Pisteology

Pisteology (pronounced pi-stol-uh-jee)

(1) In theology, the branch dealing with the place and authority of faith.

(2) In philosophy, a theory or science of faith.

Circa 1870s: From the German Pisteologie, the construct being the Ancient Greek πίστις (píst(is)) (faith) + -eo- (faith) (akin to peíthein to persuade) + -logie.  The English form is thus understood as píst(is) +-e-‎ + -ology.  The Ancient Greek noun πίστις (pístis) (faith) was from the Primitive Indo-European bheydhtis, the construct being πείθω (peíthō) (I persuade) +‎ -τις (-tis); πεῖσῐς (peîsis) was the later formation.  Although in English constructions it’s used as “faith” (in the theological sense), in the original Greek it could impart (1) trust in others, (2) a belief in a higher power, (3) the state of being persuaded of something: belief, confidence, assurance, (4) trust in a commercial sense (credit worthiness), (5) faithfulness, honesty, trustworthiness, fidelity, (6) that which gives assurance: treaty, oath, guarantee, (7) means of persuasion: argument, proof and (8) that which is entrusted.  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).  The alternative spellings are pistology & pistiology.  Pisteology is a noun and pisteological is an adjective; the noun plural is pisteologies.

The early use of pisteology was in the context of theology and it appears in an 1880 essay on the matter of faith by the Congregational minister Alfred Cave (1847–1900).  The Oxford English Dictionary (OED) refers to the word as exclusively theological but in later editions noted it was also used to mean “a theory or science of faith”, reflecting its adoption in academic philosophy although the embrace must have been tentative because pisteology was (and remains) “rare”, listed as such by those lexicographers who give it a mention though what is clear is that it seems never to have been cross-cultural, remaining implicitly a thing of Christendom.  In a sense, it’s surprising it hasn’t appeared more, especially in the troubled twentieth century when matters of “faith and doubt” were questioned and explored in a flurry of published works.  Perhaps it was a division of academic responsibility, the devoted studying belief and the scholars the institution, the pragmatic settling for the Vatican’s (unofficial) fudge: “You don’t have to believe it but you must accept it.”

Pondering cross-cultural pisteology: Lindsay Lohan carrying the Holy Qur'an (Koran), Brooklyn, New York, May 2015.

While clearly the universities got involved and the intersection between pisteology epistemology (the study of knowledge and belief) does seem obvious to the point when the former might be thought a fork of the latter, its roots and concerns remained theological and Christian, exploring how faith functions in religious traditions, doctrines, and human understanding of the divine and many famous thinkers have written works which may be thought pisteological landmarks.  Saint Augustine of Hippo (354–430) wrote so widely it’s probably possible to find something which tracks the path of some direction in Christianity but underling it all was his famous admission: “I believe in order to understand”, more than a subtle hint that faith is a prerequisite for true comprehension of divine truth.  Saint Thomas Aquinas (1225–1274) lived 800-odd year later and was better acquainted with the philosophers of the Classical age.  Aquinas is sometimes said to have “integrated” Aristotelian philosophy with Christian theology and while this is misleading, he understood the spirit of reasoning from Antiquity was compelling and in a way that’s influential still, he argued faith and reason complement each other, defined faith as a virtue by which the intellect assents to divine truth under the influence of the will.  A central figure in Reformed theology, John Calvin (1509-1564) explored faith extensively in his Institutes of the Christian Religion. He described faith as a firm and certain knowledge of God's benevolence toward us, founded on the promise of the gospel and revealed by the Holy Spirit.  Martin Luther (1483–1546) probably thought this not so much a fudge as a needless layer, arguing that it was faith alone (rather than a virtuous life of good works) by which one would on judgement day be judged.  Faith then was the cornerstone of salvation in his doctrine of sola fide (faith alone), a rigor which would have pleased John Calvin (1509–1564).  The philosopher Søren Kierkegaard (1813–1855) was not a theologian but his writings had an influence on theological thought and in a nod to Aquinas highlighted the paradox of faith and what he called “leap of faith” as essential to authentic religious life and although he never explicitly discussed the “You don’t have to believe it but you must accept it” school of thought, it does seem implicit in his paradox.

For the bedside table: Karl Barth’s Kirchliche Dogmatik.

Friedrich Schleiermacher (1768–1834) is often styled “the father of modern liberal theology” and to him faith was an experiential relationship with the divine, rooted in a “feeling of absolute dependence.”  More conservative theologians didn’t much object to that notion but they probably thought of him something in the vein William Shakespeare (1564–1616) in Julius Caesar (1599) had Caesar say of Cassius: “He thinks too much: such men are dangerous.”  John Henry Newman (1801–1890) was one of those conservatives (albeit something of a convert to the cause who had a strange path to Rome) and he wrote much about the development of doctrine and the role of faith in understanding divine truth but it was the Swiss Protestant theologian Karl Barth (1882-1968) whose Kirchliche Dogmatik (Church Dogmatics (in English translation a fourteen-volume work of some six-million words and published between 1932 and 1967) that appeared the modern world’s most ambitious attempt to recover the proclamation of the word of God as the place where God's message of salvation meets sinful man: faith as an act of trust and obedience to God's self-revelation.  Barth’s contribution to pisteology was a rejection of natural theology, emphasizing faith as a response to God's revelation in Jesus Christ; it wasn’t exactly Martin Luther without the anti-Semitism but the little monk’s ghost does loom over those fourteen volumes.  Pius XII (1879-1958; pope 1939-1958), a fair judge of such things, thought Barth the most important theologian since Aquinas.

Barth though was a formalist, writing for other theologians who breathed rarefied intellectual air and he didn’t make pisteology easy or accessible and although Albert Speer (1905–1981; Nazi court architect 1934-1942; Nazi minister of armaments and war production 1942-1945) claimed to have read all fourteen volumes while serving the twenty year sentence (he was lucky to receive) for war crimes and crimes against humanity, (he had more time than most to devote to the task), he did acknowledge the conceptual and textual difficulties.  Barth seems not to have done much for Speer’s faith in God but, being Speer, he took from the six million works what suited him and decided he was atoning for his sins: “There is much that I still cannot comprehend, chiefly because of the terminology and the subject.  But I have had a curious experience.  The uncomprehended passages exert a tranquilizing effect.  With Barth's help I feel in balance and actually, in spite of all that's oppressive, as if liberated.”  Speer continued: “I owe to Barth the insight that man’s responsibility is not relieved just because evil is part of his nature. Man is by nature evil and nevertheless responsible.  It seems to me there is a kind of complement to that idea in Plato’s statement that for a man who has committed a wrong ‘there is only one salvation: punishment.’  Plato continues: ‘Therefore it is better for him to suffer this punishment than to escape it; for it sustains man’s inward being.’”

For those who want to explore Christocentric pisteology, Barth’s Kirchliche Dogmatik really isn’t a good place to start because his texts are difficult and that’s not a consequence of the English translation; those who have read the original in German make the same point.  Nor will those tempted by his reputation to try one of his shorter works be likely to find an easier path because his style was always one of dense prose littered with words obscure in meaning to all but those who had spent time in divinity departments.  When writing of German Lutheran theologian Isaak August Dorner (1809–1884) in Protestant Theology in the Nineteenth Century (1946) he wrote: “The assertion of a receptivity in man, the Catholic-type conception of the gratia preveniens which runs alongside this receptivity, the mystical culmination of this pisteology, are all elements of a speculative basic approach which can even be seen here, in Dorner.”  Is it any wonder some might confuse pisteology with piscatology (the study of fishing)?

Peanut

Peanut (pronounced pee-nuht)

(1) The pod or the enclosed edible seed of the plant, Arachis hypogaea, of the legume family, native to the tropical Americas (and probably of South American origin).  During the plant’s growth, the pod is forced underground where it ripens.  The edible, nut-like seed is used for food and as a source of oil (historically known variously also as the pinder, pinda and goober (used south of the Mason-Dixon Line (originally as “goober pea)), earthnut, groundnut & monkey nut (pre-World War II (1939-1945) UK use).

(2) The plant itself.

(3) Any small or insignificant person or thing; something petty.

(4) In US slang, a very small clam.

(5) In slang, barbiturates (recorded also of other substances delivered in small pills).

(6) In slang, small pieces of Styrofoam used as a packing material (known also as the “packing peanut”).

(7) Of or relating to the peanut or peanuts.

(8) Made with or from peanuts.

1790–1800: The construct may have been pea (in the sense of the small green vegetable) + nut but may etymologists think it was more likely a folk etymology of pinda or pinder, both forms still in dialectal use south of the Mason-Dixon Line.  The plant is apparently native to South America and it was Portuguese traders who early in the sixteenth century took peanuts from Brazil and Peru to Africa by 1502.  Its cultivation in Chekiang (an eastern coastal province of China) was recorded as early as 1573 and the crop probably arrived with the Portuguese ships which docked there.  According to the broadcaster Alistair Cooke (1908–2004), The spellings pea nut & pea-nut are obsolete.  Peanut is a noun & verb. Peanutted & peanutting are verbs and peanutty & peanutlike are adjectives; the noun plural is peanuts.

The word appears in many aspects of modern culture including “circus peanut” (a type of commercial candy), “cocktail peanuts” (commercially packaged salted nuts served (for free) in bars to heighten thirst and thus stimulate beverage sales (also known generically as “beer nuts”)), “peanut butter” (a spread made from ground peanuts and known also as “peanut paste”), “peanut butter and jelly” (a sandwich made with jelly (jam or conserve) spread on one slice and peanut butter on the other), “small peanuts” (very small amount (always in the plural), “peanut milk” (a milky liquid made from peanuts and used as a milk substitute), peanut brittle (a type of brittle (confection) containing peanuts in a hard toffee), “peanut butter cup” (a chocolate candy with peanut butter filling), “peanut bunker” (a small menhaden (a species of fish)), “hog peanut” (a plant native to eastern North America that produces edible nut-like seeds both above & below ground (Amphicarpaea bracteata)), “peanut worm” ( sipunculid worm; any member of phylum Sipuncula. (Sipuncula spp), “peanut cactus” (a cactus of species Chamaecereus silvestrii), “peanut ball” (in athletics & strength training, an exercise ball comprised of two bulbous lobes and a narrower connecting portion), “peanut marzipan” (a peanut confection made with crushed peanuts & sugar, popular in Central & South America), “peanut whistle” (in the slang of the ham radio and citizens band (CB) radio communities, a low-powered transmitter or receiver, “peanut tree” (A tree of the species Sterculia quadrifida), “peanut-headed lanternfly” (In entomology, a species of Neotropical fulgorid planthopper (Fulgora laternaria)) and peanut tube (in electronics, a type of small vacuum tube).

Herbert (HW) Horwill’s (1864-1943) A Dictionary of Modern American Usage (1935) was written as kind of trans-Atlantic companion to Henry Fowler’s (1858–1933) classic A Dictionary of Modern English Usage (1926) and was one of the earliest volumes to document on a systematic basis the variations and dictions between British and American English.  The book was a kind of discussion about the phrase “England and America are two countries separated by one language” attributed to George Bernard Shaw (GBS; 1856-1950) although there are doubts about that.  Horwill had an entry for “peanut” which he noted in 1935 was common in the US but unknown in the UK where it was known as the “monkey nut”.  According to the broadcaster Alistair Cooke (1908–2004), the world “peanut” became a thing in the UK during the early 1940s when the US government included generous quantities of the then novel peanut butter in the supplies of foodstuffs included in the Lend-Lease arrangements.

In idiomatic use, the phrase “if you pay peanuts, you get monkeys” is used to suggest that if only low wages are offered for a role, high quality applicants are unlike to be attracted to the position.  The phrase “peanut gallery” is one of a number which have enter the language from the theatre.  The original Drury Lane theatre in London where William Shakespeare’s (1564–1616) were staged was built on the site of a notorious cockpit (the place where gamecocks fought, spectators gambling on the outcome) and even before this bear and bull-baiting pits had been used for theatrical production of not the highest quality.  That’s the origin of the “pit” in this context being the space at the rear of the orchestra circle, the pit sitting behind the more desirable stalls.  By the Elizabethan era (1558-1603), the poor often sat on the ground (under an open sky) while the more distant raised gallery behind them contained the seats which were cheaper still; that’s the origin of the phrase “playing to the gallery” which describes an appeal to those with base, uncritical tastes although “gallery god” (an allusion to the paintings of the gods of antiquity which were on the gallery’s wall close to the ceiling) seems to be extinct.  The “peanut gallery” (the topmost (ie the most distant and thus cheapest) rows of a theatre) was a coining in US English dating from 1874 because it was the habit of the audience to cast upon to the stage the shells of the peanuts they’d been eating although whether this was ad-hoc criticism or general delinquency isn’t known.  The companion phrase was “hush money”, small denomination coins tossed onto the stage as a “payment” to silence an actor whose performance was judged substandard.  “Hush money” of course has endured to be re-purposed, now used of the payments such as the one made by Donald Trump (b 1946; US president 2017-2021; president elect 2024) to Stormy Daniels (stage name of Stephanie Gregory, b 1979).

Chairman Mao Zedong (left) and Generalissimo Chiang Kai-shek (right), celebrating the Japanese surrender, Chongqing, China, September 1945.  After this visit, they would never meet again.

Joseph "Vinegar Joe" Stilwell (1883–1946) was a US Army general who was appointed chief of staff to the Chinese Nationalist Leader, Generalissimo Chiang Kai-shek (1887-1975) (Generalissimo was a kind of courtesy title acknowledging his position as supreme leader of his armed forces; officially his appointment in 1935 was as 特級上將 (Tèjí shàng jiàng) (high general special class)).  Stilwell’s role was to attempt to coordinate the provision of US funds and materiel to Chiang with the objectives of having the Chinese Nationalist forces operate against the Imperial Japanese Army in Burma (now known usually as Myanmar).  Unfortunately, the generalissimo viewed the Chinese communists under Chairman Mao (Mao Zedong 1893–1976; chairman of the Chinese Communist Party (CCP) 1949-1976) as a more immediate threat than that of Nippon and his support for US strategy was no always wholehearted. 

So Stilwell didn’t have an easy task and in his reports to Washington DC referred to Chiang as “Peanut”.  Apparently, “peanut” had originally been allocated to Chiang as one of the army’s random code-names with no particular meaning but greatly it appealed to Stillwell who warmed to the metaphorical possibilities, once recorded referring to Chiang and his creaking military apparatus as “...a peanut perched on top of a dung heap...”  That about summed up Stillwell’s view of Chiang and his “army” and in his diary he noted a military crisis “would be worth it” were the situation “…just sufficient to get rid of the Peanut without entirely wrecking the ship…”  A practical man, his plans extended even to assassinating the generalissimo although these were never brought to fruition.  Eventually, Stilwell was recalled to Washington while Chiang fought on against the communists until 1949 when the Nationalists were forced to flee across the straits of Formosa to the Island of Taiwan, the “renegade province” defying the CCP in Beijing to this day.  Stillwell did have one final satisfaction before being sacked, in 1944 handing Chiang an especially wounding letter from Franklin Delano Roosevelt (FDR, 1882–1945, US president 1933-1945), the reaction so pleasing he was moved to write a poem:

I have waited long for vengeance,
At last I've had my chance.
I've looked the Peanut in the eye
And kicked him in the pants.
 
The old harpoon was ready
With aim and timing true,
I sank it to the handle,
And stung him through and through.
 
The little bastard shivered,
And lost the power of speech.
His face turned green and quivered
As he struggled not to screech.
 
For all my weary battles,
For all my hours of woe,
At last I've had my innings
And laid the Peanut low.
 
I know I've still to suffer,
And run a weary race,
But oh! the blessed pleasure!
I've wrecked the Peanut's face.

Phobias

One who suffers a morbid fear of peanut butter sticking to the roof of one's mouth is said to be an arachibutyrophobe.  Phobias need not be widely diagnosed conditions; they need only be specific and, even if suffered by just one soul in the world, the criteria are fulfilled.  In this sense, phobias are analogous with syndromes.  A phobia is an anxiety disorder, an unreasonable or irrational fear related to exposure to certain objects or situations.  The phobia may be triggered either by the cause or an anticipation of the specific object or situation.

Lindsay Lohan in The Parent Trap (1998) introduced the culinary novelty of peanut butter spread on Oreos; an allure appalled arachibutyrophobes avoid.

The fifth edition of the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM-5 (2013)) made some interesting definitional changes from the earlier DSM-4 (1994):  (1) A patient no longer needs to acknowledge their anxiety is excessive or unreasonable in order to receive a diagnoses, it being required only that their anxiety must be “out of proportion” to the actual threat or danger (in its socio-cultural context).  (2) Symptoms must now, regardless of age, last at least six months.  (3) The diagnostic criteria for social phobias no longer specify that age at onset must be before eighteen, a change apparently necessitated by the substantial increase in reporting by older adults with the DSM editors noting the six-month duration threshold exists to minimize the over-diagnosis of transient fears.

Whether it was already something widely practiced isn’t known but Lindsay Lohan is credited with introducing to the world the culinary novelty Oreos & peanut butter in The Parent Trap.  According to the director, it was added to the script “…for no reason other than it sounded weird and some cute kid would do it."  Like some other weirdnesses, the combination has a cult following and for those who enjoy peanut butter but suffer arachibutyrophobia, Tastemade have provided a recipe for Lindsay Lohan-style Oreos with a preparation time (including whisking) of 2 hours.  They take 20 minutes to cook and in this mix there are 8 servings (scale ingredients up to increase the number of servings).

Ingredients

2 cups flour
1 cup unsweetened cocoa powder (plus more for dusting)
¾ teaspoon kosher salt
1 ¼ cups unsalted butter (at room temperature)
¾ cup sugar
1 teaspoon vanilla extract
Powdered sugar, for dusting

Filling Ingredients

½ cup unsalted butter, at room temperature
¼ cup unsweetened smooth peanut butter
1 ½ cups powdered sugar
1 teaspoon vanilla extract
A pinch of kosher salt (omit if using salted peanut butter)

Filling Instructions

(1) With a stand mixer fitted with a paddle attachment, the butter & peanut butter until creamy.

(2) Gradually add powdered sugar and beat to combine, then beat in vanilla and salt.

Whisking the mix.

Instructions

(1) Preheat the oven to 325°F (160°C). Line two baking sheets with parchment paper.

(2) In small bowl, whisk together flour, cocoa powder & salt.

(3) In a stand mixer fitted with a paddle attachment, cream together the butter and sugar until light and fluffy.  Mix in the vanilla extract. With the mixer running on low speed, add the flour mixture and beat until just combined (it should remain somewhat crumbly).

(4) Pour mixture onto a work surface and knead until it’s “all together”; wrap half in plastic wrap and place in refrigerator.

(5) Lightly dust surface and the top of the dough with a 1:1 mixture of cocoa powder and powdered sugar.

(6) Working swiftly and carefully, roll out dough to a ¼-½ inch (6-12 mm) thickness and cut out 2 inch (50 mm) rounds.  Transfer them to the baking sheets, 1 inch (25 mm) apart (using a small offset spatula helps with this step). Re-roll scraps and cut out more rounds, the repeat with remaining half of the dough.

(7) Bake cookies until the tops are no longer shiny ( about 20 minutes), then cool on pan for 5 minutes before transferring to wire rack completely to cool.

(8) To assemble, place half the cookies on a plate or work surface.

(9) Pipe a blob of filling (about 2 teaspoons) onto the tops of each of these cookies and then place another cookie on top, pressing slightly but not to the extent filled oozes from the sides.

(10) Refrigerate for a few minutes to allow the filling to firm up.  Store in an air-tight container in refrigerator.

The manufacturer embraced the idea of peanut butter Oreos and has released versions, both with the classic cookie and a peanut butter & jelly (jam) variation paired with its “golden wafers”.  As well as Lindsay Lohan’s contribution, Oreos have attracted the interest of mathematicians.  Nabisco in 1974 introduced the Double Stuf Oreo, the clear implication being a promise the variety contained twice crème filling supplied in the original.  However, a mathematician undertook the research and determined Double Stuf Oreos contained only 1.86 times the volume of filling of a standard Oreo.  Despite that, the company survived the scandal and the Double Stuf Oreo’s recipe wasn’t adjusted.

Scandalous in its own way was that an April 2022 research paper published in the journal Physics of Fluids wasn’t awarded that year’s Ig Nobel Prize for physics, the honor taken by Frank Fish, Zhi-Ming Yuan, Minglu Chen, Laibing Jia, Chunyan Ji & Atilla Incecik, for their admittedly ground-breaking (or perhaps water-breaking) work in explaining how ducklings manage to swim in formation.  More deserving surely were Crystal Owens, Max Fan, John Hart & Gareth McKinley who introduced to physics the discipline of Oreology (the construct being Oreo + (o)logy).  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).  Oreology is the study of the flow and fracture of sandwich cookies and the research proved it is impossible to split the cream filling of an Oreo cookie down the middle.

An Oreo on a rheometer.

The core finding in Oreology was that the filling always adheres to one side of the wafer, no matter how quickly one or both cookies are twisted.  Using a rheometer (a laboratory instrument used to measure the way in which a viscous fluid (a liquid, suspension or slurry) flows in response to applied forces), it was determined creme distribution upon cookie separation by torsional rotation is not a function of rate of rotation, creme filling height level, or flavor, but was mostly determined by the pre-existing level of adhesion between the creme and each wafer.  The research also noted that were there changes to the composition of the filling (such as the inclusion of peanut butter) would influence the change from adhesive to cohesive failure and presumably the specifics of the peanut butter chosen (smooth, crunchy, extra-crunchy, un-salted (although the organic varieties should behave in a similar way to their mass-market equivalents)) would have some effect because the fluid dynamics would change.  The expected extent of the change would be appear to be slight but until further research is performed, this can’t be confirmed.

Novecento

Novecento (pronounced no-vee-chen-toh)

(1) In Italian, nine hundred (900).

(2) In Italian the “twentieth century (1900s)”, the term used in the modern way to define the century as 1900-1999 rather than the strictly correct 1901-2000.

(3) As Novecento Italiano (literally the “Italian 1900s”), the Italian artistic movement founded in Milan in 1922 with the aim of representing the fascism of Benito Mussolini (1883-1945; Duce (leader) & prime-minister of Italy 1922-1943) in artistic form.

An Italian word which translates literally as nine-hundred (900), the construct being nove (nine) +‎ cento (hundred).  Nove was from the Latin novem, from noven (contaminated by decem, the original form preserved in nōnus), from the Proto-Italic nowem, from the primitive Indo-European hnéwn̥, the cognates including the Sanskrit नवन् (navan), the Ancient Greek ἐννέα (ennéa), the Gothic niun and the Old English nigon (which became the English nine).  Cento was from the Latin centum, from the Proto-Italic kentom, from the primitive Indo-European ḱm̥tóm, the formal cognates including the Sanskrit शत (śata), the Old Church Slavonic съто (sŭto) and the Old English hund (from which English, with an appended suffix, gained “hundred”. In Italian, the adjective novecentistico (feminine novecentistica, masculine plural novecentistici, feminine plural novecentistiche) is used generally of “twentieth century art” while “Novecento Italiano” was specifically of the movement (1922-1943) associated with Italian fascism.  However, “novecentistico” is sometimes used casually in the sense of “modern art”.  Novecento is a noun and novecentesco & novecentistico are adjectives.

Mussolini, Italian fascism and the Novecento Italiano 

In Italy and beyond, the curious coming to power in 1922 of Benito Mussolini (an event less dramatic than the Duce’s subsequent “March on Rome” propaganda would suggest) triggered many events (Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) always acknowledging the debt the Nazi state owed because "Mussolini was the one who showed us it could be done") and one of the more enduring footnotes of the epoch was the Novecento Italiano, opportunistically announced as having been “formed” in Milan in 1922 (although some “members” at the time appear not to have been aware they’d "joined".  What attracted the movement’s founders was the what Mussolini called “la visione fascista” (“the Fascist vision” and sometimes translated as “the Fascist platform” (la piattaforma fascista) although, as the years went by, most seemed to conclude Mussolini dealt more in concepts than plans (even the so-called "corporate state" was never really "corporatized").  The Duce had expressed his disgust at the decadence of the modern Italian people, believing they had been seduced by French ways into “elevating cooking to the status of high art”, declaring he would never allow Italy to descend to the level of France, a country ruined by “alcohol, syphilis and journalism”.  His vision extended also to reviving national vigour with “the beneficial hygiene of war”, something which worked only until his army was confronted by forces with more firepower than the brave but out-gunned (and out-gassed) Abyssinian (Ethiopian) tribesman.  Mussolini was harking back to the glories of the Roman Empire which has once stretched from “Hadrian’s Wall to the first cataract of the Nile, from Parthia to the Pillars of Hercules” and while so much of fascism was fake and bluster, the Duce genuinely was intoxicated at the notion he might be a “new Roman Emperor”.

Paesaggio urbano (Urban Landscape, circa 1924), oil on paper mounted on board by Mario Sironi.  Despite his latter day reputation, not all Sironi's representations of streets and buildings were gloomy, cold scenes but the ones now most popular seem to be; they must suit the twenty-first century zeitgeist.  Sironi was a devoted and leading Futurist and traces of that really never left his works; his most compelling technique was to exclude the human element from his urban scenes or deliberately have the figures dwarfed by the built environment.  The supremacy of the state over the individual was a core component of fascism and although as a motif it isn't apparent in all of the Novecento Italiano's output, it's a recurrent theme in Sironi's works. 

It was a vision which appealed to a certain sort of artist, one with a mind full of the grandeur of Italy's classical artistic heritage and the possibilities offered by science and the techniques of modernity, something seen as an authentic continuation of the works of Antiquity and the Renaissance whereas other threads in modern art, like the Futurism which had come to dominate avant-garde Italian art, were derided as “the work of skilled draftsmen”.  Futurism had also been disruptive and Italy had suffered more from the effects of World War I (1914-1918) that its status as a nominal victor might have been expected and like Mussolini, one of the Novecento Italiano’s key themes was a “return to order”, presumably the cultural analogue of “making the trains run on time”.  Again reflecting the post-Renaissance “construction” of a certain “idea” of the perfection of things in the ancient world, the movement sought a “return” to the Classical values of harmony, clarity, and stability.  They were pursuing a myth which remains to some persuasive, even today.

Lindsay Lohan as the Novecento Italiano might have depicted her: Lindsay (2019) by Sam McKinniss (b 1985), from a reference photograph taken 22 July 2012, leaving the Chateau Marmont, West Hollywood, Los Angeles.

The most obvious influence on the movement was a return to the imagery associated with Antiquity (albeit with many of the exemplars from later artists), with mythological or historical subjects, emphasizing form and balance, a deliberate rejection of the abstraction and dynamism of Cubism, Vorticism or Futurism.  Instead, a figurative and realist prevailed, an attempt deliberately to place the movement as the inheritor of Italy’s artistic heritage.  The movement was founded by a number of prominent figures but remains most associated with art collector, critic & journalist Margherita Sarfatti (1880–1961).  That focus is probably unfair to others but signora Sarfatti also wrote advertising copy for the Partito Nazionale Fascista (the PNF, the National Fascist Party) and perhaps more significantly, was also Mussolini’s mistress, a form of administrative horizontal integration not unfamiliar to the Duce.  Prominent members of the movement included Mario Sironi (1885-1961), known for his monumental and often sombre depictions of urban landscapes and political figures, Achille Funi (1890-1972) who focused on classical subjects with modern interpretations and Felice Casorati (1883-1963), in many ways the most interesting of the movement because few were more accomplished in the technique of fusing elements of modernism with a sharp focus on form and structure; the (not always complimentary) phrase “technical ecstasy” might have been invented to critique his output.  The most comprehensive collection of the movement’s works is displayed in Rome’s La Galleria Nazionale d’Arte Moderna e Contemporanea (National Gallery of Modern and Contemporary Art).

Donna al caffè (Woman in the Café, 1931), oil on canvas by Antonio Donghi (1897-1963). The subject matter (a lone woman at a café table) was familiar in European art but the artists of the Novecento Italiano anticipated the later technique of "photographic clarity", achieved with the air of stillness, reminiscent of the precision with which Renaissance portraits were staged though without their sumptuous detailing.  As well as the movement's focus on clarity, order, and balance, there was a new interest in depicting "ordinary" urban citizens in scenes of a detached, almost serene realism.  In the work of the Novecento Italiano, woman tended to be represented as what the fascist state would have liked their citizens to be.

The comparisons with “Nazi art” are sometimes made but because art was a topic of little interest to Mussolini (who preferred the Autostrada (the world’s first motorways (freeways)), tanks and battleships, never in Italy as there anything so so dictatorial and the funding was spread to ensure the widest support for the regime.  That was a contrast with Hitler who to his dying day never ceased to think of himself as “an artist” and assumed the role of the Third Reich’s chief critic and censor, meaning there was a recognizably political theme to the art of the period.  Interestingly, while artists in the Reich increasingly “worked towards the Führer” and dutifully churned out what they knew would be “regime approved”, more than one memoir from his contemporaries recorded how little interest he took in them, responding with delight only to stuff like landscapes or portraiture he thought works of genuine beauty.  Really, there were probably fewer than a couple of dozen “Nazi” paintings or sculptures; it was just that hundreds of artists produced them thousands of times.

Dafne (1934), oil on plywood by Felice Casorati.  Casorati’s work often featured mythological subjects but, unlike many, he surrounded them with simplified forms, drawing attention to his sense of focus, precise structure and clarity.  Here, Daphne (in Greek mythology transformed into a laurel, the tree sacred to Apollo), is rendered in a figurative, geometric style with flat, muted colors, the work, while obviously modernist, owing a debt to classical traditions, Mannerism and hinting even at the Italian Primitives.

So the movement was neither monolithic nor “political” in the way things were done in the Third Reich and certainly nothing like the even more severe regime which prevailed in comrade Stalin’s (1878-1953; Soviet leader 1924-1953) Soviet Union but it was supported to some extent by the Fascist state and while that association proved helpful, even before the tide of World War II (1939-1945) turned against Italy, as early as the mid-1930s the historic moment of Novecento Italiano had already passed as the world responded to the latest “shock of the new”, the language of surrealism and other adventures in abstraction capturing the imagination.  When in 1943 Italian Fascism “burst like a bubble” and Mussolini was removed from power, the movement was dissolved.  However, artistically, the legacy was real in that it did foster a dialogue between modernism and tradition in European art and ensured the Italian state during the inter-war years became involved in the commissioning of monumental and representational public art, beginning a tradition which continues to this day.

Decadence

Decadence (pronounced dek-uh-duhns or dih-keyd-ns)

(1) The act or process of falling into an inferior condition or state; deterioration; decay.

(2) Synonyms: decline, retrogression, degeneration

(3) Moral degeneration or decay; turpitude.

(4) Unrestrained or excessive self-indulgence.

(5) The decadent movement in literature (often with an initial capital and extended sometimes to the visual arts).

1540–1550: From the early fifteenth century French décadence, from the Medieval Latin dēcadentia (decay), from the Late Latin dēcadent-, stem of dēcadēns (falling away), the present participle of the Vulgar Latin dēcadere (to fall away; to decay), an etymologically restored form of the Latin dēcidere (to fall away, fail, sink, perish”), the construct being de- (apart, down) + cadere (to fall (from the primitive Indo-European root kad- (to fall)).  The meaning “process of falling away from a better or more vital state” dates from the 1620s while the use to define epochs is traced by some historians to the sense used of “decadent” in 1837 by Thomas Carlyle (1795–1881): “…in a state of decline or decay (from a former condition of excellence)”, decadent from the from French décadent (a back-formation from décadence).  The use to refer (disparaging) the perceived corruption of literary values began in the 1850s and thirty years later was common in both French and English criticism.  The addition of the sense of decadence being “a form of self-indulgence” seems not to have emerged until the late 1960s when it was applied (negatively) to the counter-culture but modern commerce soon re-packaged to use it of products marketed as “desirable and satisfying”; creamy desserts were often so labeled and the cake “Chocolate Decadence” became a generic term, the recipes varying greatly in detail.  Originally, the term “decadence” was used of “a period of historical decline, particularly of empires or civilizations” but, from the late nineteenth century, it shifted to become a literary & artistic word describing a movement and later a type of moral or cultural behavior, particularly human behavior that is seen as self-indulgent or excessive.  Finally, it became the name of a chocolate cake, something (vaguely) linked to association philosophers and historians would make between the decline of civilizations declined from periods of greatness into moral and structural decay, often with a focus on materialism and indulgence.  Decadence & decadency are nouns, decadent is a noun & verb and decadently is an adverb; the noun plural is decadences.

The related adjective deciduous was from the Latin dēciduus (falling down or off), from dēcidō (fall down) and is now most familiar from the arboreal branch of biology where it describes trees which shed their leaves (variously in winter, the fall (autumn) or the dry season.  However, in the technical language of anatomy it’s used of body parts which fall off or are shed, at a particular time or stage of development (ie not the result of injury or disease) and more generally can be used figuratively of things transitory or ephemeral, this mostly as a literary device.  Obviously also related is the noun decay, from the Middle English decayen & dekeyen (to decrease, diminish), from the Anglo-Norman decaeir (to fall away, decay, decline), from the Vulgar Latin dēcadere.  Decay describes the process or result of being gradually decomposed; rot, decomposition and is widely used of qualities such as (1) a deterioration of condition; loss of status, quality, strength, or fortune, (2) civic, societal or moral decay and (3) systemic decay.  It was also once used of overthrows of governments and even now has a technical meaning in computer programming.

Lindsay Lohan arriving at the Maddox Gallery to attend the Tyler Shields (b 1982) Decadence exhibition private view, London, February 2016.

Despite the spelling, unrelated is the noun “decade”.  Decade (the spelling decad long obsolete) was from the Middle English decade, from the Old French decade, from the Late Latin decādem ((set of) ten), from the Ancient Greek δεκάς (dekás), from δέκα (déka) (ten).  In English, the reference to a “span of ten years” was originally a clipping of the phrase “decade of years”, that seeming tautology existing because over the centuries there have been also “decades of soldiers” (ie ten men), “decades of days” (in history a period of ten days, particularly those in the ancient Egyptian, Coptic, and French Revolutionary calendars, “decades of books” (a work in ten parts or books, particularly such divisions of Roman historian Livy’s (Titus Livius; 59 BC–17 AD) Ab Urbe Condita (literally “From the Founding of the City” and in English usually styled as History of Rome), “decades of prayers” (in the rituals of the Roman Catholic Church, a series of prayers counted on a rosary, typically consisting of an Our Father, followed by ten Hail Marys, and concluding with a Glory Be and sometimes the Fatima Prayer), “decades of stuff” (things which existed as a group, set or series of ten),  The dominant, modern sense of “a period of ten years” dates from the seventeenth century while the notion it “usually” is one beginning with a year ending in 0 and ending with a year ending in 9” was (more or less) formalized in the nineteenth.  In technical use “decade” has been re-purposed in some specialist fields including the Braille language (to refer to the various sets of ten sequential characters with predictable patterns), electronics (of devices or components used to represent digits and physics & engineering (of the interval between any two quantities having a ratio of 10 to 1).

For what most people do most of the time, a decade is “a period of ten years beginning with a year ending in 0 and ending with a year ending in 9” (ie the 1980s, 1990s etc) bit it remains correct that a decade can be any period of that duration (such as 1994-2003).  May style guides don’t approve of this, not because it’s technically wrong but because it can tend to confuse if things are not carefully phrased.  That seems wise advice although the suggestion terms like decennium or decennary can be a substitute for “non-standard” ten-year periods is unlikely to catch on.  Words nerds note that the computation protocol for something like “the 1970s” is xxx0-xxx9 whereas for “real” decades it’s xxx1-xxx0, following the practice for centuries and millennia, something which creates the certain anomalies because there was no “year 0”, the Western calendrical shifting directly from 1 BC to 1 AD.  “Decadence” and “decade” do however sometimes mix: the Japanese term Lost Decade (失われた10年) (Ushinawareta Jūnen) coined in the late 1990s to describe the period of national economic stagnation in precipitated by the collapse of the asset price bubble (notably Tokyo commercial floor-space) which began in 1990.  The phenomenon though endured and economists responded in subsequent decades by adding 失われた20年(lost 20 years) and 失われた30年 (lost 30 years).  The 2020s are showing little indication of a return to high growth and given Japan’s structural challenges (debt rations and an aging & declining population, there’s an expectation 失われた40年 will appear in the late 2020.

The other chocolate cake: Chocolate Decadence Soap by Heritage Downs: Aus$6.50 (inc GST) per cake; the gift for the chocaholic who has everything.

In the history of art or literary theory, “decadent” was in the nineteenth century iused to describe a period during which the output was “qualitatively in decline” compared with the (perceived) excellence of a former age.  Historically, it was applied to the Alexandrine period (300-30 BC) the period after the death of Augustus (Gaius Julius Caesar Augustus (known also as Octavianus (Octavian)); 63 BC-14 AD, founder of the Roman Empire (27 BC-476 AD) and first Roman emperor 27 BC-14 AD).  In modern use it’s applied to the late nineteenth century symbolist movement in France (the poetry a particular target).  The movement emphasized the autonomy of art (exemplified in the contemporary phrase l'art pour l'art (art for art's sake), the need for sensationalism & melodrama, egocentricity, the bizarre or (wholly or partially) artificial, and the superior “outsider” position of the artist who was “in” yet not quite unambiguously “of” society; a critic rather than a participant (which of course was a reference to middle-class (or bourgeois society).  What is now classified as “decadent” poetry was preoccupied with personal experience, self-analysis, perversity, the suffering of artists and elaborate and exotic sensations.

View of Amalfi (1844), pencil, ink & water colour by John Ruskin (1819-1900).

In France the exemplar of decadence was the poet & critic Charles Baudelaire (1821–1867) whose book of lyric poetry Les Fleurs du mal (The Flowers of Evil; the first version published in 1857) is regarded still a manifest of the movement (though some conservative critics prefer “cult”) and the deconstructions who trace the changes in tone (he continued to add material until his death) regard it as something of a “journal” of the times.  In English translation, Les Fleurs du mal is some 300 pages and, in the way of the movement, the poetic forms are not “traditional” and some of the imagery is as suggestive as the thematic motifs of eroticism, suffering, sin, evil and death which will delight some and repel others and the latter wishing to explore the movement might find more accessible the novel À rebours (Against the Grain (published also as Against Nature); 1884) by the French author & art critic Joris-Karl Huysmans (pseudonym of Charles-Marie-Georges Huysmans (1848–1907)); it’s a slimmer volume which English poet & critic Arthur Symons (1865–1945) would later describe as the movement’s “breviary” (in this context “a brief summary”).  There were many notable figures who devoted their lives to proving their allegiance to this aesthetic cult and the preoccupation with decay, ruins sadness and despair was appealing to nihilists and neo-Romantics, linked even with twentieth century German fascism which was styled (however misleadingly) as a revival of purity and a return to Classical roots.  It never caught on in quite the same way in the English-speaking world the influences are clear in the work of “excessively civilized” & “troubled” figures like the Irish writer Oscar Wilde (1854–1900) and English aesthete John Ruskin.

Chocolate Decadence Cake by Vegan Peace (Striving towards peacefully sharing our Earth).

Ingredients (wet & dry to be mixed separately)

1½ cups whole wheat pastry flour (or gluten-free all-purpose flour) (dry).
1 cup organic white sugar (not powdered) (dry).
3 tablespoons cocoa powder, sifted if lumpy (not Dutch process cocoa) (dry).
1 level teaspoon baking soda (dry).
¼ teaspoon sea salt (dry).
1 teaspoon vanilla extract (wet).
1 tablespoon apple cider vinegar (wet).
1½ cup oil (sunflower, non-virgin olive, melted coconut, or safflower) (wet).
1 cup chocolate soymilk (wet).

Freaky Frosting Ingredients

5 tablespoons plus 1 teaspoon non-hydrogenated margarine.
2¼cups plus 4 teaspoons organic powdered (confectioner's) sugar.
5 tablespoons plus 1 teaspoon cocoa powder (sifted if lumpy).
2 teaspoons vanilla extract.
Pinch of sea salt.
½ cup chocolate soymilk.

Directions

(1) Preheat oven to 350° F (175° C).

(2) Oil 9 x 9 inch (230 x 230 mm) pan or a dozen muffin cups.

(3) Mix wet & dry ingredients separately ensuring each is lump-free and well-mixed.

(4) Gently combine wet-mix & dry-mix do not “over-mix” (the batter will at this point taste strange but this will disappear in the baking process.

(5) Pour mix into oiled baking pan or muffin cups and bake until the point where a knife inserted in the centre comes out clean (ie no trace of liquid or semi-liquid batter).  For cupcakes, this should take about 20 minutes; for the pan between 30-40 minutes.

(6) Remove from oven and allow cake to cool before frosting.

Frosting Directions

(7) Using electric beater, whip margarine in a large bowl until fluffy (do not over-whip.

(8) Slowly add in remaining ingredients one at a time, in the order listed.  Beat at high speed until very fluffy, using a rubber spatula to scrape down the sides of bowl as needed.

(9) Refrigerate frosting until cake has cooled.

(10) Frost cake, ideally after allowing frosting to warm to room temperature before serving cake.  A chocolate decadence may be decorated with edible flowers, raspberries, strawberries, chocolate shavings or whatever else seems to suit.