Cockatrice

Cockatrice (pronounced kok-uh-tris)

(1) A mythological monster, hatched supposedly by a serpent from the egg of a rooster and thus represented usually with the head, legs, and wings of a rooster, atop the body and tail of a serpent; the alternative name was basilisk.  Depicted usually as being the size and shape of a dragon or wyvern but with some lizard-like characteristics, if so minded it could kill with just a glance and could be slain only by tricking it into seeing its own reflection.  A young cockatrice was a chickatrice.

(2) In the Bible, a venomous serpent.

(3) Figuratively, a mistress; a harlot (obsolete).

(4) Figuratively, a mistress; (obsolete).

(5) Figuratively, any venomous or deadly thing (obsolete).

(6) The cobra (the common name of a number of venomous snakes, most of which belong to the genus Naja) (contested).

1382: From the Middle English cocatrice, from the Middle French cocatris, from the Old French cocatriz, from the Medieval Latin plural form caucātrīces & the unattested Latin calcātrīx (she who treads upon something), the feminine of the unattested calcātor (tracker), the construct built from calcō (tread) or calcā(re) (to tread) (a verbal derivative of calx (heel)) + -tor (the agent suffix).  The Latin was a direct translation of the Greek word ichneúmōn or ikhneúmōn which carried the same meaning.  Cockatrice is a noun; the noun plural is cockatrices.

The origin of the cockatrice certainly in ancient and frightening & fantastic beasts are common in the fables of many cultures but the one closest in appearance is thought to be one from the legends of Ancient Egypt, the mortal enemy of the crocodile, which it tracks down and kills.  In the way stories became mangled & tangled as they travelled between languages and across borders, in the Christian West, the cockatrice became conflated with the basilisk (a fire-breathing, snake-like dragon also with a murderous glance).  In the medieval era, such morphing was not uncommon and the popular association with a cock led to the legend the creature was born of a serpent, hatched from a cock's egg although there’s little to suggest there was much of a link with crocodile.  The connection with serpents persisted and it appears several times in the King James Version (KJV, 1611)) of the Bible, used to translate a Hebrew word meaning “serpent”.  In heraldry, it was used as a rampant, a beast half cock, half serpent and in slang it was used from the late sixteenth century to mean “a woman of loose virtue; a harlot”, an indication men are never short of sources when searching for ways to disparage women.  Etymologists note frequent references to “cockatrice” being a words used to describe the cobra, presumably because of the snake’s unusual hooded head and its habit of rearing up and “staring” but there appears to be scant evidence of actual use.

Lindsay Lohan and her lawyer in court, Los Angeles, December, 2011.

The cockatrice appears in the Christian Bible’s Old Testament (Isaiah 11:5-11; King James Version (KJV, 1611)):

5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.

7. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.

8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.

9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Isaiah was the first of the Latter Prophets in the Hebrew Bible and the first of the Major Prophets in the Christian Old Testament.  In Isaiah 11, the prophet is describing to his listeners the nature of the world during the rule of a mysterious future king of Israel.  This king’s rule will be global, over the earth, men & animals and all beasts, prey & predator, will lie down together and eat together, all without bloodshed or death; in peace, together shall they live.  To illustrate how different will be this paradise, Isaiah says both the baby and the young child safely ill play surrounded by deadly, venomous snakes and be safe even from a cockatrice.  Readers were free to interpret the verse literally as an imagining the very nature of animals will change under this rule or, metaphorically, that the new regime of the Messiah's kingdom will usher in what would now be called a “new world order”, one in which all nations and peoples peacefully co-exist.  Isaiah needs to be read in conjunction with the Book of Revelation which says at the very end of history, in the new heaven and new earth, there will be no more death, mourning, crying, or pain and all wickedness will be banished from the Earth.

William Shakespeare (1564–1616) lived in the England of the Elizabethan age, a time when the cockatrice was a fixture in popular culture and he used references to the mythological beast and its ability to kill with just a glance or as Shakespeare would put it, its “death-darting eye”, having the duchess in Richard III (1594) say in Act 4, Scene 1:

O ill-dispersing wind of misery!
O my accursèd womb, the bed of death!
A cockatrice hast thou hatched to the world,
Whose unavoided eye is murderous.

Crooked Hillary Clinton: How Shakespeare would have imagined “death-darting eyes”.

He returned to the allusion in Act 3, Scene 2 of Romeo and Juliet (1597) in the words of the doomed Juliet:

What devil art thou that dost torment me thus?
This torture should be roared in dismal hell.
Hath Romeo slain himself? Say thou but 'Ay,'
And that bare vowel 'I' shall poison more
Than the death-darting eye of cockatrice.
I am not I if there be such an 'I,'
Or those eyes shut that make thee answer 'Ay.'
If he be slain, say 'Ay,' or if not, 'No.'
Brief sounds determine of my weal or woe.

From before Antiquity to the horror films of the twenty-first century, fantastical beasts have often appeared and while most have been created to frighten, some have been more whimsical, such as the Jabberwock which first appeared in the nonsense poem Jabberwocky, written by Lewis Carroll (1832–1898) and included in Through the Looking-Glass (1871), the sequel to Alice's Adventures in Wonderland (1865).  The poem was about the killing of the fearsome Jabberwock and is part of what makes the two books among the most enjoyable in English literature but in literary theory “jabberwocky” has also been co-opted to mean “a form of nonsense; unintelligible speech or writing”, the connection illustrated by one fragment from the poem:

'Twas brillig, and the slithy toves

Did gyre and gimble in the wabe:

All mimsy were the borogoves,

And the mome raths outgrabe.

The author helpfully had Humpty Dumpty say that brillig means “four o'clock in the afternoon - the time when you start broiling things for dinner” but generally allowed his readers to make of the words what they will which probably was the best approach.  Alice in Wonderland was fun but those who followed would make linguistic gymnastics something else and James Joyce’s (1882–1941) Finnegans Wake (1939) was no fun for most although Anthony Burgess (1917-1993) claimed to find “a laugh on just about every page” and for A Clockwork Orange (1962) created his own slang argot, derived from a number of linguistic traditions.  As far as is known, Joyce never discussed jabberwocky but Burgess acknowledged the debt.  Other famous beasts include the leviathan & behemoth.  The leviathan was a truly massive sea creature rooted in ancient Middle Eastern and biblical texts, portrayed typically as a monstrous sea serpent or dragon, representing the primal forces of chaos and the ocean.  The behemoth was also of biblical origin and described generally as a massive, earth-bound beast, often symbolizing power and strength, thus the frequent use of the ox as an image, the creature dominating the land as the leviathan does the oceans.

Behemoth: 2020 Freightliner M2-106 in silver over black leather upholstery with alligator-hide inserts and timber trim, modified by Western Hauler, Fort Worth, Texas.

The big (and in recent decades they have got very big) US pick-up trucks appals some sensitive souls who sometimes damn the things as “behemoths” but for those for whom even they weren’t big enough, there were companies which would add enough bling to the first generation (2003-2023) of the Freightliner M2 medium-duty truck to some actually bought the things for private use.

The very clever and deliciously wicked English philosopher Thomas Hobbes (1588-1679) used leviathan and behemoth as metaphors to explore concepts of social and political power in his works, especially in his famous book Leviathan (1651) and the lesser-known Behemoth (published posthumously in 1682), each creature deployed as a literary device to symbolize different forms of political structures and conflicts.  In Leviathan, the sea creature represented strong, centralized government or sovereign power, the state which Hobbes regarded as not merely desirable but essential.  He envisioned society as a “body politic” in which all individuals come together under a single, absolute authority to escape the chaos of the natural state, which Hobbes described in his most memorable phrase: “solitary, poor, nasty, brutish, and short.”  The Leviathan represented the overarching power of the sovereign, something necessary to maintain order and peace, a vision of a government which could (and should) act decisively to suppress internal conflicts and keep external threats at bay, making it at once a protector and potentially an oppressor; little wonder then Leviathan has been found on the bookshelf of more than one overthrown tyrant.  In Behemoth, Hobbes used the monster of the land when describing the chaotic and destructive nature of civil war, focusing specifically focusing the English Civil Wars of the seventeenth century and the theme of the book was the way parties and political factions and ideologies can tear a society apart.  Unlike the stabilizing leviathan, behemoth represents the forces of disorder and division that arise when people reject central authority and plunge into conflict.  It’s a cautionary tale, a warning that when men live in a society lacking a unifying authority, things will devolve into factionalism, chaos and political instability, the final result something like the “state of nature” in which life descended to something “solitary, poor, nasty, brutish, and short.”.

Biscione

Biscione (pronounced bisch-sho-nee)

Pre 1100: An Italian word, the construct being bisci(a) (snake) +‎ -one (the augmentative suffix).  Biscione is a masculine augmentative of the Italian feminine noun biscia (grass snake, a corrupted form of the Late Latin & Vulgar Latin bīstia), from bēstia (beast) of unknown origin.  Biscione is a noun; the noun plural biscioni (used in English also as bisciones).

(1) In heraldry, a heraldic device consisting of a large snake “giving birth” to a child through its mouth (not devouring the infant as it may appear).

(2) A surname of Italian origin.

The Biscione is known also as the vipera (viper) and in the Milanese dialect as the bissa.  In heraldry, the symbol is used as a charge (any emblem or device occupying the field of an escutcheon (shield)), over Argent (a tincture of silver which appears usually as a shade of white) and often in Azure (a range of blue).  The snake is depicted in the act of “giving birth” to a human through its mouth and while anatomically improbable, it was doubtless always understood and something symbolic.  Historically, what emerged was depicted as a child but in the more sensitive twentieth century this tended to be blurred into something recognizable merely as “human of no distinct age or gender”.  It has been the emblem of the Italian Visconti family for almost a millennium.

A biscione used by the Visconti family for crests and costs of arms.

The origins of the symbol are obscure but there are the inevitable (and of the fanciful) medieval tales including that it was (1) taken as a prize of war from a standard or shield of a Saracen killed by Ottone Visconti (1207–1295; Archbishop of Milan 1262-1295 and the founder of the Visconti dynasty) during the Barons' Crusade (1239-1241) or (2) to honor Ottone Visconti for having killed the drake Tarantasio, an enormous snake which dwelled in Milan’s now vanished Lake Gerundo and ate the local children; the serpent feared also because its venomous breath polluted the water and made men ill.  Less bloodthirsty (and thus less popular) is the story it all began with a bronze souvenir in the shape of a serpent, brought to the city from Constantinople (modern-day Istanbul in the Republic of Türkiye) by Arnolf II of Arsago (circa 950-1018; Archbishop of Milan 998-1018).  It’s said the archbishop used the symbol wisely during the episcopate and it became so associated with Milan the city and its citizens embraced its use.  Most prefer the tale from the thirteenth century Crusade and it would explain why the child was often said to be “a moor”.

Although it’s not thought related, serpents have much occupied the minds of those in Christendom, notably the one coiled around the lush foliage in the Garden of Eden who tempted Eve with forbidden fruit, her weakness leading to the downfall of mankind and our eternal sin, thus establishing one of the central tenants of the Church: Women are to blame for everything bad.  There’s also a reference to beasts and a new-born child about to be devoured in the vivid imagery of chapter 12:1-4 in the New Testament’s Book of Revelation (King James Version (KJV, 1611)):

1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

2 And she being with child cried, travailing in birth, and pained to be delivered.

3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

Not wholly improbable as an Eve for the third millennium, while on holiday in Thailand, just after Christmas 2017, Lindsay Lohan was bitten by a snake and while said to have made a full recovery, there was never any word on fate of serpent.  The syndicated story on the internet attracted comment from the grammar Nazis who demanded it be verified the snake really was on holiday in Thailand.

Alfa Romeo and the biscione

Alfa Romeo Automobiles SpA is based in the northern Italian city of Turin and for much of the twentieth it wrote an illustrious history on road and track before losing its way in the 1980s; it’s now one of the fourteen brands under the corporate umbrella of the multinational Stellantis (headquartered (for various reasons) in the Netherlands).  Alfa Romeo was founded in 1910 as A.L.F.A. (Anonima Lombarda Fabbrica Automobili (which translates literally as “the Anonymous car company of Lombardy”).  It was in 1915 A.L.F.A. was acquired by Italian Engineer Nicola Romeo (1876–1938) who in 1920 added his name and turned the company into an industrial conglomerate encompassing not only passenger & racing cars but also a product range as diverse as heavy machinery, aero engines and a bus & truck division.

Biscione bas relief, Piazza Duomo Oggiaro, Milan.

The Anonima (anonymous) was a reference to the legal structure of a “Società anonima” (S.A) which designated a class of limited liability company, a common device still in countries which have maintained the traditions of the Code Napoléon (the codified Napoleonic civil law (1804)).  Originally, it provided for shareholders remaining anonymous and able to collect dividends by surrendering coupons attached to their share certificates in an “over-the-counter” transaction, paid to whoever held the paper.  The attraction was the certificates could be transferred in secret and thus nobody (not the company management nor the regulatory authorities) necessarily knew who owned the shares.  That system was obviously open to abuse and abuse there was, tax evasion, money laundering, related party transactions and bribery soon rife, prompting governments to legislate and while SAs and the later SpAs (Società per azioni, most accurately translated as “joint-stock company”) no longer offer shareholders the same degree of anonymity, devices such as intricate structures made up of trusts, and holding companies can be used to at least obscure the identities of ultimate beneficiaries.  The tradition of concealment continues in many places, including common law jurisdictions in which the Code Napoléon was never part of the legal system.  Some are more helpful than others and although, despite the urban myth, it’s apparently never been possible to turn up at the counter of the famously “flexible” Delaware Division of Corporations and register an entity as being owned by "M. Mouse, D. Duck & E. Bunny", the US state is said still to be “most accommodating”.

Whether true or not, the industry legend is the Alfa Romeo logo was adopted because high on the wall of the Filarete Tower in Milan’s Piazza Castello were mounted several heraldic interpretations of the Biscione Visconteo, the coat of arms of the city of Milan and of the Visconti family which first ruled it in 1277 when Ottone Visconti assumed the Dominium Mediolanense (Lordship of Milan).  Late in 1910, waiting for the No. 14 tram to arrive for his journey home, was a draftsman from the A.L.F.A. design office and he was so taken with the symbol he sketched the first take of the corporate logo which remains in use to this day.  The biscione and a representation of Milan's official flag (a red cross on a white background) are the two elements which have remained constant in all nine version of the logos used in the last 115 years-odd.

The Alfa Romeo logo since 1910.

The original (1910-1915) version featured a biscione (either devouring or producing a child, Moor or Ottoman Turk (depending on which legend one prefers)) while the crown on the snake's head functioned to distinguish the official Milanese symbol from that used by the Visconti family for various escutcheons while the words ALFA at the top and MILANO at the bottom were separated by two figure-eight "Savoy Knots," a symbol of the royal House of Savoy, a branch of which reigned in Italy between unification in 1861 and the abolition of the monarchy in 1946.  The “Romeo” name was appended in 1920, reflecting the change in the corporate identity and in 1925, a gold laurel leaf surround was added to commemorate the Alfa Romeo P2’s victories in the European Grand Prix at Circuit de Spa-Francorchamps in Belgium and the Italian Grand Prix at Monza.

Alfa Romeo Typo 158s (Alfetta), 1950 British Grand Prix, Silverstone Circuit, England, May 1950.  The Alfettas finished 1-2-3.

When by referendum, the Italian people voted to establish a republic (the monarchy tainted by its support for the fascist regime (1922-1943) of Benito Mussolini (1883-1945; Duce (leader) & prime-minister of Italy 1922-1943)), the knots from royal regalia were replaced by some nondescript waves but more obvious was the switch from the multi-color design to a simple gold-on-black, a change necessitated by the damage the country’s industrial capacity had suffered during the war, one victim of which was the factory producing the badges.  The simplified version was short-lived but suited the times because it was easier to mass-produce with the available machine tools and the heterochromatic look would return in 1950, the year the pre war Alfa Romeo tipo 158 (Alfetta) would prevail in the in inaugural Formula One World Championship, the tipo 159 retaining the driver’s title the following year.

Umberto II while Prince of Piedmont, a 1928 portrait by Anglo-Hungarian painter Philip Philip Alexius László de Lombos (1869–1937 and known professionally as Philip de László).  Note the ruffled collar and bubble pantaloons.

Umberto Nicola Tommaso Giovanni Maria di Savoia (1904–1983) was the last king of Italy, his reign as Umberto II lasting but thirty-four days during May-June 1946; Italians nicknamed him the Re di Maggio (May king) although some better-informed Romans preferred regina di maggio (May queen).  At the instigation of the US and British political representatives of the allied military authorities, in April 1944 he was appointed regent because it was clear popular support for Victor Emmanuel III (1869-1947; king of Italy 1900-1946) had collapsed.  Despite Victor Emmanuel’s reputation suffering by association, his relationship with the fascists had often been uneasy and, seeking means to blackmail the royal house, Mussolini’s spies compiled a dossier (reputably several inches thick), detailing the ways of his son’s private life.  Then styled Prince of Piedmont, the secret police discovered Umberto was a sincere and committed Roman Catholic but one unable to resist his "satanic homosexual urges” and his biographer agreed, noting the prince was "forever rushing between chapel and brothel, confessional and steam bath" often spending hours “praying for divine forgiveness.”  After a referendum abolished the monarchy, Umberto II lived his remaining 37 years in exile, never again setting foot on Italian soil.  His turbulent marriage to Princess Marie-José of Belgium (1906-2001) produced four children but historians consider it quite possible none of them were his.

Benito Mussolini in 1930 Alfa Romeo 6C 1750 SS, Rome, April 1931.  The 6C was in almost continuous production between 1927-1954, a few hundred made even during World War II (1939-1945).

In 1960 only detail changes to the logo were introduced but in 1972, not only did the wavy line vanish but so did “Milano”, a recognition the company had opened a new production plant at Pomigliano d'Arco near the southern city of Naples, built to construct the new Alfasud (the construct being Alfa + sud (south)), something encouraged (and subsidized) by the national government, anxious to reduce crime and unemployment in the south.  The Alfasud was an outstanding design but, for a variety of reasons including appalling industrial relation and political instability, the plant Neapolitan was beset by problems which were visited upon the unfortunate Alfasud, many of which rusted away with some haste.  As if to exorcise the memory of the Alfasud, in 1982 the design was again revised, producing what has to date proved the longest-lasting iteration, remaining in use until 2014.  It was essentially a modernization exercise, the graphics simplified and the font switched to the starker Futura font, the revision in 2015 more subtly austere still.

1969 Alfa Romeo Giulia Super Biscione.

The “Biscione” version (1969-1973) of the Alfa Romeo Giulia (type 105, 1962-1978) was mechanically identical to other Giulias built at the same time, the package exclusively a trim level, the same concept Ford used in their “Ghia” ranges, the badge added to various blinged-up models between 1973-2008.  The trim features which appeared on the Biscione Giulias weren’t always exclusive, some appearing at various times on other Giulias but there seems to have been a standard specification for the Bisciones (that plural form preferable in this context) and all included:

A sunken Alfa Romeo badge on the trunk (boot) lid.
A chrome centre strip on the hood (bonnet).
Chrome strips on A pillar & roof.
Chrome spears on the rockers (used also on the Berlina models and different from those on other Gulias).
Green snake badges (ie biscioni) on the C pillars (external).
A partially black headliner.
Chrome surroundings on the B pillar interior light switches.
Velour & moquette used for floor coverings rather than rubber mats.

Silvio Berlusconi, Fininvest and the biscione.

M2 corporate logo (left) and Fininvest corporate logo (right).

Finanziaria di Investimento-Fininvest SpA (Fininvest) is a holding company which holds the equity division of the Berlusconi family.  It was founded in by the estimable Silvio Berlusconi (1936-2023; prime minister of Italy 1994-1995, 2001-2006 & 2008-2011) who has thus far proved irreplaceable in the part he played on the European political stage.  Like many things associated with Mr Berlusconi, Fininvest has not been without controversy including intriguing accounts of the way its initial capital was provided in physical cash (unfortunately whether the bundles of lira notes were emptied from suitcases, paper bags or potato sacks has never been disclosed) and the curious phenomena of the way in which laws under which the company or its founder were facing charges mysteriously were repealed prior to the cases going to trial.  Fininvest is now chaired by Mr Berlusconi’s oldest daughter, Maria "Marina" Berlusconi (b 1966).

Ballistic

Ballistic (pronounced buh-lis-tik)

(1) A projected object having its subsequent travel determined or describable by the laws of exterior ballistics, most used in denoting or relating to the flight of projectiles after the initial thrust has been exhausted, moving under their own momentum and subject to the external forces of gravity and the fluid dynamics of air resistance

(2) Of or relating to ballistics.

(3) In slang and idiomatic use, (as “go ballistic”, “went ballistic” etc), to become overwrought or irrational; to become enraged or frenziedly violent.  For those who need to be precise is describing such instances, the comparative is “more ballistic” and the superlative “most ballistic”.

(4) Of a measurement or measuring instrument, depending on a brief impulse or current that causes a movement related to the quantity to be measured

(5) Of materials, those able to resist damage (within defined parameters) by projectile weapons (ballistic nylon; ballistic steel etc), the best-know use of which is the “ballistics vest”.

(6) As “ballistics gel(atin)”, as substance which emulates the characteristics and behavior under stress of human or animal flesh (used for testing the effect of certain impacts, typically shells fired from firearms).

(7) As “ballistic podiatry”, industry slang for “the act of shooting oneself in the foot”, used also by military doctors to describe soldiers with such self-inflicted injuries.  The more general term for gunshot wounds is “ballistic trauma”

(8) In ethno-phonetics, as “ballistic syllable”, a phonemic distinction in certain Central American dialects, characterized by a quick, forceful release and a rapid crescendo to a peak of intensity early in the nucleus, followed by a rapid, un-controlled decrescendo with fade of voicing.

(9) As “ballistic parachute”, a parachute used in light aircraft and helicopters, ejected from its casing by a small explosion.

1765–1775: The construct was the Latin ballist(a) (a siege engine (ancient military machine) for throwing stones to break down fortifications), from the Ancient Greek βαλλίστρα (ballístra), from βάλλω (bállō) (I throw). +‎ -ic.  The -ic suffix was from the Middle English -ik, from the Old French -ique, from the Latin -icus, from the primitive Indo-European -kos & -ḱos, formed with the i-stem suffix -i- and the adjectival suffix -kos & -ḱos.  The form existed also in the Ancient Greek as -ικός (-ikós), in Sanskrit as -इक (-ika) and the Old Church Slavonic as -ъкъ (-ŭkŭ); A doublet of -y.  In European languages, adding -kos to noun stems carried the meaning "characteristic of, like, typical, pertaining to" while on adjectival stems it acted emphatically; in English it's always been used to form adjectives from nouns with the meaning “of or pertaining to”.  A precise technical use exists in physical chemistry where it's used to denote certain chemical compounds in which a specified chemical element has a higher oxidation number than in the equivalent compound whose name ends in the suffix -ous; (eg sulphuric acid (H₂SO₄) has more oxygen atoms per molecule than sulphurous acid (H₂SO₃).  The modern use (of the big military rockets or missiles (those guided while under propulsion, but which fall freely to their point of impact (hopefully the intended target)) dates from 1949 although the technology pre-dated the label.  The term “ballistic missile” seems first to have appeared in 1954 and remains familiar in the “intercontinental ballistic missile” (ICBM).  The figurative use (“go ballistic”, “went ballistic”) to convey “an extreme reaction; to become irrationally angry” is said to have been in use only since 1981 which is surprising.  To “go thermo-nuclear” or “take the nuclear option” are companion phrases but the nuances do differ.  The noun ballistics (art of throwing large missiles; science of the motion of projectiles) seems first to have appeared in 1753 and was from the Latin ballist(a), from the Ancient Greek ballistes, from ballein (to throw, to throw so as to hit that at which the object is aimed (though used loosely also in the sense “to put, place, lay”)), from the primitive Indo-European root gwele- (to throw, reach).  In the technical jargon of the military and aerospace industries, the derived forms included (hyphenated and not) aeroballistic, antiballistic, astroballistic, ballistic coefficient, quasiballistic, semiballistic, subballistic, superballistic & thermoballistic.  In science and medicine, the forms include bioballistic, cardioballistic, electroballistic and neuroballistic.  Ballistic & ballistical are adjectives, ballisticity, ballistician & ballistics are nouns and ballistically is an adverb; the wonderful noun plural is ballisticies.

The basilisk was a class of large bore, heavy bronze cannons used during the late Middle Ages and in their time were a truly revolutionary weapon, able quickly to penetrate fortifications which in some cases had for centuries enabled attacks to be resisted.  Although there were tales of basilisks with a bores between 18-24 inches (460-610 mm), these were almost certainly a product of the ever-fertile medieval imagination and there’s no evidence any were built with a bore exceeding 5 inches (125 mm).  As a high-velocity weapon however, that was large enough for it to be highly effective, the 160 lb (72 kg) shot carrying a deadly amount of energy and able to kill personnel or destroy structures.  Because of the explosive energy needed to project the shot, the barrels of the larger basilicks could weigh as much as 4000 lb (1,800 kg); typically they were some 10 feet (3 m) in length but the more extraordinary, built as long-range devices, could be as long as 25 feet (7.6 m).  Despite the similarity in form, the name basilisk was unrelated to “ballistics” and came from the basilisk of mythology, a fire-breathing, venomous serpent able to kill and destroy, its glace alone deadly.  It was thus a two part allusion (1) the idea of “spitting fire” and (2) the thought the mere sight of an enemy’s big canons would be enough to scare an opponent into retreat.

As soon as it appeared in Europe, it was understood the nature of battlefields would change and the end of the era of the castle was nigh.  It was the deployment of the big cannons which led to the conquest of Constantinople (capital of the Byzantine Empire now Istanbul in the Republic of Türkiye) in 1453 after a 53 day siege; the city’s great walls which for centuries had protected it from assault were worn down by the cannon fire to the point where the defenders couldn’t repair the damage at the same rate as the destruction.  In an example of the way economics is a critical component of war, the Austrian cannon makers had offered the cannons to the Byzantines but the empire was in the throes of one of the fiscal crises which determined to outcomes of so many conflicts and had no money with which to make the purchase.  The practical Austrians then sold their basilisks to the attacking Ottoman army and the rest is history.  Despite such successes, the biggest of the basilisks became rare after the mid sixteenth century as military tactics evolved to counter their threat by becoming more mobile and the traditional siege of static targets became less decisive and smaller, more easily transported cannon, lighter and cheaper to produce, came to dominate artillery formations.

Queen Elizabeth's Pocket Pistol, Navy, Army and Air Force Institute Building, Dover Castle, Dover, Kent, England.

Queen Elizabeth's Pocket Pistol was a basilisk built in 1544 in Utrecht (in the modern-day Netherlands), the name derived from it being a presented to Henry VIII (1491–1547; King of England (and Ireland after 1541) 1509-1547) as a for his daughter (the future Elizabeth I (1533–1603; Queen of England & Ireland 1558-1603) although the first known reference to it being called “Queen Elizabeth's Pocket Pistol” dates from 1767. Some 24 feet (7.3 m) in length and with a 4.75 inch (121 mm) bore, it was said to be able to launch a 10 lb (4.5 kg) ball almost 2000 yards (1.8 km) although as a typical scare tactic, the English made it known to the French and Spanish that its shots were heavier and able to reach seven miles (12 km).  Just to makes sure the point was understood, it was installed to guard the approaches to the cliffs of Dover.  Modern understandings of the physics of ballistics and the use of computer simulations have since suggested there may have been some exaggeration in even the claim of a 2000 yard range and it was likely little more than half that.  Such use of propaganda remains part of the military arsenal to this day.

It was fake news:  Responding to viral reports, the authoritative E!-News in April 2013 confirmed Lindsay Lohan did not "go ballistic" and attack her ex-assistant at a New York City club.  For some reason, far and wide, the fake news had been believed.

Despite the costs involved and the difficulties in maintaining and transporting big cannons, some militaries couldn’t resist them and predictably, Adolf Hitler (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945), who thought just about everything (buildings, tanks, trains, monuments, cars, battleships et al) should be bigger, oversaw some of the most massive artillery pieces ever built, often referred to by historians as “super heavy guns”.  The term is no exaggeration and the most striking example were the Schwerer Gustav and Dora.  With a bore of 31.5 inches (800 mm), the Schwerer Gustav and Dora apparatus weighed 1350 tons (1225 tonnes) and could fire a projectile as heavy as 7.1 tons (6.4 tonnes) some 29 miles (47 km).  Two were built, configured as “railway guns” and thus of most utility in highly developed areas where rail tracks lay conveniently close to the targets.  The original design brief from the army ordinance office required long-range device able to destroy heavily fortified targets and for that purpose, they could be effective.  However, each demands as crew of several thousand soldiers, technicians & mechanics with an extensive logistical support system in place to support their operation which could be fewer than one firing per day.  The Schwerer Gustav’s most successful deployment came during the siege of Sevastopol (1942).  Other big-bore weapons followed but success prove patchy, especially as allied control of the skies made the huge, hard to hid machines vulnerable to attack and even mounting them inside rock formations couldn’t resist the Royal Air Force’s (RAF) new, ground-penetrating bombs.

Schwerer Gustav being readied for a test firing, Rügenwalde, Germany, 19 March 1943, Hitler standing second from the right with Albert Speer (1905–1981; Nazi court architect 1934-1942; Nazi minister of armaments and war production 1942-1945) to his right.  Hitler referred to huge gun as “meine stählerne faust” (my steel fist) but it never fulfilled his high expectations and like many of the gigantic machines which so fascinated the Führer (who treated complaints about their ruinous cost as “tiresome”) it was a misallocation of scarce resources.

It was the development of modern ballistic rockets during World War II (1939-1945) which put an end to big guns (although the Iraqi army did make a quixotic attempt to resurrect the concept, something which involved having a British company “bust” UN (United Nations) sanctions by claiming their gun barrel components were “oil pipes”), the German’s A4 (V-2) rocket the world’s first true long-range ballistic missile. The V-2 represented a massive leap forward in both technology and military application and briefly it would touch “the edge of space” before beginning its ballistic trajectory, reaching altitudes of over 100 km (62 miles) before descending toward its target.  Everything in the field since has to some degree been an evolution of the V-2, the three previous landmarks being (1) the Chinese “Fire Arrows” of the early thirteenth century which were the most refined of the early gunpowder-filled rockets which followed a simple ballistic path, (2) the eighteenth century Indian Mysorean Rockets with the considerable advance of metal casings, the great range a shock to soldiers of the British Raj who had become accustomed to enjoying a technology advantage and (3) the British Congreve Rockets of the early nineteenth century, essentially a refinement of Mysorean enhanced by improved metallurgy and aerodynamics and made more effective still when combined with the well organized logistics of the British military.

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.