Gif

Gif (originally GIF) (pronounced gif or jif)

(1) A set of standards and file format for storage of digital color images and short animations; technically, a bitmap image format for pictures with support for animations and up to 256 distinct colors per frame, including fully transparent color.

(2) A file or image stored in this format.

(3) To create a static or animated GIF from (an image or set of images) (the verb forms (used with object) being giffed, or giffing (sometimes, usually in a technical context, written as GIFFed of GIFFing).

1987: Originally an acronym (Graphic Interchange Format), a bitmap image specification created by CompuServe to provide a format for image files which easily could be transferred between devices using different hardware and operating systems.  GIFs can be animated and use a lossless data compression technique to reduce the file size without degrading the visual quality.  Being a TLA (three letter acronym), the GIF didn't suffer the truncation of the True Image File Format which which became known as the TIF because the MS & PC-DOS operating systems used an 8.3 file naming system and TIFFs were thus named filename.tif.  Being uncontested and homophonic, TIFF and TIF happily co-existed and under operating systems not constrained by the 8.3 file system, they were often named filename.tiff.  Many GIFs are loops but some are constructed.

A Lindsay Lohan GIF.

This is an example of a GIF which looks like a loop but is constructed with closely connected images all from within a brief period of time and techs call these cinemagraphic (the name a deliberate point of differentiation from cinematographic) GIFs, a still shot-animation hybrid.   The viewer's experience is not one event in a loop but one event progressing continuously through time, the effect achieved by a focus on just the elements in motion while the rest remain static.  

The first dispute involving the gif was over the licensing of the LZW compression technique used.  Patented in 1985, the controversy lasted until 2004 when the final patent expired.  What endured was the debate over how to pronounce Gif; it’s either gif with a hard-G (of gift, got, and gate) or jif with the soft-G (of gin, gym, or gem).  The head of the CompuServe development team which invented the GIF has always insisted it should be jif but English evolves through use and those who see the word without knowledge of the programmer’s edict tend to use the hard-G because they wouldn’t pronounce “graphics” as jraphics.  Even the Obama White House intervened, indicating a preference for the hard-G and seems it's mostly only hard-core nerds, anxious to display reverence for the author, who adhere to the soft-G.

A Lindsay Lohan GIF.

This construct is built with a technique known as as Technical GIF, used typically to animate static content, such as PowerPoint slideshows, to render a moving image.  Unlike the visually similar morphing technique in which images merge to transform into something static, the technical GIF is a series of related images with sufficient similarity in aspect and size to create a animation with the visual integrity for the viewer to grasp the implication.

One could derive a “rule” (or at least a guide) from previous use which would be something like {G before the letters E, I or Y is realized as soft-G and elsewhere is hard-G}.  That supports the author’s dictate of jif but many exceptions exist, especially foreign borrowings like the Japanese geisha or the French margarine.  The authoritative Oxford English Dictionary (OED) was non-committal, noting both pronunciations and an uneasy state of peaceful co-existence has since prevailed.

Tobacco

Tobacco (pronounced tuh-bak-oh)

(1) Any of several plants belonging to the genus Nicotiana (of the nightshade family), especially one of those species, as N. tabacum, whose leaves are prepared for smoking or chewing or as snuff.

(2) Any of numerous solanaceous plants of the genus Nicotiana, having mildly narcotic properties, tapering hairy leaves, and tubular or funnel-shaped fragrant flowers. The species N. tabacum is cultivated as the chief source of commercial tobacco

(3) Any of various similar plants of other genera.

(4) The leaves of certain of these plants, dried and prepared, as used in cigarettes, cigars & pipes, as snuff and for chewing.

(5) Any product or products made from such leaves.

(6) To indulge in tobacco; to smoke.

(7) To treat with tobacco.

(8) A range of colors in the brown spectrum, tending to the darker.

1525–1535 (attested since 1588): From the Spanish tabaco of uncertain origin.  It was either from the Arabic طُبَّاق‎ (ṭubbāq) (Dittrichia viscosa) or from one or more Caribbean languages (including Galibi Carib, Arawak or Taíno) from a word meaning “roll of tobacco leaves” or “pipe for smoking tobacco” (there are contemporary reports citing both and scholars tend now to prefer the former), the best known of which was tabago (tube for inhaling smoke or powdered intoxicating plants).  Taino is thought by linguistic anthropologists to be the most likely source.  That the name of the inhaling implement was applied to the leaves was explained by the Spanish assuming it was the name of the plant.  The West Indian (Caribbean) island of Tobago was said to have been named in 1498 by Christopher Columbus (1451–1506) after the tambaku (pipe), a reference to the native custom of smoking dried tobacco leaves.  Derived forms include smokeless tobacco, tobaccoless & anti-tobacco and there are a wealth of slang terms for tobacco and its products (including the tax-evading illicit varieties) including occabot (the backward spelling), baccy, backy, chop chop, durrie, smoke, fag, gasper, ciggy, coffin nail, cancer stick, darb, dart, death stick, bine & stogie.  The spelling tabacco is obsolete.  Tobacco is a noun & verb, tobaccoing & tobaccoed are verbs; the noun plural is tobaccos or tobaccoes.

One difficulty public health authorities had in trying to reduce the use of tobacco was that images of smoking undeniably could be sexy: Lindsay Lohan demonstrates.

One attempt at social engineering began in earnest in the 1980s: Pressure was applied on film & television studios, advertisers and publishers to stop depicting smoking as something “attractive, sexy and cool” but because the creative community had over decades honed techniques to make even the lighting of a cigarette exactly that, success was limited.  What forever changed the environment in the US was when, in 1998, 52 state and territory attorneys general signed the Master Settlement Agreement (MSA) with the nation’s four largest tobacco companies to settle what were by then dozens of lawsuits brought to recover billions of dollars in health care costs associated with treating smoking-related illnesses and eventually some four-dozen tobacco companies settled under the MSA.  Although Florida, Minnesota, Mississippi and Texas are not signatories to the MSA, they all have individual settlements pre-dating the MSA.  What the framers of the MSA worked out was it was better to be realists and, in a sense. “write-off” those adults already addicted and focus on youth by (1) reducing the take-up rate (ie “the first cigarette) and (2) induce them to quit (ie “the next cigarette”).  The most obvious tactic in this was the traditional brute-force approach of increasing the cost of cigarettes by imposing payment obligations on the tobacco companies party to the MSA but more subtle measures also restricted tobacco advertising, marketing, and promotions, including:

(1) Prohibiting tobacco companies from taking any action to target youth in the advertising, promotion or marketing of tobacco products.

(2) Banning the use of cartoons in advertising, promotions, packaging, or labeling of tobacco products.

(3) Prohibiting tobacco companies from distributing merchandise bearing the brand name of tobacco products.

(4) Banning payments to promote tobacco products in media, such as movies, televisions shows, theatre, music and video games.

(5) Prohibiting tobacco brand name sponsorship of events with a significant youth audience (or team sports).

(6) Eliminating tobacco company practices which obscure the health risks associated with the use of tobacco (the history of which is extraordinary).

(7) Providing funds for the settling states that states may choose to use to fund smoking prevention programs.

(8) Establishing and funding the Truth Initiative, an organization “dedicated to achieving a culture where all youth and young adults reject tobacco.”

The National Association of Attorneys-General (NAAG) also established a Centre for Tobacco and Public Health (CTPH) which works with the settling states of the MSA to preserve and enforce the MSA’s monetary and public-health mandates, including:

(1) Representing, advising, and supporting the settling states in MSA-related legal matters, including litigation and arbitrations.

(2) Representing the settling states in bankruptcy cases filed by tobacco manufacturers.

(3) Representing the settling states before the MSA’s independent auditor and escrow agent to ensure that annual MSA payments are properly calculated and disbursed to the states.

(4) Monitoring tobacco companies’ compliance with the MSA’s payment and public health provisions.

(5) Communicating as the settling states’ collective counsel to tobacco companies, federal tobacco regulators and other third parties about the MSA and other tobacco regulatory matters.

A quarter-century on, the operation of the MSA continues to have a profound effect on smoking, particularly among youth.  Between 1998-2019, US cigarette consumption dropped by more than 50% and during that time, regular smoking by high school students dropped from its near peak of 36.4% in 1997 to a low 6.0% in 2019.  Under the terms of the MSA, tobacco manufacturers are obligated to make, in perpetuity, annual payments to the settling states as long as cigarettes are sold in the US by companies which have settled with the States.  The earlier social engineering initiatives were also rolled into the MSA and as well as the nudging of Hollywood, the programmes were cognizant of the changing media ecosystem and as well as movie studios, independent production houses, streaming services and social media platforms were prevailed upon to curb the frequency with which tobacco imagery appeared.

Billboard “welcoming” visitors to Zion, Illinois, 1919.

Eighty years before the attorneys-general secured the MSA, at least one local government knew smoking was dangerous.  Zion is a township in Lake County, Illinois and it's population in 1919 was declared to be  5460.  Named after Jerusalem's Mount Zion the settlement was founded in 1901 by a faith healer who ran Zion as a personal fiefdom though it later fell into the hands of a proponent of “flat earth theory” who maintained control until forced out when the extent of his corrupt activities became known.

When smoking was socially acceptable and some brands were marketed as "prestige products": Triumph Stag and Benson & Hedges cigarettes.  An advertisement from 1971 run in the FRG (Federal Republic of Germany, the old West Germany) which was a cross-promotion by B&H (Benson & Hedges) and Triumph, then part of the doomed British Leyland conglomerate.

Triumph never quite fixed the flaws in the Stag's unique 3.0 litre V8 (some were so fundamental they couldn't be fixed: only managed) but when the range was revised in 1973 (informally known as the "Mark II"), the parsimonious provision of ashtrays was improved, a central unit added for the rear-seat passengers who previously had none.  Triumph may have claimed the rear seat was intended for "children" and indeed leg room was a little "tight" but their in-period advertising sometimes featured four adults sharing the topless experience the Stag offered and it used to be that in a convertible, having a cigarette while enjoying the fresh air was all part of the fun.   

Because cigarette smoke is known to be carcinogenic and sustained use typically reduced the human lifespan by about a decade it was an admirable target in public health programmes and with big data sets assembled, things became more exact.  In December 2024, after running the numbers, a team at University College London released a report which concluded (on average) a single cigarette robs some 20 minutes from a person’s life; that means each pack can shorten life expectancy by about seven hours.  Historically, the term “pack-a-day-smoker” was based on the pack of 20 but those who buy the bigger packs can do their own math.  In theory, the report added, should a smoker quit on 1 January, they would by 8 January have extended their life-span by a day and if they avoid tobacco until 31 December, they’d have gained 50 days.  Explaining the findings, the team noted smoking usually “doesn’t cut short the unhealthy period at the end of life” but “primarily eats into the relatively healthy years in midlife, bringing forward the onset of ill-health. This means a 60-year-old smoker will typically have the health profile of a 70-year-old non-smoker.”   

GIF of a supine Lindsay Lohan, smoking in The Canyons (2013).

The unusual construct of the noun tobacconist (one who deals in tobacco) was tobacco + -n- + -ist.  The abnormal inserted consonant appeared to reflect the way the word actually was pronounced.  The sense of the commercial trader in the product dates from the 1650s although the earlier meaning, dating from the 1590s was “someone addicted to tobacco and by 1873 the word nicotinism (morbid effects of excessive use of tobacco) had been coined so the awareness of the adverse effects of tobacco are not new.  The first “tobacconist” (a shop where tobacco and related products are purchased) seems to have operated in Florida in the early 1800s.  The -ist suffix was from the Middle English -ist & -iste, from the Old French -iste and the Latin -ista, from the Ancient Greek -ιστής (-istḗs), from -ίζω (-ízō) (the -ize & -ise verbal suffix) and -τής (-tḗs) (the agent-noun suffix).  It was added to nouns to denote various senses of association such as (1) a person who studies or practices a particular discipline, (2), one who uses a device of some kind, (3) one who engages in a particular type of activity, (4) one who suffers from a specific condition or syndrome, (5) one who subscribes to a particular theological doctrine or religious denomination, (6) one who has a certain ideology or set of beliefs, (7) one who owns or manages something and (8), a person who holds very particular views (often applied to those thought most offensive).

Art deco: Snuffbox (left) and cigarette case (right).

Snuff (powdered tobacco to be inhaled) was first available in the1680s and was from the Dutch or Flemish snuf, a shortening of snuftabak (snuff tobacco), from snuffen (to sniff, snuff).  The practice of taking (sniffing) snuff quickly became fashionable in England and generated an industry in the making of “snuff boxes”; many small and exquisite, they’ve long been collectable.  The slang phrase “up to snuff” (knowing, sharp, wide-awake, not likely to be deceived) dates from 1811, the order of the words thought a reference to the upper-class association with the substance while the meaning is presumed to allude to the "elevating" properties of snuff.  The noun nicotine (which still appears occasionally in scientific papers as nicotin) describes the poisonous ,volatile alkaloid base found in tobacco leaves and was first documented in English in 1819, from the French nicotine, from the earlier nicotiane, from the Modern Latin Nicotiana, the formal botanical name for the tobacco plant, named for Jean Nicot (circa 1530-1600), the French ambassador to Portugal who in 1561 sent tobacco seeds and powdered leaves from his embassy in Lisbon to Paris.

Marlboro packaging.

Until the mid-twentieth century, there was much variation in packaging but in the post-war years things were (more or less) standardized in terms of size and shape.  It was a relatively small area with with to work and the convention which developed was to use the simple corporate symbol and product name, thus Marlboro's famous red-on-white chevron.  As the product range proliferated (women were a target market thought to have great potential), Philip Morris adopted the technique of semiotics to differentiate while retaining the same identifiable shape, the basic difference being in the color: red for the standard cigarette, blue for mild, green for menthol, gold for longer (ie 4 inch or 100 mm sticks) and black for higher-priced special offerings.  That didn't last and while some manufacturers stuck to the red (strong) / blue (mild) / green (menthol) convention, Marlboro's pack colors seemed increasingly to become random.       

James VI and I (1566–1625) King of Scotland as James VI (1567-1625) & King of England and Ireland as James I (1603-1625) was appalled by tobacco and in 1604 wrote the treatise A Counterblaste to Tobacco in which he left none in any doubt about how he felt and it’s a document which sounds very contemporary in its condemnation even if some of what was then medical orthodoxy is dated.  The king blamed the scourge of tobacco on Native Americans (although it was European adventurers which brought it from the New World) and was especially scathing about what is now called passive smoking, responding by imposing heavy taxes but such were the adverse consequences for the American colonies that in 1624 a royal charter was instead granted and the whole crop became a royal monopoly: it was the "if you can't beat them, join them" model to which which governments become attracted if there's money in it.  Written originally in Early Modern English (here transliterated) the king's words still read well:

Have you not reason to be ashamed, and to forsake this filthy novelty, so basely grounded, so foolishly received and so grossly mistaken as something good to use?  In your abuse you are sinning against God, harming both your health and your wallet, making yourselves look absurd by this custom, scorned and contemned by the civilized people of any nation.  It is a habit loathsome to the eye, hateful to the nose, harmful to the brain, dangerous to the lungs, and in the black stinking fumes are like the horrible Stygian smoke of the bottomless pit of Hell.

The king’s mention of Stigian is a reference to the goddess Styx (Στύξ) (stýks (literally “Shuddering”)) who in Greek mythology took the form of a river of Elia, Arcadia which surrounded Hades nine times and flowed from a rock into silver-pillared caves.  What the king probably had in mind was the tale that Stygian waters imposed senselessness for a year and a draft of the waters was decreed by Zeus for gods who had perjured themselves.  More positively though it was said of Zeus he also insisted the oaths of the gods be sworn by the water of the Styx.

Mid-century cigarette advertising.  Even in the 1950s the public's suspicion that tobacco was a dangerous product was rising and the industry's advertising switched from the traditional "lifestyle" model to one which relied on endorsements by celebrities and scientists; there was much quoting of research and statistics, much of which would later be wholly debunked.  The tactics and techniques were similar to those later adopted by the fossil fuel lobby in their long campaign to discredit the science of human-activity induced climate change. 

Marianne Faithfull (1946-2025), smoking.

Although there were always the fastidious types like James I who found it abhorrent, it wasn’t until late in the twentieth century that in the West governments began to crack down on the industry to the point where in many jurisdictions the stated aim is to eliminate it completely, the most recent innovation being progressively to raise the minimum age at which tobacco products can be purchased which, in theory, means that within decades, nobody will be able to buy them.

The Australian government took the conventional approach of taxing cigarettes to the point where the cost of consumption became prohibitive for all but the rich (who now tend not to smoke).  That method works well in economics textbooks and elegant models can even predict the point on the elasticity of demand curve at which the punitive taxation becomes effective but the IRL (in real life, a inconvenience which often annoys economists) what happened was organized crime began smuggling cigarettes from overseas where they remained cheap, selling them as "under-the-counter" merchandize in 7-11s and similar outlets, demand guaranteed because they cost Aus$20 rather than the Aus$60 of the lawful (and taxed) product.  As well as being addicted, smokers tend to be poorer than average so were pragmatic; while smoking may not be rational behavior, paying Aus$20 for a pack rather than Aus$60 certainly was and this had the unintended consequence of a rapid decline in government revenue.  Although the intention was to remove this form of revenue by reducing tobacco consumption to zero, what instead happened was much of the forgone money ended up instead with those in the criminal supply chain, organized crime (the importers) the greatest beneficiaries.  That was bad enough but organized crime is not monolithic and the gangs took up battle against each-other, the preferred method to gain control of regional distribution being to fire-bomb the shops obtaining their contraband from the opposition; fire spreading to surrounding shops (florists, hardware stores and such) was collateral damage.  Presumably, with alcohol prohibition in the US (1920-1933) being a well-documented case-study, the implications of the putative approach mush have been considered but governments seem to have though it "worth the risk".  Having effected their policy, the heath advocates might have hoped to see light at the end of the tunnel, only for vaping to become a thing.

Governments were always interested in tobacco as a form of revenue and taxing an addictive, lawful product provided for centuries a constant and often gradually increasing source of income and cynics like to note the attitudes seemed only to shift when advances in surgical techniques and drug treatments meant those suffering the consequences of a lifetime of tobacco use began to be kept alive for decades, often at public expense.  Previously, the afflicted had had the decency quickly to drop dead, usually at an age when their usefulness as economic units had either vanished or significantly diminished to the point where, as pensioners, they were a cost to society.  The BBC’s comedy Yes, Prime Minister explored the math & morals in a discussion between the prime-minister and the permanent head of the cabinet office.

Sir Humphrey Appleby: Notwithstanding the fact that your proposal could conceivably encompass certain concomitant benefits of a marginal and peripheral relevance, there is a countervailing consideration of infinitely superior magnitude involving your personal complicity and corroborative malfeasance, with a consequence that the taint and stigma of your former associations and diversions could irredeemably and irretrievably invalidate your position and culminate in public revelations and recriminations of a profoundly embarrassing and ultimately indefensible character.

Prime-minister: Perhaps I might have a précis of that?  It says here, smoking related diseases cost the National Health Service £165 million a year.

Sir Humphrey Appleby: Yes but we've been in to that, it has been shown that if those extra 100,000 people had lived to a ripe old age, it would have cost us even more in pensions and social security than it did in medical treatment.  So, financially speaking it's unquestionably better that they continue to die at their present rate.

Prime-minister: We're talking of 100,000 deaths a year.

Sir Humphrey Appleby: Yes, but cigarette taxes pay for a third of the cost of the National Health Service.  We're saving many more lives than we otherwise could, because of those smokers who voluntary lay down their lives for their friends. Smokers are national benefactors.

Prime-minister: So long as they live.

Sir Humphrey Appleby: A lot of people, eminent people, influential people have argued that such legislation would be a blow against freedom of choice.

Prime-minister: Rubbish. I'm not banning smoking itself. Does every tax rise represent a blow against freedom?

Sir Humphrey Appleby: Well, depends how big the tax rise is.

Prime-minister: Oh, that's fascinating. Does 20p represent a blow against freedom?  25p? 30p? 31? Is something a blow against freedom simply because it can seriously damage your wealth?

Sir Humphrey Appleby: I foresee all sorts of unforeseen problems.

Prime-minister: Such as?

Sir Humphrey Appleby: If I could foresee them, they wouldn't be unforeseen.

The Kennedy connection

The 1941 film Tobacco Road was based on the 1932 novel of the same name by Erskine Caldwell (1903-1987).  It involved a family living in poverty in the rural backwoods of the US and their antics did not suggest the possession even of average intelligence.  The term “tobacco road” came to be used as a slur against such folk and their lifestyle and while it’s usually an amusing disparagement exchanged between the rich and well-connected, even among them context can matter as Thomas Maier (b 1956) illustrated in one episode recounted in When Lions Roar: The Churchills and the Kennedys (2014) involving John Kennedy (JFK, 1917–1963; US president 1961-1963) and Pamela Harriman (1920–1997), later one of Western society’s last great courtesans but then just divorced from what had been a brief and understandably unhappy marriage to the even then dissolute Randolph Churchill (1911-1968), son of Winston (1875-1965; UK prime-minister 1940-1945 & 1951-1955).  Crooked old Joseph Kennedy (1888–1969) fashioned his sons to become politically powerful establishment figures but didn’t forget his great-grandfather had in 1848 left the poverty of rural Ireland during the potato famine to begin to build wealth and influence in Boston.  He’s made sure his sons knew the family history and when in Ireland in 1945, JFK’s curiosity had prompted a trip to the old Kennedy homestead:

At the Kennedy farm in County Wexford, accompanied by Pamela, Jack discovered not much had changed since his great-grandfather left. “I’m John Kennedy from Massachusetts,” he said after his knock on the door was answered. “I believe we are related.” His distant cousin Mary Kennedy Ryan seemed dubious at first but eventually invited the two strangers in for tea.

The Kennedys who remained in Ireland had spent much of the past century trying to regain the land rights to their tenant farms from the British and supporting Ireland’s independence movement led by such politicians as de Valera. Mary Ryan herself had been a member of the old IRA’s women’s auxiliary during the 1920s conflict against the British, carrying guns and money, either in carts or under her dress, to a secret hiding spot near their farm. “Jack kept pressing on about his ancestors going to America and so on, trying to make the link,” recalled Pamela. As a treat, Jack took the Irish Kennedy cousins for a short ride in Kick’s shining new station wagon, accompanied by the former Mrs. Randolph Churchill. “They never could figure out who I was,” recalled Pamela. “‘Wife?’ they’d ask. I’d say no. And they’d say, ‘Ah, soon to be, no doubt!’”

After nearly two hours “surrounded by chickens and pigs,” Jack recalled, he “left in a flow of nostalgia and sentiment.” The trip reaffirmed the Irish stories he’d heard from his parents and grandparents. Neither Pamela nor Kick, however, seemed impressed. As their car pulled away from the Kennedy farm, Pamela turned to Jack with a remark meant as witty. “That was just like Tobacco Road!” she tittered, referring to the popular novel about rural life in Georgia. Jack wasn’t amused. “The English lady,” he later recounted, ” …had not understood at all the magic of the afternoon.” To Dave Powers and Ken O’Donnell, his Irish-Catholic political aides from Boston, he was much blunter: “I felt like kicking her out of the car.” At Lismore, Lady Hartington was even haughtier. After listening to her brother’s wondrous account of the Kennedy homestead, Kick mustered only a bemused question. “Well, did they have a bathroom?”

Anagoge

Anagoge (pronounced an-uh-goh-jee)

(1) The spiritual or mystical interpretation of a word or passage beyond the literal, allegorical or moral sense (especially in Biblical criticism); A form of allegorical interpretation of Scripture that seeks hidden meanings regarding the future life.

(2) A spiritual interpretation or application of words (following the tradition with the Scriptures.

(3) In psychology, deriving from, pertaining to, or reflecting the moral or idealistic striving of the unconscious.

(4) The mystical interpretation or hidden sense of words.

1350-1400: From the Middle English anagoge, from the Late Latin anagōgē, from the Medieval Latin anagōgia & anagogicus from the Ancient Greek ἀναγωγή (anagōgḗ) (elevation; an uplifting; spiritual or mystical enlightenment), the construct being an- (up) + agōgḗ (feminine of agōgós) (leading), from anagein (to lead up, lift up), the construct being ana- (up) + agein (to lead, put in motion) from the primitive Indo-European root ag- (to drive, draw out or forth, move).  In theology, the adjective anagogical was from the early sixteenth century the more commonly used form, explaining the ways in which passages from Scripture had a “secondary, spiritual sense”.  The idea of a “spiritual, hidden, allegorical or mystical meaning” spread to literature and other fields where it operates as a special form of allegorical interpretation.  The alternative spelling is anagogy.  Anagoge is a noun, anagogic & anagogical are adjectives and anagogically is an adverb; the noun plural is anagoges.

Portrait of Percy Bysshe Shelley at the Baths of Caracalla, depicted writing Prometheus Unbound, oil on canvas, painted posthumously Joseph Severn (1793–1879), Rome, Italy, 1845.

In literary analysis, there does seem a fondness for classifying methods into groups of fours.  Thomas Love Peacock (1785–1866) was an English novelist and poet but despite a background in literature and little else, through family connections he was in 1819 appointed an administrator in the East India Company (which “sort of” ran British India in the years before the Raj).  It was an example of the tradition of “amateurism” much admired by the British establishment, something which didn’t survive the harsher economic realities of the late twentieth century although some still affect the style.  Despite being untrained in such matters, his career with the company was long and successful so he must have had a flair for the business although his duties were not so onerous as to preclude him from continuing to write both original compositions and works of literary analysis.  In 1820 he published Four Ages of Poetry which was regarded as a “provocative” and although a serious critique, the tone was whimsical, poetry classified into four periods: iron, gold, silver & brass.  His friend Percy Bysshe Shelley (1792–1822) understood the satire but seems to have been appalled anyone would treat his art with such flippancy, quickly penning the retaliatory essay Defence of Poetry although the text was unfinished and remained unpublished until 1840, almost two decades after his death.  It’s remembered now for its final sentence: “Poets are the unacknowledged legislators of the world.”  With that, the few thousand souls on the planet who buy (and presumably read) poetry collections might concur but for the many more who can’t tell the difference between a masterpiece and trite doggerel, it may sound either a conceit or a threat.

Peacock not treating poets and their oeuvre which what they believed was due reverence left a mark and while Shelly died before he could finish his reply, more than a century later the English poet & academic literary I.A. Richards (1893–1979) in Science and Poetry (1926) still was moved to defend the poetic turf.  Although approvingly quoting the words of English poet (and what would now be called a “social commentator”) Matthew Arnold (1822–1888): “The future of poetry is immense, because in poetry, where it is worthy of its high destinies, our race, as time goes on, will find an ever surer and surer stay.  There is not a creed which is not shaken, not an accredited dogma which is not shown to be questionable, not a received tradition which does not threaten to dissolve.  Our religion has materialized itself in the fact, in the supposed fact; it has attached its emotion to the fact, and now the fact is failing it.  But for poetry the idea is everything.”, he nevertheless admitted “Extraordinary claims have often been made for poetry…”  Tellingly too, he acknowledged those claims elicited from many “astonishment” and the “more representative modern view” of the future of poetry would be that it’s “nil”.  Modern readers could decide for themselves whether that was as bleak as Peacock’s conclusion: “A poet in our times is a semi-barbarian in a civilized community.  He lives in the days that are past... In whatever degree poetry is cultivated, it must necessarily be to the neglect of some branch of useful study and it is a lamentable thing to see minds, capable of better things, tunning to seed in the spacious indolence of these empty aimless mockeries of intellectual exertion.”  Take that poets.

Peacock's second novel was the Regency-era three volume novel Melincourt (1817).  It was an ambitious work which explored issues as diverse as slavery, aspects of democracy and potential for currency destabilization inherent in the issue of paper money.  Another theme was the matter of differentiating between human beings and other animals, a central character being Sir Oran Haut-ton, an exquisitely mannered, musically gifted orangutan standing for election to the House of Commons.  The idea was thus of “an animal mimicking humanity” and the troubled English mathematician Dr Alan Turing (1912–1954) read Melincourt in 1948, some twelve months before he published a paper which included his “imitation game” (which came to be called the “Turing test”).  Turing was interested in “a machine mimicking humanity” and what the test involved was a subject reading the transcript of a natural-language conversation between a human and a machine, the object being to guess which interlocutor was the machine.  The test was for decades an element in AI (artificial intelligence) research and work on “natural language” computer interfaces but the field became a bit of a minefield because it was so littered with words like “feelings”, learning”, “thinking” and “consciousness”, the implications of which saw many a tangent followed.  Of course, by the 2020s the allegation bots like ChatGPT and character.ai have been suggesting their interlocutors commit suicide means it may be assumed that, at least for some subjects, the machine may have assumed a convincing human-like demeanour.  The next great step will be in the matter of thinking, feelings and consciousness when bio-computers are ready to be tested.  Bio-computers are speculative hybrids which combine what digital hardware is good at (storage, retrieval, computation etc) with a biological unit emulating a brain (good at thinking, imagining and, maybe, attaining self-awareness and thus consciousness).

Westminster Bridge And Abbey (1813), oil on canvas by William Daniell (1769–1837).

There’s more than one way to read Richards and it may be tacitly he accepted poetry had become something which would be enjoyed by an elite while others could spend their lives in ignorance of its charms, citing the sonnet Composed upon Westminster Bridge, September 3, 1802 by William Wordsworth (1770–1850) as an experience for “the right kind of reader”.  So there it is: those who don’t enjoy poetry are the “wrong” kind of reader so to help the “right kind of reader”, Richards also came up with a foursome.  In Practical Criticism (1929) he listed the “four different meanings in a poem”: (1) the sense (what actually is said, (2) feeling (the writer's emotional attitude to what they have written), (3) tone (the writer's attitude towards their reader and (4) intention (the writer's purpose, the effect they seek to achieve).

A vision from Dante's Inferno: The Fifth Circle (1587) by Stradanus (1523-1605)), depicting Virgil and Dante on the River Styx in the fifth circle of Hell where the wrathful are for eternity condemned to splash around on the surface, fighting each other.  Helping the pair cross is the infernal ferryman Phlegyas.  Stradanus was one of the many names under which the Flemish artist Jan van der Straet painted, the others including Giovanni della Strada, Johannes della Strada, Giovanni Stradano, Johannes Stradano, Giovanni Stradanus, Johannes Stradanus, Jan van Straeten & Jan van Straten.

In literary theory, anagoge is one the classic “four levels of meaning” and while there is no consensus about the origins of the four, it’s clear there was an awareness of them manifest in the Middle Ages.  It was Dante (Dante Alighieri (circa 1265–1321)) in his Epistola a Cangrande (Epistle XIII to Cangrande della Scala (described usually as Epistle to Cangrande)) who most clearly explained the operation of the four.  Written in Latin sometime before 1343, the epistle was the author’s letter to his patron Cangrande della Scala (1291–1329), an Italian aristocrat and scion of the family which ruled Verona between 1308-1387; it was a kind of executive summary of the Divina Commedia (Divine Comedy (circa 1310-1321)) and an exposition of its structure.  Dante suggested the work could be analysed in four ways which he distinguished as (1) the literal or historical meaning, (2) the moral meaning, and (3) the allegorical meaning and (4) the anagogical.

Among scholars of Dante the epistle is controversial, not for the content but the matter of authenticity, not all agreeing it was the author who wrote the text, the academic factions dividing thus: (1) Dante wrote it all, (2) Dante wrote none of it and (3) Dante wrote the dedication to his patron but the rest of the text is from the hand of another and it’s left open whether that content reflected the thoughts of Dante as expressed to the mysterious scribe or it was wholly the creation of the “forger”.  Even AI (artificial intelligence) tools have been used (a textual analysis of the epistle, Divine Comedy and other material verified to have been written by Dante) and while the process produced a “probability index”, the findings seemed not to shift factional alignments.  Dante’s authorship is of course interesting but the historical significance of the “four levels of meaning” concept endures in literary theory regardless of the source.

First edition of The Pilgrim's Progress (1678) by John Bunyan (1628–1688).

So the critics agreed the anagogical meaning of a text was its spiritual, hidden, or mystical meaning so anagoge (or anagogy) was a special form of allegorical interpretation.  Whether it should be thought a subset or fork of allegory did in the eighteenth and nineteenth centuries trouble some who argued the anagogue was a wholly separate layer of meaning if the subject was biblical or otherwise religious but merely a type of allegorical interpretation if applied to something secular; that’s a debate unlikely to be staged now.  However, given the apparent overlap between anagogical and allegorical, just which should be used may seem baffling, especially if the work to which the concept is being applied has a religious flavor.  There is in the Bible much allegory (something which seems sometimes lost on the latter-day literalists among the US Republican Party’s religious right-wing) but only some can be said truly to be anagogic and although the distinction can at the margins become blurred, that’s true also of other devotional literature.  The distinction is more easily observed of less abstract constructions such John Bunyan in The Pilgrim's Progress calling his protagonist “Christian”, the choice not merely a name but symbolic of the Christian soul’s journey to salvation, hinted at by the book’s full title being The Pilgrim's Progress from This World, to That Which Is to Come.  For something to be judged anagogical, the text needs to look beyond the literal and moral senses to its ultimate, transcendent, or eschatological significance, illustrated by applying the four-fold technique (literal, moral, allegorical & anagogical) to the biblical description of Jerusalem which deconstructs as: (1) Literal (the actual physical city in history), (2) Allegorical (the Church), (3) Moral (the soul striving to find a path to God and (4) Anagogical (the heavenly Jerusalem, the final destiny of those humanity who kept the faith).  The point of the anagoge was thus one of ultimate destiny or divine fulfilment: heaven, salvation, forgiveness and eternal life.

That does not however mean the anagogical is of necessity teleological.  Teleology was from the New Latin teleologia a construct from the Ancient Greek τέλος (télos) (purpose; end, goal, result) genitive τέλεος (téleos) (end; entire, perfect, complete) + λόγος (lógos) (word, speech, discourse).  In philosophy, it was the study of final causes; the doctrine that final causes exist; the belief that certain phenomena are best explained in terms of purpose rather than cause (a moral theory that maintains that the rightness or wrongness of actions solely depends on their consequences is called a teleological theory).  The implications which could be found in that attracted those in fields as diverse as botany & zoology (interested in the idea purpose is a part of or is apparent in nature) and creationists (anxious to find evidence of design or purpose in nature and especially prevalent in the cult of ID (intelligent design), a doctrine which hold there is evidence of purpose or design in the universe and especially that this provides proof of the existence of a designer (ie how to refer to God without using the “G-word”)).  Rationalists (and even some who were somewhere on the nihilism spectrum) accepted the way the phrase was used in philosophy & biology but thought the rest weird.  It was fine to accept Aristotle’s (384-322 BC) point the eye exists for the purpose of allowing creatures to see or that it’s reasonable to build a theory like utilitarianism which judges actions by the outcomes or goals achieved but to suggest what is life of earth is an end, purpose, or goal which can be explained only as the work of a “creator” was ultimately just “making stuff up”.  So to reductionists (1) the allegorical was “means something else”, (2) the anagogical was “points upward to our ultimate spiritual destiny” and (3) the teleological was “explained by its end or purpose”.

Anagoge (pronounced an-uh-goh-jee) should not be confused with Anna Gogo (pronounced an-uh-goh-goh, left), a chartered engineer at Red Earth Engineering or Anna Go-Go (pronounced an-uh-goh-goh, right), persona of the proprietor of Anna's Go-Go Academy (a go-go dancing school).  Ms Go-Go is also a self-described “crazy cat lady” and the author of Cat Lady Manifesto (2024); she is believed to be high on J.D. Vance’s (b 1984; US vice president since 2025) enemies list.  Note the armchair's doilies, a cat lady favorite.

Anna & Gogomobil TS 250.

There is also Anna's Gogo which is "Anna explaining the Goggomobil TS 250 Coupé” (in Russian).  The TS 250 was a version of the Goggomobil two-door sedan, one of the many “microcars” that emerged in post-war Europe.  First displayed in 1954 by Bavaria-based Hans Glas GmbH of Dingolfing, the Goggomobil T 250 sedan was about as conventional in appearance as microcars got and its configuration (RWD (rear-wheel-drive) with a rear-mounted 245 cm³, air-cooled parallel twin engine) was not unusual, the economy of production made possible by adapting for four (sometime three) wheeled use mechanical components from motor-cycles.  Although rising prosperity, increased average road-speeds and safety concerns ultimately doomed the sector (in its original form although it survived in an urban niche and there’s been something of a modern revival), more than 200,000 of the little sedans (some with displacements a large as 392 cm³ which can be thought of (loosely) as the “muscle car” or “big block” version) manufactured, production finally ending in 1969.

Glas publictity shot for 1955 Gogomobil T 250 (left) and 1957 Googlemobile TS 250 Coupé (right).

The TS coupé appeared three years after the sedan and used the formula which for more than a century has proved profitable for the industry: Take the platform of a prosaic, mass-market car and drape atop a “more stylish and sporty” body, sometimes with (a little) more power and always a higher price.  The approach was in 1964 exemplified by the original Ford Mustang but the TS 250 was unusual in that to achieve the desired style, the coupé was actually longer than the sedan (3,035 mm (119.5 inches) vs 2,900 mm (114.2 inches) but describing the accommodation as “2+2” was more accurate to modern eyes than the “full four-seater” claim attached to the sedan although, in the era, it wasn’t unusual for families of five or more to be crammed inside.  Like the sedans, the coupés were offered in “muscle car spec” and on the Autobahns, if given long enough and without too many aboard, over 100 km/h (60 mph) was possible.

1959 Gogomobil Dart.

The platform also provided the underpinnings for the quirkiest of the breed, the Goggomobil Dart a fibreglass-bodied “microcar roadster” developed in Australia, with what seems now a remarkable 700-odd sold between 1959 to 1961.  Even when using the “big 392” (not to be confused with the 392 cubic inch (6.4 litre) Chrysler Hemi V8 which in the US had just ended production), it wasn’t “fast” but, weighing only 345 kg (761 lb), with a small frontal area and what was at the time industry-leading aerodynamic efficiency, it was lively enough in urban use and, on short circuits, some even appeared in competition.  The slippery lines however, while adding a little to top speed, hadn't benefited from wind-tunnel testing to ensure downforce was sufficient for high speed stability and even at around the 70 mph (110 km/h) the specially tuned versions could reach on race tracks, the drivers reported "front-end lift" and unpredictable directional stability.  All things considered, it was probably just as well the factory stopped at 392 cm³.  

Gogo Anime.

GogoAnime is an online streaming site for anime and related TV content (the distinction between the genres escapes most but it's well-established so must be real) which maintains a large library of anime content “ranging from classic titles to the latest releases” and for international audiences offers both “dubbed” (voice in various languages) and “subbed” (on-screen sub-titles in various languages) versions although there's a sub-set of “hard-core” aficionados for whom that will mean little because they know the best way to watch anime is with the sound muted.  Reviewers of GogoAnime praise its “intuitive and user-friendly interface” which makes streaming an effortless experience and it does appear the more disturbing anime content (much of which is available on physical media “off the shelf” in Japanese convenience stores) isn’t hosted.  The lawfulness of GogoAnime offering “free streaming” of commercially released product seems murky so gogo-scrapers should probably stream while they still can.

Although long in the toolbox of theologians & Biblical scholars, anagogical analysis became an element for critics of poetry and, as the post-modernists taught us, everything is text so it can be applied to anything.  One case-study popular in teaching was George Orwell’s (1903-1950) Animal Farm (1945) and that’s because there’s a interesting C&C (compare & contrast) exercise in working out the anagoge first in Orwell’s original book and then in the film versions distributed in post-war Europe, the fun in that being the film rights were purchased by the US CIA (Central Intelligence Agency) which prevailed upon the makers to alter the ending so the capitalist class didn’t look so bad.  By conventional four-way analysis, Animal Farm traditionally is broken down as (1) Literal meaning: A tale of the revolt of the animals against their human overlords, and the outcome of that revolt, (2) Moral meaning: Power tends to corrupt'; (c) Allegorical meaning: Major=comrade Lenin; Napoleon=comrade Stalin; Snowball=Comrade Trotsky; Jones=corrupt capitalist owners of the means of production & distribution.

The Canyons, Cinema Poster.

Although theologians and literary critics alike prefer to apply their analytical skills to material densely packed with obscure meanings and passages impenetrable to most, their techniques yield results with just about any text, even something as deliberately flat and affectless like The Canyons (Paul Schrader’s (b 1946) film of 2013 with a screenplay by Bret Easton Ellis (b 1964)) one intriguing aspect of which was naming a central character “Christian” although unlike Bunyan’s (1628–1688) worthy protagonist seeking salvation in The Pilgrim's Progress, Ellis’s creation was an opportunistic, nihilistic, manipulative sociopath.  The author seems never to have discussed any link between the two Christians, one on a path to salvation, the other mid-descent into a life of drugs, sex, and violence.  It may be it was just too mischievously tempting to borrow the name of one of Christendom’s exemplars of redemption and use it for so figure so totally amoral and certainly it was a fit with the writer’s bleak view of Hollywood.  Structurally, the parallels were striking, Bunyan’s Christian trekking from the City of Destruction to Celestial City whereas Ellis has his character not seeking salvation but remaining in Hollywood on his own path of destruction, affecting both those around him and ultimately him too.  In interviews, Ellis said he chose the name after reading the E. L. James (b 1963) novel Fifty Shades of Grey (2011) in which Christian Grey was a central character and The Canyons does share more contemporary cultural touch-points with the novel than with Bunyan’s work.

A Lindsay Lohan GIF from The Canyons.

(1) Literal or Historical Meaning (a trust-fund movie producer exercises control over his girlfriend while being entangled in transactional and destructive relationships with others in a decadent Hollywood; (2) Moral Meaning: Christian’s controlling, voyeuristic cruelty and his girlfriend’s compromises illustrate the corrosion of moral agency induced by narcissism and a superficial, consumerist culture); (3) Allegorical Meaning (The Canyons is built as a microcosm of what Hollywood is imagined to be, Christian representing the ruthless producer; Tara the girlfriend as the powerless talent unable to escape from a web of exploitation and other characters as collateral damage.  The shuttered cinemas in inter-cut shots serve as allegory for the death of cinema, replaced by shallow, formulaic “product”; the film ultimately less about the two-dimensional characters than the descent of a culture to a moral wasteland and (4) Anagogical Meaning (The film is an eschatology of cultural decay; art corrupted by money, leaving something alive but spiritually dead, something which some choose to map onto late-stage capitalism sustained by atomized, voyeuristic consumption with human life cast adrift from moral responsibility or even its recognition).  Of course for moral theologians accustomed to dancing on the heads of pins, an anagogical viewing of The Canyons might allow one to see some hint of something redemptive and the more optimistic might imagine it as a kind of warning of what may be rather than what is, encouraging us to resist in the hope of transcendence.  That’s quite a hope for a place depicted as owing something to what’s found in Dante’s nine circles.