Sqound

Sqound (pronounced skwu-kuhl)

An object in the shape of a square with rounded corners.

1990s: The word was coined by a person or persons unknown to distinguish between the (round) taillights used on (most) C4 Chevrolet Corvettes between 1983-1989 and those built subsequently (1990-1996), the construct being sq(uare) + (r)ound).  Square was from the Middle English square, sqware & squyre, from the Old French esquarre & esquerre, (which endures in modern French as équerre), from the Vulgar Latin exquadra, the construct being ex- (the prefix used as an intensive) +‎ quadro (four cornered; make square), from quadrus (square).  It displaced fēowerecge (four-edged).  Round was from the Middle English round & rounde, from the Old Northern French roünt & rund & the Old French ront, runt & reont (which endures in modern French as rond), from the Late Latin retundus & the Classical Latin rotundus.  The noun developed partly from the adjective and partly from the corresponding French noun rond.  Sqound is a noun & adjective; the noun plural is sounds.

1993 Chevrolet Corvette ZR1.

Perhaps the ultimate “niche word”, the only known use is among members of the “C4 ‘Vette cult” (those devoted to the fourth series (C4) Chevrolet Corvette, 1984-1996).  It seems first to have been used as an adjective to describe the then unique taillights fitted to the Corvette ZR1 (1990-1995), released at the 1989 Geneva Motor Show.  Although an obvious visual clue, the ZR1 attracted most attention by it’s used of an all-aluminium, 350 cubic inch (5.7 litre) V8 which featured double overhead camshafts (DOHC) and 32 valve heads.  Although the 350 cubic inch displacement was shared with the mainstream small-block Chevrolet V8s, so different was it in terms of construction and internal dimensions that the Corvette community (a priesthood with very firm views) regard it as something separate from the long-running (1954-2002) small-block V8 family.  The engine was a co-development between Chevrolet and the UK-based Lotus Group which General Motors (GM, Chevrolet’s parent corporation) had acquired in 1986 (maintaining ownership until 1993) and was intended for use in a Corvette which could be marketed as the “world's fastest production car” (GM defining what constituted “production”); the V8 was given the internal designation LT5.  Although in the mid-1980s electronic engine management systems were still in their infancy, the LT5 did feature some genuine innovations in its fuel management, enabling the combustion chamber design to be optimized for power without this imposing the usual compromises in drivability at lower speeds.  Assembly of the LT5 was sub-contracted to Mercury Marine.

1990 Chevrolet ZR1, one of 25 GM R&D prototypes built to test the active-suspension system.

Perhaps of greater significance to GM was the expertise Lotus possessed in chassis design & tuning although the Corvette was a very different machine to the smaller, lighter cars with which Lotus had built their reputation, encapsulated by the philosophy of company founder Colin Chapman (1928–1982): “Simplify, then add lightness”.  Historically, that idea was most “un-Corvette” like and despite the aluminium engine block and heads, the ZR1 did emerge from development weighing some 200 lb (91 kg) more than the typical C4 Corvette, the additional heft the consequence of heavier components need to support the greater speed and lateral forces made possible by the additional power.  On the road, the Lotus influence was certainly felt, the ZR1’s limits of adhesion as impressive as the then impressively wide (315-35 x 17 inch) tyres would suggest.  Befitting its role, the ZR1 was offered only as a coupé with a removable roof panel (no convertibles were produced) and as well as the wider wheels, it was distinguished from the rest of the range by a widened tail section with a rear fascia housing four “squond” taillights, the first time since the 1961 models anything but four round units had appeared on a production Corvette.

1987 Chevrolet Corvette with the round taillights used between 1984-1990 (left) and 1993 Chevrolet Corvette ZR1 with sqounds.

The ZR1 was much admired although not all approved of the squonds.  However, Chevrolet’s stylists must have liked them because in 1990 the convex fascia and squonds were standardized across the range, presumably pleasing the accountants who probably never saw the point of producing two different moldings which fulfilled the same function.  Why the C4 cultists settled on “sqound” isn’t known but it’s likely to have been something which just “came to someone” searching for a word to describe a shape which was neither quite round or square; within the cult there is (as far as in known), no “linguistics & etymology” committee.  In 1990, there was no world wide web and the internet was almost unknown outside of universities and places like the Pentagon so it wasn’t as if Google was there to answer the question.  Had search engines been available, it’s likely sqound might never have been coined because the word “quartic” quickly (as least as quickly as a 2400 kbit/s modem on a dial-up connection permitted) would have been discovered.

1960 Plymouth Fury four-door hardtop (left), 1974 Austin Allegro 1750 Sport Special (centre) and 2024 Chevrolet Corvette Z06 coupé (right).

Once a technical term in the arcane world of algebra and thus known to only a few, quartic first gained a larger audience in 1973 when, to general derision, British Leyland (BL) released the Austin Allegro, complete with a steering wheel which was “not quite round and not quite square".  Explaining it was chosen to afford the diver greater leg-room and provide a better view of the instruments, BL revealed the shape was “quartic”.  The idea actually wasn’t novel, dating back decades and had been used on quite a few American cars during the early 1960s but for whatever reasons, the presence of one in the Allegro attracted little but criticism, something the rest of the vehicle would soon suffer.  BL also attracted the scorn of mathematicians who hastened to point out a quartic is “an algebraic equation or function of the fourth degree or a curve describing such an equation or function” insisting the correct description for a "square with rounded corners" is “squircle” (in algebraic geometry "a closed quartic curve having properties intermediate between those of a square and a circle"), the construct being squ(are) +c(ircle).  Few etymologists (and certainly no lexicographers) appear to have listed sqound as a "real" word but it's of interest because as a rare example in English of a word where a "q" is not followed by a "u"; such constructs do exist but usually in the cases where initialisms have become acronyms such as Qantas (Queensland and Northern Territory Aerial Services).  Such words do appear in English language texts but they tend to be foreign borrowings including (1) qat (or khat) (a plant native to East Africa and the Arabian Peninsula, often chewed for its stimulant effects), (2) qi (a term from Chinese philosophy referring to life force or energy), qibla (the direction Muslims face when praying (towards the Kaaba in Mecca)) and (4) qiviut (the soft under-wool of the musk-ox, valued when making warm clothing).  For a while, BL pretended to ignored the pedants but within a year replaced the wheel with a conventional circular design.  Whatever the name, variations of the shape have since become popular with high-end manufacturers, Ferrari, Aston-Martin, Lamborghini and others all pursuing non-circular themes and one is a feature of the latest (C8) mid-engined Chevrolet Corvette, in which, unlike the unfortunate Allegro, it's much admired.

Picture of Lindsay Lohan in sqound frame (frame by Hanna Zasimova) (left) and sqound headlight surrounds on 1971 VG Chrysler Valiant VIP (right).  Passing usually unnoticed, sqounds are all around us although the mathematicians insists the shape is neither a sqound nor a quartic but a squircle.

Platform

Platform (pronounced plat-fawrm)

(1) A horizontal surface or structure raised above the surrounding area, used for appearances, performances etc (speeches, music, drama etc) and known also as a dais or podium if used for public speaking.

(2) A raised floor constructed for any purpose (an area for workers during construction, the mounting of weapons etc.

(3) The raised area (usually a constructed structure) between or alongside the tracks of a railroad station, designed to provide passenger or freight ingress & egress.

(4) The open entrance area, or vestibule, at the end of a railroad passenger car.

(5) A landing in a flight of stairs.

(6) A public statement of the principles, objectives, and policy (often referred to as “planks”, the metaphor being the timber planks used to build physical platforms) on the of a political party, especially as put forth by the representatives of the party in a convention to nominate candidates for an election; a body of principles on which a person or group takes a stand in appealing to the public; program; a set of principles; plan.

(7) Figuratively, a place or an opportunity to express one's opinion (historically also referred to as a tribune; a place for public discussion; a forum.

(8) Figuratively, something (a strategy, a campaign etc) which provides the basis on which some project or cause can advance (described also as a foundation or stage).

(9) A deck-like construction on which the drill rig of an offshore oil or gas well is erected.

(10) In naval architecture, a light deck, usually placed in a section of the hold or over the floor of the magazine (also used in to general nautical design).

(11) In structural engineering, a relatively flat member or construction for distributing weight, as a wall plate, grillage etc.

(12) In military jargon, solid ground on which artillery pieces are mounted or a metal stand or base attached to certain types of artillery pieces.

(13) In geology, a vast area of undisturbed sedimentary rocks which, together with a shield, constitutes a craton (often the product of wave erosion).

(14) In footwear design, a thick insert of leather, cork, or other sturdy material between the uppers and the sole of a shoe, usually intended for stylish effect or to give added height; technically an ellipsis of “platform shoe”, “platform boot” etc.

(15) In computing (as an ellipsis of “computing platform”, a certain combination of operating system or environment & hardware (with the software now usually functioning as a HAL (hardware abstraction layer) to permit the use of non-identical equipment); essentially a standardized system which allows software from a variety of vendors seamlessly to operate.

(16) In internet use (especially of social media and originally as an ellipsis of “digital platform”), software system used to provide online and often multi-pronged interactive services.

(17) In manufacturing, a standardised design which permits variations to be produced without structural change to the base.

(18) In automotive manufacturing (as an ellipsis of “car platform”, a set of components able to be shared by several models (and sometimes shared even between manufacturers).  The notion of the platform evolved from the literal platforms (chassis) used to build the horse-drawn carriages of the pre-modern era.

(19) A plan, sketch, model, pattern, plan of action or conceptual description (obsolete).

(20) In Myanmar (Burma), the footpath or sidewalk.

1540–1550: From the Middle English platte forme (used also as plateforme), from the Middle French plateforme (a flat form), the construct being plate (flat) from the Old French plat, from the Ancient Greek πλατύς (platús) (flat) + forme (form) from the Latin fōrma (shape; figure; form).  It was related to flatscape which survived into modern English as a rare literary & poetic device and which begat the derogatory blandscape (a bland-looking landscape), encouraging the derived “dullscape”, “beigescape”, “shitscape” etc.  Platform & platforming are nouns & verbs, platformer & platformization are nouns, platformed is a verb; the noun plural is platforms.  The noun & adjective platformative and the noun & adverb platformativity are non-standard.

In English, the original sense was “plan of action, scheme, design” which by the 1550s was used to mean “ground-plan, drawing, sketch”, these uses long extinct and replaced by “plan”.  The sense of a “raised, level surface or place” was in use during the 1550s, used particularly of a “raised frame or structure with a level surface”.  In geography, by the early nineteenth century a platform was a “flat, level piece of ground”, distinguished for a “plateau” which was associated exclusively with natural elevated formations; geologists by mid-century standardized their technical definition (a vast area of undisturbed sedimentary rocks which, together with a shield, constitutes a craton (often the product of wave erosion).  The use in railroad station design meaning a “raised area (usually a constructed structure) between or alongside the tracks of a railroad station, designed to provide passenger or freight ingress & egress” dates from 1832.

Donald Trump on the platform, Butler, Pennsylvania, 13 July 2024.

For politicians, the platform can be a dangerous place and the death toll of those killed while on the hustings is not inconsiderable.  Since the attempted assassination of Donald Trump (b 1946; US president 2017-2021), he and his running mate in the 2024 presidential election (JD  James (b 1984; US senator (Republican-Ohio) since 2023) speak behind bullet-proof glass, the threat from homicidal "childless cat ladies" apparently considered "plausible".

The familiar modern use in politics was a creation of US English meaning a “statement of political principles policies which will be adopted or implemented were the candidates of the party to secure a majority at the upcoming election” and appeared first in 1803.  The use would have been derived from the literal platform (ie “on the hustings”) on which politicians stood to address crowds although some etymologists suggest it may have been influenced by late sixteenth century use in England to describe a “set of rules governing church doctrine" (1570s).  During the nineteenth century, platform came to be used generally as a figurative device alluding to “the function of public speaking” and even for a while flourished as a verb (“to address the public as a speaker”).

Lindsay Lohan in Saint Laurent Billy leopard-print platform boots (Saint Laurent part number 532469), New York, March 2019.

On the internet, "cancelling" or "cancel culture" refers to the social (media) phenomenon in which institutions or individuals (either “public figures” or those transformed into a public figures by virtue of an incautious (in the case of decades-old statements sometimes something at the time uncontroversial) tweet or post are called publicly “shamed”, criticized, or boycotted for a behaviour, statement or action deemed to be offensive (problematic often the preferred term) or harmful.  Cancelling is now quite a thing and part of the culture wars but the practice is not knew, the verb deplatform (often as de-platform) used in UK university campus politics as early as 1974 in the sense of “attempt to block the right of an individual to speak at an event (usually on campus)”; the comparative noun & verb being “deplatforming”.  The unfortunate noun & verb “platforming” began in railway use in the sense of (1) the construction of platforms and (2) the movement of passengers or freight on a platform but in the early 2010s it gained a new meaning among video gamers who used it to describe the activity of “jumping from one platform to another.”  Worse still is “platformization” which refers to (1) the increasing domination of the internet by a number of large companies whose products function as markets for content and (2) also in internet use, the conversion of a once diverse system into a self-contained platform.  Software described as “cross-platform” or “platform agnostic” is able to run on various hardware and software combinations.

IBM: In 1983 things were looking good.

In computing, the term “platform” was in use long before “social media platforms” became part of the vernacular.  The significance of “platform” was compatibility, the rationale being that software sold by literally thousands of vendors could be run on machines produced by different companies, sometimes with quite significantly different hardware (the “bus wars” used to be a thing).  The compatibility was achieved was by an operating system (OS) creating was called the HAL (hardware abstraction layer), meaning that by a variety of techniques (most notably “device drivers”)’ an operating system could make disparate hardware manifest as “functionally identical” to application level software.  So, in a sign of the times, the once vital concept of “IBM compatibility” came to be supplanted by “Windows compatibility” and the assertion by in 1984 by NEC when releasing the not “wholly” compatible APC-III that “IBM compatibility is just a state of mind” was the last in its ilk; the APC-III architecture proving a one-off.  The classic computing platform became the “WinTel” (sometimes as “Wintel”, a portmanteau word, the construct being Win(dows) + (In)tel), the combination of the Microsoft Windows OS and the Intel central processing unit (CPU), an evolution traceable to IBM’s decision in 1980 to produce their original PC-1 with an open architecture using Microsoft’s DOS (disk operation system) and Intel’s 8088 (8/16 bit) & 8086 (16 bit) CPUs rather than use in-house products.  In the IBM boardroom, that at the time would have seemed a good idea but it was one which within a decade almost doomed the corporation as the vast ecosystem of “clone” PCs enriched Microsoft & Intel while cannibalizing the corporate market which had built IBM into a huge multi-national.  It is the Wintel platform which for more than forty years has underpinned the digital revolution and, like the steam engine, transformed the world.

The noun & adjective platformative and the noun & adverb platformativity are non-standard.  Platformative was built on the model of “performative” which (1) in structural linguistics and philosophy is used to mean “being enacted as it is said” (ie follows the script) and (2) in post-modernist deconstructionist theory refers to something done as a “performance” for purposes of “spectacle or to create an impression”.  “Platformative is understood as some sort of event or situation which is (1) dependent on the platform on which it is performed or (2) something which exists to emphasise the platform rather than itself.  Platformativity was built on the model of performativity which as a noun (1) in philosophy referred to the capacity of language and expressive actions to perform a type of being and (2) the quality of being performative.  As an adverb, it described something done “in a performative manner”.  The actual use of platformativity seems often mysterious but usually the idea is the extent to which the meaning of a “statement or act” (ie the text) is gained or changed depending upon the platform on which it transpired (something of a gloss on the idea “The medium is the message” which appeared in Understanding Media: The Extensions of Man (1964) by Marshall McLuhan (1911-1980).

The automotive platform

In automobile mass-production, the term “platform” tended to be generic until the post-war years and was used (if at all) interchangeably with “chassis” or “frame”, the basic underling structure used to mount the mechanical components and add the bodywork.  The growing adoption of “unitary” construction during the mid-century years radically changed the way cars were manufactured but didn’t much change the language, the underpinnings still often referred to as the “chassis” even though engineers cheerfully would point out one no longer existed.  What did change the language was sudden proliferation of models offered by the US industry in the 1960s; where once, each line (apart from the odd speciality) had a single model, emerging in the 1960s would be ranges consisting of the (1) full-size, (2) intermediate, (3) compact and (4) sub-compact.  The strange foreign cars were often so small they were often described variously as “micros” & “sub-micros”.  With such different sizes now being built, different platforms were required and these came to be known usually with titles like “A Platform”, “C Platform”, “E Platform” etc (although “A Body”, “C Body” etc were also used interchangeably).  Such nomenclature had actually been in use in Detroit as early as the 1920s but there was little public perception of the use which rarely appeared outside engineering departments or corporate boardrooms.  The concept of the platform was in a sense “engineering agnostic” because the various platforms could be unitary, with a traditional separate chassis or one of a variety of BoF (body-on-frame) constructions (X-Frame, Perimeter-Frame, Ladder-Frame etc).  Regardless, in the language of internal designation, anything could be a “platform”.

With the coming of the 1960s, the “platform” concept became the standard industry language, quickly picked up the motoring press which observed the most notable aspect of the concept was that the design of platforms emphasised the ability to be adapted to a number of different models, often with little more structural adjustment than a (quick & cheap) stretch of the wheelbase or a slightly wider track, both things able to be accommodated on the existing production line without the need to re-tool.  The designers of platforms needed to be cognizant not only of the vehicles which would be mounted atop but also production line rationalization.  What this implies is that the more models which could be produced using the single platform, all else being equal, the more profitable that platform tended to be and some of the long-running platforms proved great cash cows.  However, if a platform (1) proved more expensive to produce than the industry average and (2) was used only on a single or limited number of lines, it could be what Elon Musk (b 1971) would now call a “money furnace”.  Such a fate befell Chrysler’s “E Platform” (usually called the “E Body”), produced between 1969-1974 for two close to identical companion lines.  Exacerbating the E Platforms woes was it being released (1) just before its market segment suffered a precipitous decline in sales, (2) government mandated rules began to make it less desirable, (3) rising insurance costs limited the appeal of the most profitable models and (4) the first oil shock of 1973-1974 drove a final nail into the coffin.

1960 Ford Falcon (US, left) and 1976 Ford PC LTD (Australia, right).  Both built on the "Falcon Platform", the 1960 original was on a 109½ inch (2781 mm) wheelbase and fitted with a 144 cubic inch (2.4 litre) straight-six.  By 1973, Ford Australia had stretched the platform to a 121 inch (3100 mm) wheelbase and fitted a 351 cubic inch (5.8 litre) (335 series "Cleveland") V8.      

Ford in North America introduced the Falcon in 1960 in response to the rising sales of smaller imports, a phenomenon the domestic industry had brought upon itself by making their own mainstream production bigger and heavier during the late 1950s and tellingly, when later they would introduce their “intermediate” ranges, these vehicles were about the size cars had been in 1955; they proved very popular although rising prosperity did mean sales of the full-size lines would remain buoyant until mugged by economic reality in a post oil-shock world.  The Falcon began modestly enough and while the early versions were very obviously built to a (low) price and intended to be a commodity to be disposed of when “used up”, it found a niche and Ford knew it was onto something.  The early platform wasn’t without its flaws, as Australian buyers would discover when they took their stylish new 1960 Falcon to the outback roads the frumpy but robust Holden handled without complaint, but it proved adaptable: In North America, the Falcon was produced between 1960-1969, it lasted from 1962-1991 in Argentina and in Australia, in a remarkable variety of forms, it was offered between 1960-2016.

On the Falcon platform: 1965 Mustang (6 cylinder, left) and 1969 Mustang Boss 429 (right).  In the vibrant market for early Mustangs, although it's the high-performance versions and Shelby American's derivatives which attract the collectors, massively out-selling such things were the so-called "grocery-getters", configured typically with small (in US terms) 6 cylinder engines and automatic transmissions.  The "grocery-getters" used to be known as "secretary's" or "librarian's" cars but such sexist stereotyping would now attract cancellation (once known as "de-platforming).

In North America however, the platform wasn’t retired when the last of the Falcons was sold in 1970 because it was used also for other larger Fords (and companion Mercury & even (somewhat improbably) Lincoln models) including the Fairlane (1962-1970), Maverick (1970–1977) & Granada 1975-1980.  Most famously of course, it was the Falcon platform which was the basis for the first generation Mustang (1964-1973); if the development costs for the Falcon hadn’t been amortized by the time the Mustang was released, the extraordinary popularity of the new “pony car” meant the profits were huge.  It’s of course misleading to suggest a machine like the 1969 Mustang Boss 429 (7.0 litre) was “underneath the body just a Falcon with a big engine” but the basic design is the same and between the early versions of the two, there are many interchangeable parts.  Later, Ford would maintain other long-lasting platforms.  The Fox platform would run between 1979-1993 (the SN95 platform (1994-2004) is sometimes called the “Fox/SN95” because it was “a Fox update" but it was so substantial most engineers list it separately) and the larger Panther platform enjoyed an even more impressive longevity; released in 1979, the final Panther wasn’t produced until 2012.

Psyche

Psyche (pronounced sahyk or sahy-kee)

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

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

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

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

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

(6) In cosmology, a main belt asteroid.

(7) A female given name.

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

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

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

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

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

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

The psyche knot

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

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

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

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

The psyche mirror

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

Cupid, Psyche and the Nectar of the Gods

In Greek mythology, Psyche was the youngest and loveliest of a king’s three daughters.  So haunting was Psyche’s beauty that people travelled from afar to pay homage, neglecting the worship of Venus (Aphrodite), the goddess of love and beauty, instead venerating the nymph.  Venus became enraged at finding her altars deserted, men instead turning their devotions to the young virgin, watching as she passed, singing her praises and strewing her way with chaplets and flowers.

Indignant at the exaltation of a mortal, Venus began her righteous rant.  "Am I then to be eclipsed in my honors by a mere mortal girl?  In vain then did that royal shepherd, whose judgment was approved by Jove himself, give me the palm of beauty over my illustrious rivals, Pallas and Juno. But she shall not so quietly usurp my honors. I will give her cause to repent of so unlawful a beauty."  Venus summoned her winged son, the mischievous Cupid and telling him of Psyche, ordered her revenge.  "My dear son, punish that contumacious beauty; give your mother a revenge as sweet as her injuries are great; infuse into the bosom of that haughty girl a passion for some low, mean, unworthy being, so that she may reap a mortification as great as her present exultation and triumph."

Obediently, Cupid set to his task.  In the garden of Venus lay two fountains, one of sweet waters, the other of bitter.  Cupid filled two amber phials, one from each fountain and suspending them from the top of his quiver, hastened to the chamber of Psyche, finding her asleep.  He shed a few drops from the bitter fountain over her lips and although though the sight of her moved him almost to pity, touched her side with the point of his arrow.  At the touch she awoke and her eyes gazed upon the invisible Cupid which so enchanted him he became confused and pricked himself with his own arrow.  Helplessly in love, his only thought now was to repair the mischief he had done and he poured the balmy drops of joy over all her silken blonde ringlets.

Psyche, henceforth frowned upon by Venus, gained no benefit from her charms.  While all cast covetous eyes upon her and all spoke her praises, not prince, plebeian or peasant ever asked for her hand in marriage.  Her two sisters had become betrothed to princes but Psyche sat in solitude, feeling cursed by the beauty which had failed to awaken love.  The king and queen, thinking they had incurred the wrath of the gods turned for guidance to the oracle of Apollo who answered: “The virgin is destined for the bride of no mortal lover. Her future husband awaits her on the top of the mountain. He is a monster whom neither gods nor men can resist."

Her parents, distraught, abandoned themselves to grief but Psyche was fatalistic, saying "Why, my dear parents, do you now lament me? You should rather have grieved when the people showered upon me undeserved honors, and with one voice called me a Venus. I now perceive I am victim to that name.  I submit.  Lead me to that rock to which my unhappy fate has destined me."  Accordingly, amid the lamentations of all, she was taken to the peak of the mountain and there left alone.  When the tearful girl stood at the summit, the gentle Zephyr raised her from the earth and carried her on the breeze, bringing her to rest in a flowery dale where she laid down to sleep.  When she awoke, refreshed, she looked around and beheld nearby a grove of tall and stately trees.  Entering the forest, she discovered in its midst a fountain from which bubbled crystal-clear waters and nearby, a splendid palace, so magnificent she knew it the work not of mortal hands, but the retreat of some god.  Drawn by admiration and wonder, she ventured to enter the door.  Amazed at what she saw, she walked along a marble floor so polished it shimmered, golden pillars supported a vaulted roof, walls were enriched with carvings and paintings of fantastic beasts.  Everything upon which her eye fell delighted her.

Soon, although she saw no one, she heard a voice.  "Sovereign lady, all that you see is yours. We whose voices you hear are your servants and shall obey all your commands with utmost care.  Retire, should you please, to your chamber, recline upon your bed of down and when you see fit, repair to the bath.  Your supper awaits in the alcove”.  Psyche took her bath and seated herself in the alcove, whereupon a table appeared laden with extraordinary delicacies of food and nectarous wines.   While she ate, she heard the playing of lute and harp and the harmony of song.

That night she met he husband but he came only in the darkness, fleeing before the dawn, but his words and caresses were of love and inspired in her a like passion.  Often she would beg him to stay so she might behold him in the light but he refused, telling her never to attempt to see him, for no good would come of it and that he would rather have her love him as a man than adore him as a god.  This, Psyche accepted but the days grew long and lonely and she began to feel she was living in a gilded cage.  One night, when her husband came, she told him of her distress, her charms enough to coax from him his unwilling acquiescence that her sisters could visit.  Delighted, she summoned the obedient Zephyr who brought them to the mountain and in happiness, they embraced.

The splendor and celestial delights of Psyche’s palace astonished her sisters but also aroused their envy and they began to pepper her with questions about her husband and she told them he was a beautiful youth who spent his days hunting in the mountains.  Unconvinced, the soon drew from her that she had never seen him and they began to fill her mind with dark suspicions, recalling the Pythian oracle had declared her doomed to marry a direful and tremendous monster.  Psyche protested but they told her the folk living in the valley say the husband is a terrible and monstrous serpent, amusing himself while nourishing her with dainties that he may by and by devour her.  They told to one night to take with her a lamp and sharp blade so that when he slept she might light the lamp and see his true form.  If truly he is a monster they told her, "hesitate not and cut off its head".

Psyche tried to resist her sisters’ persuasions but knew she was curious and that night she took to bed a lamp and a long, sharp knife.  When he had fallen to sleep, silently she arose and lit her lamp, beholding but the most beautiful of the gods, his golden ringlets falling over his snowy neck, two dewy wings on his shoulders whiter than snow, with shining feathers like the tender blossoms of spring.  Entranced, as she moved her lamp better to see his face, a drop of hot oil fell on the shoulder of the god and startled, he opened his eyes and fixed them upon her.  They both were frozen for a few seconds, then suddenly and without a word, he spread his wings and flew out of the window.  Psyche, crying in despair, in vain endeavored to follow but fell from the window to the ground below.

Hearing her fall, Cupid for a moment paused in his flight and turned to her saying, "Oh faithless Psyche, is it thus you repay my love? After I disobeyed my mother's commands and made you my wife, will you think me a monster and would cut off my head?  Go, return to your sisters, who you trust more than me.  I punish you no more than to forever leave you for love cannot dwell with suspicion."  With those words, he flew off, leaving poor Psyche crying into the earth.  For hours she sobbed and then looked around, but her palace and gardens had vanished and she found herself in a field in the city where her sisters dwelt.  She repaired thither and told them her story at which, though pretending to grieve with her, the two evil sisters inwardly rejoiced for both thought as one: that Cupid might now choose one of them.  Both the next morning silently arose and snuck secretly to the mountain where each called upon Zephyr to bear them to his lord but leaping up, there was no Zephyr to carry them on the breeze and each fell down the precipice to their deaths.

The devastated Psyche meanwhile wandered.  Day and night, without food or rest, she searched for her husband and one evening saw in the distance a magnificent temple atop a lofty mountain and she felt her heart beat, wondering if perhaps there was Cupid.  She walked to the temple and there saw heaps of corn, some in loose ears and some in sheaves, mingled with ears of barley.  Scattered about, lay sickles and rakes, the instruments of harvest, without order, as if thrown carelessly from the weary reapers' hands in the sultry hours of the day.  This unseemly confusion disturbed the neat and tidy Psyche and she put herself to work, separating and sorting everything and putting all in its proper place, believing she ought to neglect none of the gods, but prove by her piety to prove she was worthy of their help.  The holy Ceres, whose temple it was, finding her so religiously employed, thus spoke to her, "Oh Psyche, truly your are worthy of our pity, though I cannot shield you from the frowns of Venus, I can teach you how best to allay her displeasure. Go, then, and voluntarily surrender yourself to your lady and sovereign, and try by modesty and submission to win her forgiveness, and perhaps her favor will restore you the husband you have lost."  Filled with both fear and hope, Psyche made her way to the temple of Venus.

Venus met her with anger.  "Most undutiful and faithless of servants," said she, "do you at last remember you have a mistress or have you come to see your sick husband, the one injured by the wound given him by his worthless wife?  You are so ill favored you can be worthy of your lover only by showing industry and diligence.  I shall put you to work".  She led Psyche to temple’s storehouse in which sat vast piles of wheat, barley, vetches, beans and lentils, the food for her birds.  “Separate these grains, put them all in sacks and have it done by night” she commanded, leaving her to the task.  Shocked, Psyche sat silent, moving not a finger.  While she despaired, Cupid ordered an ant, a native of the fields, to bring all ants from the anthill and they gathered on the piles.  Quickly and with the efficiency of their breed, they took grain by grain, making perfect parcels of each and when done, vanished from sight.  As twilight fell, Venus returned from a banquet of the gods and seeing the sacks neatly stacked, became enraged.  "This is no work of yours, wicked one, but his, whom to your own and his misfortune you have enticed."  So saying, she threw her a piece of black bread for her supper and stormed off.

Next morning Venus ordered Psyche to be called and said to her, "Behold yonder grove which stretches along the margin of the water.  There you will find sheep feeding without a shepherd, with golden-shining fleeces on their backs.  Go now, fetch me some of that precious wool gathered from every one of their fleeces."  Standing on the riverbank, wondering at the difficulty of her task, Psyche was about to cross but river god made the reeds speak, telling her "Oh maiden, tempt not the dangerous flood, nor venture among those rams for as long as the sun shines, they burn with a cruel rage to destroy mortals with their sharp horns or rude teeth.  But when the noontide sun has driven them to the shade, and the serene spirit of the flood has lulled them to rest, you may then cross in safety, and you will find the woolly gold sticking to the bushes and the trunks of the trees."  Psyche did as they said and returned with her arms full of the golden fleece but Venus was not pleased.  "Well I know it is by none of your own doings that you have succeeded I do not believe you are of use but I have another task for you.  Here, take this box and go your way to the infernal shades, and give this box to Proserpine and say, 'my mistress Venus desires you to send her a little of your beauty, for in tending her sick son she has lost some of her own'.  Be not too long on your errand, for I must paint myself with it to appear this evening at the circle of the gods."

Psyche now believed her own destruction was at hand and, with no wish to delay what was not to be avoided, dashed to the top of a high tower, preparing to cast herself headlong, thus to descend the shortest way to the shades below.  But then, a voice from the tower said to her, "Why, poor unlucky girl, do you design to put an end to your days in so dreadful a manner? And what cowardice makes you sink under this last danger when you have been so miraculously supported in all your former?"  Then the voice told her how by a certain cave she might reach the realms of Pluto, and how to avoid all the dangers of the road, to pass by Cerberus, the three-headed dog, and prevail on Charon, the ferryman, to take her across the black river and bring her back again. But the voice also cautioned, "When Proserpine has given you the box filled with her beauty, you must never once open or look into the box nor allow your curiosity to pry into the treasure of the beauty of the goddesses."

Encouraged, Psyche obeyed the advice and travelled safely to the kingdom of Pluto. Admitted to the palace of Proserpine, she delivered her message from Venus and soon, she was handed the box, shut and filled with the precious commodity. Then she returned the way she came, glad once more to be in the light of day.  But as she walked along the path, a longing desire overcame her, an urge to look into the box for, as she imagined, a touch of the divine beauty would make her more desired by Cupid so, delicately, she opened the box.  But in there was nothing of beauty but only an infernal and truly Stygian sleep which, being set free from its prison, took possession of her, and she fell in the road where she stood, plunged into a deep sleep, lying there without sense or motion.

But Cupid was now recovered and could no longer bear the absence of his beloved Psyche and slipping through a crack in the window, he flew to where Psyche lay.  He gathered up the sleep from her and closed it again in the box, waking her with the gentlest touch of one of his arrows. "Again," said he, "have you almost perished by the same curiosity.  But now perform exactly the task imposed on you by my mother, and I will take care of the rest."  Then Cupid, as swift as lightning, presented himself before Jupiter with his supplication.  Jupiter was impressed and so earnestly did he plead the cause of the lovers that he won the consent of Venus and on hearing this, sent Mercury to bring Psyche up to the heavenly assembly, and when she arrived, he handed her a goblet ambrosia saying, "Drink this, Psyche, and be immortal; nor shall Cupid ever break away from the knot in which he is tied, but these nuptials shall be perpetual."  Thus Psyche became at last united to Cupid, and in time, born to them was a daughter whose name was Pleasure.

Wedding Banquet of Cupid and Psyche (circa 1517) by Raphael (1483–1520).

The story of Cupid and the OCD Psyche is told by the Roman writer Apuleius (circa 124-circa 170) in three chapters in his rather risqué picaresque novel, The Metamorphoses of Apuleius (which Saint Augustine dubbed Asinus aureus (The Golden Ass (by which it’s today known)).  The Golden Ass is notable as the only full-length work of fiction in Classical Latin to have survived in its entirety and is a work with aspects which would be regarded as novel centuries later, including fantastical imagery, passages like fairy tales and elements which would now be called magic realism.  Like many modern fairy tales, there is a moral to the story and for Apuleius it was that it is love which makes to soul immortal and there was no need for subtlety, Cupid the son of the goddess of desire and Psyche's name originally meant soul.

With the re-discovery (and some re-invention) of much of antiquity during the Renaissance, the story gained much popularity and attracted the interest of artists and from Raphael’s (Raffaello Sanzio da Urbino, 1483–1520) studio came the best known evocation.  One of the scenes is the wedding feast, painted in the form of a hanging tapestry.  Psyche’s guest list was a roll-call of the gods, Ganymede, Apollo, Bacchus and Jupiter are all at the table, the Graces and the Hours in attendance.  The artists (for some the work was executed by professional painters under Raphael’s guidance) do have some fun, very much in the spirit of Apuleius for above the flying Mercury sits, artfully arranged, a suggestive conjunction of certain vegetables and fruits.

The Wedding Feast of Cupid and Psyche (1532) by Giulio Romano.

The romance of Cupid and Psyche drew other artists including the Italian Giulio Romano (Giulio Pippi, circa 1499-1546), a student of Raphael whose influence permeates.  While not highly regarded by critics and better remembered as an architect, Romano is of note because he was among the earliest of the artists whose work can be called Mannerist and certainly his wedding feast painting includes the mythological, a staged and theatrical setting, eroticism and an unusual sense of perspective; all characteristic of Mannerist art although he remained entirely naturalistic in the callipygian rendering of Psyche’s buttocks.

In Shakespeare's late drama The Winter's Tale there’s an allusion to Romano as “that rare Italian master” but despite the bard’s apparent admiration, historians of art treat him as little more than a footnote; the shadow Raphael cast was long.  Some critics seem determined to devalue his work, the Catholic Encyclopaedia (1913) noting it was “prolific and workmanlike, always competent…” but with “…no originality; as a painter, he is merely a temperament, a prodigious worker. His manual dexterity is unaccompanied by any greatness of conception or high moral principle.  His lively but superficial fancy, incapable of deep emotion, of religious feeling, or even of observation, attracted him to neutral subjects, to mythological paintings, and imaginary scenes from the world of fable. Therein under the cloak of humanism, he gave expression to a sensualism rather libertine than poetical, an epicureanism unredeemed by any elevated or noble quality.  It is this which wins for Giulio his distinctive place in art.  His conception of form was never quite original; it was always a clever and bookish compromise between Raphael and Michelangelo.  His sense of color grows ever louder and uglier, his ideas are void of finesse, whatever brilliancy they show is second-hand. His single distinctive characteristic is the doubtful ease with which he played with the commonplaces of pagandom.  In this respect at least, paintings like those of the Hall of Psyche (1532) are historical landmarks.  It is the first time that an appeal is made to the senses with all the brutal frankness of a modern work”. 

Damning with faint praise perhaps.  Grudgingly, the editors did concede that despite being “…distinguished by such characteristics and marked by such defects, Romano occupies nevertheless an important place in the history of art. More than any other, he aided in propagating the pseudo-classical, half-pagan style of art so fashionable during the seventeenth century. It’s mainly through his influence that after the year 1600 we find so few religious painters in Europe”.

One could hardly expect The Catholic Encyclopedia (sub-titled An International work of reference on the constitution, doctrine, discipline and history of the Catholic Church), to find much worthy in a mannerist (or perhaps anything modern).  Mannerism, novel in some ways as it was, was rarely original in form or content.  It was a reaction against the perceived perfection of the neo-classicism of the High Renaissance and artists from Romano on were drawn to Greek mythology, characters like Psyche and Echo able simply and unambiguously to represent the psychological problems muddied by Christian theology.