Psychosis

Psychosis (pronounced sahy-koh-sis)

In psychiatry, a severe mental disorder (sometimes with physical damage to the brain), more serious than neurosis, characterized by disorganized thought processes, disorientation in time and space, hallucinations, delusions and a disconnection from reality.  Paranoia, manic depression, megalomania, and schizophrenia are all psychoses.

1847: From the New Latin & Late Greek psȳ́chōsis, the construct being psycho- + -osis, the source being the Ancient Greek ψύχωσις (psúkhōsis) (animation, principle of life), psych from the Ancient Greek ψυχή (psukhḗ or psykhē) (mind, life, soul).  The suffix –osis is from the Ancient Greek -ωσις (-ōsis) (state, abnormal condition or action), from -όω (-óō) (stem verbs) + -σις (-sis); -oses was the plural form and corresponding adjectives are formed using –otic, thus respectively producing psychoses and psychotic.  The Ancient Greek psykhosis meant "a giving of life; animation; principle of life".  In English, the original 1847 construction meant "mental affection or derangement" while the adjective psychotic (of or pertaining to psychosis) dates from 1889, coined from psychosis, on the model of neurotic/neurosis and ultimately from the Ancient Greek psykhē (understanding, the mind (as the seat of thought), faculty of reason).

In clinical use there are many derived forms (with meanings more precise than is often the case when such words migrate to general use) including antipsychotic, micropsychotic, neuropsychotic, nonpsychotic, postpsychotic, prepsychotic, propsychotic, protopsychotic, quasipsychotic, semipsychotic & unpsychotic.  The useful portmanteau word sarchotic (the construct a blend of sarcastic +‎ psychotic) is used to describe a statement so distrubingly sarcastic it can't be certain if the remark is intended to be humerous or the person making it genuinely is psychotic and even then there are graduations for which the adverb is used, the comparative being "more psychotically" and the superlative "most psychotically".  Psychosis & psychoticism are nouns, psychotic is a noun & adjective and psychotically is an adverb; the noun plural is psychoses.

Psychosis and the DSM

The word psychosis was a mid-nineteenth century creation necessitated by early psychiatry’s separation of psychiatric conditions from neurological disorders.  Originally a generalized concept to refer to psychiatric disorders, gradually it became one of the major classes of mental illness, assumed to be the result of a disease process, and, more recently, to a symptom present in many psychiatric disorders.  During this evolution, the diagnostic criteria shifted from the severity of the clinical manifestations and the degree of impairment in social functioning to the presence of one or more symptoms in a set of psychopathological symptoms.  By the early twentieth century, the concept of neurosis (which once embraced both the psychiatric and the neurological disorders), became restricted to one major class of psychiatric disease whereas psychosis (which once embraced all psychiatric disorders) became restricted to the other.

The first consensus-based classification with a description of diagnostic terms was in the first edition (DSM-I (1952)) of the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM) in which mental disorders were divided into two classes of illness: (1) organic disorders, caused by or associated with impairment of brain tissue function; and (2) disorders of psychogenic origin without clearly defined physical cause or structural changes in the brain.  When DSM-II (1968) was released, the classifications were revised with mental disorders now classed as (1) psychoses and (2) neuroses, personality disorders, and other non-psychotic mental disorders.  Psychosis was defined as a mental disorder in which mental functioning is impaired to the degree that it interferes with the patient's ability to meet the ordinary demands of life and recognize reality.

Advances in both neurology and psychiatry led to an extensive revision in DSM-III (1980).  Radically, all traditional dichotomies (organic versus functional, psychotic versus neurotic etc) were discarded with psychiatric syndromes assigned to one of fifteen categories of disease.  At the labelling level, the term psychotic was used to describe a patient at a given time, or a mental disorder in which at some time during its course, all patients evaluate incorrectly the accuracy of their perceptions and thoughts but the editors emphasized it should not be applied to patients suffering only minor distortions of reality, regardless of how exactly they might fulfil the clinical criteria.  The revisions in DSM-III-R (1987) extended only to slight changes in terminology.

Mirroring the changes in diagnostic criteria published by the WHO, DSM-IV (1994) noted the diagnosis of psychosis should no longer be based on the severity of the functional impairment but rather on the presence of certain symptoms which included delusions, hallucinations, disorganized speech and grossly disorganized or catatonic behavior.  This emphasis on psychoses being spectrum conditions was continued in DSM-5 (2013) with schizoid (personality) disorder and schizophrenia defining its mild and severe ends.  Additionally, a more precise diagnostic framework was defined in which patients were assessed in terms both of symptoms and duration of suffering.

Two examples of "schizophrenia art".

My Eyes in the Time of Apparition (1913) by August Natterer (1868-1938).

The life of German artist August Natterer began innocuously enough, studying engineering, travelling extensively, marrying and building a successful career as an electrician.  However, in his thirties, he began to experience anxiety attacks and delusions and in 1907 suffered a hallucination in which thousands of images flashed before his eyes in little more than thirty minutes.  So affected by the experience that he attempted suicide, he was admitted to an asylum and would spend the remaining quarter-century of his life in and out of institutes for the insane.  In the literature, Natterer is referred to as Neter, a pseudonym used by his psychiatrist to protect patient and family from the social stigma then associated with mental illness.  He described the 1907 hallucination as a vision of the Last Judgment which he described as:

"...10,000 images flashed by in half an hour.  I saw a white spot in the clouds absolutely close – all the clouds paused – then the white spot departed and stood all the time like a board in the sky. On the same board or the screen or stage now images as quick as a flash followed each other, about 10,000 in half an hour… God himself occurred, the witch, who created the world – in between worldly visions: images of war, continents, memorials, castles, beautiful castles, just the glory of the world – but all of this to see in supernal images. They were at least twenty meters big, clear to observe, almost without color like photographs… The images were epiphanies of the Last Judgment. Christ couldn't fulfil the salvation because he was crucified early... God revealed them to me to accomplish the salvation."

After his suicide attempt and committal to the first of what would be several mental asylums, Natterer thereafter maintained that he was the illegitimate child of Emperor Napoleon I (Napoleon Bonaparte (1769–1821; leader of the French Republic 1799-1804 & Emperor of the French from 1804-1814 & 1815)) and "Redeemer of the World".  The vision inspired Natterer to a prolific production of drawings, all documenting images and ideas seen in the vision, one especially interesting to those studying psychosis and schizophrenia being My Eyes in the Time of Apparition (1913), two eyes bloodshot and wide-open eyes staring from the page.  The irises of the eyes do not match.

The Scream (1893), oil, tempera & paste on cardboard, by Edvard Munch (1863-1944), National Gallery of Norway.

Norwegian Edvard Munch was one of a number of artists modern psychiatrists have written of as having both genetic and environmental predispositions to mental illness, schizophrenia in particular; one of Munch’s sisters had schizophrenia, his father suffered from depression, his mother and another sister dying from tuberculosis when he was young.  Munch though was a realist, once telling an interviewer, “I cannot get rid of my illnesses, for there is a lot in my art that exists only because of them.”  The idea of affliction as a source or artistic inspiration appears often in the literature of art, music and such and in that it's something of a parallel with those who produce their finest work while living under political oppression; unpleasant as that can be, reform can see careers suffer, famous dissidents abruptly left as "rebels without a cause" after the fall of the Soviet Union (1922-1991) and a generation of the UK's activists found grist for their mills less prolific after the Tory Party had Margaret Thatcher (1925–2013; UK prime-minister 1979-1990) walk the political plank.  Where one door closes however, another sometimes opens and in John Major (b 1943; UK prime-minister 1990-1997) the comedians found a rich vein of material.    

His was a troubled life and in 1908, following a psychotic break exacerbated by alcoholism, Munch was admitted to a mental health clinic, later diagnosed with neurasthenia, a clinical condition now known to be closely associated with hypochondria and hysteria.  Adding to his problems, the Nazis labelled Munch’s style “degenerate art” and in 1937 confiscated many of his works but their disapprobation had less of an influence on his painting than his schizophrenia, his output continuing to feature figures obviously tortured by anguish and despair.  The apparently frantic strokes of the brush and his seemingly chaotic pallet of colors have long intrigued both critics and clinicians seeing insight into his state of mind, the idea being his paintings provide something of a visual representation of how schizophrenia might lead individuals to see the world.

Lindsay Lohan, following Edvard Munch, rendered by Vovsoft in comicbook style.

Endlessly reproduced, the subject of numerous memes and the inspiration for many re-interpretations, The Scream is Munch’s most famous work and the most emblematic of what now casually is called “schizophrenic art” (unfortunately often conflated with “art by schizophrenics”).  For decades it has been the chosen artistic representation for the angst-ridden modern human condition, the artist in 1890 noting in his diary a still vivid memory: “I was walking along the road with two friends—the sun went down—I felt a gust of melancholy—suddenly the sky turned a bloody red... I felt this big, infinite scream through nature.”  That entry was written some years after the sight and before painting The Scream in 1893 but the moment stayed with him because his vision of the sky caused him to “tremble with pain and angst” and he felt he heard his “…scream passing endlessly through the world.”  For historians those fragment of memory proved of interest and in his book Krakatoa:The Day the World Exploded (2003), detailing the 1883 eruption of the Indonesian volcano Krakatoa, Simon Winchester (b 1944) connected the “blood red” Norwegian sky with the fiery sunsets created by the ash from the explosion circulating the planet, high in the atmosphere.

Krakatoa: The Day the world exploded.

The idea of a link between the catastrophic geological event and the painting had long intrigued art historians who understood such a sight would have appeared “surreal”, decades before the surrealism movement became established and that it was a natural phenomenon is well-supported by theoretical modelling.  Between 20 May-21 October 1883, Krakatau, a volcanic island in the Sunda Strait, erupted, the “main event” happening on 27 August, during which over two-thirds of the island and its surrounding archipelago was destroyed, the remnants subsequently collapsing into a caldera (in volcanology, a large crater formed by collapse of the cone or edifice of a volcano).  The event created a large tsunami which, much diminished, reached the Atlantic and it’s believed that day’s third explosion was history’s loudest known sound.  What Edvard Munch is thought to have seen is the evening light of the sun being colored by the millions of tons of sulfur dioxide and volcanic dust blasted high into the atmosphere, circulating there for years including over Oslo when the artist was taking his walk.  Nor was he wholly wrong in suggesting “a scream passing” because such was energy generated by the explosion, the acoustic pressure wave circled the globe at least three times.

Mermaid

Mermaid (pronounced mur-meyd)

(1) In folklore, a female marine creature, having the head, torso, and arms of a woman and the tail of a fish.  The less well-known masculine equivalent is a merman.

(2) Slang term for a highly skilled female swimmer.

Mid-1300s: From the Middle English mermayde (maid of the sea), the construct being mere + maid. From the Middle English mere, from the Old English mere (sea; inlet; lake), from the Proto-Germanic mari derived from the primitive Indo-European móri. It was cognate with the West Frisian mar, the Dutch & Low German meer and Norwegian mar (only used in combinations, such as marbakke).  It was related to the Latin mare, the Breton mor and the Russian мо́ре (móre).  Maid is from the Middle English mayde or maide, an abbreviation of maiden. Ultimate source is the Proto-Germanic magaþs (maid, virgin) and there were links to the Dutch meid & Magd.  The fourteenth century image of the "fabled marine or amphibian creature having the upper body in the form of a woman and the lower in the form of a fish, with human attributes" appeared most often in conjunction with the idea of a creature "usually working harm, with or without malignant intent, to mortals with whom she might be thrown into relation".

Along with meremenn, meremennen & meremenin, Old English had the equivalent merewif (water-witch (related is the modern “wife”)) and meremenn (mermaid, siren) which were cognate with the Middle Dutch meer-minne and the Old High German meri-min which, circa 1200, became the Middle English mere-min, shortened in the early thirteenth century to mere (siren), the later mermaid probably a re-expansion of this.  Interestingly, where similar forms existed in northern Europe, they were tail-less; the fishy form a medieval influence from classical sirens, mermaids said sometimes to lure sailors to destruction with song.

An artist's depiction of Lindsay Lohan as mermaid.

Mermaids became a popular sign displayed by taverns and inns (and not just those in ports or coastal towns) in the early fifteenth century and Mermaid pie, first sold in the 1660s, was a sucking pig baked whole in a crust and documented from 1825 was the mermaid's purse (the baked egg-case of a skate, ray, or shark), a dish (an aquatic take on the culinary tradition of haggis) thought of Scottish origin.  The merman (fabulous sea-creature, man above and fish below (literally "man of the sea)) dates from circa 1600; the gender-neutral merpeople from 1849 and merfolk (inhabitants of the sea with human bodies and fish-like tails) from 1846.  The recent male gender formations never caught the public imagination in quite the same way and seem pointless add-ons to the myth, al la Barbi's Ken.

Садко в Подводном царстве (Romanized as Sadko v Podvodnom tsarstve) and commonly called Sadko although known also as Sadko in the Underwater Kingdom (1876), oil on canvas by Ilya Yefimovich Repin (1844–1930), Russian Museum, Saint Petersburg.  

Repin painted Sadko (an imposing 127 in × 90.6 inches (3.225 x 2.3m)) while living in France.  The artist was inspired by an epic-length Russian poem, depicting the merchant and musician Sadko who must choose for his wife one of the daughters of the Underwater King.  Biographers have noted the subject an uncharacteristic one for Repin and have suggested his choice of a tale from Russian folklore may have reflected the homesickness he felt after three years in self-imposed exile although it exhibits too the influences of the artistic and social milieu of Paris's Montmartre.  At the time, Repin was ambivalent about the state of Russian art and for some time, Sadko sat abandoned in his studio but the society painter Alexey Petrovich Bogolyubov (1824–1896) thought it so compellingly Russian he prevailed upon Tsesarevich Alexander Alexandrovich (1845-1894; the future Tsar Alexander III (1881-1894)) to commission it, prompting Repin to finish the work.

The bylina (an oral epic poem) which inspired the painting was from north-west Russia and recounts how Sadko had been brought to the realm of the Underwater King to perform a recital which went well, so well the king danced with such delight that he caused a devastating storm.  To show his appreciation, the king offered Sadko the choice of one of his mermaid daughters to take as his wife but following the advice of a saint, Sadko refuses three times three hundred daughters before accepting the last, named Chernavushka.  In the painting, Sadko appears at the right, watching the mermaids flow past his gaze, the unchosen at the front of the procession looking more disappointed than the fish John West rejects.  Chernavushka, last in the aquatic queue is shown glancing at her man.  At the time, the work received a mixed reaction.  All acknowledged the technical skill displayed in the execution but it appealed only to Russian traditionalists, those critics who moved in more liberal circles and were attracted more to realism than a mystical allegory of an undersea kingdom thought it sentimental "folk-art" and urged Repin to return to the naturalistic style with which he'd established his early reputation.

Nice work if you can get it: The Disneyland mermaids.

In summer, between 1959-1967, women dressed as mermaids were employed to splash around four hours a day, operating from a coral reef in the middle of the Submarine Lagoon at the Disneyland Resort in California.  The criteria to qualify for selection as a Disney mermaid included having long hair and being able to swim, the other qualifications not listed on the advertisements but presumably implied by the nature of the appointment.  Those lucky enough to succeed in the first stage of the recruitment process needed to prove their prowess in the hotel pool and, upon demonstrating adequate aquatic adeptness, were given a job which included their tails.  The weekly salary was US$65 which was above average for the time, their other perk being the right to swim in any of the park's many pools (without their tails).

Disney mermaids on the rocks.

For a few weeks, prior to the opening in June, the mermaids practiced in Submarine Lagoon, surrounded by construction activity, neither the lagoon or the Matterhorn yet complete and were warned to keep their distance from the submarine, since there was no barrier and the installation contained what were described, ominously, as "moving parts".  After opening, the mermaids would swim around the submarine, giving guests a memorable experience under and above the surface, performing tricks such as flips and turns with their tails.  Their costumes consisted of a starfish top and a remarkably life-like neoprene tail which could be seen shimmering in the water by those aboard the monorail which transported guests between the park and the Disneyland Hotel.

Disney mermaids flexing their tails.

An integral and important part of the lagoon’s design was a centrally-located rock which was artificially heated, vital because the water was cold and on cooler days, the mermaids really needed the warmth.  The rock became the hangout spot for the mermaids to warm up in the sun and chat amongst themselves, itself something of a tourist attraction and one of the park’s more photographed scenes although the volume of the crowds gathered to enjoy the view did create congestion.  That was manageable but the programme had to be closed in 1967 after a number of mermaids were found to be suffering illness, caused by a combination of prolonged exposure to diesel submarine's exhaust fumes and the highly chlorinated water.  After an absence of many years, mermaids can again be seen in the lagoon but, unlike the flesh, blood and neoprene originals, today’s creatures are animatronic creations.

The  “sturgeon incident”, Xishuangbanna Primitive Forest Park, Yunnan, China, January 2025.  

In the twenty-first century, being a mermaid remains hazardous, the dangers including some not covered by most OHS (occupational health & safety) guidelines.  In January 2025, aged 22, Russian national Masha was working as a mermaid in the aquarium at Xishuangbanna Primitive Forest Park in the PRC’s (People’s Republic of China) Yunnan Province when a large sturgeon appeared to attempt to “chomp” on her head.  The quick thinking mermaid swam away with only minor injuries although it appears the fish may have swallowed her goggles and nose clips.  Children in the audience were said to be “shocked”.

Masha before “sturgeon incident”.

The source of the most prized and expensive caviar, sturgeons are among the largest freshwater fish and the largest can grow to 24 feet (7.2 meters) in length and weigh over 3500 lb (1500 kg) although most are typically between 7–10 feet (2–3 meters) and weigh several hundred pounds; an ancient species, they can live over 100 years.  Generally shy, there’s no history of them attacking people although the largest (like the Gulf or Atlantic sturgeon) have sometimes caused injuries (and even fatalities) by leaping from the water and colliding with someone unfortunate enough to be in their path.  Bottom feeders, they live on small aquatic organisms like crustaceans, insects and molluscs; lacking teeth, they use their suction-feeding ability to suck up food from the river or lakebed, relying on their barbels (whisker-like sensory organs) to detect prey in murky water.

Masha after “sturgeon incident”.

The mermaid was offered about US$100 in compensation for “moral damages” but was also warned not to discuss the “attack” and reminded of the consequences of posting material on-line which could be construed as “being a troublemaker” but unfortunately for Xishuangbanna Primitive Forest Park’s relationship with the CCP (Chinese Communist Party), customers who had filmed the attack within minutes uploaded the footage to TikTok’s domestic sister app Douyin, from which it spread worldwide.  Moscow news services reported that so expendable did Russian mermaids appear to be that although injured and in some pain, Masha was required almost immediately to return to the water where presumably she maintained a cautious distance from the big fish.  In Russian, Masha is an affectionate diminutive of Maria, from Mary, the English form of Maria, the Latin form of the Greek Μαρία, María (or Μαριάμ) & Mariam, found in the Septuagint and New Testament.  In the Hebrew the name meant “rising water” and in Russian “star of the sea” so Masha may have been destined to be a mermaid or at least something aquatic.  Masha can also mean “willpower” or “bitterness” and, in the circumstances, she might need one to overcome the other.

Palliate

Palliate (pronounced pal-ee-yet)

(1) To relieve or lessen (pain, disease etc) without curing or removing; to mitigate; to alleviate.

(2) To attempt to mitigate or conceal the gravity of (conduct (especially as of offenses)) by excuses, reasons, apologies etc; to extenuate.

(3) To cause an offence to seem less serious; some act of concealment.

1490s: From the Late Latin palliāre (to cover up), from palliātus (cloaked, covered), (in Late Latin the past participle of palliare (to cover with a cloak)), from palliāre (to cover up) or pallium (cloak).  Palliate is a verb & adjective, palliation, palliator & pallium are nouns, palliative is a noun & adjective, unpalliated is an adjective, palliated & palliating are verbs and palliatively is an adverb; the common noun plural is palliatives.

Palliate is one of those words in English which has become mostly overwhelmed by the associative meaning of a derived form. Palliative medicine (or palliative care) is a branch of medicine which focuses on those terminally ill (usually with months, at the most, to live) by providing pain relief and attempting to allowing the dying to enjoy the best possible quality of life.  The alternative industry is that of voluntary euthanasia (the so-called right-to-die movement) which is now permitted and regulated by legislation in many jurisdictions.  Palliative medicine gained the name from the idea of the use of “palliatives”, drugs which provide pain relief for those for whom there is no possibility of a cure.  In that sense, the treatment regime “cloaks rather than cures” and expectations are limited to concealment of the consequences of the condition.  Although such practices (along with euthanasia, voluntary and not) had been part of medical practice for centuries, it was in the 1960s it came to be recognized as a discipline and a structural part of (or adjunct to depending on the jurisdiction) the hospital industry, and there are both academic courses in the subject and peer-reviewed journals such as the European Association for Palliative Care’s (EAPC) Palliative Medicine, published since 1987.  Although On Death and Dying (1969) by Swiss-American psychiatrist Elisabeth Kübler-Ross (1926–2004) is sometimes cited as the intellectual impetus for emergence, it happened really because of the mid-century advances in hygiene, nutrition, pharmaceuticals & surgical techniques and the extension of medical services in the welfare states which extended life-spans but not necessarily wellness, thus the increasing population of those terminally ill and in need of care.  The ability to prolong life (sometimes for decades) of someone in a debilitated condition, combined with the social changes which had seen the decline in numbers of extended family living arrangements, meant a substantially public-funded industry needed to evolve.

Cloaked for the occasion: Lindsay Lohan in appropriate Grim Reaper mode, fulfilling a court-mandated community service order at LA County Morgue, October 2011.

That has meant the word has faded from some of its historic uses.  In law, it used to be part of the language of courtrooms, defense counsel attempting to palliate the conduct of their client in the hop the just or jury would view the alleged act less harshly and deliver a verdict less severe.  That sense came into use in seventeenth century England and in courtrooms it described attempts to cover or disguise the seriousness of an offence by reasons (fanciful & not), excuses (plausible & not) or apologies (sincere & not).  In legal use, palliate has been replace by mitigation (a plea assembling reasons why conduct should be regarded more favourably than it may appear and be thus awarded with a lesser sentence), from the Middle French mitigation, from the Latin mitigation from mītigātus (softened, pacified).  The companion term is exculpation which etymologically and legally is unrelated both to palliate & mitigate.  Exculpate was from the Medieval Latin exculpātus, the perfect passive participle of exculpō, from the Latin ex culpa, the construct being ex- (out, from) + culpa (fault; blame (and familiar in Modern English as “culpability”)).  Whereas a plea of palliation or in mitigation was entered in the context of asking certain matters be considered so a guilty party may receive a lesser punishment, an successful exculpation exonerates the accused.  The lawyers in the 1630s picked-up and adapted palliate’s earlier meaning.  In the fifteenth century, true to the Latin origin derived from “a cloak”, it was used to mean “to relieve the symptoms of; to ameliorate” the sense (concealing the symptoms) to which palliative medicine would in the 1960s return.  This use was extended by the mid-1500s to become a general way to “conceal, hide or disguise” and was used widely in fields such as tailoring, architecture, landscaping, interior decorating and anywhere else where techniques of illusion were valued.

Many of the artistic depictions of scenes from Antiquity are probably at least misleading (no epoch has ever been so idealized) but one aspect of the fashions seems usually faithfully to have reflected what really was: the garb of the physicians, philosophers and teachers which was a woollen cloak, draped over the left shoulder and wrapped around the body; the Romans called it a pallium and it was the stage garment also of the hetaerae (plural of hetaera (in Ancient Greece, a high-price escort of some beauty & culture who entertained upper-class men with company, conversation and other services; they're sometimes referred to as courtesans but this can be misleading and a more accurate modern comparison is probably with the business model of the “sugar-babe”)).

Appreciative audience: Phryne revealed before the Areopagus (1861), oil on canvas by Jean-Léon Gérôme (1824-1904), Hamburger Kunsthalle, Hamburg.

The painting depicts Phryne (circa 371-320 BC), a legendarily beautiful hetaera of Ancient Greece, on trial before the Areopagus (from the Ancient Greek Ἄρειος Πάγος (Áreios Págos (literally “Rock of Ares”)) which during some periods in classical times functioned as the final appellate court (both civil & criminal matters) in Athens.  As a deliberative body, the Areopagus (it picked up the name from the location where the sittings were conducted) may also at times have been a legislative (or at least an advisory) assembly something like a senate.  The comparison with the UK's House of Lords in its historic role as both the (upper) house of review is sometimes made because of the dual function as both a legislative body and a final court of appeal but the history of the role of the Aeropagus in law-making is sketchy and as a judicial organ it seems also to have sat as a whole, never restricting (as the Lords eventually did) the judicial hearings to committees of those with appropriate legal experience.

Defended (and by dubious legend not very well) by the speech-writer Hypereides (circa 390–322 BC), she was arraigned before the Areopagus on a charge of Asebeia (a criminal indictment alleging impiety, something like blasphemy towards the divine objects and perhaps an occupation risk in her profession and the charge appears to have been brought by a jilted and vengeful ex) and the most told tale of the trial is that acquittal was secured when she bared her breasts to those assembled to judge.  Depending on which imaginative medieval scribe was writing, either her counsel pulled the pallium from her body or she disrobed herself although all agree the unusual legal tactic was resorted to because the defence was going not well.  The famous legal critique of the Roman writer Marcus Fabius Quintilianus (circa 35-circa 100), the verdict was secured “non Hyperidis actione... sed conspectus corporis” (not by Hypereides' pleading, but by the sight of her body") and as a gesture it wasn’t unknown in Athenian culture.  Although the trial and acquittal (by a majority vote) are uncontested history, whether the “boobs offered in mitigation” ever happened is at least suspect but if true, it’s not surprising the venerable gentlemen judging her were impressed because she also modelled her nude form for the sculptor Praxiteles who based his Aphrodite of Knidos on those sessions.  In the late eighteen century, something of a Phryne cult formed among European artists although what is history and what myth in the stories of her illustrious career is mostly uncertain although there’s no doubt she’d often have worn a pallium.

Life Roots Palliate Cream 30ml Twin Pack.

Containing bilberry, witch hazel, mangosteen, sage, rosemary, calendula, rose flower, sea buckthorn, lemon grass, grapefruit, nettle & Iceland moss, Life Roots' Palliate Cream is advertized as an agent to (1) moisturize, (2) reduce inflammation & (3) protect against dryness.  This would suggest the product is thought something which genuinely improves the state of the skin, rather than just “papering over the cracks” (as some skin-care products unashamedly are).  The phrase “to paper over the cracks” is a particular sense of palliation meaning “to use a temporary expedient; to create the semblance of order or agreement; temporarily to conceal problems”.  The phrase (in English translation) is attributed to the Prussian statesman Otto von Bismarck (1815-1989; Chancellor of the German Empire 1871-1890) who used the equivalent German expression in a letter dated 14 August 1865 during the negotiations of the Convention of Gastein (1865), a treaty between Austria and Prussia which temporarily would postpone the onset of the Austro-Prussian War (1866) and can thus be thought a prelude to the wars and the subsequent system of intricately interlocked treaties which would be the framework of the Bismarckian form of Reichism: “We are working eagerly to preserve the peace and to cover the cracks in the building.”  Under Bismarck, the stresses inherent in the structure were contained but in the hands of hiss less able successors, the forces became unleashed and consumed the continent ending the rule of four dynastic empires.  Still, “papering over the cracks” remains often the way politics is done, usually the way coalitions are formed and of late, a new flavor of the technique has emerged: Benjamin Netanyahu (b 1949; Israeli prime minister 1996-1999, 2009-2021 and since 2022) doesn’t care if people see the cracks through the paper.

Consecrate

Consecrate (pronounced kon-si-kreyt)

(1) To make or declare sacred; set apart or dedicate to the service of a deity (most often in the context of a new church building or land).

(2) To make something an object of honor or veneration; to hallow.

(3) To devote or dedicate to some purpose (usually in the form “a life consecrated to something”) usually with some hint of solemnly.

(4) In religious ritualism, to admit or ordain to a sacred office, especially (in the Roman Catholic Church) to the episcopate.

(5) In Christianity to sanctify bread and wine for the Eucharist to be received as the body and blood of Christ.

1325–1375: From the Middle English consecraten (make or declare sacred by certain ceremonies or rites), from the Latin & cōnsecrātus & cōnsecrāre (to make holy, devote), perfect passive participle of cōnsecrō, the construct being con- (from the Latin prefix con-, from cum (with); used with certain words (1) to add a notion similar to those conveyed by with, together, or joint or (2) to intensify their meaning) +‎ sacrāre (to devote) (from sacrō (to make sacred, consecrate”), from sacer (sacred; holy).  The most frequently used synonyms are sanctify & venerate (behallow is now rare); the antonyms are desecrate & defile.  The original fourteenth century meaning was exclusively ecclesiastical, the secular adoption in the sense of "to devote or dedicate from profound feeling" is from the 1550s.  The verb was the original for, the noun consecration developing within the first decade of use; it was from the Latin consecracioun (the act of separating from a common to a sacred use, ritual dedication to God) and was used especially of the ritual consecration of the bread and wine of the Eucharist (from the Latin consecrationem (nominative consecratio)), a noun of action from past-participle stem of consecrare.  In the Old English, eallhalgung was a loan-translation of the Latin consecratio.  Consecrate is a verb & adjective, consecration, consecratee, consecratedness & consecrater (also as consecrator) are nouns, consecrates, consecrated & consecrating are verbs and consecratory & consecrative are adjectives; the most common noun plural is consecrations.

The common antonym was desecrate (divest of sacred character, treat with sacrilege), dating from the 1670s, the construct being de- + the stem of consecrate.  The de- prefix was from the Latin dē-, from the preposition dē (of, from (the Old English æf- was a similar prefix).  It imparted the sense of (1) reversal, undoing, removing, (2) intensification and (3) from, off.  In the Old French dessacrer meant “to profane” and a similar formation exists in Italian.  However, the Latin desecrare meant “to make holy” (the de- in this case having a completive sense).  In Christianity, to deconsecrate is not a desecration but an act of ecclesiastical administration in which something like a church or chapel ceases to be used for religious purposes and is able to be sold or otherwise used.  It means that in Christianity the notion of “sacred sites” is not of necessity permanent, unlike some faiths.  The alternative unconsecrated seems now obsolete but was once used as a synonym of deconsecrated (and also in clerical slang to refer to laicization (defrocking)).  The un- prefix was from the Middle English un-, from the Old English un-, from the Proto-West Germanic un-, from the Proto-Germanic un-, from the primitive Indo-European n̥-.  It was cognate with the Scots un- & on-, the North Frisian ün-, the Saterland Frisian uun-, the West Frisian ûn- &  on-, the Dutch on-, the Low German un- & on-, the German un-, the Danish u-, the Swedish o-, the Norwegian u- and the Icelandic ó-.  It was (distantly) related to the Latin in- and the Ancient Greek ἀ- (a-), source of the English a-, the Modern Greek α- (a-) and the Sanskrit अ- (a-).

The word "consecrate" is of interest to etymologists because of the history.  By the early fifth century, Rome was forced to recall the legions from Britain because the heart of the empire was threatened by barbarian invasion.  This presented an opportunity and not long after the soldiers withdrew, the Angles, Saxons and Jutes landed on the shores of the British Isles, beginning the Germanic invasion which would come to characterize Britain in the early Middle Ages.  As the invaders forced the native Celts to escape to Wales, Ireland and the northern districts of Scotland, the Celtic language and indeed the last residues of Latin almost vanished; in a remarkably short time, the culture and language in most of what is now England was almost exclusively Germanic.  It was the arrival of Christianity in the sixth century which caused Latin to return; with the faith came nuns & priests and the schools & monasteries they established became centres of literacy and stores of texts, almost all in Latin.  For a number of reasons, the Germanic tribes which by then had been resident for five generations, found Christianity and the nature of the Roman Church attractive and readily adopted this new culture.  At this time words like temple, altar, creed, alms, monk, martyr, disciple, novice, candle, prophet and consecrate all came into use and it was the mix of Latin & the Germanic which formed the basis of The Old English, a structure which would last until the Norman (as in "the Northmen") invasion under William the Conqueror (circa 1028-1087; King William I of England 1066-1087) in 1066 at which point Norman-French began to infuse the language.

Bartholomew I (Dimitrios Arhondonis (b 1940); Ecumenical Patriarch of Constantinople since 1991) consecrating his Patriarchal Exarch in Ukraine to the episcopate, Istanbul, November 2020.

Additionally, just as buildings, land and other objects can be consecrated and deconsecrated, they can subsequently be reconsecrated (to consecrate anew or again), a verb dating from the 1610s.  In the wars of religion in Europe and places east, when buildings often swapped in use between faiths as the tides of war shifted, this lead even to theological debate, some arguing that when a church was re-claimed, there was no need to perform a reconsecration because there had been no valid act of deconsecration while other though “a cleansing reconsecration” was advisable.  The re- prefix was from the Middle English re-, from the circa 1200 Old French re-, from the Latin re- & red- (back; anew; again; against), from the primitive Indo-European wre & wret- (again), a metathetic alteration of wert- (to turn).  It displaced the native English ed- & eft-.  A hyphen is not normally included in words formed using this prefix, except when the absence of a hyphen would (1) make the meaning unclear, (2) when the word with which the prefix is combined begins with a capital letter, (3) when the word with which the is combined with begins with another “re”, (4) when the word with which the prefix is combined with begins with “e”, (5) when the word formed is identical in form to another word in which re- does not have any of the senses listed above.  As late as the early twentieth century, the dieresis was sometimes used instead of a hyphen (eg reemerge) but this is now rare except when demanded for historic authenticity or if there’s an attempt deliberately to affect the archaic.  Re- may (and has) been applied to almost any verb and previously irregular constructions appear regularly in informal use; the exception is all forms of “be” and the modal verbs (can, should etc).  Although it seems certain the origin of the Latin re- is the primitive Indo-European wre & wret- (which has a parallel in Umbrian re-), beyond that it’s uncertain and while it seems always to have conveyed the general sense of "back" or "backwards", there were instances where the precise was unclear and the prolific productivity in Classical Latin tended make things obscure.  The Latin prefix rĕ- was from the Proto-Italic wre (again) and had a parallel in the Umbrian re- but the etymology was always murky.   In use, there was usually at least the hint of the sense "back" or "backwards" but so widely was in used in Classical Latin and beyond that the exact meaning is sometimes not clear.  Etymologists suggest the origin lies either in (1) a metathesis (the transposition of sounds or letters in a word) of the primitive Indo-European wert- (to turn) or (2) the primitive Indo-European ure- (back), which was related to the Proto-Slavic rakъ (in the sense of “looking backwards”).

Rose Aymer (1806) by Walter Savage Landor (1775–1864)

Ah what avails the sceptred race,
Ah what the form divine!
What every virtue, every grace!
Rose Aylmer, all were thine.
Rose Aylmer, whom these wakeful eyes
May weep, but never see,
A night of memories and of sighs
I consecrate to thee.

Rose Aylmer is Landor’s best remembered poem, one he dedicated to Rose Whitworth Aylmer (1779-1800), daughter Lord Aylmer and his wife Catherine Whitworth.  Rose sailed to India with an aunt in 1798, dying from cholera within two years. The poem is epigrammatic, written in tetrameters and trimeter iambics with rhyming alternate lines.  It’s a lament for the loss of a divine creature for Rose was imbued with every virtue and grace, the last two lines verse alluding to memories of their night of passion he so vividly recalls, consecrating its memory to her.

Consecration and the Church

Consecrated ground: A church graveyard.

Movie makers sometimes dig into religious themes for plot-pieces or props and one which has been used by those working usually in the horror or supernatural genres is the idea “the dead can’t arise from unconsecrated soil”, one implication being the soul of the deceased cannot ascend to heaven and are compelled for eternity to lie cold and lonely (in horror films there are also other consequences).  However, there’s no basis for this in Christian theology and noting in Scripture which could be interpreted thus but the consecration of burial grounds and the burial of the deceased in consecrated earth seems to have a long tradition in Christianity.  The idea though clearly bothered some and there’s a record of a fifteenth century German bishop assuring seafarers that Seebestattung (burial at sea) is proper, the ceremony alone a sufficient act of consecration.  So, in the Christian tradition, consecrated ground for a burial seems “desirable but not essential”, one’s salvation depending on faith in Jesus Christ and God's grace, not where one’s early remains are deposited.

There were though some other restrictions and in many places the Church did not permit those who had died by their own hand to be laid to rest within the consecrated boundaries of a cemetery; those sinners were buried just outside in unconsecrated ground.  The tradition seems mostly to have been maintained by the Jews and Roman Catholics although it was not unknown among the more austere of other denominations, evidence still extant in the United States.  After the Second Vatican Council (Vatican II; 1962-1965), rules in the Catholic Church were relaxed and the burial in consecrated ground of those who had committed suicide became a matter for the parish priest, a referral to the bishop no longer demanded.  The attitude within Judaism doubtlessly varies according to the extent to which each sect conforms to orthodoxy but generally there has probably been some liberalization, even those with tattoos now able to have a plot among the un-inked, the old prohibition based on the prohibition of one of the many abominations listed by Leviticus (Vayikra) in Chapter 19 of the Old Testament (the Torah or Pentateuch): You shall not make cuts in your flesh for a person [who died].  You shall not etch a tattoo on yourselves. I am the Lord. (Leviticus 19:28).

The Vatican, the USAVC and Legal Fictions

The United States Association of Consecrated Virgins (USACV) is a voluntary association of consecrated virgins living in the world, the purpose of which is said to be “to provide support members in the faithful living out of their vocation to consecrated virginity” and “…to assist one another in service to the Church as befits their state” (Canon 604, Code of Canon Law).

In 2018, a document from the Vatican discussing the role of consecrated virginity drew criticism from some in the USACV which alleged there was a passage in the text which seemed ambiguous.  The issue was whether entering the Church's "order of virgins" requires women genuinely are virgins (in the accepted sense of the word).  Issued on 4 July, by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Ecclesiae Sponsae Imago (ESI; The image of the Church as Bride) contained a passage the critics claimed was "intentionally convoluted and confusing" and appeared to suggest “…physical virginity may no longer be considered an essential prerequisite for consecration to a life of virginity.”  The dissenting statement called this implication "shocking", pointing out there “are some egregious violations of chastity that, even if not strictly violating virginity, would disqualify a woman from receiving the consecration of virgins”, adding “The entire tradition of the Church has firmly upheld that a woman must have received the gift of virginity – that is, both material and formal (physical and spiritual) – in order to receive the consecration of virgins.”

The USAVC did seem to have a point, the ESI instructing that “it should be kept in mind that the call to give witness to the Church's virginal, spousal and fruitful love for Christ is not reducible to the symbol of physical integrity. Thus to have kept her body in perfect continence or to have practiced the virtue of chastity in an exemplary way, while of great importance with regard to the discernment, are not essential prerequisites in the absence of which admittance to consecration is not possible.  The discernment therefore requires good judgment and insight, and it must be carried out individually. Each aspirant and candidate is called to examine her own vocation with regard to her own personal history, in honesty and authenticity before God, and with the help of spiritual accompaniment.”

In the spirit of Vatican II, US-based canon lawyers responded, one (herself a consecrated virgin of the Archdiocese of New York) issuing a statement saying, inter alia: “I don't see this as saying non-virgins can be virgins. I see this as saying in cases where there is a real question, it errs on the side of walking with women in individual cases for further discernment, as opposed to having a hard-dividing line to exclude women from this vocation.  The presumption of the document is that these are virgins who are doing this [consecration].  An important thing to do though is to read the questionable paragraph in context with the rest of the document.  The instruction talks a lot about the value of virginity, Christian virginity, the spirituality of virginity.  The nature of this kind of document as an instruction doesn't change the law that it's intended to explain.  The rite of consecration itself is the law, while the instruction is meant as "an elaboration for certain disputed points; it's just giving you further guidance in places where existing law is vague.”

For those not sure if this helped, she went on, verging close to descending to specifics, saying the ESI was offering a “more generous description” of the prerequisite of virginity in “allowing for people in difficult situations to continue some serious discernment”, adding that what ESI appeared to do was cover those “difficult cases” in which a woman cannot answer whether she is a virgin according to a strict standard; those instances where women might have lost their virginity without willing it or against their will, or out of ignorance. Women might thus have “committed grave sins against chastity but not actually lost their virginity in their minds”.  Such a concept has long been a part of criminal law in common law jurisdictions and the Latin phrase actus reus non facit reum nisi mens sit rea (the act is not culpable unless the mind is guilty and usually clipped to “mens rea” (guilty mind)) and is the basic test for personal liability.

Had the Vatican been prepared to descend to specifics it might have avoided creating the confusion and the president of the USAVC, while noting the potentially ambiguous words, stated where “…a woman has been violated against her will and has not knowingly and willingly given up her virginity, most would hold that she would remain eligible for consecration as a virgin. Such a case would require depth of good judgment and insight carried out in individual discernment with the bishop.”  That seemed uncontroversial but the president continued: “In our society, questions of eligibility for the consecration of virgins are raised by those who have given up their virginity, perhaps only one time, and who have later begun again to live an exemplary chaste life.”  What the ESI should have made explicit, she said, was that “…these women do not have the gift of virginity to offer to Christ.  They may make a private vow of chastity, or enter another form of consecrated life, but the consecration of virgins is not open to them.”  Clearly, in the view of the USAVC, the ESI does not change the prerequisites for consecration into the USAVC.  One who is a victim of a violation has surrendered nothing whereas one who willingly succumbed cannot retrospectively re-assume virginity, however sincere the regret or pure their life since.

Pope Innocent VIII wearing the papal triple tiara.

So, according to the Vatican, the state of virginity can, in certain circumstances, be a “legal fiction”, another notion from the common law which allows certain things to be treated by the law as if they were fact however obvious it may be they are not.  That sounds dubious but legal fictions are an essential element in making the legal system work and are not controversial because they have always been well publicized (in a way which would now be called “transparent”) and if analysed, it’s obvious the alternatives would be worse.  Rome actually had “a bit of previous” in such matters.  For example, during the Renaissance, although the rules about the conduct and character of those eligible to become pope were well documented (and had once been enforced), there was Innocent VIII (1432–1492; pope 1484-1492) who, before drifting into an ecclesiastical career, had enjoyed a dissolute youth (something no less common then as now), fathering at least six or seven illegitimate children, one son and one daughter actually acknowledged.  Despite it all, he was created a cardinal and for reasons peculiar to the time proved acceptable as pope while all others did not, not because their pasts were more tainted still but because of curia politics; plus ça change…  After the vote, all the cardinals added their signatures to the document warranting Innocent VIII was of fine character.  Scandalous as it sounds, there were Renaissance popes who were plenty worse; the Vatican in those decades needed plenty of legal fictions.

Witches are also consecrated (by the coven).  Although now most associated with ecclesiastical ceremony & procedure, secular use in the sense of “to devote or dedicate (to something) from profound feeling" has existed since the mid-sixteenth century.  Just for the record, Lindsay Lohan has not been, and has no desire to be consecrated a witch.