Psychopomp

Psychopomp (pronounced sahy-koh-pomp)

In mythology and religion, a spirit, deity, person etc., who guides the spirits or souls of the dead to the other world or after-life.

1835: From the Latin psȳchopompus, from Ancient Greek ψῡχοπομπός (psūkhopompós or psȳchopompós) (conductor (guide) of souls), the construct being ψῡχή (psūkhḗ) (the soul, mind, spirit) + πομπός (pompós) (guide, conductor, escort, messenger). Psyche was from the Latin psychē, from the Ancient Greek ψυχή (psukhḗ) (soul).  The modern word psychology was from the French psychologie, from the Latin psychologia, the construct being the Ancient Greek ψυχή (psukhḗ) (soul) +-λογία (-logía) (study of).  Pomp was from the Middle English, from the Old French pompe, from the Latin pompa (pomp), from the Ancient Greek πομπή (pompḗ) (a sending, a solemn procession, pomp”), from πέμπω (pémpō) (I send), from pempein (to send, dispatch, guide, accompany) of unknown origin.  Etymologists note the verb has no etymology drawn from Indo-European traditions and nor does it display the characteristics of loanwords or a pre-Greek vocabulary.  In Classical Latin the nominative was psȳchopompus, the genitive psȳchopompī, the dative psȳchopompō, the accusative psȳchopompum, the ablative psȳchopompō & the vocative psȳchopompe.  Psychopomp is a noun.  The noun plural is psychopomps.

Psychopomps were entities (variously spirits, angels, creatures, birds or even people) in a number of cultures and religions whose role was to guide the souls or spirits of the newly dead from Earth to the afterlife.  Wholly non-judgmental, they impartially took the soul in hand and lead them to the hereafter where, according to tradition, what awaited was perhaps a final judgment but sometimes not.  In both sacred and pagan art, psychopomps have been depicted in (often ethereal) human form, as winged angels, animals such as horses and, very often as winged creatures, most famously ravens or vultures, the birds often in large flocks, massed above and circling, awaiting the death of the dying.  To classicists, the word is most associated with Hermes or Charon but by far the psychopomp which resonates most in popular culture is the Grim Reaper.

Psychopomps of note

La barca de Caront (Charon's boat (circa 1932)) oil on canvas by José Benlliure y Gil (1855 - 1937), Museu de Belles Arts de València.

Although famous in Greek mythology as a pschopomp, Χάρων (Charon, written sometimes as Kharon) was more mercenary than most.  Known as the ferryman of Hades who carries the souls of just deceased who had received the rites of burial, across the river Acheron (pain) (in later accounts, the river Styx (hate)) that divided the world of the living from that of the dead.  Traditionally, Charon’s fee was a single coin (an obolus or danake) which the family left on the lips of the corpse and in some of the myths (there are many variations in Greek mythology), those whose families had not a coin to leave or who were denied funereal rites were condemned to wander the “shores of the river for a hundred winters”.  In the manner of modern container shipping, Charon also carried cargo on his return voyages, the catabasis mytheme recording that heroes (including Sisyphusm, Heracles, Dionysus, Hermes, Odysseus, Orpheus, Theseus & Psyche) were brought back across the river from the underworld in Charon’s boat (although what he charged is not recorded).

Beyond ecumenical, Azrael, the Angel of Death, appears in both Jewish and Christian mythology but in Islamic mythology he uniquely assumes the role of a psychopomp, said to take straight to Allah, every soul directly upon death.  Unlike some traditions in which a role in the timing of someone’s demise is delegated to the pyschopomp, in Islamic theology, only Allah is said to know and decide the precise moment when someone is supposed to die so Azrael has no power of life and death; he is but the cab or the rank, the taxi driver who can never refuse a fare.  In the world of the living, some have tried to help Azrael: there was once a Berber chieftain who instructed his mean to shave their heads, leaving a single tuft of hair so that when their time came, Azrael would have something to which to grab.

Two versions of Valkyrie (1864 (left) & 1869 (right)) by Peter Nicolai Arbo (1831–1892), oil on canvas, Nasjonalgalleriet, Oslo.

In Norse mythology there were other psychopomps (Frejya and Odin would sometimes act as psychopomps) but the most famous were the Valkyries, the beautiful maidens who circled high in sky above battlefields, choosing which soldiers would live and which would die.  Half the dead would be taken to Fólkvangr (Freyja's afterlife) and half the Valkyries would take to Valhalla, where they would become einherjar (single fighters) and await the onset of Ragnarök, the climactic “twilight of the gods”.  On the rare occasions when peace reigned and no battles were being fought on Midgard, (the Old Norse name for the soil on which humans dwell), the Valkyries attended the einherjar in the banquet hall of Valhalla, serving them mead (an alcoholic beverage, often described as “fermented honey water” and made by fermenting honey mixed with water, hops and various fruits & spices).  Seen often accompanied by ravens and sometimes connected with swans and especially horses, thanks to innumerable painters of the romantic era and Richard Wagner (1813-1883), (whose Ride of the Valkyries from Die Walküre (the second of the four musical dramas of his Der Ring des Nibelungen (The Ring of the Nibelung (1870)), is probably is best-known fragment), an aura surrounds the Valkyries but if one digs into the Norse myths, they emerge as not always wholly virtuous, sometimes behaving rather like the mean girls of the age.

Late Period Solid-cast copper alloy figure of Anubis, British Museum, London.

Anubis (νουβις in the Ancient Greek, also known as Inpu, Inpw, Jnpw, or Anpu in Ancient Egyptian and romanized as Anoup) was an Egyptian psychopomp but also assigned a variety of roles under different ruling dynasties including a protector of graves, the god of death & the afterlife, mummification and embalming.  Depicted usually as a man with a canine head (thought sometimes during the First Dynasty as the beast alone).  Anubis' female counterpart was Anput and his daughter was the serpent goddess Kebechet.  In his role as a psychopomp, the jackal-headed god was tasked with guiding souls to Duat, the Egyptian underworld, where they would be judged according to the goodliness done during their earthly existence.  The Egyptians (usually) believed the heart was the repository of the soul so Anubis weighted the organ against a single feather representing truth.  Were the heart lighter than the feather, their journey continued but if too heavily laden with sin, Anubis would cast it to Ammit, a demon known as the “Devourer of the Dead” who would consume it.

The versatile, multi-tasking Hermes was the Greek god of commerce, thieves (and there’s some overlap there) and athletes.  However, he was also the messenger of the gods and thus the fleet-footed Hermes was able to travel between worlds, explaining why he was also the god of border crossings.  Uniquely, Hermes was the only Olympian god able to visit Heaven, Earth, and Hades something he never tired of mentioning to the other, realm-bound gods, and another of his tasks was to lead the souls of the dead to the entrance of Hades, where they awaited the boat of Charon to pick them up. Among the best remembered of Hermes’ charges were the suitors of Odysseus’ wife Penelope, all of whom were killed when the hero finally returned from Troy.

Coming & going, dressed for the occasion.  Lindsay Lohan in Grim Reaper mode fulfilling a court-mandated community service order at LA County Morgue, October 2011.

In the modern age it’s the Grim-Reaper who is the archetypal psychopomp.  Depicted since the fifteenth century as a scythe-carrying skeleton (the enveloping black cloak soon became de rigueur), his (there have in the West been some depictions of the reaper as female (although well-known elsewhere) but a male identity is usually at least implied although, at the artistic level, most imagery is genderless which must be right because, having no soul, the reaper is unworldly) mode of operation varies depending on the source.  Some say he selects the souls to harvest by tapping his victim on the shoulder, a notice to quit the world, while others insist he merely gathers the souls of the departed.  In English, the Grim Reaper was first (at p 11) mentioned in The Circle of Human Life (1847, 113 pp) by Friedrich August Gottreu Tholuck (1799–1877), a slim volume published in Edinburgh (by Myles Macphail book-binding) which discussed the stages in the life of a good Christian.

 “There are many who suppose that a clear and certain foreknowledge of the day of their death would exert a very powerful influence upon their mind. In this opinion, however, there must be some deception.  All know full well that life cannot last above seventy, or at the most eighty years.  If we reach that term without meeting the grim reaper with his scythe, there or there about, meet him we surely shall.  Death being thus the most certain of all certain events, why not begin at once the work of preparation for it?”

Not all mythology was written with the intricate plots and tales of the Greek.  In Etruscan mythology, Charun was with good cause known as the “Demon of Death” and often appeared with Vanth, a goddess of the underworld.  His role in death and the harvesting of souls was a efficient but not subtle.  When someone was deemed ready to die, Charun would appear before them and smash their skull with his great hammer until they were dead.  He and Vanth would then take the soul to the underworld; those souls declared evil or unworthy, Charun would punish by taking up his hammer, repeatedly striking them for all eternity.

Hermeneutic

Hermeneutic (pronounced hur-muh-noo-tik or hur-muh-nyoo-tik)

(1) Of or relating to hermeneutics; interpretative; explanatory.

(2) That which explains, interprets, illustrates or elucidates.

(3) In theology, of or relating to the interpretation of Scripture (technically when using or relating to hermeneutics but sometimes used more loosely)

1670s: From the Ancient Greek ἑρμηνευτικός (hermēneutikós) (of, skilled in, interpreting), the construct being hermēneú(ein) (to make clear, interpret (derivative of ἑρμηνεύς (hermēneús) (an interpreter) + -tikos (–tic).  The –tikos suffix was commonly used to form adjectives.  The Greek τικός (-tikos) was derived from the noun τι (-tis) (“one who does” or “related to”).  Typically, when –tikos was appended to a word, it conveyed the sense of “being related to, characterized by, or pertaining to the base word”.  It was used also (n various contexts) to create adjectives that describe qualities or characteristics associated with the base word.  The form in French was herméneutique.  Hermeneutic is a noun & adjective, hermeneuticist & hermeneut are nouns, hermeneutical is an adjective, hermeneutically is an adverb; the noun plural is hermeneutics.

Hermeneutics is now an overarching technical term which can (despite the disapproval of some) be used to describe all or some of the theories and practices of interpretation.  The word started life in academic theology and referred to the interpretation of scripture and biblical scholarship generally but by the early eighteenth century it was used also of the analysis of literature and philosophical texts.  Hermeneutics thus began as a practice which evolved into a formal discipline, the parameters of which have changed as needs arose and can now encompass any aspect of deconstruction, understanding or transmission.  Still most associated by some with scriptural interpretation (with all the controversy that implies), in modern use, hermeneutics is applied to law, philosophy, history or any field in which information is contained in texts (and as the post-modernists told us, “text” exists in many forms beyond the written or spoken word).

Despite the impression given by some sources, the terms hermeneutics and exegesis (from the Ancient Greek ἐξήγησις (exḗgēsis) (interpretation), from ἐξηγέομαι (exēgéomai) (I explain, interpret), the construct being ἐξ (ex-) (out) + ἡγέομαι (hēgéomai) (I lead, guide)) tend not to be used interchangeably, probably because both are elements in the jargon of specialists who field them with the necessary precision.  Both are approaches to the interpretation of texts but they have distinct focuses and differing methods of operation.  Exegesis describes a critical analysis of a text, the purpose being to understand its meaning, the primary focus being the extraction of the original or intended meaning, the historical and cultural context thus a tool of exegesis, undertaken often by the interplay of linguistic analysis and historical research.  Hermeneutics (at least in modern use) casts a wider vista although it too is a discipline built around a theory of interpretation which encompasses a range of principles which can be applied to texts, symbols and any means of communication.  The essence of hermeneutics is that as well as an understanding of original meanings in the context of the time, place and circumstances of their origin, there's also the ongoing process of interpretation which can consider not only previous research but also an understanding of the way interpretation is (and has historically been) influenced by the relationship between the interpreter and the text; the effect of an interpreter's biases (conscious and not), history and culture.  Implicit is this is the need to deconstruct the biases and assumptions inherent in language.  Given all that, although the purists might not approve, the techniques and tools of exegesis can be thought of as a sub-set of those of hermeneutics.

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

The source of the word "hermeneutics" was once tangled up with a folk etymology which attributed a link to Hermes, in Greek mythology the son of Zeus and Maia.  Hermes had a troubled and eventful past which included the theft of livestock from the herd of Admetus which grazed in the (admittedly neglectful) care of his brother Apollo and the invention of the lyre which he fashioned from the shell of a tortoise with strings made from the gut of the unfortunate pair of the cattle he’d earlier sacrificed to the twelve gods.  A bit of a hustler, through a complicated series of trades and negotiations, Hermes emerged with the gift to prophesize the future and assumed the role of psychopomp (from the Latin psȳchopompus, from the Ancient Greek ψῡχοπομπός (psūkhopompós or psȳchopompós) (conductor (guide) of souls), the construct being ψῡχή (psūkhḗ) (the soul, mind, spirit) + πομπός (pompós) (guide, conductor, escort, messenger).  It was the psychopomp who was given the task of escorting the souls of the dead to Hades, the psychopomp most familiar in popular culture being the grim reaper.  It’s not clear which of these many qualities and skills have over the last two centuries so appealed to the admirals of the Royal Navy that they chose HMS Hermes as the name of a dozen-odd warships, the Admiralty website blandly noting his role as divine messenger.  That was certainly what gave rise to the old story (which for years appeared in many dictionaries) of Hermes being the etymological source of “hermeneutic”, based on his role in interpreting divine will: Nephele, Amphion, Heracles, Perseus and Odysseus all benefiting from his skills.  Lending credence to that was the observation of more than one of the philosophers of Antiquity that interpretation of text matters because the same collection of words can be used to spread lies as well as truth so the task of Hermes was an important one although, being Hermes, in some of the myths its recounted how he wasn’t above “bending interpretations” to suit his own purposes.

Hermes, Aglauros & Herse in the chamber of Herse (1573), oil on canvas by Paolo Caliari (1528–1588).  The winged staff held by Hermes was the symbol of his position as divine messenger and Caliari depicts the scene in which Hermes has come to seduce the Athenian princess Herse.  Her sister Aglauros (a jealous type), attempts to prevent him entering her chamber but with a touch of his staff he will transform her into black stone and take what he wants.  Herse is shown apparently sanguine about her sister's sad fate; perhaps it was a difficult family.  It's a rarely painted subject and is from the epic-length Metamorphoses, by the Roman Poet Ovid (Publius Ovidius Naso; 43 BC–17 AD)

The connection with the sometimes dastardly Hermes is obviously an attractive tale but etymologists have concluded the true origin of "hermeneutic" lies in forms related to the Ancient Greek ἑρμηνεύω (hermēneuō) (translate, interpret), from ἑρμηνεύς (hermeneus) (translator, interpreter), of uncertain origin.  As ἑρμηνεία (hermeneia) (interpretation, explanation), it appears in the works of Aristotle (384-322 BC) which are among the oldest surviving philosophical texts in which appears the origins of textual analysis and the theoretical underpinning of the relationship between language and logic.

Wraith

Wraith (pronounced reyth)

(1) The apparition of a person living (or thought to be alive), said to appear as a portent of impending death.

(2) A visible spirit; a ghost or any apparition.

(3) In art or graphic design, a a deliberately insubstantial (sometimes even translucent) copy or representation of something.

(4) Something pale, thin and lacking in substance (a column of smoke; swirling mist etc).

1510s: A word of uncertain etymology.  Some trace it back to an Old English from the Old Norse reith or reidh (twisted or angry) and in Old English it evolved into wrethe (used generally to refer to “anger, fury or vengeance”).  As Middle English emerged it shifted to wraith which came to be associated with “a ghost or spirit, especially one thought to be the spirit of one dead or about to die”.  The link between the earlier meanings of anger and the later association with spirits may reflect the origins of the modern idea of “a restless or vengeful spirit”.  Most however prefer a connection with early sixteenth century Middle Scots, some suggesting it was from a translation of the Aeneid (29-19 BC), the epic poem written by the Roman poet Virgil (Publius Vergilius Maro (70–19 BC)) which recounts the legend of Aeneas, a Trojan who fled the fall of Troy to travelled to Italy, where he became the ancestor of the Romans.  That view has limited support although many etymologist do seem to agree it was in Middle Scots the form was first popularized, probably as warth, word meaning something like or related to “ghost”, the word perhaps from the Old Norse vorðr (“watcher or guardian” (in the sense of “guardian angel”), source of the Icelandic vörður (guard) and which may also have been an influence on the Gaelic & Irish arrach (specter, apparition)."  Wraith & wrathfulness are nouns, wraithlike, wraithesque, wraithful & wraithish are adjectives and wrathfully is an adverb; the noun plural is wraiths.

A wraith-like Lindsay Lohan, Las Angeles, 2008.  In art or graphic design, a wraith is a deliberately insubstantial (sometimes even translucent) copy or representation of something.  It’s used also of something or someone pale and thin, especially in reaction to sudden or considerable weight-loss.

More speculative is the idea of any link with the Middle English wray or bewray and few are convinced any exist despite the similarity in form (something anyway hardly unusual in English).  Even the origin of wray is contested although the orthodox history contends it was from the Middle English wrayen, wraien & wreien (to show, make known, accuse), from the Old English wrēġan (to urge, incite, stir up, accuse, impeach), from the Proto-Germanic wrōgijaną (to tell; tell on; announce; accuse), from the primitive Indo-European were- or wrē- (to tell; speak; shout).  It was said to be akin to the Dutch wroegen (to blame), the German rügen (to reprove) and the Swedish röja (to betray; reveal; expose).  Beray was from the Middle English bewraien, bewreyen & biwreyen, from the Old English bewrēġan, from the Proto-Germanic biwrōgijaną (to speak about; tell on; inform of), the construct being be- +‎ wray.  It was cognate with the Old Frisian biwrōgja (to disclose, reveal), the Dutch bewroegen (to blame; accuse), the Middle Low German bewrȫgen (to accuse; complain about; punish), the Old High German biruogen (to disclose, reveal) and the Modern German berügen (to defraud).  The attraction of the idea of a relationship between wray or beray and wraith is the use of wraith to mean a “vengeful” spirit.

JRR Tolkien (1892–1973), a philologist (is the study of language in oral and written historical sources) of some note, favored a link with writhe on the basis of the sense of “writhing; bodily distorted” (as in a ghost or apparition).  Writhe was from the Middle English writhen, from the Old English wrīþan, from the Proto-West Germanic wrīþan, from the Proto-Germanic wrīþaną (to weave, twist, turn), from the primitive Indo-European wreyt- (to twist, writhe).  It was cognate with the Middle Dutch writen (to turn, twist), the dialectal German reiden (to turn; twist around), the Danish vride (to twist), the Swedish vrida (to turn, twist, wind) and the French rider (to wrinkle, furrow, ruffle).

Not quite what she meant: Gretchen Wieners (Lacey Chabert (b 1982)) in Mean Girls (2004).

In late eighteenth century English, the noun “fetch” could mean “apparition of a living person, specter, a double”, from fetch-life (a deity, spirit, etc who guides the soul of a dead person to the afterlife (a psychopomp)) the source an English dialect word of unknown origin but which may have been from the Old English fæcce (evil spirit formerly thought to sit on the chest of a sleeping person; a mare) and may have been related to or even from the Old Irish fáith (seer, soothsayer).  The (now archaic) "fetch candle" was a mysterious light, which, when seen at night, was believed to foretell a person's death.  The Irish idea of the fetch and the fetch light describes the apparition associated with impending death (commonly in English now called a wraith).  The fetch or wraith was a doppelganger (double) of the dying who appeared when the time was approaching for them to need their spirit to guide them to the afterworld (ie act as a psychopomp).  The poet Percy Bysshe Shelley (1792–1822) and the writer Goethe (Johann Wolfgang von Goethe, 1749–1832) are among those who described seeing their own wraiths although most are said to have been visible only to those surrounding the dying.

1952 Rolls-Royce Silver Wraith with touring limousine coachwork by Park Ward.

Rolls-Royce has for almost a century used model names which summon imagery of the silently ethereal including Ghost, Phantom, Seraph, Shadow, Spirit, Spectre & Wraith.  The first Wraiths were introduced in 1938 and although World War II (1939-1945) interrupted things, almost 500 chassis left the factory between then and 1946.  The name was revived in 1946 when the company introduced their first post-war model as the Silver Wraith and although stylistically there would be nothing like the imaginative lines of the new US cars, the underpinnings were significantly modernized and the model would remain in the catalogue until 1958 with almost 2000 chassis produced.  Unlike the smaller Silver Dawn (1949-1955), the factory would only ever supply the Wraith rolling chassis to coachbuilders who would fabricate the bodies in accordance with customer preference although, the (slightly) higher-performance Bentley version was available with what came to be known as the “standard steel body”.

1971 Rolls-Royce Silver Shadow long-wheelbase (LWB) saloon with central division (top) and 1979 Rolls-Royce Silver Wraith (bottom).

Within two years of the introduction of the Silver Shadow (1965-1980), a long-wheelbase (“LWB” which gained an additional 4 inches (100 mm) odd of rear-seat leg room) version had been produced and this configuration was introduced as a factory option in most markets between 1969-1971.  Built sometimes with an electrically operated glass division (the associated hardware absorbing most of the gained rear legroom) production continued on a small scale until 1976 when the Silver Shadow II was released at which point the LWB was re-branded as the Sliver Wraith II, incorporating not only the Shadow’s worthwhile mechanical improvements (which was good) but also carrying-over the vinyl roof (which was bad).  Rolls-Royce always used a brand of high-quality vinyl called “Everflex” and never used the word “vinyl”.  The re-naming followed the practice adopted in 1971 when the Silver Shadow two-door saloon (1966-1971) and convertible (1967-1971 and then known as a Drophead Coupé (DHC)) was renamed Corniche which, in convertible form would last until 1995, the saloon retired in 1980.

2015 Rolls-Royce Wraith.  The “Starlight headliner” was fabricated by weaving some 1300 strands of fibre-optic cable into the ceiling’s leather lining.  In the US market the option listed at US$14,700, a cost which reflected the high labor component in the production process and it should be compared with the bespoke audio system option which cost US$8,625 (the bulk of the input costs of the audio system was in mass-produced solid-state components).  Rolls-Royce has confirmed the 2023 Wraiths will be their last V12 coupés, the replacement (electric) Spectre going on sale in 2024. 

When introduced in 2013, it was the first time since 1946 the word “Wraith” had been used by the factory as a stand-alone model name.  Only ever available as a two door hardtop (no central pillar) coupé, the Wraith used the highly regarded 6.6 litre (402 cubic inch), twin-turbocharged BMW V12 used in their flagship 7 Series (G11 2015-2022) in happier times.  As is the modern practice at Rolls-Royce, a number of limited production runs of special models were available in the decade the Wraith was made but the platform also attracted the tuners, some emphasizing addition power, some additional stuff, all with high-price tags.

Mansory’s original version of the Rolls-Royce Wraith (top) was almost restrained, something later abandoned when the “Palm Edition 999” (bottom) was released.

German-based Mansory modifies high-priced cars, boosting both power and bling.  A particular specialty is carbon-fibre fabrication, the standard of their work acknowledged as world class and their approach to engineering is also sound, something not always achieved by those who make already highly tuned engines more powerful still.  The appearance (inside & out) of the machinery they modify doesn’t suit all tastes but their success proves a market exists for such things and their sales in markets like the Middle East and India proves that east of Suez there’s a receptive (and rich) audience.  Things from Rolls-Royce, Ferrari et al are anyway expensive but for Mansory (an others) the target market is not millionaires but billionaires, some of the latter needing accessories to prove they’re not merely one of the former.  Just to make sure the message was getting through however, when Rolls-Royce released their SUV (sports utility vehicle), Mansory badged their take as the Rolls-Royce Cullinan Mansory Billionaire (the project a co-development with the German fashion house Billionaire).  Disappointingly perhaps, it was advertised with a list price well under US$1 million.  In the long-running cartoon show The Simpsons, nuclear power-plant co-owner C Montgomery Burns used the phrase “price taggery” in one sense but it's applied also when discussing Veblen goods produced for the "conspicuous consumption" market; there, the purpose of the product is to advertise one's disposable income and a well-publicized (high) price-tag is essential.  

The electric Rolls-Royce Spectre.  Instead of an internal combustion engine, the Spectre is powered by two electric motors producing a combined net 577 horsepower and 664 pound-feet of torque.  There was a time when Rolls-Royce would never have painted their cars purple but the catchment of those with the resources to buy or lease (rent) such things has expanded to include many whose tastes come from different traditions.  It's not the difference between good and bad taste; it's just a difference.

Rolls-Royce has announced its intention by 2030 to offer a range of vehicles powered exclusively by electric propulsion.  For Rolls-Royce, the engineering and financial challenges aside, the obstacles are few because, unlike an operation like Ferrari which for decades has based part of its mystique on the noise its engines make at full-cry, it has always put a premium of silence and smoothness.  Enzo Ferrari (1898-1988) said it was the howl of the V12 Packard engines (which he dubbed “the song of 12”) he heard on the race tracks which convinced him to make the V12 the signature configuration for the cars which would bear his name but for Charles Rolls (1877–1910), the co-founder of Rolls-Royce, the most influential sound was its absence.  In 1904, he had the opportunity to ride in Columbia Electric car and, knowing what so many of his customers craved, was most impressed, noting: “The electric car is perfectly noiseless and clean. There is no smell or vibration. They should become very useful when fixed charging stations can be arranged.”  So, in 120-odd years not much has changed.  Ferrari are doubtlessly hoping the hydrogen re-fueling infrastructure develops at a similarly helpful rate, the exhaust note from exploding hydrogen able to be as intoxicating as that of burning hydrocarbons.