Antichrist

Antichrist (pronounced an-ti-krahyst)

(1) In Christian theology, a particular personage or power, variously identified or explained, who is conceived of as appearing in the world as the principal antagonist of Christ.

(2) An opponent of Christ; a person or power antagonistic to Christ (sometimes lowercase).

(3) A disbeliever in Christ (often initial lowercase)

(4) A false Christ (often initial lowercase).

1400s: From the Middle English, from the (pre 1150) Late Old English antecrist (an opponent of Christ, an opponent of the Church, especially the last and greatest persecutor of the faith at the end of the world), from the Late Latin Antichrīstus, from the Late Greek ἀντίχριστος (antíkhristos & antíchrīstos (I John ii.18)), the construct being aντί- (anti-) (against) + khristos (Christ); the Greek Χριστός meaning "anointed one".   This was the earliest appearance of anti- in English and one of the few before circa 1600.  In contemporary English, it’s often (but not always) preceded by the definite article: the Antichrist.  Antichrist is a noun, antichristian is a noun & adjective, antichristianism is a proper noun, antichristianly is an adverb and antichristic is an adjective; the noun plural is antichrists.

The Antichrist and the End of Days

The Antichrist is mentioned in three passages in The New Testament, all in the First and Second Epistles of John (I John 2.18-27, I John 4.1-6, 2 John 7).  Common to all is the theme of Christian eschatology, that the Antichrist is the one prophesied by the Bible who will substitute themselves in Christ's place before the Second Coming.  Biblical scholars note also the term pseudokhristos (false Christ) in the books of Matthew (chapter 24) and Mark (chapter 13), Jesus warning the disciples not to be deceived by false prophets claiming to be Christ and offering "great signs and wonders".  Other imagery which can be associated with an Antichrist is mentioned in the Apostle Paul's Second Epistle to the Thessalonians and, of course, the Beast in the Book of Revelation.  The scriptural language is redolent with drama, the Antichrist spoken of or alluded to as the “abomination of desolation”, “the son of perdition”, “the man of lawlessness” or “the beast” (from earth or sea).

For most of the Middle Ages, it was the scriptural construct of the Antichrist as an individual which dominated Christian thought; the Antichrist born of Satan but yet an earthly tyrant and trickster, perfectly evil in all he was and did because he was the diametric opposite of Jesus Christ, perfect in his goodness and deeds.  Jesus Christ, the son of God, was born of a virgin into earthly existence and the Antichrist, the son of Satan would be born of the antivirgin, a whore who, like her evil offspring, would claim purity.  More than a fine theological point, it’s also quite deliberately a hurdle for Christ to cross in his Second Coming.  Where Christ was God in the flesh, the Antichrist was Satan in the flesh and point was to beware of imitations.  This was the framework of the medieval narrative, well understood and hardly remarkable but writers fleshed it out to create essentially two threads.  For centuries there was the idea of the single Antichrist who would accrue his disciples, have his followers accept him as the Messiah and put to the sword those who did not.  He would then rule for seven years before until his defeat and destruction by (depending on the author) the archangel Gabriel or Christ the true and his divine armies, all before the resurrection of the dead and the day of Final Judgement.

For two-thousand-odd years, there has been speculation about the identity of the Antichrist. 

By the late Middle Ages, another narrative thread evolved, this one with a modern, structuralist flavor and one more able to be harnessed to a political agenda.  Now the Antichrist was presented not as a force of evil outside the Church but the evil force within, the deceiver perhaps the Pope, the institution of the papacy or the very structure of the Church.  This was a marvellously adaptable theory, well suited to those seeking to attack the institutional church for it rendered the Antichrist as whatever the construct needed to be: the flesh incarnate of a pope, the sins and corruption of a dozen popes and his cardinals or the very wealth and power of the institution, with all that implied for its relationships with the secular world.  That was the position of the more uncompromising of those who fermented the Protestant Reformation of the sixteenth century.  The monk Martin Luther (1483-1546) saw about him venality, depravity and corruption and knew the end of days and the Final Judgement was close, the pope the true “end times Antichrist who has raised himself over and set himself against Christ”.  Unlike the long tradition of antipopes, this was true eschatology in action.  There have been many Antipopes (from the Middle French antipape, from the Medieval Latin antipāpa) although just how many isn't clear and they came and went often as part of the cut and thrust of the Church’s ever-shifting alliances and low skulduggery.  While some of the disputes were over theological or doctrinal differences, sometimes they were about little more than whose turn it was.

The Reverend Dr Ian Paisley, European Parliament, Strasbourg, France, 11 October 1988.

For centuries, Antichrist was a label often used, Nero, Caligula and the prophet Muhammad all victims, sometimes with some frequency and the epithet was often exchanged in the squabbles between Rome and Constantinople.  In the modern, mostly secular West, while the Antichrist has vanished from the consciousness of even most Christians, in the pockets of religiosity which the general godlessness has probably afforced, Antichrists appear to have multiplied.  Like “fascist” in political discourse, “Antichrist” has become a trigger word, a general category where disapprobation is not enough and there’s the need to demonise though even the hunter can be captured by the game.  In October 1988, Pope John Paul II (Karol Wojtyła 1920–2005; pope 1978-2005), who had often warned of the Antichrist waving his antigospel, was interrupted during a speech to the European Parliament by the Reverend Dr Ian Paisley (1926–2014; leader of the Democratic Unionist Party (DUP) 1971-2008 & First Minister of Northern Ireland 2007-2008), who loudly denounced him as ''the Antichrist.''  Standing and holding a large red placard displaying his message, Dr Paisley shouted out ''I renounce you as the Antichrist!''.  He was soon ejected, his holiness seemingly unperturbed.  The late Reverend had a long history of antipathy to popery in general and the “Bachelor bishop of Rome” in particular and, when later interviewed, told the press ''I don't believe he is infallible. He doesn't have the power to turn wine into the blood of Christ.''

Coming usually from the evangelical right, south of the Mason-Dixon Line, it seems to play well and it’s been aimed at the usual suspects including Barack Obama, Osama bin Laden, Saddam Hussein, Adolf Hitler, Joseph Stalin, Bill Gates, George Soros, at least two ayatollahs and, perhaps most plausibly, crooked Hillary Clinton.  Interestingly, although never denying practicing witchcraft or voodoo, crooked Hillary Clinton did feel the need to deny being the Antichrist.  In What Happened (Simon & Schuster, 2017, 512 pp ISBN: 978-1-5011-7556-5), a work of a few dozen pages somehow padded out to over five-hundred using the “how to write an Amazon best-seller” template, a recounting of the denial is there and the exchange does have a rare ring of truth.  It’s a shame that didn’t extend to the rest of the book; claimed to be a review of the 2016 presidential election, it might have been an interesting apologia rather than a two-inch thick wad of blame-shifting.

Never despair.  In the Christian tradition, the Antichrist will finally be defeated by the armies of God under the leadership of Christ with the Kingdom of God on earth or in heaven to follow.  Good finally will prevail over evil.

Hexakosioihexekontahexaphobia

Hexakosioihexekontahexaphobia (pronounced hex-ax-oh-gee-oh-e-eye-hex-en-gen-too-hex-a-pho-be-ah)

Fear of the number 666.

The number 666 is best known from the New Testament’s Book of Revelation (13:15–18) and is a symbol both of the Antichrist and the Devil and is applied to the second of two beasts mentioned in the Book of Revelation.  The construct was the Ancient Greek ἑξακόσιοι (hexakósioi) (six hundred) + ἑξήκοντα (hexḗkonta) (sixty) + ἕξ (héx) (six) +‎ -phobia.  The suffix -phobia (fear of a specific thing; hate, dislike, or repression of a specific thing) was from the New Latin, from the Classical Latin, from the Ancient Greek -φοβία (-phobía) and was used to form nouns meaning fear of a specific thing (the idea of a hatred came later).  For certain historians and biblical scholars for whom 616 is as suspect as 666 there's the companion phobia: Hexakosioihekkaidekaphobia.   The related forms are hexakosioihexekontahexaphobe & hexakosioihexekontahexaphobic.  For help when practicing pronunciation, go to:

https://www.howtopronounce.com/hexakosioihexekontahexaphobia/

The number of the beast

The origin is murky and there are other biblical references but not always as 666; 666 is the number of talents of gold Solomon collected each year and is the number of Adonikam's descendants who return to Jerusalem and Judah from the Babylonian exile and scholars suggest there are latent references in transliteration.   Nebuchadnezzar, the sixth-century BC king of Babylon, appears both as Nebuchadrezzar and Nebuchadrezzur and the number of each name can be calculated because in the Hebrew, letters double as numbers.  Nebuchadrezzar is 663, and Nebuchadrezzur, 669; midway between the two lies 666 and it was Nebuchadrezzar, who came (bidden by God) to crush God's people so may thus prefigure the end of times beast, the antagonistic creature which appears briefly about two-thirds into Revelation’s apocalyptic vision. Some manuscripts of the original Greek use the symbols χξϛ or χξϝ while other manuscripts spell out the number in words.  Using gematria (the method of calculating numbers from names), Nero Caesar transliterated from Greek into Hebrew produces the number 666 whereas the Latin spelling renders 616.  Thus, 666 may be a coded reference to Nero, although that notion does depend on the accepted Hebrew spelling of Caesar, a thing about which there’s some doubt. 

For two millennia there’s never been ecclesiastical or scholarly consensus about 666.  Although the second century Greek cleric Irenaeus affirmed 666, theologians then and since have expressed doubts because of the appearance of 616 in the Codex Ephraemi Rescriptus, one of the four great uncial codices, as well as in the Latin version of Tyconius and an ancient Armenian version.  Irenaeus knew about 616 but choose, for whatever reason, to correct the Vetus Latina, the existing Latin version of the New Testament.  The oldest known manuscript of Revelation, from Papyrus 115 in the Oxyrhynchus series, uses 616, as does the later Codex Ephraemi Rescriptus, even having 616 written in full: ἑξακόσιοι δέκα ἕξ, hexakosioi deka hex (six hundred and sixteen).  These documents are cited by some scholars who suggest 616 was the original, 666 substituted by analogy with 888, the Greek number for Jesus. 

More fun, and just as speculative, is the idea the writers of the time just liked numbers, 666 being more interesting than 616 because:

(1) 666 is a triangular number, the sum of the first 36 natural numbers (ie 1+2+3+4+5+6+...+36=666).  That of course makes 666 the sum total of the numbers on a roulette wheel.  Zero, so often of such significance, here has no effect. 

(2) 666 is the sum of squares of the first seven prime numbers.

(3) In Roman numerals 666 is DCLXVI which has exactly one occurrence of all symbols whose value is less than 1000 in decreasing order (D=500, C=100, L=50, X=10, V=5, I=1).

(4) In base 10, 666 is a repdigit (and therefore a palindromic number) and a Smith number.  A prime reciprocal magic square based on 1/149 in base 10 has a magic total of 666.

The Number of the Beast is 666 (circa 1805), pen and watercolor, by William Blake (1757-1827).

Thanks to popular culture, even beyond Christendom, the number 666 and its relationship with the Devil and the Antichrist is well known and it clearly affects a few.  When in 1989 Ronald Reagan (1911-2004 US president 1981-1989) retired to leafy rich Bel-Air in Los Angeles (a locality which maintained its prestige despite the indignity of the Chevrolet Bel Air between 1950-1972 being reduced from a premium to a basic designation), although happing with the house at 666 St Cloud Road, they soon had the address changed to 668.  Whether this was on advice from Nancy Reagan’s (1921-2016) clairvoyant isn’t recorded but some organs of the US state also chose not to take chances.  US Route 666 (dating from 1926), upon statistical analysis, proved unusually dangerous and after this became public knowledge it picked up the nickname the Devil’s Highway.  In 2003 it was renamed US Highway 491 and the accident rate has lowered although its thought this is due to improvements to the road and a reduction in the number of people stopping to steal road signs, Route 666 a popular destination for stoners to pose for photographs, a thing even in the pre-selfie era.  In more secular Finland, there was apparently little concern, Finair flight AY666 plying the CPH-HEL (Copenhagen-Helsinki) route between 2006-2017, AY666 retired and replaced by AY954 as part of a general restructuring.  AY666’s last flight was on a Friday the 13^th (for the 21^st time) and it landed safely, eight minutes ahead of schedule.

Names for many phobias have been coined and while some (relating to injections, spiders, heights etc) are of clinical significance in mental health, many have been created just for linguistic fun.  A surprising number relate to numbers, many of which reference popular culture (TV, video games etc) and a site exists which provides a précis of many.  The overarching condition is arithmophobia (also known as numerophobia), which is a fear of numbers or mathematics but among the specifics there are:

Oudenophobia (0)
Henophobia (1)
Dyophobia (2)
Triskaphobia (3)
Tetraphobia (4)
Pentaphobia (5)
Hexaphobia (6)
Heptaphobia (7)
Octophobia (8)
Enneaphobia (9)
Decaphobia (10)
Hendecaphobia (11)
Dodecaphobia (12)
Triskaidekaphobia (13)
Dekapentophobia (15)
Hexadecaphobia (16)
Heptadecaphobia (17)
Octodecaphobia (18)
Enneadecaphobia (19)
Eikositriophobia (23)
Eikosihexaphobia (26)
eikosiheptaphobia (27)
Triakontenneaphobia (39)
Tessarakontadyophobia (42)
Tessarakontaheptaphobia (47)
Pentekontoctophobia (58)
Hexekontadyophobia (62)
Hexekontenneaphobia (69)
Hebdomekontahenophobia (71)
Ogdokontaheptaphobia (87)
Enenekontenneaphobia (99)
Hekatophobia (100)
Hekatohendecaphobia (111)
Hekatenenekontahenophobia (191)
Diakosioihekkaidekaphobia (216)
Diakosioipentekontaphobia (250)
Triakosioitriakontatriophobia (333)
Tetrakosioeikosiphobia (420)
Pentakosioipentekontahenophobia (551)
Hexakosioihekkaidekaphobia (616)
Hexakosioihexekontahexaphobia (666)
Heftakosioitessarakontaheptaphobia (747)
Enniakosioihendecaphobia (911)
Enniakosioenenekontenneaphobia (999)
Quattuormiliasescentoruphobia (4600)
Tessarakontadyochilahexekontenneaphobia (42069)
Compustitusnumerophobia (composite numbers)
Meganumerophobia (large numbers)
Imparnumerophobia (odd numbers)
Omalonumerophobia (even numbers)
Piphobia (pi)
Phiphobia (the golden ratio)
Primonumerophobia (prime numbers)
Paranumerophobia (irrational numbers)
Neganumerophobia (negative numbers)
Decadisophobia (decimals)

Just because a "phobia" appears in a list doesn't mean it "exists" in a clinical sence; there are doubtless many listed "phobias" which have never afflicted a single individual, their coining simply because someone decided to prove it was possible and an AI bot presumably could create many more.  Indeed, because of the infinite number of numbers, the number of potential "number phobias" is similarly infinite.  Some though may be real henophobia (fear of 1) is said to compels sufferer to avoid being associated with “doing something once”, being the “first in the group” etc) while eikosiheptaphobia (fear of 27) is a pop-culture thing which arose in the early 1970s when a number of rock stars died messy, drug-related deaths at 27).  Presentations of patients with tessarakontadyophobia (fear of 42) may have spiked in patients after the publication of Douglas Adams’ (1952–2001) Hitchhiker's Guide to the Galaxy (1979-1992) but enenekontenneaphobia (fear of 99) is thought unrelated to the Get Smart TV series of the 1960s.  Tetrakosioeikosiphobia (fear of 420) is a syndrome restricted presumably to weed-smokers in the US although it could also be a thing among those with a morbid dread of 4 February or 20 April (depending on where one lives) and although heftakosioitessarakontaheptaphobia (fear of 747) may have had something to do with the Jumbo Jet, with the withdrawal from passenger service of the tough, reliable (four engines and made of metal) Boeing 747 and its replacement by twin-engined machines made increasingly of composites and packed with lithium-ion batteries, a more common fear may be “not flying on a 747”).  Closer to earth, enniakosioihendecaphobia (fear of 911), in the US may be a co-morbidity with tetrakosioeikosiphobia or suffered by those with a bad experience with a pre-modern Porsche 911 which, in inexpert hands, could behave as one would expect of a very powerful Volkswagen Beetle.  The rare condition nongentiseptuagintatrestrillionsescentiquinquagintanovemmiliacentumtredecimdeciesoctingentivigintiquattuormiliatrecentiphobia (fear of 973,659,113,824,315) was almost certainly one of those coined as a linguistic exercise.  The marvellous Wiki Fandom site and The Phobia List are among the internet’s best curated collection of phobias.

Phobias can be coined ad-hoc.  In 2008, Time magazine pondered lindsayphobia.  

The only one which debatably can’t exist is neonumerophobia (fear of new numbers) because, given the nature of infinity, there can be no “new numbers” although, subjectively, a number could be “new” to an individual so there may be a need.  Sceptical though mathematicians are likely to be, the notion of the “new number” has (in various ways) been explored in fiction including by science fiction (SF or SciFi) author & engineer Robert A Heinlein (1907–1988) in The Number of the Beast (1980), written during his “later period”.  More challenging was Flatland: A Romance of Many Dimensions by English schoolmaster & Anglican priest Edwin Abbott Abbott (1838–1926) which was published under the pseudonym “A Square”, the layer of irony in that choice revealed as the protagonist begins to explore dimensions beyond his two-dimensional world (in Victorian England).  Feminists note also Ursula K Le Guin’s (1929–2018) The Left Hand of Darkness (1969) in which was created an entirely new numerical system of “genderless" numbers”.  That would induce fear in many.

The latest edition of the American Psychiatric Association’s (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM-5-TR, March 2022) made few changes to the classification anxiety disorders and phobias which had been revised in DSM-5 (2013).  Phobias are categorized as anxiety disorders, with specific phobia (fear of something that poses little or no actual danger) being the most common anxiety disorder.  A specific phobia is said to manifest when a person experiences extreme anxiety when they anticipate exposure or are exposed to a feared stimulus and there are five general categories: (1) animal type (spiders, snakes, dogs etc), (2) the natural environment (tornadoes, heights, water, fire etc), (3) injections and related procedures (needles, medical procedures), (4) situational events (flying, enclosed spaces etc ) & (5) other types (ie phobias that do not fit into the previous four categories).  The fifth category interacts with the introduction of Generalized Anxiety Disorder (GAD) which is diagnosed when an individual experiences persistent worry about everyday challenges out of proportion to the perceived threat.  GAD extends to those aware their reaction is one of excessive fear about what can be a non-existent threat and no more than worrying about worrying too much.  Superstitions related to particular numbers are common in many cultures but of themselves these do not constitute a phobia which technically is a diagnosis of reaction to the point where the affect on a patient’s life is clinically significant.  Accordingly, while noting just about anything which has been styled a phobia could induce a case of GAD, few actually satisfy the APA’s diagnostic criteria and the DSM mentions just the handful which constitute the overwhelming majority of cases.

Phial

Phial (pronounced fahy-uh)

A small container or bottle, used to store liquids.

1350–1400: From the Middle English viole (vessel used for holding liquids), (a variant of fiole which existed also as phiole & fiole), from the Old French fiole, via the Old Provençal fiola, from the Medieval Latin phiola, from the Latin phiala (a broad, flat, shallow cup or bowl), from the Ancient Greek φιάλη (phiálē) (flat vessel, dish, flat bowl for drinking or sacrificing) of unknown origin.  The evolution was influenced also by the twelfth century Old French fiole (flask, phial) which at least in parts accounts for the of proliferation of spelling in Middle English (fiole,phiole,phial,fial,viole,vial,viele and the modern vial).  Phial is a noun & verb; the noun plural is phials.

Lindsay Lohan pouring from modern civilization's most ubiquitous phial (or vial), PepsiCo Pilk promotion, December 2022.  

The aluminium can used to contribute much to litter, both as thoughtlessly they were discarded when empty and because the sealing tabs were detachable, beaches & parks in the 1970s notorious for being strewn with the things.  The problems substantially were solved by (1) making a fee payable when the cans were handed in to a recycling centre and (2) changing the tab's design so the whole mechanism remains attached.  Aluminium does consume large amounts of electricity during the production process but if "green energy" can be used it's one of the less environmentally destructive metals and, (1) being light it reduces the fuel load required during transportation & storage and (2) being non-ferrous it doesn't rust.  It is one of the best and most economical efficient metals to recycle.

Phial is a doublet of vial.  In technical use (in science), some institutions have drawn distinctions between the two (1) phials being larger than vials and (2) vials are for liquids related to medicine and phials for other fluids but in general use they remain interchangeable (although consistency within documents is obviously recommended).  In the US, early in the twentieth century, phial became close to extinct after hundreds of years of being nearly as common as vial while elsewhere in the English-speaking world, vial emerged as the preferred form during the post-war years and phial seems now a romantic form restricted to fiction, historical and spiritual writing.  Vial must never be confused with its homophone vile.  A vial is a noun describing a vessel in which liquids are kept; vile is an adjective, applied most often to morally dubious characters like crooked Hillary Clinton (b 1947; US secretary of state 2009-2013).  "Vial Hillary" works about as well as "crooked Hillary". 

The Seven Phials

The seven phials (translated also as cups or bowls) are a set of plagues in the New Testament (Revelation 16), apocalyptic events seen in the vision of the Revelation of Jesus Christ, by John of Patmos.  Seven angels are given seven phials, each a judgement of the wrath of God, to be poured upon the wicked and the followers of the Antichrist after the sounding of seven trumpets.  In the twenty-first century, end-of-times theorists, religious fundamentalists and the habitually superstitious have taken an increased interest in the seven phials because the text in Revelation can be variously interpreted including as a foretelling of AIDS, chronic pollution, species extinction, climate change, wild fires, floods and the rule of various autocrats.

Michelangelo (1475–1564), Last Judgment (circa 1540), Sistine Chapel, Vatican.

When the first phial is emptied, foul and painful sores are inflicted upon those bearing the mark of the beast and those who worship the image of the beast.   

When the second phial is emptied, the seas and the oceans become bitter and all life in the sea dies.

When the third phial is emptied, the rivers turn to blood; angels begin praising God's holy judgments.

When the fourth phial is emptied, the sun causes a major heatwave to scorch the planet with fire; the incorrigible and wicked refuse to repent while they blaspheme the name of God.

When the fifth phial is emptied, a thick darkness overwhelms the kingdom of the beast. The wicked continue to stubbornly defame the name of God while refusing to repent and glorify God.

When the sixth phial is emptied, the great river Euphrates dries up so that the kings of the east might cross to begin battle.  Three unclean spirits with the appearance of frogs come from the mouths of the dragon, the beast, and the false prophet.  These demonic spirits work satanic miracles to gather the nations of the world to battle against the forces of good during the Battle of Armageddon. Jesus says his coming will be like that of a thief in the night, urging his followers to stay alert.

When the seventh phial is emptied, a global earthquake causes the cities of the world to crumble collapse.  All mountains and islands are shaken from their foundations.  Giant hailstones rain down upon the planet and plagues are so severe the incorrigible’s hatred intensifies as they continue to curse God.

Malevolent, malicious & malignant

Malevolent (pronounced muh-lev-uh-luhnt)

(1) Wishing evil or harm to another or others; showing ill will; ill-disposed; malicious.

(2) Evil; harmful; injurious.

(3) In astrology, a force evil or malign in influence.

1500–1510:  From the Middle English malevolent (suggested by Middle English malevolence (analyzed of late as “male violence”)), from the Old French malivolent and the Latin malevolentem, the construct being male (badly, ill, wrongly) + volens (wanting, willing, wishing”), the present participle of velle (to want, wish for, desire).  The most commonly used form in Latin appears to have been malevolēns (ill-disposed, spiteful).  Upon entering English in the sixteenth century, the word retained this sense of ill will or harmful intent.  The adjective malevolent (having an evil disposition toward another or others, wishing evil to others) dates from the early sixteenth century while the noun malevolence (the character of being ill-disposed toward another or others; ill-will, malice, personal hatred) was in use by the mid-fifteenth, from the Old French malevolence and directly from Latin malevolentia (ill-will, dislike, hatred), from malevolentem (nominative malevolens) (ill-disposed, wishing ill, spiteful, envious).  The antonym is benevolent and the usual negative forms are unmalevolent & non-malevolent.  Malevolent is an adjective, malevolence is a noun and malevolently is an adverb; the noun plural malevolences.

The writings of Russian-American author & mystic Helena Petrovna Blavatsky (often styled Madame Blavatsky (1831-1891; co-founder of the Theosophical Society (1875)) were in the nineteenth century influential in non-mainstream theology and philosophy circles.  Her work included exploring "…the horrifying principles and malignant influence of the Society of Jesus [the Jesuit Order, a Roman Catholic cult] are brought out in the open for all to see, hitherto secret ciphers of the so-called higher Masonic degrees revealed, examples of Jesuit cryptography exposed, and a High Mason’s critical strictures upon Masonry itself articulated.”   In July 1773, Clement XIV (1705–1774; pope 1769-1774), acting on a request from many governments disturbed by the Jesuits’ plotting and scheming, issued the brief Dominus ac Redemptor (Lord and Redeemer) which dissolved the cult.  However, the Jesuits went underground and conducted a masonic-like infiltration of the Church which culminated in the pressure exerted on Pius VII (1742–1823; pope 1800-1823) who in 1814 issued the papal bull Sollicitudo omnium ecclesiarum (The care of all Churches) allowing the order to be re-established and resume its Masonic ways.

Malicious (pronounced muh-lish-uhs)

(1) Full of, characterized by, or showing malice; intentionally harmful; spiteful.

(2) In common law jurisdictions, vicious, wanton, or mischievous in motivation or purpose (often in statute as an “aggravating circumstance”).

(3) In common law jurisdictions as malicious prosecution, an intentional tort which arises from a party (1) intentionally and maliciously instituting or pursuing (or causing to be instituted or pursued) a legal action (civil or criminal) that is (2) brought without probable cause and (3) dismissed in favor of the other party.  It belongs sometimes to the class of actions called “abuse of process”.

(4) In common law jurisdictions as “malicious prosecution”, a common law intentional tort which arises from a party (1) intentionally and maliciously instituting or pursuing (or causing to be instituted or pursued) a legal action (civil or criminal) that is (2) brought without probable cause and (3) dismissed in favor of the other party.

(5) In common law jurisdictions as “malicious mischief”, the willful, wanton, or reckless destruction of the personal property of another occasioned by actual ill will or resentment toward the owner or possessor of such property.

1175–1225: From the Middle English malicious (which may have existed in the Old English as malicius but this is contested), from the Old French malicios (showing ill will, spiteful, wicked (which persists in Modern French as malicieux)) from the Latin malitiōsus (wicked, malicious), the construct being maliti(a) (badness; ill will; spite), from malus (bad; evil) + -osus.  In Latin, the -ōsus suffix was added to a noun to form an adjective indicating an abundance of that noun.  The Middle English form displaced the earlier native Middle English ivelwilled & ivelwilly (malicious), both related to the Old English yfelwillende (literally “evil-willing”).  In early fourteenth century Anglo-French legal language, it meant “characterized by malice prepense”, essentially little different from the sense “malicious” today enjoys in statute in common law jurisdictions.  The adverb maliciously (in a spiteful manner, with enmity or ill-will) emerged in the late fourteenth century while the noun maliciousness (extreme enmity or disposition to injure; actions prompted by hatred) was in use a few decades later.  The spelling malitious is obsolete.  The usual negative forms are non-malicious & unmalicious but lexicographers note also the use of semi-malicious & quasi-malicious, forms adopted presumably when some nuance of the evil done seems helpful.  At the other end of the scale of maliciousness, the comparative is more malicious and the superlative most malicious.  Malicious is an adjective, maliciousness is a noun and maliciously is an adverb.

Malignant (pronounced muh-lig-nuhnt)

(1) Disposed to cause harm, suffering, or distress deliberately; feeling or showing ill will or hatred.

(2) Very dangerous or harmful in influence or effect.

(3) In pathology, tending to produce death.

(4) In medicine (usually of cells or a tumor), characterized by uncontrolled growth; cancerous, invasive, or metastatic.

1540s: From the Middle French malignant, from the Late Latin malignantem (nominative malignans) (acting from malice), stem of malignāns, present participle of malignāre (to act maliciously; to behave with malign intent) and malignō (to malign, viciously to act).  The English malign (evil or malignant in disposition, nature, intent or influence) was from the Middle English maligne, from the Old French maligne, from the Latin malignus, the construct being malus (bad) + -gnus (born), from gignere (to bear, beget) from the primitive Indo-European root gene- (give birth, beget).  In medicine (of tumors and such), the antonym is “benign” but non-malignant & unmalignant both exist as does semi-malignant which sounds strange to non-clinical ears but which is used apparently with the sense of “not very malignant”, presumably something of a comfort to a patient.  The most commonly distinction in medicine seems to be between “malignant” and “benign” and this provide the author Evelyn Waugh (1903-1966) with one of his better jabs.  Learning that the notoriously obnoxious Randolph Churchill (1911-1968) had been operated on after a tumor was found, when told it had been removed and sent for an analysis which proved it “benign”, he observed: “What a miracle that modern medicine could find the only part of Randolph that is not malignant and then remove it.”  Malignant is an adjective, malignancy & malignance are nouns, malignantly is an adverb; the noun plural is malignancies.

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

The word entered the medical jargon in the 1560s but the earlier use was as a theological slur, the Church describing as malignant “those damnable followers of the antichrist” in the ecclesiam malignantum (best translated as “Church of the Wicked”), a concept found in many writings in early Christian thought, particularly among certain groups that emphasized the contrast between the true, faithful Church and those who they believed were corrupt or evil within the broader Christian community.  The theme continues to this day and can be identified as the source of many schisms and internecine conflicts within and between many religions.  The term existed in a number of Latin Christian writings, often linked to Augustinian theology.  Saint Augustine of Hippo (354–430), in his work attacking the Donatists (a Christian sect which in the fourth century forced a schism in the Church of Carthage) referenced the ecclesia malignantium to describe those within the Church who were corrupt or sinful, in contrast to the ecclesia sancta (the holy Church).  It was Augustine who constructed the influential doctrine that while within the Church, there could be both saints and sinners, ultimately the Church itself remained holy, an interesting proto-structralism upon which churches of many denominations to this day fall back upon in their handling of clerical scandals.

The ecclesia malignantium were used metaphorically to contrast the “true” Church (those who genuinely followed Christ) with those who may have been Christian in name but acted in ways that were contrary to Christian teachings, thus aligning themselves with evil or wickedness.  In the secular world, the model is not unfamiliar, a modern example being those in the US Republican Party not judged sufficiently “pure” by the right-wing fanatics being labeled “RINOs” (Republicans in Name Only), an idea Saint Augustine would have recognized.  So, faith and politics can both be binary exercises, those judged heretical, schismatic, or in some way morally corrupt being a malignant presence in the community and needing to be excised as swiftly as the surgeon’s scalpel slices out a malignant tumor.  During the sixteenth century Protestant Reformation in Europe, the language was re-purposed, by the 1540s used by protestant theologians and activists to condemn as heretics the pope and the Church in Rome.  By the 1590s, malignant was in use to mean (of persons) “disposed to inflict suffering or cause distress” whereas in the early fourteenth century “malign” was used as an adjective and the now extinct malignous meant “poisonous, noxious”.  The noun malignancy dates from circa 1600 and by mid century had come to mean “state of extreme malevolence, bitter enmity”, the particular use in medicine (of diseases, growths, tumors etc with a virulence and tendency to get worse) appears in the medical literature from the 1680s.  In English history, borrowing from the turbulent priests, both the followers of Oliver Cromwell (1599–1658; Lord Protector of the Commonwealth 1653-1658) and the royalist forces would label each other “malignants”.

In English, “mal-” words are familiar.  The mal- prefix was from the Old French mal- (bad; badly) from the Latin adverb male, from malus (bad, wicked).  In English the prefix was applied to create words variously with some denotation of the negative including (1) bad, badly (malinfluence), (1) unhealthy; harmful (malware), (3) unpleasant (malodorous) (4) incorrect (malformed), (5) incomplete (maldescent) & (6) deficiently (malnourished).  Malevolent, malicious & malignant are from a different linage but all are in some way negative on nature but there are differences between them:  Malevolent means “having or showing a desire to cause harm to others and carries the connotation of “a deep-rooted ill will or hatred”.  Malicious means “intending to do harm, typically without justification” and connotes something of an emphasis on a “spiteful or cruel intent”.  Malignant means “harmful, dangerous, or likely to cause death and while historically it was used to refer to “extreme malevolence”, the use in medicine has in the modern age tended to make that use almost exclusive although it can still be used of anything (or anyone) actively harmful or evil.  So in use, the modern tendency is for malevolent to be used of “ill will or hatred”, malicious “an intent to cause harm” and malignant “something that is dangerously harmful, often in a physical or medical context”.  The related "malign" seems most be used of intent and harmful speech.  Which to use hangs also on intent; if someone is murdered by the Freemasons, it’s not unreasonable to suppose the intent was malicious and the act malevolent but had they been eaten by a shark while swimming, neither word should be invoked because that’s just a thing sharks do.

Demon

Demon (pronounced dee-muhn (U) or dee-mon (non-U))

(1) An evil supernatural spirit; devil or fiend; an evil spirit resident in or working for Hell; a devil; a false god or idol; a Satanic divinity.

(2) An evil passion or influence.

(3) A most wicked, cruel or malevolent person; also (in weakened sense) a mischievous person, especially a child.

(4) A person who is extremely skillful in, energetic at, or devoted to a given activity, especially a sport.

(5) Of, pertaining to, characteristic of, or noting a demon.

(6) In computing, a part of a computer program, such as a help facility, that can run in the background behind the current task or application, and which will only begin to work when certain conditions are met or when it is specifically invoked; often styled daemon.

(7) A person's fears or anxieties (always in the plural and usually in the form “haunted by their demons” or “facing their demons”).

(8) In Greek mythology, a tutelary deity or spirit intermediate between the major Olympian gods and mankind, especially a deified hero or the entity which supposedly guided Socrates, telling him what not to do.

(9) In the thought experiments of both physics and philosophy, a hypothetical entity with special abilities postulated for the purposes required.

(10) A person's inner spirit or genius; a guiding or creative impulse (archaic).

(11) In card games, a type of patience or solitaire played in the UK & US.

(12) Any of various hesperiid butterflies of the genera Notocrypta and Udaspes.

Circa 1200-1250: From the Middle English demon (an evil spirit, malignant supernatural being, an incubus, a devil), from the Medieval Latin dēmōn, daemōn & daemoniumm (lar, familiar spirit, guardian spirit), from the Ancient Greek daimónion (thing of divine nature (though when used by Jewish and Christian writers: “evil spirit”)), neuter of daimónios, from δαίμων (daímōn) (deity, divine power; lesser god; guiding spirit, tutelary deity) and in both the Greek and Latin, the meanings sometime extended to souls of the dead and “one's genius, lot, or fortune”.  Ultimate root was the primitive Indo-European dai-mon (divider, provider (of fortunes or destinies)) from the root da (to divide).  The alternative spellings daemon & daimon was used in specialized senses and remain a favourite of the modern gaming industry; daimon was a transliteration of the Greek daimōn which was deployed to avoid the post-classical associations of demon (often in the adjectival form daimonic).  The demoness (female demon) dates from the 1630s.  Demon is a noun; the noun plural is demons.

Crooked Hillary Clinton depicted as a demon (believed to be digitally-altered image).

The malignant sense existed in English from the start because the Greek word was used (with daimonion) in Christian Greek translations and the Vulgate (the principal Latin version of the Bible, prepared mainly by the theologian Saint Jerome (circa 344-Circa 420) in the late fourth century, and (as revised in 1592) adopted as the official text for the Roman Catholic Church) for "god of the heathen, heathen idol" and also for "unclean spirit".  This was also part of the Jewish tradition where authors had used the Greek word in this sense, using it to render shedim (lords, idols) in the Septuagint and in Matthew 8:31 there appears daimones, translated as deofol in the Old English & feend or deuil in the Middle English.  A more evocative word in the Old English word was hellcniht (literally "hell-knight").  The inherited sense from the Ancient Greek (supernatural agent or intelligence lower than a god; a ministering spirit) appeared in English from the 1560s, written variously as daemon or daimon.  The meaning "destructive or hideous person" is from the 1610s and as "an evil agency personified" (ie the demon drink), from 1712.  In another sense in late fourteenth century English, the “Demon of Socrates” was a daimonion (a divine principle or inward oracle) although his accusers (and later the Church Fathers) represented this otherwise.  The Demon Star (1895) is Algol (variable star (Beta Persei)) in the constellation Perseus, documented in the late fourteenth century, which translates literally as "the Demon" from the Arabic al-ghul (the demon), from which is derived the modern ghoul.  It corresponds, in modern representations of the constellation, to the gorgon's head Perseus holds, but probably it was so called because it visibly varies in brightness every three days, which sets it apart from other bright stars.  In one of the most famous fragments of English verse, Samuel Taylor Coleridge’s (1772-1834) Kubla Khan (1798), there are the lines:

A savage place! as holy and enchanted

As e'er beneath a waning moon was haunted

By woman wailing for her demon-lover!

The noun demonarchy (rule or dominion of demons) first appeared in the 1640s while the noun demonology (the study of demons or beliefs about demons) had appeared in both secular and church documents as early as the 1590s, the related terms of the discipline being demonologer & demonological.  The adjective demonic (also daemonic) (devilish, of the nature of or pertaining to a demon), from the Latin daemonicus dates from the 1660s while demonical (from the Old English glossed daemonicus with deofelseoc (devil-sick) was from later in the century.  The adjective demoniac (possessed by a demon, insane) was from circa 1400 but several decades earlier there had been the noun demoniak, (one who is possessed, a lunatic), from the Late Latin daemoniacus, from the Greek daimoniakos (possessed by a demon), from diamond.  From the 1640s the adjective was used in the sense of "of or pertaining to demons or spirits" while by 1820 this had extended to a rather softened "devilish"; the related forms were demoniacal & demoniacally.

Lindsay Lohan in demonic pose to celebrate her twenty-third birthday, 2009.

The verb demonize (also demonise) (to make into a demon (literally or figuratively)) dates from 1778, either as a construct built from the noun or from the Medieval Latin daemonizare, all influenced by the Greek daimonizesthai (to be under the power of a tutelary deity) and the sense in the New Testament of "to be possessed by a demon”, the related forms demonized, demonizing & demonization all in use by the late eighteenth century.  The noun Pandæmonium (pandemonium the modern form) was in 1667 coined by John Milton (1608-1674) in Paradise Lost as the name of the palace built in the middle of Hell (the high capital of Satan and all his peers and the abode of all the demons), the construct being the Greek pan- (all) + the Late Latin daemonium (evil spirit) from the Greek daimonion (inferior divine power) from daimōn (in the sense of lesser god).

The Dodge Demons

The 1969 Dodge Swinger 340 (left), a platform familiar in Australia where it was produced (1969-1971) in a variety of configurations including a two-door hardtop (a 1971 VG Regal 770 (centre)) and four-door sedans (a 1971 long-wheelbase VIP (right)).

The Dodge Dart of the mid 1960s was a compact (in US terms) economy car which fulfilled its role well, lasting indeed until the late 1970s when it turned out to be in many ways superior to its ill-fated replacements.  However, an unusual conjunction of economic, legislative and demographic factors in the late 1960s made the Dart an ideal platform for a cheap muscle car which could easily and quickly be built from the corporate parts bin.  Its humble origins were never entirely disguised and it always lurked behind the sturm und drang of the bigger, more illustrious models like the Charger, Challenger and Daytona but as a bargain-priced muscle car, it deserved success.  Dodge had tentatively dipped the Dart’s toe into the muscle car waters in 1967 when it introduced the Dart GTS which, fitted with a 273 cubic inch (4.4 litre) V8 performed admirably given its modest specification but it the next year it became available with a new 340 cubic inch (5.5 litre) V8 which, thought under-rated at 275 (gross) horsepower, was one of the best units of the era.  Able in most cases to match the performance offered by much of the bigger-engined competition, reviews were positive and in 1969 a separate line called the Swinger 340 was released, a package which convinced Dodge to abandon its brief flirtation with overkill, not renewing the availability of the 383 & 440 cubic inch (6.3 & 7.2 litre) V8 engines in the platform.  The big-block engines were really suitable only for a drag strip, the lighter 340 a better idea.

1971 Dodge Demon 340.

Demon decal with demonic pitchfork.

In 1971, the Dart received an additional body style, borrowed from their corporate companion Plymouth which had added the Duster coupé as a stylish addition to the Valiant line, their equivalent of the compact Dart.  However, Dodge’s marketing people in the early 1970s either smoked too much weed or didn’t get out enough because shortly after flirting with the idea of adding statutory grape to their paint colour charts, they decided to call their new high-performance compact the Demon.  That upset the Christian lobby, influential even then but remarkably, the marketing department was going to use the name Beaver until more worldly types told them about its use in slang.  The churches weren’t best pleased about Demon but, given the scriptural basis, they relented despite the cartoon devil on a decal stuck to the fenders.  The churches, not impressed with a marketing strategy which seemed to support the Antichrist weren’t convinced by the explanation that it was all about a play on words (Come in for a Demon-stration) and continued to protest.  Dodge persisted and although denied statutory grape, buyers could choose lurid colors like Go-Green and Citron Yella while for those intent on building the quickest version possible, there was the Demon Sizzler package which bundled a number of dress-up and high performance options.  It was a good combination at a low price but it was out-sold by the mechanically identical Plymouth Duster 340s possibly because the Christian lobby had actually organized the preaching of sermons condemning Dodge as doing the Devil’s work so in 1973 the Demon nomenclature (and the offending cartoon) was dropped, the thing re-branded to the bland Dart Sport, a line which ran for three years (although the once virile 340 would be detuned and then replaced with a much milder 360 cubic inch (5.9 litre) unit.  The Christian lobby thus claimed the demon’s scalp although they never managed to veto Dodge’s use of Swinger and today, the 1971 & 1972 Demon 340s are sought-after.  Production numbers were never high (10,098 & 8,700 respectively) and give its cheap, disposable nature, and the buyers attracted to such things over the decades, attrition rates were high and survivors are few although, as just about everywhere in the muscle car ecosystem, there’s a minor industry in creating clones.

Demon redux: 2018 Dodge Challenger Demon.  The yellow plastic guard on the leading edge of the front splitter was attached at the factory to deter damage during transport to dealerships.  The instruction was to remove them prior to sale but they picked up a cult following and many buyers insisted they be retained.

Chrysler reprised the Dodge Demon name in 2018 (and Swinger in 2022) apparently with little theological opposition.  The engine used in the new Demon was an evolution of the 376 cubic inch (6.2 litre) Hemi V8 which, in 2017’s Challenger Hellcat, was rated at 707 horsepower.  With production limited to 3300 units, the 2018 Demon used a supercharged Hemi which produced 808 hp but an optional package boosted that to 840.  So equipped, the Demon would cover a standing quarter-mile (400m) in 9.65 seconds at 140 mph (225 km/h) and cost was a remarkably modest US$86,091 including the optional package which, while not entirely suitable for driving on public roads, was completely street-legal.  It included a number of features which hinted at its real purpose, including the passenger and rear seats being no-cost options and, most intriguingly, a high-output mode which both increased power and disabled the cabin air-conditioning, routing its cooling flow instead to the induction system, a device that lowered the intake temperature by 18-odd degrees, thereby gaining a few more horsepower.  Although tuned for quarter-mile sprints and thus limiting top-speed to about 170 mph (270 km/h), it could be geared for top end performance and would easily exceed 200 mph (320 km/h).