Vulpine

Vulpine (pronounced vuhl-pahyn or vuhl-pin)

(1) Of or resembling a fox.

(2) Possessing or being thought to posses the characteristics often attributed to foxes ( crafty, clever, sly, cunning etc).

1620-1630: From the Latin vulpīnus (foxy, fox-like, of or pertaining to a fox), the construct being vulp(ēs) (fox) + -īnus.  Vulpēs was from the earlier volpes (genitive vulpis, volpis) of unknown origin, though though probably from the  primitive Indo-European wl(o)p and cognate with the Welsh llywarn (fox), the Classical Greek ἀλώπηξ (alṓpēx) (fox), the Armenian աղուէս (ałuēs), the Albanian dhelpër, the Lithuanian vilpišỹs (wildcat) and the Sanskrit लोपाश (lopāśa) (jackal, fox).  The Latin suffix -inus was from the Proto-Italic -īnos, from the primitive Indo-European -iHnos and cognate with the Ancient Greek -ινος (-inos) and the Proto-Germanic -īnaz.  It was used to indicate "of or pertaining to, usually a relationship of position, possession, or origin.  Vulpine is a noun & adjective, vulpinism & vulpinist are nouns and vulpinary is an adjective; the noun plural is vulpines.

The Holy Fox, Lord Halifax: The Right Honourable Edward Frederick Lindley Wood, First Earl of Halifax, KG, OM, GCSI, GCMG, GCIE, TD, PC, was a leading Tory (Conservative & Unionist Party) politician of the inter-war and war-time years; among other appointments, he was Viceroy of India, foreign secretary and ambassador to the United States.  He was known as the Holy Fox because of his devotion to church, the hunt and Tory politics though was more holy than foxy and perhaps too punctilious ever to be truly vulpine.  He was also born too late; had he lived a century earlier, he’d likely be remembered as an eminent statesman of the Victorian era but even before 1945, he seemed a relic of the bygone age.

A fox and other beasts: Count Galeazzo Ciano (1903–1944; Italian foreign minister 1936-1943, left), Lord Halifax (1881–1959; UK foreign secretary 1938-1940 centre left), Neville Chamberlain (1869–1940; UK prime minister 1937-1940, centre right) and Benito Mussolini (1883–1945; Duce & Italian prime minister 1922-1943, right), Rome, January 1939.

Some three months after signing the infamous Munich Agreement that rubber-stamped Adolf Hitler's (1889-1945; Führer (leader) and German head of government 1933-1945 & head of state 1934-1945) takeover of Czechoslovakia, Chamberlain and Halifax visited Rome to confer with Mussolini.  Although it had long been obvious the Duce had been drawn into the German orbit, British foreign policy was still based on the hope war could be avoided and, having seen appeasement prevent immediate conflict over Berlin's demands about Czechoslovakia, the hope was to find a way to appease Rome, the goal at the time little more ambitious than the maintenance of the status quo in the Mediterranean.  Pointless in retrospect, the meeting, held between 11-14 January 1939, was the last attempt through official channels to tempt the Duce away from the entanglement with Hitler to which, in reality, he was already committed although he certainly didn't expect war to be declared as soon as things transpired.The spirit of the meeting was well captured in Count Ciano's diary.  Ciano's entries are not wholly reliable but he was one of the century's great diarists, an astute observer and, too clever to be much bothered by principles, he painted vivid pictures of some of the great events of those troubled years.  Mussolini, flattered by Hitler and  already seeing himself as a Roman emperor, must have thought he was being visited by the ghosts of the past, Chamberlain looking like the provincial lord-mayor he'd once been and Halifax the archbishop he probably wished he'd become.

“In substance, the visit was kept on a minor tone, since both the Duce and myself are scarcely convinced of its utility. . . . How far apart we are from these people!" Ciano noted in his diary.  "It is another world."After dinner with Mussolini he recorded the Duce's feelings: "These men are not made of the same stuff as the Francis Drakes and the other magnificent adventurers who created the British Empire.  These, after all, are the tired sons of a long line of rich men, and they will lose their Empire,... The British do not want to fight. They try to draw back as slowly as possible, but they do not want to fight."  Whatever other mistakes he may have made, on that night in Rome, Mussolini made no error in his summary of the state of thought in Downing Street and the Foreign Office.  "Our conversations with the British have ended" Ciano concluded and "Nothing was accomplished."  He closed the diary that evening with the note "I have telephoned Ribbentrop (Joachim von Ribbentrop (1893–1946; Nazi Foreign Minister 1938-1945) that the visit was a big lemonade [ie a farce].”

Foxy Eyes by Skinklink.

In zoology, the family Canidae is divided into (1) Vulpini (foxes) and (2) Canini (wolves, dogs, coyotes, and jackals).  From these beasts comes the metaphorical use of “canine” and “vulpine”, both tending to be used of character traits rather than appearance.  In the metaphorical sense, “canine” is associated with qualities such as friendship loyalty, trustworthiness, dependability, devotion and loyalty, thus the phrase: “Dog is man’s best friend”, pointed variants appearing in quips from politicians such as Frederick II’s (Frederick the Great, 1712–1786, Prussian king 1740-1786): “The more I learn of the nature of man, the more I value the company of dogs” and Harry Truman’s (1884–1972; US president 1945-1953): “Want a friend in Washington? Get a dog”.  Jeff Kennett (b 1948; premier of the Australian state of Victoria 1992-1999) would late adapt that Truman doctrine and coined one to use in an internecine squabble, disparaging Peter Costello (b 1957; Treasurer of Australia, 1996-2007) for possessing “all the attributes of a dog - except loyalty”.  If “canine” brings to mind honestly and guilelessness, “vulpine” does not.  Because foxes stereotypically are though sly, clever and cunning, they’re regarded not as loyal companions but solitary creatures whose every calculation in life is one of shrewd self-interest, their folkloric reputation for deceit well-deserved.

Amanda Knox in court during her appeal against her conviction for murder, Perugia, Italy, September, 2011.

The terms (of both endearment and disparagement) “foxy” and “vulpine” can be used interchangeably but context must be studied to determine which meaning is being deployed.  A US citizen studying in Italy, Amanda Knox (b 1987) was twice wrongfully convicted of murder by Italian courts and, as a young, photogenic American accused of killing the young lady who was at the time her flat-mate, the trials received extensive international coverage.  It wasn’t long before the media were referring to Ms Knox as “Foxy Knoxy” and while many assumed that was typical tabloid journalism and a use of “foxy” in the sense of “sexy young woman” (perhaps with an overtone of “manipulative”), it was revealed to be her nickname on MySpace (an early social media site on which Rupert Murdoch (b 1931) would book a big loss), the moniker gained from the pace and agility she displayed in her youth on the soccer (football) pitch.  Of Ms Knox, the use of “foxy” can be debated but it would never be appropriate to speak of her as “vulpine”.

The dapper Franz von Papen during the first Nuremberg Trial.

Both however could be applied to Franz von Papen (1879-1969; German chancellor 1932 & vice chancellor 1933-1934) who appears in the history books described variously as “vulpine”, “foxy”, “the sly old fox” and “the old silver fox”.  No author has ever used these terms to suggest von Papen was “sexy” and the references are all to his cunning, slyness and extraordinary ability, over many decades, to extricate himself from situations where his prospects seemed dismal or doomed.  Few have ever quibbled over André François-Poncet (1887–1978; French ambassador to Germany 1931-1938) famous thumbnail sketch of von Papen: “There is something about Papen that prevents either his friends or his enemies from taking him entirely seriously” and the Frenchman was acknowledged a fair judge of politicians, even Hitler more than once admitting: “Poncet is the most intelligent of the diplomats I've known”, to which he’d sometimes pause to add (especially if anyone from the foreign office was in earshot): “…including the German ones.”  Most Germans were as sceptical as the ambassador.  General Kurt von Schleicher (1882–1934; German chancellor 1932) who was a confidant of Generalfeldmarschall Paul von Hindenburg (1847–1934; Reichspräsident (1925-1934) of Germany 1925-1934) schemed and plotted to have the dilettante von Papen appointed chancellor, believing his inexperience and known political ineptitude make him a malleable tool (others would later make the same mistake with Hitler).  When astonished associates protested: “Papen has no head for administration”, the General replied” “He doesn’t need a head, his job is to be a hat”.

Back-seat driver.

Then serving as vice-chancellor, von Papen sits behind Hitler during a parade, Berlin, May 1933.  The car is a Mercedes-Benz 770K (W07, 1930-1938) Cabriolet D.  Despite the "K" ("Kompressor" in the context of the 770s), not all W07 770Ks were supercharged but all those suppled to the Chancery had the Roots type "blower".  Big, heavy and with less than slippery aerodynamic qualities the 770K needed the power of its 7.7 litre (468 cubic inch) straight-8 but despite the mass, the updated 770K (W150, 1938-1943) could top 100 mph (160 km/h) on the long straights of the new Autobahns although such was the fuel consumption that even with its 195 litre (52 US gallon; 43 Imperial gallon) tank, when cruising at high speed, the time between "top-ups" could be brief.

Von Papen’s brief chancellorship went badly (later, narrowly he would avoid being murdered by the Nazis) but, foxy as ever, he remained a part of the Third Reich’s political and diplomatic establishment almost to the end.  One of the century’s great survivors, after being indicted for (Count 1) conspiracy to commit crimes against peace and (Count 2) waging aggressive war, he was acquitted by the IMT (International Military Tribunal) in the first Nuremberg Trial (1945-1946), a verdict which disappointed some but didn’t surprise those lawyers who’d found the conspiracy charge dubious in many aspects and thought the defendant too remote from the business of waging war.  He was subsequently convicted by a German de-Nazification court but his two years in captivity were not unpleasant, spent mostly in a hospital and, upon release, he resumed his robust good health.  Many of his more obviously credentialed contemporaries were either murdered by their “friends” or sent to the gallows by their opponents but the old fox lived to his ninetieth year, dying peacefully in his bed.

Lindsay Lohan’s “Fursona”, one of the Canine Cartel’s NFTs (non-fungible token).

Launched in August 2021 on Ethereum, the Canine Cartel NFT was a generative NFT collection launched in late August 2021 on Ethereum.  The collection included a reputed 10,000 unique (ERC‑721) canine characters, each with what was claimed to be “randomly generated traits” (subsequent analysis would correct that) inspired by ten dog breeds, the fictional back-story being of dogs which formed a “cartel” that emerged victorious over feline rivals in a stylized Sinaloa-inspired turf war.  As all know, cats are evil so the happy ending was good triumphed over evil.  There was a charitable element to the project, the first 10 ETH raised (some 10 % of mint revenue) pledged to dog shelters.  At the time, there was quite a buzz around EFTs and (with a mint price of 0.05 ETH per NFT) the drop apparently sold out quickly but like many EFT “bubbles”, expectations of profits were not realized by most speculators and recent floor prices have hovered around 0.0045 ETH on very low volumes.  The Canine Cartel model was a classic example of the promotional technique used when speculative interest in NFTs was high and was one common to many ventures, some of which by centuries pre-date the internet.

Carnival

Carnival (pronounced kahr-nuh-vuhl)

(1) A traveling amusement show, having sideshows, rides etc.

(2) Any merrymaking, revelry, or festival, as a program of sports or entertainment.

(3) In the Christian ecclesiastical calendar, the season immediately preceding Lent, often observed with merrymaking; Shrovetide.

(4) A festive occasion or period marked by merrymaking, processions etc and historically much associated with Roman Catholic countries in the period just before Lent.

(5) A sports meeting.

(6) In literary theory (as the noun carnivalization & verb carnivalize), to subvert (orthodox assumptions or literary styles) through humour and chaos.

(7) In sociology, a context in which transgression or inversion of the social order is given temporary license (an extension of the use in literary theory).

(8) Figuratively, a gaudily chaotic situation.

(9) As a modifier (often as “carnival atmosphere?”) a festive atmosphere.

1540–1550: From the Middle French carnaval, from the Italian carnevale, from the Old Italian carnelevare (taking meat away), from older Italian forms such as the Milanese carnelevale or Old Pisan carnelevare (to remove meat (literally “raising flesh”)) the construct built from the Latin caro (flesh (originally “a piece of flesh”)) from the primitive Indo-European root sker- (to cut) + levare (lighten, raise, remove), from the primitive Indo-European root legwh- (not heavy, having little weight).  Etymologists are divided on the original source of the term used by the Church, the alternatives being (1) carnem levare (to put away flesh), (2) carnem levāmen (meat dismissal), (3) carnuālia (meat-based country feast) and (4) carrus nāvālis (boat wagon; float).  What all agree upon is the ecclesiastical use would have come from one of the forms related to “meat” and the folk etymology favors the Medieval Latin carne vale (flesh, farewell!).  Spreading from the use in Christian feast days, by at least the 1590s it was used in the sense of “feasting or revelry in general” while the meaning “a circus or amusement fair” appears to be a 1920s adoption in US English.  The synonyms can include festival, celebration, festivity, fiesta, jubilee, gala, fete, fête, fest, fair, funfair, exhibit, exhibition, revelry, merriment, rejoicing, jamboree, merrymaking, mardi gras, jollity, revel, jollification, exposition and show.  Which is chosen will be dependent on region, context, history etc and (other than in ecclesiastical use) rules mostly don’t exist but there seem to be a convention that a “sporting carnival” is a less formal event (ie non-championship or lower level competitions).  The alternative spelling carnaval is obsolete.  Carnival & carnivalization are nouns, carnivalize, carnivalizing & carnivalized are verbs, and carnivalic, carnivalistic, carnivalesque, carnivallike, precarnival & noncarnival are adjectives; the noun plural is carnivals.

Not just meat: Francis (1936-2025; pope 2013-2025) on fasting for Lent.

Originally, a carnival was a feast observed by Christians before the Lenten fast began and wasn’t a prelude to a sort of proto-veganism.  It was a part of one of religion’s many dietary rules, one which required Christians to abstain from meat during Lent (particularly on Fridays and during certain fast days), carnival the last occasion on which meat was permissible before Easter.  The Christian practice of abstaining from meat evolved as part of a broader theology of penance, self-denial, and imitation of Christ’s suffering, the rationale combining biblical precedent, symbolic associations and early ascetic traditions, the core of the concept Christ’s 40 days of fasting in the wilderness (Matthew 4:1–11, Luke 4:1–13).  Theologically, the argument was that for one’s eternal soul to enter the Kingdom of Heaven, a price to be paid was Imitatio Christi (earthly participation in Christ’s suffering).  Much the early church valued suffering (for the congregants if not the clergy and nobility) and the notion remains an essential theme in some Christian traditions which can be summed up in the helpful advice: “For everything you do, there’s a price to be paid.”

Donald Trump (b 1946; US president 2017-2021 and since 2025) in 2016 on his private jet, fasting for Lent.

By voluntarily abstaining from certain foods, Christians imitated Christ’s self-denial and prepared spiritually for Easter: sharing in His suffering to grow in holiness.  Meat was seen a symbol of feasting and indulgence, an inheritance from Antiquity when “flesh of the beasts of the field” was associated with celebration rather than everyday subsistence, the latter something sustained typically by seafood, fruits and grains so voluntarily (albeit at the behest of the Church) choosing temporarily to renounce meat symbolized forgoing luxury and bodily pleasure, cultivating humility and penitence.  As well as the theological, there was also a quasi-medical aspect to what Tertullian (Quintus Septimius Florens Tertullianus, circa 155–circa 220) commended as “forsaking worldly indulgence” in that fasting took one’s thoughts away from earthly delights, allowing a focus on “prayer and spiritual discipline”, strengthening the soul against “sinful temptations”.  Another layer was added by the Patristics (from the Latin pater (father)), a school of thought which explored the writings and teachings of the early Church Fathers.  Although it was never a universal view in Patrology, there were those who saw in the eating of meat a connection to animal sacrifice and blood, forbidden in the Old Testament’s dietary laws and later spiritualized in Christianity, thus the idea of abstinence as a distancing from violence and sensuality.  Finally, there was the special significance of Fridays, which, as "Good Friday" reflected the remembrance of the crucifixion of Christ and his death at Calvary (Golgotha); the early Christians treated every Friday as a mini-fast and later this would be institutionalized as Lent.

Lindsay Lohan arriving at the Electric Daisy Carnival (left) and detail of the accessory worn on her right thigh (right), Memorial Coliseum, Los Angeles, June 2010.  The knee-high boots were not only stylish but also served to conceal the court-mandated SCRAM (Secure Continuous Remote Alcohol Monitor) bracelet.

The allowance of fish during Lent had both pragmatic and theological origins, its place in the Christian diet a brew of symbolism, biblical precedent and cultural context.  As a legal and linguistic point, in the Greco-Roman scheme of things fish was not thought “flesh meat” which was understood as coming from warm-blooded land animals and birds.  Fish, cold-blooded and aquatic, obviously were different and belonged to a separate category, one which Christianity inherited and an implication of the distinction was seafood being viewed as “everyday food” rather than an indulgent luxury.  This was a thing also of economics (and thus social class), the eating of fish much associated with the poorer coastal dwellers whereas meat was more often seen on urban tables.  Notably, there was also in this a technological imperative: in the pre-refrigeration age, in hot climates, often it wasn’t possible safely to transport seafood inland.  The Biblical symbolism included Christ feeding the multitudes with a few “loaves and fishes” (Matthew 14:13–21), several of the apostles were fishermen who Christ called upon to be “fishers of men” (Mark 1:16–18) and the ichthys (fish symbol) was adopted as early Christian emblem for Christ Himself.  Collectively, this made fish an acceptably modest food for a penitential season.  All that might have been thought justification enough but, typically, Medieval scholars couldn’t resist a bit of gloss and the Italian Dominican friar, philosopher & theologian Saint Thomas Aquinas (1225–1274) decided abstinence aimed to “curb the concupiscence of the flesh” and, because meat generated more “bodily heat” and pleasure than fish, it was forbidden while fish was not.  That wasn’t wholly speculative and reflected the humoral theory from Antiquity, still an orthodoxy during the Middle Ages: fish seen as lighter, cooler, and less sensual.

Notting Hill Carnival, London.

Traditionally, there was also a Lenten prohibition of dairy products and eggs, each proscription with its own historical and symbolic logic and the basis of Shrove Tuesday (Pancake Day) and Easter eggs (though not the definitely un-Christian Easter bunny).  The strictness derived partly from Jewish precedents notably the vegetarian edict in Daniel 10:2–3 and the idea of a “return to Edenic simplicity” where man would eat only plants (Genesis 1:29) but also an aversion to links with sexuality and fertility, eggs obviously connected with sexual reproduction and dairy with lactation.  What this meant was early Christian asceticism sought to curb bodily impulses and anything connected with fleshly generation and (even if indirectly), thoughts of sex.

Historically, a time of absolution when confessions were made in preparation for Lent, Shrovetide described the three days immediately preceding Lent (Shrove Sunday, Shrove Monday & Shrove Tuesday, preceding Ash Wednesday).  The construct being shrove +‎ -tide, the word was from the late Middle English shroftyde.  Shrove was the simple past of shrive, from the Middle English shryven, shriven & schrifen, from the Old English sċrīfan (to decree, pass judgement, prescribe; (of a priest) to prescribe penance or absolution), from the Proto-West Germanic skrīban, from the late Proto-Germanic skrībaną, a borrowing from the Latin scrībō (write).  The word may be compared with the West Frisian skriuwe (to write), the Low German schrieven (to write), the Dutch schrijven (to write), the German schreiben (to write), the Danish skrive (to write), the Swedish skriva (to write) and the Icelandic skrifa (to write).  The –tide suffix was from the Middle English –tide & -tyde, from the Old English -tīd (in compounds), from tīd (point or portion of time, due time, period, season; feast-day, canonical hour).  Before refrigeration, eggs and dairy naturally accumulated during springtime as hens resumed laying and animals produced more milk.  Being banned during Lent, stocks thus had to be consumed lest they be wasted so a pragmatic way to ensure economy of use was the pancake (made with butter, milk & eggs), served on the feast of Shrove Tuesday (Pancake Day).  Following Easter, when eggs returned to the acceptable list, “Easter eggs” were a natural festive marker of the fast’s end.

Carnival Adventure and Carnival Encounter off Australia’s eastern Queensland coast.

Although dubbed “floating Petri dishes” because of the high number of food poisoning & norovirus cases, cruise ships remain popular, largely because, on the basis of cost-breakdown, they offer value-for-money packages few land-based operators can match.  The infections are so numerous because (1) there are thousands of passengers & crew in a closed, crowded environment, (2) an extensive use of buffets and high-volume food service, (3) a frequent turnover of crew & passengers, (4) port visits to places with inconsistent sanitation, health & food safety standards and (5) sometimes delayed reporting and patient isolation.

However, although the popular conception of Medieval Western Christendom is of a dictatorial, priest-ridden culture, the Church was a political structure and it needed to be cognizant of practicalities and public opinion.  Even dictatorships can maintain their authority only with public consent (or at least acquiescence) and in many places the Church recognized burdensome rules could be counter-productive, onerous dietary restrictions resented especially by the majority engaged for their living in hard, manual labor.  Dispensations (formal exceptions) became common with bishops routinely relaxing the rules for the ill, those pregnant or nursing or workers performing physically demanding tasks.  As is a common pattern when rules selectively are eased, a more permissive environment was by the late Middle Ages fairly generalized (other than for those who chose to live by to monastic standards).

Carnival goers enjoying the Sydney Gay & Lesbian Mardi Gras: This is not what Medieval bishops would have associated with the word “carnival” but few events better capture the spirit of the phrase “carnival atmosphere”.

The growth of dispensations (especially in the form of “indulgences” which were a trigger for the Protestant Reformation) was such it occurred to the bishops they’d created a commodity and commodities can be sold.  This happened throughout Europe but, in France and Germany, the “system” became institutionalized, the faithful even able to pay “butter money” for the privilege of eating the stuff over Lent (a kind of inverted “fat tax”!) with the proceeds devoted to that favourite capital works programme of bishops & cardinals: big buildings.  The sixteenth century tower on Normandy’s Rouen Cathedral was nicknamed “Butter Tower” although the funds collected from the “tax” covered only part of the cost; apparently even the French didn’t eat enough butter.  As things turned out, rising prosperity and the population drifts towards towns and cities meant consumption of meat and other animal products increased, making restrictions harder to enforce and the Protestant reformers anyway rejected mandatory fasting rules, damning them as man-made (“Popery!” the most offensive way they could think to express that idea) rather than divine law.  Seeing the writing nailed to the door, one of the results of the Council of Trent (1545–1563) was that while the Church reaffirmed fasting, eggs and dairy mostly were allowed and the ban on meat was restricted to Fridays and certain fast days in the ecclesiastical calendar.

Archbishop Daniel Mannix in his library at Raheen, the Roman Catholic's Church's Episcopal Palace in Melbourne, 1917-1981.

By the twentieth century, it was clear the Holy See was fighting a losing battle and in February 1966, Paul VI (1897-1978; pope 1963-1978) promulgated Apostolic Constitution Paenitemini (best translated as “to be penitent”) making abstinence from meat on Fridays optional outside Lent and retained only Ash Wednesday and Good Friday as obligatory fast days for Catholics.  It was a retreat very much in the corrosive spirit of the Second Vatican Council (Vatican II, 1962-1965) and an indication the Church was descending to a kind of “mix & match” operation, people able to choose the bits they liked, discarding or ignoring anything tiresome or too onerous.  In truth, plenty of priests had been known on Fridays to sprinkle a few drops of holy water on their steak and declare “In the name of our Lord, you are now fish”.  That was fine for priests but for the faithful, dispensation was often the “luck of clerical draw”.  At a time in the late 1940s when there was a shortage of good quality fish in south-east Australia, Sir Norman Gilroy (1896–1977; Roman Catholic Archbishop of Sydney 1940-1971, appointed cardinal 1946) granted dispensation but the stern Dr Daniel Mannix (1864–1963; Roman Catholic Archbishop of Melbourne 1917-1963) refused so when two politicians from New South Wales (Ben Chifley (1885–1951; prime minister of Australia 1945-1949) and Fred Daly (1912–1995)) arrived in the parliamentary dining room for dinner, Chifley’s order was: “steaks for me and Daly, fish for the Mannix men.”

In the broad, a carnival was an occasion, event or season of revels, merrymaking, feasting and entertainments (the Spanish fiestas a classic example) although they could assume a political dimension, some carnivals staged to be symbolic of the disruption and subversion of authority.  The idea was a “turning upside down of the established hierarchical order” and names used included “the Feast of Fools”, “the Abbot of Misrule” and “the Boy Bishop”.  With a nod to this tradition, in literary theory, the concept of “carnivalization” was introduced by the Russian philosopher & literary critic Mikhail Bakhtin (1895–1975), the word appearing first in the chapter From the Prehistory of Novelistic Discourse (written in 1940) which appeared in his book The Dialogic Imagination: chronotope and heteroglossia (1975).  What carnivalization described was the penetration or incorporation of carnival into everyday life and its “shaping” effect on language and literature.

The Socratic dialogues (most associated with the writing of the Greek philosophers Xenophon (circa 430–355 BC) and Plato (circa 427-348 BC)) are regarded as early examples of a kind of carnivalization in that what appeared to be orthodox “logic” was “stood on its head” and shown to be illogical although Menippean satire (named after the third-century-BC Greek Cynic Menippus) is in the extent of its irreverence closer to the modern understanding which finds expression in personal satire, burlesque and parody.  Bakhtin’s theory suggested the element of carnival in literature is subversive in that it seeks to disrupts authority and introduce alternatives: a deliberate affront to the canonical thoughts of Renaissance culture.  In modern literary use the usual term is “carnivalesque”, referring to that which seeks to subvert (“liberate” sometimes the preferred word) assumptions or orthodoxies by the use of humor or some chaotic element.  This can be on a grand scale (ie an entire cultural movement) or as localized some malcontent disrupting their book club (usually polite affairs where novels are read and ladies sit around talking about their feelings).

Portrait of Leo Tolstoy (1887), oil on canvas by Ilya Repin (1844-1930), Tretyakov Gallery, Moscow, Russia.

He expanded on the theme in his book Problems of Dostoevsky's Poetics (1929) by contrasting the novels of Leo Tolstoy (1828-1910) and Fyodor Dostoevsky (1821–1881).  Tolstoy’s fiction he classified as a type of “monologic” in which all is subject to the author's controlling purpose and hand, whereas for Dostoevsky the text is “dialogic” or “polyphonic” with an array of different characters expressing a variety of independent views (not “controlled” the author) in order to represent the author's viewpoint.  Thus deconstructed, Bakhtin defined these views as “not only objects of the author's word, but subjects of their own directly significant word as well” and thus vested with their own dynamic, being a liberating influence which, as it were, “conceptualizes” reality, lending freedom to the individual character and subverting the type of “monologic” discourse characteristic of many nineteenth century authors (typified by Tolstoy).

Portrait of Fedor Dostoyevsky (1872), oil on canvas by Vasily Perov (1834-1882), Tretyakov Gallery, Moscow, Russia.

Dostoevsky’s story Bobok (1873) is cited as an exemplar of carnival.  It has characters with unusual freedom to speak because, being dead, they’re wholly disencumbered of natural laws, able to say what they wish and speak truth for fun.  However, Bakhtin did acknowledge this still is literature and didn’t claim a text could be an abstraction uncontrolled by the author (although such things certainly could be emulated): Dostoevsky (his hero) remained in control of his material because the author is the directing agent.  So, given subversion, literary and otherwise, clearly has a history dating back doubtlessly as many millennia as required to find an orthodoxy to subvert, why was the concept of carnivalization deemed a necessary addition to literary theory?  It went to the form of things, carnivalization able especially to subvert because it tended to be presented in ways less obviously threatening than might be typical of polemics or actual violence.

Camembert & Brie

Camembert (pronounced kam-uhm-bair or ka-mahn-ber (French))

(1) A village in the Normandy region of France.

(2) A mellow, soft cheese, the centre of which is creamy and of a golden cream color, made from cow's milk.

1867 (the cheese): The cheese is named after Camembert, the village near Argentan, Normandy where it originated.  The village name was from the Medieval Latin Maimberti (field of Maimbert), a West Germanic personal name derived from the Proto-Germanic maginą (strength, power, might) and the Proto-Germanic berhtaz (bright).  A rich, sweet, yellowish cream-cheese with the name Camembert was first sold in 1867, but the familiar, modern form of the cheese dates from 1791.  Camembert is a masculine form; the strong, genitive Camembertes or Camemberts and there is no plural.

Camembert labels from the Serge Schéhadé collection.

A tyrosemiophile is one for whom collecting the colorful (usually round) labels affixed to wooden boxes of Camembert cheese wheels is (depending on where they sit on the spectrum) variously a hobby, calling or obsession.  The practice is called tyrosemiophilia (the construct being the Ancient Greek tyro (cheese) + semio (sign; label) + philos (love) and while there appears to be no documented use of tyrosemiophobia (morbid dread or aversion to Camembert cheese labels), there’s no reason why someone who suffered some disturbing experience with a wheel of Camembert wouldn’t become a tyrosemiophobe.  Collecting objects with a high degree of structural similarity (Camembert cheese labels, beer bottle tops etc) has much appeal for some and in cultural studies is classed as “connoisseurial collecting”, described as a collecting focused on variations within a narrow type (which can be structural, thematic chronologic etc but tends to exclude much within the field collected by those casting a wider net).  The hobby (or whatever) falls under the rubric of “typological accumulation” in which objects are exemplars of a “type” and while each is to some degree different, their attraction lies in the similarity, something like Karl Marx’s (1818-1883) exasperated description of peasants as “…like a sack of potatoes, all the same, yet all different”.

Camembert labels from the Serge Schéhadé collection.

Whether such things especially draw “obsessional collectors” doesn’t seem to have been studied but the characteristics of the stuff (Camembert cheese labels a classic example): (1) structurally similar objects, (2) tiny differences (colors, typography etc) and (3) adaptability to being stored or displayed in a precise, geometrical form may hint at the personality type attracted.  Cognitive psychology has identified how pleasing some find “variation within sameness” and that seemed in some way linked to PRDW (pattern recognition dopamine reward) in which the brain rewards the subject for creating, modifying or spotting subtle distinctions within a structured set.  Cheese production being an ongoing business, the collecting of Camembert labels is obviously not a closed system but within the whole, it can be possible to achieve “complete sets” (a single producer, region, period etc) and this aspect too is a thing among collectors.

Camembert labels from the Serge Schéhadé collection.

Among producers, there is something of a tradition of making the labels miniature “works of art” with themes including, florals, farm animals, fields of grass, famous (dead) figures from history and, of course, comely milkmaids in period costumes.  There is in France the CTF (Club Tyrosémiophile de France), which has existed since 1960 and still conducts annual conferences (a significant part of which are the “swap-meet” sessions at which members can sell or exchange labels and like any commodity, based on desirability (the prime determinate usually rarity), the value of items varies.  Collectively the club’s inventory now includes several million labels, many of which are on display at the Camembert Museum in Vimoutiers, Normandy and there are plans to digitize the collection and make them publicly accessible.  That millions of different cheese labels exist may not surprise those who recall the (apparently apocryphal) quote attributed to Charles de Gaulle (1890-1970; President of France 1959-1969): “How can one govern a country which has 246 varieties of cheese?” because, even in Le Général’s time, the true count was well into four figures.  In a sign of the times, as the CTF’s membership roll dies off, numbers are shrinking because the young seem not attracted to the cause.  Interestingly, it’s said the artistic labels (called étiquettes in French) date from circa 1910 where they were used as means of attracting children, the idea being the same as the little trinkets distributed in breakfast cereal boxes; the small proto-consumers being trained as “influencers” there to persuade their parents to buy more cheese so they could afforce their label collection.

The flaccid cheese wheel in surrealist art: La persistència de la memòria (The Persistence of Memory) is Salvador Dalí’s (1904-1989) most reproduced and best-known painting.   Completed in 1931 and first exhibited in 1932, since 1934 it has hung in New York’s Museum of Modern Art (MoMA).

Salvador Dalí’s (1904-1989) most reproduced and best-known painting, La persistència de la memòria is better known by the more evocative title: Melting clocks.  Amused at the suggestion the flaccidity of the watches was a surreal pondering of the implications of Albert Einstein's (1879-1955) theory of special relativity (1905), Dalí provided an earthier explanation, saying his inspiration came from imagining a wheel of Camembert melting in a Catalan summer sun.  Dali's distortions were of course a deliberate device.  Celebrities who manage inadvertently to produce their own by not quite mastering Photoshop or other image-editing software quickly find the internet an unforgiving critic.  For better or worse, AI artificial intelligence has now reached the point where such manipulation is often close to undetectable.

Brie (pronounced bree)

(1) A mainly agricultural region in north-east France, between the Seine and the Marne, noted especially for its cheese.

(2) A salted, creamy, white, soft cheese, ripened with bacterial action, originating in Brie and made from cow's milk.

(3) A female given name (with the spelling variant Bree), from the French geographical region but also as a truncation of Brianna.

1848 (the cheese): The name of the cheese is derived from the name of the district in department Seine-et-Marne, southeast of Paris, the source being the Gaulish briga (hill, height).  The English brier (a type of tobacco pipe introduced circa 1859) is unrelated to the cheese or the region in France which shares the name.  The pipes were made from the root of the Erica arborea shrub from the south of France and Corsica, from the French bruyère (heath plant) from the twelfth century Old French bruiere (heather, briar, heathland, moor), from the Gallo-Roman brucaria, from the Late Latin brucus (heather), from the Gaulish bruko- (thought linked with the Breton brug (heath), the Welsh brwg and the Old Irish froech).  The noun plural is bries.

Lindsay Lohan with cheese board, rendered by Vovsoft as a pen drawing: Clockwise from top left, Camembert, Shropshire, Morbier, Nerina & Appenzeller.

Before the French crown assumed full-control in the thirteenth century, the region of Brie was from the ninth century divided into three sections ruled by different feudal lords, (1) the western Brie française (controlled by the King of France), corresponding approximately to the modern department of Seine-et-Marne in the Île-de-France region, (2) the eastern Brie champenoise (controlled by the Duke of Champagne), forming a portion of the modern department of Marne in the historic region of Champagne (part of modern-day Grand Est) and (3) the northern Brie pouilleuse, forming part of the modern department of Aisne in Picardy.  As well as the cheese, Brie is noted for the culturing of roses, introduced circa 1795 by the French explorer Admiral Louis-Antoine, Comte de Bougainville (1729–1811).  Papua New Guinea’s (PNG) Bougainville Island and the Bougainvillea flower were both named after him.

Whipped Brie dip.

A trick of commercial caterers, wedding planners and others who have to gain the maximum visual value from the food budget is whipped Brie dip.  Often a feature of charcuterie boards or a flourish at wine & cheese events, apart from the taste, the main attraction is that aerating Brie almost doubles its volume, making it a cost-effective component.  Technically, the reason the technique works so well as a base is the aeration increases the surface area of the material which comes into contact with the taste receptors.  There are few rules about what goes into a whipped Brie dip although honey, salty bacon & lemon-infused thyme tend often to be used, some including crushed walnuts.  Timing has to be managed because it’s at its best just after being prepared and served at room temperature; if it’s chilled it sets hard and becomes difficult to spread and will break any cracker being dipped.  So, it can be a last-minute task but preparation time is brief and it’s worth it.

Brie & Camembert

Wheel of Camembert.

Both thought delicious by cheese fiends, Brie & Camembert are often confused because the appearance is so similar, both soft, creamy cheeses with an edible white rind and tending to be sold in wheels (squat little cylinders) though it’s easier to tell the difference with cheeses made in France because there they usually maintain the convention that a Camembert will be smaller (unless it’s a baby Brie or petit Brie which will be indicated on the label).  Because most Brie is matured in larger wheels, it’s often sold in wedges, rare among Camembert because the wheels are so small.  However, in the barbaric English-speaking world where anything goes, Brie is sometimes sold in smaller sizes.  Traditionally, like most, they were farmhouse cheeses, but have long been produced mostly in larger artisanal cheeseries or on an industrial scale.

Wheel of Brie.

Both originally created using unpasteurized cow's milk, thanks to the dictatorial ways of humorless EU eurocrats and their vendetta against raw milk, they’re now almost always made with pasteurized milk although there remain two AOP (Appellation d'origine protégée (Protected designation of origin)) unpasteurised Bries, Brie de Meaux & Brie de Melun and one AOP Camembert, Camembert de Normandie, said best to be enjoyed with French cider.  As a cheese, Brie is characterized as being refined, polite and smooth whereas a Camembert is more rustic, the taste and texture earthier (food critics like to say it has more of a “mushroomy taste”), cream being added to the curd of Brie which lends it a milder, more buttery finish and double and triple Brie are even more so.  To ensure the integrity of the brand, French agricultural law demands that a double-cream cheese must contain 60-70% butterfat (which results a fat content around 30%+ in the finished product.  Although variations exist, according to calorieking.com.au, Brie contains 30.5g fat and 18.5g protein per 100g and the same amount of Camembert, 25g fat and 19.5g protein.

Visually, if left for a while at room temperature, it’s easier to tell the difference because a Camembert will melt whereas Brie will retain its structure.  Because of the marked propensity to melt into something truly gooey, Camembert is often used in cooking, sometimes baked and paired with cranberry sauce or walnuts but. Like Brie, is also a staple of cheese plates, served with things like grapes or figs and eaten with crackers, crusty bread and just about any variety of wine.  One local tradition in the Brie region was the Brie Noir (a type of longer-ripened Brie) which villagers dipped into their café au lait over breakfast.

Turkey, Camembert and cranberry pizza (serves 4)

Ingredients

4 medium pita breads
Olive oil spray
120ml cranberry sauce
1 small garlic clove, minced
80g Camembert, sliced and torn
200g lean shaved turkey breast
8 table spoons parmesan cheese
1 cup rocket leaves

Instructions

(1) Heat oven to 390°F (200°C) conventional or 360°F (180°C) fan-forced and line 2 oven trays with baking paper.

(2) Place pita bread on trays and spray lightly with olive oil.

(3) Mix cranberry sauce with garlic and smear onto the pita bread.

(4) Top with Camembert, shaved turkey and finish with a sprinkling of parmesan.

(5) Bake in the oven for 10-15 minutes until golden and the cheese has melted.

(6) Remove from the oven, sprinkle over rocket leaves and serve.

Phyllo-Wrapped Brie With Hot Honey and Anchovies (serves 10-12)

Ingredients

¼ cup chopped roasted red bell pepper (pre-packaged is fine as well as fresh)
3 oil-packed anchovy fillets, minced
1 garlic clove, finely grated or minced
¾ teaspoon finely grated lemon zest
1 pound phyllo (or filo) dough (must be thawed if bought frozen)
10 tablespoons (1¼ sticks) unsalted butter, melted
1 large (about 26 ounces (750 grams)) wheel of Brie
Hot honey (or regular honey (see below)) for serving
Crackers and/or sliced bread, for serving

Instructions

(1) Heat the oven to 425°F (220°F). In a small bowl, stir together the roasted bell pepper, anchovies, garlic, and lemon zest. Set aside.

(2) On a clean work surface, lay out the phyllo dough and cover it with a barely damp kitchen towel to keep it from drying out. Take 2 phyllo sheets and lay them in an 11 × 17-inch rimmed baking sheet. Brush the top sheet generously with melted butter, then lay another 2 phyllo sheets on top the opposite way, so they cross in the centre and are perpendicular to the first two (like making a plus sign). Brush the top sheet with butter. Repeat the layers, reserving 4 sheets of phyllo.

(3) Using a long sharp kitchen knife, halve the Brie horizontally and lay one half, cut-side up, in the centre of the phyllo (you will probably need another set of hands to help lift off the top layer of cheese). Then spread the red pepper mixture all over the top. Cover with the other half of Brie, cut-side down, and then fold the phyllo pieces up around the Brie. There will be a space in the centre on top where the Brie is uncovered, and that’s okay.

(4) Lightly crumple one of the remaining sheets of phyllo and place it on top of the phyllo/Brie package to cover up that space. Drizzle a little butter on top, then repeat with the remaining phyllo sheets, scattering them over the top of the pastry and drizzling a little butter each time. It may look messy but will bake up into gorgeous golden waves of pastry, so fear not.

(5) Bake until the phyllo is golden, 20 to 25 minutes. Remove it from the oven and let it rest for about 15 minutes before drizzling it with the hot honey. Slice (it will be runny) and serve with crackers or bread, and with more hot honey as needed.

Most baked Bries tend to the sweet with layers of jam or chutney beneath the crust but this is a savoury variation using anchovies, garlic, and roasted bell peppers.  A drizzle of honey and the pinch of lemon zest lends the dish a complexity and for the best effect it should be served straight from the oven because that’s when the Brie is at its most seductively gooey.  It’s ideal with crisp crackers or crusty bread for crunch.  The hot honey is a bit of a novelty and those who want to enhance or tone-down the effect can create their own by stirring a pinch or more of cayenne into any mild honey.