Anonymuncule

Anonymuncule (pronounced uh-non-uh-monk-u-elle)

An insignificant, anonymous writer

1859: A portmanueau word, the construct being anony(mous) + (ho)muncule.  Homnuncle was from the Latin homunculus (a little man), a diminutive of homō (man).  Anonymous entered English circa 1600 and was from the Late Latin anonymus, from the Ancient Greek ᾰ̓νώνῠμος (anṓnumos) (without name), the construct being ᾰ̓ν- (an-) (“not; without; lacking” in the sense of the negating “un-”) + ὄνῠμᾰ (ónuma), an Aeolic & Doric dialectal form of ὄνομᾰ (ónoma) (name).  The construct of the English form was an- +‎ -onym +‎ -ous.  The an- prefix was an alternative form of on-, from the Middle English an-, from the Old English an- & on- (on-), from the Proto-Germanic ana- (on).   It was used to create words having the sense opposite to the word (or stem) to which the prefix is attached; it was used with stems beginning either with vowels or "h".  The element -onym (word; name) came from the international scientific vocabulary, reflecting a New Latin combining form, from Ancient Greek ὄνυμα (ónuma).  The –ous suffix was from the Middle English -ous, from the Old French –ous & -eux, from the Latin -ōsus (full, full of); a doublet of -ose in an unstressed position.  It was used to form adjectives from nouns to denote (1) possession of (2) presence of a quality in any degree, commonly in abundance or (3) relation or pertinence to.  In chemistry, it has a specific technical application, used in the nomenclature to name chemical compounds in which a specified chemical element has a lower oxidation number than in the equivalent compound whose name ends in the suffix -ic.  For example, sulphuric acid (H₂SO₄) has more oxygen atoms per molecule than sulphurous acid (H₂SO₃).  The Latin homunculus (plural homunculi) enjoyed an interesting history.  In medieval medicine, it was used in the sense of “a miniature man”, a creature once claimed by the spermists (once a genuine medical speciality) to be present in human sperm while in modern medicine the word was resurrected for the cortical homunculus, an image of a person with the size of the body parts distorted to represent how much area of the cerebral cortex of the brain is devoted to it (ie a “nerve map” of the human body that exists on the parietal lobe of the human brain).  Anonymuncule is a noun; the noun plural is anonymuncules.

Preformationism: Homunculi in sperm (1695) illustrated by Nicolaas Hartsoeker who is remembered also as the inventor in 1694 of the screw-barrel simple microscope.

Like astrology, alchemy once enjoyed a position of orthodoxy among scientists and it was the alchemists who first popularized homunculus, the miniature, fully formed human, a concept with roots in both folklore and preformationism (in biology. the theory that all organisms start their existence already in a predetermined form upon conception and this form does not change in the course of their lifetime (as opposed to epigenesis (the theory that an organism develops by differentiation from an unstructured egg rather than by simple enlarging of something preformed)).  It was Paracelsus (the Swiss physician, alchemist, lay theologian, and philosopher of the German Renaissance Theophrastus von Hohenheim (circa 1493-1541)) who seems to have been the first to use the word in a scientific paper, it appearing in his De homunculis (circa 1529–1532), and De natura rerum (1537).  As the alchemists explained, a homunculus (an artificial humanlike being) could be created through alchemy and in De natura rerum Paracelsus detailed his method.

A writer disparaged as an anonymuncule differs from one who publishes their work anonymously or under a pseudonym, the Chicago Tribune in 1871 explaining the true anonymuncule was a “little creature who must not be confounded with the anonymous writers, who supply narratives or current events, and discuss public measures with freedom, but deal largely in generalities, and very little in personalities.”  That was harsh but captures the place the species enjoy in the literary hierarchy (and it’s a most hierarchal place). Anonymuncules historically those writers who publish anonymously or under pseudonyms, without achieving renown or even recognition and there’s often the implication they are “mean & shifty types” who “hide behind their anonymity”.

Primary Colors: A Novel of Politics (1996), before and after the lifting of the veil.

Some however have good and even honourable reasons for hiding behind their anonymity although there is also sometime mere commercial opportunism.  When former Time columnist Joe Klein (born 1946) published Primary Colors: A Novel of Politics (1996), the author was listed as “anonymous”, a choice made to avoid the political and professional risks associated with openly critiquing a sitting president and his administration.  Primary Colors was a (very) thinly veiled satire of Bill Clinton’s (b 1946; US president 1993-2001) 1992 presidential campaign and offered an insider's view of campaign life, showing both the allure and moral compromises involved.  By remaining anonymous, Klein felt more able candidly to discuss the ethical dilemmas and personal shortcomings of his characters, something that would have been difficult has his identity been disclosed, the conflicts of interest as a working political journalist obvious.  Critically and commercially, the approach seems greatly to have helped the roman à clef (a work of fiction based on real people and events) gain immediate notoriety, the speculation about the author’s identity lying at the core of the book’s mystique.  Others have valued anonymity because their conflicts of interest are insoluble.  Remarkably, Alfred Deakin (1856-1919; prime minister of Australia 1903-1904, 1905-1908 & 1909-1910) even while serving as prime-minister, wrote political commentaries for London newspapers including the National Review & Morning Post and, more remarkably still, some of his pieces were not uncritical of both his administration and his own performance in office.  Modern politicians should be encouraged to pursue this side-gig; it might teach them truthfulness and encourage them more widely to practice it.

For others, it can be a form of pre-emptive self defense.  The French philosopher Voltaire (François-Marie Arouet; 1694–1778) wrote under a nom de plume because he held (and expressed) views which often didn’t please kings, bishops and others in power and this at a time when such conduct was likely to attract persecution worse than censorship or disapprobation.  Mary Ann Evans (1819–1880) adopted the pseudonym George Eliot in an attempt to ensure her works would be taken seriously, avoiding the stigma associated with female authorship at the time.  George Eliot’s style of writing was however that of a certain sort of novelist and those women who wrote in a different manner were an accepted part of the literary scene and although Jane Austen’s name never appeared on her published works, when Sense and Sensibility (1811) appeared its author was listed as “A Lady”.  Although a success, all her subsequent novels were billed as: “By the author of Sense and Sensibility”, Austen's name never appearing on her books during her lifetime.  Ted Kaczynski (1942-2023), the terrorist and author of the Unabomber Manifesto (1995) had his own reasons (wholly logical but evil) for wanting his test to be read but his identity as the writer to remain secret.

Nazi poetry circle at the Berghof: Left to right, Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945), Martin Bormann (1900–1945), Hermann Göring (1893–1946; leading Nazi 1922-1945, Hitler's designated successor & Reichsmarschall 1940-1945), and Baldur von Schirach (1907-1974; head of the Hitlerjugend (Hitler Youth) 1931-1940 & Gauleiter (district party leader) and Reichsstatthalter (Governor) of Vienna (1940-1945)), Berchtesgaden, Bavaria, Germany, 1936.  Of much, all were guilty as sin but von Schirach would survive to die in his bed at 67.

The "poet manqué" is a somewhat related term.  A poet manqué is an aspiring poet who never produced a single book of verse (although it’s used also of an oeuvre so awful it should never have been published and the poetry of someone Baldur von Schirach comes to mind.  The adjective manqué entered English in the 1770s and was used originally in the sense of “unfulfilled due to the vagary of circumstance, some inherent flaw or a constitutional lack”.  Because it’s so often a literary device, in English, the adjective does often retain many grammatical features from French, used postpositively and taking the forms manquée when modifying a feminine noun, manqués for a plural noun, and manquées for a feminine plural noun.  That’s because when used in a literary context (“poet manqué”, “novelist manqué” et all) users like it to remain inherently and obviously “French” and thus it’s spelled often with its diacritic (the accent aigu (acute accent): “é”) although when used casually (to suggest “having failed, missed, or fallen short, especially because of circumstances or a defect of character”) as “fly-half manqué”, “racing driver manqué” etc), the spelling manque” is sometimes used.

Manqué (that might have been but is not) was from the French manqué, past participle form of the sixteenth century manquer (to lack, to be lacking in; to miss), from the Italian mancare, from manco, from the Latin mancus (maimed, defective), from the primitive Indo-European man-ko- (maimed in the hand), from the root man- (hand).  Although it’s not certain, the modern slang adjective “manky” (bad, inferior, defective (the comparative mankier, the superlative mankiest)), in use since the late 1950s, may be related.  Since the 1950s, the use in the English-speaking world (outside of North America) has extended to “unpleasantly dirty and disgusting” with a specific use by those stationed in Antarctica where it means “being or having bad weather”.  The related forms are the noun mankiness and the adverb mankily.  Although it’s not an official part of avian taxonomy, bird-watchers (birders) in the UK decided “manky mallard” was perfect to describe a mallard bred from wild mallards and domestic ducks (they are distinguished by variable and uneven plumage patterns).  However, it’s more likely manky is from the UK slang mank which was originally from Polari mank and used to mean “disgusting, repulsive”.

No poet manqué:  In January 2017, Lindsay Lohan posted to Instagram a poem for her 5.2 million followers, the verse a lament of the excesses of IS (the Islamic State), whetting the appetite for the memoir which might one day appear (hopefully "naming names").  The critical reaction to the poem was mixed but the iambic pentameter in the second stanza attracted favorable comment:

sometimes i hear the voice of the one i loved the most
but in this world we live in of terror
who i am to be the girl who is scared and hurt
when most things that happen i cannot explain
i try to understand
when i'm sitting in bed alone at 3am
so i can't sleep, i roll over
i can't think and my body becomes cold
i immediately feel older.....
 
than i realise, at least i am in a bed,
i am still alive,
so what can really be said?
just go to bed and close the blinds,
still and so on, i cannot help but want to fix all of these idle isis
minds
because,
there has to be something i can figure out
rather than living in a world of fear and doubt
they now shoot, we used to shout.
 
if only i can keep trying to fix it all
i would keep the world living loving and small
i would share my smiles
and give too Many kisses

Banjax

Banjax (pronounced ban-jaks)

(1) In UK (originally Irish) slang, a mess or undesirable situation created through incompetence

(2) In UK (originally Irish) slang, to ruin, incapacitate or break; to batter or destroy (a person or thing).

Early 1900s (contested): Apparently a regional (Dublin) slang of unknown origin but the most supported theory is it being a euphemism for “ballocks” (a variant of “bollocks” (in this context meaning “rubbish; nonsense”, but associated also with “the tentacles”, the latter the origin of the vulgarity which demands a euphemism.  The alternative spellings were banjack, bandjax, such variations not unusual in the evolution of slang where so much transmission is oral.  Banjax is a noun & verb and banjaxing & banjaxed are verbs; the noun plural is banjaxes or banjaxs.  The suggestion a banjax was a “type of electric banjo” was wholly facetious.

Although one dictionary of Hiberno-English (the collective name for the dialects of English native to the island of Ireland (known also as Irish English (IrE) & (more confusingly), Anglo-Irish), The Irish Use of English (2006) compiled by Irish lexicographer Professor Terence Dolan (1943–2019) offers two possible sources (1) a possible combination of “bang” & “smash” and (2) a Corkese (a regional dialect of English native to County Cork) word meaning “for public lavatory for females”.  There is support for the link with Corkese because in that dialect the vowel sounds in Corkese significantly can differ from other varieties of IrE and the “a” in “cat” can sound more like “cot” to non-locals which would make “banjax” sound closer to “ballocks” and as early as the 1920s the idea of it as a euphemism for “ballocks” had appeared (described in some cases as a “semi-euphemism”).  Whether or not it’s in any way related to the later meaning isn’t known but there’s a document from 1899 listing “Banjax” as the name of a racehorse belong to one Mr Sweeney; the names of race horses are among the more random studies in language so any link is speculative but the meaning was obvious by September 1909 in the report of court proceedings in the Dublin Daily Express, where the transcript recorded: “In the case of a Nationalist claim when the witness entered the box the Unionist agent said that this was a complete ‘banjax’ (laughter)."

It appears also in Act 3 of the play Juno and the Paycock (1924) by the Irish dramatist and memoirist Seán O'Casey (1880–1964): “I’m tellin’ you the scholar, Bentham, made a banjax o’ the Will.”  O’Casey was of the socialist left and regarded as the “first Irish playwright of note” to focus on the working classes Dublin, including them as fully-developed and explored characters rather than as caricatures or political symbols.  He wasn’t exactly a proto-Angry Young Man (said by some to a tautology in the case of Irish youth) but his Irishness, while genuine, was “tuned”: in 1907 he Gaelicised his name from John Casey to Seán Ó Cathasaigh.  It must have been known as a popular oral form because it’s in a number of examples of Irish literature including A Nest of Simple Folk by Seán Ó Faoláin (1900–1991): “For two streets Johno kept complaining to the driver that it was a nice banjax if a fellow…”  The Oxford English Dictionary (OED) noted the certain literary respectability banjax gained when Nobel Prize laureate (Literature, 1969) Samuel Beckett (1906-1989)) included it in a passage in 1956.

Banjaxed cars in California: 2005 Mercedes-Benz SL 65 (R230) AMG roadster (2005, left) and 2012 Porsche 911 (997) Carrera S (2012, right).  Lindsay Lohan had some really bad luck while driving black, German cars.

Not for the first time, word nerds can thank the Daily Mail for enriching the current vernacular for in September 2024 it began publishing extracts from Unleashed, the memoir of Boris Johnson (b 1964; UK prime-minister 2019-2022) to be released on 10 October.  Being the Daily Mail, the fragments chosen as extracts are perhaps not representative of the whole but they’re doubtlessly the best click-bait, including discussions in Number 10 about the British Army invading Continental Europe (and thus NATO territory) for the first time since the D-Day landings (6 June 1944), observations about the “long and pointy black” nostrils of his predecessor, a non-apologia dismissing the “Partygate” scandal as much ado about, if not quite nothing, not a great deal, his treacherous colleagues and, of course, something about Meghan & Harry.  The probably brief revival of banjax came in the account of his stay in hospital under the care of the National Health Service (NHS) after testing positive in 2020 in the early stages of what would later be named the COVID-19 pandemic.  Fond of quoting the classics, Mr Johnson recalled the plague of Athens (430 BC) which killed perhaps a third of the population but resorted also to the earthy, detailing his declining health as he was “banjaxed” by the virus, descending from his usual “bullish” and “rubicund” state to within days having a face “the colour of mayonnaise”.

Boris Johnson (right) with prize bull (left), Darnford Farm, Banchory, Scotland September, 2019.

Best though was his vivid pen-portrait of Sir Keir Starmer (b 1962; prime-minister of the UK since 2024), his “irritable face” during a COVID-19–era debate in the House of Commons said to be “like a bullock having a thermometer unexpectedly shoved in its rectum”.  That was an allusion to a prime-ministerial barb accusing the then leader of the opposition of being unable to say schools were safe to re-open because it would “go against his masters in the teaching unions”.  “A great ox has stood on his tongue” he told the speaker.  Although the Daily Mail didn’t bother, the use of a simile in which a politician is compared to a bullock does need some footnoting for an international audience.  In the UK, a bullock is “a castrated male bovine animal of any age” while in US English it’s “a young bull (an uncastrated male bovine animal)” and in other places of the old British Empire (Australia, India & New Zealand) it’s an “ox, an adult male bovine used for draught (usually but not always castrated)”.  One can see how these regional differences might make a difference to someone reading Unleashed.

Cyrus Eaton (1883–1979, centre), Mr Eaton’s prize bull (left) and Harry Truman (1884–1972; US president 1945-1953, right), Cleveland, Ohio, June 1955.

Pleasingly, it’s not the first time one politician has used the imagery of another having a medical device “shoved” in his rectum.  Harry Truman in 1951 wrote to an old friend expressing the wish he could shove a trocar (a sharp-pointed hollow cylindrical instrument (enclosed in a cannula), used (1) in medicine for removing fluid from bodily cavities and (2) by vets and ranchers to “relieve intestinal gas” in cattle) up some of the “stuffed shirts” in Congress: “You know what happens when you stick one of them in an old bull that’s clovered [ie suffering excessive internal gas as a result of eating too much clover].  “The report is loud and the wind whistles – but the bull usually comes down to size and recovers.”  President Truman liked “windy” as a way of describing talkative politicians, applying it to the infamous William “Wild Bill” Langer (1886–1959; US senator (Republican-North Dakota 1940-1959)), long a thorn in his side but he never forgot the lessons he learned from old Tom Pendergast (1872–1945) who ran the corrupt Democratic Party machine in Kansas City & Jackson County, Missouri, 1925-1939.  Accordingly, Republicans generally got attacked and another called “windy” was Arthur Vandenberg (1884–1951; US senator (Republican-Michigan 1928-1951)) who was generally supportive of Truman’s foreign policy, something which didn’t save him from being shoved with the (figurative) presidential trocar.  The noun & verb trocar dates from the early 1700s and was from the French trocart (literally “three-sided”), the construct being tro- (a variant of trois (three)) + cart (a variant of carre (side)), from the Latin quadra (something square) (the connection being as a corruption of trois-quart (three-quarters).

Punkess

Punkess (pronounced puhngk-es)

A feminine form of “punk”.

1976: The construct was punk + -ess.  The word was coined by fashion & pop culture writer Blair Sabol (b 1944) and appeared in the “Observations” column in the October 1976 edition of Vogue magazine.  Punkess is a noun; the noun plural is punkesses.

Vogue cover, October, 1976.

In coining “punkess”, Ms Sabol’s grammar was sound because appending the –ess suffix is the orthodox way to feminize a noun.  The -ess suffix was from the Middle English -esse, from the Old French -esse, from the Late Latin -issa, from the Ancient Greek -ισσα (-issa) and was appended to words to create the female form.   It displaced the Old English -en (feminine suffix of nouns).  The other often used suffix was–ette, from the Middle English -ette, a borrowing from the Old French -ette, from the Latin -itta, the feminine form of -ittus.  Properly applied, it was used to form nouns meaning a smaller form of something and thus related to –et, from the Middle English -et, from the Old French –et & its feminine variant -ette, from the Late Latin -ittus (and the other gender forms -itta & -ittum).  It was used to form diminutives, loosely construed.  Because of (1) the link with the Latin –itta (the feminine form of –ittus) and (2) the historic tendency to conflate diminutive forms (ie smaller, lesser, inferior) with “female”, the association of the use of the –ette suffix with feminized forms emerged and on some cases entered standard English (majorette (female drum major); usherette (female usher) et al).  The use became less common as gender-neutral language spread.

Vogue Observations (OB) page, October 1976.  In 1976, a pair of raw-hide, knee-high boots, hand-stitched in (just) post-Franco Spain, listed with a RRP (recommended retail price) of US$68 and for “darkening and waterproofing”, the purchase included a tin of ”Graza de Caballo (pig oil, goose grease, and essence of almond).”  Vogue remains an Oxford comma holdout.

So the grammar was (at least historically) sound but whether Ms Sabol’s choice was sociologically well-founded may to some have seemed dubious.  The word “punk” has enjoyed an extraordinary range of use since the seventeenth century and although its origin (in American English)  is murky, all uses thought forks of “punk” in the sense of “rotten wood dust used as tinder” (used thus since at least the late 1670s), evolving by the mid-nineteenth century to mean “something worthless”, personalized by 1910 to mean “an undesirable person (thus the link with petty criminals).  By 1976 however, what Ms Sabol (indirectly) was referencing was the “punk rock” movement which, musically, had actually been around for almost a decade but although the term “punk rock” had in the US appeared in the US pop-music press as early as 1972, it didn’t enter mainstream use until 1976-1977 when the industry (and there have been discussions about cause & effect) realized they had a marketable commodity to package.

An AI (artificial intelligence) generated female punk, who, were she IRL (in real life), might not have a Vogue subscription.

The punk persona of the 1976 punks was such that the female punk musicians stereotypically would have found the notion of “punkess” absurd; they were simply punks making their music.  Of course Ms Sabol was writing in Vogue, discussing not jarring music but the attitude of the women she called the harbingers of “punkess preakness”, those for whom “toughness and aloofness” was not “their trade, but rather feistiness and endurance”  In other words, punkness (for the Vogue readership) describes a kind of “selective attitudinal transference”.  It’s not correct to say critiques of language disparaging or dismissive of women didn’t exist in 1976, the point being that such objections tended then variously to be ignored or devalued, the critics marginalized but Ms Sabol’s crew of punkesses might have approved of the label; a generation earlier, there were those who would have called them “tough broads” so it may have seemed like progress.  Despite that, “punkess” never caught on although “punkette” was used by a number of publications, usually in the context of “young women who adopt the fashion aesthetic of the punk subculture”.

Punkess crooked Hillary Clinton iPhone 16 case by Harold Ninek.

“Punk” proved one of the more adaptable words in English, all traceable to the original sense of “something worthless”.  The re-purposing included (1) “pre World War I (1914-1918) bread of not the highest quality”, (2) “driftwood”, (3) “toxic or poor quality liquor”, (4) “a homosexual”, (5) within the homosexual community “a (usually weak, young) man kept by a man for sexual purposes”, (6) a “ineffectual or worn-out boxer”, (7) “insincerity” (which may have been an imperfect echoic of the slang “bunk”, (8) “Chinese insect repellent”, (9) “certain tobacco products”, (10) “some strains of cannabis”, (11) a “novice” at a trade (much used in the construction industry). (12) “a criminal” (historically much associated with petty crime and “juvenile delinquency”), (13) “decayed or rotted timber”, (14) “a foolish or absurd argument”, (15) a type of incense, (16) “a fungus (polyporus fomentarius etc) sometime dried for use as tinder”) (ie harking back to the seventeenth century original), (17) “a harlot or prostitute” (which gains linguistic respectability for having appeared in William Shakespeare’s (1564–1616) The Merry Wives of Windsor (1602): “This punk is one of Cupid’s carriers…” & Measure for Measure (1604): “She may be a punk, for many of them are neither maid, widow nor wife”, (18) “used or discarded fruits & vegetables”, (19) a 1970s pop-culture philosophy described as “hip nihilism”, (19) “a photographer’s assistant”, (20) a clipping of “punk rock” or “punk rocker”, (21) “the fashion styles associated with punk rockers and their audiences” (labeled “aggressively dumb” by some who didn’t approve), (22) in pyrotechnics, “a stick coated with a slow-burning paste, used to ignite fireworks, (23) “poverty and the poor”, (24) (as a verb) “to obtain” (often with a hint of the illicit), (25) (as verb) “to puncture a tyre” and (26) “a young elephant”.  Under the Raj, a punkah (or punka) was “a fan, especially made of leaf or cloth and hung from the ceiling”.  Punkah was from the Hindi पंखा (paṅkhā) (fan), from the Sanskrit पक्षक (pakṣaka), from पक्ष (pakṣa) (wing).  Before the advent of electricity a punkah remotely was operated manually by a servant, known as the “punkah-boy” or “punkahwallah” (depending on age).  Wallah was from Hindi -वाला (-vālā) either in the sense of “pertaining to” or (which etymologists think more likely) “man in charge”.

Celebration of Spring at St. Paedophilia’s—The Annual Running of the Altar Boys (2002) by Pat Oliphant.

Australian-born US political cartoonist Pat Oliphant (b 1935) used the device of a little penguin as his alter ego and that penguin’s name was “Punk”.  Punk often appeared in Oliphant’s cartoons, making some wry comment or asking a question.  One of the most controversial pieces appeared as “Celebration of Spring at St. Paedophilia’s—The Annual Running of the Altar Boys” in which Punk says: “I’ll call the bishop”, receiving the answer: “The bishop has first dibs.”  Widely condemned by the hierarchy of the US church, some newspapers refused to print the cartoon and others didn’t add it to their more widely-distributed on-line editions.  Oliphant’s cartoons are now held in the collection of the National Library of Congress.

Of cyberpunks and cybergoths

Punk has been used as a prefix to create literally dozens of forms and punkitude (the quality or state of being a punk; punkishness; adopting or projecting a punkish persona) captures the flavor of many, the construct being punk + att(itude).  Also existing in many forms, the suffix –punk seems first to have been used in 1986 to create cyberpunk and it spiked in 1992 with the coining of steampunk (although some sources claim this was first seen in 1989).  It’s used to apply the aesthetic or (perceived) attitudes of the 1970s (and beyond) punk subculture (loosely defined) on genres previously unrelated.

A cyberpunk Lindsay Lohan sipping martinis with Johnny Depp and a silver alien by AiJunkie.

The youth subcultures “cyberpunk” and “cybergoth” had common threads in the visual imagery of science fiction (SF) but differ in matters of fashion and political linkages.  Academic studies have suggested elements of cyberpunk can be traced to the dystopian Central & Eastern European fiction of the 1920s which arose in reaction to the industrial and mechanized nature of World War I but in its recognizably modern form it emerged as a literary genre in the 1980s, characterized by darkness, the effect heightened by the use of stark colors in futuristic, dystopian settings, the cultural theme being the mix of low-life with high-tech.  Although often there was much representation of violence and flashy weaponry, the consistent motifs were advanced technology, artificial intelligence and hacking, the message the evil of corporations and corrupt politicians exploiting technology to control society for their own purposes of profit and power.  Aesthetically, cyberpunk emphasized dark, gritty, urban environments where the dominant visual elements tended to be beyond the human scale, neon colors, strobe lighting and skyscrapers all tending to overwhelm people who often existed in an atmosphere of atonal, repetitive sound.

Cybergoth girls: The lasting legacy of the cybergoth's contribution to the goth aesthetic was designer colors, quite a change to the black & purple uniform.  Debate continues about whether they can be blamed for fluffy leg-warmers.

The cybergoth thing, dating apparently from 1988, thing was less political, focusing mostly on the look although a lifestyle (real and imagined) somewhat removed from mainstream society was implied.  It emerged in the late 1990s as a subculture within the goth scene, and was much influenced by the fashions popularized by cyberpunk and the video content associated with industrial music although unlike cyberpunk, there was never the overt connection with cybernetic themes.  Very much in a symbiotic relationship with Japanese youth culture, the cybergoth aesthetic built on the black & purple base of the classic goths with bright neon colors, industrial materials, and a mix of the futuristic and the industrial is the array of accessories which included props such as LED lights, goggles, gas masks, and synthetic hair extensions.  Unlike the cyberpunks who insisted usually on leather, the cybergoths embraced latex and plastics such as PVC (polyvinyl chloride), not to imitate the natural product but as an item while the hairstyles and makeup could be extravagantly elaborate.  Platform boots and clothing often adorned with spikes, studs and chains were common but tattoos, piercings and other body modifications were not an integral component although many who adopted those things also opted to include cybergoth elements. 

Although there was much visual overlap between the two, cyberpunk should be thought of as a dystopian literary and cinematic genre with an emphasis on high-tech while cybergoth was a goth subculture tied to certain variations in look and consumption of pop culture, notably the idea of the “industrial dance” which was an out-growth of the “gravers” (gothic ravers), movement, named as goths became a critical mass in the clubs built on industrial music.  While interest in cyberpunk remains strong, strengthened by the adaptability of generative AI to the creation of work in the area, the historic moment of cyberpunk as a force in pop culture has passed, the fate of many subcultures which have suffered the curse of popularity although history does suggest periodic revivals will happen and elements of the look will anyway endure.

Psyche

Psyche (pronounced sahyk or sahy-kee)

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

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

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

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

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

(6) In cosmology, a main belt asteroid.

(7) A female given name.

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

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

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

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

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

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

The psyche knot

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

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

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

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

The psyche mirror

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

Cupid, Psyche and the Nectar of the Gods

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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