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 its source.  Rune, runecraft, runology, runographer, runographic, runography, runologist, runester, runesong, runestaff, runmaster, runemistress, runecarver, runecast, runecaster, runecasting, runestone, runesmith & runework are nouns, runic, runed, runeless, runelike & runish are adjectives and runically is an adverb; the noun plural is runes.

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 (Publius Cornelius Tacitus, circa 56–circa 120) 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; runes were never invented or a product of evolution but are eternal, pre-existent forces Odin himself discovered by undergoing a great 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-like imagery used for the cover art of Lindsay Lohan's album A Little More Personal (Raw) (2005).

Although in the style associated with runes, neither Ms Lohan nor Casablanca Records seem ever to have provided an authoritative decoding of the red graphic and there’s no record of any attempt to assign an esoteric or linguistic meaning.  The conclusion on fan sites was it should be thought a “stylized monogram” based on the initials “LL” although the design, while a “rune-like sigil”, cannot easily be re-constructed from standard rune sets.  It should be noted the cover art was thought to reflect a conscious attempt to position the album as something confessional, darker and edgier than her early output, the messaging something like “mystery, rawness and emotional exposure; in other words, “dark pop” rather than “pure pop”.  Given that, it’s possible the symbol may have been a direct “sampling” the Chinese character 生部 (“Radical 100” or “radical life”, one of the 23 Kangxi radicals (there are 214 radicals).  The five-stroke 生 (in Mandarin shēng (life)) is the 109^th indexing component in the “standard table of indexing of Chinese character components”, the best known use being the dictionaries of Simplified Chinese used both in the PRC (People’s Republic of China) and the renegade province of Taiwan.  Radical 100 is used as a stand-alone Chinese character and is one of the kyōiku kanji (clipped usually to “kanji”) taught in Japanese elementary schools as a “first grade kanji”.  How radical a departure was A Little More Personal (Raw) from 2004’s Speak is a matter for critics of such things but the ambition clearly was there.

Radical 100 (shēng (life)) sticker from Tee Public. with life essentials (laptop, Sharpie, coffee).

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 long 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, life, threats and consequences.  There’s no discussion of heaven and hell or any after-life, no judgement beyond that of one's fellow men.

Bibliosmia

Bibliosmia (pronounced bib-lee-oz-mee-ah)

(1) The pleasant aroma issuing from (usually older) books.

(2) The smell of books, pleasing or not (contested).

2014: A compound word, the construct being biblio- + -osmia, bibliosmia was a neologism coined by English academic Dr Oliver Tearle and released into the wild in a (since deleted) tweet on X (then called Twitter) on 24 February 2014; the original definition was “the act of smelling books”.  Biblio was (via an uncertain path) from the Ancient Greek βιβλίον (biblíon) (small book) which originally was a diminutive of βίβλος (bíblos) (book), from βύβλος (búblos) (papyrus) (the name from the ancient Phoenician city of Byblos, which manufactured and exported papyrus to be used as writing material).  In Esperanto (the most widely used of the IALs (international auxiliary language), construction of which began late in the nineteenth century) Biblio meant “Bible” and thus was always capitalized.  The constructed suffix –(o)smia was from the Latin osmia, nominative, accusative & vocative plural of osmium, from the Ancient Greek ὀσμή (osmḗ), (stench, stink), referring to the smell of its tetroxides (any oxide containing four oxygen atoms in each molecule).  Deconstructed, bibliosmia translates as “booksmell” which sounds less than compelling and is an indication why Dr Tearle turned to Ancient Greek for a veneer of linguistic respectability.  He risked the wrath of the purists who don’t approve of mixing Greek with Latin when forming neologisms but doubtless would note the constructed suffix came ultimately from the Greek.  Bibliosmia is a noun.  Because it remains a neologism not yet acknowledged even by descriptive dictionaries (ie those which document language as it’s used rather than listing “standard words”), there are no derive forms but plausibly some could be constructed as needed including:

Bibliosmiaphile: One who loves the smell of old books (or all books if one accepts the more recent, wider definition of bibliosmia).

Bibliosmiaphilia: The love of the smell of books.

Bibliosmiaphobia: An aversion to the smell of books which really would be a thing because many have heightened sensitivity to odors; theis neen not have anything to do with a dislike of books.

Bibliosmic: The adjectival form.

Bibliosmatous: Another adjectival form.

Bibliosmiac: A noun which could be used of those with the predilection (or re-purposed as an adjective).

Dr Tearle is a lecturer in English at Loughborough University in the English county of Leicestershire and curates the blog Interesting Literature: A Library of Literary Interestingness.  His neologism bibliosmia has (to a small but appreciative audience) proved a popular addition to the tongue but bibliophiles are a tough crowd to please and there has been only restrained enthusiasm for his offering colygraphia (writer's block).  The construct of colygraphia was coly- +. graphia.  Coly- (which is used also as “cœly-”) was not a standard Greek prefix; it was a phonetic constructed from the Ancient Greek κολύω (kolýō) (I hinder, prevent, obstruct, forbid) which was related to κόλυσις (kólysis) (hindrance, prevention).  The suffix -graphia (which Latin picked up as –graphia) was from the Ancient Greek –γραφία, from the noun γραφή (graphḗ) (writing, drawing, description, or representation) from the root verb γράφω (gráphō) (to write, to draw, to inscribe).

Noted bibliosmiaphile Lindsay Lohan with books.

The different fates of bibliosmia (which has been embraced) and colygraphia (which has been ignored except by sites listing it as a word which has been ignored) illustrate how words are little different from memes or pop songs: some catch on and some don’t.  Bibliosmia had the advantage of being a word which evoked in many a fond memory and when defined, probably summoned in the senses a memory of such a smell (even one imagined) and smell is a powerful trigger.  By contrast, for most, “writer’s block” wouldn’t have a positive association.  The book fiends might have been impressed more by a construct like laudagraphia or porlocgraphia (allusions to Samuel Taylor Coleridge’s (1772-1834) now discounted excuse for bouts of writer’s block) and while neither exactly stick to the conventions of word construction, the respectability of the literary connection will be compensation.

Aroma Retail explains the chemistry of the smell of books, old & new.

It’s the interaction of chemical processes over time which lends old books the characteristic smell so many seem genuinely to enjoy.  Because there are regional and historic variations in the ways books have been produced, the fragrances which waft from the leaves can vary and this is something subject also to the environment in which the volumes are stored (temperature, light, air quality, humidity etc).  Because books contain a mix (which as technology evolved became more complex) of VOCs (volatile organic compounds), as materials (paper, ink, binding adhesives) fragment and degrade, tiny particles of solids are separated and microscopic volumes of gas are trapped; when a book is opened, some of these fragments some of the gas is released, propelled into the surrounding atmosphere by the pressure created by the movement of the pages.  Mildew or mold (found especially where storage conditions are less than ideal (especially regarding exposure to moisture)) can contribute their own musty or earthy odor but mostly it’s a product of slow chemical decomposition and can be thought a kind of olfactory record of time, materials, and conditions.  The mechanical processes which produce the scent includes:

(1) Lignin breakdown. Lignin is a natural polymer in wood pulp and was once commonly used in the production of paper; as it degrades, it produces vanillin (the same compound that gives vanilla its smell), along with phenols and other aromatic compounds.  Among the most significant of the compounds contributing to the palette of “old book smells” are toluene which produces sweet aromas & furfural which adds almond and coffee overtones.  Combined with the vanilla-like emanations from vanillin, what emerges is a sweet aroma and this is part of the appeal, our fondness for the sweet pre-dating even the emergence of the human species and related to our eternal quest for fat, salt & sugar.

(2) Cellulose degradation: Paper is composed largely of cellulose and this breaks down into compounds like furfural and acetaldehyde (both of which contribute to sweet, almond-like or grassy smells).

(3) Acetic and other acids: These give off a slightly vinegar-like tang, something exacerbated by being stored in places with high humidity.

(4) Binding glues and leather: Before the development of modern, mass-produced synthetics, most glues were animal-based (the origin of the nickname “glue factory” for the knackeries where “slow racehorses” were sent for “processing”) and these typically, over time (and again influenced by environmental conditions) released a musty or slightly sweet odor.  Leather bindings contribute aldehydes and other organic compounds, each with a distinctive scent.

Bibliosmia (n.) The smell and aroma of old or good books (2022) by Kendaric Imahso & Mirana Imahso.  A journal of 110 pages, it's described as a Reading Log, Bookworm Journal, Book Review, Book Lovers Organizer & Bibliophile’s Logbook Paperback.

This is the stuff which people smell and what aficionados call bibliosmia.  As a technical point, although there’s doubtlessly much overlap, not all bibliophiles are bibliosmists.  A bibliophile can be either (1) one who loves books or (2) one who collects books and among the latter, there are many who are interested not at all in the content, focused instead on things rarity, condition (dust jackets a fetish), publication date (first editions much sought), the presence of the author’s signature, perhaps with an inscription (dedicated ideally to someone famous or infamous) and details of construction (hardback; leather bound etc).  While there are collectors who cherish both the object and the text within, many are essentially just traders for whom the value of a book lies in the profits to be made.  Almost all probably notice the odours (there is “new book smell” and “old book smell”) but only some truly relish the experience.

Amorphous Antique Book Perfume Oil. 

Conceptually, oils and sprays which provide an "old book" or "book shop" fragrance are similar to the "leather smell" sprays now available for those with cars with vinyl upholstery.  The best of the modern vinyls are now visually indistinguishable from leather but some still long for the incomparable olfactory experience.  Those with fond memories of hours among the stacks in libraries or browsing through bookshops can at home burn Antique Book Perfume Oil in their oil burners, enhancing the reading experience. 

That experience is a construct and one valued not because of the intrinsic characteristics of the aroma(s) but because of the memories which can be triggered.  Researchers long ago determined smell is a uniquely powerful trigger of memories because of the way the brain processes olfactory information through direct and primal pathways deeply tied (hard-wired the popular if somewhat misleading term) to emotion and memory.  What the neurology community discovered was that uniquely among the five senses, smell was the only one to bypass the thalamus (the brain’s sensory “relay station”), going directly to the olfactory bulb which has intimate connections to (1) the amygdala (governing emotions) and (2) the hippocampus (memory formation).  As an evolutionary advantage, what the arrangement meant was information from a critical sensor of danger (smell) was almost immediately available to the brain’s decision-making process to (1) act upon and (2) store for future reference.  Ultimately, it meant scents can trigger emotional and autobiographical memories immediately and vividly, often before an individual identifies or describes the smell.  Many smell associations are formed in early childhood, a critical period for emotional and sensory development and the memory links remain strong because they were encoded so early in life and it’s believed much of this strength comes from smell being fully-formed long before language, meaning there early recollections remain eternally raw and unfiltered. 

Mural

Mural (pronounced myoor-uhl)

(1) A large picture painted or affixed directly on a wall or ceiling.

(2) A greatly enlarged photograph attached directly to a wall.

(3) A wallpaper pattern representing a landscape or the like, often with very widely spaced repeats so as to produce the effect of a mural painting on a wall of average size; sometimes created as a trompe l'oeil (“deceives the eye”).

(4) Of, relating to, or resembling a wall.

(5) Executed on or affixed to a wall.

(6) In early astronomy, pertaining to any of several astronomical instruments that were affixed to a wall aligned on the plane of a meridian; formerly used to measure the altitude of celestial bodies.

1400–1450: From the late Middle English mural, from the Latin mūrālis (of or pertaining to a wall), the construct being mūr(us) (wall) + ālis (the Latin suffix added to a noun or numeral to form an adjective of relationship; alternative forms were āris, ēlis, īlis & ūlis).  The Latin mūrālis was from the Old Latin moiros & moerus, from the primitive Indo-European root mei (to fix; to build fences or fortifications) from which Old English picked-up mære (boundary, border, landmark) and Old Norse gained mæri (boundary, border-land).  In the historic record, the most familiar Latin form was probably munire (to fortify, protect).  The sense of "a painting on a wall" seems to have emerged as late as 1915 as a clipping of "mural-painting" (a painting executed upon the wall of a building), a term in use since at least 1850 and derived from mural in its adjectival form.

The adjective intermural (between walls) dates from the 1650s, from the Latin intermuralis (situated between walls), the construct being from inter- (between) + muralis (pertaining to a wall) from mūrus (wall).  The adjective intramural (within the walls (of a city, building etc)) dates from 1846, the construct being intra- (within) + muralis (pertaining to a wall) from mūrus (wall); it was equivalent to Late Latin intramuranus and in English, was used originally in reference to burials of the dead.  It came first to be used in relation to university matters by Columbia in 1871.  Mural is a noun, verb & adjective; muraled is a verb & adjective, muralist & muralism are nouns and muraling is a verb; the noun plural is murals.  The adjectives murallike, muralish & muralesque are non-standard and the adverb murally is unrelated, murally a term from heraldry meaning “with a mural crown” and used mostly in the technical terms “murally crowned” & “murally gorged”.  A mural crown was a crown or headpiece representing city walls or towers and was used as a military decoration in Ancient Rome and later as a symbol in European heraldry; its most common representation was as a shape recalling the alternating merlons (raised structures extending the wall) atop a castle’s turret which provided defensive positions through which archers could fire.  The style remains familiar in some of the turrets which sometimes on the more extravagant McMansions and in the chess piece properly called the rook but also referred to as a castle.

Lindsay Lohan murals in the style of street art (graffiti): In hijab (al-amira) with kebab roll by an unknown street artist, Melbourne, Australia (left), the photograph the artist took as a template (centre) and in a green theme in Welcome to Venice mural by UK-born Californian street artist Jules Muck (b 1978) (right).  While a resident of Venice Beach, Ms Lohan lived next door to former special friend, DJ Samantha Ronson (b 1977).

In multi-cultural Australia, the kebab roll has become a fixture in the fast-food scene with variations extending from vegan to pure meat, the term “kebab” something of a generic term meaning what the vendor decides it means.  Cross-culturally the kebab roll also fills a niche as the standard 3 am snack enjoyed by those leaving night clubs, a place and time at which appetites are heightened.  After midnight, many kebab rolls are sold by street vendors from mobile carts and those in the Middle East will not be surprised to learn barbaric Australians sometimes add pineapple to their roll.  The photograph of Ms Lohan in hijab was taken during a “doorstop” (an informal press conference) after her visit in October 2016 to Gaziantep (known to locals as Antep), a city in the Republic of Türkiye’s south-eastern Anatolia Region.  The purpose of the visit was to meet with Syrian refugees being housed in Gaziantep’s Nizip district and the floral hijab was a gift from one of the residents who presumably assisted with the placement because there’s an art to a well-worn al-amira.  Ms Muck’s work was a gesture to welcome Ms Lohan moving from Hollywood to Venice Beach and the use of green is a theme in many of her works.  Unfortunately, Ms Lohan’s time in Venice Beach was brief because she was compelled to return to New York City after being stalked by the Freemasons.

Mural montage: Donald Trump (b 1946; US president 2017-2021 and since 2025) osculating with Mr Putin (Vladimir Vladimirovich Putin; b 1952; president or prime minister of Russia since 1999), Benjamin Netanyahu (b 1949; Israeli prime minister 1996-1999, 2009-2021 and since 2022), Boris Johnson (b 1964; UK prime-minister 2019-2022), Francis (1936-2025; pope 2013-2025) and “Lyin’ Ted” Cruz (b 1970; US senator (Republican-Texas) since 2013).

Probably not long after the charcoal and ochre of the first cave paintings was seen by someone other than the artist, there emerged the calling of “art critic” and while the most common fork of that well-populated profession focuses on the aesthetic, art has also long been political.  The mural of course has much scope to be controversial because they tend to be (1) big and (2) installed in public spaces, both aspects making the things highly visible.  Unlike a conventionally sized painting which, even if large, a curator can hang in some obscure spot or put into storage, the mural is just where it is and often part of the built environment; there it will be seen.  In art history, few murals have more intriguing tales than Michelangelo’s (Michelangelo di Lodovico Buonarroti Simoni; 1475–1564) ceiling and frescos (1508-1512) in the Vatican’s Sistine Chapel but although there were at the time of the commissioning and completion few theological or political squabbles, there were the Vatican’s usual personal and institutional tensions, cardinals and bishops with their own agendas (some financial) peeking and poking into why Julius II (1443–1513; pope 1503-1513) had handed the juicy contract to someone thought primarily a sculptor rather than a painter.

Sistine Chapel, The Vatican, Rome.

The political stoush came later.  At the time, the nudity had been noted and while some voices were raised in opposition, there was no attempt to censor the work because during the High Renaissance, depictions of nudity (on canvas, in marble etc) were all around including in the Vatican but decades later, during the sittings of the Council of Trent (1545–1563), critiques of “nakedness” in art became more vocal.  That was especially the case after the Counter-Reformation (circa 1550–circa 1670) produced a more severe Church, a development with many repercussions, one of which was the “fig-leaf campaign” in which an artist was commissioned to paint over (especially male) genitalia, the traditional “fig leaf” the preferred device.  Perhaps curiously, despite the early appearance of the motif in the art of Christendom, for centuries the fig leaf wasn’t “obligatory” although they appear often enough that at times they must have been at least “desirable” and in other periods and places clearly “essential”.  The later infamous “Fig Leaf Campaign” was initiated by Pope Paul IV (1476–1559; pope 1555-1559) and continued by his successors although it was most associated with the ruling against “lasciviousness” in religious art made in 1563 by the Council of Trent.  It was something very much in the spirit of the Counter-Reformation and it was Pius IV (1499–1565; pope 1559-1565) who commissioned artist Daniele da Volterra (circa 1509–1566) to paint over the genitalia Michelangelo had depicted on his ceiling, extending his repertoire from strategically positioned leaves to artfully placed draperies or loincloths; Romans to his dying day nicknamed Volterra “Il Braghettone” (the breeches maker).  As late as the nineteenth century Greco-Roman statues from antiquity were still having their genitals covered with fig leaves (sometimes detachable, a trick the British Museum later adopted to protect Victoria’s (1819–1901; Queen of the UK 1837-1901) delicate sensibilities during her infrequent visits).  Another example of practical criticism was the edict by Pius IX (1792–1878; pope 1846-1878) that extant male genitalia on some of the classical statues adorning the Vatican should be “modified” and that involved stonemasons, sculptors and other artisans receiving commissions to “modify or cover” as required, some fig leaves at the time added.  It is however a myth popes sometimes would be seen atop a ladder, chisel in hand, hammering away for not only did they hire "the trades" to do their dirty work, what was done was almost always concealment rather than vandalism.

Then a work in progress, this is one of the few known photographs of Diego Rivera's mural in New York City's Rockefeller Center.  According to the Workers Age of 15 June, 1933, the image was "...taken surreptitiously by one of Rivera's aides..."  

Still, no pope ever ordered Michelangelo’s creation painted over but not all artists were so fortunate.  On 9 May 1933 (by coincidence a day when the Nazis publicly were burning books), New York’s very rich Rockefeller family ordered Mexican artist Diego Rivera (1886-1957) to cease work on his mural depicting "human intelligence in control of the forces of nature", then being painted in the great hall of the 70-storey Rockefeller Center in New York City.  Taking photographs of the mural was also prohibited.  What incurred the family’s wrath was the artist's addition of a depiction of Bolshevik revolutionary comrade Vladimir Lenin (1870–1924; head of government of Russia or Soviet Union 1917-1924) against a background of crowds of unemployed workers.  Comrade Lenin had not appeared in the conceptual sketch (entitled Man at the Crossroads Looking with Hope and High Vision to the Choosing of a New and Better Future) the artist had provided prior to the commission being granted.  Nelson Rockefeller (1908–1979; US vice president 1974-1977 and who earned immortality by having "died on the job") genuinely was a modern art fan-boy and attempted to negotiate a compromise but it was the nadir of the Great Depression, marked by plummeting industrial production, bank failures and an unemployment rate approaching 25%; other family members, knowing there was in the air talk of revolution (the Rockefeller family had much to lose), didn’t want unemployed getting ideas.  To them, Lenin was close to being the devil incarnate and "the devil makes work for idle hands".  The mural was covered by a canvas drape until February 1934 when, under cover of darkness, it was broken up and carted off to be dumped, the family dutifully having paid the artist his US$21,000 fee.

Pavlova

Pavlova (pronounced pav-luh-vuh, pahv-loh-vuh, pav-luh-vuh or pah-vluh-vuh (Russian)).

A meringue cake, topped typically with whipped cream and fruit or confections.

Circa 1930: Named after Russian ballet ballerina Anna (pronounced ah-nuh) Pavlova (1885-1931).  Pavlova is a transliteration of the Russian surname Па́влова (Pávlova), the feminine variant of Па́влов (Pávlov).  Pavlova is a noun and Pavlovian is an adjective; the noun plural is pavlovas.  The standard short form (of the cake) is "pav" and if used as a proper noun, there's an initial capital.

Julia from Pampered Menial (1975) by Pavlov’s Dog.

Although coined at much the same time, the adjective Pavlovian is unrelated to the Russian ballerina or meringue cakes.  It refers to the theories & experimental work of Russian physiologist Ivan Petrovich Pavlov (Ива́н Петро́вич Па́влов; 1849-1936), especially in connection with the conditioned salivary reflexes of dogs in response to the mental stimulus of the sound of a bell (in the West, his work was in 1911 originally referred to as the “Pavloff method” because of a misunderstanding by editors).  His work was a landmark in experimental behavioralism, inducing a dog associatively to link a biologically potent stimulus (food) with a previously neutral stimulus (a bell).  The phrase “Pavlov’s dog” entered English to describe a conditioned response (reacting to a situation on the basis of taught behavior rather than reflectively).  One interesting aspect of comrade Pavlov’s career is he made no secret of his opposition to many aspects of communism in the Soviet state built by comrade Stalin (1878–1953; leader of the USSR 1922-1953), on occasions making his views plain even to the general secretary himself.  Despite that, no action appears ever to have been taken against him and after he died (at 86 of natural causes), he was granted a grand funeral.

Anna Pavlova with Jack.

Anna Pavlova was famous for her interpretation of The Dying Swan, a solo dance choreographed by Mikhail Fokine (1880-1942) to Camille Saint-Saëns's (1835-1921) Le Cygne (The Swan) from Le Carnaval des animaux (The Carnival of the Animals (1922)), commissioned as a pièce d'occasion (an artistic work produced for a special event) for the ballerina who performed it on some 4000 occasions.  It's a short, intense piece which follows the last moments of a swan and for years Ms Pavlova kept a pet swan called Jack.  That she lent her name to a light, meringue-based dessert with a crisp crust and soft, marshmallowy centre was a consequence of the impression she made on tours of Australia & New Zealand during the 1920s.  Such was her elegance, lightness, and grace on stage, the meringue’s airy texture was seen as the culinary expression of her ethereal dancing style, chefs seeking to create something which was at once a thing of swirling style yet also ephemerally fragile.

Rendered by Vovsoft as cartoon character: Lindsay Lohan with a pavolva she'd just whipped up.

New Zealand is a small country in the remote South Pacific which has over the years produced some notable figures such as (1) Lord Rutherford (1871–1937) who, although a physicist who regarded other branches of science as mere applications of engineering which worked within the laws of physics, was awarded the 1908 Nobel Prize in chemistry and is most remembered for his work which led to the atom being split in 1932, (2) Sir Edmund Hillary (1919–2008) who, with the Sherpa mountaineer Tenzing Norgay (1914–1986), was the first to ascend Mount Everest and (3) Sir David Low (1891–1963) who was among the most noted and prolific political cartoonists between the troubled 1930s and the early Cold War years.  The country has also for more than a century fielded what has been usually the world’s most successful rugby union side (the recent inconsistency of the All Blacks not withstanding) and memories are long, the try disallowed by a Scottish referee in a 1905 test against Wales at Cardiff Arms Park (Wales 3, All Blacks 0) still a sore point.

Mango, passion fruit & limoncello pavlova.

Less bitter but no less contested than the matter of the disallowed try is the origin of the pavlova, the invention of which is claimed by both Australia and New Zealand.  What all agree is the cake is a mixture of egg whites and sugar, topped usually with cream and fresh fruit, named after the Russian ballerina Anna Pavlova who toured both countries during the 1920s.  Researchers on both sides of the Tasman Sea (referred to by locals as “the ditch”) have long trawled cook books and newspapers to find the earliest entry but according to the Oxford English Dictionary (OED), New Zealand appears to hold the evidential advantage, a recipe from there having been verified as published in 1927 while the oldest claimed entry from Australia dates from 1935.  That however resolves only the use of Ms Pavlova’s name as the description, pastry chefs adding cream to meringue known even in the nineteenth century and the 1927 recipe in the book Davis Dainty Dishes, published by the Davis Gelatine company, was a multi-colored jelly concoction.  New Zealand’s historians of food concede the culinary point but cite recipes from 1928 & 1929 which are definitely of meringue, cream and fruit.  Strangely perhaps, the OED remained on the lexicographical fence, listing the origin as an ambiguous "Austral. and N.Z."

Espresso martini pavlova

Preparation: 1 hour

Cooking: 2 hours:

Serves: 10-12

Ingredients

8 egg whites
Pinch of cream of tartar
1 tablespoon ground coffee powder
430 gm (2 cups) caster sugar
2 tablespoons of corn-flour
1 teaspoon white vinegar
600 ml (l carton) thickened cream
125 ml (½ cup) coffee liqueur
2 teaspoons cocoa powder
Chocolate-coated coffee beans (to decorate)
Dark chocolate curls (to decorate)
Coffee vodka syrup
2 tablespoons vodka
2 teaspoons arrowroot
100 grams (½ cup, firmly packed) brown sugar
125 ml (½ cup) prepared espresso coffee

Instructions

(1) Preheat oven to 120^o C (100^o C fan forced) (250^o F (210^o F fan forced).  Draw a 200 mm (8 inch) circle on 2 sheets of baking paper.  Place each sheet, marked side down, on a baking tray.

(2) Use an electric beater with a whisk attachment to whisk the egg whites and cream of tartar in a clean dry bowl until firm peaks form.  Gradually whisk in the coffee powder.  Add the sugar, 1 tablespoon at a time, whisking constantly until the sugar dissolves and the mixture is thick and glossy.  Beat in the corn-flour and vinegar.

(3) Divide meringue mixture among the 2 marked circles on the prepared trays. Use a palette knife to spread mixture into 2 evenly shaped discs.  Bake for 2 hours or until meringues are dry and crisp.  Turn off oven. Leave meringues in the oven, with the door slightly ajar, until cooled completely.

(4) Meanwhile, to make the coffee vodka syrup, combine the vodka and arrowroot in a small bowl.  Combine the sugar and coffee in a small saucepan.  Bring to the boil over high heat, stirring, until the sugar dissolves. Reduce heat and simmer for 3 minutes or until the syrup has thickened slightly.  Stir in the vodka mixture and return to the boil, boiling for 1 minute or until thickened.  Remove from heat and transfer to a small bowl and set aside to cool.  Place in the fridge until required.

(5) Use electric beaters to beat the cream in a bowl until soft peaks form. Beat in the coffee liqueur and cocoa until firm peaks form.

(6) Place 1 pavlova disc on a serving plate. Top with half the cream mixture. Drizzle with a little coffee vodka syrup. Scatter with coffee beans and chocolate curls.  Repeat with the remaining disc, cream mixture, syrup, coffee beans and chocolate curls.  Serve.

A century-odd on, an issue still: Auckland Airport, New Zealand, December 2023.