Triptych

Triptych (pronounced trip-tik)

(1) In fine art, a set of three panels or compartments side by side, bearing pictures, carvings, or the like.  Panels are sometimes hinged so the two wing panels fold over the larger central one; historically, they were often used as altarpieces.

(2) By extension, any group of three people or things, if representative of a particular field or theme.

(3) A hinged, three-leaved tablet, written on, in ancient Greece and Rome, with a stylus.

(3) In philately, a set of three se-tenant (from the French se tenant (holding each other), the present participle of se tenir (to hold each other) postage stamps that form a composite picture.

(4) In film production, a film or video sequence intended to be shown on a triple screen with the use of linked projectors.

(5) In figurative use, any set of three closely connected ideas or concepts with a constant thematic link.

1731: From the Ancient Greek τρίπτυχος (tríptukhos) (consisting of three layers, threefold; of three plates), the construct being τρι- (tri-) (three) + ptych (stem of ptýx) (plate) and ptykhos, genitive of ptyx, (fold or layer) (and influenced by πτυχή (ptukhḗ) (a fold).  The use to describe three-part altar-piece carvings or pictures hinged together was first noted in 1849 and was based on the Italian triptica (which substituted tri- (three) on model of diptych (from the Late Latin diptycha (plural), from the Ancient Greek, neuter plural of δίπτυχος (díptukhos) (folded; double), the construct being δι- (di-) + πτυχή (ptukhḗ) (fold, layer).

The Descent from the Cross (1614) by Peter Paul Rubens (1577-1640).

A triptych is a specific form of the polyptych, the term for all multi-panel works.  Traditionally, the centre is the largest but works can be constructed from identically sized pieces or may be wholly asymmetric.  Triptychs can be an integrated work, thematically connected in some other way, or three unrelated panels.  Origin of the layout is in the sacred art of the early Christian church, and triptychs attained great popularity in the medieval Byzantine church.  Artistic merit aside, the hinged-triptychs were a good design because they could be folded into a type of self-contained packing crate for ease of transportation, probably the main reason for the common 25/50/25% aspect ratio.  The format migrated, first to Islam and Buddhism, later to secular art including sculpture and jewelry.  Structurally, the critical point about the triptych is that it should be displayed with the three components joined together.  If their pieces are intended to be shown together but hung with a gap between, that properly is called "sectional art". 

Yes, Yessongs (1973), polyptych created with two diptychs 

In the era of the 12 inch vinyl long-playing (LP) album, record album, the covers were a sub-genre of pop-art and gatefold covers (two sleeves hinged at the centre) were sometimes used, even when the product shipped as a single piece of vinyl.  Sometimes there were even triple albums (finding that not enough, Chicago issued a set of four), described sometimes by critics as the "dreaded triple album" but in the era, there was little attempt to take advantage of the inherent structure of the packaging to create triptychs, something which seems surprising given the emphasis which was put on the cover art.  Yes, with the release of Yessongs (1973) was one of the few to take up the idea but they used four-fold packaging, creating a sort of polyptych with a pair of diptychs.

Studies in monochrome in three aspects of Lindsay Lohan smoking (2014).

New Zealand photographer Jane Trotter deconstructed the history of the triptych and identified four categories by which they may be classified.  The first is the Three Part Narrative, there images telling a story, the implication of course the beginning, middle and end of the three-act play.  Such a triptych is inherently sequential with each panel contingent upon the other, the whole story not fully revealed unless all three are viewed together.  The second category is Transformation, often the representation of the passing of time or a depiction of something symbolic.  A typical example is the one flower shown as a bud, in full bloom and finally withered, a metaphor of life and death, the transience of beauty and impermanence of life.  Third is what she calls Reconstruct to give New Meaning.  It sounds ominously post-modern but it really describes giving the viewer a new perspective of perhaps familiar objects by using fragments of a whole and re-assembling them in a novel way or having them juxtaposed with something unexpected.  Once something is reconstructed to give new meaning, it is possible some of the new meaning will come from the viewer and that it may differ between individuals who might see different connections between objects or afford some a prominence to the extent others are ignored.  Her final category is Expand Visual Connections.  Sometimes, she notes, a single image isn’t enough to encapsulate or complete the whole visual conception of a work.  This can be done by using three images to create something unified or they can act as agents of disassociation, depending on the effect the artist is trying to achieve.

The Garden of Earthly Delights, oil on oak panels by Hieronymus Bosch (circa 1450–1516)

One of the best known triptychs is the much re-produced The Garden of Earthly Delights (believed to have been painted between 1490-1510) by Hieronymus Bosch; the title is a modern designation and nothing has survived which gives any clue about what the artist intended it to be called.  The three panels represent (1) the Garden of Eden, (2) a fantastical imagining of life which is not Earth yet not quite Heaven and often thought to be the artist’s conception of a utopia and (3) Hell, a subject which Bosch painted several times.  Theologians, art critics, psychoanalysts and others have over the centuries written extensively on the work and while opinion will vary about what their thoughts reveal about the intent of the artist, their pieces can be an insight into their own world view. 

For very good, practical reasons, an artist will often focus more on their relationships with their patron or their critics and less on the viewers of their works.  However, modern technology now allows an objective measure of at least one aspect of the viewers’ reaction to art and a heat-map of the public exhibition space in the gallery of the Prado museum in Madrid The Garden of Earthly Delights revealed visitors spent most time looking at right-hand panel: Hell.  Clearly, eternal damnation draws the eye more than the paradise of prelapsarian Eden or the pleasantly sinful life of man in the world after the fall.  A reasonable conclusion of the meaning of the triptych is that “for everything one does there’s a price to be paid” and it may have been this theme which focused the mind.

Researchers from the Miguel Hernández University in Alicante used spectacles with sensors to track eye movements and responses in a sample of 52 visitors and found that on average, 16 seconds per square metre were devoted to the left panel, 26 seconds per metre to the centre and a winning 33.2 seconds to each square metre of Hell.  The work typically absorbed four minutes of each viewer’s time.  What was also discovered was that the pupils of females contemplating the Eden panel swelled from 5.2 to 5.4 mm when observing the delights panel and reached 5.8 when contemplating Hell.  In contrast, the pupils of men reacted in a different way, at their most dilated (8.6mm) when looking at the delights, followed by the Hell which scored 6.8 and Eden at 6.4.

Three studies of Isabel Rawsthorne (1966) by Irish artist Francis Bacon (1909–1992).

Section

Section (pronounced sek-shuhn)

(1) A part cut off or separated.

(2) A distinct part or subdivision of anything (object, data set, country, social class, military establishment etc).

(3) In text, a distinct part or subdivision within a document or set of documents (periodicals, newspapers, legal codes etc), the idea emulated in many forms of broadcasting.

(4) One of a number of parts that can be fitted together to make a whole or a larger component.

(5) An act or instance of cutting; separation by cutting.

(6) In surgery, the making of an incision or the physical incision (in medical slang, “section” & “Caesar” contest the right to be the colloquial short form for “Caesarean section” with the latter apparently the winner.

(7) In pathology, a thin slice of a tissue taken for microscopic examination (sometimes called a specimen although section has a specific technical meaning related to its suitability for use in microscopy.

(8) In all physical sciences, a slice or part (of a mineral, metal, plant etc) removed for examination or other purposes.

(9) A graphical or mathematical representation of an object as it would appear if cut by a plane, showing its internal structure (in architecture, engineering etc).

(10) In geometry, a plane surface formed by cutting through a solid; the shape or area of such a plane surface.

(11) In geology, a sequence of rock layers.

(12) In North American land law (some jurisdictions in US & Canada), an area one mile square (640 acres; 2.6 km²; 259 hectares).

(13) In New Zealand land law a plot of land (of varying size) for building on, especially in a suburban area

(14) In military establishments, classically a small unit (as few as 6-8) consisting of two or more squads (as few as 2+3), several squads when assembled comprising a platoon (terminology and numbers vary greatly between militaries and branches within).

(15) In military terminology any small tactical grouping, either standing or created ad-hoc for specific missions; as “staff section”, the administrative and organizational apparatus attached to an operational unit or units.

(16) In the design of carriages for railroads, a division of a sleeping car containing both an upper and a lower berth.

(17) In railroad administration, a length of track, roadbed, signal equipment etc, maintained by one crew.

(18) In mass-transit, any of two or more trains, buses, trams etc, running on the same route and schedule at the same time, one right behind the other, and considered as one unit, as when a second is necessary to accommodate more passengers than the first can carry.

(19) In mass transit (Australia & New Zealand), a fare stage on a bus, train or tram etc (similar to the sectors used by airlines).

(20) In botany, a segment of a naturally segmented fruit, as of an orange or grapefruit.

(21) In botany, a taxonomic rank below the genus (and subgenus if present), but above the species.

(22) In zoology, an informal taxonomic rank below the order ranks and above the family ranks.

(23) In art, as “sectional art”, a single work designed to be displayed as separate pieces (as opposed to the single piece collage or montage (made from many components) or the diptych, triptych, polyptych etc (where all the pieces are in some way attached to create a (usually) symmetrical whole.

(24) In music, a division based on the instruments used or their purpose (rhythm section; brass section; string section etc).

(25) In music, an extended division of a composition or movement that forms a coherent part of the structure.

(26) In publishing, as the section mark (sometimes called the signature), a mark used to indicate a subdivision of a book, chapter etc or as a mark of reference to a footnote (the symbol § denotes a section in a document)

(27) In bookbinding (sometimes called the signature, gathering, gather or quire) a folded printing sheet or sheets ready for gathering and binding.

(28) In live theatre, one of a series of circuits for controlling certain lights (footlight, down-lights etc).

(29) In category theory, a right inverse.

(30) In some jurisdictions, a mechanism by which a mentally disturbed person may be confined in an institution (under appropriate statute) for examination to determine whether a longer or permanent order of confinement is justified.

(31) In military slang (as “to section” or “section 8”), to dismiss an individual from the service on mental health grounds.

1550-1560: From the Middle English seccioun (in astronomy, “the intersection of two straight lines; a division of a scale”), from the Old French section, from the Latin sectionem (stem of sectiō) (a cutting; cutting off, excision, amputation of diseased parts of the body etc), from sectus, past participle of secāre (to cut), from the primitive Indo-European root sek (to cut).   The construct was sec(t) (āre) + -iōn.  The meaning “a part cut off or separated from the rest” dates from the early fifteenth century while that of a “drawing representing something as if cut through” was from the 1660s.  In English, from the 1550s, there was the sense of “an act of cutting or dividing”; that is now archaic or preserved only in some aspects of engineering and in medical phrases, most famously the Caesarian section.  The meaning “a subdivision of a written work, statute etc” was first noted in the 1570s when the structure in publishing was (more or less) standardized: books divided into chapters, chapters into sections and sections into paragraphs or breaks, a system still reflected by modern word-processing software.  Section can have defined meanings (such as in publishing or land law) but the in general use the synonyms include cut, division, snippet, part, segment, slice, piece & specimen.  Section is a noun & verb, sectionalism & sectionality are nouns, sectioning is a noun & verb, sectional & sectionary are nouns & adjectives, sectioned is a verb (and a non-standard adjective), sectionable is an adjective and sectionally is an adverb; the noun plural is sections.

Three-piece sectional art, distinguished a triptych in that the three sections are hung separately.  Some commercial galleries do describe such products as "triptychs" because the word has such an association with "high art". 

In music, although functionally the distinctions had long been understood, the idea of sections in a band or orchestra didn’t come into use until the 1880s (the sections either by type (strings) or function (rhythm).  The use of section to describe the one square mile (640 acres) blocks used for purposes of sub-dividing public lands dates from 1785.  The famous “section 8” began as World War II (1939-1945) US military slang referring to the passage in army regulations under which as soldier could be discharged from the service for reasons of mental illness (not necessarily defined as insanity).  The verb section came into use in publishing in the early nineteenth century in the sense of “divide a text into sections”, extended by the 1890s to “cut through so as to present a section”.  The adjective sectional in the sense of “pertaining to a division of a larger part” was first noted in 1806 but it is mere coincidence this was the year in which the thousand year old Holy Roman Empire was dissolved.  It originally did mean “of or pertaining to some particular section or region of a country as distinct from others”, something would soon often be heard in the US political vocabulary in the decades leading up to the Civil War (1861-1965).  The noun sectionalism emerged in parallel an originally meant “sectional prejudice or spirit; the clashing of sectional interests” but it soon added the sense “a confinement of interests to a local sphere”.  It was in use in US English by 1836 but, again under the influence of those forces which would lead to the Civil War, it was in frequent use by the mid-1850s.

The meaning “composed or made up of several independent sections that fit together” was in use in engineering and other mechanical fields by the mid-eighteenth century.  The specific noun meaning “piece of furniture composed of sections which can be used separately” appeared in the early 1960s (a clipping of sectional seat, sectional sofa etc in use since 1949) but the preferred modern descriptor is “modular”.  The noun cross-section (section of something made by a plane passing through it at a right angle to one of its axes) dates from 1748 and was first applied to the sketches and plans of engineers and architects.  In the early twentieth century, it picked up the figurative sense of “a representative sample”, emerging apparently in the social sciences before entering general use.  The noun subsection (also as sub-section) (part or division of a section) dates from the 1620s.  The noun midsection (also as mid-section) (middle of the human body, the midriff or belly) was coined in the 1930s for commercial purposes.  Other forms (quarter-section, half-section, multi-section, un-sectioned, bisection etc were coined as the need arose.

Lindsay Lohan in sections, hung above a "sectional sofa".  "Sectional furniture" was first advertised in the late 1940s and offered more flexibility in that the pieces could be assembled in a variety of configurations, better to suit the available space.  The modern trend is to describe such pieces as "modular furniture" but the art is still sectional; modular art is something different. 

The military slang (as “to section” or “section 8”) referred to World War II (1939-1945) US Army regulations (detailed in Section VIII) under which an individual could be dismissed from the service on mental health grounds.  These grounds provided for the discharge of men who were deemed mentally unfit for military service so didn’t exactly follow the conventions followed in civilian medicine; proven (or confessed) homosexuality could for example be the grounds for a Section VIII discharge.  The term entered popular culture in the post-war years when it was used in fictional depictions of military life, often as a humorous device following the attempts of soldiers to be “sectioned” as a way out of the military.  Most militaries have since adopted practices which align more closely with the mainstream handling of mental health conditions.

The Caesarian section (delivery of a baby by cutting through the abdomen of the mother) was apparently first described as “a section” in 1923 although “a Caesar” seems to be the preferred modern medical slang.  The operation had first been documented in the 1530s and the name was based on that supposedly being the method by which Julius Caesar (100-44 BC; Roman general and dictator of Rome 49-44 BC) was delivered.  Modern thought has rejected that notion and the legend thus also accounts for the historic tracing of his cognomen to the Latin caesus, past participle of caedere (to cut).  If there’s any basis to this, it may have been an ancestor who was so born because Caesar's mother lived to see his adulthood and there’s no record of any woman in antiquity surviving the procedure which was performed usually when the mother had already died.  Modern medical analysts concur with the improbability of the link and the first known attempt to on a live woman was in the early sixteenth century and as late as the 1800s, before antiseptics and blood transfusions were routinely available, there was a 50% mortality rate.

Doom

Doom (pronounced doom)

(1) Fate or destiny, especially adverse fate; unavoidable ill fortune.

(2) Ruin; death.

(3) A judgment, decision, or sentence, especially an unfavorable one.

(4) In Christian eschatology, the Last Judgment, at the end of days.

Pre 900: From the Middle English dome & doome from the Old English dōm (a law, statute, decree; administration of justice, judgment; justice, equity, righteousness; condemnation) from the Proto-Germanic domaz (source also of the Old Saxon and Old Frisian dom, the Old Norse domr, the Old High German tuom (judgment, decree), the Gothic doms (discernment, distinction), possibly from the primitive Indo-European root dhe- (to set, place, put, do), (source also of the Sanskrit dhā́man (custom or law), the Greek themis (law) and the Lithuanian domė (attention)).  It was with the Old Norse dōmr (judgement), the Old High German tuom (condition) and the Gothic dōms (sentence).  A book of laws in Old English was a dombec.

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

In all its original forms, it seems to have been used in a neutral sense but sometimes also "a decision determining fate or fortune, irrevocable destiny."  The Modern adverse sense of "fate, ruin, destruction" began in the early fourteenth century and evolved into its general sense after circa 1600, influenced by doomsday and the finality of the Christian Judgment. The "crack of doom" is the last trump, the signal for the dissolution of all things and the finality of the Christian Judgment Day, is most memorably evoked in the Old Testament, in Ezekiel 7:7-8.

(7) Doom has come upon you, upon you who dwell in the land. The time has come! The day is near! There is panic, not joy, on the mountains.

(8) I am about to pour out my wrath on you and spend my anger against you. I will judge you according to your conduct and repay you for all your detestable practices.

Doom Paintings

Doom paintings are the vivid depictions of the Last Judgment, that moment in Christian eschatology when Christ judges souls and send them either to Heaven or Hell.  They became popular in medieval English churches as a form of graphical advertising to an often illiterate congregation, dramatizing the difference between rapture of heaven and the agonies of hell, consequences of a life of virtue or wickedness.  During the English Reformation, many doom paintings were destroyed, thought by the new order rather too lavishly Romish.

Weltgericht (Last Judgement) (circa 1435)); Tempera on oak triptych by German artist Stefan Lochner (c1410–1451).

Serpent

Serpent (pronounced sur-puhnt)

(1) A literary or dialect word for snake.

(2) A wily, treacherous, sly, deceitful, unscrupulous or malicious person.

(3) In the Old Testament, a manifestation of Satan as a guileful tempter (Genesis 3:1–5).

(4) A firework that burns with serpentine motion or flame.

(5) An obsolete wooden wind instrument, bass form of the cornet, with a serpentine shape and a deep, coarse tone.

(6) In astronomy (with initial capital letter), the constellation Serpens.

1250-1300: From Middle English and Middle French, from the Latin serpent (stem of serpēns (a creeping thing)).  Latin root was serpentem (nominative serpens) from serpere (to creep), related to the Greek herpein (to crawl) and herpeton (serpent).  In Old French, sarpent was used interchangeably for snake and serpent as was does in the Sanskrit sarpati and the Albanian garper.  The figurative use dates from its early days, influenced by the Biblical association with Satan while the use to express spiral or sinuous shapes (such as the musical instrument) was first noted in 1730.  Use of the phrase “serpent's tongue” as figurative of venomous or stinging speech is from mistaken medieval notion that the serpent's tongue was its sting and name was also given to fossil shark's teeth circa 1600; use faded as scientific techniques improved.  Serpent is a noun & verb, serpentine is a noun, verb & adjective and serpentlike is an adjective; the noun plural is serpents.

The serpent and the downfall of man

Serpents appear frequently in the Bible.  In Exodus, sticks become snakes and the devil appears in serpent form in Psalms, Genesis and Revelation.  Leviathan is a serpent in Isaiah and a sea-going beast exists in Amos and the prophet Jeremiah compares, perhaps unfairly, the King of Babylon to a serpent.  The word viper is used as a term of disparagement by both John the Baptist and Jesus although the latter also expresses the Hebrew notion of serpents as symbols of wisdom.  Best known is when, in the Old Testament (Genesis 3:1-20), it’s a serpent slithering around the Garden of Eden which tempts Eve to taste the forbidden fruit of the Tree of Knowledge of Good and Evil.

The Garden of Earthly Delights (circa 1505), a triptych in oil on oak panels by Hieronymus Bosch (c 1450-1516), Museo del Prado, Madrid. 

The fruit has always attracted interest.  It was in the early texts only ever described as forbidden "fruit" but centuries of speculation followed discussing which fruit the serpent may have chosen; most popular has always been the apple but suggestions have included grapes, figs, dates, pomegranates, bananas and even psychoactive mushrooms.  Because of the nature of the allegory in the Book of Genesis, the banana is probably the most obviously tempting of fruits to link to the tale and during the Middle Ages the notion appeared in several places.  In 1277, Nathan HaMe’ati translated the Pirkei Moshe (The Medical Aphorisms of Moses) by influential medieval Sephardi Jewish philosopher and Torah scholar Maimonides (1138–1204) from Arabic into Hebrew.  In the section detailing the medicinal effects of the banana HaMe’ati calls it the “apple of Eden”, a use echoed by the sixteenth-century Rabbi Menachem de Lonzano, in his Ma’arich (a work explaining foreign words in rabbinic literature), who documented the banana as a well-known fruit in Syria and Egypt known to the Arabs as “the apple of Gan Eden”.  Today, some bananas are known by the Latin names Musa paradisiaca (fruit of paradise) and Musa sapientum (fruit of knowledge).  Identifying the Tree of Knowledge with the banana appears to be a Christian tradition from at least the twelfth century that enjoyed popularity but was never adopted by rabbinic sources.  So it tends still to be the apple which is most associated with the tree but were a modern translator to seek a younger audience, they might be tempted by cherries.  Theologically, it’s sterile speculation, the type of fruit mattering not at all.  The purpose of the allegory is to explain (1) there are consequences if one disobeys God, (2) that all are guilty of sin and (3), the downfall of mankind was all Eve’s fault.  From this came the orthodoxy which has for two thousand years sustained the Church: "Everything bad is the fault of women".

Lindsay Lohan in pink orchid veavage swimsuit next to potted pink orchid, Phuket, Thailand, December, 2017.  It was during this holiday the wire services reported “Lindsay Lohan bitten by snake on holiday in Thailand”; almost instantly, the grammar Nazis tweeted on X (then known as Twitter) demanding proof the snake really was on holiday; standards had fallen since sub-editors went extinct.  Ms Lohan made a full-recovery; there was no word on the fate of the (presumably not venomous) serpent.  As an Even for the third millennium, Ms Lohan is not wholly improbable.

Vanity

Vanity (pronounced van-i-tee)

(1) An excessive pride in one's appearance, qualities, abilities, achievements, etc; character or quality of being vain; conceit.

(2) An instance or display of this quality or feeling.

(3) Something about which one is vain or excessively proud.

(4) Lack of real value; hollowness; worthlessness.

(5) Something worthless, trivial, or pointless.

(6) A small case, usually used for make-up items.

(7) A usually small dressing table used to apply makeup, preen, and coif hair. Normally quite low and similar to a desk, with drawers and one or more mirrors on top; often paired with a bench or stool to sit upon.

(8) A type of bathroom fitting, usually a permanently-fixed storage unit including one or more washbasins.

(9) An alternative name for a portfolio maintained as a showcase for one's own talents, especially as a writer, actor, singer, composer or model.

(10) Any idea, theory or statement entirely without foundation (UK only, now obsolete).

1200-1250: From Middle English vanite, borrowed from Old French vanité (self-conceit; futility; lack of resolve) derived from the Classical Latin vānitās (emptiness, aimlessness; falsity (and when used figuratively "vainglory, foolish pride”), root of which was vānus (empty, void (and when used figuratively "idle, fruitless”).  A more precise equivalent in Latin was probably vanitatem (emptiness, foolish pride).  Root was the primitive Indo-European wano-, the suffixed form of the root eue- (to leave, abandon, give out).  English also absorbed many synonyms and related words: egotism, complacency, vainglory, ostentation, pride, emptiness, sham, unreality, folly, triviality, futility.  Except in religious texts, the old meaning (that which is vain, futile, or worthless) faded from general use, the modern meaning (self-conceited), which endures to this day, is attested from the mid-fourteenth century.  The first reference to furniture was the vanity table, dating from 1936, a use adopted by manufacturers of bathroom fittings in the later post-war period.  The first vanity table seem to have been advertised in 1936.  Vanity is a noun, vanitize is a verb and vanityless is an adjective; the noun plural is vanities.

Art Deco walnut veneer vanity table, circa 1935, with a large, triptych mirror apparatus.

Vanity tables were well suited to the motifs of art deco because the aspect ratio often was similar to the representational public architecture most associated with the style.  This one, believed to have been built in northern Italy is a classic example of art deco, featuring perfect symmetry and a mix of austere straight lines and curves, the proportions elegantly balanced.  Although it's structures like buildings and bridges or the memorable cars of the 1930s that are most often used to illustrate art deco, the niche of the vanity table was in some was more interesting because the size lay between the tiny (such as a vanity case) where the detailing could achieve its effect through intricacy and something on a grand scale like the Chrysler Building (1930), one of New York City's landmark skyscrapers.  

The Old Testament, Savonarola, and the Bonfire of the Vanities

Vanity of vanities, said the preacher, vanity of vanities; all is vanity. (Ecclesiastes 1:2, King James Version of the Bible (KJV, 1611)).  The word translated as "vanity" appears 37 times in Ecclesiastes, more than in the entirety of the rest of the Old Testament so is clearly a theme of the text.  The meaning of vanity is used here in its original form of something that is transitory and quickly passes away.  In that it’s a literal translation of the Hebrew hebel, best understood in this context as meaning breath of wind, something which, whatever its immediate effects, is soon gone.  Unfortunately for nihilists, emos and other depressives trawling texts for anything confirming the pointlessness of life, biblical scholars agree the phrase is not an assertion that life is meaningless or that our labors in this fallen world are ultimately useless.  Instead, it’s a saying to help people put their lives in the proper perspective.  Ecclesiastes is not saying all our efforts are worthless, just observing that all we do in our three score and ten years upon this earth is but a brief prelude to our eternal existence and much of life escapes our understanding, for we cannot comprehend how everything fits into the grand story of creation.  All very poetic but, perhaps sadly, improbable.  It’s more likely the universe is a violent, doomed, swirl of matter and energy, life is pointless, right and wrong are just variable constructs, everything is meaningless and all any can hope for is a fleeting false consciousness that might make us feel briefly happy.

Nascita di Venere (the Birth of Venus, circa 1485), tempera on canvas, by Sandro Botticelli (1444-1510), Uffizi Gallery, Florence.  The work was painted on a commission from the Medicis; this one was not tossed onto the flames.

What historians came to call the “The Bonfire of the Vanities” was an event in Florence on 7 February, 1497, orchestrated by the fundamentalist Dominican friar Girolamo Savonarola (1452–1498).  The Church was at the time riddled with priests who disapproved of just about everything but Savonarola was a true radical who thought direct action more pleasing to God than mere pious words so directed his followers (including many enthusiastic children) to scour Florence for “sinful objects”, including looking glasses (mirrors), musical instruments, books not the Bible or other religious texts, cosmetics, fine clothing, pagan artworks and such.  These objects he ordered gathered and tossed onto a huge, multi-tiered pyre erected in the Piazza della Signoria (the city’s public square), the pile topped by an image of Satan (a nice touch).  Savonarola’s interpretation of scripture demanded people living lives of extreme austerity and, given mankind’s state of constant sin, a constant state of repentance, his aim to purge Florence of secular corruption, his mood much encouraged by the recent expulsion of the Medici family.  Part of the legend of the Bonfire of the Vanities is that Sandro Botticelli was so moved by Savonarola’s apocalyptic sermons he threw some of his own pagan-themed paintings into the fire but there is no contemporary evidence supporting that although, it’s not impossible the artist, sniffing the political wind, decided it wise publicly to sacrifice a few lesser works.  The myth however has always appealed to writers lamenting that barbarians are always with us and in Civilisation (1969) Lord Clark (Sir Kenneth Clark (1903–1983)) wrote the loss of even a few Botticellis seemed “…a heavy price to pay for religious conviction.”

The Florentines Renouncing The Vanities By Order of Savonarola (1890), engraving by an unknown artist.  For fundamentalists, book-burning has never lost its appeal although in places like Florida, Texas, and Tennessee, the process is now virtualized.

Kenneth Clark was a cultural elitist of a kind now perhaps either extinct or rendered silent by a less deferential culture, and, to avoid offending those prone to being offended, some editions of Civilisation subsequently appeared with the title Western Civilisation.  Whether Botticelli really had a “road to Damascus” moment or was just making a “good career move” will never be known but, after the bonfire, a stylistic shift in his art towards the deeply spiritual was obvious but not too much should be read into this: a good artist knows his market.  The Dominican order to which Savonarola belonged had been formed to “combat heresy in the Christian church” and in places in France and Italy where the order had a presence, between the thirteenth & fifteenth centuries there were quite a few such bonfires but what made the one in 1497 most remembered is the historic significance.  Savonarola had for years been preaching about an “end of times” moment, predicting the Apocalypse would come in around 1500 and while in Christendom such messaging was hardly novel, Savonarola was better at it than most and he found audiences more receptive as the corruption in Church and state under the Medicis (Florence’s ruling family of Florence) became more blatantly extractive.  Inflamed by his incendiary words, in 1494 a mob burned down the Medicis' bank and, taking the hint, the family fled the city.  Inspired, Savonarola took power and turned his attention to other un-Godly symbols, notably vanities such as what would now be called “contemporary art” and indulgences such as extravagant clothing and the powders & potions people (including men) used to “beautify themselves”.  Especially offensive were deemed the female Biblical figures in paintings of the time.

Girolamo Savonarola, gemalt von Langenmantel (Girolamo Savonarola Preaching Against Prodigality, 1879), oil on canvas by Ludwig von Langenmantel (1839–1904), Saint Bonaventure University (a Franciscan institution), western New York State.

So, the proto-Talib had his moment of triumph as a particularly practical art critic but among more thoughtful Florentians his reputation suffered because they were appalled their heritage and culture was being threatened just to satisfy one friar’s obsessions; while many were glad to see the end of the Medicis they were not pleased by the loss of the art.  As it was, although Savonarola got to watch the glory of the incineration, his victory over vice proved pyrrhic because he over-reached by dabbling in politics, opposing Alexander VI’s (circa 1431-1503; pope 1492 1503) Holy League against the French; summoned to Rome, Savonarola ignore the order and further defied the Holy See by preaching under a ban, demanding reform of the Church and more bonfires.  The pope in 1497 excommunicated Savonarola and with this most of his popular support evaporated.  On 23 May, 1498, after typically brisk legal proceedings in both civil and ecclesiastical courts had condemned Savonarola and two other Dominican friars who had remained loyal, the trio were hanged and their bodies cremated at the same spot in Piazza della Signoria were the Botticellis had burned; his “end of times” came a couple of years early.  There the matter may have ended but Savonarola's devotees (the Piagnoni (the lamenting ones)) went “underground” and maintained into the next century the cause of religious reform and republicanism, the sect not suppressed until Rome in 1512 engineered the return to power of the Medici.  Seizing the moment, the Medici arranged their own “re-insurance” by securing the throne of Saint Peter for “the Medici Pope” (Leo X (1475–1521; pope 1513-1521)) who may never have uttered the famous phrase” “God has given us the papacy, let us enjoy it” but it certainly summed up the way things were being done “under new management”.  Although damned by many as a barbarian or philistine, some early Protestants (including Martin Luther (1483–1546) himself), regarded Savonarola as a vital precursor to the Protestant Reformation.

Vanity Fair

Published in 1678, John Bunyan’s (1628–1688) The Pilgrim's Progress is an allegory of the Christian’s spiritual journey through the sins and temptations of earthly existence to the salvation of the Kingdom of Heaven; a symbolic vision of an English worthy’s pilgrimage through life.  In the village of Vanity is a perpetual fair, selling all things to satisfy all desires and Vanity Fair represents the sin of man’s attachment to and lust for transient worldly goods, a critique echoed later in secular criticisms of materialism.  Novelist William Makepeace Thackeray (1811–1863), although making no mention of Bunyan or his work when he published Vanity Fair in 1847-1848, could rely on his readers being well acquainted with the symbolism of the earlier allegory.  By the mid-nineteenth century when Thackeray’s portrait of British society was published, the term had become laden too with secular and class-conscious meanings, suggesting the imagery both of self-indulgent playground and the sense of that stratum of society where the only habitué are the idle and undeserving rich.  Memorably, Thackeray explored both although the work obviously is dated and structurally not without error (published originally as a 19-part monthly serial, it does seem the author may have written the latter volumes without having re-read the earlier parts, meaning inconsistencies do exist).

Lindsay Lohan. Vanity Fair Italia, August 2011.

Over the years, on both sides of the Atlantic, a number of periodicals have used the masthead Vanity Fair.  The current one has its roots in Condé Montrose Nast's (1873–1942) purchase in 1913 of (1) a men's fashion journal called Dress and (2) Vanity Fair, a magazine devoted to the performing arts with an emphasis on theatre.  After a brief, unsatisfactory foray as the combined title Dress and Vanity Fair, in 1914 there was a re-launch of Vanity Fair and success was immediate, continuing even until well into the troubled 1930s.  For magazines, the conditions of the Great Depression were curiously different to the vicissitudes of the digital age of the twenty-first century.  Then (as now) revenue from advertising had collapsed by by the Condé Nast in 1936 folded Vanity Fair into his companion title Vogue, circulation had reached an all-time high.  The problem was the cover price of an issue wasn’t enough profitably to cover production and distribution costs; advertising was essential.  In a situation familiar to newspaper publishers in their halcyon days, it wasn’t always financially advantageous to achieve higher sales; unless one's title has the right readers (the prized "A", "B" (and maybe "C1") demographics), the more copies that were sold, the higher the losses.

Condé Nast Publications revived the title with the first issue appearing in February 1983.  Like most print publications, its advertising revenue has declined but, critically in this market, so have newsstand sales.  The subscriber base is said to be stable but Condé Nast doesn’t release data detailing the breakdown and it’s thus unknown how much of this is made up from less lucrative bundled packages.  Newsstand sales of single-issue copies are a vital metric in this market, editors judged by monthly sales, a school of analysis now focused on deconstructing the relationship between the photograph on an issue’s cover and copies sold; editorial content, while not ignored, seems less relevant.  The magazine’s future is thus uncertain as are the options were it not to continue as a distinct, stand-alone entity with a print version.  It’s a different environment from 1936 when it was absorbed into Vogue and different even that things at the turn of the century when Mirabella, a similar publication facing similar problems, closed; the now well-practiced path of ceasing print production and going wholly digital may become attractive if circulation continues to suffer.  While it true Condé Nast already has digital titles that would seem to overlap with Vanity Fair, that’s less of a concern than cannibalization in print where the relationship of production and distribution costs to individual sales is different; both are marginal in gaining additional digital subscriptions.

Vanity Cases 

Enamel vanity case by Gérard Sandoz, Paris, circa 1927 (left) and cigarette case by Cartier, Paris, circa 1925 (right).

It was during the 1920s, the small vanity case's shape and size evolved into what remains the familiar modern form.  Most exquisite were the art-deco creations designed as companion pieces to the cigarette cases newly fashionable with women as the social acceptability of young ladies smoking spread.  As a concept, the vanity case is an ancient accessory, one 3,000-odd years old and made from inlaid cedar containing ointment, face-paint, perfume and a mirror of polished metal, discovered during one of Howard Carter’s (1874–1939) archaeological digs.  Well known in something recognizably modern from the fourteenth century in France and Italy, they became fashionable in England only during the 1700s and then for men, as a small box called a “dressing case”, designed to fit into larger “dressing case”.  The shift to small, portable devices for women came in the late-eighteenth century, just as the handbag (in the modern sense) was becoming a fashion item as well as a functional receptacle.  The essence of the vanity case became its role as a "portable beauty parlour", the inside of the lid fitted with a small mirror while the case contained what was required for "touch-ups" (of eyes, hair, lips, cheeks etc) while on the move or away from one's boudoir.    

Armageddon

Armageddon (pronounced ahr-muh-ged-n)

(1) The place where the final battle will be fought between the forces of good and evil.

(2) The last and completely destructive battle; the scene of a decisive conflict on a great scale; any great and crucial conflict. 

(3) A catastrophic and extremely destructive conflict.

(4) In chess, as "armageddon round", an arrangement in some competitions used when a match would otherwise end in a draw, the rules being (1) black wins drawn games and (2) white is granted more time in compensation.

From the biblical Book of Revelation (New Testament 16:16) and the familiar modern use in the figurative sense of a final conflict apparently dates only from 1811.  The actual word was from the Late Latin Armagedōn, from the Ancient Greek Ἁρμαγεδών (Harmagedōn)), from the Hebrew הר מגידו or ‎הַר‎ מְגִדּוֹ‎ (har megiddo) (Mount of Megiddo), the mountain district of Megiddo, in northern Palestine, site of a number of battles mentioned in the Old Testament, most notably that associated with the Last Judgment.

The Last Judgment (circa 1488), triptych by Hieronymus Bosch (circa 1450–1516).

In the Book of Revelation, Armageddon is the prophesied location of a gathering of armies for a battle at the end of times.  Theologically, the western consensus is to interpret this as the battle between good and evil, often expressed as between God and the Kings on earth (Revelation, 16:14).  However, most biblical scholars regard the text as highly symbolic (even cryptic), regarding Mount Armageddon as an idealized location, concluding the final battle between good and evil, while inevitable, may well take place in some other location.  Others are more specific, a sect called the Dispensationalists suggests Armageddon will be a campaign (sometimes dramatically styled as the war of a thousand years) and not a specific battle.  All however agree it will be fought in and for the lands we call the Middle East.

Also disclosed in Revelation is the number of the Beast (Revelation 13:15–18).  In most English translations the number of the beast is 666 (although some early Greek translations prefer 616).

Then I saw another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, whose deadly wound was healed.  He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men.

And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived.  He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.

He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name.

Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666.

The unfortunate condition Hexakosioihexekontahexaphobia is the fear of the number 666.  It's said to be rare.