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Friday, August 8, 2025

Carnival

Carnival (pronounced kahr-nuh-vuhl)

(1) A traveling amusement show, having sideshows, rides etc.

(2) Any merrymaking, revelry, or festival, as a program of sports or entertainment.

(3) In the Christian ecclesiastical calendar, the season immediately preceding Lent, often observed with merrymaking; Shrovetide.

(4) A festive occasion or period marked by merrymaking, processions etc and historically much associated with Roman Catholic countries in the period just before Lent.

(5) A sports meeting.

(6) In literary theory (as the noun carnivalization & verb carnivalize), to subvert (orthodox assumptions or literary styles) through humour and chaos.

(7) In sociology, a context in which transgression or inversion of the social order is given temporary license (an extension of the use in literary theory).

(8) Figuratively, a gaudily chaotic situation.

(9) As a modifier (often as “carnival atmosphere?”) a festive atmosphere.

1540–1550: From the Middle French carnaval, from the Italian carnevale, from the Old Italian carnelevare (taking meat away), from older Italian forms such as the Milanese carnelevale or Old Pisan carnelevare (to remove meat (literally “raising flesh”)) the construct built from the Latin caro (flesh (originally “a piece of flesh”)) from the primitive Indo-European root sker- (to cut) + levare (lighten, raise, remove), from the primitive Indo-European root legwh- (not heavy, having little weight).  Etymologists are divided on the original source of the term used by the Church, the alternatives being (1) carnem levare (to put away flesh), (2) carnem levāmen (meat dismissal), (3) carnuālia (meat-based country feast) and (4) carrus nāvālis (boat wagon; float).  What all agree upon is the ecclesiastical use would have come from one of the forms related to “meat” and the folk etymology favors the Medieval Latin carne vale (flesh, farewell!).  Spreading from the use in Christian feast days, by at least the 1590s it was used in the sense of “feasting or revelry in general” while the meaning “a circus or amusement fair” appears to be a 1920s adoption in US English.  The synonyms can include festival, celebration, festivity, fiesta, jubilee, gala, fete, fête, fest, fair, funfair, exhibit, exhibition, revelry, merriment, rejoicing, jamboree, merrymaking, mardi gras, jollity, revel, jollification, exposition and show.  Which is chosen will be dependent on region, context, history etc and (other than in ecclesiastical use) rules mostly don’t exist but there seem to be a convention that a “sporting carnival” is a less formal event (ie non-championship or lower level competitions).  The alternative spelling carnaval is obsolete.  Carnival & carnivalization are nouns, carnivalize, carnivalizing & carnivalized are verbs, and carnivalic, carnivalistic, carnivalesque, carnivallike, precarnival & noncarnival are adjectives; the noun plural is carnivals.

Not just meat: Francis (1936-2025; pope 2013-2025) on fasting for Lent.

Originally, a carnival was a feast observed by Christians before the Lenten fast began and wasn’t a prelude to a sort of proto-veganism.  It was a part of one of religion’s many dietary rules, one which required Christians to abstain from meat during Lent (particularly on Fridays and during certain fast days), carnival the last occasion on which meat was permissible before Easter.  The Christian practice of abstaining from meat evolved as part of a broader theology of penance, self-denial, and imitation of Christ’s suffering, the rationale combining biblical precedent, symbolic associations and early ascetic traditions, the core of the concept Christ’s 40 days of fasting in the wilderness (Matthew 4:1–11, Luke 4:1–13).  Theologically, the argument was that for one’s eternal soul to enter the Kingdom of Heaven, a price to be paid was Imitatio Christi (earthly participation in Christ’s suffering).  Much the early church valued suffering (for the congregants if not the clergy and nobility) and the notion remains an essential theme in some Christian traditions which can be summed up in the helpful advice: “For everything you do, there’s a price to be paid.

Donald Trump (b 1946; US president 2017-2021 and since 2025) in 2016 on his private jet, fasting for Lent.

By voluntarily abstaining from certain foods, Christians imitated Christ’s self-denial and prepared spiritually for Easter: sharing in His suffering to grow in holiness.  Meat was seen a symbol of feasting and indulgence, an inheritance from Antiquity when “flesh of the beasts of the field” was associated with celebration rather than everyday subsistence, the latter something sustained typically by seafood, fruits and grains so voluntarily (albeit at the behest of the Church) choosing temporarily to renounce meat symbolized forgoing luxury and bodily pleasure, cultivating humility and penitence.  As well as the theological, there was also a quasi-medical aspect to what Tertullian (Quintus Septimius Florens Tertullianus, circa 155–circa 220) commended as “forsaking worldly indulgence” in that fasting took one’s thoughts away from earthly delights, allowing a focus on “prayer and spiritual discipline”, strengthening the soul against “sinful temptations”.  Another layer was added by the Patristics (from the Latin pater (father)), a school of thought which explored the writings and teachings of the early Church Fathers.  Although it was never a universal view in Patrology, there were those who saw in the eating of meat a connection to animal sacrifice and blood, forbidden in the Old Testament’s dietary laws and later spiritualized in Christianity, thus the idea of abstinence as a distancing from violence and sensuality.  Finally, there was the special significance of Fridays, which, as "Good Friday" reflected the remembrance of the crucifixion of Christ and his death at Calvary (Golgotha); the early Christians treated every Friday as a mini-fast and later this would be institutionalized as Lent.

Lindsay Lohan arriving at the Electric Daisy Carnival (left) and detail of the accessory worn on her right thigh (right), Memorial Coliseum, Los Angeles, June 2010.  The knee-high boots were not only stylish but also served to conceal the court-mandated SCRAM (Secure Continuous Remote Alcohol Monitor) bracelet.

The allowance of fish during Lent had both pragmatic and theological origins, its place in the Christian diet a brew of symbolism, biblical precedent and cultural context.  As a legal and linguistic point, in the Greco-Roman scheme of things fish was not thought “flesh meat” which was understood as coming from warm-blooded land animals and birds.  Fish, cold-blooded and aquatic, obviously were different and belonged to a separate category, one which Christianity inherited and an implication of the distinction was seafood being viewed as “everyday food” rather than an indulgent luxury.  This was a thing also of economics (and thus social class), the eating of fish much associated with the poorer coastal dwellers whereas meat was more often seen on urban tables.  Notably, there was also in this a technological imperative: in the pre-refrigeration age, in hot climates, often it wasn’t possible safely to transport seafood inland.  The Biblical symbolism included Christ feeding the multitudes with a few “loaves and fishes” (Matthew 14:13–21), several of the apostles were fishermen who Christ called upon to be “fishers of men” (Mark 1:16–18) and the ichthys (fish symbol) was adopted as early Christian emblem for Christ Himself.  Collectively, this made fish an acceptably modest food for a penitential season.  All that might have been thought justification enough but, typically, Medieval scholars couldn’t resist a bit of gloss and the Italian Dominican friar, philosopher & theologian Saint Thomas Aquinas (1225–1274) decided abstinence aimed to “curb the concupiscence of the flesh” and, because meat generated more “bodily heat” and pleasure than fish, it was forbidden while fish was not.  That wasn’t wholly speculative and reflected the humoral theory from Antiquity, still an orthodoxy during the Middle Ages: fish seen as lighter, cooler, and less sensual.

Notting Hill Carnival, London.

Traditionally, there was also a Lenten prohibition of dairy products and eggs, each proscription with its own historical and symbolic logic and the basis of Shrove Tuesday (Pancake Day) and Easter eggs (though not the definitely un-Christian Easter bunny).  The strictness derived partly from Jewish precedents notably the vegetarian edict in Daniel 10:2–3 and the idea of a “return to Edenic simplicity” where man would eat only plants (Genesis 1:29) but also an aversion to links with sexuality and fertility, eggs obviously connected with sexual reproduction and dairy with lactation.  What this meant was early Christian asceticism sought to curb bodily impulses and anything connected with fleshly generation and (even if indirectly), thoughts of sex.

Historically, a time of absolution when confessions were made in preparation for Lent, Shrovetide described the three days immediately preceding Lent (Shrove Sunday, Shrove Monday & Shrove Tuesday, preceding Ash Wednesday).  The construct being shrove +‎ -tide, the word was from the late Middle English shroftyde.  Shrove was the simple past of shrive, from the Middle English shryven, shriven & schrifen, from the Old English sċrīfan (to decree, pass judgement, prescribe; (of a priest) to prescribe penance or absolution), from the Proto-West Germanic skrīban, from the late Proto-Germanic skrībaną, a borrowing from the Latin scrībō (write).  The word may be compared with the West Frisian skriuwe (to write), the Low German schrieven (to write), the Dutch schrijven (to write), the German schreiben (to write), the Danish skrive (to write), the Swedish skriva (to write) and the Icelandic skrifa (to write).  The –tide suffix was from the Middle English –tide & -tyde, from the Old English -tīd (in compounds), from tīd (point or portion of time, due time, period, season; feast-day, canonical hour).  Before refrigeration, eggs and dairy naturally accumulated during springtime as hens resumed laying and animals produced more milk.  Being banned during Lent, stocks thus had to be consumed lest they be wasted so a pragmatic way to ensure economy of use was the pancake (made with butter, milk & eggs), served on the feast of Shrove Tuesday (Pancake Day).  Following Easter, when eggs returned to the acceptable list, “Easter eggs” were a natural festive marker of the fast’s end.

Carnival Adventure and Carnival Encounter off Australia’s eastern Queensland coast.

Although dubbed “floating Petri dishes” because of the high number of food poisoning & norovirus cases, cruise ships remain popular, largely because, on the basis of cost-breakdown, they offer value-for-money packages few land-based operators can match.  The infections are so numerous because (1) there are thousands of passengers & crew in a closed, crowded environment, (2) an extensive use of buffets and high-volume food service, (3) a frequent turnover of crew & passengers, (4) port visits to places with inconsistent sanitation, health & food safety standards and (5) sometimes delayed reporting and patient isolation.

However, although the popular conception of Medieval Western Christendom is of a dictatorial, priest-ridden culture, the Church was a political structure and it needed to be cognizant of practicalities and public opinion.  Even dictatorships can maintain their authority only with public consent (or at least acquiescence) and in many places the Church recognized burdensome rules could be counter-productive, onerous dietary restrictions resented especially by the majority engaged for their living in hard, manual labor.  Dispensations (formal exceptions) became common with bishops routinely relaxing the rules for the ill, those pregnant or nursing or workers performing physically demanding tasks.  As is a common pattern when rules selectively are eased, a more permissive environment was by the late Middle Ages fairly generalized (other than for those who chose to live by to monastic standards).

Carnival goers enjoying the Sydney Gay & Lesbian Mardi Gras: This is not what Medieval bishops would have associated with the word “carnival” but few events better capture the spirit of the phrase “carnival atmosphere”.

The growth of dispensations (especially in the form of “indulgences” which were a trigger for the Protestant Reformation) was such it occurred to the bishops they’d created a commodity and commodities can be sold.  This happened throughout Europe but, in France and Germany, the “system” became institutionalized, the faithful even able to pay “butter money” for the privilege of eating the stuff over Lent (a kind of inverted “fat tax”!) with the proceeds devoted to that favourite capital works programme of bishops & cardinals: big buildings.  The sixteenth century tower on Normandy’s Rouen Cathedral was nicknamed “Butter Tower” although the funds collected from the “tax” covered only part of the cost; apparently even the French didn’t eat enough butter.  As things turned out, rising prosperity and the population drifts towards towns and cities meant consumption of meat and other animal products increased, making restrictions harder to enforce and the Protestant reformers anyway rejected mandatory fasting rules, damning them as man-made (“Popery!” the most offensive way they could think to express that idea) rather than divine law.  Seeing the writing nailed to the door, one of the results of the Council of Trent (1545–1563) was that while the Church reaffirmed fasting, eggs and dairy mostly were allowed and the ban on meat was restricted to Fridays and certain fast days in the ecclesiastical calendar.

Archbishop Daniel Mannix in his library at Raheen, the Roman Catholic's Church's Episcopal Palace in Melbourne, 1917-1981.

By the twentieth century, it was clear the Holy See was fighting a losing battle and in February 1966, Paul VI (1897-1978; pope 1963-1978) promulgated Apostolic Constitution Paenitemini (best translated as “to be penitent”) making abstinence from meat on Fridays optional outside Lent and retained only Ash Wednesday and Good Friday as obligatory fast days for Catholics.  It was a retreat very much in the corrosive spirit of the Second Vatican Council (Vatican II, 1962-1965) and an indication the Church was descending to a kind of “mix & match” operation, people able to choose the bits they liked, discarding or ignoring anything tiresome or too onerous.  In truth, plenty of priests had been known on Fridays to sprinkle a few drops of holy water on their steak and declare “In the name of our Lord, you are now fish”.  That was fine for priests but for the faithful, dispensation was often the “luck of clerical draw”.  At a time in the late 1940s when there was a shortage of good quality fish in south-east Australia, Sir Norman Gilroy (1896–1977; Roman Catholic Archbishop of Sydney 1940-1971, appointed cardinal 1946) granted dispensation but the stern Dr Daniel Mannix (1864–1963; Roman Catholic Archbishop of Melbourne 1917-1963) refused so when two politicians from New South Wales (Ben Chifley (1885–1951; prime minister of Australia 1945-1949) and Fred Daly (1912–1995)) arrived in the parliamentary dining room for dinner, Chifley’s order was: “steaks for me and Daly, fish for the Mannix men.

In the broad, a carnival was an occasion, event or season of revels, merrymaking, feasting and entertainments (the Spanish fiestas a classic example) although they could assume a political dimension, some carnivals staged to be symbolic of the disruption and subversion of authority.  The idea was a “turning upside down of the established hierarchical order” and names used included “the Feast of Fools”, “the Abbot of Misrule” and “the Boy Bishop”.  With a nod to this tradition, in literary theory, the concept of “carnivalization” was introduced by the Russian philosopher & literary critic Mikhail Bakhtin (1895–1975), the word appearing first in the chapter From the Prehistory of Novelistic Discourse (written in 1940) which appeared in his book The Dialogic Imagination: chronotope and heteroglossia (1975).  What carnivalization described was the penetration or incorporation of carnival into everyday life and its “shaping” effect on language and literature.

The Socratic dialogues (most associated with the writing of the Greek philosophers Xenophon (circa 430–355 BC) and Plato (circa 427-348 BC)) are regarded as early examples of a kind of carnivalization in that what appeared to be orthodox “logic” was “stood on its head” and shown to be illogical although Menippean satire (named after the third-century-BC Greek Cynic Menippus) is in the extent of its irreverence closer to the modern understanding which finds expression in personal satire, burlesque and parody.  Bakhtin’s theory suggested the element of carnival in literature is subversive in that it seeks to disrupts authority and introduce alternatives: a deliberate affront to the canonical thoughts of Renaissance culture.  In modern literary use the usual term is “carnivalesque”, referring to that which seeks to subvert (“liberate” sometimes the preferred word) assumptions or orthodoxies by the use of humor or some chaotic element.  This can be on a grand scale (ie an entire cultural movement) or as localized some malcontent disrupting their book club (usually polite affairs where novels are read and ladies sit around talking about their feelings).

Portrait of Leo Tolstoy (1887), oil on canvas by Ilya Repin (1844-1930), Tretyakov Gallery, Moscow, Russia.

He expanded on the theme in his book Problems of Dostoevsky's Poetics (1929) by contrasting the novels of Leo Tolstoy (1828-1910) and Fyodor Dostoevsky (1821–1881).  Tolstoy’s fiction he classified as a type of “monologic” in which all is subject to the author's controlling purpose and hand, whereas for Dostoevsky the text is “dialogic” or “polyphonic” with an array of different characters expressing a variety of independent views (not “controlled” the author) in order to represent the author's viewpoint.  Thus deconstructed, Bakhtin defined these views as “not only objects of the author's word, but subjects of their own directly significant word as well” and thus vested with their own dynamic, being a liberating influence which, as it were, “conceptualizes” reality, lending freedom to the individual character and subverting the type of “monologic” discourse characteristic of many nineteenth century authors (typified by Tolstoy).

Portrait of Fedor Dostoyevsky (1872), oil on canvas by Vasily Perov (1834-1882), Tretyakov Gallery, Moscow, Russia.

Dostoevsky’s story Bobok (1873) is cited as an exemplar of carnival.  It has characters with unusual freedom to speak because, being dead, they’re wholly disencumbered of natural laws, able to say what they wish and speak truth for fun.  However, Bakhtin did acknowledge this still is literature and didn’t claim a text could be an abstraction uncontrolled by the author (although such things certainly could be emulated): Dostoevsky (his hero) remained in control of his material because the author is the directing agent.  So, given subversion, literary and otherwise, clearly has a history dating back doubtlessly as many millennia as required to find an orthodoxy to subvert, why was the concept of carnivalization deemed a necessary addition to literary theory?  It went to the form of things, carnivalization able especially to subvert because it tended to be presented in ways less obviously threatening than might be typical of polemics or actual violence.

Wednesday, July 23, 2025

Rune

Rune (pronounced roon)

(1) Any of the characters of certain ancient Germanic alphabets (derived from the Roman alphabet), as of a script used for writing the Germanic languages, especially of Scandinavia and Britain, circa 200-1200 AD, or a script used for inscriptions in a Turkic language between the sixth and eighth centuries from the area near the Orkhon River in Mongolia.  Each character was ascribed some magical significance.

(2) Something written or inscribed in such characters.

(3) An aphorism, poem, or saying with mystical meaning or for use in casting a spell; any obscure piece of writing using mysterious symbols; a spell or incantation.

(4) In literary use, a poem, song, or verse.

(5) A Finnish or Scandinavian epic poem, or a division of one, especially a division of the Kalevala.

(6) A roun (secret or mystery) (obsolete).

(7) In computing, in the Go programming language, a Unicode code point.

1675–1685: From the Old Norse rūn & rún (a secret, writing, runic character), cognate with the Old English rūn, the Middle English rune, the obsolete English roun and the Finnish runo (poem, canto).  All were related to the Old Saxon, Old High German and Gothic runa which, like the Old Norse rūn & rún is from the Proto-Germanic rūnō (letter, literature, secret), which is borrowed from either the Proto-Celtic rūnā or from its source.  Rune, runecraft, runology, runographer, runographic, runography, runologist, runester, runesong, runestaff, runmaster, runemistress, runecarver, runecast, runecaster, runecasting, runestone, runesmith & runework are nouns, runic, runed, runeless, runelike & runish are adjectives and runically is an adverb; the noun plural is runes.

Of the Runic

Runologists squabble over details of the historical origins of runic writing but there’s a general consensus runes were derived from one of the many Old Italic alphabets in use among the Mediterranean peoples of the first century AD, those who lived to the south of the Germanic tribes.  Earlier Germanic sacred symbols, such as those preserved in northern European rock carvings, also may have influenced the development of the script.  The transmission of writing from southern to northern Europe appears to have been spread by Germanic military formations which would have encountered Italic writing during campaigns amongst their southerly neighbours.  This hypothesis is supported by the association runes have always had with the god Odin, who, in the Proto-Germanic period (under his original name Woðanaz), was the divine model of the warrior leader. The Roman historian Tacitus noted Odin (Mercury in the interpretatio romana) was already established as the dominant god in the pantheons of many Germanic tribes by the first century AD although whether the runes and the cult of Odin arose together or one predated the other remains in dispute.  In Norse mythology however, the runes came from nothing as mundane as an old alphabet.  The runes were never invented or a product of evolution but are eternal, pre-existent forces Odin himself discovered by undergoing a tremendous ordeal.

The Hávamál

The Hávamál (Sayings of Hár, Sayings of the high one) is one of the poems of the Poetic Edda.  A kind of survival guide to for those seeking to live a good life, the form of verse varies, the most notable being where the text shifts to discuss how Odin (Odhins) gained the secret of the magical runes and came to learn the spells.  A work thus both pragmatic and philosophical, the poem’s only known source the Codex Regius, thought to date from circa 800.

The Rúnatal (Rúnatáls-tháttr-Odhins or Odins Rune Song) contains the stanzas in which Odin reveals the secret of the Runes.

I know that I hung on a windy tree
nine long nights,
Wounded with a spear, dedicated to Odin,
myself to myself,
on that tree of which no man knows
from where its roots run.
No bread did they give me nor a drink from a horn,
downwards I peered;
I took up the runes, screaming I took them,
then I fell back from there.

The Hávamál concludes with the mystical Ljóðatal, which dwells on knowledge and the knowing of the Odinic mysteries.  A kind of dictionary which lists and provides a legend creating keys to a sequenced number of runic charms, there are linkages with the Sigrdrífumál (known often as Brynhildarljóð, a section of the Poetic Edda text in Codex Regius) in which the valkyrie Sigrdrífa details a number of the runes at her command.  In stanza 151, there’s an allusion to the sending of a tree root carved with runes, a noted motif in Norse mythology and the cause of death of Grettir the Strong.

I know a sixth one if a man wounds me
with the roots of the sap-filled wood:
and that man who conjured to harm me,
the evil consumes him, not me.

The runic-themed imagery used for the cover art of Lindsay Lohan's A Little More Personal (Raw) (2005).

Historians and archivists have devoted much attention to the Codex Regius, reconstructing its timeline from the many fragmentary sources.  The earliest writings appear to have been collections of proverbs, sayings and advice attributed to Othin, probably in the manner so much in the Bible is said to have been the words of Solomon; other dubious claims of connection exist in the texts of the Buddha, Confucius, the Prophet Muhammad and others where the documentary record can never be conclusive.  The collection was thus, probably from its earliest times, elastic in content though always known as "The High One's Words", others taking advantage of the authority Othin’s imprimatur conferred to add such poems or other sayings of wisdom they thought appropriate.  In the nature of such things, the style of writing displays a consistency, important when seeking to imply that the speaker was Othin, a process which is something of a gray area in the history of literary forgery, the later authors perhaps assured what they were adding was what Othin might have said or with which he would anyway have concurred.  So, a catalogue of runes, or charms, was later bolted-on, along with new sets of proverbs, differing in content but not in style from those in the original document.  There are some stylistic variations in form in that some verses verge upon the narrative but the structure of the whole is loose, accommodating the odd innovation without jarring effect.  It’s agreed that structurally the text exists in five parts:

(1) The Hovamol proper (stanzas 1-80): The sayings and proverbs to guide the living of life, a kind of early self-help manual.

(2) The Loddfafnismol (stanzas 111-138): Another collection similar to the first, but these more a discourse on ethics and morality and addressed specifically to a young man known as Loddfafnir.

(3) The Ljothatal (stanzas 147-165): A listing of charms.

(4) The love-story of Othin and Billing's daughter (stanzas 96-102): The love story is something of a cautionary tale, beginning as it does with a dissertation on the faithlessness and general unreliability of women (stanzas 81-95).  Scholars suggest the warning words were the first written with the rest of the poem created as an apt illustration.

(5) This is the story of how Othin got the mead of poetry, the draft document which delivered to him the gift of tongues, an indulgence from the maiden Gunnloth (stanzas 103-110).  Added to this (and obviously later) is the brief passage (stanzas 139 146) recounting Othin’s winning of the runes.  Structurally, the poem needs this section as an introduction to the Ljothatal and any good editor would have insisted on its inclusion.

Of the authorship or even the dates of the accretions, nothing can for sure be known.  All than can be said is that some is very old and some more recent which isn’t a great deal of help but anything else is merely speculative.  The text instead needs to be read as it is: a gnomic collection of the wisdom a violent race living in a brutish world written to help people survive in an unforgiving time when, days when wherever one went, one would be ill-advised to assume one was among friends.  Tellingly, women are not mentioned in the non-narrative sections of the poem, not even a nod to the advantage of having someone to cook and clean for this is very much a work about the world of men on earth, the threats and their consequences.  There’s no discussion of heaven and hell or any after-life, no judgement beyond that of one's fellow men.

Thursday, June 5, 2025

Veto

Veto (pronounced vee-toh)

(1) In constitutional law, the power or right vested in one branch of a government to cancel or postpone the decisions, enactments etc of another branch, especially the right of a president, governor, or other chief executive to reject bills passed by a legislature.

(2) The exercise of this right.

(3) In the UN Security Council, a non-concurring vote by which one of the five permanent members (China, France, Russia, UK & US) can overrule the actions or decisions of the meeting on most substantive matters.  By practice and convention, in the context of geopolitics, this is "the veto power".

(4) Emphatically to prohibit something.

1620–1630: From the Latin vetō (I forbid), the first person singular present indicative of vetāre (forbid, prohibit, oppose, hinder (perfect active vetuī, supine vetitum)) from the earlier votō & votāre, from the Proto-Italic wetā(je)-, from the primitive Indo-European weth- (to say).  In ancient Rome, the vetō was the technical term for a protest interposed by a tribune of the people against any measure of the Senate or of the magistrates.  As a verb, use dates from 1706.  Veto is a noun, verb and adjective, vetoless is a (non-standard) adjective and vetoer is a noun; the noun plural is vetoes.  In the language of the diplomatic toolbox the related forms pre-veto, re-veto, un-veto & non-veto, used with and without the hyphen.

The best known power of veto is that exercised by the five permanent members (P5) of the United Nations Security Council (UNSC).  The UNSC is an organ of the UN which uniquely possesses the authority to issue resolutions binding upon member states and its powers include creating peacekeeping missions, imposing international sanctions and authorizing military action.  The UNSC has a standing membership of fifteen, five of which (China, France, Russia, the UK and the USA) hold permanent seats, the remaining ten elected by the UNGA (UN General Assembly) on a regional basis for two year terms.  P5 representatives can veto any substantive resolution including the admission of new UN member states or nominations for UN Secretary-General (the UN’s CEO).  The term “united nations” was used as early as 1943, essentially as a synonym for the anti-Axis allies and was later adopted as the name for the international organization which replaced the League of Nations (LoN, 1920-1946) which had in the 1930s proved ineffectual in its attempts to maintain peace.  When the UN was created, its structural arrangements were designed to try to avoid the problems which beset the LoN which, under its covenant, could reach decisions only by unanimous vote and this rule applied both to the League's council (which the specific responsibility of maintaining peace) and the all-member assembly.  In effect, each member state of the League had the power of the veto, and, except for procedural matters and a few specified topics, a single "nay" killed any resolution.  Learning from this mistake, the founders of the UN decided all its organs and subsidiary bodies should make decisions by some type of majority vote (although when dealing with particularly contentious matters things have sometimes awaited a resolution until a consensus emerges).

The creators of the UN Charter always conceived the three victorious “great powers” of World War II (1939-1945), the UK, US & USSR, because of their roles in the establishment of the UN, would continue to play important roles in the maintenance of international peace and security and thus would have permanent seats on the UNSC with the power to veto resolutions.  To this arrangement was added (4) France (at the insistence of Winston Churchill (1875-1965; UK prime minister 1940-1945 & 1951-1955) who wished to re-build the power of France as a counterweight to Germany and (5) China, included because Franklin Roosevelt (1882-1940 US president 1933-1945) was perceptive in predicting the country’s importance in the years to come.  This veto is however a power only in the negative.  Not one of the permanent members nor even all five voting in (an admittedly improbable) block can impose their will in the absence of an overall majority vote of the Security Council.  Nor is an affirmative vote from one or all of the permanent five necessary: If a permanent member does not agree with a resolution but does not wish to cast a veto, it may choose to abstain, thus allowing the resolution to be adopted if it obtains the required majority among the fifteen.

Lindsay Lohan meeting Recep Tayyip Erdoğan (b 1954; prime-minister or president of the Republic of Türkiye since 2003), Ankara, January 2017.

As part of her efforts during 2017 drawing attention to the plight of Syrian refugees, Lindsay Lohan was received by the president of Türkiye.  As well as issuing a statement on the troubles of refugees and IDPs (internally displaced persons) in the region, Ms Lohan also commented on another matter raised by Mr Erdogan: the need to reform the structure of the UNSC which still exists in substantially the form created in 1945, despite the world’s economic and geopolitical realities having since much changed with only the compositional alteration being the PRC (People's Republic of China) in 1971 taking the place of the renegade province of Taiwan, pursuant to UNGA Resolution 2758, which recognized the PRC as “the only legitimate representative of China to the United Nations” and expelled “the representatives” of Generalissimo Chiang Kai-shek (1887-1975; leader of the Republic of China (mainland) 1928-1949 & the renegade province of Taiwan.  In an Instagram post, Ms Lohan used the phrase “the world is bigger than five.  Five big nations made promises but they did not keep them.  Despite her efforts, reform of the UNSC has advanced little because although consensus might be reached on extending permanent membership to certain nations, it remains doubtful all of the P5 (the permanent five members) would achieve consensus for this including the veto.  That would have the effect of replacing the present two-tier structure with three layers and it seems also unlikely a state like India would accept the “second class status” inherent in a permanent seat with no veto.

The Vatican, the CCP and the bishops, real & fake

A well-known and economically significant niche in modern Chinese manufacturing is fakes.  Most obvious are fake Rolexes, fake Range Rovers etc but Peking for decades produced fake bishops.  After the Holy See and the Chinese Communist Party (CCP) sundered diplomatic relations in 1951, papal appointments to Chinese bishoprics were not recognized by Peking which appointed their own.  In retaliation, popes refused to acknowledge the fakes who in turn ignored him, the amusing clerical stand-off lasting until January 2018 when negotiations appeared to produce a face-saving (sort-of) concordat.  As a prelude, Rome retired or re-deployed a number of their bishops in order to make way for new (once-fake) bishops, nominated by the CCP and, in a telling gesture, Pope Francis (b 1936; pope 2013-2025) re-admitted to "full ecclesial communion" seven living Chinese bishops who were ordained before the deal without Vatican approval, and had thus incurred a latae sententiae (literally "of a judgment having been brought") penalty.  Long a feature of the Catholic Church's canon law, a latae sententiae works as an administrative act, the liability for which is imposed ipsō factō (literally "by the same fact" and in law understood as "something inherently consequent upon the act").  What that means is the penalty is applied at the moment the unlawful act is done; no judicial or administrative actions needs be taken for this to happen.  Thus, at the point of non-Vatican approved ordination, all fake bishops were excommunicated.

On 22 September 2018, a provisional agreement was signed.  It (1) cleared the Chinese decks of any bishops (fake or real) not acceptable to either side, (2) granted the CCP the right to nominate bishops (the list created with the help of a CCP-run group called the Chinese Catholic Patriotic Association (CCPA) and (3) granted the pope a right of veto.  Although not mentioned by either side, the most important understanding between the parties seemed to be the hints the CCP sent through diplomatic channels that the pope would find their lists of nominees “helpful”.  If so, such a document deserved to be thought "a secret protocol" to the "Holy See-CCP Pact but however the sausages were made, it was a diplomatic triumph for Beijing.  Although Rome at the time noted it was a “provisional agreement”, many observed that unless things proved most unsatisfactory, it was doubtful Rome would be anxious again to draw attention to the matter because, whatever the political or theological implications, to acquiesce to the pope as cipher would diminish the church’s mystique.

Things may be worse even than the cynics had predicted.  In late 2020 the two-year deal handling the appointment of Chinese bishops was extended after an exchange of notes verbales (in diplomatic language, something more formal than an aide-mémoire and less formal than a note, drafted in the third person and never signed), both sides apparently wishing to continue the pact, albeit still (technically) on a temporary basis.  The uneasy entente seems however not to have lasted, Beijing in 2021, through bureaucratic process, acting as if it had never existed by issuing Order No. 15 (new administrative rules for religious affairs) which included an article on establishing a process for the selection of Catholic bishops in China after 1 May 2021.  The new edict makes no mention of any papal role in the process and certainly not a right to approve or veto episcopal appointments in China, the very thing which was celebrated in Rome as the substantive concession gained from the CCP.

Still, Beijing’s new rules have the benefit of clarity and while it's doubtful Francis held many illusions about the nature of CCP rule, he certainly had certainty for the remainder of his pontificate.  Order No. 15 requires clergy of the Chinese Patriotic Catholic Church (CPCC) to “adhere to the principle of independent and self-administered religion in China” and actively support “the leadership of the Chinese Communist Party” and “the socialist system,” as well as to “practice the core values of socialism.”  They must also promote “social harmony” which is usually interpreted as conformity of thought with those of the CCP (although in recent years that has come increasingly to be identified with the thoughts of comrade Xi Jinping (b 1953; paramount leader of China since 2012) which, historically, is an interesting comparison with the times of comrade Chairman Mao Zedong (1893–1976; chairman of the Chinese Communist Party (CCP) 1949-1976).  Essentially, the CPCC is an arm of the CCP regime (something like "the PLA (People's Liberation Army" at prayer") and formalizing this is the requirement for bishops and priests to be licensed for ministry, much the same process as being allowed to practice as a driving instructor or electrician.

All this is presumably was a disappointment to the pope though it’s unlikely to have surprised to his critics, some of whom, when the agreement was announced in 2018 and upon renewal in 2020, predicted it would be honored by Beijing only while it proved useful for them to weaken the “underground” church and allow the CCP to assert institutional control over the CPCC.  At the time of the renewal, the Vatican issued a statement saying the agreement was “essential to guarantee the ordinary life of the Church in China.”  The CCP doubtlessly agreed with that which is why they have broken the agreement, and, if asked, presumably they would point out that, legally, it really didn’t exist, the text never having been published and only ever discussed by diplomats.  Although there are (by the Vatican's estimates) only some five million Chinese Catholics among a population of some 1.4 billion, that's still five-million potential malcontents and as the "Godless atheists" of the CCP know from their history books, that's enough to cause problems and if problems can be solved in the "preferred" CCP manner, they must be "managed".

Beware of imitations.  British Range Rover Evoque (left) and Chinese Landwind X7 (right).

Although not matching the original in specification or capabilities, the Landwind X7 sold in China for around a third what was charged for an Evoque and while it took a trained eye to tell the difference between the two, Chinese capitalism rose to the occasion and, within weeks, kits were on the market containing the badges and moldings needed to make the replication closer to exact.  Remarkably, eventually, Jaguar Land Rover (JLR) won a landmark legal case (in a Chinese court!), the judges holding the “…Evoque has five unique features that were copied directly” and that the X7’s similarity “…has led to widespread consumer confusion.”  In a decision which was the first by a Chinese court ruling favor of a foreign automaker in such a case, it was ordered Landwind immediately cease sales of the vehicle and pay compensation to JLR.  It was a bit hypocritical for the British to complain because for years shamelessly the British industry "borrowed" styling from Detroit and in the early, cash-strapped, post-war years, the Standard Motor Company (later Standard-Triumph) sent their chief stylist to sit with his sketch-pad outside the US embassy in London to "harvest" ideas from the new American cars being driven by diplomats and other staff.  That's why Standard's Phase I Vanguard (the so-called "humpback", 1947-1953) so resembles a 1946 Plymouth, somewhat unhappily shrunk in every dimension except height.  One can debate the ethics of what Landwind did but as an act of visual cloning, they did it well and as Chinese historians gleefully will attest, when it comes to cynicism and hypocrisy, the British have centuries of practice.    

Beware of imitations.  Joseph Guo Jincai (b 1968, left) was in 2010 ordained Bishop of Chengde (Hebei) today without the approval of the pope.  He is a member of the China Committee on Religion and Peace and was appointed a deputy to the thirteenth National People's Congress.  Because of the circumstances of his ordination as a bishop, he was excommunicated latae sententiae but later had the consolation of being elected vice-president of Chinese Patriotic Catholic Association.  In September 2018, Francis lifted the excommunication of Joseph Guo Jincai and other six bishops previously appointed by the Chinese government without pontifical mandate.  What Francis did was something like the "re-personing" granted in post-Soviet Russia to those "un-personed" under communist rule.

Politically, one has to admire the CCP’s tactics.  Beijing pursued the 2018 deal only to exterminate the underground Catholic Church which, although for decades doughty in their resistance to persecution by the CCP (including pogroms during the Cultural Revolution (1966-1976)), were compelled to transfer their allegiance to the CPCC once it received the pope’s imprimatur.  After the agreement, Chinese authorities rounded up underground Catholic clergy, warning that they would defy the pope if they continued baptizing, ordaining new clergy and praying in unregistered churches; most of those persuaded became part of the CPCC and those unconvinced resigned their ministries and returned to private life.  According to insiders, a rump underground movement still exists but it seems the CCP now regard the remnant as a terrorist organization (a la the subversive Falun Gong) and are pursuing them accordingly.

The central committee of the CCP's politburo contains operators highly skilled in the art of political opportunism and in 2025 they demonstrated their prowess during the brief interregnum between the death of PFrancis and the election of Leo XIV (b 1955; pope since 2025) when unilaterally they “elected” two bishops, one of them to a diocese already led by a Vatican-appointed bishop.  The clever maneuver took advantage of the fact that during this sede vacante (the vacancy of an episcopal see), the Holy See had been unable to ratify episcopal nominations.  The CCP clearly regards its elections as a fait accompli and one technically within the terms of the 2018 provisional agreement (most recently renewed in October 2024), adopting the pragmatic position of “what’s done is done and can’t be undone”.  The Vatican lawyers might demur and even though the terms of the agreement have never been published, the convention had evolved that Beijing would present to the Vatican a single candidate chosen by assemblies of the clergy affiliated by the CCPA; this nominee the pope could the appoint or not.  In 2025, the argument is that no veto was exercised which, during a sede vacante, was of course impossible but it’s no secret that in recent years Beijing has on a number of occasions violated the agreement.  The CCP are of the “how many divisions has he got” school established by comrade Stalin (1878-1953; Soviet leader 1924-1953), practiced with the “take whatever you can grab” ethos of capitalism which modern China has embraced with muscular efficiency.

The files were among the many piled in Leo’s in-tray and keenly Vaticanologists awaited his response and the new pope didn’t long delay, in June 2025 appointing Bishop Joseph Lin Yuntuan (b 1952) as an assistant in Fuzhou, the capital of the south-eastern Fujian province.  Unlike bishoprics elsewhere, analysts made no mention of whether the appointee belong to the “liberal” or “conservative” factions but focused instead on both sides exhibiting a clear desire to “continue on the path of reconciliation”.  In a statement, the Holy See Press Office stressed “final decision-making power” remained with the pope while for Beijing the attraction was the (substantial) resolution of the decades-long split between the underground church loyal to Rome and the state-supervised CCPA although there are doubtless still renegades being pursued.  Lin had in 2017 been ordained a bishop in the underground church and had the CCP wished to maintain an antagonism it could of course declined to countenance the appointment of a character with such a dubious past but the installation’s rubber-stamping in both states seems a clear indication both wish to maintain the still uneasy accord.  During the ceremony, Bishop Lin swore to abide by Chinese laws and safeguard social harmony.

Tuesday, March 4, 2025

Decapitate

Decapitate (pronounced dih-kap-i-teyt)

(1) To cut off the head; to behead.

(2) Figuratively, to oust or destroy the leadership or ruling body of a government, military formation, criminal organization etc.

1605–1615: From the fourteenth century French décapiter, from the Late Latin dēcapitātus, past participle of dēcapitāre, the construct being - + capit- (stem of caput (head), genitive capitis), from the Proto-Italic kaput, from the Proto-Indo-European káput- (head) + -ātus.  The Latin prefix dē- (off) was from the preposition (of, from); the Old English æf- was a similar prefix.  The Latin suffix -ātus was from the Proto-Italic -ātos, from the primitive Indo-European -ehtos.  It’s regarded as a "pseudo-participle" and perhaps related to –tus although though similar formations in other Indo-European languages indicate it was distinct from it already in early Indo-European times.  It was cognate with the Proto-Slavic –atъ and the Proto-Germanic -ōdaz (the English form being -ed (having).  The feminine form was –āta, the neuter –ātum and it was used to form adjectives from nouns indicating the possession of a thing or a quality.  The English suffix -ate was a word-forming element used in forming nouns from Latin words ending in -ātus, -āta, & -ātum (such as estate, primate & senate).  Those that came to English via French often began with -at, but an -e was added in the fifteenth century or later to indicate the long vowel.  It can also mark adjectives formed from Latin perfect passive participle suffixes of first conjugation verbs -ātus, -āta, & -ātum (such as desolate, moderate & separate).  Again, often they were adopted in Middle English with an –at suffix, the -e appended after circa 1400; a doublet of –ee.  Decapitate, decapitated & decapitating are verbs, decapitation & decapitator are nouns; the common noun plural is decapitations.

Lindsay Lohan gardening with a lopper in her gloved hands, decapitation a less demanding path to destruction than deracination, New York City, May, 2015.  She appears to be relishing the task.

As a military strategy, the idea of decapitation is as old as warfare and based on the effective “cut the head off the snake”.  The technique of decapitation is to identify the leadership (command and control) of whatever structure or formation is hostile and focus available resources on that target.  Once the leadership has been eliminated, the effectiveness of the rest of the structure should be reduced and the idea is applied also in cyber warfare although in that field, target identification can be more difficult.  The military’s decapitation strategy is used by many included law enforcement bodies and can to some extent be applied in just about any form of interaction which involves conflicting interests.  The common English synonym is behead and that word may seem strange because it means “to take off the head” where the English word bejewel means “to put on the jewels”.  It’s because of the strange and shifting prefix "be-".  Behead was from the Middle English beheden, bihefden & biheveden, from the Old English behēafdian (to behead).  The prefix be- however evolved from its use in Old English.  In modern use it’s from the Middle English be- & bi-, from the Old English be- (off, away), from the Proto-Germanic bi- (be-), from the Proto-Germanic bi (near, by), the ultimate root the primitive Indo-European hepi (at, near) and cognate be- in the Saterland Frisian, the West Frisian, the Dutch, the German & Low German and the Swedish.  When the ancestors of behead were formed, the prefix be- was appended to create the sense of “off; away” but over the centuries it’s also invested the meanings “around; about” (eg bestir), “about, regarding, concerning” (eg bemoan), “on, upon, at, to, in contact with something” (eg behold), “as an intensifier” (eg besotted), “forming verbs derived from nouns or adjectives, usually with the sense of "to make, become, or cause to be" (eg befriend) & "adorned with something" (eg bejewel)).

A less common synonym is decollate, from the Latin decollare (to behead) and there’s also the curious adjective decapitable which (literally “able or fit to be decapitated”) presumably is entirely synonymous with “someone whose head has not been cut off” though not actually with someone alive, some corpses during the French Revolution being carted off to be guillotined, the symbolism of the seemingly superfluous apparently said to have been greeted by the mob "with a cheer".  Just as pleasing though less bloody were the Citroën cabriolets crafted between 1958-1974 by French coachbuilder Henri Chapron (1886-1978).

1971 Citroën DS21 Décapotable Usine with non-standard interior including bespoke headrests in the style used on some Jensen Interceptors.

Produced between 1955-1975, the sleek Citroën DS must have seemed something from science fiction to those accustomed to what was plying the roads outside but although it soon came to be regarded as something quintessentially French, the DS was actually designed by an Italian.  In this it was similar to French fries (invented in Belgium) and Nicolas Sarközy (b 1955; President of France 2007-2012), who first appeared on the planet the same year as the shapely DS and he was actually from here and there.  It was offered as the DS and the lower priced ID, the names a play on words, DS in French pronounced déesse (goddess) and ID idée (idea).  The goddess nickname caught on though idea never did.

Citroën Cabriolet d'Usine production count, 1960-1971.

Henri Chapron had attended the Paris Auto Salon when the DS made its debut and while Citroën had planned to offer a cabriolet, little had been done beyond some conceptual drawings and development resources were instead devoted to higher-volume variants, the ID (a less powerful DS with simplified mechanicals and less elaborate interior appointments) which would be released in 1957 and the Break (a station wagon marketed variously the Safari, Break, Familiale or Wagon), announced the next year.  Chapron claims it took him only a glance at the DS in display for him instantly to visualise the form his cabriolet would take but creating one proved difficult because such was the demand Citroën declined to supply a partially complete platform, compelling the coach-builder to secure a complete car from a dealer willing (on an undisclosed basis) to “bump” his name up the waiting list while he worked on the blueprints.  It wasn’t until 1958 Carrosserie Chapron presented their first DS cabriolet, dubbed La Croisette, named after the emblematic costal boulevard of Cannes and while initially it wasn’t approved by the factory (compelling Chapron to continue buying complete cars from dealers), it was obvious to Citroën’s engineers that they’d been presented with a shortcut to production.  Accordingly, Chapron designed a DS cabriolet suited to series production (as opposed to his bespoke creations) and that meant using the longer wheelbase platform of the Break, chosen because it was structurally enhanced to cope with the loads station wagons carry.  Beginning in 1960, these (in ID & DS versions) were the approved Cabriolets d'Usine, distributed until 1971 through Citroën’s dealer network, complete with a factory warranty.

1964 Citroën DW19 Décapotable Usine.  For statistical purposes the DWs are included in the DS production count)

The DS and ID are well documented in the model's history but there was also the more obscure DW, built at Citroën's UK manufacturing plant in the Berkshire town Slough which sits in the Thames Valley, some 20 miles west of London.  The facility was opened in February 1926 as part of the Slough Trading Estate (opened just after World War I (1914-1918)) which was an early example of an industrial park, the place having the advantage of having the required infrastructure needed because constructed by the government for wartime production and maintenance activities.  Citroën was one of the first companies to establish an operation on the site, overseas assembly prompted by the UK government's imposition of tariffs (33.3% on imported vehicles, excluding commercial vehicles) and the move had the added advantage of the right-hand-drive (RHD) cars being able to be exported throughout the British Empire under the “Commonwealth Preference”, arrangements, a low-tariff scheme, elements of which would endure as a final relic of the chimera of imperial free trade until 1973 when the UK joined the EEC (European Economic Community).  Unlike similar operations, which in decades to come would appear world-wide, the Slough Citroëns were not assembled from CKD (completely knocked down) kits which needed only local labor to bolt them together but used a mix of imported parts and locally produced components.  The import tariff was avoided if the “local content” (labor and domestically produced (although those sourced from elsewhere in the empire could qualify) parts) reached a certain threshold (measured by the total P&L (parts & labor) value in local currency); it was an approach many governments would follow and it remains popular today as a means of encouraging (and protecting) local industries and creating employment.  People able to find jobs in places like Slough would have been pleased but for those whose background meant they were less concerned with something as tiresome as paid-employment, the noise and dirt of factories seemed just a scar upon the “green and pleasant land” of William Blake (1757–1827).  In his poem Slough (1937), Sir John Betjeman (1906–1984; Poet Laureate 1972-1984), perhaps recalling Stanley Baldwin's (1867–1947; UK prime-minister 1923-1924, 1924-1929 & 1935-1937) “The bomber will always get through” speech (1932) welcomed the thought, writing:  Come friendly bombs and fall on Slough!  It isn’t fit for humans now”  Within half a decade, the Luftwaffe would grant his wish.

1964 Citroën DW19 Décapotable Usine.

During World War II (1939-1945), the Slough plant was requisitioned for military use and some 23,000 CMP (Canadian Military Pattern) trucks were built, civilian production resuming in 1946.  After 1955, Slough built both the ID and DS, the latter including the traditionally English leather trim and a wooden dashboard, a touch which some critics claimed was jarring among the otherwise modernist ambiance but the appeal was real because some French distributors imported the Slough dashboard parts for owners who liked the look.  The UK-built cars also used 12 volt Lucas electrics until 1963 and it was in that year the unique DW model was slotted in between the ID and DS.  Available only with a manual transmission and a simplified version of the timber veneer, the DW was configured with the ID's foot-operated clutch but used the more powerful DS engine, power steering and power brakes.  When exported, the DW was called DS19M and the "DW" label was applied simply because it was Citroën's internal code to distinguish (RHD) models built in the UK from the standard left-hand-drive (LHD) models produced in France.  Citroën assembly in Slough ended in February 1965 and although the factory initially retained the plant as a marketing, service & distribution centre, in 1974 these operations were moved to other premises and the buildings were taken over by Mars Confectionery.  Today, no trace remains of the Citroën works in Slough.

1963 Citroën Le Dandy & 1964 Citroën Palm Beach by Carrosserie Chapron.

Citroën DS by Carrosserie Chapron production count 1958-1974

Demand was higher at a lower price-point, as Citroën's 1325 cabriolets indicate but Carrosserie Chapron until 1974 maintained output of his more exclusive an expensive lines although by the late 1960s, output, never prolific, had slowed to a trickle.  Chapron’s originals varied in detail and the most distinguishing difference between the flavors was in the rear coachwork, the more intricate being those with the "squared-off" (sometimes called "finned" or "fin-tailed") look, a trick Mercedes-Benz had in 1957 adopted to modernize the 300d (W189, 1957-1963, the so called "Adenauer Mercedes", named after Konrad Adenauer (1876–1967; chancellor of the FRG (Federal Republic of Germany (the old West Germany) 1949-1963) who used several of the W186 (300, 300b, 300c, 1951-1957) & 300s models as his official state cars).  Almost all Chapron's customized DS models were built to special order between under the model names La Croisette, Le Paris, Le Caddy, Le Dandy, Concorde, Palm BeachLe Léman, Majesty, & Lorraine; all together, 287 of these were delivered and reputedly, no two were exactly alike.

Citroën Concorde coupés by Chapron: 1962 DS 19 (left) and 1965 DS 21 (right).  The DS 21 is one of six second series cars, distinguished by their “squared-off” rear wing treatment and includes almost all the luxury options Chapron had on their list including electric windows, leather trim, the Jaeger instrument cluster, a Radiomatic FM radio with automatic Hirschmann antenna, the Robergel wire wheel covers and the Marchal auxiliary headlights.

Alongside the higher-volume Cabriolets d'Usine, Carrosserie Chapron continued to produce much more expensive décapotables (the Le Caddy and Palm Beach cabriolets) as well as limousines (the Majesty) and coupés, the most numerous of the latter being Le Dandy, some 50 of which were completed between 1960-1968.  More exclusive still was another variation of the coupé coachwork, the Concorde with a more spacious cabin notably for the greater headroom it afforded the rear passengers.  Only 38 were built over five years and at the time they cost as much as the most expensive Cadillac 75 Limousine.

Bossaert's Citroën DS19-based GT 19 (1959-1964); the Marchal auxiliary headlights a later addition (top).

Others also built DS coupés & convertibles.  Between 1959-1964 Belgium-born Hector Bossaert produced more than a dozen DS coupés and what distinguished his was a platform shortened by 470 mm (18½ inches) and the use of a notchback roof-line.  Dubbed the Bossaert GT 19, the frontal styling was unchanged although curiously, the Citroën chevrons on the rear pillars were rotated by 90°; apart from the GT 19 Bossaert script on the boot lid (trunk lid), they are the vehicle’s only external identification.  Opinion remains divided about the aesthetes of the short wheelbase (SWB) DSs.  While it’s conceded the Chapron coupés & cabriolets do, in terms of design theory, look “unnaturally” elongated, the lines somehow suit the machines and the word most often used is “elegant” whereas the SWB cars do seem stubby and obviously truncated although, had the originals never existed, perhaps the SWB would look more "natural".  The consensus seems to be the GT 19 was the best implementation of the SWB idea, helped also by it being 70 mm (2¾ inches) lower than the donor DS and perhaps that would be expected given the design was by the Italian Pietro Frua (1913-1983).  Bossaert also increased the power.  Although the hydro-pneumatic suspension and slippery aerodynamics made the DS a fine high-speed cruiser, the 1.9 litre (117 cubic inch) four cylinder engine was ancient and inclined to be agricultural if pushed; acceleration was not sparking.  Bossaert thus offered “tuning packages” which included the usual methods: bigger carburetors & valves, and more aggressive camshaft profile and a higher compression ratio, all of which transformed the performance from “mediocre” to “slightly above average”.

The one-off Bossaert GT 19 convertible (left) and the one off 1966 Citroën DS21-based Bossaert cabriolet (right).

Demand was limited by the price; a GT 19 cost more than double that of a DS and the conversion was more than a Jaguar so one really had to be prepared to pay for the exclusivity.  Additionally, when the Citroën management discovered someone in a garage was “hotting-up” their engines, it was made clear that would invalidate any warranty.  Most sources say only 13 were built but there were also two convertibles, one based on the GT 19 (though fitted with fared in headlights) and the other quite different, owing more to the Chapron Caddy; both remained one-offs.  Two of the GT 19 coupés and the later convertible survive.

Right-side clignotant (left) on 1974 Citroën DS23 Pallas (right).

On the DS & ID saloons, the clignotants (turn indicators; flashers) were mounted in a housing which was styled to appear as a continuation of the roof-gutter; it was touches like that which were a hint the lines of the DS were from the drawing board of an Italian, Flaminio Bertoni (1903–1964) who, before working in industrial design in pre-war Italy, had trained as a sculptor.  Citroën seems never to have claimed the placement was a safety feature and critics of automotive styling have concluded the flourish was added as part of the avant-garde vibe.  However, the way the location enhanced their visibility attracted the interest of those advocating things needed to be done to make automobiles safer and while there were innovations in “active safety” (seat-belts, crumple zones etc), there was also the field of “passive safety” and that included visibility; at speed, reducing a driver’s reaction time by a fraction of a second can be the difference between life and death and researchers concluded having a “third brake light” at eye level did exactly that.  So compelling was the case it was under the administration of Ronald Reagan (1911-2004; US president 1981-1989 and hardly friendly to new regulations) that in 1986 the US mandated the CHMSL (centre high mount stop lamp) but because the acronym lacked a effortless pronunciation the legislated term never caught on and the devices are known variously as “centre brake light”, “eye level brake light”, “third brake light”, “high-level brake light” & “safety brake light”.  Unintentionally, Citroën may have started something though it took thirty years to realize the implications.

Coincidently, in the same year the DS debuted, Rudimentary seat-belts first appeared in production cars during the 1950s but the manufacturers must have thought the public indifferent because their few gestures were tentative such as in 1956 when Ford had offered (as an extra-cost option) a bundle of safety features called the “Lifeguard Design” package which included:

(1) Padded dashboards (to reduce head injuries).

(2) Recessed steering wheel hub (to minimize chest injuries).

(3) Seat belts (front lap belts only)

(4) Stronger door latches (preventing doors flying open in a crash)

(5) Shatter-resistant rear-view mirror (reducing injuries caused by from broken glass).

The standard features included (1) the Safety-Swivel Rear View Mirror, (2) the Deep-Center Steering Wheel with recessed post and bend-away spokes and (3) Double-Grip Door Latches with interlocking striker plate overlaps; Optional at additional cost were (4) Seat Belts (single kit, front or rear, color-keyed, nylon-rayon with quick one-handed adjust/release aluminium buckle)  (US$5).  There were also "bundles", always popular in Detroit.  Safety Package A consisted of a  Padded Instrument Panel & Padded Sun Visors (US$18) while Safety Package B added to that Front-Seat Lap Seat Belts (US$27).  On the 1956 Thunderbird which used a significantly different interior design, the options were (1) the Lifeguard Padded Instrument Panel (US$22.65), (2) Lifeguard Padded Sun Visors (US$9) and (3) Lifeguard Seat Belts (US$14).  Years later, internal documents would be discovered which revealed conflict within the corporation, the marketing department opposed to any mention of "safety features" because that reminded potential customers of car crashes; they would prefer they be reminded of new colors, higher power, sleek new lines and such.  So, little was done to promote the “Lifeguard Design”, public demand was subdued and the soon the option quietly was deleted from the list.

The rising death-toll and complaints from the insurance industry however meant the issue of automotive safety re-surfaced in the 1960s and the publication by lawyer Ralph Nadar (b 1934) of the book Unsafe at Any Speed (1965) which explored the issue played a part in triggering what proved to be decades of legislation which not even the efforts and money of Detroit's lobbyists could stop although some delays in implementation were achieved and there was the odd victory (such as the survival of the convertible and ironically, that was a matter about which Detroit was at the time mostly indifferent).  They could however delay things here and there and although it was a minor and temporary victory, the matter of the CHMSL was kicked down the road until 1986.  The executives in Detroit were (and remain) "slippery slide) (or "thin end of the wedge") theorists in that they thought if they agreed to some innocuous suggestion from government then that would encourage edicts both more onerous and expensive to implement.  History proved them in that correct but the intriguing thing was that more than a decade earlier, the industry had gone beyond the the SHMSL and of its own volition offered DHMSLs (high mount stop lamps), one division of General Motors (GM) even making the fittings standard equipment on one model.

1970 Ford Thunderbird brochure (left) and 1972 Oldsmobile Toronado (right).

In 1969 Ford added “High-Level Taillamps, eye level warning to following drivers” to the option list for the 1970 Thunderbird.  What that described was two brake lights fitted on either side of the rear-window and being a update of a model introduced for 1967, the devices were “bolt-ons” rather than being integrated into the structure.  As with the “Lifeguard Design” of 1956, demand was low, customers more prepared to pay for bigger engines and “dress up” options than safety features.  GM’s Oldsmobile solved the problem of low demand by making the DHMSLs standard equipment on the Toronado, their big PLC (personal luxury coupe).  Being a new body, the opportunity was taken to integrate them into the structure and they sat below the rear window.

1987 Mercedes-Benz 560 SL (left), 1989 Mercedes-Benz 560 SL (centre) and 2001 Mercedes-Benz SL 600 (right).

When in 1971 the Mercedes-Benz 350 SL (R107, 1971-1989) was introduced, it occurred to no one it would still be in production in 1989, the unplanned longevity the product of an uncertainty about whether the US government would outlaw convertibles.  The by then 15 year old roadster thus had to have a CHMSL added when the legislation came into effect and it’s suspected the project was handed to the same team responsible for making the company’s headlights comply with US law.  What they did was “bolt on” to the trunk (boot) lid a lamp which seemed to suggest the design brief had been: “make it stick out like a sore thumb”.  If so, they succeeded and while the revised model (1988-1989) used a smaller unit, it was little more than a slightly less small digit; frankly, Ford did a better job with the 1970 T-bird although, in fairness, the Germans didn’t have a fixed rear window with which to work.  When the R129 roadster (1989-2001) was developed, the opportunity was taken (al la the 1971 Oldsmobile Toronado) to integrate a CHMSL into the lid.

1989 Porsche 911 (930) Turbo Cabriolet (left) and 2004 Porsche 911 (996) Turbo Cabriolet.

In 1986, the Porsche 911 had been around longer even than the Mercedes-Benz R107.  First sold in 1964 and updated for 1974 with (US mandated) big bumpers, in 1986 it became another example of a “bolt on” solution for the CHMSL rule but unlike the one used on the R107, on the 911 there’s a charm to the lamp sitting atop a stalk, like that of some crustaceans, molluscs, insects and stalk-eyed imaginings from SF (science fiction).  All the “bolt-ons” existed because while there is nothing difficult about the engineering of a CHMSL, many would be surprised to learn just how expensive it would have been for a manufacturer to integrate such a thing into an existing structure; a prototype or mock-up would be quick and cheap but translating that into series production would have involved a number of steps and the costs would have been considerable.  That’s why there were so many “bolt-on” CHMSLs in the late 1980s.  Interestingly, when the next 911 (964 1989-1994) was released, on the coupe’s the CHMSL was re-positioned at the top of the rear window while the cabriolets retained the stalk.  The factory persevered with this approach for a while and it was only later the unit became integrated into the rear bodywork (with many variations).  Some still prefer the look of the stalk.

For manufacturers and drivers alike, from the mid-1980s onward, CHMSLs became omnipresent yet despite their conspicuous visibility, were soon so unexceptional as to be in a sense unnoticed; they became just part of the orthodoxy of design language.  Researchers however remained interested in the brake light and as early as the 1970s some were advocating the introduction of front brake lights (FBL), obviously a concept difficult to test in the wild because such things were almost universally unlawful.  In test labs though their potential effectiveness could be studied by using simulators which compared a driver’s reaction time to the sight of a braking vehicle with and without FBLs and, unsurprisingly, where a warning light was present, reactions were faster and that can be of consequence in situations of potential impact at speed, a vehicle in a second travelling a considerable distance.  The sort of statistical modelling applied to try to quantify the potential benefits FBLs might deliver can be criticized but there has been more than one research project and while the details have differed, all suggested there would be a reduction in vehicle crashes and logically, that should translate into less damage and fewer deaths & injuries.  Paradoxically, were that to be realized, one direct effect would be a reduction in GDP (gross domestic product) because the economic activity generated (in industries such as medicine, car repair, funeral homes etc) wouldn’t happen although some of all of that should be off-set by the ongoing workforce participation by those not killed or hospitalized.

What FBLs would do is made it easier for drivers to detect another vehicle’s braking from front and side angles, making them more likely to react if a potential situation drama is thus anticipated.  Obviously red lights at the front would be a bad idea (although some service vehicles are so equipped) and clear or amber lens could be ambiguous so the usual suggestion is green, previously used only by a small number of medical personnel. There were concerns about the use of green because it was speculated there might (especially in conditions of low visibility) be potential for them to be confused with the green (Go) of traffic signals used at intersections but to assess the veracity of that may require testing in real-world conditions.

1968 Citroën DS20 Break (left) and 1958 DeSoto Firesweep Explorer Station Wagon (right).

In 1958, a station wagon version of the DS & ID was released; because of historic regional variations in terminology, in different places it was marketed as the Break (France), Safari or Estate (UK), Station Wagon (North America) and Safari or Station Wagon (Australia) but between markets there were only detail differences.  Because of the top-hinged tailgate, to mount the clignotants in the high positions used on the saloons would have been difficult so they were integrated into a vertical stack of three in a conventional location.  In style the lens and the modest “fins” in which they sat recalled the arrangement DeSoto in the US had made their signature since late 1955 although it’s unlikely the US design had much influence on what was for Citroën a pragmatic solution for a vehicle then regarded as having most appeal as a Commerciale.  The French certainly weren’t drawn to fins as macropterous as some Detroit had encouraged theirs to grow to by 1958.

Finettes: Bossaert's tail lights from the parts bin of Fiat (left) and BMC (right). 

Convertibles of course lack a roof so the clignotants couldn’t continue in their eye-catching place with topless coachwork and their placement on the DS & ID varied in accordance with how the rear coachwork was handled.  Bossaert took a conventional approach and emulated a look familiar on many European roadsters & cabriolets.  For the GT 19 the taillights (known as carrellos) came from the Fiat Pininfarina Coupé & Cabriolet (1959-1966), a vertical style which in the era appeared on a number of cars including Ferraris, Peugeots and Rovers.  For his other take on a convertible DS, Bossaert reached over the English Channel and from the BMC (British Motor Corporation) parts bin selected the units used by the Wolseley Hornet & Riley Elf (luxury versions of the Mini (1959-2000), built between 1969-1969 which, as well as the expected leather & burl walnut veneer trim, had an extended tail with distinctly brachypterous “finettes”).  The success of the Hornet & Elf in class-conscious England encouraged BMC in 1964 to go even more up-market and have their in-house coach-builder Vanden Plas produce a version of the Austin 1100 (ADO16, 1963-1974) and all the ADO16s until 1967 shared their taillights with the Hornet and Elf.  Although visually similar to those used between 1962-1970 on MG’s MGB (1962-1980) & MGC (1967-1969); they are different, the Hornet/Elf/ADO16 units being the Lucas L549 while the MGs used the L550.  Between 1961-1966, the MG Midget (1961-1980) used the L549 and between 1966-1970 the L550.

1970 Chapron Citroën DS20 Décapotable Usine (left), 1962 Chapron Citroën DS19 Concorde (with clignotants rouge, right) and 1965 Chapron Citroën DS21 Le Caddy (with clignotants ambre, right).

Chapron’s approach to clignotant placement varied with rear coachwork.  On the volume models officially supported by the factory, two small lens were fitted within chrome housings, mounted on opposite sides at the base of the soft-top.  For his more exclusive Le Caddy & Concorde with squared-off rear quarters (al la the “modernizing” look Mercedes-Benz applied to the 300 Adenauer W186, 1951-1957) to create the 300d (1957-1962)) Chapron re-purposed one of the existing taillights, using a still-lawful red lens on many although later models switched to amber.

1973 Citroën DS23 Pallas "landaulet" (in the style of that once used by the French president, left), 2010 Maybach 62 S Landaulet (to right), John Paul II (1920–2005; pope 1978-2005) in Papal 1965 Mercedes-Benz 300 SEL Landaulet (bottom left) and Pope Paul VI (1897-1978; pope 1963-1978) in 1966 Mercedes-Benz 600 Landaulet (bottom right).

From the moment it first was shown in 1955 the DS has intrigued and it’s the various convertibles which attract most attention.  To this day, the things remain a symbol which quintessentially is French and at least two have been converted into “full-roof” landaulets for tourists to be escorted around Paris.  The landaulet (a car with a removable roof which retains the side window frames) was a fixture on coach-building lists during the 1920s & 1930s but became rare in the post-war years; of late the only ones produced in any volume were the 59 Mercedes-Benz 600s (1963-1981) which came in “short” and “long” (though not full) roof versions although there was a revival, 22 Maybach 62 S Landaulets built between 2011-2022, one of which was even right-hand-drive (RHD).  Considering the price and specialized nature of the variant, that there were 22 made makes the Landaulet more a success than the unfortunate "standard" Maybachs which managed only some 3300 between 2002-2013.  The Papal Mercedes-Benz 300 SEL (W109) Landaulet was a gift from the factory but it was for years little used because the next year a very special 600 (W100) Pullman Landaulet was provided and this much more spacious limousine was preferred.  The papal 600 was unique in that it was one of the “high roof” state versions and fitted with longer rear doors, a “throne” in the rear compartment which, mounted on an elevated floor, could be raised or lowered as Hid Holiness percolated through crowed streets.  It was the latest in a long line of limousines and landaulets the factory provided for the Holy See and remains one of the best known; returned to the factory in 1985, it’s now on permanent display at the Mercedes-Benz museum in Stuttgart.  Use of the 600 became infrequent after the attempted assassination of John Paul II (1981).  As a stopgap, the 300 SEL quickly was armor-plated and used occasionally until the arrival of “Popemobiles” in which the pontiff sat in an elevated compartment with bullet-proof glass sides.  Despite that, Mercedes-Benz have since delivered two S-Class (a V126 & V140) landaulets to the Vatican.  Francis (b 1936; pope since 2013) has no taste for limousines or much else which is extravagant and prefers small, basic cars although to ensure security the bullet-proof Popemobiles remain essential and in 2024 Mercedes-Benz presented the Holy See with a fully-electric model, based on the new W465 G-Class.  The Vatican is planning to have transitioned to a zero-emission vehicle fleet by 2030.   

1974 Citroën DS23 Pallas: the one-off Australian “semi-phaeton”.

In Australia, someone created something really unique: a DS “semi-phaeton”.  While the definition became looser until eventually it became merely a model name which meant nothing beyond some implication of exclusivity & high price, the term “phaeton” (borrowed from the age of the horse-drawn buggy) referred to a vehicle with no top or side windows.  By the late 1930s, when last they were on the books as regular production models, the “phaetons” had gained folding tops and often removable side windows but they’d also lost market appeal and except for the odd few built for ceremonial purposes (the most memorable the three Chrysler Imperial Parade Phaetons built in 1952 and still occasionally used), there was no post-war revival.  The Australian creation was based on a 1974 DS23 Pallas and had no soft-top or rear-side windows but the front-side units remained operative.  The rear doors were changed to hinge from the rear (the so-called “suicide doors”; the external handles removed from all four), an indication the engineering was more intricate than many of the “four-door convertibles” made over the years by decapitating a sedan; the sales blurb did note the platform was “strengthened”, something essential when a structural component like a roof is removed.

The Citroën SM, a few of which were decapitated 

1972 Citroën SM (left) & 1971 Citroën SM Mylord by Carrosserie Chapron (right).  The wheels are the Michelin RR (roues en résine or résine renforcée (reinforced resin)) composites, cast using a patented technology invented by NASA for the original moon buggy.  The Michelin wheel was one-piece and barely a third the weight of the equivalent steel wheel but the idea never caught on, doubts existing about their long-term durability and susceptibility to extreme heat (the SM had inboard brakes).  

Upon release in 1971, immediately the Citroën SM was recognized as among the planet's most intricate and intriguing cars.  A descendant of the DS which in 1955 had been even more of a sensation, it took Citroën not only up-market but into a niche the SM had created, nothing quite like it previously existing, the combination of a large (in European terms), front-wheel-drive (FWD) luxury coupé with hydro-pneumatic suspension, self-centreing (Vari-Power) steering, high-pressure braking and a four-cam V6 engine, a mix unique in the world.  The engine had been developed by Maserati, one of Citroën’s recent acquisitions and the name acknowledged the Italian debt, SM standing for Systemé Maserati.  Although, given the size and weight of the SM, the V6 was of modest displacement to attract lower taxes (initially 2.7 litres (163 cubic inch)) and power was limited (181 HP (133 kW)) compared to the competition, such was the slipperiness of the body's aerodynamics that in terms of top speed, it was at least a match for most.

1973 Citroën SM with reproduction RR wheels in aluminium.

However, lacking the high-performance pedigree enjoy by some of that competition, a rallying campaign had been planned as a promotional tool.  Although obviously unsuited to circuit racing, the big, heavy SM didn’t immediately commend itself as a rally car; early tests indicated some potential but there was a need radically to reduce weight.  One obvious candidate was the steel wheels but attempts to use lightweight aluminum units proved abortive, cracking encountered when tested under rally conditions.  Michelin immediately offered to develop glass-fibre reinforced resin wheels, the company familiar with the material which had proved durable when tested under extreme loads.  Called the Michelin RR (roues resin (resin wheel)), the new wheels were created as a one-piece mold, made entirely of resin except for some embedded steel reinforcements at the stud holes to distribute the stresses.  At around 9.4 lb (4¼ kg) apiece, they were less than half the weight of a steel wheel and in testing proved as strong and reliable as Michelin had promised.  Thus satisfied, Citroën went rallying.

Citroën SM, Morocco Rally, 1971.

The improbable rally car proved a success, winning first time out in the 1971 Morocco Rally and further success followed.  Strangely, the 1970s proved an era of heavy cruisers doing well in the sport, Mercedes-Benz winning long-distance events with their 450 SLC 5.0 which was both the first V8 and the first car with an automatic transmission to win a European rally.  Stranger still, Ford in Australia re-purposed one of the Falcon GTHO Phase IV race cars which had become redundant when the programme was cancelled in 1972 and the thing proved surprisingly competitive during the brief periods it was mobile although the lack of suitable tyres meant repeatedly the sidewalls would fail; the car was written off after a serious crash.  The SM, GTHO & SLC proved a quixotic tilt and the sport went a different direction.  On the SM however, the resin wheels had proved their durability, not one failing during the whole campaign and encouraged by customer requests, Citroën in 1972 offered the wheels as a factory option although only in Europe; apparently the thought of asking the US federal safety regulators to approve plastic wheels (as they’d already been dubbed by the motoring press) seemed to the French so absurd they never bothered to submit an application.

1974 prototype Citroën SM with 4.0 V8.

Ambitious as it was, circumstances combined in a curious way that might have made the SM more remarkable still.  By 1973, sales of the SM, after an encouraging start had for two years been in decline, a reputation for unreliability already tarnishing its reputation but the first oil shock dealt what appeared to be a fatal blow; from selling almost 5000 in 1971, by 1974 production numbered not even 300.  The market for fast, thirsty cars had shrunk and most of the trans-Atlantic hybrids (combining elegant European coachwork with large, powerful and cheap US V8s), which had for more than a decade done good business as alternative to the highly strung British and Italian thoroughbreds, had been driven extinct.  Counter-intuitively, Citroën’s solution was to develop an even thirstier V8 SM and that actually made sense because, in an attempt to amortize costs, the SM’s platform had been used as the basis for the new Maserati Quattroporte but, bigger and heavier still, performance was sub-standard and the theory was a V8 version would transform both and appeal to the US market, then the hope of many struggling European manufacturers.

Recreation of 1974 Citroën SM V8 prototype.

Citroën didn’t have a V8; Maserati did but it was big and heavy, a relic with origins in racing and while its (never wholly tamed) raucous qualities suited the character of the sports cars and saloons Maserati offered in the 1960s, it couldn’t be used in something like the SM.  However, the SM’s V6 was a 90o unit and thus inherently better suited to an eight-cylinder configuration.  In 1974 therefore, a four litre (244 cubic inch) V8 based on the V6 (by then 3.0 litres (181 cubic inch)) was quickly built and installed in an SM which was subjected to the usual battery of tests over a reported 20,000 km (12,000 miles) during which it was said to have performed faultlessly.  Bankruptcy (to which the SM, along with some of the company's other ventures, notably the GZ Wankel programme, contributed) however was the death knell for both the SM and the V8, the prototype car scrapped while the unique engine was removed and stored, later used to create a replica of the 1974 test mule.

Evidence does however suggest a V8 SM would likely have been a failure, just compounding the existing error on an even grander scale.  It’s true that Oldsmobile and Cadillac had offered big FWD coupés with great success since the mid 1960s (the Cadillac at one point fitted with a 500 cubic inch (8.2 litre) V8 rated at what sounds an alarming 400 HP (300 kW)) but they were very different machines to the SM and appealed to a different market.  Probably the first car to explore what demand might have existed for a V8 SM was the hardly successful 1986 Lancia Thema 8·32 which used the Ferrari 308's 2.9 litre (179 cubic inch) V8 in a FWD platform.  Although well-executed within the limitations the configuration imposed, it was about a daft an idea as it sounds although it did hint at what a success a V8 Fiat 130 saloon (1969-1976) & coupé (1971-1977) might have been if sold with a Lancia badge.  Even had the V8 SM been all-wheel-drive (AWD) it would probably still have been a failure but it would now be remembered as a revolution ahead of its time.  As it is, the whole SM story is just another cul-de-sac, albeit one which has become a (mostly) fondly-regarded cult.

State Citroëns by Carrosserie Chapron: 1968 Citroën DS state limousine (left) and 1972 Citroën SM Présidentielle (right).

In the summer of 1971, after years of slowing sales, Citroën announced the end of the décapotable usine and Chapron’s business model suffered, the market for specialized coach-building, in decline since the 1940s, now all but evaporated.  Chapron developed a convertible version of Citroën’s new SM called the Mylord but, very expensive, it was little more successful than the car on which it was based; although engineered to Chapron’s high standard, fewer than ten were built.  Government contracts did for a while seem to offer hope.  Charles De Gaulle (1890–1970; President of France 1958-1969) had been aghast at the notion the state car of France might be bought from Germany or the US (it’s not known which idea he thought most appalling and apparently nobody bothered to suggest buying British) so, at his instigation, Chapron (apparently without great enthusiasm) built a long wheelbase DS Presidential model.

Size matters: Citroën DS Le Presidentielle (left) and LBJ era stretched Lincoln Continental by Lehmann-Peterson of Chicago (right).

Begun in 1965, the project took three years, legend having it that de Gaulle himself stipulated little more than it be longer than the stretched Lincoln Continentals then used by the White House (John Kennedy (JFK, 1917–1963; US president 1961-1963) was assassinated in Lincoln Continental X-100 modified by Hess and Eisenhardt) and this was achieved, despite the requirement the turning circle had to be tight enough to enter the Elysée Palace’s courtyard from the Rue du Faubourg Saint-Honoré and then pull up at the steps in a single maneuver.  Although size mattered on the outside, De Gaulle’s sense of “grandeur de la France” didn’t extend to what lay under the hood, Le Presidentielle DS retaining the 2.1 litre (133 cubic inch) 4 cylinder engine but he’d probably have scorned the 7.5 litre (462 cubic inch) V8 by then in Lincolns as typical American vulgarity.  As it was, although delivered to the Élysée in time for the troubles of 1968, Chapron’s DS was barely used by De Gaulle because he disliked the partition separating him from the chauffeur and he preferred either the earlier limousines built in the 1950s by Franay and Chapron (both based on the earlier Citroën Traction Avant 15/6) or a DS landaulet (with full-length folding roof) in which he could stand up and look down on the (hopefully) cheering crowds lining the road.

However, the slinky lines must have been admired because in 1972 Chapron was commissioned to supply two really big four-door convertible Le Presidentielle SMs as the state limousines for Le Général’s successor, Georges Pompidou (1911–1974; President of France 1969-1974).  First used for 1972 state visit of Elizabeth II (1926-2022; Queen of the UK and other places, 1952-2022), they remained in regular service until the inauguration of Jacques Chirac (1932–2019; President of France 1995-2007) in 1995, seen again on the Champs Elysees in 2004 during Her Majesty’s three-day state visit marking the centenary of the Entente Cordiale.

1972 Citroën SM Opera by Carrosserie Chapron (left) & 1973 Maserati Quattroporte II (right).  This is the Quattroporte which was slated to receive the V8 tested in the SM.

Despite that, state contracts for the odd limousine, while individually lucrative, were not a model to sustain a coach building business and a year after the Mylord was first displayed, Chapron inverted his traditional practice and developed from a coupé, a four-door SM called the Opera.  On a longer wheelbase, stylistically it was well executed but was heavy and both performance and fuel consumption suffered, the additional bulk also meaning some agility was lost.  Citroën was never much devoted to the project because they had in the works what was essentially their own take on a four-door SM, sold as the Maserati Quattroporte II (the Italian house having earlier been absorbed) but as things transpired in those difficult years, neither proved a success, only eight Operas and a scarcely more impressive thirteen Quattroporte IIs ever built.  The French machine deserved more, the Italian knock-off, probably not.  In 1974, Citroën entered bankruptcy, dragged down in part by the debacle which the ambitious SM had proved to be although there had been other debacles worse still.

That other quintessential symbol of France, Bridget Bardot (b 1934) in La Déesse with a lit Gitanes.

The combination of a car, a woman with JBF and a cigarette continued to draw photographers even after smoking ceased to be glamorous and became a social crime.  First sold in 1910, Gitanes production in France survived two world wars, the Great Depression, Nazi occupation but the regime of Jacques Chirac (1932–2019; President of France 1995-2007) proved too much and, following the assault on tobacco by Brussels and Paris, in 2005 the factory in Lille was shuttered.  Although Gitanes (and the sister cigarette Gauloise) remain available in France, they are now shipped from Spain and while in most of the Western world fewer now smoke, Gitanes Blondes retain a cult following.  Three years after the last SM left the factory, Henri Chapron died in Paris, his much down-sized company lingering on for some years under the direction of his industrious widow, the bulk of its work now customizing Citroën CXs.  Operations ceased in 1985 but the legacy is much admired and the décapotables remain a favorite of collectors and film-makers searching for something with which to evoke the verisimilitude of 1960s France.

Grave of Monsieur et Madame Arbelot, Cimetière du Père Lachaise, Paris.

In most circumstances, the sight of a husband staring at the decapitated head of his wife which he’s holding aloft before his eyes would be at least confronting and usually an indication he may have committed at least one offence but there is, carved in stone in a Parisian cemetery, one such decapitation which is romantic.  In the Cimetière du Père Lachaise (Rueil-Malmaison, Departement des Hauts-de-Seine) lie the graves of Fernand (Louis) Arbelot (1880-1942) and his wife Henriette Marie Louise Gicquel (1885-1967), the couple married in the city in August 1919.  It was during her funeral in 1967 they finally were reunited and the bronze statue of a recumbent Monsieur Arbelot holding in his hands the face of his beloved is a monument to his one wish when dying: to forever gaze upon the face of his wife.  The epitaph on the grave reads: Ils furent émerveillés du beau voyage qui les mena jusqu’au bout de la vie (They were amazed by the beautiful journey that led them to the end of life).

Epitaph on grave of Monsieur et Madame Arbelot, Cimetière du Père Lachaise, Paris.

Established in 1803 by Napoleon Bonaparte (1769–1821; leader of the French Republic 1799-1804 & Emperor of the French from 1804-1814 & 1815) and named after the Jesuit priest, Père François de la Chaise (1624–1709) who was confessor to Louis XIV (1638–1715; le Roi Soleil (the Sun King), King of France 1643-1715), at 40 hectares (100 acres), Père Lachaise remains Paris's largest cemetery and contains over a million internments.  Apart from the obvious matter of the many dead, it’s of interest to historians of town planning because as a piece of landscape architecture, it represented an change of approach from the old, over-crowded medieval churchyards in which corpses had for centuries be piled one atop the other.  Although not strictly true, the place has come to be regarded as the first “garden” or “landscape” cemetery and even the French admit there was influence from the eighteenth century country houses of the English aristocracy & landed gentry, the grounds of which were characterized by irregular, winding paths and picturesque gardens with a seemingly (and sometime literally) random, naturalistic approach to plantings.  It was also one of Napoleon’s more far-sighted decisions because although initially unpopular because of its distance from the city, Paris quickly expanded to “meet” it and the vast space made possible to purchase of individual plots, once a privilege available only to the rich.

Grave of Monsieur et Madame Arbelot, Cimetière du Père Lachaise, Paris.

Attracting each year more than four million tourists, Cimetière du Père Lachaise is one of the world’s more-visited graveyards and it features frequently on Instagram & TikTok, the favoured dead celebrities including the Irish author Oscar Wilde (1854-1900) although his memorial is now less photogenic because the carving of a sleeping winged sphinx had to be placed behind plexiglass to prevent the “theft of certain private parts” and protect it from the lipstick-covered kisses of devotees (left by women as well as men it’s said).  Other popular fan-graves include those of Polish composer Frédéric Chopin (1810–1849), US singer Jim Morrison (1943-1971), Italian artist of the Paris School Amedeo Modigliani (1884–1920), French singer Édith Piaf (1915–1963), French novelist Marcel Proust (1871–1922), US writer Gertrude Stein (1874–1946) and the French pioneer of sociology Auguste Comte (1798–1857).

Judith and the decapitation of Holofernes

In the Bible, the deuterocanonical books (literally “belonging to the second canon”) are those books and passages traditionally regarded as the canonical texts of the Old Testament, some of which long pre-date Christianity, some composed during the “century of overlap” before the separation between the Christian church and Judaism became institutionalized.  As the Hebrew canon evolved, the seven deuterocanonical books were excluded and on this basis were not included in the Protestant Old Testament, those denominations regarding them as apocrypha and they’re been characterized as such since.  Canonical or not, the relationship of the texts to the New Testament has long interested biblical scholars, none denying that links exist but there’s wide difference in interpretation, some finding (admittedly while giving the definition of "allusion" wide latitude) a continuity of thread, others only fragmentary references and even then, some paraphrasing is dismissed as having merely a literary rather than historical or theological purpose.

Le Retour de Judith à Béthulie (The Return of Judith to Bethulia) (1470) by Botticelli, (circa 1444-1510).

The Book of Judith exists thus in the Roman Catholic and Eastern Orthodox Old Testaments but is assigned (relegated some of the hard-liners might say) by Protestants to the apocrypha.  It is the tale of Judith (יְהוּדִית in the Hebrew and the feminine of Judah), a legendarily beautiful Jewish widow who uses her charms to lure the Assyrian General Holofernes to his gruesome death (decapitated by her own hand) so her people may be saved.  As a text, the Book of Judith is interesting in that it’s a genuine literary innovation, a lengthy and structured thematic narrative evolving from the one idea, something different from the old episodic tradition of loosely linked stories.  That certainly reflects the influence of Hellenistic literary techniques and the Book of Judith may be thought a precursor of the historical novel: A framework of certain agreed facts upon a known geography on which an emblematic protagonist (Judith the feminine form of the national hero Judah) performs.  The atmosphere of crisis and undercurrent of belligerence lends the work a modern feel while theologically, it’s used to teach the importance of fidelity to the Lord and His commandments, a trust in God and how one must always be combative in defending His word.  It’s not a work of history, something made clear in the first paragraph; this is a parable.

Judit decapitando a Holofernes (Judith Beheading Holofernes) (circa 1600) by Caravaggio (Michelangelo Merisi da Caravaggio, 1571–1610).

The facts of the climactic moment in the decapitation of General Holofernes are not in dispute, Judith at the appropriate moment drawing the general’s own sword, beheading him as he lay recumbent, passed out from too much drink.  Deed done, the assassin dropped the separated head in a leather basket and stole away.  The dramatic tale for centuries has attracted painters and sculptors, the most famous works created during the high Renaissance and Baroque periods and artists have tended to depict either Judith acting alone or in the company of her aged maid, a difference incidental to the murder but of some significance in the interpretation of preceding events.

Judit si presenta a Holofernes (Judith Presenting Herself to Holofernes) (circa 1724) by Antonio Gionima (1697–1732).

All agree the picturesque widow was able to gain access to the tent of Holofernes because of the general’s carnal desires but in the early centuries of Christianity, there’s little hint that Judith resorted to the role of seductress, only that she lured him to temptation, plied him with drink and struck.  The sexualization of the moment came later and little less controversial was the unavoidable juxtaposition of the masculine aggression of the blade-wielding killer with her feminine charms.  Given the premise of the tale and its moral imperative, the combination can hardly be avoided but it was for centuries disturbing to (male) theologians and priests, rarely at ease with bolshie women.  It was during the high Renaissance that artists began to vest Judith with an assertive sexuality (“from Mary to Eve” in the words of one critic), her features becoming blatantly beautiful, the clothing more revealing.  The Judith of the Renaissance and the Baroque appears one more likely to surrender her chastity to the cause where once she would have relied on guile and wine.

Judith (1928) by Franz von Stuck (1863–1928).

It was in the Baroque period that the representations more explicitly made possible the mixing of sex and violence in the minds of viewers, a combination that across media platforms remains today as popular as ever.  For centuries “Judith beheading Holofernes” was one of the set pieces of Western Art and there were those who explored the idea with references to David & Goliath (another example of the apparently weak decapitating the strong) or alluding to Salome, showing Judith or her maid carrying off the head in a basket.  The inventiveness proved not merely artistic because, in the wake of the ruptures caused by the emergent Protestant heresies, in the counter-attack by the Counter-Reformation, the parable was re-imagined in commissions issued by the Holy See, Judith’s blade defeating not only Assyrian oppression but all unbelievers, heretical Protestants just the most recently vanquished.  Twentieth century artists too have used Judith as a platform, predictably perhaps sometimes to show her as the nemesis of toxic masculinity and some have obviously enjoyed the idea of an almost depraved sexuality but there have been some quite accomplished versions.