Lichtdom

Lichtdom (pronounced lish-dumm)

A visual technique using light to emulate large-scale architecture.

1934: The construct of the German Lichtdom was licht + dom (literally “cathedral of light”).  Licht (variously light, effortless, freely, easy, free; luminous; eye, clear, sparse, bright, light, shiny, light colored; distinct, plain, obvious, explicit, lucid, straightforward) was from the Middle High German lieht and the Middle German līcht), from the Old High German lioht, from the Old Saxon lioht, from the Proto-West Germanic leuht, from the Proto-Germanic leuhtą, from the primitive Indo-European lewktom.  The descendants include the Dutch licht and the English light.  The obsolete alternative spelling was Liecht.  The colloquial uses include describing candles and (in hunting), the eye of (especially ground) game.  The usual plural is Lichter but Lichte operates as a plural when speaking of candles.  Dom (cathedral; church; big church building; dome, cupola) was from the French dôme, from the Italian duomo, from the Latin domus (ecclesiae (literally “house (of the church)”)), a calque of the Ancient Greek οἶκος τῆς ἐκκλησίας (oîkos tês ekklēsías).

Nuremberg Rally, 1934.

Of all that was designed by Albert Speer (1905-1981; Hitler’s court architect 1934-1942), little was built and less remains.  Although he would later admit the monumentalism of the Nazi architectural plans was a mistake, his apologia was always tinged with the regret that in the years to come, all he was likely to be remembered for was his “immaterial lightshow”, used as a dramatic backdrop for the party rallies held at the Zeppelinfeld stadium in Nuremberg.  Compared with what, had things worked out, he’d have been able to render in steel, concrete, marble and granite, Lichtdom (cathedral of light) was of course ephemeral but it’s undeniably memorable.  Speer created the effect by placing the Luftwaffe’s (the German air force) entire stock (152) of 1500 mm (60 inch) searchlights around the stadium’s perimeter and maximized the exposure of the design by insisting as many events as possible be conducted in darkness, the other advantage being the lighting disguised the paunchiness of the assembled Nazis, many of whom were flabbier than the party’s lean, Nordic ideal, something which anyway was suspect, one joke spread by the famously cynical Berlin natives noting that empirically a better description of the Nazi ideal was "as blonde as Hitler, as fit as Göring, as tall as Goebbels and as sane as Hess".

Nuremberg Rally, 1936.

Few were unimpressed.  Sir Neville Henderson (1882-1942; UK ambassador to Germany 1937-1939), the UK’s admittedly impressionable ambassador described the ethereal atmosphere as “…both solemn and beautiful… like being in a cathedral of ice.”  History though has preferred “cathedral of light” and brief views are captured in Hans Weidemann’s (1904-1975) Festliches Nürnberg (Festival of Nuremberg; a 1937 propaganda film chronicling the 1936 and 1937 events) which is mercifully shorter than Leni Riefenstahl’s (1902–2003) better-known works although the poor quality of the film stock used can only hint at the majesty achieved but the use of Richard Wagner's (1813-1883) Die Meistersinger von Nürnberg (1868) as a musical accompaniment helps.  Riefenstahl actually claimed she suggested the idea to Speer and a much better record exists in her film Olympia (1938) which documented the 1936 Summer Olympics at which the technique was also used.  Architects had of course for millennia been interested in light but apart from those responsible for the placement of stained glass windows and other specialties, mostly they were concerned with function rather than anything representational.  It was the advances the nineteenth century in the availability and luminosity of artificial light which allowed them to use light as an aesthetic element not limited by the time of day and thus the angle of the sun.

Speer had plenty of time to reflect on the past while serving the twenty years in Berlin’s Spandau prison for war crimes and crimes against humanity, a sentence he was lucky to receive.  His interest in light persisted and with unrestricted access to the FRG’s (the Federal Republic of Germany, the old West Germany) technical libraries, he assembled close to a thousand pages of notes for a planned book on the history of the window in European buildings, musing on variables such as the cost and availability of glass at different times in different places, the shifting cost of the labor of glaziers & carpenters and market interventions such as England’s notorious “window tax” which resulted in some strange looking structures.  Ever drawn to the mathematics he’d in his youth intended to study until forced to follow his father into architecture, he pondered the calculations which might produce the changes in “what value a square meter of light had at different periods” and what this might reveal beyond the actual buildings.

It was a shame the book was never written.  He recalled also the effects he applied to the German pavilion he built for the Paris World’s Fair in 1937, bathing it at night with “…skilfully arranged spotlights.  The result was to make the architecture of the building emerge sharply outlined against the night, and at the same time to make it unreal... a combination of architecture and light.”  It was at the Paris event the German and Soviet pavilions sat directly opposed, something of a harbinger and deliberately so.  He was nostalgic too about the Lichtdom, thinking it recalled “a fabulous setting, like one of the imaginary crystal palaces of the Middle Ages” although wryly he would note history would remember his contributions to his profession only for the ephemeral, the “…idea that the most successful architectural creation of my life is a chimera, an immaterial phenomenon.”  Surprisingly, for someone who planned the great city of Germania (the planned re-building of Berlin) with its monumental structures, the news that all that remained in the city of his designs were a handful of lampposts (which stand to this day) seemed something almost amusing.  In all his post-war writings, although there’s much rejection as “a failure” of the plan of Germania and the rest of the “neo-Classical on a grand scale” which characterized Adolf Hitler’s (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) vision of representational architecture, it’s not hard to detect twinges of regret for the unbuilt and sometimes he admitted it.  As he was contemplating a return to the drawing board upon his impending release, he noted: “Although I have had enough of monumental architecture and turn my mind deliberately to utilitarian buildings, it sometimes comes hard for me to bid goodbye to my dreams of having a place in the history of architecture. How will I feel when I am asked to design a gymnasium, a relay station, or a department store after I planned the biggest domed hall in the world?  Hitler once said to my wife: ‘I am assigning tasks to your husband such as have not been given for four thousand years. He will erect buildings for eternity!’  And now gyms!”  As things transpired, not even a gym was built and he instead wrote his history in text.  Of that piece of curated architecture, some were fooled and some not.

Tribute in Light annual commemoration, New York.

Dramatic though it was, the exact effect Speer achieved in the 1930s is so tainted by its association with the Nazis that few have attempted to recycle the motif although one pop-star used the effect as a visual backdrop in 1976 when he was going through a right-wing phase which he chose later not to mention.  Isolated or clustered beams are however often used and one display is an annual “Tribute in Light” to commemorate the 9/11 attacks on the World Trade Center and the Pentagon.  It demonstrates the way the play of light can be used; depending on conditions, the light can bounce off the clouds, creating a very different effect than that afforded by a clear sky and it’s possible to render in those clouds a virtual oculus.

Tribute in Light annual commemoration, New York: The oculus effect.  Note the circling birds.

One problem with high intensity light the Tribute in Light has high-lighted is the way temporarily it messes each year with the migration of hundreds of thousands of songbirds.  The memorial uses 88 focused spotlights, the beams of which reach some 6¼ miles (10 km) into the sky and are visible from as far away as sixty miles (100 km).  Traditionally, the display was illuminated from dusk to dawn but of late it’s been switched off for twenty minute intervals in deference to the songbirds which in mid-September make their long flight from their breeding grounds in Canada's boreal forests to their winter homes in the southern US, Mexico, and Central & South America.  They fly mostly by night and it’s thought they’ve evolved to navigate by the stars but, unfortunately, are much attracted to light.  The Tribute in Light having more light than anything else at altitude, the display seems to confuse the birds and it was noted the death toll from birds crashing into New York windows increased every 9/11.  Observers found there was also an element of sound involved, the birds in the light issuing the call associated with distress, this tending to draw more songbirds to the light.

Tribute in Light annual commemoration, New York: Songbirds caught in the light.

Researchers used radar to quantify the effect.  Typically, the skies within a ¼ mile (400 m) of the un-illumined memorial contained around 500 birds but when lit, within 20 minutes, there were almost 16,000.  Extrapolating the data, it was estimated some 1.1 million migrating songbirds had been affected between 2008-2016, even accounting for the lights since 2009 having been shut-off for twenty minutes whenever volunteers count more than 1,000 birds in the beams.  It’s thought the death–toll from birds crashing into buildings is relatively low but there’s concern also the creatures are compelled to expend energy when circling the site, burning up vital energy needed for their long flights.  Shutting off the lights is thought to allow the birds to re-focus on their guiding stars to find their bearings and continue the migration south.  Bird lovers would prefer searchlights not be used at all and some sites have agreed not to use them during the migration season but there’s obviously much sensitivity around the 9/11 commemoration.  Human development of the built environment has for a long time influenced the migration path, the radar data confirming birds disproportionately choose to fly over cities, the researchers referring to the “almost magnetic pull of birds to light.”  We need to remember that it’s their planet too.

Fragment from Olympia (1938) with Lichtdom.

Funeral

Funeral (pronounced fyoo-ner-uhl)

(1) The ceremonies for a dead person prior to burial or cremation; the obsequies.  Technically, it’s distinguished from a memorial service by the presence of the corpse although, for various reasons, this is not absolute.

(2) The processional element of such a ceremony.

(3) The sermon delivered at a burial (obsolete).

1350–1400: From the Middle English adjective funeral, from the Medieval Latin fūnerālia (funeral rites), originally the neuter plural from the adjective fūnerālis (having to do with a funeral), the construct being fūner- (stem of fūnus (funeral rites; death, corpse) + -ālis (the third-declension two-termination suffix (neuter -āle) used to form adjectives of relationship from nouns or numerals).  The origin of the Latin forms (In Classical Latin the adjective was funebris) is unknown, the common speculation linking to the primitive Indo-European dhew (to die).  The noun emerged in the early sixteenth century, probably from the Middle French plural funerailles, from the Medieval Latin fūnerālia, neuter plural of fūnerālis and the singular and plural were used interchangeably in English until circa 1700.  In Elizabethan times, funeral operated also as transitive verb in the sense of "to mourn".  The adjective funereal dates from 1725, influenced by the Middle French funerail, from the Latin fūnereus, from fūnus.  The Middle English forms from Latin via French displaced the native Old English līcþeġnung (literally the helpfully descriptive “dead body service”).

Funeral differs from burial, cremation, entombment, inhumation, interment & planting in that those words refer to a method whereas funeral concerns the ceremonial aspects; the words obsequies, sepulture & solemnities more synonymous although, historically, the closest was probably the obsolete exequy (the also obsolete exsequy the alternative form), a back-formation from exequies, from the Middle English exequies, from the Old French exequies, from the Latin exsequiās, accusative of exsequiae (train of followers).  Funeral appears in many European languages with the odd variation in spelling but in Portuguese, the velório (wake) is a more common reference.  The adjective funerary (pertaining to funerals or burials) dates from the 1690s, from Late Latin funerarius.  The adjective funest (portending death) emerged in the 1650s and had been obsolete since the late eighteenth century except as a poetic device; it was from the fourteenth century French funeste (unlucky), from the Latin funestus (causing death, destructive; mournful) from fūnus (“funeral rites" in this sense)  The related funestal was from a century earlier and died even sooner.  Funeral is a noun & adjective (the verb long obsolete), funereal, funerary & (the obsolete) funebrial are adjectives, funereally an adverb and funeralize is a verb; the noun plural is funerals.  The adjective funereal is used to refer to anything grim and dour rather than funeral as such and in idiomatic use, to say “it will be your funeral” is to suggest there will be unpleasant consequences if some course of action is followed.

In English, undertaker was an agent noun from the verb undertake, the early meaning, strictly speaking, "a contractor of any sort hired to perform some task" but it was applied mostly to those engaged is some sort of commercial enterprise.  There had long been instances of the use of “funeral-undertaker” but by the 1690s, “undertaker” had come to mean almost exclusively those whose profession was to “embalm and bury”.  Most etymologists conclude this organic shift to linguistic exclusivity came via the word being used as a euphemism for the mechanics of the profession, matters of mortality something of a taboo topic.

Undertaker faded from use as “mortician” and “funeral director” came to be preferred, firstly in the US with the latter soon becoming the standard form in the rest of the English-speaking world.  It was at the July 1895 meeting of the Funeral Directors' Association of Kentucky that it was proclaimed “…an undertaker will no longer be known as an "undertaker and embalmer." In the future he will be known as the "mortician."  This soon spread and the term undertaker is now almost unknown except in historic references or in figurative use in fields such as politics and sport.  In general use, the words "undertake", "undertaken" or "undertaking" are now used to describe just about any activity and with no sense of a taint of association with corpses.

In the narrow technical sense, even in modern use, the terms funeral director, mortician, and undertaker mean the same thing (a person who supervises or conducts the preparation of the dead for burial and directs or arranges funerals"  Nuances have however emerged, especially in the US where a funeral director tends to be someone who owns or operates a funeral home whereas the term mortician implies a technical role, a person who handles the body (the embalmer) in preparation for a funeral.  Often of course, these roles are combined, especially in smaller operations so for practical purposes, funeral director and mortician are generally interchangeable and the place a funeral director or mortician works is usually called either a funeral parlor or funeral home.  Although it would probably once have seemed a bizarre construction, there are also now funeral celebrants who officiate at ceremonies not (or only vaguely) connected with religious practice and are thus analogous to the civil celebrants who perform secular marriage ceremonies.  They're not directly connected with the school of thought which prefers to "celebrate a life" rather than "mourn a death" at a funeral, an approach which can be taken even in an overtly religious service. 

So it's largely a matter of how those within the profession prefer to style themselves and Funeral Director seems now the most popular choice although mortician remains widely used in the US.  Mirriam-Webster helpful suggests provides:

Funeral Director: A person whose job is to arrange and manage funerals.

Mortician: A person whose job is to prepare dead people to be buried and to arrange and manage funerals.

Undertaker: One whose business is to prepare the dead for burial and to arrange and manage funerals.

In the United Kingdom and some Commonwealth countries, a pauper's funeral was a funeral for a pauper paid for by the state, originally under the terms of the under the English Poor Law (last codified in 1834 but with legislative antecedents which stretched back centuries.  The common law right of the dead to a dignified burial was first recognized in England in R v Stewart, 12 AD. & E. 773 (1840) and was thus an early recognition of basic human rights.  The phrase "pauper's funeral" is now not widely used in formal discourse but apparently remains undertakers slang and, around the old British Empire, local authorities quietly conduct thousands of funerals a year.  Although not a "State Funeral" as defined, each is a funeral paid for by the state.

Top - Ceremonial funerals: Diana, Princess of Wales (1961-1997) (left), Duke of Edinburgh (1921-2021) (centre) & Baroness Thatcher (1925-2013 (right).

Bottom - State Funerals: George V (1865-1936) (left), George VI (1895-1952) (centre) & Sir Winston Churchill (1874-1965 (right). 

So, when Lord Salisbury (1893–1972) was asked by one of Winston Churchill’s (1874-1965; UK prime-minister 1940-1945 & 1951-1955) private secretaries what a State Funeral was, in answering “A funeral paid for by the state” he was only partly correct, a State Funeral in the UK requiring uniquely the consent of both houses of parliament: the Commons and the Lords Spiritual & Temporal.  In the UK, the state funeral has long been a rare thing and in recent years it’s become more exclusive still, Elizabeth II’s upcoming event only the sixth in the last hundred years of which two were not departed sovereigns, the last being Churchill’s in 1965.  The big, set piece, televised events which look like State Funerals such as those of the Queen Mother (1900-2002 and Diana, Princess of Wales (1961-1997) were styled as “ceremonial funerals” and over the same period there have been eight of these.  There has been speculation about the form Elizabeth’s funeral (operation "London Bridge", planned since 1962) will take, some suggesting it will, befitting the end of an era, be a glittering, elaborate spectacle which will contrast with the later coronation of Charles III, that expected to be something simpler than the last in 1953, reflecting the changed times.  It's not known how many people, over the years, have been involved in planning "London Bridge" but as a comparison, some sources claim 277 souls were on the committee which designed the State Funeral of Kim Il-sung (Kim I, 1912-1994; The Great Leader of the DPRK (North Korea (1948-1994)).  

Not all jurisdictions treat them as such rarified events.  While governments have different rules for state funerals, few show the largess of the Australian states which grant them to well-behaved pop singers and reasonably successful football coaches though, being obviously symbolic, they serve many purposes: both Adolf Hitler (1889-1945, Nazi head of government 1933-1945 & head of state 1934-1945) and Comrade Stalin (1878–1953; Soviet leader 1922-1953) attended (as chief mourner) a number of state funerals where the deceased had been murdered on their orders.

Mormon Funeral Potatoes

Although often called Mormon Funeral potatoes (although the same general recipe also produces great potatoes, cheesy potatoes, hash brown casserole, cheesy hash browns & party potatoes), the unusual combination of potatoes and toppings is popular beyond Utah as a traditional potato hotdish or casserole in the US West and Midwest.  The name "funeral potatoes" comes from the frequency with which the side-dish is served at funerals where it's popular not only because of tradition but the ease with which it can be transported and re-heated.  It remains a standard component of funerals conducted by The Church of Jesus Christ of Latter-day Saints (the Mormons).  Although there are variations, the recipe usually includes hash browns or cubed potatoes, some type of cheese, onions, a cream soup (chicken, mushroom, or celery) or sauce, sour cream, and a topping of butter with corn flakes or (latterly) crushed potato chips.

Preparation time: 10 minutes

Cooking time: 50-55 minutes

Serving time: 10 minutes

Ingredients

20 oz frozen hash browns, slightly defrosted
2 cups of a cheese which melts well (cheddar, mozzarella etc)
1.5 cup of sour cream
1 can of cream soup (alternatively use 1 cup of stock concentrate and increase sour cream to 2 cups)
8 tablespoons of butter, melted
1 cup of corn flakes
1 cup of fried onions
Salt, pepper to taste

Instructions

(1) Pre-heat oven to 330^o F (165^o C) and butter baking tray.

(2) In large bowl, thoroughly mix hash browns, sour cream, chicken soup, dried onion, butter, salt and pepper and cheese.

(3) Put mixture in baking tray, spreading to an even depth.

(4) Evenly sprinkle cornflakes on top by gently crushing them.

(5) Bake for 50-55 minutes.  Allow to cool down for 10 minutes before serving.

The Machete funeral hearse

Lindsay Lohan in habit, emerging from hearse in Machete (2010).  The Machete hearse was based on a 1987 Cadillac Brougham (1987-1992).

Between 1931-1979, General Motors' Cadillac division offered a line called the Cadillac Commercial Chassis, a long-wheelbase, heavy-duty platform which was mechanically complete but with a partially built body (without bodywork rear of the windscreen, doors and other panels included on request).  Produced on the D platform (exclusive to Cadillac), the Commercial Chassis was used by coach-builders to create high-roofed ambulances, hearses (often called funeral coaches in the US) and cleverly designed hybrids which at short notice could be converted from ambulances to hearses or used by a coroner's staff to transport a corpse; they were popular in towns with small populations.  The early Commercial Chassis were based on the Series 355 (1931-1935) and the Series 75 (1936-1992) from 1936 and although there were specific modification to the frame, the mechanical components were always shared with the 75 which, used for the big limousines, meant costs were amortized across the ranges.  After 1980, production continued on the downsized platform but there was no longer a separate D platform, the partially bodied cars structurally identical to the mainstream line.  The landau irons (which some coachbuilders insist should be called "carriage bars") on the rear side-panels emulate in style (though not function) those used on horse-drawn carriages and early automobiles (the last probably the Mercedes-Benz 300 (the “Adenauer”; W186 (1951-1957) & W189 (1957-1962)) Cabriolet D).  On those vehicles, the irons actually supported the folding mechanism for the fabric roof but on hearses they are merely decorative, there to relieve the slab-sidedness of the expanse of flat metal.

Salad

Salad (pronounced sal-uhd)

(1) A usually cold (a few are “warm”) dish consisting of vegetables, as lettuce, tomatoes, and cucumbers, covered with a dressing and sometimes containing fruit, seafood, meat eggs or other additions; any of various dishes consisting of foods, as meat, seafood, eggs, pasta, or fruit, prepared singly or combined, usually cut up, mixed with a dressing, and served cold (often with a modifier: Caesar salad, Niçoise salad, pasta salad, Greek salad, Thai salad, tossed salad, chicken salad, potato salad, fruit salad etc).

(2) Any herb or green vegetable, as lettuce, used for salads or eaten raw.

(3) Figuratively, a mixture or assortment of people or things, similar or disparate.

1350–1400: From the Middle English salade & salad (raw herbs cut up and variously dressed), from the Old & Middle French salade, from the Old Provençal salada, from salar (to season with salt), from the Northern Italian salada & salata, from the Vulgar Latin salāta (literally "salted" and short for herba salata), from salāre, the feminine past participle of salāre (to salt (in Antiquity, the Romans seasoned vegetables with brine or salty oil-and-vinegar dressings)), the construct being sal- (genitive salis; stem of sāl (salt)) + -āta- (added to nouns to form adjectives and akin to –ate).  The suffix -ate was a word-forming element used in forming nouns from Latin words ending in -ātus, -āta, & -ātum (such as estate, primate & senate).  Those that came to English via French often began with -at, but an -e was added in the fifteenth century or later to indicate the long vowel.  It can also mark adjectives formed from Latin perfect passive participle suffixes of first conjugation verbs -ātus, -āta, & -ātum (such as desolate, moderate & separate).  Again, often they were adopted in Middle English with an –at suffix, the -e appended after circa 1400; a doublet of –ee.  Salad’s alternative spelling between the sixteenth & nineteenth centuries was sallet.  Salad is a noun: the noun plural is salads.

In Europe, the Dutch salade, the German Salat, the Swedish salat and the Russian salat are from Romanic languages.  The early use was exclusively of herbs and vegetables but came later to be extended to dishes including meat chopped and mixed with uncooked herbs and variously seasoned, the point being that the meat was an addition to a concoction predominately of vegetables.  As a reference to the raw herbs and vegetables themselves, in the US by the early nineteenth century most had limited the application of “salad” to lettuce while all else were “greens” although, except in the South, “salad” has in recent years crept back.  Salad oil "olive oil used for dressing salads" was known by the 1550s and the salad fork was listed for sale as early as 1808.  The salad bar was an invention of US English, attested by 1940.

The idiomatic salad days is a rarely used phrase that survives because William Shakespeare (1654-1616) used it once in all that he wrote and it’s used exclusively in the plural; nobody has ever had a “salad day”.  It’s presumed usually to convey a sense of youthful innocence enthusiasm and idealism associated with inexperience and is sometimes confused with “halcyon days” which actually summons the idea of a time of calm, a nostalgic idealizing of a past.  Not all however thought something worth repeating just because it came from the bard's quill.  The unforgiving Henry Fowler (1858-1933) thought salad days just a cliché and even doubted the accepted meaning.  In Modern English Usage (1926) he though youth, like salad might variously be thought (1) green & raw, (2) prone to a preference for highly flavored tastes or (3) innocent as a herb unlike corrupted meat.  Even for the old curmudgeon that seems a stretch but his point was that few who used the phase properly understood its meaning and it was thus “fitter for parrots than for human speech”.

Salad days was spoken by Cleopatra in Act 1, Scene 5 of Shakespeare's Antony and Cleopatra (circa 1607).

CHARMIAN The valiant Caesar!

CLEOPATRA By Isis, I will give thee bloody teeth

If thou with Caesar paragon again

My man of men.

CHARMIAN By your most gracious pardon,

I sing but after you.

CLEOPATRA My salad days,

When I was green in judgment, cold in blood,

To say as I said then. But come, away,

Get me ink and paper.

He shall have every day a several greeting,

Or I’ll unpeople Egypt.

Having spoken longingly of Antony. Cleopatra doesn’t like it mentioned that once she spoke of her lover Caesar with the same ecstasy and when reminded they were her own words, Cleopatra concedes the point but puts it down to the rash impetuosity of youth, salad days when she was “green in judgment, cold in blood”.  The convention explanation of salad days as Shakespeare’s device is that the Cleopatra used the image of the salad (green and cold) as something served before the richer, more substantial, hot main course, making the point it was youthful inexperience which made her idealize her affair with Caesar.  It was the passionate Antony who made her blood boil.  Shakespeare never returned to the phrase but had earlier used “green” in the same sense.  In Hamlet (circa 1601), when Ophelia is speaking to her father Polonius, about her troubled relationship with Hamlet, he says “You speak like a green girl; Unsifted in such perilous circumstances.”

Others liked it though.  Although Bonjour Tristesse (Hello Sadness (1954)) tended to overshadow the later work of French novelist Francoise Sagan (1935-2004), her Salad Days (1980) is especially admired in English translation and one of the century’s better evocations of the well-worn tale of star-cross’d lovers.  Quite how many cook books, entertaining guides and such have been titled “Salad Days” (there have also been not a few “Salad Daze”) is not known but it’s many.  When Elizabeth II (1926-2022; Queen of England and other places variously 1952-2022) delivered a Silver Jubilee Royal Address (1977), she reiterated the vow to God and her people she gave in her twenty-first birthday broadcast (1947), adding: “Although that vow was made in my salad days, when I was green in judgment”, it still held.  Her conclusion was different from Shakespeare’s Cleopatra whose feelings had changed since those salad days.  Elizabeth II never wavered.

In the aftermath of her death, the words she spoke in those salad days were widely and admiringly quoted: 

"I declare before you all that my whole life whether it be long or short shall be devoted to your service and the service of our great imperial family to which we all belong."

There were however historians who, in their capacity as public psychologists, noted that few thought to trouble the people of 2022 with her concluding remarks:

"But I shall not have strength to carry out this resolution alone unless you join in it with me, as I now invite you to do: I know that your support will be unfailingly given. God help me to make good my vow, and God bless all of you who are willing to share in it."

Egg & Potato Salad

Ingredients

6 large Dutch cream(or Desiree) potatoes, cut into 50 mm (2 inch) cubes

6 eggs, at room temperature

250 grams crème fraîche

200 grams mayonnaise

1 teaspoon Dijon mustard

1 tablespoon white wine vinegar

70 grams salted baby capers, rinsed and drained

100 grams cornichons, thinly sliced

2 golden shallots, thinly sliced

To garnish: some flat-leaf parsley, torn

Instructions

(1) Cook potatoes in boiling salted water until tender (10-15 minutes), then drain and set aside to steam dry.

(2) While the potatoes are cooking, place eggs in a saucepan of salted boiling water and cook for 8 minutes (for medium-cooked yolks), then drain and transfer to iced water to stop cooking. Peel, quarter and set aside.

(3) Combine remaining ingredients in a bowl and season to taste. Add potato and gently mix to coat well, then transfer to a platter, top with eggs, scatter with parsley, season with black pepper and serve.

Hysteria

Hysteria (pronounced hi-ster-ee-uh (U) or hi-steer-re-ah (non-U))

(1) In casual use, an uncontrollable outburst of emotion or fear, often characterized by irrationality, laughter, weeping, etc.

(2) In psychoanalysis, a psychoneurotic disorder characterized by violent emotional outbreaks, disturbances of sensory and motor functions, and various abnormal effects due to autosuggestion.

(3) In clinical psychiatry, conversion disorder.

(4) In (historic) clinical medicine, a mental disorder characterized by emotional excitability etc without an organic cause (archaic).

1795-1805: From the New Latin hysteria, from hysteric, from Classical Latin hystericus, from the Ancient Greek ὑστερικός (husterikós) (a suffering in the uterus, hysterical), from ὑστέρα (hustéra) (womb).  It’s from the same classical root that French gained hystérie and the long-archaic alternative English form is hysterick.  Now entirely obsolete as a medical term, hysteria is most often used as (1) a descriptor of someone behaving in an emotionally over-wrought way (with many feminist critics noting the loaded associations whether applied to men or women) or (2) in sociology and psychology (as mass hysteria) to describe a phenomenon that manifests as a collective illusion of fears in a whole or a sub-set of a population.  Like many terms that start with a non-silent h but have emphasis on their second syllable, some people precede hysteric with an, others with a.  Both practices are acceptable in modern English as long as use is consistent.  Hysteria & hystericalness are nouns, hysteric is a noun & adjective, hysterical is an adjective and hysterically is an adverb; the noun plural is hysterias, hysteriae or hysteriæ (the latter two rare even in the medical literature).  According to the trackers, the most common noun plural is hysterics.

Once exclusively female

For reasons both of linguistic and physiological determinism, until the nineteenth century it wasn’t possible for men to receive a diagnosis of hysteria, regardless of how hysterically they might have behaved.  Western medicine had long accepted the Ancient Greek belief hysteria was caused by a disturbance in the uterus and thus was exclusively a condition of women; an alternative description was uterine melancholy.  While drawn from the Greek hystera (uterus), the word is not ancient, the phrase in Greek medicine being hysterical suffocation.  The Greeks thought the uterus moved through the body, eventually strangling her and inducing disease, hence the tradition of centuries the disorder could exist only in women.  The mysterious tarassis was suggested as a name for male hysteria but is noted by only a few sources and then as either obscure or archaic although the Tarassis (male hysteria) mini-skirt is available from RedBubble as part number 31587934.

Jean Martin Charcot, Une leçon clinique à la Salpêtrière (A Clinical Lesson at the Salpêtrière, 1887), oil on canvas by André Brouillet (1857–1914), Paris Descartes University, Paris.

Jean-Martin Charcot (1825–1893) was a French neurologist and professor of anatomical pathology with a great interest in hysteria, most notably that exhibited by his patient Louise Augustine Gleizes (1861-1904), the woman who is the focus of this painting.  Professor Charcot was one of the seminal influences on early-modern neurology, psychology & psychiatry but his protocols for treating patients like Mademoiselle Gleizes would appal modern ethics committess.  First exhibited at the Salon of 1887 in the Louvre's Salon Carré, Brouillet's painting however is one of the most famous in the history of neurology so there's that. 

Lindsay Lohan, hysteria scene, The Canyons (2013).  Professor Charcot would have known what to do.

Late in the nineteenth century, Sigmund Freud's (1856-1939) early work with diagnosed hysterics was important in his development of psychoanalytic therapy, one patient ever calling the treatment a "talking cure" and within the profession it’s still known as “talk therapy”.  It wasn’t until 1980 the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM) withdrew the word.  In the first edition of the DSM (DSM–I (1952)) the condition was named “conversion reaction” while, in DSM–II (1968), it was grouped with dissociation disorder under the new diagnostic category of “hysterical neurosis” although, later, conversion disorder was conceptualised as a disorder of the brain associated with disordered emotions.  The transition to a system that classified psychiatric disorders by clinical phenomenology rather than aetiology resulted in the elimination of “hysterical neurosis” from DSM–III (1980), supplanted by “dissociation  disorders” and “conversion disorders” with the latter separated from the former and listed as a “somatoform disorder”. Thus, since 1980, somatoform disorders and the dissociative disorders have been separate categories in the DSM (the changes generally reflected in the World Health Organization’s (WHO) International Classification of Diseases (ICD)), the nomenclature progressing thus:

1952 DSM–I: Conversion reaction

1968 DSM–II: Hysterical neurosis (conversion type)

1980 DSM–III: Conversion disorder

1992 ICD–10: Dissociative (conversion) disorder

1994 DSM–IV: Conversion disorder

2013 DSM-5: No substantive changes, confirming symptoms once labeled under the broad umbrella of hysteria would fit under what is now referred to as somatic symptom disorder.

Terpsichore

Terpsichore (pronounced turp-sik-uh-ree)

(1) In Classical Mythology, the goddess of dancing and choral song and one of the nine Muses who were daughters of Zeus (god of sky and thunder) & Mnemosyne (the goddess of memory).

(2) In choreography; the art of dancing (should always be lowercase).

(3) In astronomy (as 81 Terpsichore), a main belt asteroid.

Circa 1760: From the Classical Latin Terpsichorē from the Ancient Greek Τερψιχόρη (Terpsikhórē) (literally “enjoyment of dance”), noun use of the feminine of terpsíchoros (delighting in the dance), the construct being τέρψις (térpsis; térpein) (to delight; enjoyment) + χορός (khorós) (dance; chorus); it’s from terpsíchoros that English gained chorus.  The Greek was térpein was from the primitive Indo-European root terp- (to satisfy) source also of Sanskrit trpyati (takes one's fill) and the Lithuanian tarpstu & tarpti (to thrive, prosper).

The adjective terpsichorean (pertaining to dancing (literally “of Terpsichore”)) dates from 1869, and was from the Latinized form of the Greek noun terpsikhore (Muse of dancing and dramatic chorus).  From this came the theatrical slang terp (stage dancer, chorus girl) noted since 1937.  The adjectival form terpsichorean often appears with an initial capital letter because of its etymology from a proper noun.  Either is acceptable but the conventions of Modern English tend eventually to prevail which suggests use of the capital T will reduce with time but, given the rarity of the word except in a few technical and historical disciplines, the classic form is likely to endure among those few who enjoy its use.

In the mythology of Ancient Greece, nine goddesses ruled over art and literature.  The Greeks called them Muses and the Muse of dance and choral music was Terpsichore.  Of late she’s been of interest to astronomers who adopted her as a metaphor for the rhythm and ordered movement in the universe, such as mechanical oscillations.  In Archaic Greece, there were but three Muses, all associated with song and dance; it was only in the classical period they became nine and assigned to distinct spheres: Calliope of epic poetry, Clio of history, Euterpe of lyric poetry, Erato of love poetry, Melpomene of tragedy, Polyhymnia of hymns, Thalia of comedy, Urania of astronomy, and Terpsichore of dance and choral music.  The daughters of Zeus and Mnemosyne, they dwelt in the land of Pieria in the foothills of Mount Olympus.  In later mythology, writers tended to compare the Muses to the sirens but while both were young nymphs famous for their beautiful songs, the Muses sang to enrich men’s souls while the sirens were chthonic and sang to lure them to their deaths.

The Greek historian Herodotus (circa 484-425 BC) wrote his Ἱστορίαι (historíai̯; in the West styled variously as The History or The Histories of Herodotus)) as an account of the Greco-Persian Wars (499-449 BC).  Although there was once some doubt about the veracity as a historical document (reflecting more the scepticism about medieval editors and translators than the original texts), modern research has concluded the work is one of the most reliable histories from antiquity.  Herodotus was called “The Father of History” by the Roman orator Cicero (103-46 BC) because of the quality of his writing but he's also now acknowledged as the father of historiography's modern structural form.  Written histories had existed prior to Herodotus but he was the first to adopt a recognizably modern thematic form.  At some unknown time, one or more editors reorganized The History into nine chapters, each name after a Muse, one of which was Terpsichore:  Book I (Clio), Book II (Euterpe), Book III (Thalia), Book IIII (Melpomene), Book V (Terpsichore), Book VI (Erato), Book VII (Polymnia), Book VIII (Urania) & Book IX (Calliope).

The Muse Terpsichore In Ancient & Modern Greece.  Allegory of the Muse Terpsichore playing a harp, from the Florentine School of the eighteenth century, oil on canvas by an unknown artist (left) and Lindsay Lohan dancing The Lilo, Lohan Beach House, Mykonos, Greece, 2018 (right).

Despite the similarity, there’s no verified connection between khorós (dance; chorus) and χώρᾱς (khṓrās), inflection of χώρᾱ (khṓrā) (location, place, spot; the proper place; one's place in life; piece of land: tract, land, field; country (as opposed to a city or town), countryside; country, nation.  The origin of khôra is unknown and it may be from a Pre-Greek substrate or other regional language although speculative links have been suggested including χᾰ́ος (kháos) (empty space, abyss, chasm) and χατέω (khatéō) (to lack, miss, need, desire) but few etymologists have supported either and the lack of cognates beyond the Greek rendered research a dead end.  Khōra had been adopted as the ancient name for the land lying between the Tigris and Euphrates rivers north of Babylon (modern-day Iraq), from the Greek mesopotamia (khōra (literally "a country between two rivers)), from the feminine of mesopotamos, the construct being mesos (middle), from the primitive Indo-European root medhyo- (middle") + potamos (river).  That use borrowed directly from the discussions from Antiquity.

However, khôra did attract the interest of those scourges of late twentieth century linguistics: the French deconstructionists.  Their attention seems to have been excited by the concept of khôra in the sense of “the territory of the Ancient Greek polis which lay beyond the city proper”.  The philosophers of Antiquity, noting the idea of khôra simultaneously as (1) the physical space between city & the wilderness, (2) the time it takes to transverse the space and (3) one’s state of mind while in the space.  It was very much a concept of the indeterminate, a triton genos (third kind), being neither civilization nor the state of nature and city nor wilderness and few things so appealed to the deconstructionists as the indeterminate.

Of course, one attraction of deconstruction was that it was in itself a layer of indeterminacy and Jacques Derrida (1930-2004), post-modernism’s most famous explorer of khôra in the context of apophatism or negative theology, was interested not how the word had been understood in the traditions of metaphysics & metaphorics but what meaning could be constructed for something which is neither present or absent, passive or active.  The findings from khôra’s time on post-modernism’s autopsy table did illustrate why deconstruction gained a special role in language because there was surely no other way that Plato’s entirely cosmological concept could become psycho-linguistic and produce, in all seriousness, the idea of khôra as “container of the uncontainable”.  Plato (circa 425-circa 347 BC) had imagined khôra as that space through which something could pass but in which nothing could remain so thus to a French deconstructionist the very essence of tout autre (fully other) and from there it wasn’t very far to the idea of khôra also as time and space interacting.  At that point, in the tradition of post-modernism, khôra meant whatever the observer decided it meant.

The Terpsichore in Modern Greece: Lindsay Lohan dancing The Lilo, Lohan Beach House, Mykonos, Greece, 2018.