Byzantine

Byzantine (pronounced biz-uhn-teen, biz-uhn-tahyn, bahy-zuhn-tyne or bih-zan-tin)

(1) Relating to Byzantium, the Byzantine Empire, or the Eastern Orthodox Church.

(2) Of or about a situation deemed excessively complicated and typically involving a great deal of seemingly pointless administrative detail (usually without initial capital).

(3) A citizen of Byzantium or the Byzantine Empire.

(4) Of or belonging to the style of architecture developed from the fifth century AD in the Byzantine Empire, characterized especially by a central dome resting on a cube formed by four round arches and their pendentives and by the extensive use of surface decoration, especially veined marble panels, low relief carving, and colored glass mosaics.

(5) Of the painting and decorative style developed in the Byzantine Empire, characterized by formality of design, frontal stylized presentation of figures, rich use of color, especially gold, and generally religious subject matter.

(6) Characterized by elaborate scheming and intrigue, especially for the gaining of political power or favour (usually without initial capital).

(7) In numismatics, a coin issued by the Byzantine Empire.

(8) A dark, metallic shade of violet.

1651 (in English use): From the Late Latin Bȳzantīnus (of Byzantium), the name derived ultimately from the ancient Greek city Byzantion on the Bosporus and the Sea of Marmara, said to have been named in 657 BC for it founder, Byzas of Megara.  Constantine I (circa 272–337; Roman emperor 306-337 (and the first to convert to Christianity) rebuilt the city and renamed it Constantinople.  The city fell to the Ottoman Turks in 1453 although the modern-day name Istanbul wasn’t (except in the Vatican and the Orthodox Church) universally adopted until the years after World War II (1939-1945).  Although in Greek legend the ancient city name Byzantion came from King Byzas, leader of the Megarian colonists, who is said to be its founder, the etymology remains uncertain although most historians of the period seem to agree it must be of Thraco-Illyrian origin and there’s no doubt Byzantium is a Latinization of the original.  Centuries later, in Western literature, the name Byzantium became the standard term with which to refer to the Eastern Roman Empire (the "Byzantine Empire” centred on the walled capital Constantinople.  For all the generations which lived while the empire stood, the term would have been mysterious and it gained currency only after 1555 when introduced by the German historian Hieronymus Wolf (1516-1580), a century after Constantinople had fallen and the empire had ceased to exist.  Until Wolf introduced the phrase, the word Byzantium was restricted to just the city, rather than the empire which, in the way of such things, had waxed and waned.  Byzantine is a noun & adjective; the noun plural is Byzantines.

Byzantium

A hand-painted rendition of Byzantine Constantinople after the style of medieval mapmakers.

Standing for centuries on blood-soaked soil on the Bosporus where Europe ends and Asia begins, Greek forces laid siege during the Peloponnesian war and Sparta took the city in 411 BC before it was reclaimed by the Athenian military in 408 BC.  Almost razed, by Roman forces in 196 AD, Byzantium was rebuilt by Septimius Severus (145-211; Roman emperor 193-211) and quickly regained its previous prosperity.  The location of Byzantium attracted Constantine I (circa 272–337; Roman emperor 306-337 (and the first to convert to Christianity)) who in 330 AD re-created it as an imperial residence inspired by Rome itself and after his death, it was called Constantinople (Κωνσταντινούπολις (Konstantinoupolis (literally "city of Constantine"))).  For a thousand years, it was the capital of the Eastern Roman Empire and a commercial, cultural & diplomatic centre and from its strategic position, Constantinople’s rulers controlled the major trade routes between Asia and Europe, as well as the passage from the Mediterranean to the Black Sea.  On 29 May 1453, in the first example of a major city falling to a siege by artillery, Constantinople fell to the Turks, becoming the capital of the Ottoman Empire.  The great walls which for centuries had defied invaders from land and sea, crumbled to modern cannon fire.  Even then, the Turks called the city Istanbul (from the Greek eis-tin-polin (to-the-city) although it was not officially renamed until 1930, almost a decade after the Empire was dissolved and it remains Turkey’s largest and most populous city, although Ankara is now the national capital.

Lindsay Lohan meeting Recep Tayyip Erdoğan (b 1954; prime-minister or president of the Republic of Türkiye since 2003), Istanbul (formerly Constantinople), January 2017.

The other senses of byzantine (as often used without the initial capital): (1) “characterized by a devious and usually surreptitious manner of operation, often for some nefarious purpose” and (2) “something intricate, complicated; inflexible, rigid, unyielding” are both of dubious historical validity.  According to the Oxford English Dictionary (OED), “byzantine” was first used in English in 1937 (of the impenetrable despotism of the Soviet Union which appeared to those in the Foreign Office schooled in the classics to be much the same as what they’d learned of the antics practiced in Constantinople) in the sense of “reminiscent of the manner, style, or spirit of Byzantine politics; intricate, complicated; inflexible, rigid, unyielding” but in French political scientists had earlier applied in the same figurative context, something which would surprise few familiar with the politicians of inter-war France, a generally rotten crew about whom it was remarked “they can’t keep a government for nine months, nor a secret for five minutes”.  Still, it was probably the English who lent the word its loaded meaning.  Edward Gibbon’s (1737–1794) magisterial The History of the Decline and Fall of the Roman Empire (six volumes: 1776-1788) was influential for generations in forming the construct of the period in the European imagination and he caricatured the history of the empire as endless chicanery, shadyness, back-channel deals, low skulduggery, back-stabbing, and naked grabs for power.  Until late in the twentieth century, phrases like “bewildering Oriental intrigue” flowed easily from the pens of English historians and hints of the attitude, cloaked in wokish words, appear even since they’ve switched to keyboards.  Much modern scholarship though has been more forgiving and there’s now an understanding that while like everywhere, low politics and dirty deeds were sometimes done, a remarkable civilization grew on the Bosporus.

Byzantium architectural styles.

The association with needless complexity and pointless administrative duplication was probably born of the same prejudices to which was added the view the empire was infused with strange religious rituals and stubbornness in the way it clung to superstition.  Historians have of late have refined this view, suggesting words like “intricate” or even “labyrinthine” might better capture the spirit of the place which was, by any standards and certainly those of medieval Europe, a complex and highly developed society.  The loaded meaning though seems here to stay, perhaps reinforced in the public imagination by the phonetic similarity between “byzantine” & “bizarre”.  Bizarre means “strangely unconventional; highly unusual and different from common experience, often in an extravagant, fantastic or conspicuous ways” and was from the French bizarre (odd, peculiar (and formerly “brave; headlong, angry”), either from the Basque bizar (a beard (on the notion that bearded Spanish soldiers made a strange impression on the French) or from Italian bizzarro (odd, queer, eccentric, weird (and, of a horse “frisky” in the sense of the English “bolter”)) of unknown origin but thought probably related to bizza (tantrum), which may be of Germanic origin.  In summary then, the Byzantines would have had their moments but were no more nasty and duplicitous that politicians everywhere and when describing convoluted things as byzantine it might be more accurate to instead call them labyrinthine or just bizarre.

Iconoclast

Iconoclast (pronounced ahy-kon-uh-klast)

(1) A person who attacks cherished beliefs, traditional institutions, etc as being based on error or superstition.

(2) A breaker or destroyer of images, especially those set up for religious veneration.

(3) An adherent of the heretical movement within the Greek Orthodox Church from 725-842 AD, which aimed at the destruction of icons and religious images.

1590–1600: From the Middle English, from the French iconoclaste from the Medieval Latin īconoclastēs from the Byzantine Greek εἰκονοκλάστης (eikonoklástēs) (literally image-breaker), the construct being eikono- (genitive eikonos) (icono-) + -klastēs (breaker), equivalent to klas-, variant stem of klân (to break) + -tēs (the agent noun suffix).  The early meaning referred literally to those who, in acts of theological obedience, broke or destroyed idols physically; the figurative meaning in reference to beliefs, cherished institutions etc emerged later, sources variously citing the first use between 1842-1858.  An older word for it was iconomachy (1580s), from the Greek eikonomakhia.  A clast is a technical word in geology to describe a fragment of rock broken from a larger rock or rock unit.  Iconoclast’s most commonly seen synonyms are unbeliever, questioner, dissenter, heretic, radical, dissident, nonbeliever, critic, rebel, revolutionist, cynic, sceptic, ruiner & non-conformist.

The Byzantine Iconoclastic Controversy

The Iconoclastic Controversy, an eighth & ninth century dispute over the use of religious images in the Byzantine Empire, was one of the many squabbles in Christendom (and other religions) triggered by arguments between those reading ancient texts literally and those treating then as allegory.  The Iconoclasts, those who rejected images, objected to icon veneration essentially because of the Old Testament prohibition against images in the Ten Commandments and the possibility of idolatry.

4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

6 And shewing mercy unto thousands of them that love me, and keep my commandments. (Exodus 20:4 (KJV 1611)

The defenders of the importance of imagery insisted upon their symbolic nature and the dignity of created matter and the controversy in Constantinople was nothing new.  From the Church’s earliest days, the making and veneration of portraits of Christ and the saints had been opposed by many but the use of icons nevertheless steadily gained in popularity, especially in the eastern provinces of the Roman Empire.  By the late sixth century, icons had become the object of an officially encouraged cult, sometimes implying a superstitious belief in their animation and the opposition to these practices became especially strong in Asia Minor (modern-day Turkey).  In 726 the Byzantine emperor Leo III (circa 685–741) took a public stand against the perceived worship of icons, and in 730 proscribed their use, trigging a persecution of icon venerators that was most severe in the reign of Leo’s successor, Constantine V (741–775).  While the emperor’s scholars expressed the theological edit in elegant Byzantine script, on the ground, the smashing of icons and the attacks on the idolaters was done by angry mobs, assembled for the purpose by the social media of the day, events reprised in the sixteen and seventeenth centuries by protestants in the Netherlands who vandalized former Catholic churches in a second burst of iconoclasm.

Byzantine icons

Over the decades, in Byzantine fashion, power shifted between the factions.  In 787, the Empress Irene (circa 752–803) convoked the seventh ecumenical council at Nicaea at which Iconoclasm was condemned and the use of images was again permitted.  The Iconoclasts regained power in 814 after the accession of Leo V (circa 755-820) and icons were again banned after a ruling at a council in 815, the prohibition lasting until the death of the Emperor Theophilus (Circa 800-842).  Within a year of his death, his widow, the Empress Theodora (circa 815–circa 870s), finally restored icon veneration, an event still celebrated in the Eastern Orthodox Church as the Feast of Orthodoxy.  In a piece of theological sophistry which would have impressed any pope, Theodora noted she was permitting only veneration, not worship and in that state, the Eastern Orthodox view of icons has rested for more than a thousand years.

Interregnum

Interregnum (pronounced inn-ter-reg-numb)

(1) (a) An interval of time between the close of a sovereign's reign and the accession of his or her normal or legitimate successor.  (b) A period when normal government is suspended, especially between successive reigns or regimes.  (c)  Any period during which a state has no ruler or only a temporary executive

(2) The period in English history from the execution of Charles I in 1649 to the Restoration of Charles II in 1660.

(3) An interval in the Church of England dioceses between the periods of office of two bishops.

(4) In casual use, any pause or interruption in continuity.

1570-1580: From the Latin interregnum (an interval between two reigns (literally "between-reign), the construct being inter (between; amid) + rēgnum (kingship, dominion, reign, rule, realm (and related to regere (to rule, to direct, keep straight, guide), from the primitive Indo-European root reg- (move in a straight line), with derivatives meaning "to direct in a straight line", thus "to lead, rule"). To illustrate that linguistic pragmatism is nothing new, in the Roman republic, the word was preserved to refer to a vacancy in the consulate.  The word is now generally applied to just about any situation where an organization is between leaders and this seems an accepted modern use. The earlier English noun was interreign (1530s), from French interrègne (14c.).

The classic interregnum.  One existed between 1204 and 1261 in the Byzantine Empire.  Following the Sack of Constantinople during the Fourth Crusade, the Byzantine Empire was dissolved, to be replaced by several Crusader states and several Byzantine states.  It was re-established by Nicean general Alexios Strategopoulos who placed Michael VIII Palaiologos back on the throne of a united Byzantine Empire.

The retrospective interregnum.  The Interregnum of (1649–1660) was a republican period in the three kingdoms of England, Ireland and Scotland.  Government was carried out by the Commonwealth and the Protectorate of Oliver Cromwell after the execution of Charles I and before the restoration of Charles II; it became an interregnum only because of the restoration.  Were, for example, a Romanov again to be crowned as Tsar, the period between 1917 and the restoration would become the second Russian interregnum, the first being the brief but messy business of 1825, induced by a disputed succession following the death of the Emperor Alexander I on 1 December.  The squabble lasted less than a month but in those few weeks was conducted the bloody Decembrist revolt which ended when Grand Duke Konstantin Pavlovich renounced his claim to throne and Nicholas I declared himself Tsar.

The constitutional interregnum.  In the UK, under normal conditions, there is no interregnum; upon the death of one sovereign, the crown is automatically assumed by the next in the line of succession: the King is dead, long live the King.  The famous phrase signifies the continuity of sovereignty, attached to a personal form of power named auctoritas.  Auctoritas is from the Old French autorité & auctorité (authority, prestige, right, permission, dignity, gravity; the Scriptures) from the Latin auctoritatem (nominative auctoritas) (invention, advice, opinion, influence, command) from auctor (master, leader, author).  From the fourteenth century, it conveyed the sense of "legal validity" or “authoritative doctrine", as opposed to opposed to reason or experience and conferred a “right to rule or command, power to enforce obedience, power or right to command or act".  It’s a thing which underpins the legal theory of the mechanics of the seamless transition in the UK of one the sovereign to the next, coronations merely ceremonial and proclamations procedural.  Other countries are different.  When a King of Thailand dies, there isn’t a successor monarch until one is proclaimed, a regent being appointed to carry out the necessary constitutional (though not ceremonial) duties.  A number of monarchies adopt this approach including Belgium and the Holy See.  The papal interregnum is known technically as sede vacante (literally "when the seat is vacant") and ends upon the election of new pope by the College of Cardinals.

The interregnum by analogy.  The term has been applied to the period of time between the election of a new President of the United States and his (or her!) inauguration, during which the outgoing president remains in power, but as a lame duck in the sense that, except in extraordinary circumstances, there is attention only to procedural and ceremonial matters.  So, while the US can sometimes appear to be in a state with some similarities to an interregnum between the election in November and the inauguration in January, it’s  merely a casual term without a literal meaning.  The passage of the twenty-fifth amendment to the US Constitution in 1967 which dealt with the mechanics of the line of succession in the event of a presidential vacancy, disability or inability to fulfil the duties of the office, removed any doubt and established that there is never a point at which the country is without a chief executive.

Fashions change: The dour Charles I (left), the puritanical Oliver Cromwell (centre) and the merry Charles II (right).

The famous interregnum in England, Scotland, and Ireland began with the execution of Charles I (1600-1649) and ended with the restoration to the thrones of the three realms of his son Charles II (1630-1685) in 1660.  Immediately after the execution, a body known as the English Council of State (later re-named the Protector's Privy Council) was created by the Rump Parliament.  Because of the implication of auctoritas, the king's beheading was delayed half a day so the members of parliament could pass legislation declaring themselves the sole representatives of the people and the House of Commons the repository of all power.  Making it a capital offence to proclaim a new king, the laws abolished both the monarchy and the House of Lords.  For most of the interregnum, the British Isles were ruled by Oliver Cromwell (1599–1658) an English general and statesman.  He combined the roles of head of state and head of government of the republican commonwealth.

When Queen Elizabeth II (1926-2022; Queen of England and other places variously 1952-2022) took her last breath, Charles (b 1948) in that moment became King Charles III; the unbroken line summed up in the phrase "The King is dead.  Long Live the King".  In the British constitution there is no interregnum and the coronation (which may happen weeks, months or even years after the succession) is in secular legal terms purely ceremonial although there have been those who argued it was substantive in relation to the monarch's role as supreme governor of the established Church of England, a view long regarded sceptically by most.  As a spectacle however it's of some interest and given the history, there will be interest in the wording used in reference to the queen consort.  However, any constitutional loose ends which may persist after the moment of the succession will have been tidied up at a meeting of the Accession Council, comprised of a number of worthies who assemble upon the death of a monarch and issue a formal proclamation of accession, usually in the presence of the successor who swears oaths relating to both church (England & Scotland) and state.

Primitive

Primitive (pronounced prim-i-tiv)

(1) Being the first or earliest of the kind or in existence, especially in an early age of the world.

(2) Early in the history of the world or of humankind.

(3) Characteristic of early ages or of an early state of human development.(4) In anthropology, of or relating to a preliterate or tribal people having cultural or physical similarities with their early ancestors: no longer in technical use; denoting or relating to a preliterate and nonindustrial social system.

(5) Unaffected or little affected by civilizing influences; uncivilized; a savage (some historians once distinguished between barbarians and savages on what was essentially a racist basis).

(6) Being in its earliest period; early; old-fashioned.

(7) In art, an artist of a preliterate culture; a naïve or un-schooled artist; an artist belonging to the early stage in the development of a style; a work of art by a primitive artist; an artist whose work does not conform to traditional, academic, or avant-garde standards of Western painting, such as a painter from an African or Oceanic civilization

(8) In fine art, a painter of the pre-Renaissance era in European painting (usually as "Italian primitive"); the works of these artists or in their recognizable style.

(9) In mathematics, a geometric or algebraic form or expression from which another is derived or a function of which the derivative is a given function; a function the derivative of which is a given function; an anti-derivative.

(10) In linguistics, the form from which a given word or other linguistic form has been derived, by either morphological or historical processes, as take in undertake (the most recent common ancestor (although sometimes hypothetical)).

(11) In biology, of, relating to, or resembling an early stage in the evolutionary development of a particular group of organisms; another word for primordial.

(12) In geology, pertaining to magmas that have experienced only small degrees of fractional crystallization or crystal contamination; of, relating to, or denoting rocks formed in or before the Paleozoic era (obsolete).

(13) In Protestant theology, of, relating to, or associated with a minority group that breaks away from a sect, denomination, or Church in order to return to what is regarded as the original simplicity of the Gospels.

(14) In computer programming, a data type that is built into the programming language, as opposed to more complex structures; any of the simplest elements (instructions, statements) in a programming language.

(15) In digital imagery, artistic training and certain aspects of engineering and architecture, a set of basic geometric shapes which can be used individually or from which more complex shapes can be constructed.

(16) In grammar, original; primary; radical; not derived.

1350-1400: From the Middle English primitif (of an original cause; of a thing from which something is derived; not secondary (used as both noun and adjective and originally in the sense of "original ancestor")), from the Middle French primitif (very first, original) from the Latin prīmitīvus (first or earliest of its kind), from primitus (at first), from prīmus (first).  The alternative spelling primative is long obsolete.  Primitive is a noun & adjective and primitiveness & primitivism are nouns; the noun plural is primitives.

The meaning "of or belonging to the first age" was from the early fifteenth century and was applied especially in the Christian church in the sense of "adhering to the qualities of the early Church."  The secular version of this meaning "having the style of an early or ancient time" was a nostalgic expression, an allusion to the (supposed) simplicity of the "old days" emerged in the 1680s.  The use during the era of European colonial expansion to mean "an aboriginal person in a land visited by Europeans" is from 1779, thus the idea of a primitive being an "uncivilized person".  To the colonial powers it was quite an important point to make because, being "uncivilized" (1) there could of course not be a legal system and thus no conception of the "ownership" of land and (2) such lands the Europeans "discovered" could be declared Terra nullius (from the Latin meaning "nobody's land" (literally "land belonging to nobody").  In Western anthropology, the idea persisted and by the late nineteenth century it was applied to cultures which, through isolation, had continued to operate at a technologically simple level, and even by the mid-late twentieth century it was common for mainstream historians to distinguish between "civilizations" and mere "cultures".  Reflecting both the snobby disdain for the pre Renaissance Italian primitives and perhaps as an allusion to prehistoric cave art, critics in the early 1940s applied the label "primitive" to artists thought "untrained", water-colorists seemingly a particular target.

The Italian Primitives

Technically, the phrase “Italian primitives” refers to works of art created between late eleventh and early fourteenth century with a particular emphasis on the later years.  It wasn’t until the late eighteenth century that historians and collectors first showed notable interest in Italian primitives and it’s indicative of the attitudes of the time that the artists of the era were often classified as “Italian pre-Renaissance” or “proto-Renaissance” painters; as late as the 1970s, “Italian primitives” was something of a pejorative term, such was the reverence for the works of the later Italian Renaissance, especially the High Renaissance (1495–1520), and Mannerism (1520–1600).

Two works by Cimabue (Cenni di Pepo, circa 1240–1302): Castelfiorentino Madonna (circa 1283), tempera & gold on panel (left) and Santa Trinita Maestà (circa 1295), tempera on panel (right).  The early Italian primitive style contrasted with a work representing the later intrusions of technique and dimensional imagination.  It is however misleading to speak of "early" and "late" Italian primitives in the sense of a definable stylistic shift, works with the classic Byzantine lines and form still being painted (for a receptive market) even in the early Renaissance and there would of course be a revival of sorts in some of the schools of early twentieth century modernism.

The role the Italian primitives played in the transition from the Byzantine artistic tradition to the more naturalistic and humanistic style that would later characterize the Italian Renaissance was of course acknowledged but the works themselves were usually treated as something imitative or at least derivative of the earlier techniques despite there being an obvious move away from the strict stylization and abstract qualities of Byzantine art, elements of naturalism, spatial depth, and even an exaggerated emotional expression appearing.  The Renaissance was not one of those moments in art when there was an abrupt shift from one stylistic tradition to another and the Italian primitives were part of series of developments in art, architecture and culture that typify the forces which become epoch-making.  The emphasis on perspective, anatomical accuracy and depictions of the range of human emotion so associated with the Renaissance owes much to the Italian primitives, not only in technique but also what came to be regarded as acceptable subject matter for art and one might suspect the Renaissance masters, revolutionary though they were, perhaps regarded the earlier tradition with more reverence than the critics who were so seduced by the sumptuousness of Leonardo, Michelangelo, and Raphael.

Crucifix of Santa Maria Novella (circa 1280), tempera on wood by Giotto (Giotto di Bondone, circa 1267-1337).  Among the Italian primitives, the works of Giotto provide some of the finest illustrations of the emergence of elements which the Renaissance masters would refine and perfect.  His Crucifix of Santa Maria Novella is very much in the vein of earlier works by Giunta Pisano (circa 1180-circa 1260) and Cimabue and details how the Italian primitives didn't wholly abandon the hieratic solemnity of Byzantine iconography but weren't constrained by their formulaic traditions, returning to a realism which would have been familiar in antiquity.  The use of embryonic techniques of perspective and chiaroscuro created a depth and volume which would later become the dominant motif in European art.

Graphics Primitives in Digital Images

Lindsay Lohan constructed in graphic primitives by MeygaHardy on DeviantArt.

In digital imagery (vector graphics, CAD systems et al), graphic (sometimes called geometric) primitives are the simplest form of shape which can be rendered and scaled for display on a screen (although in advanced engineering, as mathematical expressions, there are pure geometric primitives which can’t be displayed although they can be manipulated) and are sometime thus described as “irreducible” or “atomic”.  The origin of all graphics primitives are the point (technically the representation of a point as a point exists in space as a dimensionless address) and the straight line (that which extends from one point and another).  These lives were the original vectors and the earliest computers could handle only lines and points, thing like triangles and squares being constructed from these.  Graphic primitives are now more extensive and from assembling these, more complex shapes can be built.  Among mathematicians, there are debates about just what can be said to constitute a pure primitive, some suggesting that if a shape can be reduced to two or more shapes, it doesn’t qualify but for most they’re just handy objects and the technical squabble passes unnoticed.  The principle of graphic primitives underpinned the techniques of the early cubist artists.

Primitif by Max Factor (1956).  The use of the French adjective Primitif lent the product a continental connection but it's the masculine form, the feminine being primitive.

Pagophagia

Pagophagia (pronounced pag-off-faghia)

(1) The excessive and constant eating of ice, often as part of extreme dieting.

(2) A craving to eat ice, sometimes associated with iron-deficiency anemia.

Pre 900: A compound word, the construct being págo(s) + -phagia.  Págos is from the Byzantine Greek, the perfective stem of ἔφαγον (éphagon) (I ate; I devoured), singular first-person aorist active indicative form (by suppletion) of ἐσθίω (esthíō) (I eat; I devour).  Phagia is from the Ancient Greek πάγος- (phag-) (stiff mass; frost; ice) from pēnunai, (to stick, stiffen), from the primitive Indo-European root pag.  It was used also in a derogatory, figurative sense to describe a cold, unfriendly person (in the sense of one metaphorically cold like ice).

Ice, diet and the DSM

Pagophagia (the excessive consumption of ice or iced drinks), is often regarded as a recent phenomenon and a novel manifestation of pica (a disorder characterized by craving and appetite for non-edible substances, such as ice, clay, chalk, dirt, or sand and named for the jay or magpie (pīca in Latin), based on the idea the birds will eat almost anything) but in texts from Classical Greece are warnings in the writings of both the physician Hippocrates (circa 460–circa 370 BC) and the polymath Aristotle (384–322 BC) concerning the dangers of the excessive intake of cold or iced water.  The cause of the death of Theophilus (Byzantine (Eastern Roman) Emperor 829-842) was officially dysentery but, based on the original texts of Byzantine historians and chroniclers of the era, modern researchers speculate the cause of death may have been related to Theophilus' pagophagia (snow eating), a long-time habit he indulged to relieve the symptoms of gastric inflammation.  In the medical literature, from the sixteenth century on, there are discussions and illustrative case histories about the detrimental effect of immoderate usage of cold water, ice and snow, frequently in the context of eating disorders, another range of conditions with a long history.

A noted feature of the fifth edition of the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM-5 (2013)), was the more systematic approach taken to eating disorders, variable definitional criteria being defined for the range of behaviours within that general rubric.  What may have appeared strange was including the ice-eaters within the psychological disorder Pica which is characterized by the manifestation of appetite for non-nutritive substances including sharp objects (acuphagia), purified starch (amylophagia), burnt matches (cautopyreiophagia), dust (coniophagia), feces (coprophagia), sick (emetophagia), raw potatoes (geomelophagia), soil, clay or chalk (geophagia), glass (hyalophagia), stones (lithophagia), metal (metallophagia), musus (mucophagia), ice (pagophagia), lead (plumbophagia), hair, wool, and other fibres (trichophagia), urine (urophagia), blood (hematophagia (sometimes called vampirism)) and wood or derivates such as paper & cardboard (xylophagia).  DSM-5 also codified the criteria for behaviour to be classified pica.  They must (1) last beyond one (1) month beyond an age in infancy when eating such objects is not unusual, (2) not be culturally sanctioned practice and (3), in quantity or consequence, be of sufficient severity to demand clinical intervention.  Interestingly, when the text revision of DSM-5 (DSM-5-TR, 2022) was released, the sentence “individuals with atypical anorexia nervosa may experience many of the physiological complications associated with anorexia nervosa” was added to the description of the atypical anorexia nervosa example to clarify that the presence of physiological consequences during presentation does not mean that the diagnosis is the (typical) anorexia.

However, it must be remembered the DSM is a tool for the clinician and, while it can be a useful source document for the lay-reader, there are other publications better suited to those self-diagnosing or informally assessing others.  An individual for whom the only symptom of pica is abnormally high and persistent ice consumption doesn’t of necessity need to be subject to the treatment regime imposed on more undiscriminating consumers.

The pro-ana community does recommend the eating of ice, not merely as a food substitute but because the body needs to burn energy both to melt the ice and subsequently restore the body to its correcting operating temperature.  With frozen water, this effect is greatest in negative calorie terms but the discount effect applies even to iced confections.  If a frozen confection is listed as containing a calorie content of 100 (25 grams of carbohydrate @ 4 calories per gram), this does not include the energy the body expends to melt the ice and the net consumption is actually around 72 calories.

All things in moderation: Lindsay Lohan enjoying ice-cream and (an allegedly virgin) iced mojito, Monaco 2015.

Pro-ana does NOT however approve of frozen confections, the preferred one litre of frozen water containing zero calories yet demanding of the body a burn of around 160 calories to process, the energy equivalent of running one mile (1.6 km).  The practical upper limit per day appears to be between 3-5 litres (.8-1.3 gallons) depending on the individual and it’s speculated a daily intake much over eight litres may approach toxicity, essentially because the localized symptoms would be similar to hypothermia and some organs fail optimally to work when body temperature drops too much.  Paradoxically, pro-ana also notes, ice shouldn’t be eaten when one is too hot.  After running, the body actually exerts energy through the active effort of dissipating excess heat and if one were to ingest large amounts of ice as one was cooling off, some of the heat generated would be neutralized by the coolness of the ice, minimizing some of the energy burning benefits.  There’s also the need to avoid dental damage; pro-ana recommending it be allowed to melt in the mouth or consumed as shaved ice.

Squinch

Squinch (pronounced skwinch)

(1) In architecture, a small arch, corbeling, or the like, built across the interior angle between two walls, as in a square tower for supporting the side of a superimposed octagonal spire or generally to support any superstructure such as a spire or dome.  Also called a squinch arch.

(2) To contort (the features) or squint (now rare).

(3) To squeeze together or crouch down, as to fit into a smaller space (now rare).

1490–1500: A variant of the obsolete scunch, short for scuncheon, from the Middle English sconch(e)on from the middle Middle French escoinson (The reveal of an aperture (such as a door or window) from the frame to the inner face of the wall) & esconchon.  Escoinson is drawn from its original formation es- & ex- (both from the Latin ex (out of, from)) + coin (corner).  The meaning in the sense of a squinting of the eyes emerged during the 1830s, the origin uncertain but likely an imperfect echoic.

The Hagia Sofia

Built by Byzantine Emperor Justinian I between 532 and 537 AD, the Hagia Sophia ((from the Greek `Αγία Σοφία (Holy Wisdom), Sancta Sophia or Sancta Sapientia in Latin)) sits at what has often been the strategically important point on the Bosporus between the Black Sea and the Mediterranean, long thought the boundary between Europe and Asia.

The four minarets were added at different times after 1453.  Thought aesthetically successful, they add also to structural integrity.

The Hagia Sophia was originally a Greek Orthodox Christian patriarchal cathedral in Constantinople (modern day Istanbul, Turkey), consecrated briefly as a Catholic church in the thirteenth century.  Noted for its vast dome, it was an extraordinary achievement of engineering, architecture and mathematics, for centuries the biggest building on Earth, remaining the largest cathedral for nearly a thousand years until the dedication in 1520 of the basilica in Seville.  In 1453, when Constantinople fell to the Ottomans, it became a mosque, remaining one until 1935, when, as part of the modernity project that was the Turkish Republic created by Mustafa Kemal Atatürk (1881–1938; (President of the Republic of Turkey 1923-1938)), it was made a museum, later becoming one of the country’s most popular tourist attractions.

Hagia Sofia dome with four (corner) squinch arches with supporting pendentives.

The pendentive is the construction element which permits a dome to be placed over a square or rectangular space.  Pendentives are triangular segments of a sphere that spread at the top, tapering to points at the bottom, thereby enabling the continuous circular or elliptical base needed to support the dome.  The horizontal curve of the dome’s base is connected directly to the vertical curves of the four supporting arches on each corner. Where the curve of the pendentive and dome is continuous, the vaulting form is known as a pendentive dome. 

Pendentives receive the outward force from the dome’s weight, concentrating it at the four corners from where it's transferred down the columns to the foundations below.  Before there were, pendentives, domes needed either the supporting structure to be round (The Pantheon) or were supported by corbelling or the use of squinches allowing the dome to sit on top of four arches.  Both methods imposed limitations of width and height whereas pendatives, which directed forces away from the walls, made possible bigger structures.  Invented in Ancient Rome, Byzantine architects perfected the technique and they came to be seen too in Islamic, Renaissance and Baroque architecture.

From the late twentieth century, religious sentiment in the secular state became more combative and by the early 2000s, demands were being heard from both the Christian Orthodox and Sunni Islam for the Hagia Sofia to again be a place of worship.  Political sentiments hardened and, in July 2020, on the very same day a court annulled the 1934 law which enabled the site to become a museum, Turkish president Recep Tayyip Erdoğan (b 1954; prime minister of Turkey 2003-2014 & president since 2014) signed a presidential decree under which the museum reverted to being the Great Mosque of Ayasofya.  Mr Erdoğan had flagged his intentions and the move was no surprise, this the fourth Byzantine church converted from museum to mosque during his time in office.  Architectural repurposing is hardly unknown west of the Bosporus either, thousands of mosques in Spain and Greece having over the centuries been converted to Christian churches.

The court’s rationale for annulling the 1934 decree was interesting, the judges finding it unconstitutional, under not only the contemporary Turkish constitution but also Ottoman law.  The court held that Mehmed II (1432-1481, محمد ثانى‎ in Ottoman Turkish, romanized as Meḥmed-i sānī), who conquered Constantinople in 1453, gained the Hagia Sofia as his personal property and, by the creation of a waqf (In the Arabic وَقْف‎ (ˈwɑqf), also known as a hubous (حُبوس); an inalienable charitable endowment of property under the Hanafi (Sunni law)), had lawfully made the structure permanently a mosque and thus unable to be used for any other purpose.  Under the Hanafi, Mehmed’s waqf was held to be valid, as was his gaining personal ownership in 1453 by virtue of the war code of the time.

Patriarch

Patriarch (pronounced pey-tree-ahrk)

(1) The male head of a family or tribal line.

(2) A person regarded as the father or founder of an order, class etc.

(3) Any of the very early Biblical personages regarded as the fathers of the human race, comprising those from Adam to Noah (antediluvian patriarchs) and those between the Deluge and the birth of Abraham (the postdiluvian).

(4) Any of the three great progenitors of the Israelites: Abraham, Isaac, or Jacob.

(5) Any of the sons of Jacob (the twelve patriarchs), from whom the tribes of Israel were descended.

(6) In early Christian church, any of the bishops of any of the ancient sees of Alexandria, Antioch, Constantinople, Jerusalem, or Rome having authority over other bishops.

(7) In casual use, the oldest or most venerable member of a group or community; a person regarded as the founder of a community, tradition etc.

(8) In the Roman Catholic Church, one of the titles bestowed on a pope.

(9) In the Mormon Church, another word for Evangelist.

(10) In certain churches (especially the Uniat (Eastern Christians who profess the same doctrines as the rest of the Roman Catholic Church)), a title given to a number of bishops, indicating their rank as immediately below that of the pope.

(11) In the Eastern Orthodox Church, the bishops of the four ancient principal sees of Constantinople, Antioch, Alexandria, and Jerusalem, and also of Russia, Romania, and Serbia, the bishop of Constantinople (the ecumenical Patriarch) being highest in dignity among these.

(12) In some of the sects of Eastern Christianity, the head of the Coptic, Armenian, Syrian Jacobite, or Nestorian Churches, and of certain other non-Orthodox Churches in the East (including the Egyptian Coptic church which is headed by a pope).

1175–1225: From the Middle English patriark(e), from the Late Latin patriarcha, later reinforced by the Old French patriarche, from the Byzantine Greek πατριάρχης (patriárkhēs) (the founder of the tribe/family) and patriárchēs (high-ranking bishop), from the Ancient Greek πατριά (patriá) (generation, ancestry, descent, tribe, family) + -αρχης (-arkhēs) (-arch).  The Late Latin sufficx –arch is from the Classical Latin -archēs, from the Ancient Greek -άρχης (-árkhēs), from ἀρχή (arkhḗ) (rule, government), ultimately from the primitive Indo-European hzergh- (to begin, rule, command).

The most familiar early use, dating from the twelfth century, was a patriarke (one of the Old Testament fathers; progenitors of the Israelites) and it was used also as an honorific title of certain bishops of the highest rank in the early Church, notably those of Antioch, Alexandria, and Rome.  The use of the noun patriarchy describe an "ecclesiastical province under a patriarch; church government by patriarchs" emerged in the 1560s and the sense of a "system of society or government by fathers or elder males of the community" was recorded first in the 1630s, the meaning "the father and ruler of a family" dates from 1817.  Patriarch, patriarchy, patriarchdom & patriarchship are nouns, patriarchal, patriarchic & patriarchical are adjectives and patriarchally is an adverb.  The rare antipatriarch is mostly a historic reference but is still used by clerics accusing each-other of some heresy.

Constantinople

The Ecumenical Patriarchate of Constantinople is one of more than a dozen autocephalous (from the Ancient Greek αὐτοκεφαλία (property of being self-headed)) churches (or "jurisdictions") of the Eastern Orthodox Church.  The structure, within the model of a hierarchical Christian church, is one where head bishops do not report to any higher-ranking bishop.

Bartholomew I, Archbishop of Constantinople, Ecumenical Patriarch of Constantinople is, by virtue of the historical location of Constantinople as capital of the old Byzantine (and former Eastern Roman) Empire, regarded as primus inter pares (first among equals) among all the Eastern Orthodox prelates.  The office is best understood as something similar to that of the Archbishop of Canterbury within the worldwide Anglican community: a spiritual leader.  The seats of Lambeth and Constantinople are thus not comparable with that of the Holy See in Rome where the pontificate exists as an absolute theocracy within the city and an administrative and doctrinal hierarchy beyond although some popes took not long to work out their authority was more impressive on paper than on the ground.

The position of the Uniat churches in the Eastern mix is sometime misunderstood.  The Uniat are Eastern Christians who profess the same doctrines as the rest of the Roman Catholic Church although their rites and discipline are drawn as much from Byzantine as from the Latin Rites and within many non-Uniat churches, there are Uniat factions which maintain an allegiance to the Pope.  As a theological point, the word "Uniat," though in wide use as a descriptor, is not often used by Eastern Catholics because it’s thought to imply something less than complete allegiance to the Holy See.

The Roman Catholic Pope Francis and Bartholomew I, Ecumenical Patriarch of Constantinople, waiting for their Uber to take them to the Black & White Ball.

Catharsis

Catharsis (pronounced kuh-thahr-sis)

(1) The purging of the emotions or relieving of emotional tensions, especially through certain kinds of art, as tragedy or music.

(2) In psychiatry, a form of psychoanalysis or psychotherapy that encourages or permits the discharge of repressed, pent-up, socially unacceptable affects.

(3) The discharge of pent-up emotions so as to result in the alleviation of symptoms or the permanent relief of the condition.

(4) In Aristotelian literary criticism, the purging or purification of the emotions through the evocation of pity and fear, as in tragedy.

(5) In medicine, purgation, especially of the bowels.

1770: From the New Latin catharsis, from the Ancient Greek kátharsis (a cleansing) equivalent to kathar, variant stem of kathaírein (to cleanse, purge, purify), from katharós (pure, clear of dirt, clean, spotless, open, free, clear of shame or guilt, purified) + sis.    Root was the Medieval Latin Catharī (the Pure), from the Byzantine Greek καθαροί or katharoí (the Pure), plural of καθαρός (katharós) (pure).  Most of the extended senses found in Modern English are of unknown origin, the original sense from 1770 being "a bodily purging" (especially of the bowels), then an important aspect of medical practice.  After 1872 it came to be applied to emotions when it was referred to as "a purging through vicarious experience"; the psychotherapy sense first recorded in 1909 in Abraham Brill's (1874–1948) translation of Sigmund Freud's (1856–1939) Selected Papers on Hysteria  (Dr Brill’s translation the first of Freud into English).  The alternative spelling cathartick went extinct in the mid-nineteenth century.  The adjective cathartic dates from its use in medical literature in the 1610s in the sense of preparations claimed to be "purgative; purifying"; more general use noted by the 1670s.  Presumably, the cures proved efficacious because the adjective cathartical soon emerged, existing also in the plural as the noun catharticals (laxatives).

Cathar (religious puritan (implied in Catharism)), dates from the 1570s and was from the Medieval Latin Cathari (the Pure), the name taken by the Novatians and other Christian sects, from the New Testament Greek katharizein (to make clean), from the Ancient Greek katharós (pure).  It was applied particularly to the twelfth century sects (Albigenses et al) in Languedoc and the Piedmont which denied and defied the authority of the pope.  The feminine proper name Catherine is from the French Catherine, from the Medieval Latin Katerina, from the Classical Latin Ecaterina, from the Ancient Greek Aikaterine.  The -h- was introduced in the sixteenth century, probably a tribute in folk etymology from the Greek katharos (pure).  Familiar in Modern English also as Katherine, Kate, Cate and other variations, the initial Greek vowel preserved in the Russian form Ekaterina.  For reasons unknown, Catherine began to be used as a type of pear in the 1640s.

The term “Catherine wheel” was originally from the early thirteenth century and described a torture device, the spiked wheel on which (according to some versions of what is thought to be a most dubious tale) the legendary virgin Saint Catherine of Alexandria was in 307 tortured and martyred by the pagan Marcus Aurelius Valerius Maxentius (circa 283–312; a Roman emperor, 306-312), thus becoming, in the associative way the Church did these things, patron saint of spinners.  She was a most popular saint in medieval times and popularized the name Catherine (and its variations), the favor enduring to this day.  It was applied from 1760 to a kind of firework which shot flame from a revolving spiral tube, creating the shape of a spinning wheel.

Of the Cathars: Catharism

With origins in Persia and the Byzantine Empire, Catharism was a dualist (or Gnostic revival) fork of Christianity, the movement most active during the twelfth and thirteenth centuries in what is now northern Italy and southern France.  It was not a good time to be promoting the notion of two Gods, one good, the other evil; this dualism was however the essential core of Cathar beliefs.  The good God was the God of the New Testament and the creator of the spiritual realm, contrasted with the evil Old Testament God, creator of the physical world whom many Cathars, and not a few of their persecutors, identified as Satan.  It was an exacting creed which meant all visible matter, including the human body, was created by the evil god and therefore tainted with sin.  Taint might be an understatement; Cathars thought human spirits were the lost spirits of angels trapped within the physical creation of the evil god, destined to be reincarnated until they achieved salvation through what they called the consolamentum, a highly ritualized form of baptism.

The Holy See's foreign policy when the pope did have a few divisions: The papal army, the Cathars & the Albigensian Crusade.

All this was heresy to the monotheistic Roman Catholic Church, founded on the fundamental principle of one God, the creator of all things temporal and spiritual.  The Church’s crackdown got serious during the pontificate of Innocent III (circa 1160-1216; pope 1198-1216), initially by means of political and theological persuasion but with the assassination of his emissary, Innocent abandoned diplomacy, declared his dead ambassador a martyr and launched a military operation, the twenty-year (1209-1229) Albigensian Crusade.  It was the beginning of the end of Catharism.  After 1244 when the great fortress of Montsegur near the Pyrenees was razed, the Cathars became an underground movement, many fleeing to Italy where the persecution was milder.  The hierarchy faded but the heresy lingered until it finally it vanished early in the fifteenth century.

Simone Weil.

Simone Weil (1909-1943) was a French philosopher and political activist who, in a manner unusual among left-leaning intellectuals of the era, returned to the religion ignored in her youth and became attracted to the mystical.  Remembered for her political writings and active service in both the Spanish Civil War and occupied France, she died tragically young in the self-sacrificial manner she had lived her life.  Among the more delicate historians, (typified by Arnold Toynbee (1889-1975)), there’s often an undisguised preference for Greek over Roman but few went as far as Weil who could find no virtue in the latter and was barely less dismissive of the medieval Church.  By contrast, in the Cathars, she found exemplars of goodness although she offered few reasons and fewer still shreds of evidence for this.  Most convincing is the notion that what Weil called affliction (malheur) goes beyond merely describing suffering and makes of it, if not a fetish, then certainly a calling.  Weil felt there were only some able truly to experience affliction: those least deserving of suffering.  Seduced by the lure of the tragic and having trawled history, she found in the Cathars the doomed victims with whom she could identify, drawn to them as Sylvia Plath was to Ted Hughes.

Simone Weil Agitprop.

Although her readership remains substantially limited to those clustered around a number of academic and feminist circles, Weil’s influence on literature has been profound.  She wrote neither fiction nor poetry but in her prolific output, existing mostly in letters and notebooks which in her lifetime were almost entirely unseen and edited for publication only posthumously, lay an extraordinary exploration of the contradictions and confusion of the modern world.  One gains much from reading Weil for despite her tone there’s pleasure in enjoying the lucidity and discovering an uncompromising critique of a world poisoned by the exclusivity of Christianity and its damnation of progress as heresy.  But guilt tinges the pleasure.  This tortured soul lived and died in anguish and dark despair because she knew she deserved no more in a world of where injustice had triumphed and probably forever would.  One fears that in all her brief years, she may never have felt a moment’s joy.

The modern catharsis is a public event, best enjoyed after emerging from rehab.  Lindsay Lohan and Oprah Winfrey, 2013.