Rune

Rune (pronounced roon)

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

(2) Something written or inscribed in such characters.

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

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

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

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

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

1675–1685: From the Old Norse rūn & rún (a secret, writing, runic character), cognate with the Old English rūn, the Middle English rune, the obsolete English roun and the Finnish runo (poem, canto).  All were related to the Old Saxon, Old High German and Gothic runa which, like the Old Norse rūn & rún is from the Proto-Germanic rūnō (letter, literature, secret), which is borrowed from either the Proto-Celtic rūnā or from the same source as it.

Of the Runic

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

The Hávamál

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

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

I know that I hung on a windy tree

nine long nights,

Wounded with a spear, dedicated to Odin,

myself to myself,

on that tree of which no man knows

from where its roots run.

No bread did they give me nor a drink from a horn,

downwards I peered;

I took up the runes, screaming I took them,

then I fell back from there.

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

I know a sixth one if a man wounds me

with the roots of the sap-filled wood:

and that man who conjured to harm me,

the evil consumes him, not me.

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

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

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

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

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

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

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

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

Glamour

Glamour (pronounced glam-er)

(1) The quality of fascinating, alluring, or attracting, especially by a combination of charm, good looks and elegant or expensive clothing & accessories.

(2) Excitement, adventure, and unusual activity.

(3) Magic or enchantment; spell; witchery; to enchant; to bewitch (archaic).

(4) An item, motif, person, image that by association improves appearance (archaic).

(5) Suggestive or full of glamour; glamorous.

(6) A kind of haze in the air, causing things to appear different from what they really are (also used figuratively and now rare).

1710–1720: From the Scots gramarye, glamar & glamer (magic, enchantment, spell), a dissimilated variant of the Middle English gramere (grammar (in the sense of “occult learning”)) from The Old French gramaire, the sense development related to the idea of magic spells cast because occult practices were popularly associated with learning (and regarded often with fear and suspicion); a doublet of glamoury, gramarye, grammar and grimoire.  There are suggestions the ultimate source was Old Norse and in one dictionary of Old Icelandic there’s an entry for glám-sýni (illusion), presumed to be from the same root as gleam.  The standard short-form is “glam” which (formerly & informally) frequently is used as a modifier is (glam clothing, glam rock etc) as in glamour (glamour photography, glamour party etc) and non-standard creations are common (glamourpuss, beglamour, beglamourment, reglamoured deglamoured etc).

The Scottish sense of “magic, enchantment” was best known in the phrase “casting the glamor” which referred to “scholarship (which could be the possession of literacy)”, regarded as a form of the occult learning, that idea noted also in fourteenth century English but etymologists believe it was more common still in Medieval Latin. The words was popularized in English in the works of Sir Walter Scott (1771-1832) and the modern sense of “magical beauty, alluring charm” seems to have begun to evolve in the mid-nineteenth century; by the 1930s it was most associated with the life styles of Hollywood film stars, high-fashion & celebrity.  Danish, Dutch, Finnish, French, German, Swedish & Norwegian (Bokmål & Norwegian Nynorsk) all adopted the spelling used in English while the Russian was гламур (glamur) and the Catalan glamur (Spanish picked up both the Catalan & English forms).  Glamour is a noun & verb, glamorousness is a noun, glamourise, glamourising & glamourised are verbs, glamorous is an adjective (the spelling glamourous is now rare), glamorously is an adverb; the noun plural is glamours.

Glamourous: Lindsay Lohan in a shimmering nude and silver bugle-beaded fringe gown from Theia Couture’s spring 2011 collection, amfAR’s (American Foundation for AIDS Research) New York Gala, February 2013.

The curious evolution of glamour is another example of the power exerted by words and their relationship to the possession of knowledge, the power elites in many societies keeping learning & knowledge exclusively in their hands.  To the priests in Ancient Egypt reading & writing was “a matter of the temple” which meant that for most people they were the only source of enlightenment and men were burned at the stake for publishing the Bible in the vernacular language of the common people rather than the Greek or Latin known only to scholars and clerics.  Such was the ritualism and mysticism attached to such learning that in many societies, people looked upon these skills with superstitious awe and regarded it all as the spells of magicians.  Those who could read & write were said to be skilled in the “Latin grammar” and, in the way familiar as Middle English evolved the “r” changed to “l” as “r” sometimes does as language mutates.  As other changes crept in, glamour was the final form and it carried over the cabalistic overtone which originally conveyed “magic charms & spells” or “occultism”.  So the meanings really differ only by application and there’ still the idea of a kind of spell which might cause one to see objects in a form that differs from reality, typically to make them more desirable of beauteous.

Writing Explained tracked the pattern of use of the alternative spellings of glamour found in US & UK use (glamour is red and glamor blue).

The pattern of spelling in the US is unusual because glamour & glamor still peacefully co-exist but the latter has for decades been in decline and never really caught on elsewhere.  Most US spellings make more sense that the UK originals in that they are (1) simpler & (2) more phonetic but the US preference for glamour (most sources list it as the standard US form) is not only an outlier but idiosyncratic in that the derived forms (such as glamorize) follow the conventions but deleting the pointless “u” and substituting a “z” for “s”.  Etymologists suggest the creation of glamor may be a back-formation of the dropped “u” in the derived forms (glamorous the most frequently used in the US.

Twilight

Twilight (pronounced twahy-lahyt)

(1) The soft, diffused light from the sky when the sun is below the horizon, either from daybreak to sunrise or, more commonly, from sunset to nightfall.

(2) The period in the morning or, more commonly, in the evening during which this light prevails.

(3) A terminal period, especially after full development, success, etc.

(4) A state of uncertainty, vagueness, or gloom.

(5) Of or relating to, or resembling twilight; dim; obscure:

(6) Appearing or flying at twilight; crepuscular.

(7) The period of time during which the sun is a specified angular distance below the horizon (6°, 12° and 18° for civil twilight, nautical twilight, and astronomical twilight respectively)

1375-1425: From the Middle English twyelyghte (twilight) from the Old English twēonelēoht (twilight), the construct being twi (double, half) +‎ light, literally “second light, half-light”.  Light was from the Middle English light, liht & leoht, from the Old English lēoht, from the Proto-West Germanic leuht, from the Proto-Germanic leuhtą, from the primitive Indo-European lewktom, from the root lewk- (light).  It was cognate with the Scots licht (light), the West Frisian ljocht (light), the Dutch licht (light), the Low German licht (light) and the German Licht (light).  It was related also to the Swedish ljus (light), the Icelandic ljós (light), the Latin lūx (light), the Russian луч (luč) (beam of light), the Armenian լույս (luys) (light), the Ancient Greek λευκός (leukós) (white) and the Persian رُخش‎ (roxš).  It was cognate with the Scots twa licht, twylicht & twielicht (twilight), the Low German twilecht & twelecht (twilight), the Dutch tweelicht (twilight, dusk) and the German zwielicht (twilight, dusk).  The exact connotation of twi- in this word remains unclear but most etymologists link it to "half" light, rather than the fact that twilight occurs twice a day.  In that twilight may be compared with the Sanskrit samdhya (twilight, literally "a holding together, junction") and the Middle High German zwischerliecht (literally "tweenlight").

Enjoying the crepuscular: Lindsay Lohan at twilight.

The meaning "light from the sky when the sun is below the horizon at morning and evening" dates from the late fourteenth century, used often in the form "twilighting").  It was used originally (and most commonly) in English with reference to evening twilight but occasionally, beginning in the fifteenth century, referred also to the light of dawn.  The figurative extension dates from circa 1600.  The "twilight zone" is from 1901 (in a literal sense of the part of the sky lit by twilight), the use extended after from 1909 to refer to topics or cases where authority or behavior is unclear, the origin of that probably the 1909 novel In the Twilight Zone by Roger Carey Craven, the reference is to the mulatto heritage of one character, the idea of what used to be called the "half-breed", one who might be equally be claimed or disowned by either race.  The name was re-used in 2016 by Nona Fernández (b1971) (translated into English by Natasha Wimmer (b 1973)) in a novel about Chile under the dictatorship (1973-1990) of General Augusto Pinochet (1915–2006).  The US TV series of that name is from 1959.  The connotation of “twi” in this context is uncertain with most etymologists concluding it appears to refer to "half" light, rather than the state of twilight which occurs twice a day although in Sanskrit samdhya (twilight) was literally "a holding together” or “junction”, a formation known also in the Middle High German zwischerliecht, literally "tweenlight".  Twilight today is most commonly used with its original meaning of the evening light but from the mid-fifteenth century to the mid-twentieth, it was used also to refer to the morning twilight.  The figurative extension is first recorded circa 1600.

Götterdämmerung

Richard Wagner (1865) by August Friedrich Pecht (1814–1903), oil on canvas, Metropolitan Museum of Art, Ney York.

Götterdämmerung (Twilight of the Gods), is the fourth and final part of Richard Wagner's (1813-1883) Der Ring des Nibelungen (The Ring of the Nibelung, usually known as The Ring or Ring Cycle).  Lasting some fifteen hours and usually presented over several days, its debut performance was at the Bayreuth Festival on 17 August 1876.

A great set piece drama and the grandest moment in Opera, the Ring Cycle is about the destruction of the gods and in a final battle with evil powers and although based on an old Norse myth, a dubious translation of the Old Icelandic Ragnarǫk (fate of the gods) meant it entered Modern German as Ragnarökkr (twilight of the gods).  In the Norse, the story was of "ancestral voices prophesying war" between mortals and the gods, a conflict ending in flames and flood but leading finally to the renewal of the world.  Wagner's work differs much from the Old Norse.

Part 1: Das Rheingold (Rhinegold)

The Rig Cycle begins with the dwarf Alberich seizing the gold of the Rhinemaidens. Alberich denounces love to gain possession of the magic ring which gives its wearer ultimate power; the ring is the world’s most desired object.  Rhinegold is the story of the gods; one learns of the suffering of Wotan and the problems the gods have in repaying Fafner and Fasolt, the giants who built Valhalla.

Part 2: Die Walkure (The Valkyries)

Brunnhilde and her father Wotan struggle with their pride to decide the ultimate destiny of mortals, the Valkyries being about the deep, tortured relationship between gods and mortals.  The gods also war with each-other but nobleness, especially in love, prevails over the oaths and the divine promises of the gods. Siegmund, the mortal hero, dies because his father, Wotan, is obliged to obey his wife, Fricka.

Part 3: Siegfried

This is the story of the hero, Siegfried, how he grows to manhood, how he discovers love and loss.  Raised by the Nibelung Mime, Siegfried is young, innocent and fearless and with help from a mysterious wanderer (Wotan in disguise), Siegfried finds the pieces of his father's sword.  Notung reforges the blade and Siegfried kills the dragon Fafner who guards the hoard of Nibelung gold stolen from the Rhinemaidens, taking possession of Alberich's cursed ring.  Siegfried is then drawn to follow a birdsong to find the sleeping Brunnhilde whom fate has destined him to awaken and fall in love with.  Waking her, Siegfried gives the ring to Brunnhilde to symbolize his oath of undying love and fidelity.

Part 4: Götterdämmerung (Twilight of the Gods)

Under an ambiance impending doom, all face the consequences of their choices; the Nibelung Alberich's curse upon the Ring proving prophetic for whoever holds the ring is ultimately destroyed.  Although Wotan's disempowerment was, in part three, foreshadowed by Siegfried breaking his spear, the doomed fate of the gods is sealed when Alberich's evil son, Hagen dupes and cruelly murders the brave mortal hero Siegfried.  Devastated, Brünnhilde has a huge funeral pyre built by the river, takes the ring and tells the Rhinemaidens to claim it from her ashes.  Brünnhilde then mounts her horse and rides into the flames.  As she burns, the Rhine overflows, quenching the fire and the Rhinemaidens swim in to claim the ring.  Hagen tries to stop them but they drag him to his death in the depths.  As they celebrate the return of the ring and its gold to the river, a red glow fills the sky for Valhalla, the last resting place of the gods is ablaze and the gods are consumed by the flames.

Sedulous

Sedulous (pronounced sej-uh-luhs)

(1) Of a person: diligent in application or pursuit or attention; constant and persevering; steadily industrious; assiduous.

(2) Of an activity: carried out with diligence.

(3) Persistently or carefully maintained.

1530–1540: From the Latin sēdulus (diligent, industrious, sedulous; solicitous; unremitting; zealous), an adjectival derivative of the phrase sē dolō (diligently (literally “without guile”) which replaced sedulious.  The origin of sēdulus is murky but it was probably from sēdulō (diligently; carefully; purposely; zealously) and the construct may have been sē- (the prefix meaning “without”) + dolō (singular of dolus (deceit, deception; evil intent, malice (and cognate with the Ancient Greek dolus (ruse; snare), ultimately from the primitive Indo-European del- (to count, reckon) + -us (the suffix forming adjectives).  In English the form was created with the suffix –ous.  The –ous suffix was from the Middle English -ous, from the Old French –ous & -eux, from the Latin -ōsus (full, full of); a doublet of -ose in an unstressed position.  It was used to form adjectives from nouns, to denote possession or presence of a quality in any degree, commonly in abundance.  In chemistry, it has a specific technical application, used in the nomenclature to name chemical compounds in which a specified chemical element has a lower oxidation number than in the equivalent compound whose name ends in the suffix -ic.  For example sulphuric acid (H₂SO₄) has more oxygen atoms per molecule than sulphurous acid (H₂SO₃).  The noun sedulity (diligent and assiduous application, constant attention) sates from 1542.  The synonyms include diligent & assiduous and words which hint at the meaning include constant, untiring & tireless.  Sedulous is an adjective, sedulousness & sedulity are nouns and sedulously is an adverb.

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

Because of the variations in spelling in Medieval Latin, scholars have debated whether the correct form is sedeō or sē dolō, those of the former citing assiduus, some of the latter insisting even that the construct can only be sē dolus.  It carries the whiff of linguistic snobbery.  Medieval Latin (perhaps better understood by an alternative descriptor: Church Latin), never universally adopted the forms or rules of Classical Latin and within Europe, variations in form were common.

Ephemeral

Ephemeral (pronounced ih-fem-er-uhl)

(1) Lasting a very short time; short-lived; transitory.

(2) In biology, a short-lived organism (usually defined as a life-span less then twenty-four hours) as with some flowers, insects, and microscopic life.

(3) In geology, pertaining to a usually dry body of water which fills for brief periods during and after rain.

1560s: From the New Latin ephemerus from the Ancient Greek ἐφήμερος (ephḗmeros), the more common form of ἐφημέριος (ephēmérios) (of, for, or during the day, living or lasting but for a day, short-lived, temporary), the construct being ἐπί (epí) (on) + ἡμέρα (hēméra) (day).  Originally from the medicine of antiquity as a descriptor of diseases and life-spans (lasting but one day), the extended sense of "transitory" is from the 1630s.  The evocative phrase from the Medieval Latin, memento mori, translates as "remember that you will die".  Synonyms are: short-lived, fleeting, transitory, short, temporary, brief, fugitive, transient, volatile, episodic, evanescent, flitting, impermanent and fugacious.  Ephemeral is a noun & adjective, ephemerality is a noun, ephemerally is an adverb and ephemeric is an adjective; the noun plural is ephemerals.  An ephemeron (ephemera the plural) is "a temporary thing"

Ephemeral art

Ephemeral art, as a defined movement, dates from the work of the Fluxus group in the 1960s.  Originally a platform created to disseminate political messages and critiques of materialist capitalism, the genre developed from the merely ephemeral to the concept of auto-destructive art in which objects existed only for the purpose of their own destruction.  It was perhaps the purest and most original art of the high cold war.

Recreation of Gustav Metzger's auto-destructive installation (1960), exhibition Art and the Sixties: This was Tomorrow, Tate Gallery 2004.

John Sharkey (1936-2004) and Gustav Metzger (1926–2017) were most influential in the development of Auto-Destructive Art and best remembered for the Destruction in Art Symposium in 1966 although the first public demonstration of Metzger’s concepts was at the Temple Gallery, London, in June 1960.  Metzger preferred to describe auto-destructive art as “a public art for industrial societies” and for the installation used in 1960, he hid himself behind a pane of glass covered with a white nylon sheet.  As the exhibition began, he used a brush to apply a hydrochloric acid solution to the fabric and as the material dissolved, creating a swirling, glue-like coating on the glass, he slowly became visible through the holes.  The presentation also included waste in plastic bags and models for auto-destructive sculptures. The work was re-created in 2004 by the Tate Gallery for the exhibition Art and the Sixties: This was Tomorrow.

Table (circa 1958), one of Gustav Metzger’s non-ephemeral works.

Metzger’s had first discussed his concept of auto-destructive art in a manifesto issued in November 1959.  In this statement, he emphasized how the most robust, and apparently durable, mechanically-manufactured objects (and those in which he though society was vesting a dangerous faith) ultimately would degrade and eventually disappear, a process which humans might delay but not prevent.  A second volume of his manifesto followed the next March in which he elaborated, explaining that auto-destructive art existed to highlight society’s obsession with destruction and the damaging effects of machinery on human life.  Although he didn’t reference it, there were elements in the manifestos which echoed the warnings of the dangers inherent in an uncritical faith in technology made by Albert Speer (1905–1981; Nazi court architect 1934-1942; Nazi minister of armaments and war production 1942-1945) in his final address to the court at the end of the Nuremberg trial.  As well as carrying an anti-capitalist and anti-consumerist message, in the context of the early years of the Cold War the anti-nuclear tone of Metzger’s auto-destructive art was blatant.  His views never changed but, after taking the concept to a natural conclusion of public interest, his work assumed more conventional forms although the political agenda remained, addressing the troubles in Northern Ireland, the Israel-Palestinian conflict, terrorism and climate change.

Photographers can emulate ephemerality even without post-production editing by using light to "overwhelm" the focus: This is a three-frame spread of Lindsay Lohan being photographed at the point of photoflash.

Albert Speer and the permanence of the ephemeral

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 monometalism 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 though were unimpressed by Lichdom.  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 of the searchlights 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.

Carp

Carp (pronounced kahrp)

(1) To find fault or complain querulously or unreasonably; be niggling in criticizing; cavil.

(2) A peevish complaint; to find fault with; to censure; to complain about a fault.

(3) A large, freshwater teleost (of, or relating to the Teleostei (fish with bony skeletons)) food fish of the family Cyprinidae (Cyprinus carpio), characterized by a body covered with cycloid scales, a naked head, one long dorsal fin, and two barbels on each side of the mouth.  It was native to Asia but was widely introduced in tropical and temperate waters; an important food fish in many countries and an introduced invasive pest in others.  There is one .cyprinid genus which tolerates salt water although many at times inhabit brackish water.

(4) Any of various other fishes of the family Cyprinidae; a cyprinid.

(5) In botany, a combining form occurring in compounds that denote a part of a fruit or fruiting body (best known in the form endocarp (the woody inner layer of the pericarp of some fruits that contains the seed).

(6) To say; to tell (obsolete).

1200-1250:  From the Middle English carpen (talk; to speak, to tell (someone something)), from the Old Norse karpa (to brag, wrangle) & karp (bragging) of unknown origin but linked to the Vulgar Latin carpere because of the meaning shift to “find fault with”, under the influence of the Latin carpō.  By the late fourteenth century, the sense had been further refined to mean “complain excessively about minor faults, often petulantly or without reason.  The Latin carpere (literally “to pluck” was used to convey the idea of "to slander or revile”), from the primitive Indo-European root kerp- (to gather, pluck, harvest).  The original sense in English (talk; to speak, to tell (someone something)) was between the mid-fifteenth and early sixteenth centuries maintained in the noun carper (talker), an agent noun from the carp; the modern sense of “a fault-finder” began to prevail from the 1570s.  Thus carping, which in the late thirteenth century was recorded as meaning “talk, speech; talkativeness, foolish talk” and was a verbal noun from the verb also by the 1570s came to be used to impart the idea of “unreasonable criticism or censure”.  The botanical use was from the New Latin -carpium, from the Greek -karpion, a derivative of karpós (fruit).

Among critics, there are clappers and carpers.

The name of the fish was from the late fourteenth century Middle English carpe, via the Old French carpa (the source also of the Italian & Spanish carpa), from either the Middle Dutch or the Middle Low German karpe and cognate with the Old High German karpfo, the Middle Dutch carpe, the Dutch karper, the Old High German karpfo & the German Karpfen (carp).  Although documentary evidence is lacking, some etymologists suggest the origin may be East Germanic (perhaps the unrecorded Gothic karpa) because the fish was in the fourteenth century introduced into English waterways from the Danube.  The Lithuanian karpis and the Russian karp are Germanic loan words but the most attractive name for the fish is doubtlessly the Japanese koi, first noted in 1727.  The ubiquitous goldfish is a type of carp and was introduced to Europe from China where it was native, their natural dull olive skins rendered by selective breeding into silver, red & black as well as the familiar orange.  The phrase “living in a goldfish bowl” dates from 1935 and was used figuratively to suggest a “lack of privacy”, based on the circular bowls in which the domestic pet fish were often kept, affording all a 360^o view of their activities.  The use of the noun gallimaufry (a medley, hash, hodge-podge) to describe various recipes of carp stews is mysterious but presumably related to the many other ingredients included to make the dish more palatable, the freshwater carp not highly regarded compared to the alternatives.  Carp convey a specific sense of the way a criticism is delivered and is subtly different from words like deprecate, condemn, censure, grumble, quibble, complain, criticize or reproach is that it’s held to be something nit-picking or pedantic.  Carp & carper are nouns; carped is a verb and carping is a verb, adjective & noun; the noun plural is carps although, of the fish, carp tends to be used when speaking collectively except when it’s regarding two or more species in which case it’s carps.

In some Australian waterways, carp have become a notable environmental threat, crowding out native species and adversely affecting water-quality because of their mud-sucking ways, causing erosion and killing of trees close to the water’s edge.  Although some water birds benefit from the abundant food source, they’re a rare winner.  The invasive species was introduced to the countries over a hundred years ago but the populations spiked massively after the 1960s when one genetic strain escaped from a fish farm in Victoria and in some places carp now constitute some 90% of the aquatic biomass.  As filter feeders (mud-suckers), they forage in the riverbeds, damaging aquatic plants, a feeding style which induces turbidity in the water, something unsuitable for many native fish.  Carp reproduce quickly, lack natural predators and are highly adaptable, able to take over ecological niches adding further stress to local flora & fauna.

In October 2022, a six-year research project to investigate the potential to introduce a herpes virus to control the carp delivered a final report to the Commonwealth & state governments.  In the national parliament, then deputy prime-minister and minister for Agriculture Barnaby Joyce MP (b 1967; thrice deputy prime-minister of Australia, 2016-date (the gaps due to “local difficulties”)) warmed to the idea of unleashing a venereal disease on “disgusting, mud-sucking carp”.

Literal

Literal (pronounced lit-er-uhl)

(1) In accordance with, involving, or being the primary or strict meaning of the word or words; not figurative or metaphorical.

(2) Following the words of the original exactly.

(3) True to fact; not exaggerated; actual or factual; being actually such, without exaggeration or inaccuracy.

(4) Of, persons, tending to construe words in the strict sense or in an unimaginative way; matter-of-fact; prosaic.

(5) Of or relating to the letters of the alphabet (obsolete except for historic, technical or academic use); of or pertaining to the nature of letters.

(6) In language translation, as "literal translation", the precise meaning of a word or phrase as opposed to the actual meaning conveyed when used in another language. 

(7) A typographical error, especially involving a single letter (in technical use only).

(8) In English (and other common law jurisdictions) law, one of the rules of statutory construction and interpretation (also called the plain meaning rule).

(9) In computer science, a notation for representing a fixed value in source code.

(10) In mathematics, containing or using coefficients and constants represented by letters.

1350-1400: From the Middle English from the Late Latin literalis & litteralis (of or belonging to letters or writing) from the Classical Latin litera & littera (letter, alphabetic sign; literature, books).  The meaning "taking words in their natural meaning" (originally in reference to Scripture and opposed to mystical or allegorical), is from the Old French literal (again borrowed from the Latin literalis & litteralis).  In English, the original late fourteenth meaning was "taking words in their natural meaning" and was used in reference to the understanding of text in Scripture, distinguishing certain passages from those held to be mystical or allegorical.  The meaning "of or pertaining to the letters of the alphabet " emerged in English only in the late fifteenth century although that was the meaning of the root from antiquity, a fork of that sense being " verbally exact, according to the letter of verbal expression, attested from the 1590s and it evolved in conjunction with “the primary sense of a word or passage”.  The phrase “literal-minded” which can be loaded with negative, neutral or positive connotations, is noted from 1791.  Literal is a noun & adjective, literalize is a verb, literalistic is an adjective, literalist, literalization & literalism are nouns and literally is an adverb; the noun plural is literals.

The meaning "concerned with letters and learning, learned, scholarly" was known since the mid-fifteenth century but survives now only literary criticism and the small number of universities still using “letters” in the description of degree programmes.  The Bachelor of Letters (BLitt or LittB) was derived from the Latin Baccalaureus Litterarum or Litterarum Baccalaureus and historically was a second undergraduate degree (as opposed to a Masters or other post-graduate course) which students pursued to study a specialized field or some aspect of something of particular interest.  Once common, these degrees are now rare in the English-speaking world.  It was between 1895-1977 offered by the University of Oxford and was undertaken by many Rhodes Scholars, sometimes as an adjunct course, but has now been replaced by the MLitt (Master of Letters) which has a minimal coursework component.  When the BLitt was still on the books, Oxford would sometimes confer it as a sort of consolation prize, offering DPhil candidates whose submission had proved inadequate the option of taking a BLitt if the prospect of re-writing their thesis held no appeal.  Among the dons supervising the candidates, the verb "to BLitt" emerged, the classic form being: “he was BLitt-ed you know".

Oxford BLitt in light-blue hood, circa 1907, prior to the reallocation of the shades of blue during the 1920s.

Oxford's colorful academic gowns are a footnote in the history of fashion although influences either way are difficult to detect.  The regulations of 1895 required the new BLitt and the BSc (Bachelor of Science) were to wear the same dress as the existing B.C.L (Bachelor of Civil Law) and the BM (Bachelor of Medicine) and if there was a difference between the blues used for the BCL and the BM in 1895, the implicit "respectively" (actually then its Latin equivalent) would seem to suggest the BLitt was to use the same color hood as the BCL and the BSc to use the shade of the BM and that's certainly how it appears on many contemporary depictions.  Although in the surviving record the hues of blue would in the following decades vary somewhat (and the colors were formerly re-allocated during the 1920s, the BLitt moving to a more vivid rendition of light-blue), the BLitt, BSc and BCL hoods tended always to be brighter and the BM darker.  Whether it was artistic license or an aesthetic nudge, one painter in 1927 mixed something much lighter for the BLitt, a shade more neutral and hinting at a French grey but no other artist seems to have followed.  By 1957, the BLitt and BSc gowns had returned to the colors of the 1895 decree while the BCL and BM were now in mid-blue and that remained unchanged until 1977 when the BLitt and BSc were superseded by masters’ degrees, the new MSc and MLitt given a blue hood lined with the grey of the DLitt & DSc.

Oxford BM in mid-blue hood, circa 1905.

Quite how much the work of the artist can be regarding as an accurate record of a color as it appeared is of course dubious, influenced as it is the painter’s eye, ambient light and the angle at which it was observed.  Even the descriptions used by the artists in their notes suggest there was either some variation over the years (and that would not be unexpected given the differences in the dying processes between manufacturers) or the terms for colors meant different things to different painters: The Oxford BMus hood was noted as blue (1882 & 1934), mauve (1920), lilac (1923, 1924, 1927, 1935 & 1957), dark lilac (1948) and dark purple (1926).  With improvements in photographic reproduction and the greater standardization in the industrial processes used in dying, the post-war photographic record is more reliable and lilac seems a good description for the BM and “light blue” for the BLitt.

Over the moon: Lindsay Lohan (right) with mother Dina (left) and sister Aliana (centre) at a lunch to celebrate he pregnancy, New York, April 2023.

In March, her mother had been quoted as saying: “I’m literally over the moon. I’m so happy, I can’t stop smiling”.  The now seemingly endemic misuse of literal is not new, Henry Watson Fowler (1858–1933) in his A Dictionary of Modern English Usage (1926) noting errors in general use from as early as the 1820s and the Oxford English Dictionary (OED) has cited literary examples from the seventeenth century.  Interestingly, it appears objections emerged only in the early twentieth century which does suggest an additional meaning may have existed or at least been evolving before the grammar Nazis imposed their censorious ways.  The use is now so endemic in English and rarely causes confusion so the pedants really should give up their carping and some illustrious names have sinned:

“The land literally flowed with milk and honey.” (Louisa May Alcott (1832–1888), Little Women (1868-1869)).

“…literally rolling in wealth…” (Mark Twain (1835-1910), The Adventures of Tom Sawyer (1876)).  In fairness this can be done because Disney had Scrooge McDuck (created 1947) do just that in his "money bin" but that wouldn't have been what Twain had in mind).  

“…Gatsby literally glowed.” (F Scott Fitzgerald (1896–1940), The Great Gatsby (1925)).  Women (often when pregnant) actually are said "to glow" in the sense of their happiness being such that it seems "to radiate" from them and this may be what he wanted to convey but it's most unusual to use it of men.  It's anyway usually held to be a figurative radiation, not something literal.  

The literal rule in statutory interpretation in the UK & Commonwealth

Statute law is that set in place by a body vested with appropriate authority (typically a legislature) and maintained in written form.  In providing rulings involving these laws, courts in the common-law world (although in the US the evolution has been a little different) have developed a number of principles of statutory interpretation, the most fundamental of which is “the literal rule” (sometimes called the “plain meaning rule”).  It’s the basis of all court decisions involving statues, the judge looking just to the words written down, relying on their literal meaning without any attempt to impute or interpret meaning.  The process should ensure laws are made exclusively by legislators alone; those elected for the purpose, the basis of the constitutional theory being that it’s this which grants laws their legitimacy and thus the consent of those upon they’re imposed.  However, an application of the literal rule can result in consequences which are nonsensical, immoral or unjust but the theory is that will induce the legislature to correct whatever error in drafting was the cause; it not being the task of the court to alter a duly passed law; the judiciary must interpret and not attempt to remedy the law.

A judge in 1980 observed the British constitution “…is firmly based upon the separation of powers; parliament makes the laws, the judiciary interpret them.  When Parliament legislates to remedy what the majority of its members at the time perceive to be a defect… the role of the judiciary is confined to ascertaining from the words that parliament has approved as expressing its intention what that intention was, and to giving effect to it. Where the meaning of the statutory words is plain and unambiguous it is not for the judges to invent fancied ambiguities as an excuse for failing to give effect to its plain meaning because they themselves consider that the consequences of doing so would be inexpedient, or even unjust or immoral.”  So a judge should not depart from the literal meaning of words even if the outcome is unjust.  If they do, the will of parliament is contradicted.

However, some things were so absurd even the most black-letter-law judges (of which there were not a few) could see the problem.  What emerged was “the golden rule”, the operation of which a judge in 1857 explained by saying the “…grammatical and ordinary sense of the words is to be adhered to unless that would lead to some absurdity or some repugnance or inconsistency with the rest of the instrument in which case the grammatical and ordinary sense of the words may be modified so as to avoid the absurdity and inconsistency, but no farther.”  The golden rule thus operates to avoid an absurdity which an application of the literal rule might produce.

The golden rule was though deliberately limited in scope, able to be used only in examples of absurdity so extreme it would be a greater absurdity not to rectify.  Thus “the mischief rule” which with judges exercised rather more discretion within four principles, first mentioned in 1584 at a time when much new legislation was beginning to emerge to supersede the old common law which had evolved over centuries of customary practice.  Given the novelty of codified national law replacing what previously been administered with differences between regions, the need for some debugging was not unexpected, hence the four principles of the mischief rule: (1) What was the common law before this law?, (2) What was the mischief and defect for which the common law did not provide and thus necessitate this law?, (3) What remedy for the mischief and defect is in this law”, & (4) The role of the judge is to make such construction as shall suppress the mischief and advance the remedy.  The rule was intended to determine what mischief a statute was intended to correct and interpret the statute justly to avoid any mischief.

The mischief rule closes loopholes in the law while allowing them to evolve in what may be a changing environment but does permit an element of the retrospective and depends on the opinion and prejudices of the judge: an obvious infringement on the separation of powers protected by the strict application of literal rule.  So it is a trade-off, the literal rule the basic tool of statutory interpretation which should be deviated from only in those exceptional cases where its application would create an absurdity or something manifestly unjust.  This the golden rule allows while the mischief rule extends judicial discretion, dangerously some have said, permitting the refinement of law at the cost of increasing the role of the judges, a group where views and prejudices do vary.  From all this has evolved the debate about judicial activism.