Decalcomania

Decalcomania (pronounced dih-kal-kuh-mey-nee-uh or dih-kal-kuh-meyn-yuh)

(1) The process of transferring designs from specially prepared paper to cardboard, paper, wood, metal, china, glass etc.

(2) A design so transferred (always rare).

1864: From the French décalcomanie, the construct being décalc- (representing décalquer (to trace, transfer (a design)) the construct being dé- (in the sense of “off”) + calquer (to press) + the interfix “-o-” + -manie (–mania).  Decalcomania is a noun; the noun plural is decalcomanias (the plural in French was decalcomania).  Disappointingly, the noun decalcomaniac is non-standard.

The French prefix dé- partly was inherited from the Middle French des-, from the Old French des-, from a conflation of Latin dis- (apart) (ultimately from the primitive Indo-European dwís).  In English, the de- prefix was from the Latin dē-, from the preposition dē (of, from (the Old English æf- was a similar prefix)).  It imparted the sense of (1) reversal, undoing, removing, (2) intensification and (3) derived from; of off.  In French the dé- prefix was used to make antonyms (as un- & dis- function in English) and was partially inherited from the Old and Middle French des-, from the Latin dis- (part), the ultimate source being the primitive Indo-European dwís and partially borrowed from Latin dē-.  In English de- became a most active word-forming element, used with many verbs in some way gained French or Latin.  The frequent use in Latin as “down, down from, from, off; down to the bottom & totally (hence “completely” (intensive or completive)) came to be reflected in many English words.  As a Latin prefix it was used also to “undo” or “reverse” a verb's action; it thus came to be used as a pure privative (ie “not, do the opposite of, undo”) and that remains the predominant function as a living prefix in English such as defrost (1895 and a symbol of the new age of consumer-level refrigeration), defuse (1943 and thus obviously something encouraged by the sudden increase in live bombs in civilian areas which need the fuses to be removed to render them safe) and de-escalate (1964, one of the first linguistic contributions of the political spin related to the war in Vietnam).  In many cases, there is no substantive difference between using de- or dis- as a prefix and the choice can be simply one of stylistic preference.  Calquer (to press) was from the Italian calcare, from the Latin calcāre (to tread on; to press (that sense derived from calx (heel)).

The suffix –mania was from the Latin mania, from the Ancient Greek μανία (mania) (madness).  In modern use in psychiatry it is used to describe a state of abnormally elevated or irritable mood, arousal, and/or energy levels and as a suffix appended as required.  In general use, under the influence of the historic meaning (violent derangement of mind; madness; insanity), it’s applied to describe any “excessive or unreasonable desire; a passion or fanaticism” which can us used even of unthreatening behaviors such as “a mania for flower arranging, crochet etc”.  As a suffix, it’s often appended with the interfix -o- make pronunciation more natural.  The use of the suffix “-mania” in “decalcomania” may appear a curious use of an element in a word describing a process in graphical or decorative art given usually it’s appended to reference a kind of obsession or madness (kleptomania, bibliomania, megalomania et al) but here it’s used in a more abstract way.  The “-manie” in the French décalcomanie was used to suggest a fad or craze (the latter in the sense of something suddenly widely popular) and was not related to the way “mania” is used by mental health clinicians.  So, it was metaphorical rather than medical rather as “Tulipmania” came to be used of the seventeenth century economic bubble in the Netherlands which was centred on the supply of and demand for tulip bulbs.

TeePublic’s Lindsay Lohan decals (page one).

The noun decal (pronounced dee-kal or dih-kal) was in use by at least 1910 as a clipping of decalcomania, a process which came into vogue in France as early as the 1840s before crossing the channel, England taking up the trend in the early 1860s.  As a noun it referred to (1) the prepared paper (or other medium) bearing a image, text, design etc for transfer to another surface (wood, metal, glass, etc) or (2) the picture or design itself.  The verb (“to decal” and also as decaled or decaling) described the process of applying or transferring the image (or whatever) from the medium by decalcomania.  The noun plural is decals.  In the US, the word came to be used of adhesive stickers which could be promotional or decorative and this use is now common throughout the English speaking world.  The special use (by analogy) in computer graphics describes a texture overlaid atop another to provide additional detailing.

Variants of the transfer technique which came to be called decalcomania would for centuries have been used by artists before it became popularized in the mid-eighteenth century.  The method was simply to spread ink or paint onto a surface and, before the substances dried, it was covered with material such as such as paper, glass, or metallic foil, which, when removed, transferred the pattern which could be left in that form or embellished.  Originally the designs were deliberate but the innovation of the Surrealists was to create imagery by chance rather than conscious control of the materials.  The artistic merits of that approach can be discussed but young children have long taken to it like ducks to water, splashing colors on one side of a piece of paper and then folding it in half so, once pressed together, the shape is “mirrored”, creating what is called a “butterfly print”, something like the cards used in the Rorschach tests.

Although an ancient practice, it is French engraver Simon François Ravenet (1706–circa 1774) who is crediting with give the technique its name because he called it décalquer (from the French papier de calque (tracing paper) and this coincided with painters in Europe experimenting with ink blots to add “accidental” forms of expression into their work.  Ravenet spent years working in England (where usually he was styled Simon Francis Ravenet) and was influential in the mid century revival of engraving although it was in ceramics decalcomania first became popular although the word didn’t come into wide use until adopted by the Spanish-born French surrealist Óscar Domínguez (1906–1957).  It was perhaps the German Dadaist and Surrealist Max Ernst (1891–1976) who more than most exemplified the possibilities offered decalcomania and it was US philosopher turned artist Robert Motherwell (1915–1991) who said of him: “Like every consequential modern painter, Max Ernst has enforced his own madness on the world.”  Motherwell was of the New York School (which also included the Russian-born Mark Rothko (1903–1970), drip painter Jackson Pollock (1912-1956) and the Dutch-American Willem de Kooning (1904–1997)) so he was no stranger to the observation of madness.  Condemned by the Nazis variously as an abstractionist, modernist, Dadaist and Surrealist, Ernst fled to Paris and after the outbreak of World War II (1939-1945) he was one of a number of artistic and political figures who enjoyed the distinction of being imprisoned by both the French and the Gestapo; it was with the help of US art patron and collector Peggy Guggenheim (1898–1979) he in 1941 escaped Vichy France and fled to the US.

That “help” involved their marriage, hurriedly arranged shortly after the pair landed in New York but although in the technical sense a “marriage of convenience”, she does seem genuinely to have been fond of Ernst and some romantic element wasn’t entirely absent from their relationship although it’s acknowledged it was a “troubled” marriage. A divorce was granted in 1946 but artistically, she remained faithful, his work displayed prominently in her New York gallery (Art of This Century (1942–1947)), then the city’s most significant centre of the avant-garde.  Through this exposure, although he never quite became integrated into the (surprisingly insular) circle of abstract expressionists, Ernst not only became acquainted with the new wave of American artists but contributed also to making European modernism familiar to Americans at a time when the tastes of collectors (and many critics) remained conservative.  He was an important element in her broader mission to preserve and promote avant-garde art despite the disruption of war.  So, the relationship was part patronage and part curatorial judgment and historians haven’t dwelt too much on the extent it was part love; even after their divorce, Guggenheim continued to collect pieces by Ernst and they remain in her famous “Venice Collection” at the Palazzo Venier dei Leoni.  As a wife she would have had opinions of her husband but as a critic she also classified and never said of Ernst as she said of Pollock: “...the greatest painter since Picasso.”

Untitled (1935), Decalcomania (ink transfer) on paper by André Breton.

For Ernst, the significance of decalcomania was not its utility as a tool of production (as it would appeal to graphic artists and decal-makers) but as something which would result in a randomness to excite his imagination.  What he did was use the oil paint as it ended up on canvas after being “pressed” as merely the starting point, onto which he built elements of realism, suggesting often mythical creatures in strange, unknown places but that was just one fork of decalcomania, Georges Hugnet (1906–1974) rendering satirical images from what he found while André Breton (1896–1966 and a “multi-media” figure decades before term emerged) used the technique to hone surrealism, truly decalcomania’s native environment.

Decalcomania in psychiatry and art: Three of the ink-blot cards (top row) included by Swiss psychiatrist Hermann Rorschach (1885-1922) in his Rorschach Test (1927), a projective psychological tool in which subjects' perceptions of inkblots are recorded and then analyzed with psychological interpretation or historical statistical comparison (and now, also AI (artificial intelligence)) and three images from the Pornographic Drawing series by Cornelia Parker (bottom row).

Nor has decalcomania been abandoned by artists, English installation specialist Cornelia Parker (b 1956) producing drawings which overlaid contemporary materials onto surfaces created with the decalcomania process, the best known of which was the series Pornographic Drawing (1996) in which an inky substance extracted from pornographic film material was applied to paper, folded in half and opened again to reveal the sexualised imagery which emerged through the intervention of chance.  Although it’s speculative, had Ms Parker’s work been available and explained to the Nazi defendants at the first Nuremberg Trial (1945-1946) when they were considering the Rorschach Test cards, their responses would likely have been different.  Rudolf Hess (1894–1987; Nazi Deputy Führer 1933-1941) would have been disgusted and become taciturn while Julius Streicher (1885–1946; Nazi Gauleiter of Franconia 1929-1940) would have been stimulated to the point of excitement.

Europe after the Rain II, 1940-1942 (Circa 1941), oil on canvas by Max Ernst.

Regarded as his masterpiece, Europe after the Rain II (often sub-titled “An Abstract, Apocalyptic Landscape”) was intended to evoke feelings of despair, exhaustion, desolation and a fear of the implications of the destructive power of modern, mechanized warfare.  It was a companion work to an earlier to the earlier Europe after the Rain I, (1933), sculpted from plaster and oil on plywood in which Ernst built on a decalcomania base to render an imaginary relief map of Europe.  It was in 1933 Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) gained power in Germany.

Europe after the Rain I, (1933), oil & plaster on plywood by Max Ernst.

Even the physical base of Europe After the Rain I was a piece of surrealist symbolism, the plywood taken from the stage sets used for the film L'Âge d'or (1930) (The Age of Gold or the Golden Age depending on the translator's interpretation).  Directed by Spaniard Luis Buñuel (1900-1983), L'Âge d'or was a film focused on the sexual mores of bourgeois society and a critique of the hypocrisies and contradictions of the Roman Catholic Church's clerical establishment.  While one of France's first "sound films", it was, as was typical during what was a transitional era, told mostly with the use of title cards, the full-screen explanatory texts which appeared between scenes.

Snow Flowers (1929) oil on canvas by means of frottage & grattage by Max Ernst.

Technically, Ernst was an innovator in Decalcomania, in 1925 using the technique of frottage (laying a sheet of paper over a textured surface and rubbing it with charcoal or graphite).  The appeal of this was it imparted the quality of three dimensionality and Ernst liked textured surfaces as passages in a larger composition.  He also employed grattage (frottage’s sister technique) in which an object is placed under a piece of paper, which is then covered with a thin layer of pigment and once the pigment is scraped off, what is revealed is a colorful imprint of the object and its texture.

1969 Chrysler (Australia) VF Valiant Pacer 225 (left), 1980 Porsche 924 Turbo (centre) and cloisonné Scuderia Ferrari fender shield on 1996 Ferrari F355 Spider (right).

There was a time when decals on cars were, by some, looked down upon because they were obviously cheaper than badges made of metal.  That attitude changed for a number of reasons including their use on sexy, high-performance cars, the increasing use of decals on race cars after advertising became universally permitted after 1968 and the advent of plastic badges which, being cheaper to produce and affix, soon supplanted metal on all but the most expensive vehicles.  By the mid 1970s, even companies such as Porsche routinely applied decals and the Scuderia Ferrari fender shield, used originally on the cars run by the factory racing team, became a popular after-market accessory and within the Ferrari community, there was a clear hierarchy of respectability between thin, “stuck on” printed decals and the more substantial cloisonné items.

A video clip explaining why a Scuderia Ferrari fender shield costs US$14,000 if it's painted in the factory.

However, many of the cloisonné shields were non-authentic (ie not a factory part number), even the most expensive selling for less than US$1000 and there was no obvious way to advertise one had a genuine “made in Maranello” item.  Ferrari’s solution was to offer as a factory option a form of decalcomania, hand-painted by an artisan in a process said to take about eight hours.  To reassure its consumers (keen students of what the evil Montgomery Burns (of The Simpsons TV cartoon series) calls “price taggery”), the option is advertised (depending on the market) at around US$14,000.

Pasha

Pasha (pronounced pah-shuh, pash-uh, puh-shah or pur-shaw)

(1) In historic use, a high rank in the Ottoman political and military system, granted usually to provincial governor or other high officials and later most associated with the modern Egyptian kingdom; it should be placed after a name when used as a title, a convention often not followed in the English-speaking world.

(2) A transliteration of the Russian or Ukrainian male given name diminutive Па́ша (Páša).

(3) A surname variously of Islamic and Anglo-French origin (ultimately from the Latin).

(4) In casual use, anyone in authority (used also pejoratively against those asserting authority without any basis); the use seems to have begun in India under the Raj.

(5) As the “two-tailed pasha” (Charaxes jasius), a butterfly in the family Nymphalidae.

1640–1650: From the Turkish pasa (also as basha), from bash (head, chief), (there being in Turkish no clear distinction between “b” & “p”), from the Old Persian pati- (maste), built from the primitive Indo-European root poti- (powerful; lord) + the root of shah (and thus related to czar, tzar, csar, king & kaisar).  The related English bashaw (as an Englishing of pasha) existed as early as the 1530s.  Pasha’s use as an Islamic surname is most prevalent on Indian subcontinent but exists also in other places, most often those nations once part of the old Ottoman Empire (circa 1300-1922) ) including Albania, Republic of Türkiye and the Slavic region.  As a surname of English origin, Pasha was a variant of Pasher, an Anglicized form from the French Perchard, a suffixed form of Old French perche (pole), from the Latin pertica (pole, long staff, measuring rod, unit of measure), from the Proto-Italic perth & pertikā (related also to the Oscan perek (pole) and possibly the Umbrian perkaf (rod).  The ultimate source of the Latin form is uncertain.  It may be connected with the primitive Indo-European pert- (pole, sprout), the Ancient Greek πτόρθος (ptórthos) (sprout), the Sanskrit कपृथ् (kapṛth) (penis) although more than one etymologist has dismissed any notion of extra-Italic links.  Pasha, pashaship & pashadom are nouns and pashalike is an adjective; the noun plural is pashas.  The adjectives pashaish & pashaesque are non-standard but tempting.

Fakhri Pasha (Ömer Fahrettin Türkkan (1868–1948), Defender of Medina, 1916-1919).

In The Struggle for Survival, 1940–1965 (1966) (extracts from the diary of Lord Moran (Charles Wilson, 1882-1977, personal physician to Winston Churchill (1875-1965; UK prime-minister 1940-1945 & 1951-1955)), there’s an entry in which, speaking of her husband, Clementine Churchill (1885–1977) told the doctor: “Winston is a Pasha.  If he cannot clap his hands for servant he calls for Walter as he enters the house.  If it were left to him, he'd have the nurses for the rest of his life ... He is never so happy, Charles, as he is when one of the nurses is doing something for him, while Walter puts on his socks.”  In his busy youth, Churchill has served as a subaltern in the British Army’s 4th Queen's Own Hussars, spending some two years in India under the Raj; he would have been a natural pasha.

Debut of 928 & the pasha: Ferdinand "Ferry" Porsche (1909–1998) with the Porsche 928 displayed at the Geneva Auto Salon, 17 March, 1977.

The car (pre-production chassis 928 810 0030) was finished in the Guards Red which in the next decade would become so emblematic of the brand and this was not only the first time the pasha trim was seen in public but also the first appearance of the “phone-dial” wheels.  Although the factory seems never to have published a breakdown of the production statistics, impressionistically, the pasha appeared more often in the modernist 924 & 928 than the 911 with its ancestry dating from the first Porsches designed in the 1940s. 

The “Pasha” flannel fabric was until 1984 available as an interior trim option for the 911 (1964-1989), 924 (1976-1988) & 928 (1977-1995) in four color combinations: black & white, black & blue, blue & beige and brown & beige.  Although not unknown in architecture, the brown & beige combination is unusual in fashion and it's doubtful the kit once donned by New Zealand’s ODI (one day international) cricket teams was influenced by the seats of pasha-trimmed Porsches; if so, that was one of the few supporting gestures.

1979 Porsche 930 with black & white pasha inserts over leather (to sample) (left) and 1980 Porsche 928S with brown & beige pasha inserts over brown leather.

It was known informally also as the Schachbrett (checkerboard) but it differed from the classic interpretation of that style because the objects with which the pattern was built were irregular in size, shape and placement.  Technically, although not usually listed as a velvet or velour, the pasha used a similar method of construction in that it was a “pile fabric”, made by weaving together two thicknesses of fine cord and then cutting them apart to create a soft, plush surface, rendering a smooth finish, the signature sheen generated by the fibres reflect light.  It was during its run on the option list rarely ordered and in the Porsche communities (there are many factions) it seems still a polarizing product but while “hate it” crowd deplore the look, to the “love it” crowd it has a retro charm and is thought in the tradition of Pepita (or shepherd’s check), Porsche’s unique take on houndstooth.

Reproduction Porsche pasha fabric available from the Sierra Madre Collection.

There are tales about how Porsche’s pasha gained the name including the opulent and visually striking appearance evoking something of the luxury and flamboyance associated the best-known of the Ottoman-era pashas, much publicized in the West for their extravagant ways.  There seems no basis for this and anyway, to now confess such an origin would see Porsche damned for cultural appropriation and at least covert racism.  It may not be a “cancellation” offence but is trouble best avoided.  Also discounted is any link with lepidopterology for although the “two-tailed pasha” (Charaxes jasius, a butterfly in the family Nymphalidae) is colourful, the patterns on the wings are not in a checkerboard.  Most fanciful is that during the 1970s (dubbed to this day “the decade style forgot” although that does seem unfair to the 1980s), in the Porsche design office was one chap who was a “sharp dresser” and one day he arrived looking especially swish, his ensemble highlighted by a check patterned Op Art (optical art, an artistic style with the intent of imparting the impression of movement, hidden images, flashing & vibrating patterns or swelling & warping) scarf.  The look came to the attention of those responsible for the interiors for the upcoming 928 and the rest is history... or perhaps not.  More convincing is the suggestion it was an allusion to the company’s success in motorsport, a chequered (checkered) flag waved as the cars in motorsport cross the finish-line, signifying victory in an event.  What the pasha’s bold, irregular checkerboard did was, in the Bauhaus twist, create the optical illusion of movement.

Publicity shot for Porsche 911 Spirit 70, released as a 2026 model.

When on the option list, the Pasha fabric was never a big seller but, being so distinctive, memories of it have never faded and it transcended its lack of popularity to become what is now known as “iconic”.  Originally, the use of “iconic” was limited to the small objects of religious significance (most associated with the imagery in Eastern Orthodox Christianity where the concept didn’t always find favour, the original iconoclasts being literally those destroyed icons) and later co-opted for analogous (often secular) use in art history.  It was in the 1960s, perhaps influenced by the depictions in pop-art (many of which were icon-like) of pop culture figures such as Marilyn Monroe (1926–1962) that there meaning shifted to apply to those highly influential, recognizable, or emblematic in some aspect of what was being discussed, be that a look, brand, cultural phenomenon or whatever.  In that sense, Porsche over the years has been associated with a few “iconic” objects including certain wheels, rear spoilers and entire vehicles such as the 911 or 917.  Even before the internet reached critical mass and accelerated the trend, the word was in the 1980s & 1990s a common form but in the twenty-first century such was the overuse the value was diminished and its now not uncommon for it to have to be used with modifiers (genuinely iconic, truly iconic etc).  So, the path has been from sacred to symbolic to cultural to viral to clichéd, and by the 2020s, were something to be described as “totally iconic”, there was a fair chance it would within a week be forgotten.

2026 Porsche 911 Spirit 70.  The Pasha fabric is standard on the door panels and seat cushions but optional for the seat squabs and dashboard (left).  The Pascha-Teppich (Pasha mat) in the frunk is included (right).

Porsche however seems assured the Pasha fabric is part of the company’s iconography and in April 2025 announced the look would be reprised for the 911’s latest Heritage Edition model.  Dubbed the 911 Spirit 70, the name is an allusion to the “company’s design philosophy of the seventies” and that may be something worth recalling for during that “difficult decade”, not only did some of Porsche’s most memorable models emerge but most than most manufacturers of the time, they handled the troubles with some aplomb.  Production of the Spirit 70 will be limited to 1,500 units, all in Olive Neo (a bespoke and (in the right light) untypically vibrant olive) with retro-inspired livery and trimmed in the revived Pasha fabric upholstery (although use on the seat squabs and dashboard is optional).  Mechanically, the car is based on the Carrera GTS Cabriolet, availability of which has spanned a few of the 911’s generations and for those who don’t like the graphics, they’re a delete option.

Lindsay Lohan (during “brunette phase”) in bandage dress in black & white pasha, rendered as an adumbrated pen & ink sketch in monochrome.

Although made with "pasha" fabric, this is not a “pasha-style” dress.  Some purists deny there’s such a thing and what people use the term to describe is correctly an “Empire” or “A-Line” dress, the industry has adopted “pasha” because it’s a romantic evocation of the style of garment often depicted being worn by notables in the Ottoman Empire.  The (Western) art of the era fuelled the popular imagination and it persists to this day, something which was part of the critique of Palestinian-American academic Edward Said (1935–2003) in Orientalism (1978), an influential work which two decades on from his death, remains controversial.  As used commercially, a pasha dress can be any longer style characterized by a flowing silhouette, sometimes with a wrap or corset detailing and so vague is the term elements like ruffles or pagoda sleeves can appear; essentially, just about any dress “swishy” enough to “waft around” dress can plausibly be called a pasha.  Since the symbiotic phenomena of fast-fashion and on-line retailing achieved critical mass, the number of descriptions of garment styles probably has increased because although it's difficult to create (at least for saleable mass-produced products) looks which genuinely are "new", what they're called remains linguistically fertile. 

For the Porsche owner who has everything, maXimum offers “Heel Trend Porche Pasha Socks”, the "Porche" (sic) a deliberate misspelling as a work-around for C&Ds (cease & desist letters) from Stuttgart, a manoeuvre taken also by legendary accumulator of damaged Porsches (and much else), German former butcher Rudi Klein (1936-2001) whose Los Angeles “junkyard” realized millions when the contents were auctioned in 2024.  His “Porsche Foreign Auto” business had operated for some time before he received a C&D from German lawyers, the result being the name change in 1967 to Porche Foreign Auto.  It’s a perhaps unfair stereotype Porsche owners really do already have everything but the socks may be a nice novelty for them.

Chairs, rug & occasional tables in black & white pasha.

A minor collateral trade in the collector car business is that of thematically attuned peripheral pieces.  These include models of stuff which can be larger than the original (hood ornaments, badges and such), smaller (whole cars, go-karts etc) or repurposed (the best known of which are the engines re-imagined as coffee-tables (almost always with glass tops) but there are also chairs.  Ideal for a collector, Porsche dealership or restoration house, one ensemble consisting of two chrome-plated steel framed chairs, a circular rug and brace of occasional tables was offered at auction.  The “Porsche Pasha” chosen was the black & white combo, something which probably would be approved by most interior decorators; with Ferraris there may be “resale red” but with furniture there’s definitely “resale black & white”.

Heterochromatic

Heterochromatic (pronounced het-er-uh-kroh-mat-ik or het-er-oh-kruh-mat-ik)

(1) Of, having, or pertaining to more than one color (especially as related to relating to heterochromia (in medicine & ophthalmology, the anatomical condition in which multiple pigmentations or colorings occur in the eyes, skin or hair).

(2) Having a pattern of mixed colors.

(3) Of light, having more than one wavelength.

(4) In genetics, of or relating to heterochromatin (in cytology, tightly coiled chromosome material; believed to be genetically inactive).

1890–1895: The construct was hetero- + chromatic + -ic.  The hetero- prefix was from the Ancient Greek ἕτερος (héteros) (the other (of two), another, different; second; other than usual) and was itself an ancient compound, the first element meaning "one, at one, together", from the primitive Indo-European root sem- (one; as one, together with), the second cognate with the second element in the Latin al-ter, the Gothic an-þar and the Old English o-ðer "other."  It's familiar in constructs such as “heterosexual”, “heterogeneity” et al.  In Classical Greek, there was quite a range of application including Heterokretes (true Cretan (ie one bred from the old stock)), heteroglossos (of or from a foreign language), heterozelos (zealous for one side (ie “one-eyed” in the figurative sense)), heterotropos (of a different sort or fashion (literally “turning the other way”) and the useful heterophron (raving (literally “of other mind” (ie “he’s barking mad”))).  The adjective chromatic dates from the turn of the seventeenth century and was used first of music in the sense of “involving tones foreign to the normal tonality of the scale, not diatonic” and was from the Latin chromaticus, from the Ancient Greek khrōmatikos (relating to color, suited for color) (which was applied also to music), from khrōma (genitive khrōmatos) (color, complexion, character (but used mostly metaphorically of embellishments in music); the original meaning was “skin, surface”.  In the Greek, khrōma was used also for certain modifications of the usual diatonic music scale but quite why it came to be used of music remains unclear, the most supported speculation being the influence of the extended sense of khrōma ("ornaments, makeup, embellishments) via the idea of it being “characteristic” of a musical scale or speech.  The -ic suffix was from the Middle English -ik, from the Old French -ique, from the Latin -icus, from the primitive Indo-European -kos & -ḱos, formed with the i-stem suffix -i- and the adjectival suffix -kos & -ḱos.  The form existed also in the Ancient Greek as -ικός (-ikós), in Sanskrit as -इक (-ika) and the Old Church Slavonic as -ъкъ (-ŭkŭ); A doublet of -y.  In European languages, adding -kos to noun stems carried the meaning "characteristic of, like, typical, pertaining to" while on adjectival stems it acted emphatically; in English it's always been used to form adjectives from nouns with the meaning “of or pertaining to”.  A precise technical use exists in physical chemistry where it's used to denote certain chemical compounds in which a specified chemical element has a higher oxidation number than in the equivalent compound whose name ends in the suffix -ous; (eg sulphuric acid (H₂SO₄) has more oxygen atoms per molecule than sulphurous acid (H₂SO₃).  Heterochromatic, heterochrome & heterochromous are adjectives, heterochrony, heterochromia & heterochromatism are nouns and heterochromatically is an adverb; the noun plural is heterochromias.

The obvious synonym is monochromatic (although is modern use that’s come often to mean “black & white” rather than “a single color”.  The -mono- prefix was from the Ancient Greek μόνος (mónos) (alone, only, sole, single), from the Proto-Hellenic mónwos and the ending may be compared with οἶος (oîos) (only, single) from óywos.  The etymology of the initial element remains murky but may be from the primitive Indo-European men- (small) and it may be compared with the Ancient Greek μανός (manós) (sparse, rare), the Armenian մանր (manr) (slender, small) and even the Proto-West Germanic muniwu (small fish, minnow).  The sense it’s understood in photography dates from 1940 when (presumably almost instantly), the verbal shorthand became “mono”, exactly the same pattern of use when the need arose to distinguish between color printers and those using only black consumables.  The word was used as an adjective after 1849 although monochromatic (of one color, consisting of light of one wavelength and probably based either on the French monochromatique or the Ancient Greek monokhrōmatos) had been used thus since at least 1807 (presumably it pre-dated this because the adverb monochromatically is documented since 1784).  The alternative forms are both self-explanatory: unicolour used usually single solids and monotint, rare and used mostly as a technical term in art-production where, properly, it describes a reproduction of a multi-color image using just shades of a single color.  Monochrome is a noun & adjective, monochromaticity, monochromy & monochromist are nouns, monochromic is an adjective and monochromatically is an adverb.

The rarer Sectoral heterochromia.

In medicine & ophthalmology, heterochromia describes a coloration variously of hair, skin and the eyes but it’s used most commonly of eyes.  At the cellular level, heterochromia is a function of the production, delivery, and concentration of the pigment melanin and the condition may be inherited or caused by genetic mosaicism, chimerism, disease, or injury.  It is not uncommon in certain breeds of domesticated animals (notably those subject to breeding programmes which tend to reduce the gene pool and cats with a predominantly white coat).  In clinical use heterochromia of the eye is known as heterochromia iridum or heterochromia iridis and can be complete, sectoral, or central.  The complete heterochromia is the best known by virtue of being the most photogenic for Instagram and other purposes: it exists when one iris is a wholly different color from the other.  In sectoral heterochromia, part of one iris is a different color from the rest while in central heterochromia, typically there is a ring around the pupil (less commonly seen as spikes radiating from the pupil) in a different color.

Ms Amina Ependieva (b 2008, left) was born in Grozny, the capital city of Chechnya, Russia; she has two rare, genetic conditions: (1) albinism which reduces the quantity the pigment melanin in the skin and (2) heterochromia, the latter manifesting as her having with one blue and one brown eye.  Ms Ependieva was photographed in 2019, aged eleven.  Some with heterochromatism select their pets in the spirit of cross-species solidarity (centre) and it can run in families (right).  The cats most affected are those with predominately white coats and the most common combination of eye color is yellow and blue eye.  The condition does not affect vision.

Bilateral gynandromorphs: butterfly (left), bird (centre) & lobster (right).  The visually related phenomenon is gynandromorphism (an organism (most typically an insect, crustacean or bird) with both male and female attributes & characteristics, the construct being the Ancient Greek γυνή (gynē) (female) + ἀνήρ (anēr) (male) + μορφή (morphē) (form).  In Western science it was first extensively documented in (notably where it was most obvious: in Lepidoptera (butterflies and moths)) but it has since been identified in literally dozens of species.

Lindsay Lohan likes the heterochromatic look, whether in the vertical (Mercedes-Benz Fall 2004 Fashion Week, Smashbox Studios, Culver City, California, September, 2003, left), horizontal (Maxim Hot 100 Party, Gansevoort Hotel, New York, May 2007, centre) or variegated (ABC’s Good Morning America studios, New York, November 2022, right).

1971 BMW 2800 CS with heterochromatic headlights.  Produced between 1968-1971 the 2.8 litre 2800CS was the first in the E9 line.  It was succeeded the 3.0 litre 3.0 CS, CSi & CSL and the 2.5 litre 2.5 CS, produced variously between 1971-1975.  Stylistically, the E9 was BMW finest achievement.

In Europe and beyond, yellow headlights are still seen because although few jurisdictions still mandate their use, for some they’ve become an aesthetic choice.  Between 1936-1993, French law required all vehicles to have yellow headlights, the intent being to reduce glare and improve visibility in foggy or rainy conditions, the science being the belief yellow light (which has a longer wavelength) reduced eye strain and made driving at night safer by “cutting through” mist and fog more effectively than white light.  The German philosopher Goethe (Johann Wolfgang von Goethe (1749–1832)) was said to be heterochromatic and he was interested in eyes & color, in 1810 publishing a 1,400-page treatise on the topic, asserting he was the first to questioned the validity of Sir Isaac Newton’s (1642–1727) ideas about light and color: “That I am the only person in this century who has the right insight into the difficult science of colors, that is what I am rather proud of, and that is what gives me the feeling that I have outstripped many.”  Goethe did misinterpret the results of some of Newton’s experiments, thinking he was explaining their invalidity but he did reformulate the topic of color in an entirely new way.  While Newton had viewed color as a physical “process” in which light entered the eye after striking and reflecting off an object, Goethe was the first to explain the sensation of color is shaped also by our perception (the mechanics of human vision and by the way our brains process information (the eyes being an out-growth of the brain).  So, explained Goethe, what we see is a construct of (1) the properties of the object, (2) the dynamics of lighting and (3) our perception.

Psyche

Psyche (pronounced sahyk or sahy-kee)

(1) In the mythology of Ancient Greece and Classical Rome, the personification of the soul.  The beautiful nymph was originally a mortal princess who later married Eros (Cupid, the god of love), was deified and bore him a daughter Hedone (Voluptas).

(2) In the popular imagination, the human soul, spirit, or mind.

(3) In psychology & psychoanalysis, the mental or psychological structure of a person, especially as a motive force (as opposed to the pure physicality of the body).  The psyche is the centre of thought, feeling, and motivation, consciously & unconsciously directing the body's reactions to external influences (the social and physical environment).

(4) In philosophy (in neo-Platonism), the second emanation of the One, regarded as a universal consciousness and as the animating principle of the world.

(5) A variant of the noun, verb & adjective psych (mostly in colloquial use as a clipping of psych(ology)).

(6) In cosmology, a main belt asteroid.

(7) A female given name.

(8) A small white butterfly, Leptosia nina, family Pieridae, of Asia and Australasia; a taxonomic genus within the family Psychidae (bagworm moths).  The butterfly was the symbol of the waif Psykhē, thus the frequency with which depictions of a “departed soul, spirit, ghost” were rendered as winged creatures with some resemblance to butterfly.

(9) As “psyche knot”, a technique of knotting up a woman's hair, said to be imitative of the style used in Ancient Greece but because so many of these notions were based on depictions by Medieval and Renaissance artists, the historical efficacy is dubious (known also as the Grecian knot).

(10) As “psyche mirror”, a tall (originally free-standing, framed & mounted between two posts which allowed vertically to pivot) mirror.  Psyche mirrors are still used as decorative pieces although most full-length mirrors are now wall-mounted or function also a wardrobe doors.  The name was gained from the idea that because it reflected the whole body, it symbolized introspection.  The alternative name is “cheval glass”.

1650s: The seventeenth century adoption of “psyche” as an expression of the notion of “animating spirit, the human spirit or mind” reflected the understanding of the time of what was described as “the soul, mind, spirit; life, one's life, the invisible animating principle or entity which occupies and directs the physical body; understanding, the mind (as the seat of thought), faculty of reason”; something which inhabited and controlled the body yet was something separate.  It was used also of the “ghost, spirit of a dead person” although there were differences in interpretation between the religious and secular.  What has long been a puzzle is the extent of the influence of psȳ́chein (to blow, breathe; to cool, to make dry”.  The Ancient Greek ψυχή (psukhḗ) (“soul, spirit” and literally “breath”) was a derivative of psȳ́chein (thus the uses connected with “to live”), the construct being ψῡ́χω (psū́khō) (I blow) +‎ -η (-ē) but the problem is this seems ever to have enjoyed the meaning “breath”, even in the writings of Homer.  More than one etymologist has been recorded as being “tempted” by the long documented connection with the primitive Indo-European root bhes- (to blow, to breathe) which was the source of the Sanskrit bhas- (thought probably imitative).  However, all admit the existence of a link is scant and the theory is thus a conjecture.  Psyche is a noun & verb, psyched is a verb & adjective and psyching is a verb; the noun plural is psyches.

Psych (never psyche) was used as US student slang for the academic study of “psychology” (later extended to references in various senses) by 1895.  Psychology was from the French psychologie, from the Renaissance Latin psychologia, emulating the Greek construct ψυχή (psukhḗ) + -λογία (-logía) (study of), thus in English as psych(o)- +‎ -ology.  The suffix -ology was formed from -o- (as an interconsonantal vowel) +‎ -logy.  The origin in English of the -logy suffix lies with loanwords from the Ancient Greek, usually via Latin and French, where the suffix (-λογία) is an integral part of the word loaned (eg astrology from astrologia) since the sixteenth century.  French picked up -logie from the Latin -logia, from the Ancient Greek -λογία (-logía).  Within Greek, the suffix is an -ία (-ía) abstract from λόγος (lógos) (account, explanation, narrative), and that a verbal noun from λέγω (légō) (I say, speak, converse, tell a story).  In English the suffix became extraordinarily productive, used notably to form names of sciences or disciplines of study, analogous to the names traditionally borrowed from the Latin (eg astrology from astrologia; geology from geologia) and by the late eighteenth century, the practice (despite the disapproval of the pedants) extended to terms with no connection to Greek or Latin such as those building on French or German bases (eg insectology (1766) after the French insectologie; terminology (1801) after the German Terminologie).  Within a few decades of the intrusion of modern languages, combinations emerged using English terms (eg undergroundology (1820); hatology (1837)).  In this evolution, the development may be though similar to the latter-day proliferation of “-isms” (fascism; feminism et al).

Just as Eros (Cupid) was smitten, the word “psyche” seems to have seduced all whoc wrote on the subject of the soul (however understood).  There was much sense development in Platonic philosophy theological writing, especially that written under Jewish influence; in Biblical use the Greek word was used of (1) “the soul as the seat of feelings, desires, affections etc”, (2) “the soul regarded as a moral being designed for everlasting life” and (3) “the soul as an essence which differs from the body and is not dissolved by death.”  In English, the meaning “human soul” dates from the mid-seventeenth century while the modern sense in psychology of “mind” is said only to have some into use after 1910 which seems surprisingly late.  By 1914 the profession was using the verb “psych” to mean “to subject to psychoanalysis” (ie a shortened form of to “psychoanalyse” and the jargon entered general use, from 1934 used as the term “psych out” (to to outsmart) in baseball, (US) football and also in commerce.  In 1952 it was documented in the card game bridge as meaning “to make a bid meant to deceive an opponent” (bridge players thinking their game too complex for the poker player’s mere “bluff”.  By the early 1960s “psych out” had the general meaning “to unnerve” while to “psych (oneself) up” emerged a decade later, building on “psyched up” (stimulate (oneself), prepare mentally for a special effort) first appeared in newspapers in the US in 1968.

The psyche knot

The Hairdo Handbook: A Complete Guide to Hair Beauty (1964) by Dorothea Zack Hanle (1918-1999); the psyche knot was discussed in Chapter XVIII: Handling and Styling Long Hair.  It would be a different, more difficult, world without the "invisible hairpin".

Although Dorothea Zack Hanle was for some time editor of HairDo magazine, she’s remains best remembered for her food writing, her career including a long tenure as an editor at Bon Appetit, several cookbooks and being one of the founders of Les Dames d'Escoffier, an international women's organization that promotes fine dining and wine.  Ms Hanle had quite a journalistic range, he publications including The Surfer's Handbook (1968), Cooking With Flowers (1971), Cooking Wild Game (1974) and the co-authored children's cookbook, The Golden Ladle (1945).  Additionally, she published also on subjects as diverse as gardening, diet and exercise.

The psyche knot (known also as the Grecian knot) was said to be imitative of the style used in Ancient Greece but because so many of these notions were based on depictions by Medieval and Renaissance artists, the historical efficacy is dubious.  Psyche (alone or with Eros (Cupid), her sisters or others) was a popular subject and while in many paintings her hair is stacked high, it was also not unusual for her tresses to be shown flowing as the German illustrator and painter Friedrich Paul Thumann (1834-1908, Berlin) chose for Cupid and Psyche (1900, left).  In Psyche showing her Sisters her Gifts from Cupid, (circa 1753 (centre)) Jean-Honoré Fragonard, (1732–1806) even showed her “having her hair styled”, presumably with an eponymous knot.  In his Expressionist Cupid and Psyche (1907, right), Edvard Munch (1863-1944) decided she deserved a knot.  Now hung in the Munch Museum in Oslo, it’s of interest because it was painted early in the period when Munch had begun to paint human figures, something which would later make him famous, Cupid and Psyche one of 22 works in his collection called The Frieze of Life.  Ominously, the painting was loaned to Musée d'Orsay (Museum d’Orsay) in Paris where it was part of the Crime and Punishment exhibition, organized to emphasize to the population those crimes attracting a death sentence.

The technique used to tie the psyche know wasn’t new in the 1920s but it was then it became a thing.  At that time, the “bob” had become a popular style among bright young things and their many imitators, part of a trend which was both an aesthetic call and a marker of first-wave feminism, a reaction to previous fashions in which clothing had been constricting and voluminous.  Then, called the “garçonne” (a feminized version of the French garçon (boy)), it now remembered as the “flapper style”, distinguished by an angular, slender silhouette, the irony of the look (for all but the genetically lucky) that having abandoned corsets during World War I (1914-1918), most were compelled to seek the help of girdles, garments rather less comfortable than modern shapewear.  Short hairstyles (the bob or the shingle) were an essential part of the “boyish look”, albeit offset by the deliberately obvious application of rouge, eyeliner and lipstick which was famously red.  Some women however wanted “a bob each way” (as it were), liking the short-hair look but wanting to retain the flexibility to display a mane when circumstances demanded or an opportunity was presented.  The solution can be thought of as the “faux bob” and while there were a number of ways to achieve this (including the famous “side-pods”), the psyche know was the simplest to execute and, done properly, would survive an evening’s dancing without the dreaded, annoying “flyaway bits”

The psyche mirror

La Psyché (known in English as The Psyche Mirror, 1876, left), oil on canvas by the French artist Berthe Morisot (1841-1895), Thyssen-Bornemisza Museum, Madrid, Spain shows a woman before a classic “psyche mirror” (known originally as a “psyche glass” (looking-glass still the preferred form among a certain subset (the one in which at cards a jack is called a knave)).  Lindsay Lohan (right) illustrates this generation’s use of the psyche mirror for full-length selfies.  Ms Lohan was with child when this selfie was snapped in New York during 2022 (note the comfortable shoes).  The original psyche mirrors were tall, free-standing, framed & mounted between two posts which allowed them vertically to pivot), the advantage being it made it possible for the subject to view herself in a greater aspect range.  The free-standing designs are still sometimes used as decorative pieces but most full-length mirrors are now wall-mounted or function also a wardrobe doors.  The name was gained from the idea that because it reflected the whole body, it symbolized introspection.  The alternative name is “cheval glass”, from the French form chevel glace (mirror).  Chevel was from the French cheval (horse, supporting frame), from the Middle French cheval, from the Old French cheval, from the Late Latin caballus (horse), from the Classical Latin caballus (pack horse) of uncertain origin.  The term thus deconstructs as glass (mirror) mounted in a supporting frame.

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.