Guelph & Ghibelline

Guelph (pronounced gwelf)

(1) In the politics of medieval Italian city states and in certain German states, a member of a political party or faction that supported the sovereignty of the papacy against the Holy Roman Emperor: politically opposed to the Ghibellines who supported the claims of the emperor.

(2) The beliefs of the Guelphs.

(2) A member of a secret society in early nineteenth century Italy that opposed foreign rulers and reactionary ideas.

(3) Any member of the German-Hanoverian Party (1867–1933), a conservative federalist political party in the German Empire (the so-called Second Reich 1871-1918) and the Weimar Republic (1918-1933) founded as a protest against the annexation in 1866 of the Kingdom of Hanover by the Kingdom of Prussia.

1570–1580: From the Italian Guelfo, from the Middle High German Welf (the family name of the founder of a princely German dynasty of Bavarian origin that became the ducal house of Brunswick (literally “whelp”, originally the name of the founder (Welf I).  The family are the ancestors of the present Windsor dynasty of Great Britain which until 17 July 1917 was the house of Saxe-Coburg and Gotha, the change effected by decree of George V (1865–1936; King of the United Kingdom & Emperor of India 1910-1936), responding to some understandable anti-German sentiment during the World War I (1914-1918).  One unintended consequence of the change was it elicited from Kaiser Wilhelm II (1859–1941; German Emperor & King of Prussia 1888-1918) the first of his two known jokes: Upon hearing of the change, he quipped he hoped soon to attend the next Berlin performance of William Shakespeare’s (1564–1616) The Merry Wives of Saxe-Coburg and Gotha (1602).  Historians cite the name as a war-cry used at the Battle of Weinsberg (1140) by forces loyal to Henry III (Henry the Lion, 1129-1195; Duke of Saxony (1142–1180) and of Bavaria (as Henry XII, 1156–1180) who at the time was aligned with Frederick Barbarossa (1122–1190; Frederick I, Holy Roman Emperor 1155-1190).  The alternative spelling was Guelf.  Guelph & Guelphism are nouns and Guelphic & Guelfic are adjectives; the noun plural is guelphs.  During the “great controversy”, partisans of the pope were in Italy known as Guelfi.

Ghibelline (pronounced gib-uh-lin or gib-uh-leen)

A member of the aristocratic party in medieval Italy and Germany that supported the claims of the Holy Roman Emperors against the claims by the papacy of temporal power: politically opposed to the Guelphs who supported the claims of the pope.

1565-1575: From the Italian Ghibellino, from the German Waiblingen, from the Middle High German Wibellingen, the name of a castle in Swabia held by the Hohenstaufen dynasty (the township of Waiblingen in modern Germany), from Old High German Weibilinga & Weibelingen which may have been a suffixed form of the personal names Wabilo & Wahilo.  Ghibelline & Ghibellinism are nouns, guelphic is an adjective; the noun plural is Ghibellines.

Frederick I, Holy Roman Emperor (circa 1843), oil on canvas by François-Édouard Picot (1786–1868).  Before Lindsay Lohan re-defined rangaism, Frederick Barbarossa was history's most famous redhead.

The Guelf and Ghibelline were members of two opposing factions in Italian and German politics during the Middle Ages, the Guelfs supporting the claims of the papacy to temporal power while the Ghibellines were aligned with the Holy Roman (German) Emperors.  A variant of one of the many types of “state vs church” conflicts which have played out over the last thousand-odd years, the disputes between the Guelfs and Ghibellines contributed to making the strife within northern Italian cities chronic in the thirteenth & fourteenth centuries.  It was the Hohenstaufen emperor Frederick Barbarossa who in the twelfth century resorted to armed force in an attempt to reassert imperial authority over northern Italy, his military ventures opposed not only by the Lombard and Tuscan communes which wished to preserve their autonomy within the empire, but also by the newly elected pope (Alexander III, circa 1104-1181; pope 1159-1181).  Thus was the peninsula split between those who sought to increase their power-bases and political influence and those (with the pope in the vanguard) determined to resist renewed imperial interference.

Othone vien licentiato dal Pontefice, e dal doge perche vada a trattar la pace con l'Imperator suo padre, (Pope Alexander III and Doge Ziani sending Otto to negotiate peace with his father Emperor Frederick Barbarossa), etching (circa 1720) after the painting executed by Palma il Giovane (Iacopo Negretti, circa 1549-1628) for the Sala del Maggior Consiglio in the Palazzo Ducale, Venice, British Museum, London.  The painting depicts Otto kneeling before the pope on his elevated throne; the Doge stands beside him; the crowd to the left and right.  The Doge was the chief magistrate in the republics of Venice and Genoa, the word from the Venetian Doxe, from the Latin ducem, accusative of dux (leader, prince).   It was a doublet of duke and dux and the source of Duce (leader) made infamous by Benito Mussolini (1883-1945; prime-minister of Italy 1922-1943).

Doge is now most often recognized (as Dogecoin) as a cryptocurrency which began as an “in-joke” but took on a life of its own and (as DOGE) the acronym for the US federal government’s Department of Government Efficiency, a cost-cutting apparatus with the stated aim (ultimately) of reducing the national debt.  DOGE was created by one of the earliest executive orders of Donald Trump’s (b 1946; US president 2017-2021 and since 2025) second term and although its status within (or parallel with) the bureaucracy is unclear, it appears still to exist.  Analysis of its effects have been published with estimates of the outcome thus far ranging from savings in excess of US$200 billion to additional costs over US$20 billion.  Those doing the math to come up with these numbers don’t use the same methods of calculation and do their work with different motivations and so sprawling is the US government it may be it will never be known quite what DOGE will eventually achieve.  The DOGE acronym was amusing but following the Australian general election of 1980, the Liberal-National Country (now the latter since 1982 called the National Party) coalition government set up a cabinet committee with a remit to reduce government expenditure and although it seems never to have received an official name, it was soon dubbed “the Razor Gang”, a re-purposing of a term from the 1920s which alluded to Sydney’s criminals switching from revolvers to switchblade knives after concealed handguns were outlawed.  “Razor Gang” does seem more evocative than “DOGE”.

The conflicts between cities pre-dated the use of Guelf and Ghibelline, the deployment of which became a sort of descriptive codification of the factions as the inter & intra-city antagonisms intensified.  Although many of the potted histories of the era lend the impression the conflict was binary as forces coalesced around the Guelfs and Ghibellines, each side existed with what political scientists call “cross-cutting cleavages”: social, family, class, economic and even occupational alliances all at play.  Still, the characteristic depiction of Guelfs representing wealthy merchants, traders and bankers and Ghibellines (representing feudal aristocrats and the Italian equivalent of the landed gentry) was not inaccurate and especially ferocious in Florence, where the Guelfs were twice exiled.  Although as a piece of history the long-running conflict is understood as a political (and even theological although that does take some intellectual gymnastics) squabble, the series of wars fought between the mid-thirteenth and early fourteenth century, although on a smaller scale than many, were as brutal and bloody as any in the Middle Ages and were essentially between Guelf-controlled Florence and its allies (Montepulciano, Bologna & Orvieto) and its Ghibelline opponents (Pisa, Siena, Pistoia, and Arezzo).

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

After the Hohenstaufen loss of southern Italy in 1266 and the extinction of their line two year later, the meanings of Guelf and Ghibelline morphed, Guelfism becoming a system of alliances among those who supported the Angevin presence in southern Italy (including the Angevin rulers of Sicily themselves, the popes, and Florence with its Tuscan allies) while within the many cities where the Guelfs had been victorious, the forces became a kind of blend of political party and pressure group acting on behalf of the conservative, property-owning class dedicated to maintaining the exile of the Ghibellines whose holdings had been confiscated.  Ghibellinism, although there were periodic attempts at revivals, became more an expression of nostalgia for empire although during the later part of the fourteenth century, the practical significance both declined: the popes for decades re-located to France and the emperors solved the problem of northern Italy by pretending it didn’t exist.  For another century the divisions between Guelfs and Ghibelline lived as names for local factions but the days of meeting on the battlefield were over.

A depiction of a fourteenth century street fight between militias of the Guelf and Ghibelline factions in the Italian commune of Bologna by an unknown artist, published in Le croniche di Luccha (The Chronicles of Lucca) by apothecary Giovanni Sercambi (1347–1424).  While there may have been some artistic licence in this work, it does show one aspect of the way fighting was done and as well as roving urban gangs, there were set-piece battlefield events with the use of infantry and cavalry as well as instances of what would now be called guerrilla tactics or terrorism.

However, Europe is a place of long memories (“ancient traditions” also invented as required) and the terms were in the nineteenth century revived during the emergence of the movement which in 1861 would secure the unification of Italy: the “Neo-Guelfs” urged the pope to lead a federation of Italian states while the “Neo-Ghibellines” viewed the pope as a medieval barrier to both modernization and the development of Italian unity.  By the mid-twentieth century popes no longer laid claim to temporal authority but, as the “vicar of Christ on Earth” his Holiness still, on behalf of God, asserted proprietorship over the souls of Catholics and this annoyed Benito Mussolini (1883-1945; Duce (leader) & Prime-Minister of Italy 1922-1943) whose view was Fascism was not to be seen as simply a political ideology but the primary dynamic of the Italian state and the guiding light of its people.  Authoritarian states are never comfortable if having to co-exist with what might be alternative sources of authority whether that be the Roman Catholic Church, the Falun Gong or the Freemasons (although they’re probably right to be worried about the latter) and Mussolini mentally divided the country in the fascist-supporting Ghibellines (good) and the priest-ridden Guelfs (bad).  Mussolini did think of himself as something of a Roman Emperor, if not one especially holy.  Count Galeazzo Ciano (1903–1944; Italian foreign minister 1936-1943 (and the son-in-law of Benito Mussolini who ordered his execution)) was one of the more readable diarists of the wartime years and a couple of his entries record the way the terms had lived on (and would survive into the atomic age):

2 January 1939: “A conversation with the Duce [Benito Mussolini] and Pignatti [Count Bonifacio Pignatti Morano di Custozza (1877-1957; Italian Ambassador to the Holy See 1935-1939)].  The Duce told the ambassador to tell the Vatican that he is dissatisfied with the policy of the Holy See, especially with reference to the Catholic Action Movement.  He spoke also of the opposition of the clergy to the policy of the Axis, as well as to racial legislation.  Let them not be under any illusion as to the possibility of keeping Italy under the tutelage of the Church.  The power of the clergy is imposing, but more imposing is the power of the state, especially a Fascist state.  We do not want a conflict, but we are ready to support the policy of the state, and in such a case we shall arouse all the dormant anti-clerical rancor; let the Pope remember that Italy is Ghibelline.  Pignatti acted in a satisfactory manner.  He said that the Vatican has made many mistakes, but that the Pope is a man of good faith, and that he is the one who, more than any other prelate, thinks in terms of Italianism.  I have given him instructions to act tactfully. Notwithstanding Starace [confessed Freemason Achille Starace (1889–1945; Secretary of the National Fascist Party 1931-1939 who (along with Mussolini, his mistress and four other fascists) was on 29 April 1945 executed by partisans and hung by his ankles above a gas (petrol) station forecourt in Piazzale Loreto, Milan)], I should like to avoid a clash with the Vatican, which I should consider very harmful.”

Mussolini, his mistress and Starace among the seven hung from the rafters of an Esso gas station’s forecourt, Piazzale Loreto, Milan, 29 April 1945.

On the site there now sits a bank building, the ground floor of which is occupied by a McDonalds “family restaurant”.  Once an autopsy had been performed (clinically, one of the less necessary in medical history), Mussolini’s corpse was buried in a “secret” unmarked grave, but this was Italy so fascists soon discovered the location and exhumed the body, spiriting it away.  That caused a scandal and when eventually the government tracked down the remains, such was the wish to avoid upsetting either the (anti-fascist) Guelphs or (pro-fascist) Ghibellines, an accommodating abbot was found who agreed to find a quiet corner in his monastery.  For over a decade, there it sat until in the late 1950s it was returned to Mussolini’s widow, the need at the time being to appease the Ghibellines (ie the Italian right wing).  The Duce's remains reside now in a crypt at Mussolini’s birthplace which has become a pilgrimage spot for neo-fascists from many countries and in Italy, it’s possible to buy items such as Mussolini postcards and coffee mugs.  Of course the Vatican's gift shops have much papal merchandise for sale and despite the dramatic set-piece at the Esso gas station, what happened in 1945 really wasn't a victory of the Guelphs over the Ghibellines; since then the two sides have managed (mostly) peacefully to co-exist.

June 3, 1942: “Optimism prevails at the Palazzo Venezia on the progress of operations in Libya. The Duce talks today about the imminent siege of Tobruk and about the possibility of carrying the action as far as Marsa Matruk.  If these are roses… they will bloom.  The Duce was very hostile to the Vatican because of an article appearing in the Osservatore Romano [the daily newspaper of Vatican City (owned by the Holy See but not an official publication)] over the signature of Falchetto [“Falchetto” (little falcon) was the ambassador’s pseudonym, used when publishing quasi-official or interpretative commentary on relations between the Holy See and the Italian state, diplomatic developments or political issues of mutual concern, without these writings being treated as formal government statements.  What this meant was the statements could be read as reflecting viewpoint of the Italian embassy to the Holy See (and, by extension, of the Italian government itself) yet still providing the essential layer of “plausible deniability”].  The article spoke about Greek philosophy, but the real purpose was evident.  Guariglia [career diplomat Raffaele Guariglia, Baron di Vituso (1889–1970)] will take the matter up with the Secretariat of State of the Vatican. ‘I hate priests in their cassocks,’ said Mussolini, ‘but I hate even more and loathe those without cassocks [Italians who follow the Vatican line], who are vile Guelfs, a breed to be wiped out.’”  The Duce did though remain a realist and whatever might have been his private fantasies, never suggested, as Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) did during one of the many dark moments of his table talk: “sending a squad into the Vatican and clearing out that whole rotten crew.”  Tacitly, both Duce and Führer knew that to exert his influence, the pope didn’t need any divisions at his command.

Nurdle

Nurdle (pronounced nhur-dl)

(1) In cricket, to work the ball away gently, especially to the leg side, gently nudging the delivery into vacant spaces on the field; such a shot played.

(2) In conversation, gently to waffle or muse on a subject about which once obviously knows little.

(3) In manufacturing, a pre-production micro-plastic pellet about the size of a pea, the raw material used in the manufacture of plastic products.

(4) In marine ecology as plastic resin pellet pollution (PRPP); marine debris.

(5) The depiction of a wave-shaped blob of toothpaste sitting on a toothbrush.

(6) That which is squeezed from tube to toothbrush.

(7) In the game of tiddlywinks (as nurdling), sending an opponent's wink too close to the pot to score easily. 

Circa 1968: In the context of cricket, it’s of unknown origin but presumably some sort of blend, influenced possibly by “nerd” & “nudge”, the meaning conveyed being a style of play that is cautious, unambitious and unexciting; the slow accumulation of a score; there’s been the suggestion of a link with “noodle” but it’s hard to see the connection and there's no documentary evidence.  The earliest known citation is a 1985 match report in The Times (London).  The small, cylindrical pellets, the raw material of the manufacturing processes of many plastic products, have been called nurdles since at least the 1970s, a reference from that time noted in the manuals supplied with an injection-molding machine.  The word is likely to have been coined either because of the physical similarity of the pellets to some types of noodle or as a variation of nodule (a small node or knot) and plastic nurdles have for decades been recorded as a significant proportion of marine pollution.  As used to describe the toothbrush-length squirt of toothpaste as it sits atop the bristles, the origin is murky but may be linked to nodule.  There have been suggestions the use by the ADA (American Dental Association) in the 1990s in a public-service advertising campaign about the correct technique for brushing may have been the coining but the word was used in toothpaste advertising as early as 1968 although the original spelling seems for some time to have been “nerdle”.  Nurdle is a noun & verb and nurdled & nurdling are verbs; the noun plural is nurdles.  The adjective nurdlesque is non-standard but has been used by at least one cricket commentator not impressed by a batsman's slot selection.

The Triple Action: The Great Nurdle Affair

Previously little discussed before courts, the nurdle received some brief attention when a trademark-infringement lawsuit (Colgate-Palmolive Co v. GlaxoSmithKline LLC, US District Court, Southern District of New York, No. 10-05728) was filed in July 2010 by GlaxoSmithKline (GSK), makers of Aquafresh “Triple Protection” toothpaste, against Procter & Gamble (P&G), owners of the Colgate “Triple Action” brand.  Almost immediately, P&G counter-sued in the same court with the retaliatory GlaxoSmithKline LLC v. Colgate-Palmolive, No. 10-05739.  One was seeking, inter alia, the exclusive right to depict a nurdle, the other claiming the image was so generic the right could be exercised by anyone.

Battle of the nurdles: P&G's Colgate Triple Action (top) and GSK's Aquafresh Triple Protection (bottom).

The disputes hinged on “triple” as a descriptor and “nurdle”, not as a word but as the image of a wave-shaped blob of toothpaste sitting atop the bristles on the head of a toothbrush.  GSK's core argument was that it held trademark registrations on both “triple protection” and a red, white & blue-striped nurdle.  P&G argued “triple protection” was weak and that a nurdle is inherently merely descriptive because it is but a literal image of the product.  What the court had to decide was whether a reasonable consumer, on seeing the nurdle and “triple action” text description on packages of Colgate toothpaste, could be sufficiently misled to believe what they were looking at was sourced, sponsored or endorsed by GSK which used both on their Aguafresh brand.

GSK’s nurdle.

In a filing of some eighty pages, P&G noted its recent release in the US of a toothpaste with packaging which superimposes the words “Triple Action” (the implication being (1) cavity protection, (2) fresh breath & (3), whiter teeth) atop a blue, white and green nurdle.  In response, GSK, which used the “Triple Protection” phrase on its Aquafresh products, filed a trademark application for the "nurdle design" regardless of color; this induced P&G to sue to enforce its rights to use the nurdle.  P&G further noted GSK did not file their application until after they had already complained about P&G’s nurdle design and suggested GSK was using the process to stifle competition by asserting an excessively broad scope for trademark rights.

P&G’s nurdles, registered by Colgate as trademarks. 

GSK’s filing was only half the length and accused P&G of adopting various nurdle designs and the “Triple Action” mark in an effort to “trade off the commercial magnetism” of GSK own packaging which had since 1987 included a distinctive red, white and blue nurdle, an argument which implied elements of both usurpation and ambush marketing.  P&G asked the court to declare its “Triple Action” phrase and interpretation of the nurdle not confusingly similar to GSK’s own “Triple Protection” phrase and nurdle which used distinctively different colors.  It sought also have the court (1) cancel GSK’s “Triple Protection” and nurdle trademark registrations and (2), deny such injunctive relief that would have prevented P&G from using any nurdle design and a phrase containing “triple”.  Damages were sought on several grounds including punitive damages.  It was a case of some commercial significance given GSK had deployed the nurdle as a cartoon character in a marketing campaign aimed at children, the idea being that if children pestered their parents enough to buy Aquafresh for them, it was likely they’d gain the whole family as a conquest (a lesson well learned by countless manufacturers).  The nurdle campaign ran on Nurdle World in the US and The Nurdle Shmurdle in the UK.

Post settlement: Colgate Triple Action with a visually different nurdle.

Late in 2011, the parties announced a notice of settlement had been filed in the court; a confidential settlement had been negotiated.  The details have never been made public but a review of supermarket shelves suggests (1) the red, white & blue GSK nurdle is acknowledged to be propriety, (2) a nurdle nevertheless remains generic and can be depicted as long as it is sufficiently distinguished from GSK’s 1987 original and (3) things claiming to be of or pertaining to happening in threes may be described as “triple” whatever but, in the context of toothpaste, “triple protection” is a GSK trademark.  P&G could thus display a nurdle, just not GSK’s nurdle.  So, as a private settlement, there’s no change to established law but those inhabiting that gray area between ambush marketing and actual deceptive and misleading conduct no doubt took note.  A judge might anyway find the outcome in accordance with the operation of trademark law: a trademarked image as specific as the GSK nurdle is entitled to protection but, as a general principle, a word as notoriously common as “triple” is the property of the commons available to all.

Doramad Radioactive Toothpaste.

In Germany, between the 1920s and the end of World War II (1939-1945), nurdles could be radio-active, toothpaste there sold with trace amounts for thorium obtained from monazite sands, the promotional material of which read: “Increases the defenses of teeth and gums” & “Gently polishes the dental enamel, so it turns white and shiny”.  Although known since at least the mid-1920s, it was only in the aftermath of the A-bomb attacks on Hiroshima and Nagasaki (1945) that the adverse effects of ionizing radiation in high or sustained does became widely recognized, rendering radio-active toothpaste an undesirable product in the minds of mothers everywhere.  Although radio-active toothpaste sounds evil, the Nazis can't be blamed for it being on the shelves, its debut dating from the Weimar Republic (1918-1933).  

Save Paste structural concept for toothpaste packaging.

From the days when folk made their own toothpaste by mixing water, salt and the soot from chimneys, toothpaste has become one of the sometimes unacknowledged markers of civilized life.  The packaging though has been little changed since 1889 when J&J (Johnson & Johnson) introduced their range in collapsible metal tubes.  The switch from metal to plastic happened over decades, necessitated initially by wartime shortages but by the 1990s, tubes were almost universally plastic.  Despite that, the fundamental design remained unchanged and was often inherently inefficient, supplied in a cardboard box, much of the internal capacity of which was unused because of the shape of the tube.  The design added cost and induced adverse environmental outcomes because (1) the box was unnecessary and immediately discarded and (2), the surplus volume added to the costs of storage and transportation.  One interesting suggestion has been the trapezoidal package.

By using a single cardboard container as both collapsible container and display packaging, it eliminates the need for a separate box.  Also, if designed with the correct geometry, multiple trapezoidal containers can more efficiently be packed for transportation and storage, thereby reducing the energy expended.  This simple trick of packaging. if extended to all products sold in tubes should result in a significant reduction in energy consumption (road, rail and air transport) and therefore in greenhouse emissions.  Additionally, the carboard is more easily recycled than plastic. 

One thing toothpaste manufacturers seem never anxious to discuss is the opinion of many experts that GSK’s classic nurdle, extending the length of the brush-head, is way too much and adults should instead use a nurdle no bigger than a pea.  Restraint when squeezing out a nurdle for children should be even more severe because of the risk when young of swallowing too much toothpaste containing fluoride: it increases the risk dental fluorosis, a cosmetic condition that affects the appearance of the teeth, ranging from brown and light discoloration to darker strains and even pitting.  On a very young child’s brush, rather than a plump nurdle, the toothpaste should just be a smear although they can use an adult's pea-sized nurdle after the age of three.  The BDA (British Dental Association) summarize best practice by recommending: (1) the correct amount of toothpaste for most people to use is a pea size, (2) brush at least twice daily, with a fluoridated toothpaste, brush last thing at night and at least on one other occasion; if possible brush after every meal, (3) use a fluoridated toothpaste (1,350–1,500 ppm fluoride) and (4), spit out after brushing and do not rinse (this maintains the fluoride concentration level).

Have nurdle, will brush: Lindsay Lohan on the set of HBO's Eastbound & Down (2013), brushing teeth while smoking.

It's an unusual combination but might work OK if one smokes a menthol cigarette and uses a nurdle of mint toothpaste; other combinations might clash.  That said, those adventurous enough to experiment and with the patience to shop internationally for toothpaste can try alternative flavours of nurdle and work out which best combines with their tobacco of choice.  Telford Dentistry undertook a survey and discovered manufacturers have used various recipes to concoct an extraordinary range of choices beyond the familiar mint.  The offerings in the EU (European Union) appear to be regionally specific with sweetness increasing as one heads south but licorice, salt, eucalyptus and ratanhia root may all available on-line.  The UK seems to be less adventurous with plain or mint variants almost universal although there are brands offering eucalyptus and it’s tempting to believe dour highland Scots still prefer the traditional mix of soot & salt.  In the US, there’s definitely a national sweet tooth because cinnamon, vanilla, bubblegum and a range of “novelty flavours” (birthday cake, bacon cucumber-dil and Pickle!) are advertised, often targeted at children (or, more accurately, their parents), encouraging them to brush by making the nurdles taste like candy.  East of Suez there’s much variety.  In Japan, there’s matcha, yuzu, wasabi and charcoal while Indian retailers offer neem, clove, miswak, and tulsi and in South East Asia and beyond there’s probably the most delicious sounding variety including Mango, Coconut, Clove Oil, & Betel Leaf.

Anagoge

Anagoge (pronounced an-uh-goh-jee)

(1) The spiritual or mystical interpretation of a word or passage beyond the literal, allegorical or moral sense (especially in Biblical criticism); A form of allegorical interpretation of Scripture that seeks hidden meanings regarding the future life.

(2) A spiritual interpretation or application of words (following the tradition with the Scriptures.

(3) In psychology, deriving from, pertaining to, or reflecting the moral or idealistic striving of the unconscious.

(4) The mystical interpretation or hidden sense of words.

1350-1400: From the Middle English anagoge, from the Late Latin anagōgē, from the Medieval Latin anagōgia & anagogicus from the Ancient Greek ἀναγωγή (anagōgḗ) (elevation; an uplifting; spiritual or mystical enlightenment), the construct being an- (up) + agōgḗ (feminine of agōgós) (leading), from anagein (to lead up, lift up), the construct being ana- (up) + agein (to lead, put in motion) from the primitive Indo-European root ag- (to drive, draw out or forth, move).  In theology, the adjective anagogical was from the early sixteenth century the more commonly used form, explaining the ways in which passages from Scripture had a “secondary, spiritual sense”.  The idea of a “spiritual, hidden, allegorical or mystical meaning” spread to literature and other fields where it operates as a special form of allegorical interpretation.  The alternative spelling is anagogy.  Anagoge is a noun, anagogic & anagogical are adjectives and anagogically is an adverb; the noun plural is anagoges.

Portrait of Percy Bysshe Shelley at the Baths of Caracalla, depicted writing Prometheus Unbound, oil on canvas, painted posthumously Joseph Severn (1793–1879), Rome, Italy, 1845.

In literary analysis, there does seem a fondness for classifying methods into groups of fours.  Thomas Love Peacock (1785–1866) was an English novelist and poet but despite a background in literature and little else, through family connections he was in 1819 appointed an administrator in the East India Company (which “sort of” ran British India in the years before the Raj).  It was an example of the tradition of “amateurism” much admired by the British establishment, something which didn’t survive the harsher economic realities of the late twentieth century although some still affect the style.  Despite being untrained in such matters, his career with the company was long and successful so he must have had a flair for the business although his duties were not so onerous as to preclude him from continuing to write both original compositions and works of literary analysis.  In 1820 he published Four Ages of Poetry which was regarded as a “provocative” and although a serious critique, the tone was whimsical, poetry classified into four periods: iron, gold, silver & brass.  His friend Percy Bysshe Shelley (1792–1822) understood the satire but seems to have been appalled anyone would treat his art with such flippancy, quickly penning the retaliatory essay Defence of Poetry although the text was unfinished and remained unpublished until 1840, almost two decades after his death.  It’s remembered now for its final sentence: “Poets are the unacknowledged legislators of the world.”  With that, the few thousand souls on the planet who buy (and presumably read) poetry collections might concur but for the many more who can’t tell the difference between a masterpiece and trite doggerel, it may sound either a conceit or a threat.

Peacock not treating poets and their oeuvre which what they believed was due reverence left a mark and while Shelly died before he could finish his reply, more than a century later the English poet & academic literary I.A. Richards (1893–1979) in Science and Poetry (1926) still was moved to defend the poetic turf.  Although approvingly quoting the words of English poet (and what would now be called a “social commentator”) Matthew Arnold (1822–1888): “The future of poetry is immense, because in poetry, where it is worthy of its high destinies, our race, as time goes on, will find an ever surer and surer stay.  There is not a creed which is not shaken, not an accredited dogma which is not shown to be questionable, not a received tradition which does not threaten to dissolve.  Our religion has materialized itself in the fact, in the supposed fact; it has attached its emotion to the fact, and now the fact is failing it.  But for poetry the idea is everything.”, he nevertheless admitted “Extraordinary claims have often been made for poetry…”  Tellingly too, he acknowledged those claims elicited from many “astonishment” and the “more representative modern view” of the future of poetry would be that it’s “nil”.  Modern readers could decide for themselves whether that was as bleak as Peacock’s conclusion: “A poet in our times is a semi-barbarian in a civilized community.  He lives in the days that are past... In whatever degree poetry is cultivated, it must necessarily be to the neglect of some branch of useful study and it is a lamentable thing to see minds, capable of better things, tunning to seed in the spacious indolence of these empty aimless mockeries of intellectual exertion.”  Take that poets.

Peacock's second novel was the Regency-era three volume novel Melincourt (1817).  It was an ambitious work which explored issues as diverse as slavery, aspects of democracy and potential for currency destabilization inherent in the issue of paper money.  Another theme was the matter of differentiating between human beings and other animals, a central character being Sir Oran Haut-ton, an exquisitely mannered, musically gifted orangutan standing for election to the House of Commons.  The idea was thus of “an animal mimicking humanity” and the troubled English mathematician Dr Alan Turing (1912–1954) read Melincourt in 1948, some twelve months before he published a paper which included his “imitation game” (which came to be called the “Turing test”).  Turing was interested in “a machine mimicking humanity” and what the test involved was a subject reading the transcript of a natural-language conversation between a human and a machine, the object being to guess which interlocutor was the machine.  The test was for decades an element in AI (artificial intelligence) research and work on “natural language” computer interfaces but the field became a bit of a minefield because it was so littered with words like “feelings”, learning”, “thinking” and “consciousness”, the implications of which saw many a tangent followed.  Of course, by the 2020s the allegation bots like ChatGPT and character.ai have been suggesting their interlocutors commit suicide means it may be assumed that, at least for some subjects, the machine may have assumed a convincing human-like demeanour.  The next great step will be in the matter of thinking, feelings and consciousness when bio-computers are ready to be tested.  Bio-computers are speculative hybrids which combine what digital hardware is good at (storage, retrieval, computation etc) with a biological unit emulating a brain (good at thinking, imagining and, maybe, attaining self-awareness and thus consciousness).

Westminster Bridge And Abbey (1813), oil on canvas by William Daniell (1769–1837).

There’s more than one way to read Richards and it may be tacitly he accepted poetry had become something which would be enjoyed by an elite while others could spend their lives in ignorance of its charms, citing the sonnet Composed upon Westminster Bridge, September 3, 1802 by William Wordsworth (1770–1850) as an experience for “the right kind of reader”.  So there it is: those who don’t enjoy poetry are the “wrong” kind of reader so to help the “right kind of reader”, Richards also came up with a foursome.  In Practical Criticism (1929) he listed the “four different meanings in a poem”: (1) the sense (what actually is said, (2) feeling (the writer's emotional attitude to what they have written), (3) tone (the writer's attitude towards their reader and (4) intention (the writer's purpose, the effect they seek to achieve).

A vision from Dante's Inferno: The Fifth Circle (1587) by Stradanus (1523-1605)), depicting Virgil and Dante on the River Styx in the fifth circle of Hell where the wrathful are for eternity condemned to splash around on the surface, fighting each other.  Helping the pair cross is the infernal ferryman Phlegyas.  Stradanus was one of the many names under which the Flemish artist Jan van der Straet painted, the others including Giovanni della Strada, Johannes della Strada, Giovanni Stradano, Johannes Stradano, Giovanni Stradanus, Johannes Stradanus, Jan van Straeten & Jan van Straten.

In literary theory, anagoge is one the classic “four levels of meaning” and while there is no consensus about the origins of the four, it’s clear there was an awareness of them manifest in the Middle Ages.  It was Dante (Dante Alighieri (circa 1265–1321)) in his Epistola a Cangrande (Epistle XIII to Cangrande della Scala (described usually as Epistle to Cangrande)) who most clearly explained the operation of the four.  Written in Latin sometime before 1343, the epistle was the author’s letter to his patron Cangrande della Scala (1291–1329), an Italian aristocrat and scion of the family which ruled Verona between 1308-1387; it was a kind of executive summary of the Divina Commedia (Divine Comedy (circa 1310-1321)) and an exposition of its structure.  Dante suggested the work could be analysed in four ways which he distinguished as (1) the literal or historical meaning, (2) the moral meaning, and (3) the allegorical meaning and (4) the anagogical.

Among scholars of Dante the epistle is controversial, not for the content but the matter of authenticity, not all agreeing it was the author who wrote the text, the academic factions dividing thus: (1) Dante wrote it all, (2) Dante wrote none of it and (3) Dante wrote the dedication to his patron but the rest of the text is from the hand of another and it’s left open whether that content reflected the thoughts of Dante as expressed to the mysterious scribe or it was wholly the creation of the “forger”.  Even AI (artificial intelligence) tools have been used (a textual analysis of the epistle, Divine Comedy and other material verified to have been written by Dante) and while the process produced a “probability index”, the findings seemed not to shift factional alignments.  Dante’s authorship is of course interesting but the historical significance of the “four levels of meaning” concept endures in literary theory regardless of the source.

First edition of The Pilgrim's Progress (1678) by John Bunyan (1628–1688).

So the critics agreed the anagogical meaning of a text was its spiritual, hidden, or mystical meaning so anagoge (or anagogy) was a special form of allegorical interpretation.  Whether it should be thought a subset or fork of allegory did in the eighteenth and nineteenth centuries trouble some who argued the anagogue was a wholly separate layer of meaning if the subject was biblical or otherwise religious but merely a type of allegorical interpretation if applied to something secular; that’s a debate unlikely to be staged now.  However, given the apparent overlap between anagogical and allegorical, just which should be used may seem baffling, especially if the work to which the concept is being applied has a religious flavor.  There is in the Bible much allegory (something which seems sometimes lost on the latter-day literalists among the US Republican Party’s religious right-wing) but only some can be said truly to be anagogic and although the distinction can at the margins become blurred, that’s true also of other devotional literature.  The distinction is more easily observed of less abstract constructions such John Bunyan in The Pilgrim's Progress calling his protagonist “Christian”, the choice not merely a name but symbolic of the Christian soul’s journey to salvation, hinted at by the book’s full title being The Pilgrim's Progress from This World, to That Which Is to Come.  For something to be judged anagogical, the text needs to look beyond the literal and moral senses to its ultimate, transcendent, or eschatological significance, illustrated by applying the four-fold technique (literal, moral, allegorical & anagogical) to the biblical description of Jerusalem which deconstructs as: (1) Literal (the actual physical city in history), (2) Allegorical (the Church), (3) Moral (the soul striving to find a path to God and (4) Anagogical (the heavenly Jerusalem, the final destiny of those humanity who kept the faith).  The point of the anagoge was thus one of ultimate destiny or divine fulfilment: heaven, salvation, forgiveness and eternal life.

That does not however mean the anagogical is of necessity teleological.  Teleology was from the New Latin teleologia a construct from the Ancient Greek τέλος (télos) (purpose; end, goal, result) genitive τέλεος (téleos) (end; entire, perfect, complete) + λόγος (lógos) (word, speech, discourse).  In philosophy, it was the study of final causes; the doctrine that final causes exist; the belief that certain phenomena are best explained in terms of purpose rather than cause (a moral theory that maintains that the rightness or wrongness of actions solely depends on their consequences is called a teleological theory).  The implications which could be found in that attracted those in fields as diverse as botany & zoology (interested in the idea purpose is a part of or is apparent in nature) and creationists (anxious to find evidence of design or purpose in nature and especially prevalent in the cult of ID (intelligent design), a doctrine which hold there is evidence of purpose or design in the universe and especially that this provides proof of the existence of a designer (ie how to refer to God without using the “G-word”)).  Rationalists (and even some who were somewhere on the nihilism spectrum) accepted the way the phrase was used in philosophy & biology but thought the rest weird.  It was fine to accept Aristotle’s (384-322 BC) point the eye exists for the purpose of allowing creatures to see or that it’s reasonable to build a theory like utilitarianism which judges actions by the outcomes or goals achieved but to suggest what is life of earth is an end, purpose, or goal which can be explained only as the work of a “creator” was ultimately just “making stuff up”.  So to reductionists (1) the allegorical was “means something else”, (2) the anagogical was “points upward to our ultimate spiritual destiny” and (3) the teleological was “explained by its end or purpose”.

Anagoge (pronounced an-uh-goh-jee) should not be confused with Anna Gogo (pronounced an-uh-goh-goh, left), a chartered engineer at Red Earth Engineering or Anna Go-Go (pronounced an-uh-goh-goh, right), persona of the proprietor of Anna's Go-Go Academy (a go-go dancing school).  Ms Go-Go is also a self-described “crazy cat lady” and the author of Cat Lady Manifesto (2024); she is believed to be high on J.D. Vance’s (b 1984; US vice president since 2025) enemies list.  Note the armchair's doilies, a cat lady favorite.

Anna & Gogomobil TS 250.

There is also Anna's Gogo which is "Anna explaining the Goggomobil TS 250 Coupé” (in Russian).  The TS 250 was a version of the Goggomobil two-door sedan, one of the many “microcars” that emerged in post-war Europe.  First displayed in 1954 by Bavaria-based Hans Glas GmbH of Dingolfing, the Goggomobil T 250 sedan was about as conventional in appearance as microcars got and its configuration (RWD (rear-wheel-drive) with a rear-mounted 245 cm³, air-cooled parallel twin engine) was not unusual, the economy of production made possible by adapting for four (sometime three) wheeled use mechanical components from motor-cycles.  Although rising prosperity, increased average road-speeds and safety concerns ultimately doomed the sector (in its original form although it survived in an urban niche and there’s been something of a modern revival), more than 200,000 of the little sedans (some with displacements a large as 392 cm³ which can be thought of (loosely) as the “muscle car” or “big block” version) manufactured, production finally ending in 1969.

Glas publictity shot for 1955 Gogomobil T 250 (left) and 1957 Googlemobile TS 250 Coupé (right).

The TS coupé appeared three years after the sedan and used the formula which for more than a century has proved profitable for the industry: Take the platform of a prosaic, mass-market car and drape atop a “more stylish and sporty” body, sometimes with (a little) more power and always a higher price.  The approach was in 1964 exemplified by the original Ford Mustang but the TS 250 was unusual in that to achieve the desired style, the coupé was actually longer than the sedan (3,035 mm (119.5 inches) vs 2,900 mm (114.2 inches) but describing the accommodation as “2+2” was more accurate to modern eyes than the “full four-seater” claim attached to the sedan although, in the era, it wasn’t unusual for families of five or more to be crammed inside.  Like the sedans, the coupés were offered in “muscle car spec” and on the Autobahns, if given long enough and without too many aboard, over 100 km/h (60 mph) was possible.

1959 Gogomobil Dart.

The platform also provided the underpinnings for the quirkiest of the breed, the Goggomobil Dart a fibreglass-bodied “microcar roadster” developed in Australia, with what seems now a remarkable 700-odd sold between 1959 to 1961.  Even when using the “big 392” (not to be confused with the 392 cubic inch (6.4 litre) Chrysler Hemi V8 which in the US had just ended production), it wasn’t “fast” but, weighing only 345 kg (761 lb), with a small frontal area and what was at the time industry-leading aerodynamic efficiency, it was lively enough in urban use and, on short circuits, some even appeared in competition.  The slippery lines however, while adding a little to top speed, hadn't benefited from wind-tunnel testing to ensure downforce was sufficient for high speed stability and even at around the 70 mph (110 km/h) the specially tuned versions could reach on race tracks, the drivers reported "front-end lift" and unpredictable directional stability.  All things considered, it was probably just as well the factory stopped at 392 cm³.  

Gogo Anime.

GogoAnime is an online streaming site for anime and related TV content (the distinction between the genres escapes most but it's well-established so must be real) which maintains a large library of anime content “ranging from classic titles to the latest releases” and for international audiences offers both “dubbed” (voice in various languages) and “subbed” (on-screen sub-titles in various languages) versions although there's a sub-set of “hard-core” aficionados for whom that will mean little because they know the best way to watch anime is with the sound muted.  Reviewers of GogoAnime praise its “intuitive and user-friendly interface” which makes streaming an effortless experience and it does appear the more disturbing anime content (much of which is available on physical media “off the shelf” in Japanese convenience stores) isn’t hosted.  The lawfulness of GogoAnime offering “free streaming” of commercially released product seems murky so gogo-scrapers should probably stream while they still can.

Although long in the toolbox of theologians & Biblical scholars, anagogical analysis became an element for critics of poetry and, as the post-modernists taught us, everything is text so it can be applied to anything.  One case-study popular in teaching was George Orwell’s (1903-1950) Animal Farm (1945) and that’s because there’s a interesting C&C (compare & contrast) exercise in working out the anagoge first in Orwell’s original book and then in the film versions distributed in post-war Europe, the fun in that being the film rights were purchased by the US CIA (Central Intelligence Agency) which prevailed upon the makers to alter the ending so the capitalist class didn’t look so bad.  By conventional four-way analysis, Animal Farm traditionally is broken down as (1) Literal meaning: A tale of the revolt of the animals against their human overlords, and the outcome of that revolt, (2) Moral meaning: Power tends to corrupt'; (c) Allegorical meaning: Major=comrade Lenin; Napoleon=comrade Stalin; Snowball=Comrade Trotsky; Jones=corrupt capitalist owners of the means of production & distribution.

The Canyons, Cinema Poster.

Although theologians and literary critics alike prefer to apply their analytical skills to material densely packed with obscure meanings and passages impenetrable to most, their techniques yield results with just about any text, even something as deliberately flat and affectless like The Canyons (Paul Schrader’s (b 1946) film of 2013 with a screenplay by Bret Easton Ellis (b 1964)) one intriguing aspect of which was naming a central character “Christian” although unlike Bunyan’s (1628–1688) worthy protagonist seeking salvation in The Pilgrim's Progress, Ellis’s creation was an opportunistic, nihilistic, manipulative sociopath.  The author seems never to have discussed any link between the two Christians, one on a path to salvation, the other mid-descent into a life of drugs, sex, and violence.  It may be it was just too mischievously tempting to borrow the name of one of Christendom’s exemplars of redemption and use it for so figure so totally amoral and certainly it was a fit with the writer’s bleak view of Hollywood.  Structurally, the parallels were striking, Bunyan’s Christian trekking from the City of Destruction to Celestial City whereas Ellis has his character not seeking salvation but remaining in Hollywood on his own path of destruction, affecting both those around him and ultimately him too.  In interviews, Ellis said he chose the name after reading the E. L. James (b 1963) novel Fifty Shades of Grey (2011) in which Christian Grey was a central character and The Canyons does share more contemporary cultural touch-points with the novel than with Bunyan’s work.

A Lindsay Lohan GIF from The Canyons.

(1) Literal or Historical Meaning (a trust-fund movie producer exercises control over his girlfriend while being entangled in transactional and destructive relationships with others in a decadent Hollywood; (2) Moral Meaning: Christian’s controlling, voyeuristic cruelty and his girlfriend’s compromises illustrate the corrosion of moral agency induced by narcissism and a superficial, consumerist culture); (3) Allegorical Meaning (The Canyons is built as a microcosm of what Hollywood is imagined to be, Christian representing the ruthless producer; Tara the girlfriend as the powerless talent unable to escape from a web of exploitation and other characters as collateral damage.  The shuttered cinemas in inter-cut shots serve as allegory for the death of cinema, replaced by shallow, formulaic “product”; the film ultimately less about the two-dimensional characters than the descent of a culture to a moral wasteland and (4) Anagogical Meaning (The film is an eschatology of cultural decay; art corrupted by money, leaving something alive but spiritually dead, something which some choose to map onto late-stage capitalism sustained by atomized, voyeuristic consumption with human life cast adrift from moral responsibility or even its recognition).  Of course for moral theologians accustomed to dancing on the heads of pins, an anagogical viewing of The Canyons might allow one to see some hint of something redemptive and the more optimistic might imagine it as a kind of warning of what may be rather than what is, encouraging us to resist in the hope of transcendence.  That’s quite a hope for a place depicted as owing something to what’s found in Dante’s nine circles.