualizes” reality, lending freedom to the individual character and subverting the type of “monologic” discourse characteristic of many nineteenth century authors (typified by Tolstoy).

Portrait of Fedor Dostoyevsky (1872), oil on canvas by Vasily Perov (1834-1882), Tretyakov Gallery, Moscow, Russia.

Dostoevsky’s story Bobok (1873) is cited as an exemplar of carnival.  It has characters with unusual freedom to speak because, being dead, they’re wholly disencumbered of natural laws, able to say what they wish and speak truth for fun.  However, Bakhtin did acknowledge this still is literature and didn’t claim a text could be an abstraction uncontrolled by the author (although such things certainly could be emulated): Dostoevsky (his hero) remained in control of his material because the author is the directing agent.  So, given subversion, literary and otherwise, clearly has a history dating back doubtlessly as many millennia as required to find an orthodoxy to subvert, why was the concept of carnivalization deemed a necessary addition to literary theory?  It went to the form of things, carnivalization able especially to subvert because it tended to be presented in ways less obviously threatening than might be typical of polemics or actual violence.

Ferrule

Ferrule (pronounced fer-uhl or fer-ool)

(1) A ring or cap, traditionally of metal, put around the end of a post, cane, or the like, to prevent splitting.

(2) A short (still usually metal) sleeve for strengthening a tool handle at the end holding the tool.

(3) In engineering, a bushing or adapter holding the end of a tube and inserted into a hole in a plate in order to make a tight fit, used in boilers, condensers etc.

(4) In engineering, a bush, gland, small length of tube etc, especially one used for making a joint.

(5) In electrical engineering, a band crimped as part of a cable terminal.

(6) In bladesmithing, a fitting (often of brass) where the blade joins to the handle.

(7) A short ring for reinforcing or decreasing the interior diameter of the end of a tube.

(8) A short plumbing fitting, covered at its outer end and caulked or otherwise fixed to a branch from a pipe so that it can be removed to give access to the interior of the pipe.

(9) In angling, (1) either of two fittings on the end of a section of a sectional fishing rod, one fitting serving as a plug and the other as a socket for fastening the sections together or (2) one of two or more small rings spaced along the top of a casting rod to hold and guide the line.

(10) In mountaineering, the metal spike at the end of the shaft of an ice axe.

(11) In billiards, the plastic band attaching the tip to the cue.

(12) The pinched metal band which holds the bristles of a paintbrush.

(13) The pinched metal band which holds in place on the shaft the eraser of a pencil.

(14) To furnish or equip a device with a ferrule.

1605-1615: From the Middle English verel, virel, virole (ferrule; metal pivot on the end of an axle), altered under the influence of the Latin ferrum (iron), from the Old French virole (ferrule; collar), from the Latin viriola (little bracelet), diminutive of viria (bracelet worn by men) (influenced by the Latin ferrum (iron)), from the Gaulish, from the Proto-Celtic weiros (crooked) (which may be compared with the Middle Irish fiar (bent, crooked), the Welsh gŵyr and the Breton gwar (curved)), from the primitive Indo-European weyhros (threaded, turned, twisted), from weyh- (to turn, twist, weave).  The alternative spelling is ferule.  Ferrule is a noun and ferruled is a verb & adjective and ferruling is a verb; the noun plural is ferrules.

Comrade Stalin (left), diagram of an ice axe (centre) and comrade Trotsky (right).

Comrade Leon Trotsky (1879-1940; founder of the Fourth International) in The Revolution Betrayed: What Is the Soviet Union and Where Is It Going? (1936) had a feeling for the political phrase and labelled the state created by comrade Stalin (1878-1953; Soviet leader 1924-1953) a “Soviet Thermidor” because although Tsarist era capitalism wasn’t re-created (a la the monarchy in France not being restored in the 1790s), the combination of a bureaucracy supporting a personality cult (even if the latter was in 1936 still somewhat disguised) was “a counterrevolutionary regression” which betrayed what was achieved by comrade Vladimir Lenin (1870–1924; head of government of Russia or Soviet Union 1917-1924).  The phrase caught the imagination of many, notably those in the Partido Obrero de Unificación Marxista (The POUM, the Workers' Party of Marxist Unification), a non-communist Marxist party (a surprisingly populated fork of left-wing thought) which comrade Stalin correctly associated with Trotskyism.  The POUM was highly productive in thought but drifted increasingly far from the moorings of political reality although rhetoric which included polemics like “Stalinist Thermidorians have established in Russia the bureaucratic regime of a poisoned dictator.”  Agents of the Narodný komissariat vnutrennih del (NKVD, The People's Commissariat for Internal Affairs and one of the many predecessors to the KGB), answerable only to comrade Stalin, killed dozens of POUM’s Central Committee which ended the organization’s effectiveness for a generation. In his prodigious memory, comrade Stalin filed away annoying phrases and in 1940 he had comrade Trotsky murdered in Mexico.  The murder weapon was an ice-axe.  Ferrules are used on ice-axes as to absorb and distribute stresses, reducing the tendency of the timber handles to split or fragment.

The ferrule also played a role in the assassination by the Bulgarian Secret Service of comrade Georgi Ivanov Markov (1929–1978), a troublesome dissident writer who had annoyed the communist regime in the People's Republic of Bulgaria.  In 1969, comrade Markov defected to the West and gained political asylum in England where, based in London, he worked as a journalist and broadcaster for the BBC World Service, the US-funded Radio Free Europe and West Germany's Deutsche Welle.  On these platforms, his critique of the ruling party in Sofia became increasingly vitriolic which-obviously, annoyed the politburo even more.  Accordingly, they arranged his murder and the weapon was that ubiquitous feature of London life: the umbrella.

Replica of “Umbrella gun” produced by the KGB’s Moscow laboratory, 1978, International museum of spying.

The Soviet Union’s (USSR) KGB (Komitet Gosudarstvennoy Bezopasnosti), which translates literally at the “Committee for State Security” is better understood as “political secret police”.  It was the last of an alphabet-soup of similar agencies (Cheka, GPU, OGPU, NKGB, NKVD, SMERSH & MGB) which, building on the models of the many secret police forces maintained by Tsarist Russia (1547-1917), was responsible for the USSR’s internal security and beyond its borders, espionage, counter espionage and a range of activities conducted in support of Soviet foreign policy (including that not disclosed and that sometimes denied).  In post-Soviet Russia, the KGB evolved into the Federal Security Service (FSB), comrade Vladimir Putin (b 1952; president or prime minister of Russia since 1999) honing his skills in the institution he apparently joined in 1975.

Mean Girls themed pencils, the ferrule securing the eraser.

The “umbrella gun” used a hollow ferrule which housed a tiny (1.7 mm (.067 inch) in diameter), discharge triggered by a button on the handle used usually to raise the canopy.  Spring-loaded and powered from a small cylinder of compressed air, the pellet was projected at sufficient velocity to penetrate the victim’s clothing & skin and as soon as it became lodged, it began to warm; that was significant because a substance covering two holes in the pellet began melt at body temperature, releasing the poison.  It’s never been clear what the poison was but most authorities suspect it was probably Ricin, a highly potent toxin produced in the seeds of the castor oil plant.

Ficelle

Ficelle (pronounced fis-elle or fis-elle-ah (French))

(1) A variant of baguette (a type of French bread), similar in composition and appearance except much thinner.

(2) String or twine (in French), used literally & figuratively.

(3) In literary theory, a confidant (a confidante if a female), whose role within the text is to elicit information, conveyed to the reader without narratorial intervention

1880s: From the French ficelle (string; twine), from the Old French ficel, & ficelle (small cord; thread), probably from the Vulgar Latin filicella, from fibrilla, a diminutive form of fibra (fiber; filament) from fīlum (thread).  The French phrase ficelles du metier (tricks of the trade) appears of the in the form apprendre les ficelles du metier which translates best as “to learn the ropes”.  The French verb ficeler translates as “to tie up, to truss”.  In French, as well as the literal meanings (of string and certain breads), ficelle also has figurative uses.  It can be used to refer to a subtle trick or stratagem but it’s most popular as an allusion to “string pulling”, suggesting “behind the scenes” manipulation or “back channel” deals.  In English, it evolved to enjoy two niches: (1) in literary theory and (2) in culinary and artisanal bakery use.  Ficelle is a noun & verb; the noun plural is ficelles.

In literary theory, a ficelle is the confidant character whose role within the text is to elicit information, conveyed to the reader without narratorial intervention.  The term was introduced by the author Henry James (1843–1916) who used the word in the sense it appeared in French théâtre de marionnettes (marionette theatre) to refer to the strings with which the puppeteer manipulated their puppets.  What James wanted was a word to inhabit the literary grey area between the confidant and the narrator, his idea being the character in a novel who is presented as the friend of another but whose purpose as a literary device was to be the “friend of the reader”, imparting vital information without the disruptive intervention of a narrator.

Cady Heron (Lindsay Lohan (b 1986)) & Karen Smith (Amanda Seyfried (b 1985)) in Mean Girls (2004),  Cady Heron was an unusual ficelle in that as the protagonist, she was also a confidante and narrator.

The society masseuse Mrs Heaney in the tragi-comedy of manners The Custom of the Country (1913) by US novelist & interior decorator Edith Wharton (1862–1937) was a ficelle.  Acting as a kind of mentor and even a surrogate mother to Ms Spragg, she uses her keen (but remote) observation of New York’s high society to live a kind of vicarious existence in those circles through the young protagonist, but Wharton’s literary purpose was to use her to flesh out the text with facts helpful to the reader’s understanding.  The classic ficelle however was James's own Maisie Farange in What Maisie Knew (1897) the naive but preternaturally wise child in whom the warring parents, step-parents and lovers casually confide, and through whose eyes the story is told.  There can be overlap in the literary roles of confidant, narrator and ficelle (Lindsay Lohan’s Cady Heron in Mean Girls (2004) has elements of all three) but according to literary theory (1) a ficelle usually is a confidant but must not be a narrator, (2) a confidant can be a narrator if not a ficelle.  In the literary tradition Cady Heron was an untypical protagonist in that most confidants have only a marginal role in the plot, their main function to listen to the intimate feelings and intentions of the protagonist; someone like Horatio in William Shakespeare’s (1564–1616) Hamlet (circa 1600) or the Sir Arthur Conan Doyle’s (1859–1930) Dr Watson who was the “sounding board” for Sherlock Holmes.

They heard, and were abash'd, and up they sprung (Book 1, line 331).  Illustration by French printmaker & illustrator Gustave Doré (1832–1883) from an 1866 edition of John Milton's (1608-1674) Paradise Lost (1667) edited by US journalist & historian Henry Walsh (1863–1927).

The narrator has a longer tradition and was one of the features of Greek theatre and both Plato (circa 427-348 BC) and Aristotle (384-322 BC) defined three types: (1) the speaker or poet (or any kind of writer) who uses his own voice, (2) one who assumes the voice of another person or persons, speaking in a voice not his own and (3) one who uses a mixture of his own voice and that of others.  In both drama and fiction there are countless examples of each technique but authors could combine the modes, all three appearing in John Milton’s Paradise Lost: Milton begins in his own voice in the first person to invoke the “Heavenly Muse” but later the impression is created that the Muse (ie the Holy Ghost or Holy Spirit) responds to Milton's formal invocation, thus beginning the main narrative.  When first Satan speaks, the third voice is introduced and it’s not until Book III Milton returns to his “own voice” although of course, as the author, all is Milton’s own.  TS Eliot (1888–1965) in his essay The Three Voices of Poetry (1954) interpreted the notion as it could be mapped onto modern verse: “The first voice is the voice of the poet talking to himself - or to nobody.  The second is the voice of the poet addressing an audience, whether large or small.  The third is the voice of the poet when he attempts to create a dramatic character speaking in verse when he is saying not what he would say in his own person, but only what he can say within the limits of one imaginary character addressing another imaginary character.”

La baguette et la ficelle. A ficelle (bottom) is more slender than a baguette (top) although in many parts of the English-speaking world the term "French stick" is used generically.  Some of what's sold as "French sticks" must appal French bakers.

Charles de Gaulle (1890-1970; President of France 1959-1969) in 1962 famously observed of his nation: “How can you govern a country which has two hundred and forty-six varieties of cheese?” and he’d probably be amused to learn that by 2024 some 1,600 distinct types had been identified.  There aren’t quite than many types of baguette but there are still a few including the “artisan baguette”, “moulded baguette”, “floured baguette”, “chocolate baguette”, “multicereal baguette”, “whole wheat baguette, “baguette a l’ancienne” (old-fashioned), “Viennoise baguette”, “Sourdough baguette”, “Baguette de Seigle”, “Baguette en épis” (corn baguette) and the “ficelle”.  The difference between the classic baguette of the popular imagination is essentially the size and shape.  A typical baguette is 610-710 mm (24-26 inches) in length with a slender, elongated shape, the crust crispy crust and the centre airy.  The ficelle is both narrower and shorter (usually around 300-400 mm (12-16 inches) long and renowned for its chewier texture and slightly thinner crust, characteristics which make it less versatile than a baguette but they are popular for making gourmet rolls or as an alternative to crackers when serving dips or spreads.  Something like the ficelle may genuinely have been the original form of the modern baguette but the name was adopted only late in the nineteenth century to distinguish them from the larger creations which had become popular; it was an allusion to a “piece of string”, the diminutive ficelle long and narrow by comparison with what had become the “standard” baguette.

Beware of imitations: The baguette de tradition française.

The origin of the baguette (as it's now understood) is truly a mystery and there are so many tales that it's recommended people choose to believe which ever most appeals to the.  In France, a true baguette (Baguette artisanale) is made from ingredients and with a method defined in law while the famous shape is a convention.  Typically, baguettes have a diameter between 50-75 mm (2-3 inches) and are some 610-710 mm (24-26 inches) in length although the 1 m (39 inch) baguette is not unusual, popular especially with the catering trade.  It’s a little misleading to suggest the baguette was invented because for centuries loaves in the shape existed in many places around the world and recipes for the mixing of dough were constantly subject to changes imposed by the success of harvests, economics, supply-chain disruptions and simple experimentation.  The baguette instead evolved and its popularity was a thing of natural selection; it survived because people preferred the taste, texture and convenience of form while other breads faded from use.  It seems clear that the long, stick-like direct ancestors of the baguette began to assume their recognizably modern form in French towns and cities in the eighteenth century although doubtless there was much variation between regions and probably even between bakers in the same place.  The daily bread being the classic market economy, bakers would be influenced by losing sales to a more popular shop and so would adjust their mixes or techniques to attract customers back.  In this way a standardized form would have emerged and, in the French way, by 1920 the assembly had passed a law codifying the critical parameters (weight, size and price), formalizing the popular name baguette.  In 2003, the jocular slang "freedom bread" emerged to describe the baguette, an allusion to the "Freedom Fries" which replaced "French Fries" in US government staff canteens while there was tension between the White House and the Élysée Palace over France's attitude to the proposed invasion of Iraq.   

Lindsay Lohan in promotion for @lilybakerjewels, 2020.  The Rainbow Baguette Ring (centre) using stones cut in a true “baguette” rectangle whereas the Rainbow Bracelet used squares.

Globalization and modern techniques of mass production however intruded on many aspects of French lives and bakeries weren’t immune from the challenge of the cheap “baguette” sold by supermarkets.  Even among the boulangerie (a French bakery in which the bread must, by law, be baked on-premises) there were some who resorted to less demanding methods of production to compete.  As a matter of cultural protection, the assembly in 1993 enacted Le Décret Pain (The Bread Decree) which stipulates that to be described as pain maison (homemade bread), a bread needs to be wholly kneaded, shaped, and baked at the place of sale.  To limit the scope of the supermarkets (some of which were importing frozen, pre-prepared dough), rules also defined what pain traditionnel français (traditional French bread) may be made from and banning any pre-made components from baguettes.  Also retained was the relevant provision of the 1920 labor legislation which prohibits the employment of people in bread and pastry making between ten in the evening and four in the morning.  So, when visiting a boulangerie, it’s recommended to ask for a baguette de tradition française (usually as baguette de tradition) which is made from wheat flour, water, yeast, and common salt (reflecting modern practice, one may contain up to 0.5% soya flour, up to 2% broad bean flour and up to 0.3% wheat malt flour) and the dough must rest between 15-20 hours at a temperature between 4-6^o C (43-46^o F).  The less exalted baguettes ordinaires, are made with baker's yeast and a less exacting specification.

The French Ministère de la Culture’s (Ministry of Culture) L'inventaire national du Patrimoine culturel immatériel (National Inventory of Intangible Cultural Heritage) in 2018 added the baguette to its index and in 2022, the artisanal know-how and culture of the baguette was added to UNESCO’s (the United Nations Educational, Scientific and Cultural Organization) list of Intangible Cultural Heritage.  Already preserving the information about some 600 traditions from more than 130 countries, UNESCO noted the addition by saying it celebrated the French way of life, something of which the baguette, as a central part of the French diet for at least 100 years, was emblematic.  With some 16 million consumed in France every day, the “…the baguette is a daily ritual, a structuring element of the meal, synonymous with sharing and conviviality", a statement from UNESCO read, concluding it was “…important that these skills and social habits continue to exist in the future."

Pouch

Pouch (pronounced pouch)

(1) A bag, sack or similar receptacle, especially one for small articles or quantities and historically closed with a drawstring although in modern use zips and other fasteners are common.

(2) A small, purse-like container, used to carry small quantities of cash.

(3) A bag for carrying mail.

(4) In manchester, as “pillow pouch”, an alternative name for a pillowslip or pillowcase (archaic).

(5) As “diplomatic pouch”, a sealed container (anything from an envelope to a shipping container) notionally containing diplomatic correspondence that is sent free of inspection between a foreign office and its diplomatic or consular posts abroad or between such posts.

(6) As “posing pouch”, a skimpy thong (G-string) worn by male strippers, bodybuilders and such; known also as the “posing strap”; within the relevant fields, now an essential Instagram accessory.

(7) In the industrial production of food, as retort pouch, a food packaging resistant to heat sterilization in a retort, often made from a laminate of flexible plastic and metal foils.

(8) In military use, a container (historically of leather) in the form of either a bag or case), used by soldiers to carry ammunition.

(9) Something shaped like or resembling a bag or pocket.

(10) In physics, as “Faraday pouch”, a container with the properties of a Faraday cage.

(11) A pocket in a garment (originally in Scots English but lade widely used by garment manufacturers).

(12) In nautical design, a bulkhead in the hold of a vessel, to prevent bulk goods (grain, sand etc) from shifting (a specialized form of baffle).

(13) A baggy fold of flesh under the eye (more commonly as “bags under the eyes”).

(14) In zoological anatomy, a bag-like or pocket-like part; a sac or cyst, as the sac beneath the bill of pelicans, the saclike dilation of the cheeks of gophers, or the abdominal receptacle for the young of marsupials.

(15) In pathology, an internal structure with certain qualities (use restricted to those fulfilling some functional purpose): any sac or cyst (usually containing fluid), pocket, bag-like cavity or space in an organ or body part (the types including laryngeal pouch, Morison's pouch, Pavlov pouch & Rathke's pouch).

(16) In botany, a bag-like cavity, a silicle, or short pod, as of the “shepherd's purse”.

(17) In slang, a protuberant belly; a paunch (archaic and probably extinct).

(18) In slang, to pout (archaic and probably extinct).

(19) In slang, to put up with (something or someone) (archaic and probably extinct).

(20) To put into or enclose in a pouch, bag, or pocket; pocket.

(21) To transport a pouch (used especially of a diplomatic pouch).

(22) To arrange in the form of a pouch.

(23) To form a pouch or a cavity resembling a pouch.

(24) In zoology, of a fish or bird, to swallow.

1350–1400: From the Middle English pouche & poche, from the Old Northern French pouche, from the Old French poche & puche (from which French gained poche (the Anglo-Norman variant was poke which spread in Old French as “poque bag”), from the Frankish poka (pouch) (similar forms including the Middle Dutch poke, the Old English pohha & pocca (bag) and the dialectal German Pfoch).  Although documented since only the fourteenth century, parish records confirm the surnames “Pouch” & “Pouche” were in use by at least the late twelfth and because both names (like Poucher (one whose trade is the “making of pouches”)) are regarded by genealogists as “occupational”, it’s at least possible small leather bags were thus describe earlier.  In the 1300s, a pouche was “a bag worn on one's person for carrying things” and late in the century it was used especially of something used to carry money (what would later come to be called a “coin purse” or “purse”).  The use to describe the sac-like cavities in animal bodies began in the domestic science of animal husbandry from circa 1400, the idea adopted unchanged when human anatomy became documented.  The verb use began in the 1560s in the sense of “put in a pouch”, extended by the 1670s to mean “to form a pouch, swell or protrude, both directly from the noun.  The Norman feminine noun pouchette (which existed also as poutchette) was from the Old French pochete (small bag).  Surprisingly, it wasn’t picked up in English (a language which is a shameless adopter of anything useful) but does endure on the Channel Island of Jersey where it means (1) a pocket (in clothing) and (2) in ornithology the Slavonian grebe, horned grebe (Podiceps auritus).  Pouch is a noun & verb, pouchful & poucher are nouns, pounching is a verb, pouchy is an adjective and pouched is a verb & adjective; the noun plural is pouches.  The organic pocket in which a marsupial carries its young is known also as both the marsupium & brood pouch, the latter term also used of the cavity which is some creatures is where eggs develop and hatch.

Diplomatic pencil pouch.

The Vienna Convention on Diplomatic Relations (UNVCDR; United Nations (UN) Treaty Series, volume 500, p 95) was executed in Vienna on 18 April 1961, entering into force on 24 April 1964.  Although the terminology and rules governing diplomatic relations between sovereign states had evolved over thousands of years, there had been no systematic attempt at codification until the Congress of Vienna (1814-1815), held to formalize the political and dynastic arrangements for post-Napoleonic Europe.  There were also later, ad-hoc meetings which dealt essentially with administrative detail (some necessitated by improvements in communication technology) but it was the 1961 convention which built the framework which continues to underpin the diplomatic element of international relations and is little changed from its original form, making it perhaps the UN’s most successful legal instrument.  With two exceptions, all UN member states have ratified the UNVCDR; the two non-signatories are the republics of Palau and South Sudan.  It’s believed the micro-state of Palau remains outside the framework because it has been independent only since 1994 and constitutionally has an unusual “Compact of Free Association” arrangement with the US which results in it maintaining a limited international diplomatic presence.  The troubled West African state of South Sudan gained independence only in 2011 and has yet to achieve a stable state infrastructure, remaining beset by internal conflict; its immediate priorities therefore remain elsewhere. The two entities with “observer status” at the UN (the State of Palestine and the Holy See) are not parties to the UNVCDR but the Holy See gained in Vienna a diplomatic protocol which functionally is substantially the same as that of a ratification state.  Indeed, the Vatican’s diplomats are actually granted a particular distinction in that states may (at their own election), grant the papal nuncio (the equivalent rank to ambassador or high commissioner) seniority of precedence, thus making him (there’s never been a female nuncio), ex officio, Doyen du Corps Diplomatique (Dean of the Diplomatic Corps).

Lindsay Lohan in SCRAM bracelet (left), the SCRAM (centre) and Chanel's response from their Spring 2007 collection (right).

A very twenty-first century pouch: Before Lindsay Lohan began her “descent into respectability” (a quote from the equally admirable Mandy Rice-Davies (1944-2004) of MRDA fame), Lindsay Lohan inadvertently became of the internet’s early influencers when she for a time wore a court-ordered ankle monitor (often called “bracelets” which etymologically is dubious but rarely has English been noted for its purity).  At the time, many subject to such orders often concealed them under clothing but Ms Lohan made her SCRAM (Secure Continuous Remote Alcohol Monitor) a fashion statement, something that compelled the paparazzi to adjust their focal length to ensure her ankle of interest appeared in shots.  The industry responded with its usual alacrity and “ankle monitor” pouches were soon being strutted down the catwalks.

Chanel's boot-mounted ankle pouch in matching quilted black leather.

In one of several examples of this instance of Lohanic influence on design, in their Spring 2007 collection, Chanel included a range of ankle pouches.  Functional to the extent of affording the wearing a hands-free experience and storage for perhaps a lipstick, gloss and credit card (and the modern young spinster should seldom need more), the range was said quickly to "sell-out" although the concept hasn't been seen in subsequent collections so analysts of such things should make of that what they will.  Chanel offered the same idea in a boot, a design actually borrowed from the military although they tended to be more commodious and, being often used by aircrew, easily accessible while in a seated position, the sealable flap on the outer calf, close to the knee.   

The origin of the special status of diplomats dates from Antiquity when such envoys were the only conduit of communication between kings and emperors.  They thus needed to be granted safe passage and be assured of their safety in what could be hostile territory, negotiations (including threats & ultimata) often conducted between warring tribes and states and the preamble to the UNVCDR captures the spirit of these traditions:

THE STATES PARTIES TO THE PRESENT CONVENTION,

RECALLING that peoples of all nations from ancient times have recognized the status of diplomatic agents,

HAVING IN MIND the purposes and principles of the Charter of the United Nations concerning the sovereign equality of States, the maintenance of international peace and security, and the promotion of friendly relations among nations,

BELIEVING that an international convention on diplomatic intercourse, privileges and immunities would contribute to the development of friendly relations among nations, irrespective of their differing constitutional and social systems,

REALIZING that the purpose of such privileges and immunities is not to benefit individuals but to ensure the efficient performance of the functions of diplomatic missions as representing States,

AFFIRMING that the rules of customary international law should continue to govern questions not expressly regulated by the provisions of the present Convention have agreed as follows…

US Department of State diplomatic pouch tag.

The diplomatic pouch (known also, less attractively, as the “diplomatic bag”) is granted essentially the same protection as the diplomat.  Historically, the diplomatic pouch was exactly that: a leather pouch containing an emissary’s documents, carried usually on horseback and in the modern age it may be anything from an envelope to a shipping container.  What distinguishes it from other containers is (1) clear markings asserting status and (2) usually some sort of locking mechanism (the origin of which was an envelope’s wax seal and if appropriately marked, a diplomatic pouch should be exempt from any sort of inspection by the receiving country.  Strictly speaking, the pouch should contain only official documents but there have been many cases of other stuff being “smuggled in” including gold, weapons subsequently used in murders, foreign currency, narcotics, bottles of alcohol and various illicit items including components of this and that subject to UN (or other) sanctions.  For that reason, there are limited circumstances in which a state may intersect or inspect the contents of a diplomatic pouch.  The protocols relating to the diplomatic pouch are listed in Article 27 of the UNVCDR:

(1) The receiving State shall permit and protect free communication on the part of the mission for all official purposes. In communicating with the Government and the other missions and consulates of the sending State, wherever situated, the mission may employ all appropriate means, including diplomatic couriers and messages in code or cipher. However, the mission may install and use a wireless transmitter only with the consent of the receiving State.

(2) The official correspondence of the mission shall be inviolable. Official correspondence means all correspondence relating to the mission and its functions.

(3) The diplomatic bag shall not be opened or detained.

(4) The packages constituting the diplomatic bag must bear visible external marks of their character and may contain only diplomatic documents or articles intended for official use.

(5) The diplomatic courier, who shall be provided with an official document indicating his status and the number of packages constituting the diplomatic bag, shall be protected by the receiving State in the performance of his functions. He shall enjoy person inviolability and shall not be liable to any form of arrest or detention.

(6) The sending State or the mission may designate diplomatic couriers ad hoc. In such cases the provisions of paragraph 5 of this article shall also apply, except that the immunities therein mentioned shall cease to apply when such a courier has delivered to the consignee the diplomatic bag in his charge.

(7) A diplomatic bag may be entrusted to the captain of a commercial aircraft scheduled to land at an authorized port of entry. He shall be provided with an official document indicating the number of packages constituting the bag but he shall not be considered to be a diplomatic courier. The mission may send one of its members to take possession of the diplomatic bag directly and freely from the captain of the aircraft.

Former US Ambassador to Pretoria, Lana Marks.

Some ambassadors have been more prepared than most for handing the diplomatic bag, notably Ms Lana Marks (b 1953), the South African-born US business executive who founded her eponymous company specializing in designer handbags.  In 2018, Donald Trump (b 1946; US president 2017-2021) nominated Ms Marks as US ambassador to South Africa, a role in which she served between January 2020 and January 2021 when, under the convention observed by political appointees, she resigned her office.  Although Ms Marks had no background in international relations, such appointments are not unusual and certainly not exclusive to US presidents.  Indeed, although professional diplomats may undergo decades of preparation for ambassadorial roles, there are many cases where the host nation greatly has valued a political appointee because of the not unreasonable assumption they’re more likely to have the “ear of the president” than a Foggy Bottom apparatchik who would be restricted to contacting the secretary of state.  That was apparently the case when Robert Nesen (1918–2005), a Californian Cadillac dealer, was appointed US ambassador to Australia (1981-1985), by Ronald Reagan (1911-2004; US president 1981-1989), a reward (if that’s how being sent to live in Canberra can be described) for long service to the Republican Party fundraising rather than a reflection of Mr Reagan’s fondness for Cadillacs (Mr Nesen’s dealership also held other franchises) although it was Mr Reagan who arranged for Cadillac to replace Lincoln as supplier of the White House limousine fleet.  Ms Marks’ connection to the Trump administration’s conduct of foreign policy came through her membership of Mr Trump’s Mar-a-Lago Club and golf resort (annual membership fee US$200,000), an institution which also produced the country’s ambassador to the Dominican Republic.  Ms Marks seems to have fitted in well at Mar-a-Lago, telling South Africa's Business Live: “It's the most exclusive part of the US, a small enclave, an island north of Miami.  One-third of the world's wealth passes through Palm Beach in season. The crème de la crème of the world lives there.”  One hopes the people of South Africa were impressed.

The Princess Diana by Lana Marks is sold out in emerald green but remains available in gold, black and chocolate brown.