Jail

Jail (pronounced jeyl)

(1) A prison (in some places used generally of institutions of incarceration, in others tending to be applied to structures used for the detention of those awaiting trial or convicted of minor offenses).

(2) To take into or hold in lawful custody; to imprison; to incarcerate.

(3) In horse racing, the condition created by the requirement that a horse claimed in a claiming race not be run at another track for some period of time (usually 30 days).

(4) In dodgeball (and related games), the area where players who have been struck by the ball are confined.

(5) In computing, as used by certain variants of Linux, an implementation of a sandbox in which can be run an instance of another OS (operating system).

1225–1275: From the Middle English gayole, gaylle, gaille, gayle, gaile, gaiole, jaiole & jaile, from the Old North French gaiole, gayolle & gaole and the Old French jaiole (cage), from the Medieval Latin gabiola, from the Vulgar Latin gaviola, a variant of the Late Latin caveola (small cage, cell), diminutive of the Classical Latin cavea (cavity, coop, cage).  Regionalism in language was one more common (especially in eras when population movement (particularly in rural areas)) was more limited and the two spellings in the Old French variants reflect the independent linguistic evolutions, the spelling “gaole” indicative of a pronunciation in use until the seventeenth century.  It fully displaced the native Middle English quartern (prison, jail, cell), from the Old English cweartern (jail, prison) and partially displaced the native Middle English lok, from the Old English loc (enclosure, pen; jail, prison) (from which English gained “lock”) and the Middle English carcern, from the Old English carcern, from the Latin carcer (prison, jail).  In the Old English, there were many words meaning jail (regionalism also a factor here) including heaþor & heolstorloca (the latter meaning also “jail cell”), clūstorloc, dung (the latter meaning also also “dungeon”), hlinræced, nirwþ, nīedcleofa, hearmloca and nearu.  Jail & jailing are nouns & verbs; enjail, rejail, jailor (or jailer) & jailoress (or jaileress) are nouns, jailed & enjailed are verbs, jailless, jailish, jailable, nonjailable & jaillike are adjectives; the noun plural is jails.

In English, there are seeming anomalies which must baffle those learning the tongue and make them wonder how such a messy and sometimes inconsistent language became something of the world’s lingua franca.  Were it possible to have a committee edit the lexicon and eliminate the pointlessly troublesome, not only might something be done about homophones like “razed” (demolished) and “raised” (built) but the “gaol” (still used in parts of the English-speaking world to mean “jail”) would be retired and “jail” would become universal.  Jail as a noun dates from the thirteenth century and the persistence of “gaol” as the preferred form in the UK is attributed to the continued use in statutes and other official documents although there may also have been some reluctance to adopt “jail” because this had come to be regarded as an Americanism.

Some idiomatic and slang uses

Things to find on the web.

A “jailbreak” literally is “an escape from jail” but it was adopted in the ecosystem created by the computer industry to refer to modification to the hardware or firmware of an electronic device (mobile phones, tablets, gaming consoles etc) to allow the installation and use of software not officially supported or explicitly excluded by the manufacturer.  With the coming of AI (artificial intelligence) LLMs (large language models), jailbreak also became the term for a prompt which in some way bypasses any ethical restrictions imposed by the vendor.  In ice hockey, the jailbreak is a rule applied in some leagues under which a penalty is ended if the short-handed team scores; the goal scored in such circumstances is a jailbreak.  Any prisoner who emerges from jail (whether by a jailbreak or by more regular means) is said to be a “jailbird” and there are more than a dozen formal & informal terms for “jail” including slammer, hoosegow, jailhouse, big house, Uncle Sam’s hotel etc.

2022 Dodge Challenger SRT Hellcat Redeye Widebody Jailbreak in Go Mango with satin black accents over black Laguna leather and Alcantara upholstery.  Because of the design of the front splitter, this model was supplied ex-factory with the one-piece yellow "underwire". 

Unexpectedly, during the 2010s, "underwire" entered the lexicon of automotive slang when it was used to describe a plastic part fitted temporarily as a protective piece.  The yellow plastic fitting (pictured above on the leading edge of the Challenger's splitter) was called a "splitter guard" which was unimaginative but the factory didn't envisage them as consumer items and the term was merely explanatory for the information of those preparing cars for sale.  Installed to prevent damage during shipping, it was part of dealer preparation instructions to remove the pieces but leaving them attached became a cult and some cars were even retro-fitted.  An element in that was the "end of an era" vibe and large number of the vehicles in Dodge's "Last Call" runs (of which there were many) were purchased as investments to be stored away for the day when V8s are no longer produced and collectors will be anxious to pay much for the way things used to be done.  How well that will work out remains to be seen but with the "Last Call" runs typically in batches of more than 3000, most of them weren't, in collectable terms, especially rare.  

2023 Dodge Challenger SRT Demon 170 Jailbreak in Panther Pink with satin black accents over black Alcantara and Laguna leather.

In the Demon 170 Jailbreak program, there were 40 exclusive paint colors and this is the sole example in Panther Pink.  The model was rated at 1025 HP and, with a different design of front splitter, was fitted with a two-piece underwire.  The first Supermarine Spitfires and Hawker Hurricanes which in 1940 fought the Messerschmitt Bf 109s & Bf 110s in English skies during the Battle of Britain were rated at 1030 HP and while the power characteristics of car and aeroplane were very different, the numbers are indicative of 80-odd years of progress. 

Dealers cautioned against the trend, noting the pieces weren't specifically molded to ensure a perfect fit so dirt and moisture were prone to being trapped in the gaps and this could scuff the paint.  They were known also as "damage guards" and "scuff guards" but more imaginative souls dubbed them the "underwire" while serious students of such things suggested a better simile might have been "pastie", while acknowledging Chrysler followed the lead of the underwear manufacturers in having available both single and two-piece "underwires" although this was coincidental and deterministic, dictated by the splitter design.  Women have been known to remove from bras especially intrusive underwires (a "comfort thing") but whether on splitters they were kept or discarded might have seemed an improbable subject for dispute but with cars, men always find a reason to argue about something.  Although probably it would have preferred to discuss horsepower, superchargers and such, Chrysler noted the cultural phenomenon and, while obviously reluctant to upset either faction, did issue a statement to a magazine which had requested comment:

"The splitter guards on Dodge Charger and Challenger have taken on a life of their own. They originally made their debut in the 2015 model year to protect the performance fascias on SRT models during shipment from the manufacturing facility to the dealer, and, yes, they are designed to be removed before delivery.  But today, they have their own Facebook page, and many of our performance enthusiasts have active debates on whether to keep or remove them. Some owners say they are even selling them in the aftermarket.  Obviously, they weren't part of the original design, so we started with yellow guards and shifted to pink, but they are still so popular that we may shift them yet again to black. Wherever we land, this is another example of how our customers are passionate about every part of their Dodge muscle cars."

1970 Dodge Challenger hardtop 440 Six Pack in Panther Pink High Impact (code FM3) over black vinyl (code X9) with houndstooth cloth inserts (code 5).  On the Challenger, Panther Pink (FM3) was offered only in the spring of 1970.

By the twenty-first century, long done were the days in the early 1950s when Chrysler Corporation was run by men with an ethos that cars should be designed so “a gentleman can drive one while wearing his hat” and if that dictated stodgy looking vehicles, so be it.  That changed with the release of the 1955 range and from then on, for better or worse it was all about style but by the early 2000s, the company reached the same conclusion as GM (General Motors) and Ford: automotive aesthetics attained their peak in the late 1960s and what’s been done since hasn’t been as good.  Accordingly, for the release of the third generation (although many don’t count the second because it was a badge-engineered Japanese import) Challenger (2008-2023), Dodge produced a most accomplished re-imagining of the first (1970-1974), a vehicle which was a costly commercial failure although that was due more to external conditions than the thing’s dynamic qualities.  Between 2008-2023 the Challenger was produced in a bewildering number of variants, many with some of the longer multi-part model names and it’s doubtful if any but the most devoted fan-boys could either recall or deconstruct the configuration of them all.

Designer colors and more: Publicity shot for the Porsche Sonderwunsch programme; note the rubber laid down on the concrete.

On intriguing piece of nomenclature was “Jailbreak” which Chrysler’s marketing types picked up from the use in various sub-cultures to circumvent manufacturers’ restrictions on devices like smartphones although this was a case of Dodge “hacking itself” (using “hack” loosely) because the Jailbreak “customization program” was explained as a way in which buyers could bypass the previous limitations on what could be ordered with which, enabling them to “mix ’n’ match”.  The concept is of course familiar in the fiscally rarefied air breathed in placed like the Porsche Sonderwunsch (special request) office but it wasn’t new to Detroit, Cadillac in the happy days of the 1960s, despite in a typical year offering literally over a hundred combinations of interior & exterior combinations also offered buyers the chance to make “special requests”.  There's no record of Cadillac attempting to act as the "good taste police" and presumably if some buyer did ask for an aesthetically dubious combination, duly it was built although the factory did refuse to use light colors on dashboard pads or package shelves because of the risk of reflections in the glass.  The deviations from the production line rationalization which was designed for optimal efficiency of course came at a cost and took additional time but everything was priced at a level to ensure the profitability to which Cadillac had become accustomed.

The jailbreak programme was also available on the Charger.

For Dodge the Jailbreak programme was run on similar lines and while not quite an “anything goes” approach, it was more permissive and for the Challenger’s final two seasons (2022-2023), buyers of SRT Hellcat or SRT Hellcat Redeye models could “fine-tune” things like paint, interior trim, wheels, stripes, badges and other items in a way the factory had not previously permitted.  As icing on the jailbreak cake, the SRT Hellcat Redeye Jailbreak cars received a more potent engine, rated at 807 horsepower, a number which would have seemed a fantasy in the era of the second generation Challenger when the most powerful engine offered probably generated (in comparable terms) around 435-445 HP.

The Royal Navy's Battle Cruisers opening fire in the opening stages of the Battle of Jutland, 31 May 1916, (1919), oil on canvas by Lionel Wyllie (1851–1931).

Fought in 1916 between the UK’s Royal Navy and the Navy of the German Empire (the so-called “Second Reich”), the battle of Jutland in 1916 was the closest the world got to the clash on the high seas of fleets of dreadnoughts, an event the navalists and theorists had for a generation be expecting or hankering.  For a variety of reasons it proved anti-climatic (though at a cost of over 8,000 lives) but while a tactical victory for the Germans (in terms of ships sunk or damaged and causalities), strategically the British succeeded in ensuring for the rest of of World War I (1914-1918) their opponents were confined to a pocket of the Baltic, denied access to the North Sea and thus the Atlantic; this enabled the Royal Navy’s blockade of Germany to be maintained.  Summing up, the New York Times concluded: “The prisoner gave his jailor a bloody nose but at the end of the day was back behind bars in his jail cell.”  Barely noticed except in the halls of the admiralties (where it made a great impression) was the vulnerability of the battlecruiser, a class of ship of which much had been expected although at Jutland they were used in a way the theorists who suggested the configuration had neither intended nor recommended.

The concept of a “black jail” is ancient; it’s a jail where people can, for whatever reason, be imprisoned by some agency of state, often in secret and with no recourse to legal remedies or other procedures.  It can be thought of as a particular example of “being disappeared” and the use of such institutions was the origin of the judicial writ of habeas corpus (from the Latin habeas corpus ad subjiciendum (“You (shall) have the body to be subjected to (examination)”) which in the common law tradition can be translated as “bring them before the court so the lawfulness of their detention may be assessed”.  First seen in England in the twelfth century, the writ to this day remains (in Western nations) one of the core protections afforded to citizens.  In 2002, shortly after it invaded the place as an administrative convenience, the US established such a jail in Afghanistan and apparently it was controlled by the Department of Defence’s (now again the Department of War) intelligence office and staff from Army Special Operations although other agencies were known to have provided “specialized services”.  Existing always on a “neither confirm nor deny” basis, the US Black Jail was an example of the way things get done when it’s required to process irregular combatants in extreme conditions.

It illustrated too the use of language: Among nations party to the relevant conventions, whereas prisoners of war (ie those combatants who meet the definition) are held in “PoW (prisoner of war) Camps” and never lose their military status; others can end up in “jails”.  Of course, it can’t be certain organs of the state in some Western countries aren’t still in secret maintaining “black jails”, possibly without the knowledge of elected governments.  The system of concentration camps created during the Third Reich (1933-1945) began as a way for the state to regularize what had unexpectedly “sprung-up” as a number of “black jails” created informally by party members to imprison their many opponents and enemies.  It was a classic example of the essentially criminal, gangster nature of the Nazi state and while the authorities didn’t object to most of those in the black jails being incarcerated, they wanted it done on an organized, professional basis.  Structurally, the operation of the concentration camps was also a microcosm of the whole Nazi project: Those who could send victims to the camps or have them released had no say of what happened within the camps while those running the places could order neither an individual’s jailing nor their release.

Jail juice comes pre-packaged.

In 2011, the Salt Lake Tribune reported a case of botulism in jail juice fermented in a cell in the Utah State Prison, the source traced to a “bad” potato.  The prisoner responsible for the brew (containing powdered juice mix and several types of fresh and canned fruit) told medical staff he added the “two-week old baked potato” because he thought it would “accelerate fermentation”.

Jail juice is prison slang (originally a US form but now widely used, even beyond the English-speaking world) for the various forms of improvised alcoholic beverages (typically fermented) brewed in correctional facilities.  There are other slang forms of the concoctions including “prison hooch”, “swish”, “prison wine”, “toilet wine” & “loaf brew” (some forms of white bread said to be a good additive in the process once crumbed) but most descriptive was “pruno”.  Dating from the late 1930s, the name was derived from the use of prunes, then in ample supply in many US prison kitchens.  The term pruno became generic, later applied regardless of the fruit used in the fermentation.  A “phone jail” is a place (usually in schools) in which the mobile phones of students are locked away for certain durations (which can be short or the whole school day).  “Jailbait” describes someone (almost always female) who is (1) obviously sexually mature yet (2) was (or appeared to be) under the legal age of consent and was (3) considered attractive or seductive.  The term references the legal concept of statutory rape under which an adult engaging in consensual sexual relations with someone under whatever is the relevant age in that jurisdiction can convicted and jailed.

Lindsay Lohan “Mug Shots” coffee mugs.

In November, 2011, in a hearing held at Los Angeles Superior Court Airport branch, Lindsay Lohan was sentenced to 30 days in jail at Lynwood's Century Regional Detention Facility.  The penalty was imposed after she admitted violating the terms of her probation from a 2007 DUI (driving under the influence) case; she had failed to attend community service appointments at a Los Angeles women's shelter.  However, just 4½ hours into the 30-day sentence, she was handed a “get out of jail free card”, released because of chronic over-crowding in California's jail system.  Sometimes, you get lucky.

At least one “Get out of jail free” card has been included in every version of the Monopoly board game since first it was released in 1935 although most editions have featured two, one from the “Chance” stack, the other from “Community Chest”.  What possession of the card confers is the ability (as the name implies) for a player to move on from the jail square without having to throw three doubles (of the dice) in a role or pay a fine although, in certain circumstances, it can be adventitious for a player not to use the card and “remain in jail”, something which sometimes happens IRL (in real life).  From the board game comes the idiomatic use of “a get-out-of-jail-free card” to refer to “a certain privilege or advantage providing relief from an undesirable situation or immunity from punishment or consequences”.  Historically, states have sometimes offered similar devices although they’ve never been available for those accused of serious offences.

Macy’s department store, Herald Square, Manhattan, New York City.

In George Orwell’s (1903-1950) novel Nineteen Eighty-Four (1949), the Ministry of Love was responsible for the dispensation of fear and suffering and its most dreaded institution was Room 101, located in the basement of their headquarters.  Room 101 was a torture chamber in which the ruling party subjected prisoners to their individual worst nightmares and greatest fears, the purpose being finally to destroy any residual resistance.  Less threatening though equally specific is Room 140 at Macy’s department store Herald Square flagship store in Manhattan, New York City.  One of a few private “jails” in New York, those accused of shoplifting are escorted by security guards to Room 140’s cells where they can be held for hours, the stories told suggesting the detained are asked to sign an admission of guilt and pay sometimes hundreds of dollars in “fines”, sometimes without any conclusive proof of an offence.  That may sound medieval but a majority of US states do have on the books legislation which offer retailers often a wide latitude forcefully to hold and subsequently fine suspects, even if, technically, nothing has been stolen or criminal charges have been dropped.  The US industry’s problem is real because as much as US$15 billion is each year lost to shoplifting and the purpose of the laws is both a tacit admission the state would prefer not to be involved in “low dollar value” matters and a way to enable stores to recoup some losses.  Under New York's long-standing law, retailers may collect a penalty of five times the cost of the stolen merchandise (up to US$500 per item), plus as much as US$1,500 if the “recovered” merchandise isn't in a condition to be sold.  A conviction is not a pre-condition to bring a civil claim.

If ever Macy's comes under new management, hopefully the new operators will have a better sense of the sardonic and rename "Room 140" to "Room 101".

In operation, application has been controversial with claims retailers abuse the law by engaging in “racial profiling”, targeting minorities and holding customers for hours as a form of duress; Macy’s has in the past paid a settlement to the state to settle a number of claims.  Macy’s maintain their corporate policies prohibit coercion when recovering fines, recently issuing a statement: “Our policy of exercising our right to pursue a civil recovery payment is consistent with common practice in the retail industry and within the parameters of the law.”  Many retailers detain suspected shoplifters although few have their own jail cells and Macy’s is unusual in requesting the on-the-spot payment of fines.

Tiara

Tiara (pronounced tee-ar-uh, tee-ahr-uh or tee-air-uh (non-U))

(1) A jeweled, usually semi-circular, ornamental coronet worn by women.

(2) In the Roman Catholic Church. a head-piece consisting of three coronets on top of which is an orb and a cross, once worn by the pope, or carried before him during certain non-liturgical functions; a symbol of the position, authority and dignity of the pope.

(3) A high headdress, or turban, worn by the ancient Persian Kings and other men of rank.

1545–1555: An English borrowing, via Italian, from the Latin tiara (headdress) from the Ancient Greek tiā́ra & the Ionic τιήρης (tiḗrēs) (a kind of turban).  The etymology of the Latin and Greek forms is wholly unknown.  In English, there was an earlier anglicized form tiar, attested from the 1510s and tiara became common by the eighteenth century.  Tiara is a noun, tiaraed is a verb & adjective and tiaraless, betiared & tiaralike are adjectives (tiaraesque seems not to have appeared); the noun plural is tiaras.

The Triple Tiara

Sultan Süleyman the Magnificent (circa 1545), woodcut by an unknown Venetian artist.  Historians suspect the depiction of the splendid jewel-studded helmet was substantially accurate but the object may simply have been too heavy safely to wear for all but static, set-piece events, the risk of injury to the neck too great.  Still, he had four tiers so: "Take that pope!"

The papal triple tiara is the final form of a crown which worn by popes of the Roman Catholic Church between the eighth century and 1963.  Traditionally it was worn for their coronation but no pontiff has been so crowned since Paul VI (1897-1978; pope 1963-1978) in 1963 and his abandonment was in the spirit of the Second Vatican Council (Vatican II, 1962-1965).  The name tiara refers to the entire headgear and it has used a three-tiered form since a third crown was added during the Avignon Papacy (1309–1378) and it's referred to also as the triregnum, triregno or Triple Crown.  In a piece of one-upmanship (perhaps one tiership), Suleiman I (Süleyman the Magnificent, 1494-1566, Sultan of the Ottoman Empire 1520-1566) commissioned from Venice a four tier helmet to show, in addition to the authority claimed by popes, he could add the symbol of his imperial power.  Often put on display as the centrepiece of Ottoman regalia to impress visitors, there's no documentary evidence the sultan ever wore the four layer tiara, crowns not part of the tradition and, fashioned from gold and gemstones, it would anyway have been extraordinarily heavy.

Lindsay Lohan, the wandering daughter who ran off to Dubai in Lynn Kiracofe tiara, W Magazine photo- shoot, April 2005.

A representation of the triregnum combined with two crossed keys of Saint Peter continues to be used as a symbol of the papacy and appears on papal documents, buildings and insignia.  Remarkably, there’s no certainty about what the three crowns symbolize.  Some modern historians link it to the threefold authority of the pope, (1) universal pastor, (2) universal ecclesiastical jurisdiction and (3) temporal power.  Others, including many biblical scholars, interpret the three tiers as meaning (1) father of princes and kings, (2) ruler of the world and (3) vicar of Christ on Earth, a theory lent credence by the words once used when popes were crowned:  Accipe tiaram tribus coronis ornatam, et scias te esse patrem principum et regum, rectorem orbis in terra vicarium Salvatoris nostri Jesu Christi, cui est honor et gloria in saecula saeculorum (Receive the tiara adorned with three crowns and know that thou art father of princes and kings, ruler of the world, vicar on earth of our Savior Jesus Christ, to whom is honor and glory for ever and ever).

Escutcheons of the Holy See (left) and the Secret Society of the Les Clefs d’Or (right).

Curiously, the brace of crossed keys appear also in the symbols used the Secret Society of the Les Clefs d’Or (The Golden Keys) which is the international association of hotel concierges; the similarities between their escutcheon and that of the Holy See are quite striking.  According to the Roman Catholic Church's Inquisition (the old Holy Office, now officially known as the Dicastery for the Doctrine of the Faith (DDF)), the crossed keys are a symbol of the Papacy's authority and power, representing the "keys of heaven" that in the New Testament were passed from Jesus Christ to Saint Peter.  In Roman Catholic tradition, Peter was appointed by Jesus as the first Pope and given the keys to symbolize his authority to forgive sins and to make decisions binding on behalf of the Church (this the theological basis of what in canon law was codified in the nineteenth century as papal infallibility).  The two keys thus symbolize the pope's two powers: (1) spiritual power (represented by the silver key) and (2) temporal power (represented by the gold key).  The latter power manifested in a most temporal manner during the thousand-odd years (between the eighth & nineteenth centuries) when the authority of the papal absolute theocracy extended to rule and govern the Papal States (which were interpolated into the modern state of Italy upon Italian unification (1859-1870).  Claiming (officially) only temporal dominion, the Secret Society of the Les Clefs d'Or logo depicts both their keys in gold, one said to symbolize the concierge's role in unlocking the doors to the world for their guests, the other their ability to unlock the secrets of their destination and provide insider knowledge and recommendations (restaurant bookings, airport transfers, personal service workers of all types etc).  However, neither the Vatican nor the Les Clefs d’Or have ever denied intelligence-sharing, covert operations, common rituals or other links.

Documents in the Vatican Archive suggest by 1130 the papal tiara had been modified to become a conventional (and temporal) symbol of sovereignty over the Papal States.  In 1301, during a dispute with Philip IV (Philip the Fair, 1268–1314, King of France 1285-1314), Boniface VIII (circa 1230–1303; pope 1294-1303) added a second layer to represent a pope’s spiritual authority being superior to an earthly king’s civil domain.  It was Benedict XII (1285–1342; pope 1334-1342 (as the third Avignon pope)) who in 1342 who added the third, said to symbolize the pope’s moral authority over all civil monarchs, and to reaffirm Avignon’s possession.  A changing world and the loss of the Papal States in 1970 deprived the triple crown of much temporal meaning but the silver tiara with the three golden crowns remained to represent the three powers of the Supreme Pontiff: Sacred Order, Jurisdiction and Magisterium.

Coronation of Paul VI (1897-1978; pope 1963-1978), 30 June 1963 (left), the triple tiara created for Pius XII (1876-1958; pope 1939-1958) (centre) and the coronation of Pius XII, 12 March, 1939 (right).  Historians sometimes describe the reign of Pius XII as "the last imperial papacy". 

Not since 1963 has a pope worn the triple crown.  Then, Paul VI (1897-1978; pope 1963-1978), at the end of his coronation ceremony, took the tiara from his head and, in what was said to be a display of humility, placed it on the altar.  The act may have been thought symbolic of the winds of change being brought by the Second Vatican Council (Vatican II, 1962-1965, published 1970) and it was certainly theologically defensible but cynical observers (and among Vaticanologists there are a few) would soon come to interpret as emblematic of Paul VI's pontificate.  Apparently, he'd not wanted to be crowned but acceded to the wishes of the tradition-bound curia and in a compromise, "took it off shortly after it was put on".  Thus proceeded the next 15 years during which Paul came to be known as the "Vatican's Hamlet" because he always found it hard to make a decision.  However, in a practical expression of his act of humility, the triple tiara was auctioned, the money raised used for missionary work in Africa although, keeping things in house, the winning bidder was the well-funded (this was before the need to pay compensation to victims of clerical sex-abuse) Archdiocese of New York.  That allocation proved a good investment because Africa has been a growth market for the church, unlike increasingly Godless Europe and elsewhere in the West.  Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022) and Francis (b 1936; pope since 2013) received triple tiaras as gifts but neither wore them.  Benedict’s, in a nice ecumenical touch, was made by Bulgarian craftsmen from the Orthodox Church in Sofia, a gesture in the name of Christian unity.  Benedict would have appreciated that, having always kept a candle burning in the window, there to guide home the wandering daughter who ran off to Constantinople.

The wandering film star who ran off to Monte Carlo

Former Hollywood film star Grace Kelly (1929–1982; Princess Consort of Monaco 1956-1982), in tiara, pre-wedding photograph, 1956 (a necklace with stones arrayed in this form is styled a Golconda).  The car is a 1963 Thunderbird Limited Edition Landau, known colloquially as the “Princess Grace Edition”.  When the engagement was announced, the joke soon circulated: "When they're a little girl they want to be a princess, when they grow up they want to be a film star, when they're a film star they want to be a princess."

Princess Grace of Monaco was often seen in a tiara (they’re part of the “princess uniform”) and in the same year Paul IV was the last pope to be crowned, she had the pleasure of learning a Ford produced in the US had picked up the nickname “Princess Grace Edition” although Ford’s internal project name was “Thunderbird Special Edition Principality of Monaco” and it was released as a 1963 model with the name: “Thunderbird Limited Edition Landau”.  Produced in a run of 2000 during the final season of the third-generation Thunderbird (1961-1963), all but one were virtually identical and each received an individually number plaque.  The connection to principality & princess wasn’t tenuous because she was consulted on the color scheme and her husband (Rainier III (Rainier Louis Henri Maxence Bertrand Grimaldi, (1923–2005; Prince of Monaco 1949-2005)) received Landau Number 1 as a gift; presumably that was the quid pro quo (from the Latin quid prō quō (literally “something for something”).  The prince’s Landau Number One differed in a number of details from the other 1999 in the run in that it was a one-off build for the prince, one difference being the inclusion of the crest of the Principality of Monaco on a plaque made of silver while all others had one of chrome-plated steel with a brushed aluminum insert faceplate.  In the usual way such “limited edition” plaques were done, they were emblazoned with “Limited Edition Thunderbird Landau”, the serial number (nnnn of 2000) “World Premiere” & “Principality of Monaco”, the latter in a script font.  The features which distinguished the Landau were:

Corinthian White paint.
Dark Rose Beige vinyl roof.
Pearl White leather interior trim with Rose Beige seats.
Dark Rose Beige padded dash & carpet, including carpeted door trim panel bottoms (the only 1963 Thunderbirds so equipped).
Simulated Rosewood trim on console, instrument panel, door panels, rear quarter trim panels, and seat back emblem inserts (these were otherwise in color-keyed vinyl).
Deluxe wheel covers.
Rear fender skirts (spats).
White steering wheel with unique centre-boss insert.
White background on S-Bar inserts.
Monotone vinyl door and quarter trim panels.

Vogue Magazine’s six-page advertising feature, 15 February, 1963.

The princess apparently suggested beige for the paintwork on the basis it was her favorite color but there was some debate within the corporation and the planning committee’s minutes of the final meeting on 19 September, 1962 record the decision “unanimously” was taken to opt for Corinthian White over Rose Beige, that rationale being the combination was close to that used on Monaco’s national flag.  The “Dark Rose Beige” used for the vinyl roof was a noticeably deeper hue than the “Rose Beige” offered as a RPO (regular production option) on the standard Thunderbird line and was really closer to maroon while the shade used for the seats, while lighter than the roof, was darker than what was available for other Thunderbirds.  The roof covering on the Limited Edition Landaus proved prone to fading if exposed to strong sunlight and within a few years, many appeared a very different color.

Vogue Magazine fashion feature, 15 February, 1963.

Vogue took advantage of the having the Thunderbird available by using it as a backdrop for the photo-shoot to accompany “The rush to little suède dazzlers; to leathers that mix”; the location was Cagnes-sur-Mer, a fortified medieval town on the Riviera “with all the appropriate thrall.”  The model’s dress and set-in belt were by Highlander, the cardigan of Fleming-Joffe leather, the handbag by Roger Model, jewellery by Peladan with Bryans stockings inside Aimont red shoes.  Vogue however got the car wrong in captioning the picture: “Ford's creamy, brand-new, limited-edition Thunderbird Landau.  It's turned out in such small numbers that each car has a number; all are a cool cream-white, inside and out, roofed, carpeted and accented in warm tones of rosy beige.”  The Limited Edition Landaus had the Rose Beige upholstery while the car in the photo-shoot was a regular production model.  The other curiosity is a smiling model, a rare sight in fashion photography where the usual expression is the “studied neutral” which catwalk models are trained to use.  

The connection to European royalty had obvious sales appeal but Ford’s motivation was pragmatic, sales of the “Bullet Bird” (the nickname an allusion to the projectile-like lines) having declined in 1962 and with it being common knowledge a new version was scheduled for 1964, what was needed was something to stimulate demand, thus the conjuring up of a “package”, a tactic on which the industry would increasingly come to rely.  This choice of a “Monaco” theme was to take advantage of Ford Falcons competing in that year’s Monte Carlo Road Rally (one Falcon would win its class) and the principality was thus used as the location for the photo-shoot for that year’s mid season (the so-called “1963-½” cars) publicity campaign including the Galaxie 500 XL Sports Hardtop, Fairlane Sports Coupe and Falcon Hardtop; having a prince and princess associated with the fanciest Ford of all was icing on the gingerbread.  While all the Ford’s shipped to Monaco to be photographed for what was dubbed the “Ford Command Performance campaign” were variously red, white or blue, the princess’s preferred beige was seen because Ford also sent one Sandshell Beige Falcon Squire Station Wagon; converted to a ambulance, it was donated to the Red Cross to be used during the running of the rally.

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.