Axiomatic

Axiomatic (pronounced ak-see-uh-mat-ik)

(1) Of or pertaining to the nature of an axiom.

(2) That which is self-evident or unquestionable; the obvious.

(3) Containing maxims; aphoristic.

(4) In formal logic (or any logical system), as axiomatic system, a set of axioms from which theorems can be derived by the application of by transformation rules.

(5) In mathematics, relating to or containing axioms (now less common).

1797: From the Ancient Greek ἀξιωματικός (axiōmatikós), from ἀξίωμα ((axíōma), genitive axiomatos) (a self-evident principle), the construct being axiōmat (stem of axíōma) + the suffix ikos (and the related ic).  The now less common form axiomatical was known as early as the 1580s.  The ikos suffix was from κός (kós) with an added i, from i-stems such as φυσι-κός (phusi-kós) (natural), through the same process by which ῑ́της (ī́tēs) developed from της (tēs), occurring in some original case and later used freely.  It was cognate with the Latin icus and the Proto-Germanic igaz, from which came Old English iġ (which in Modern English ultimately was resolved as y), the Old High German ig and the Gothic eigs.  The ic suffix forms adjectives from other parts of speech.  It occurred originally in Greek and Latin loanwords (metallic; poetic; archaic; public et al) and, on this model, was used as an adjective-forming suffix with the particular sense of “having some characteristics of”, as opposed to the simple attributive use of the base noun (balletic; sophomoric et al), “in the style of” (Byronic; Miltonic et al), or “pertaining to a family of peoples or languages” (Finnic; Semitic; Turkic).  The -ic suffix was from the Middle English -ik, from the Old French -ique, from the Latin -icus, from the primitive Indo-European -kos & -ḱos, formed with the i-stem suffix -i- and the adjectival suffix -kos & -ḱos.  The form existed also in the Ancient Greek as -ικός (-ikós), in Sanskrit as -इक (-ika) and the Old Church Slavonic as -ъкъ (-ŭkŭ); A doublet of -y.  In European languages, adding -kos to noun stems carried the meaning "characteristic of, like, typical, pertaining to" while on adjectival stems it acted emphatically; in English it's always been used to form adjectives from nouns with the meaning “of or pertaining to”.  A precise technical use exists in physical chemistry where it's used to denote certain chemical compounds in which a specified chemical element has a higher oxidation number than in the equivalent compound whose name ends in the suffix -ous; (eg sulphuric acid (H₂SO₄) has more oxygen atoms per molecule than sulphurous acid (H₂SO₃).  Axiomatic & axiomatical are adjectives, axiomatize & axiomatize are verbs and axiomatically is an adverb.  Clumsy forms (sometimes hyphenated) like nonaxiomatic & unaxiomatic are created as required.

In mathematics (notably in including geometry, algebra, and set theory), an axiomatic system (“deductive system” or “formal system” seem to be the more fashionable terms) is a set of axioms or postulates, which, coupled with rules of inference, can be used to derive theorems or statements from those axioms.  In mathematics, there are collections of equations which can be used to document the processes but in any form of applied logic these systems provide a rigorous foundation for reasoning and proof, using what can be reduced to a mathematical process.  In axiomatic systems, axioms are assumed to be true without proof and the rules of inference are used to derive new statements from the axioms; theorems derived from the axioms are then considered to be true, based on the validity of the axioms and the rules of inference.

Axiomatic: If crooked Hillary Clinton is using a cell phone, she will be deleting something.

In the discipline of philosophy, even those parts which are not inherently mathematical (such as formal logic), the axiomatic system works in a similar way in that a statement, proposition, or principle that is considered self-evident or universally accepted without needing to be proven.  Axioms are thus often used as the starting point for logical reasoning or the foundation upon which a system of thought or theory is built, assumed to be true and are not subject to further analysis or questioning within the context of the system they are part of.  There are a number of highly technical rules which define whether a axiomatic system can be described as “consistent” but that means that within its own terms it contains nothing contradictory.  In other words, from the elements of any axiomatic system, it’s not possible to be either proven or disproven. This differs from one labeled “independent” in that that status is defined by them not being proven or disproven from other axioms in the system.  An axiomatic system is labeled “complete” if for every statement, either itself or its negation is derivable from the system's axioms (implicit in which is that every statement is capable of being proven true or false).

Not axiomatic: The real Lindsay Lohan and Take Two Interactive’s alleged doppelganger in Grand Theft Auto V (GTA5).

Lawyers too like the word “axiomatic”, possibly because concepts like “foreseeability” and “causation” are such an essential part of their training.  The use though exists within different parameters to that of mathematics.  In Lindsay Lohan vs Take Two Interactive Software Inc et al (APL-2017—00027 and APL-2017-00028 (November 2017)), the New York Court of Appeals held that a certain section of an act “categorically excludes works of fiction, a protected category of expression beyond the narrow scope of the statutory phrases advertising and trade”, noting the US Supreme Court (USSC) had “reversed course to recognize First Amendment protections for fiction”.  The Court of Appeal explained that after the USSC “limited Section 51 claims for fictionalization” to factual works that place persons in a false light, subsequent case law both isolated the commercial interest protected by the right of publicity and recognized “the right of publicity does not attach” where “it is evident to the public that the events so depicted are fictitious.”  The judgment noted with approval the decision of the California Supreme Court which “famously” recognized fiction writers may “more persuasively be able to more accurately express themselves by weaving into the tale persons or events familiar to their readers”, adding “correctly”, that “the choice is theirs”.  “This categorical protection is now axiomatic”.  Once can see what the judges meant and of course they were correct but what can be held to be “axiomatic” in law can differ from the same thing in mathematics because in the world of numbers, there is no superior court able to rule 2+2=5.  Their position is more akin to the philosophers who for centuries until 1697 could regard as inviolate the axiom to “all swans are white and all non-white birds are not swans”.

Limn

Limn (pronounced lim)

(1) To represent in drawing or painting; to delineate (rare except as literary device and also used figuratively).

(2) To portray in words; to describe (rare except as literary device).

(3) To illuminate (in the archaic sense) manuscripts; to decorate with gold or some other bright colour (obsolete except in historic references)

1400–1450: From the late Middle English limnen, limyne, lymm, lymn & lymne (to illuminate (a manuscript)), a variant of the Middle English luminen (to illuminate (a manuscript)), a short-form variant of enluminen or enlumine (to shed light upon, illuminate; to enlighten; to make bright or clear; to give colour to; to illuminate (a manuscript); to depict, describe; to adorn or embellish with figures of speech or poetry; to make famous, glorious, or illustrious), from the Old & Middle French enluminer (to illumine (a manuscript)), from the Latin illūminō (to brighten, light up; to adorn; to make conspicuous), the construct being il- (a variant of in- (the prefix used in the sense of “in, inside”)) + lūminō (to brighten, illuminate; to reveal), the construct being from lūmen (genitive luminis) (radiant energy; light; (and used poetically) brightness”) (from the primitive Indo-European lewk- (bright; to shine; to see)) + -ō (the suffix forming regular first-conjugation verbs).  The more familiar derived form in Latin was inlūmināre (to embellish; to brighten (literally “light up”), related obviously to related to lucere (to shine), the idea identifiable in the Modern English lustre.

Limn’s figurative sense of “portray, depict” which persists in literary and poetic use (some journalists also like the archaic flourish) was in use by the 1590s.  The derived forms include the verbs dislimn, dislimns, dislimning & dislimned (to remove the outlines of; to efface); enlimn enlimns, enlimning & enlimned) (to adorn (a book, manuscript etc) by illuminating or ornamenting with coloured and decorated letters and figures, the adjective unlimned (not limned or depicted), outlimn (to sketch out or delineate) and the noun limner (plural limners) (one who limns or portrays.  The use of limning as a noun described a depiction (the definitional boundaries of which shifted over the centuries).  The spelling limne was (obsolete) by the seventeenth century.  Limn & limned are verbs, limner is a noun & limming is a noun & verb; the two nouns plural are limners & limnings.

Two limnings in miniature from Les Très Riches Heures du Duc de Berry. 

In the popular imagination, the illuminate manuscript is one where the art has a quality of vibrancy, the colors vivid, typified by Les Très Riches Heures du Duc de Berry (The Very Rich Hours of the Duke of Berry) (1413-1416) by Dutch miniature painters, the brothers Herman, Paul, and Jean de Limbourg from the city of Nijmegen.  The volume is now in the collections of the Musée Condé in the Château de Chantilly, Chantilly, France.  January (left) and September (right) were two of a number of illustrations in a seasonal theme and as well as of interest to historians of art, the depictions have been used as documentary evidence of aspects of lifestyle as varied as the place of animals in society to the colors of garments.  In the tradition of the International Gothic of fourteenth & fifteenth centuries (the successor epoch to the High Gothic) the book is noted for its detail, refinement and use of gold leaf though quite how reliable as a historic record such documents are has been questioned; while not exactly the Instagram of the age, they were certainly idealized and produced for whomever it was prepared to pay for the commission.

Limnophile Lindsay Lohan lingers to look with longing at a lake's languid waters, Georgia Rule (2007).

Limno- is a word-forming element used in science in the sense of “of or pertaining to lakes and fresh water; the study of bodies of fresh water” and dates from 1892 when the name for the discipline appeared in scientific papers, the first to use the term apparently the Swiss geologist François-Alphonse Forel (1841-1912).  The related forms are limnological, limnetic, limnophile (there seem not to be any limnophobes), limnologist and the marvellous adjective limnophilous (loving or having an affinity towards lakes).  The noun limnology does not describe the study of illuminated manuscripts and despite the spelling is unrelated, the construct being limno-, from the Ancient Greek λίμνη (límnē) (pool of standing water, tidal pool, pond, marsh, lake," a word of uncertain origin but perhaps connected to the Latin limus (mud), from the primitive Indo-European root slei & lei- (slime), via the notion of “moistness, standing water), from or closely related to λιμήν (limḗn) (harbor) & λειμών (leimṓn) (moist place, meadow) +‎ -(o)logy.  The suffix -ology was formed from -o- (as an interconsonantal vowel) +‎ -logy.  The origin in English of the -logy suffix lies with loanwords from the Ancient Greek, usually via Latin and French, where the suffix (-λογία) is an integral part of the word loaned (eg astrology from astrologia) since the sixteenth century.  French picked up -logie from the Latin -logia, from the Ancient Greek -λογία (-logía).  Within Greek, the suffix is an -ία (-ía) abstract from λόγος (lógos) (account, explanation, narrative), and that a verbal noun from λέγω (légō) (I say, speak, converse, tell a story).  In English the suffix became extraordinarily productive, used notably to form names of sciences or disciplines of study, analogous to the names traditionally borrowed from the Latin (eg astrology from astrologia; geology from geologia) and by the late eighteenth century, the practice (despite the disapproval of the pedants) extended to terms with no connection to Greek or Latin such as those building on French or German bases (eg insectology (1766) after the French insectologie; terminology (1801) after the German Terminologie).  Within a few decades of the intrusion of modern languages, combinations emerged using English terms (eg undergroundology (1820); hatology (1837)).  In this evolution, the development may be though similar to the latter-day proliferation of “-isms” (fascism; feminism et al).

Two folio pages from Les Très Riches Heures du Duc de Berry. 

Intriguingly different from most in the genre is the Black Hours Manuscript (known also as the Morgan Black Hours), created between 1460-1480 (some sources claim the final artwork was completed by 1475) in Bruges in what is now the Flemish Region of Belgium.  Created probably for a patron or member of the Burgundian Court, it’s now held in Manhattan’s Morgan Library and Museum.  What is most striking about the Black Hours is the extensive use of dark blueish hues as the predominant background shading.  Highly unusual in any artistic form in this era, the color occurs because of the extremely corrosive process used to dye the vellum with iron gall ink.  The black pages are a rarity (and at the time an expensive one) and the miniatures all use tones, the palette throughout very limited and restricted to blue, old rose, green, gray and white, with a few touches of gold, a radical departure from the usual splashes of yellow and scarlet, the margins decorated with blue borders, gold acanthus leaves and the expected drolleries.  So distinctive are the stylistic elements that historians of art continue to debate the influences on the creators and traces of its motifs appear often in modern graphic art.

Futtock

Futtock (pronounced fuht-uhk)

In nautical design and construction, any of a number of curved (and otherwise shaped) timbers forming the lower, more curved portion of the frame in a wooden hull; one of the ribs in the frame of a wooden vessel.

1605-1615: From the Middle English futtek & votek, of uncertain origin but possibly a compound of the Old English fōt + hōc, or fut +‎ -uc (analysed as foot-hook or footock (“-ock” the diminutive suffix)) or a construct of the Old Dutch vot or fuot + hoek, or from buttock (from the jargon of timber merchants, the construct being butt (in the sense of a cut of timber) +‎ -ock.  Alternatively it may have been influenced by the Middle Dutch voetkijn, diminutive of voet (foot), the construct deconstructed as foot +‎ -kin.  The words in Old English from which the Middle English forms emerged may have been from the Old Norse construct fótr or fett & futt (big) + ek (timbr), or øks which gave the Old Norse fót'ek, futtek or futtøks, the Norwegian equivalent Norwegian being fot haki, fett eik (tømmer), or fett øks; meaning foot hook, big oak (timber) , or bold axe.  Futtock is a noun; the noun plural is futtocks.

One theory with much support is it was simply the Old English fōtuc (foot) +‎ -ock.  Many boatbuilders seem convinced the origin of futtock must obviously have been an alteration of foothook (the ribs in a boat frame one could use to “hook one’s foot under for stability while on board”.  Those with experience of standing in small craft while in rough waters will likely also support this etymology and similarly formed words include baloney from bologna, and cockamamie (originally “a decal, a design that can be transferred to a surface” and later re-purposed to mean something or someone ridiculous or absurd) from decalcomania. (from the French décalcomanie (process of transferring designs onto surfaces using decals) although cockamamie was once suggested to have a Yiddish connection on the basis of a vague similarity to certain words in the Jewish vernacular; the idea has long been discredited.

The sequence: Although modular systems now exist, historically, frames were built from the floor up, the second and subsequent futtocks added after each lower unit was secured.

Futtocks are the separate pieces of timber which form a frame (the rib-like structure) in a wooden ship and historically there are usually three or four (there can be five) futtocks to a rib in a ship of moderate size.  Futtocks are solid pieces of compass timber several of which make up a built frame, extending from the floor to the top timber.  The one closest to the keel is known is the ground futtock or naval futtock, the remainder being the “upper” futtocks while futtock riders are the large, vertical timbers strengthening the inside of the hull below the waterline.  A bilge futtock is a specialized form of frame futtock which covers the sweep of the bilge.  In a wooden vessel, a floor futtock is the lowest of the futtocks from which a built frame is made, running transversely across the top of the hog and through which the keel bolts are fitted (the outer ends often of differing lengths and are known as “wrung heads” or “wring heads”).  Sistered Frames are frames constructed by paired futtocks laid side by side and cross bolted together with the butts between the various futtocks staggered.  The cross-bolting was to enhance structural stability and was required because vessels are subject to both lateral and longitudinal stresses; recognition of this was the reason internal combustion engine builders in the 1960s began using cross-bolting to secure the main-bearing caps supporting the crankshaft.

Cross-bolting describes the placement of bolts at angles (ie essentially vertical vs horizontal although futtocks being inherently curved pieces, bolts are often installed at angles which follow the curve).  What the cross-bolting does is better absorb and distribute stresses which in a vessel can be both and lateral and longitudinal.  Note that depending on the hull profile desired, some futtocks can actually be straight.  

Spirket blocks (also called spirket chocks) were “filling chocks” fitted (1) between the floor futtocks and (2) the top of the hog and the underside of the keelson; usually spirket blocks were dovetailed into the floor futtocks but this method of construction is long obsolete.  The general name usually given to the pieces of timber which compose the frame of a ship such as floor timbers, futtock timbers and top timbers as also the stem or head timbers and the stern timbers was (logically): “timbers”.  Sometimes, the carved, ornamental pieces upon the munions of stern windows in the stead of pilasters were called stern timbers although such use is now less common.  The timberhead is the top of the uppermost frame futtock extending above the covering board to form a stiffener to the bulwark and to which the berthing is attached.  The cap rail or main rail is attached to its tops by means of a mortise and tenon joint and depending on the builder or the type of vessel, it could be a piece of timber separate from the frame.  The top timber was the uppermost of the futtocks in a built frame and which stops just below the underside of the covering board (except in sistered frames when one futtock is extended through the deck to form the timberhead).  The wrunghead was the outer end of the floor futtocks in a built frame, a technique now obsolete.  When wrungheads were used, the wrunghead wale was an especially thick piece of skin planking run over the outer ends (ie the wrungheads) of the floor futtocks.  A futtock band was fitted usually around a mast and existed as a locating mechanism to which a futtock (or another fitting) could be attached; such was their utility they were used for other purposes.  Futtock head is an unusual term in that it seems not to have been in use until the 1860s (although it’s so obvious it may have even then have been shipwright’s slang).  The futtock head described the upper part of a futtock, that part which extends above the top of the frame and is fastened to the ship's planking, its most vital function being to ensure the strength of the structure.

It is futtocks which are the building blocks (more correctly spars) of the ribs which are part of a ship's frame and the components which give a vessel its distinctive shape.  In anatomy, they can be compared with the ribcage of humans and many other animals.  Lindsay Lohan on Melrose Avenue, Los Angeles, April 2009 (left) and a vessel during restoration (right) illustrate the similarities.  This image of Lindsay Lohan (during her "thin" phase) has long been popular on thinspo and other pro-ana sites.

A futtock hole is the opening in a frame through which the futtock is inserted and fastened to the ship's planking.  Futtock holes typically are located at the top of the frame, the point at which the futtock head secured.  Such are the possibilities “futtock hole” offers that it must have been one of a shipyard’s more re-purposed terms.  Futtock lines are the lines used to measure the curvature of the futtock, the purpose being to ensure the cut is properly shaped and fitted to the ship's frame.   Almost always, futtock lines are made of rope or wire and are attached to the futtock at various points along its length, the curvature determined by pulling the futtock lines taut and measuring the distance between the points where the lines are attached.  A futtock staff is a wooden or metal rod, used to measure the curvature of a futtock and fulfils the function of a template and whether a futtock staff or futtock lines are used depends on things such as the size of the fittings and their accessibility.  Futtock staffs are marked with measurements corresponding to the desired curvature, enabling a shipwright to determine where alterations are needed.  During the measurement process, a futtock staff is inserted into the futtock hole, the curvature determined by comparing the position of the staff to the markings.

Futtock shroud.

The somewhat misleadingly named futtock shroud is a rope or wire attached to the futtock.  It is not a locating mechanism but is used to provide additional support and stability to the futtock (a la the guy-wires used on land for radio masts and such) by limiting or even preventing any shifting during a ship’s movements.  Almost always, a shroud is attached to the futtock at one end and to the ship's mast or another part of the rigging at the other end.  Usually, a shroud runs from the futtock plates on the sides of the top, downwards and inwards to a futtock band around the mast or directly to the lower shroud's futtock stave.  The futtock stave consists of a served piece of rope across and lashed to a lower shroud, below the top and near the masthead.  As a general principle (there were variations and in some cases, complete departures), staves were attached at the same distance below the top as the masthead is above the top, the purpose being to reinforce the lower shroud where the futtock shrouds terminate.

A classic, simple square frame.

A futtock plank is a piece of timber curved to fit the shape of a ship's hull.  Futtock planks provide additional strength and support, required because the physics of such things mean the stresses in the construction are multiplied at the point of attachment and they’re attached in a series of layers, each fastened to the layer below it using nails or screws.  The layers often do more than merely emulate a single thicker piece of because shipwrights can align with the grain of the timbers running at right angles or even diagonally.  A futtock plate is a metal plate which connects the futtock to the frame; it provides additional strength and simplifies installation, compared with using pure timber construction.  Usually made from steel high-strength alloys, the plates are attached with bolts or marine coach screws.

Simony

Simony (pronounced sahy-muh-nee or sim-uh-nee)

(1) The making of profit out of sacred things.

(2) In Christianity, the practice, now usually regarded as a sin, of buying or selling spiritual or ecclesiastical benefits such as pardons, relics, benefices or preferments.

The buying or selling of spiritual or sacred things, such as ecclesiastical offices, pardons, or consecrated objects.

1175–1225: From the Middle English & the twelfth century Old French simonie (selling of church offices; the sin of buying or selling sacred things), from the Late Latin simōnia (from Simon Magus (Σίμων ὁ μάγος in Greek, Simon Magvs in Latin), the Samaritan sorcerer (magician) who was rebuked by Peter when he tried to buy the power of conferring the Holy Spirit (Acts 8:9-24)).  The nouns simoniak & simoner (the alternative spelling was simonier) (one who practices simony) appear in documents around the turn of the fifteenth century but there’s no evidence the adverb simoniacally was in use before the mid-1700s.  Simony, simonist, simoner & simonism are nouns, simoniac is a noun & adjective, simonient is an adjective and simoniacally is an adverb; the noun plural is simonies.

Acts 8:9-24: Origin of the Church’s ban on outsourcing.

18: And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money.

19: Saying, give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

20: But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Simon Magus, known also as Simon the Sorcerer, was one of many magicians and, with competition fierce in a crowded market, he sought to increase his stock of magic tricks, gaining thereby a comparative advantage.  What he really wanted was to be thought of as one who, by laying on of hands, could make people feel filled with the Holy Spirit (the presence of the Lord), then a desired thing.

Saint Peter to Simon the Sorcerer: "Just don't do it; just say no."

When Simon Magus saw Peter and John deliver the presence by the laying of their on baptized believers, he offered money if they would confer on him the same power.  The pious pair were aghast at the idea one could buy the gift of God and urged Simon to repent so God might forgive him.  Hearing these words made Simon fearful and he pleaded with them to pray that nothing bad would befall him.  Whether Simon was truly repentant is never made clear although he did not immediately die so God did not at once smite him in his wrath.  Others were not so fortunate but Simon was the first heretic named in the New Testament and ever since, the Church has insisted on its monopoly in matters spiritual.  However, later popes, bishops and other clergy, while noting the the ruling of Peter & John as conferring on them exclusivity of supply in such matters, their interpretation didn't extend to banning profit from the business, something which would come to have profound consequences for Church and state. 

Compared with the unfortunate Ananias and Sapphira, Simon got off lightly.  In the Book of Acts (4:32), it’s recorded the early Christian disciples did not think of their possessions as their own but as the property of the collective to be used in the name of the Lord (not now a popular piece of scripture among the more materialist Christians).  Were money received by one, it belonged to all the apostles and were one to be found cheating, there were consequences and of course there had to be because, theologically, not only was the miscreant cheating others in the clergy, they were stealing from God Himself.  In Acts (5:1-11), it’s recounted that Ananias and his wife Sapphira sold their land but, when handing the proceeds to Peter, Anania kept some of the money for himself (the modern term in the study of governance & corruption in the distribution of foreign aid would be "siphoning").

5 But a certain man named Ananias, with Sapphira his wife, sold a possession,

2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.

5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

6 And the young men arose, wound him up, and carried him out, and buried him.

7 And it was about the space of three hours after, when his wife, not knowing what was done, came in.

8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.

9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.

11 And great fear came upon all the church, and upon as many as heard these things.

A salutary warning then, rather untypical of the New Testament, something more in the spirit of the vengeful God of the Old and it remains one of the passages in scripture most of modern Christianity prefers to ignore.  The endorsement of the death penalty often attracts little criticism but the notion of sharing with others one’s capital gains from the real-estate market would likely have little appeal to the many in evangelical congregations, although, given the corporate structure, the richer of the clergy might see some attraction.

The story has long been a struggle for theologians.  Although a injunction against lying is not one of the ten commandments (although it seems implied in (8) You shall not steal & (9) You shall not bear false witness), it wasn't explicitly prohibited although Ananias and Sapphira were struck dead simply for conspiring to lie; that would seem unfair for on the night Christ was tried, Peter himself lied three times yet was not thrice struck dead and anyway, as Peter acknowledged, they were under no obligation to donate the money.  It might then seem difficult to see just what was the sin so heinous that both deserved to die but theologians most often hint at something Aristotle might have called honor, what the social media marketing experts might call the quality of authenticity.  The transgression of Ananias and Sapphira was seeking the honor of their community in a manner dishonorable, shaming themselves as mere counterfeits; phoneys.  It was not the money which mattered, it was the fake news and, as Peter said, that news came from Satan for Satan had filled (to “the brim” in some translations) the heart of Ananias.  So, it's no great theological leap to see in their conduct as transgressions of (8) You shall not steal and (2) You shall not make any idols to worship (in that money had become an object of veneration).

La Mort de Saphire (The Death of Sapphira (1652)), oil on canvas by Nicolas Poussin (1594–1665).

People lie all the time and God does not smite them in his wrath but while all men might be equal before God, not all communities are equal.  When people lie to others in their community they are lying to others, to themselves and before God; it is a sin and one day they shall be judged.  But among the disciples of Christ himself, there can be no lies for to lie there is to lie about the work of the Holy Spirit and to speak that lie to God.  There can be only one consequence and that must be death.  It's a warning to those with the conceit to seek pre-eminence among the people of God, careerists seeking recognition, influence and power in God’s Church which is wrong for it is God alone who takes us into His Church (John 6:44, 65) and Him alone who elevates and ordains individuals to offices within (1 Corinthians 12:18, 28; Ephesians 4:11); as in all things, "the Lord giveth and the Lord taketh away; Blessed be the name of the Lord" (Job 1:21).  The vainglory of the self-aggrandizement of Ananias and Sapphira was the work of the mind and nature of Satan (Isaiah 14:13-14; Ezekiel 28:17) and was what made the couple willing instruments in the execution of his purposes.  Structuralists draw from the story a lesson about the authority of the hierarchical clergy and the nature of the institution of the Church.  Theologians writing their apologia (which seem always emphasise that Peter must be absolved of any responsibility) conclude the message is in everything we do we must love our neighbors as ourselves and seek not to accrue wealth, status and power.

In the early medieval church the legal position was unambiguous so the spirit was strong, even if the flesh of priests was sometimes weak, accusations of simony not uncommon, something encouraged presumably by the increasingly obvious wealth of not a few clergy.  In reaction, canon law banned what had become revenue streams derived from the supply of what had once been simple orders of service performed for events such as blessings or baptism.  Over the years many canons and edicts reinforced the sanctions, something necessitated by priests being good “black letter law” practitioners, eager to spot loopholes and eyes of needles through which money could pass.  Even papal bulls addressed the matter though it was a time of low literacy and distant channels of communications, things which helped imaginative priests hone their business model.  Famously, Gregory I (circa 540–604; usually styled Saint Gregory the Great, pope 590-604) condemned such transactions as “a simoniac heresy” but the problem was not the state of law but the efficiency of its enforcement, a familiar complaint in the modern secular world.

Despite it all, by the ninth and tenth centuries, simony had become so entrenched in the ecclesiastical structure that the very economy of the Church may have been dependent on the practices and in the eyes of the population, presumably was an accepted part of theology.  The more austere canon lawyers however found it disturbing and by the eleventh century, one of the debates between them concerned the issue of whether a priest who had gained his office by a simonical transaction (ie purchased it from a bishop) could be said to be validly ordained and this was not merely a tiresome technical point argued between lawyers: if an ordination was invalid, did this invalidate the legal effect of the rituals he’d since performed?  If so, were some marriages null & void, couples living in sin and unknowingly producing illegitimate children?  Were their baptisms valid or were there many unbaptised heathens?  That was bad enough but if so, would those who had died (and there would have been many), on that basis be sent not to Heaven but instead burn in Hell (discussions of some less unpleasant alternatives such as Limbo were not then well advanced)?

It was during the pontificate of Gregory IX (circa 1150-1241; pope 1227-1241) the sanctions were codified and it was done with a legal sledgehammer.  In issuing the Corpus Juris Canonici (literally “Body of Canon Law”) in 1234, Gregory provided the document which would provide the framework for the Church’s canon law for over 700 years and although subject to frequent refinement, it would not be replaced until 1917.  As a part of this, the matter of simony was dealt with in what might now be called “an omnibus provision”, the definitional basis for the offence so wide that just about any transaction “involving consideration” (ie money or some other benefit) might be caught in its net.

Canto XVIII, part of the eighth circle of Hell, in Divine Comedy (circa 1494), illustrated by Sandro Botticelli (Alessandro di Mariano di Vanni Filipepi; circa 1445–1510).

It’s said to have had a great reforming influence but of course the problem shifted shape rather than going away and in the fourteenth century, Dante Alighieri (circa 1265–1321) in Divina Commedia (Divine Comedy (circa 1310-1321)) detailed (not without glee) the fate of avaricious simoniacs including “clergymen, and popes and cardinals” who, dammed for “fraud” would be cast into the eighth circle of Hell, a hot, fiery place where they’d have ended up trapped for eternity in a flaming tomb, the frequent punishments including being whipped by demons, immersed in excrement and transformed into reptiles:

Rapacious ones, who take the things of God,
that ought to be the brides of Righteousness,
and make them fornicate for gold and silver!
The time has come to let the trumpet sound
for you;

Ever if not scared of lawyers, from the most humble monk to the pope himself, priests were scared of going to Hell so Dante’s words may have had some effect, even though he wrote in common Italian rather than Latin.  The lure of money though proved strong and although the sale of “indulgences” (essentially God’s forgiveness, often in bulk) was not the sole inspiration for the movement which led to the sixteenth century Protestant Reformation, it was probably the most celebrated and an indication of the way corruption tends to be hydra-headed, difficult to suppress and probably impossible to eradicate.  Still, it was the framework of canon law which provided the basis for the structures the Church of England would adopt to stamp out simony and it’s not hard to see traces of it in many of the anti-corruption statutes and institutions which exist today in many Western states.

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

Leap

Leap (pronounced leep)

(1) To spring through the air from one point or position to another; to jump.

(2) Quickly or suddenly to move or act.

(3) To cause to leap.

(4) A spring, jump, or bound; a light, springing movement.

(5) The distance covered in a leap; distance jumped.

(6) A place leaped or to be leaped over or from.

(7) A sudden or abrupt transition.

(8) A sudden and decisive increase.

(8) In folk mythology, to copulate with or coverture of (a female beast) (archaic).

(9) In slang, to copulate with (a human) (archaic).

(10) A group of leopards.

(11) In figurative use, a significant move forward.

(12) In figurative use, a large step in reasoning (often one that is not justified by the facts, hence the sceptical phrase “a bit of a leap” & “quite a leap”).

(13) In mining (also used in geology), a fault.

(14) In aquatic management, a salmon ladder; a trap or snare for fish, historically constructed with fallen from twigs; a “weely”.

(15) In music, a passing from one note to another by an interval, especially by a long one, or by one including several other intermediate intervals.

(16) An intercalary measure, best-known as “leap year”, “leap second” et al.

(17) In pre-modern measures of weight, half a bushel.

Pre 900: From the Middle English lepen, from the Old English hlēapan, from the Proto-West Germanic hlaupan, from the Proto-Germanic hlaupaną (a doublet of lope, lowp, elope, gallop, galop, interlope and loop).  It was cognate with the German laufen (to run; to walk), the Old Norse hlaupa the Gothic hlaupan, the West Frisian ljeppe (to jump), the Dutch lopen (to run; to walk), the Danish løbe and the Norwegian Bokmål løpe, from the primitive Indo-European klewb- (to spring; stumble) (and may be compared with the Lithuanian šlùbti (to become lame) & klùbti (to stumble).  The verb forms are tangled things.  The third-person singular simple present tense is leaps, the present participle leaping, the simple past leaped or leapt (lept & lope the archaic forms) and the past participle is leaped or leapt or (lept & lopen the archaic forms).  That leapt and leaped remain in concurrent use is another of those annoy things in English which are hangovers from their ancient entrenchments in regional use and, as a general principle leapt tends to be is preferred educated British English while leaped is seen more frequently in North America (although leapt is in those places not uncommon, especially in areas with historical ties to England).  The transitive sense as in “pass over by leaping” was in use by the early fifteenth century and there are references to the children’s game “leap-frog” documented in the 1590s, and so obvious was the use of that figuratively it probably quickly was adopted but the first attested entry dates from 1704.  The familiar “to leap tall buildings in a single bound” comes from the Superman comics of the 1940s although in idiomatic use, “leaps” has been paired with “bounds” since at least since 1720.  Leap is a noun, verb & adjective, leaper & leapling are nouns and leaping and leapt & leaped are verbs; the noun plural is leaps.

The leap year is “a year containing 366 days” and use dates from late fourteenth century Middle English lepe gere, a genuine innovation because no equivalent term existed in the Old English. The origin is thought to come from the effect of fixed festival days, which normally advance one weekday per year, to “leap” ahead one day in the week.  The Medieval Latin was saltus lunae (omission of one day in the lunar calendar every 19 years), the Old English form being monan hlyp.  The adjustments happened in the calendars of many cultures, always with the purpose of ensuring the man-made devices for tracking dates (and therefore time) remained consistent with the sun; summer needed always to feel like summer and winter like winter.  Different methods of handling the intercalary were adopted and in England the bissextile was the device.  The noun & adjective bissextile (plural bissextiles) dates from the early 1580s and was from the Latin bisextilis annus (bissextile year), the construct being bisextus + -ilis, deconstructed as bis- (two; twice; doubled) + sextus (sixth) + dies (day) and was a reference to the Julian calendar's original reckoning of its quadrennial intercalary day as a 48-hour 24 February (subsequently distinguished as the two separate days of the sixth day before the March calends (sexto Kalendas Martii) and the “doubled sixth day”.  In modern use, 24 February is now understood as “five days before 1 March” but in Roman use it was called “the sixth” because the counting of dates was then inclusive.

Trace element of Leap Year: Lindsay Lohan in Irish Wish.

For those who understand the reference, Lindsay Lohan's new Netflix movie Irish Wish (2024) is said by Irish reviewers to be "a mix of Leap Year meets Just My Luck meets Freaky Friday in which Lohan stars as quiet book editor Maddie Kelly, who embarks on a journey to find love by learning to love herself first."  Like Irish Wish, Leap Year (2010) was filmed in Ireland.

The replacement of the bissextile by the then novel 29 February every four years-odd appears such an obviously good idea it seems strange it took centuries universally to be adopted in England although the documents reveal the shift was certainly well in progress by the mid-fifteenth century and in an echo of later practices, the more curmudgeonly the institution, the slower the intrusion of the new ways, the Admiralty and houses of parliament ignoring 29 February until well into the 1500s.  It wasn’t until the Calendar (New Style) Act (1750) passed into law that 29 February received formal recognition in UK law.  The reform worked well from the start but in some jurisdictions, government lawyers took no chances and for the handful of souls born on a 29 February, their birth dates were deemed to be 28 February or 1 March for all legal purposes (eligibility for drivers licenses or pensions, age of consent etc).  One born on 29 February is a “leapling” and there are said to be a few as five million of these lonely souls on the whole planet.  In many countries hospitals and midwives note the frequency with which expectant mothers approaching March request staff do whatever is required to avoid them giving birth to a leapling, fearing the child will feel deprived by having fewer birthdays than their siblings of friends.  The math of the leap year is it is one (1) evenly divisible by 4, (2) except for years are evenly divisible by 100 except that (3) years evenly divisible by 400 are leap years.  So, 2000 was while 1900 was not; 2100 will not be a leap year, but 2400 will be.  However, because the rotation of the Earth is changing (and thus the length of days), as is its distance from the Sun, even a 29 February now and then is not enough to keep everything in sync.  So, there are also leap seconds, spliced in as needed and unlike 29 February, only those dealing with atomic clocks and such notice addition.

Leap is common in idiomatic use:  To do something in “leaps and bounds” suggests commendably quick progress.  A “leap in the dark” is to take some action while being uncertain of consequences and the related “leap of faith” is trusting in something that cannot be seen or proven so in a sense they’re two ways of saying much the same thing although “leap of faith” does also imply some trust in something or someone.  To have one’s heart “leap into one’s throat” is an allusion to the sensation felt sometimes in the throat when something scary happens.  To “leap for joy” is much the same as “jump for joy” and describes joyous happiness.  To “leap at” something is enthusiastically to take up an offer, avail one’s self of an opportunity etc.  When doing so, one might be said to “leap into action”.  To be cautioned to “look before you leap” is to suggest one should be sure of things before doing something; if one ignores the advice then it’s a “leap of faith” or a “leap into the dark”.  To “leapfrog” is to skip a step in some process, the connotation almost always positive.  To suggest someone “take a flying leap” is much the same as telling them to “go jump in the lake” or, as is now more common: “fuck off”.  The concept of the "quantum leap" was in 1913 introduced (as the "quantum jump") by Danish physicist Niels Bohr (1885–1962) in his "Bohr model" of the atom.  In the strange world of quantum mechanics it describes the discontinuous change of the state of an electron in an atom or molecule from one energy level to another and was adopted figuratively to refer to an "abrupt, extreme change".  In modern use, it has come to mean a large or transformative change, a use to which pedants sometimes object but this is how the English language works.  The “leap year bug” is jargon rather than a idiom and describes the growing number of instances of problems caused by computers (and related machines) for whatever reason not correctly handling the existence of leap years.  Most are caused by human error and some are not being rectified because the original error has been built upon to such an extent that it’s easier to handle the bugs as they occur.  If something is said to be “a bit of a leap” or “quite a leap” it means there's some scepticism about the relationship one thing and another (often cause & effect). 

Jaguar's Leaper

Leaper on 1960 Jaguar Mark 2.

The “Leaper” was the factory’s name for the leaping feline figure which for decades adorned the space atop or behind the grill on many Jaguars.  These embellishments were originally mere functional devices because they were literally the external radiator caps so the most important part of the design was that easily they could be unscrewed to allow coolant to be added.  Inevitably, the possibilities occurred to stylists (as such designers used to be called) and the once modest radiator cap became miniature (though many were anything but small) works of art to covey the image the manufacturer wished.  Jaguar’s founder, Sir William Lyons (1901–1985), had a eye for style and was appalled at some of the after-market ornaments being sold to some of the buyers of his SS (Standard Swallow) Jaguars in the pre-war years so commissioned his own, the company legend being there was an amateur sculptor on the staff who got the job.  Beginning in 1938, this became the Jaguar standard and it adorned the cars until 1951 although it didn’t appear on the XK120 which caused such a sensation at the 1948 London Motor Show, apparently because that car was such a flourish of modernity the inclination was to abandon such antiquated relics.  So, when the Jaguar Mark V was retired in 1951, so was the leaper.

The Jaguar leaper had teeth which sounds ominous for pedestrians but some of the hood emblems looked more lethal still.  Left to right (top row): Buick, Packard & Pierce-Arrow; (centre row): Rolls-Royce, Bentley & Mercury; (bottom row): Duesenberg, Mercedes-Benz & Nash.

Whether nostalgia overtook the factory or there was popular demand seems not to have been recorded but in 1955 the leaper leapt back onto the Jaguar saloons (though not the sports cars) and it was sleeker still, the back legs now outstretched and because radiators were now hidden behind grills, the leaper was fixed to the bonnet (hood) and this shape would be used until 1969, offered even as an option on the XK150.  A smaller version was fashioned for the long, low & wide Mark X in 1961 and it was in use until 1970 when the 420G was retired.  That seemed to be the end of the line for the leaper because one wasn’t included when the new XJ range was released in 1968.

Leaper on a US market 1999 Jaguar Vanden Plas (X308).  The US market Vanden Plas were the only Jaguars on which the leaper was used in conjunction with the fluted grill fitted to the home market (and some RoW (rest of the world)) Daimlers.  Because it was Mercedes-Benz and not Jaguar which held the US rights to the Daimler brand, Daimlers sold in the US were badged as Jaguar Vanden Plas although they were otherwise identical to Daimlers including the fluted fittings.  The supercharged Daimler Vanden Plas was the most exclusive of the X308s and was noted for details such as the rear picnic tables being crafted from solid burl walnut timber rather than the veneer over plastic used on cheaper models.

However, while Jaguar’s designers were convinced, the buyers were not and the leaper remained a popular after-market fitting on both the XJs (where it looked OK because of the car’s resemblance to the earlier generations) and the XJ-S (where frankly, it looked absurd).  Notably, demand for the return of the leaper was strong in the US and in response, the factory relented and a “safe” version was developed to please the safety-conscious American regulators, using a spring-loaded mechanism similar to the one Mercedes-Benz used for its three-pointed star, a variation later perfected to conform with European legislation governing “the external projections of motor vehicles”.  The end for the leaper finally came in 2005 although the profile lives on in a boot (trunk) badge used on modern Jaguars (including the ones which look like big Hyundais).