When Animals Were Put on Trial in Medieval Europe

Most of us twen­ty-first-cen­tu­ry urban­ites have a fair­ly sen­ti­men­tal view of farm ani­mals, pre­cise­ly because so many gen­er­a­tions have gone by since they’ve been part of our dai­ly lives. (In South Korea, where I live, the agri­cul­tur­al past remains just with­in liv­ing mem­o­ry. Per­haps that’s why so many restau­rants in Seoul adver­tise their meat with pic­tures of the ani­mals it comes from, some­times dressed in chef’s garb and cheer­ful­ly serv­ing up the very dish­es they’re about to become.) Things were dif­fer­ent in medieval Europe, where ani­mals were both a neces­si­ty and a poten­tial dan­ger. His­to­ry records many instances of seri­ous harm done to humans by hors­es, bulls, and espe­cial­ly pigs, who seem to have had a par­tic­u­lar ten­den­cy to turn on chil­dren.

Today we would describe the killing of a child as an inhu­man act, a term that, in these cas­es, applies more than fig­u­ra­tive­ly. As for the fate of the vio­lent­ly offend­ing ani­mal, we might imag­ine that it would be sum­mar­i­ly slaugh­tered, but between the tenth and eigh­teenth cen­turies — and espe­cial­ly in the fif­teenth and six­teenth cen­turies — it might well have been brought into a court­room first. Though oth­er crea­tures had already been sub­ject to legal pro­ceed­ings for quite some time, “the ear­li­est record­ed pig tri­al took place in Fonte­nay-aux-Ros­es, just out­side Paris, in 1266,” writes Alexan­der Lee at His­to­ry Today. “By the ear­ly fif­teenth cen­tu­ry, how­ev­er, they had become estab­lished prac­tice through­out Nor­mandy and the Île-de-France,” even­tu­al­ly spread­ing beyond the bor­der to Italy, Ger­many, and the Low Coun­tries.

“As con­tem­po­rary stu­dents of the Cor­pus iuris civilis knew, it was a basic prin­ci­ple of Roman law that ani­mals could not be cul­pa­ble,” Lee adds. “Lack­ing rea­son, they were inca­pable of har­bor­ing crim­i­nal intent and hence could not be guilty of a crime.” But in un-Roman north­ern France, “the admin­is­tra­tion of sec­u­lar jus­tice was still large­ly the con­cern of local seigneurs and was gov­erned pre­dom­i­nant­ly by cus­tom rather than statute.” Thus sus­tained, ani­mal tri­als served pur­pos­es beyond sim­ple pun­ish­ment. “For medieval peo­ple, the world was cre­at­ed by God in a very log­i­cal way, with ani­mals cre­at­ed first, in order to serve and help human beings who were cre­at­ed in the image of God,” says Uni­ver­si­ty of Liv­er­pool medieval Euro­pean mon­ster expert Dami­an Kempf, quot­ed in Pop­u­lar Sci­ence by Anne Ewbank. In that world­view, try­ing and exe­cut­ing a pig could “restore what was bro­ken.”

Unlike domes­tic ani­mals, accord­ing to Sonya Vatom­sky at JSTOR Dai­ly, destruc­tive mice, bee­tles, snails, wee­vils, and oth­er ver­min would be sent to eccle­si­as­ti­cal tri­bunals. “Despite being unlike­ly can­di­dates for Catholi­cism, such crea­tures were pun­ished with excom­mu­ni­ca­tion, not exe­cu­tion,” she writes, since cast­ing them out of God’s domain would allow humans to exter­mi­nate them with peace of mind. Vatom­sky also quotes econ­o­mist Peter T. Leeson’s the­o­ry that the Catholic Church tried more ani­mals when peo­ple got lax about tithing, with the aim of “bol­ster­ing cit­i­zens’ belief in the valid­i­ty of Church pun­ish­ments for tithe eva­sion.” Putting ani­mals on tri­al may now strike us as grotesque, but like any alien-seem­ing episode of his­to­ry, it also reveals the beliefs on which a past soci­ety oper­at­ed — a mode of analy­sis that gets one won­der­ing how far the mod­ern Unit­ed States is from giv­ing them the right to sue.

Relat­ed Con­tent:

Why Ani­mals Look So Strange in Medieval Man­u­scripts

1,000 Years of Medieval Euro­pean His­to­ry in 20 Min­utes

The Aberdeen Bes­tiary, One of the Great Medieval Illu­mi­nat­ed Man­u­scripts, Now Dig­i­tized in High Res­o­lu­tion & Made Avail­able Online

A Free Yale Course on Medieval His­to­ry: 700 Years in 22 Lec­tures

Cats in Medieval Man­u­scripts & Paint­ings

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

European Intellectual History Since Nietzsche: A Free Online Course from Yale

Taught by his­to­ri­an Mar­ci Shore, “Euro­pean Intel­lec­tu­al His­to­ry Since Niet­zsche” sur­veys the sto­ry of mod­ern thought, from the late 18th cen­tu­ry to the late 20th.

Along the way, the course explores major trends in mod­ern Euro­pean thought: Marx­ism-Lenin­ism, psy­cho­analy­sis, expres­sion­ism, struc­tural­ism, phe­nom­e­nol­o­gy, exis­ten­tial­ism, anti-pol­i­tics, and decon­struc­tion. Intel­lec­tu­al fig­ures cov­ered in the course include Niet­zsche, Lenin, Kaf­ka, Freud, Husserl, de Beau­voir, Hei­deg­ger, Arendt, Adorno, Sartre, Girard, Fou­cault, Der­ri­da, and Hav­el.

You can watch all 25 lec­tures above. Or find them on YouTube and Apple Pod­casts. Explore the course hand­outs here.

“Euro­pean Intel­lec­tu­al His­to­ry Since Niet­zsche” will be added to our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent

A Beginner’s Guide to Phi­los­o­phy: From Log­ic to Epis­te­mol­o­gy to Meta­physics

Hear Hours of Lec­tures by Michel Fou­cault: Record­ed in Eng­lish & French Between 1961 and 1983

A His­to­ry of Phi­los­o­phy in 81 Video Lec­tures: A Free Course That Explores Phi­los­o­phy from Ancient Greece to Mod­ern Times

Jacques Der­ri­da on Sein­feld: “Decon­struc­tion Doesn’t Pro­duce Any Sit­com”

2,800-Year-Old Bone Flute Unearthed in Troy May Have Been Played During Homer’s Time

Image by Mehmet Nuri Ersoy, via Twit­ter

The pro­lif­ic Hans Zim­mer scored Christo­pher Nolan’s films over the dozen years from Bat­man Begins through Dunkirk. From 2020’s Tenet onward, Nolan has employed the younger Swedish com­pos­er Lud­wig Görans­son. Just what dif­fer­ence this has made in the result­ing pic­tures is a mat­ter best left to the scruti­ny of the most obses­sive fans, but any view­er can hear how much Zim­mer and Görans­son dif­fer styl­is­ti­cal­ly. This past sum­mer, the siren song includ­ed on the sound­track of The Odyssey fea­tured one of the lat­ter’s par­tic­u­lar­ly notable choic­es: the use of an aulos, a dou­ble-reed­ed wind instru­ment much played back in ancient Greece.

Though Görans­son did­n’t have a gen­uine­ly ancient aulos on hand, of course, the sound pro­duced by the repli­ca proved evoca­tive enough. But just this year, as it hap­pens, a bone flute actu­al­ly dat­ing from the peri­od in which Homer wrote The Odyssey was unearthed from the archae­o­log­i­cal site of ancient Troy in mod­ern-day north­west­ern Turkey.

As Smithsonian.com’s Meilan Sol­ly writes, the past 160 years of dig­ging there have pro­duced “a pair of gold diadems, more than 100 two-han­dled wine gob­lets, and arrow­heads and weapons dat­ed to the Late Bronze Age, among oth­er arti­facts.” This 2,800-year-old flute isn’t just the first musi­cal instru­ment dis­cov­ered at the site, but also fur­ther evi­dence that Troy was­n’t the ghost town it was once assumed to be in the eighth cen­tu­ry BC.

As always when deal­ing with ancient arti­facts — and espe­cial­ly ones, as these pic­tures reveal, in a less-than-whole state — we should be care­ful with our terms. “Call­ing the object a flute is the exca­va­tors’ choice of word, and the type remains open,” says Ancient Ori­gins. While this new dis­cov­ery could poten­tial­ly be a real Greek aulos, “with­out hole counts or a pub­lished draw­ing, match­ing the Troy find to that design is pre­ma­ture.” Archae­ol­o­gists have unearthed sim­i­lar instru­ments else­where, dat­ing from dif­fer­ent peri­ods, but nev­er before has one emerged from the buried remains of a city so rich in leg­endary asso­ci­a­tions. To those in search of a deep­er under­stand­ing of antiq­ui­ty, the site con­tin­ues to sound a siren song of its own.

Relat­ed Con­tent:

Hear What Homer’s Odyssey Sound­ed Like When Sung in the Orig­i­nal Ancient Greek

Bronze Age Britons Turned Bones of Dead Rel­a­tives into Musi­cal Instru­ments & Orna­ments

Hear a 9,000 Year Old Flute—the World’s Old­est Playable Instrument—Get Played Again

Hear a Recent­ly-Dis­cov­ered 12,000-Year-Old Flute That Musi­cal­ly Mim­ics the Sound of Rap­tor Calls

What Ancient Greek Music Sound­ed Like: Lis­ten to a Recon­struc­tion That’s “100% Accu­rate”

Hear the World’s Old­est Instru­ment, the “Nean­derthal Flute,” Dat­ing Back Over 43,000 Years

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

When Salvador Dali Met Sigmund Freud, and Changed Freud’s Mind About Surrealism (1938)

The close asso­ci­a­tions between Sur­re­al­ism and Freudi­an psy­cho­analy­sis were lib­er­al­ly encour­aged by the most famous pro­po­nent of the move­ment, Sal­vador Dalí, who con­sid­ered him­self a devot­ed fol­low­er of Freud. We don’t have to won­der what the founder of psy­cho­analy­sis would have thought of his self-appoint­ed pro­tégé.

We have them record­ing, in their own words, their impres­sions of their one and only meeting—which took place in July of 1938, at Freud’s home in Lon­don. Freud was 82, Dalí 34. We also have sketch­es Dalí made of Freud while the two sat togeth­er. Their mem­o­ries of events, shall we say, dif­fer con­sid­er­ably, or at least they seemed total­ly bewil­dered by each oth­er. (Freud pro­nounced Dalí a “fanat­ic.”)

In any case, there’s absolute­ly no way the encounter could have lived up to Dalí’s expec­ta­tions, as the Freud Muse­um Lon­don notes:

[Dalí] had already trav­elled to Vien­na sev­er­al times but failed to make an intro­duc­tion. Instead, he wrote in his auto­bi­og­ra­phy, he spent his time hav­ing “long and exhaus­tive imag­i­nary con­ver­sa­tions” with his hero, at one point fan­ta­siz­ing that he “came home with me and stayed all night cling­ing to the cur­tains of my room in the Hotel Sach­er.”

Freud was cer­tain­ly not going to indulge Dalí’s pecu­liar fan­tasies, but what the artist real­ly want­ed was val­i­da­tion of his work—and maybe his very being. “Dalí had spent his teens and ear­ly twen­ties read­ing Freud’s works on the uncon­scious,” writes Paul Gal­lagher at Dan­ger­ous Minds, “on sex­u­al­i­ty and The Inter­pre­ta­tion of Dreams.” He was obsessed. Final­ly meet­ing Freud in ’38, he must have felt “like a believ­er might feel when com­ing face-to-face with God.”

He brought with him his lat­est paint­ing The Meta­mor­pho­sis of Nar­cis­sus, and an arti­cle he had pub­lished on para­noia. This, espe­cial­ly, Dalí hoped would gain the respect of the elder­ly Freud.

Try­ing to inter­est him, I explained that it was not a sur­re­al­ist diver­sion, but was real­ly an ambi­tious­ly sci­en­tif­ic arti­cle, and I repeat­ed the title, point­ing to it at the same time with my fin­ger. Before his imper­turbable indif­fer­ence, my voice became invol­un­tar­i­ly sharp­er and more insis­tent.

On being shown the paint­ing, Freud sup­pos­ed­ly said, “in clas­sic paint­ings I look for the uncon­scious, but in your paint­ings I look for the con­scious.” The com­ment stung, though Dalí wasn’t entire­ly sure what it meant. But he took it as fur­ther evi­dence that the meet­ing was a bust. Sketch­ing Freud in the draw­ing below, he wrote, “Freud’s cra­ni­um is a snail! His brain is in the form of a spiral—to be extract­ed with a nee­dle!”

One might see why Freud was sus­pi­cious of Sur­re­al­ists, “who have appar­ent­ly cho­sen me as their patron saint,” he wrote to Ste­fan Zweig, the mutu­al friend who intro­duced him to Dalí. In 1921, poet and Sur­re­al­ist man­i­festo writer André Bre­ton “had shown up unin­vit­ed on [Freud’s] doorstep.” Unhap­py with his recep­tion, Bre­ton pub­lished a “bit­ter attack,” call­ing Freud an “old man with­out ele­gance” and lat­er accused Freud of pla­gia­riz­ing him.

Despite the mem­o­ry of this nas­ti­ness, and Freud’s gen­er­al dis­taste for mod­ern art, he could­n’t help but be impressed with Dalí. “Until then,” he wrote to Zweig, “I was inclined to look upon the sur­re­al­ists… as absolute (let us say 95 per­cent, like alco­hol), cranks. That young Spaniard, how­ev­er, with his can­did and fanat­i­cal eyes, and his unde­ni­able tech­ni­cal mas­tery, has made me recon­sid­er my opin­ion.”

Note: An ear­li­er ver­sion of this post appeared on our site in 2020.

Relat­ed Con­tent:

Sig­mund Freud Appears in Rare, Sur­viv­ing Video & Audio Record­ed Dur­ing the 1930s

When Sal­vador Dalí Gave a Sur­re­al­ist Lec­ture in a Div­ing Suit … and Almost Suf­fo­cat­ed (1936)

The Famous Break Up of Sig­mund Freud & Carl Jung Explained in a New Ani­mat­ed Video

How a Young Sig­mund Freud Researched & Got Addict­ed to Cocaine, the New “Mir­a­cle Drug,” in 1894

What Makes Sal­vador Dalí’s Icon­ic Sur­re­al­ist Paint­ing “The Per­sis­tence of Mem­o­ry” a Great Work of Art

Josh Jones is a writer and musi­cian based in Durham, NC. 

Watch Seoul’s 6,500-Year Evolution in a Mesmerizing 3D Animated Time Lapse

In this cen­tu­ry, few coun­tries have been as vis­i­bly suc­cess­ful as South Korea. Chi­na’s ver­tig­i­nous eco­nom­ic rise once absorbed vast amounts of news-media atten­tion, but its soft pow­er has com­par­a­tive­ly lit­tle reach across the wider world, at least in Eng­lish-speak­ing coun­tries. By this point, many if not most West­ern­ers haven’t just eat­en Kore­an food, but also dri­ven a Kore­an car, heard Kore­an pop music, or watched a Kore­an film or TV show. The result­ing sense of famil­iar­i­ty can prove decep­tive to those who even­tu­al­ly make the trip there, but it does, at least, mark an improve­ment on the scant knowl­edge of the place they had before. Not so long ago, they could say lit­tle with cer­tain­ty except this: South Kore­a’s got Seoul.

I first saw that pun on a T‑shirt in high school, long before I knew much of any­thing about Korea myself. Now, hav­ing lived there for more than a decade, I’ve been able to watch from the inside as the coun­try’s cap­i­tal has become an unlike­ly object of gen­er­al inter­est. As evi­dence, take the 1.2 mil­lion views already racked up by the new video from Latos Charts above, a 3D ani­mat­ed time lapse show­ing the evo­lu­tion of Seoul over six and a half often tumul­tuous mil­len­nia.

It reveals, among oth­er things, that the city did­n’t exist for most of the his­to­ry of Kore­an civ­i­liza­tion — but then, nei­ther did the coun­try. The post­war divi­sion of the penin­su­la into North and South has a kind of prece­dent in the war­ring king­doms that occu­pied it before its uni­fi­ca­tion by a series of states cul­mi­nat­ing in the 500-year rule of the Joseon Dynasty.

If you’ve watched one of the many pop­u­lar his­tor­i­cal “K‑dramas,” Joseon was most like­ly its peri­od set­ting. Now gen­er­al­ly regard­ed as the pre­de­ces­sor of mod­ern-day Korea, it pass­es in two min­utes of the time lapse, dur­ing which Seoul, then known as Hanyang, takes amid its geo­man­ti­cal­ly pro­tec­tive moun­tains more or less the shape it has today, at least north of the Han Riv­er. In fact, up until the sev­en­ties, there was no city to speak of south of the Han: the devel­op­ment of the more recent­ly musi­cal­ly sat­i­rized Gang­nam, lit­er­al­ly “south of the riv­er,” was part of the top-down push for eco­nom­ic devel­op­ment — in effect, hit­ting the fast-for­ward but­ton on his­to­ry — that fol­lowed the dev­as­ta­tion of the Kore­an War. That chap­ter of his­to­ry comes around eight min­utes into the video, after which looka­like high-rise com­plex­es start pop­ping up like mush­rooms after a mon­soon.

How­ev­er com­fort­able a lifestyle they’ve offered to mid­dle-class Seoulites, the sight of those apa­teu dan­ji unset­tles some West­ern observers, who encounter them in pho­tographs meant to depict the city as a kind of futur­is­tic dystopia. They exag­ger­ate, of course, but even some­one who appre­ci­ates Seoul as much as I do has to admit that, along­side its impres­sive qual­i­ties — the mag­nif­i­cent sub­way sys­tem, for exam­ple, extolled in the Not Just Bikes video above — the city has its prob­lems, as does the nation for which it stands. Under­stand­ing it in all its com­plex­i­ty requires first (even before learn­ing the Kore­an lan­guage) grasp­ing its sheer cen­tral­i­ty, greater than Toky­o’s to Japan or even Paris’ to France. To a great extent, South Korea has­n’t just got Seoul, it is Seoul. And maybe, if its promi­nence in the wider world con­tin­ues to grow, the pun­ning will even­tu­al­ly stop. In Kore­an his­to­ry, stranger things have cer­tain­ly hap­pened.

Relat­ed Con­tent:

Watch the Evo­lu­tion of Man­hat­tan Unfold in a Time­lapse Video, from 1600 to 2026

Watch the Evo­lu­tion of Paris Unfold in a Time­lapse Video, from 300 BCE to 2025

Watch Rome Rise, Fall, and Rise Again in a Three-Minute 3D Time­lapse

Why the Maps of Lon­don, Tokyo, New York, and Oth­er Major Cities Look the Way They Do

Time­lapse Ani­ma­tion Lets You See the Rise of Cities Across the Globe, from 3700 BC to 2000 AD

Learn the Kore­an Lan­guage with Hun­dreds of Episodes of Let’s Speak Kore­an Free Online

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Inspiration from Charles Bukowski: You Might Be Old, Your Life May Be “Crappy,” But You Can Still Make Good Art

Now more than ever, there’s tremen­dous pres­sure to make it big while you’re young.

Pity the 31-year-old who fails to make it onto a 30-under-30 list…

The soon-to-grad­u­ate high school­er passed over for YouTube star­dom…

The great hordes who creep into mid­dle age with­out so much as a TED Talk to their names…

Social media def­i­nite­ly mag­ni­fies the sen­sa­tion that an unac­cept­able num­ber of our peers have been grant­ed first-class cab­ins aboard a ship that’s sailed with­out us. If we weren’t so demor­al­ized, we’d sue Insta­gram for cre­at­ing the impres­sion that every­one else’s per­fect­ly fil­tered life is lead­ing to book deals and pro­files in The New York­er.

Don’t despair, dear read­er. Charles Bukows­ki is about to make your day from beyond the grave.

In 1993, at the age of 73, the late writer and self-described “spoiled old toad,” took a break from record­ing the audio­book of Run With the Hunt­ed to reflect upon his “crap­py” life.

Some of these thoughts made it into Drew Christie’s ani­ma­tion, above, a reminder that the smoothest road isn’t always nec­es­sar­i­ly the rich­est one.

In ser­vice of his ill-pay­ing muse, Bukows­ki logged decades in unglam­orous jobs—dishwasher, truck dri­ver and loader, gas sta­tion atten­dant, stock boy, ware­house­man, ship­ping clerk, park­ing lot atten­dant, Red Cross order­ly, ele­va­tor oper­a­tor, and most noto­ri­ous­ly, postal car­ri­er and clerk. These gigs gave him plen­ty of mate­r­i­al, the sort of real world expe­ri­ence that eludes those upon whom lit­er­ary fame and for­tune smiles ear­ly.

(His alco­holic mis­ad­ven­tures pro­vid­ed yet more mate­r­i­al, earn­ing him such hon­orifics as the “poet lau­re­ate of L.A. lowlife” and “enfant ter­ri­ble of the Meat School poets.”)

One might also take com­fort in hear­ing a writer as prodi­gious as Bukows­ki reveal­ing that he didn’t hold him­self to the sort of dai­ly writ­ing reg­i­men that can be dif­fi­cult to achieve when one is jug­gling day jobs, stu­dent loans, and/or a fam­i­ly. Also appre­ci­at­ed is the far-from-cur­so­ry nod he accords the ther­a­peu­tic ben­e­fits that are avail­able to all those who write, regard­less of any pub­lic or finan­cial recog­ni­tion:

Three or four nights out of sev­en. If I don’t get those in, I don’t act right. I feel sick. I get very depressed. It’s a release. It’s my psy­chi­a­trist, let­ting this shit out. I’m lucky I get paid for it. I’d do it for noth­ing. In fact, I’d pay to do it. Here, I’ll give you ten thou­sand a year if you’ll let me write. 

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

“Don’t Try”: Charles Bukowski’s Con­cise Phi­los­o­phy of Art and Life

Charles Bukowski’s Poem “Nir­vana” Pre­sent­ed in Three Cre­ative Videos

The Last (Faxed) Poem of Charles Bukows­ki

Four Charles Bukows­ki Poems Ani­mat­ed

Ayun Hal­l­i­day is an author, illus­tra­tor, and the­ater mak­er in NYC

The Painting Nobody Wanted: How Matisse’s The Red Studio Went from a London Nightclub to a Masterpiece of Modern Art

A jour­nal­ist paid Hen­ri Matisse a vis­it not long after he’d paint­ed The Red Stu­dio in 1911. “I like it, but I don’t com­plete­ly under­stand it,” the artist is quot­ed as admit­ting of that lat­est work. “I like it, but I don’t know why I pre­cise­ly paint­ed it this way.” The paint­ing was a ren­di­tion of the very same Issy-les-Moulin­eaux stu­dio in which they were talk­ing, though you would­n’t nec­es­sar­i­ly rec­og­nize it at first glance. Deep red cov­ered two-thirds of its sur­face, an unortho­dox choice that prob­a­bly con­tributed to its rejec­tion by Matis­se’s loy­al patron Sergei Shchukin, who’d com­mis­sioned Dance and Music. This depar­ture from strict rep­re­sen­ta­tion fared no bet­ter when it was shown in Lon­don, and there­after at the ground­break­ing 1913 “Armory Show” in the Unit­ed States.

By 1926, when The Red Stu­dio final­ly made its Paris debut, pub­lic sen­si­bil­i­ties had begun to catch up with Matis­se’s instincts. The fol­low­ing year, it found a buy­er in the own­er of Lon­don’s Gar­goyle Club, a favorite haunt of the Bright Young Things, where the paint­ing would hang for more than a decade.

Even­tu­al­ly it end­ed up at the Muse­um of Mod­ern Art, whose video at the top of the post tells the sto­ry of the paint­ing’s jour­ney from endur­ing absolute rejec­tion to exert­ing great influ­ence on post­war New York artists like Mark Rothko, Bar­nett New­man, and Ellsworth Kel­ly. All of those younger painters were explor­ing the pos­si­bil­i­ties of what MoMA cura­tor Ann Temkin calls “a big expanse of col­or that does­n’t describe any­thing, that just is there for its own expres­sive pur­pos­es.”

Gal­lerist-YouTu­ber James Payne explores the paint­ing’s evo­lu­tion in greater detail  in his new Great Art Explained video above. But this image, which “seemed to break almost every estab­lished rule of West­ern paint­ing,” did­n’t come out of nowhere. Around the turn of the twen­ti­eth cen­tu­ry, sci­en­tif­ic and tech­no­log­i­cal devel­op­ments were chang­ing human­i­ty’s under­stand­ing of real­i­ty, while Paris was becom­ing espe­cial­ly fer­tile ground for new ideas about art, per­cep­tion, and rep­re­sen­ta­tion. Inspired by a vari­ety of oth­er Euro­pean artists and, increas­ing­ly, for­eign cul­tures as well, Matisse had already made his mark as one of the so-called Fau­vists, a group of painters who ont épaté la bour­geoisie with their bold, delib­er­ate­ly non-real­is­tic use of col­or. Fol­low­ing his instincts from there, Matisse cre­at­ed this scene awash in red and bereft of any human pres­ence — and in so doing, as Payne explains while exam­in­ing it object by object and art­work by art­work, cre­at­ed what may well be his great­est self-por­trait.

Relat­ed con­tent:

How Hen­ri Matisse Scan­dal­ized the Art Estab­lish­ment with His Dar­ing Use of Col­or

Hen­ri Matisse Illus­trates James Joyce’s Ulysses (1935)

When Hen­ri Matisse Was 83 Years Old, He Couldn’t Go to His Favorite Swim­ming Pool, So He Cre­at­ed a Swim­ming Pool as a Work of Art

Hen­ri Matisse Illus­trates Baudelaire’s Cen­sored Poet­ry Col­lec­tion Les Fleurs du Mal

Van Gogh’s Ugli­est Mas­ter­piece: A Break­down of His Late, Great Paint­ing, The Night Café (1888)

Watch Icon­ic Artists at Work: Rare Videos of Picas­so, Matisse, Kandin­sky, Renoir, Mon­et, Pol­lock & More

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

When Charles Dickens Met Edgar Allan Poe

“There comes Poe with his raven,” wrote the poet James Rus­sell Low­ell in 1848, “like Barn­a­by Rudge, / Three-fifths of him genius and two-fifths sheer fudge.” Barn­a­by Rudge, as you may know, is a nov­el by Charles Dick­ens, pub­lished seri­al­ly in 1841. Set dur­ing the anti-Catholic Gor­don Riots of 1780, the book stands as Dick­ens’ first his­tor­i­cal nov­el and a pre­lude of sorts to A Tale of Two Cities. But what, you may won­der, does it have to do with Poe and “his raven”?

Quite a lot, it turns out. Poe reviewed the first four chap­ters of Dick­ens’ Barn­a­by Rudge for Graham’s Mag­a­zine, pre­dict­ing the end of the nov­el and find­ing out lat­er he was cor­rect when he reviewed it again upon com­ple­tion. He was par­tic­u­lar­ly tak­en with one char­ac­ter: a chat­ty raven named Grip who accom­pa­nies the sim­ple-mind­ed Barn­a­by. Poe described the bird as “intense­ly amus­ing,” points out Atlas Obscu­ra, and also wrote that Grip’s “croak­ing might have been prophet­i­cal­ly heard in the course of the dra­ma.”

It chanced the fol­low­ing year the two lit­er­ary greats would meet, when Poe learned of Dick­ens’ trip to the U.S.; he wrote to the nov­el­ist, and the two briefly exchanged let­ters (which you can read here). Along with Dick­ens on his six-month jour­ney were his wife Cather­ine, his chil­dren, and Grip, his pet raven. When the two writ­ers met in per­son, writes Lucin­da Hawk­sley at the BBC, Poe “was enchant­ed to dis­cov­er [Grip, the char­ac­ter] was based on Dickens’s own bird.”

Indeed Dick­ens’ raven, “who had an impres­sive vocab­u­lary,” inspired what Dick­ens called the “very queer char­ac­ter” in Barn­a­by Rudge, not only with his loqua­cious­ness, but also with his dis­tinc­tive­ly ornery per­son­al­i­ty. Dick­ens’ daugh­ter Mamie described the raven as “mis­chie­vous and impu­dent” for its habit of bit­ing the chil­dren and “dom­i­nat­ing” the family’s mas­tiff, such that the bird was ban­ished to the car­riage house.

grip-the-raven

Image cour­tesy of the Free Library of Philadel­phia.

But Dickens—who Jonathan Lethem calls the “great­est ani­mal nov­el­ist of all time”—loved the bird, so much that he wrote mov­ing­ly and humor­ous­ly of Grip’s death, and had him stuffed. (A not unusu­al prac­tice for Dick­ens; we’ve pre­vi­ous­ly fea­tured a let­ter open­er Dick­ens had made from the paw of his cat, Bob.)  The remains of the his­tor­i­cal Grip now reside in the rare book sec­tion of the Free Library of Philadel­phia, “a stuffed raven” writes The Wash­ing­ton Post’s Ray­mond Lane, “about the size of a big cat.” (See Grip above.)

Of the lit­er­ary Grip’s influ­ence on Poe, Janine Pol­lack, head of the library’s rare books depart­ment, tells Philadel­phia mag­a­zine, “It is sort of a unique moment in lit­er­a­ture when these two great writ­ers are sort of think­ing about the same thing. You think about how much the two men were look­ing at each other’s work. It’s almost a col­lab­o­ra­tion with­out them real­iz­ing it.” But can we be sure that Dick­ens’ Grip, real and imag­ined, direct­ly inspired Poe’s “The Raven”? “Poe knew about it,” says his­to­ri­an Edward Pet­tit, “He wrote about it. And there’s a talk­ing raven in it. So the link seems fair­ly obvi­ous to me.”

Lane adduces some clear evi­dence of pas­sages in the nov­el that sound very much like Poe: “At the end of the fifth chap­ter,” for exam­ple, “Grip makes a noise and some­one asks, ‘What was that—him tap­ping at the door?’ Anoth­er char­ac­ter responds, ‘’Tis some­one knock­ing soft­ly at the shut­ter.’” Hawk­sley notes even more sim­i­lar­i­ties. “Although there is no con­crete proof,” she writes, “most Poe schol­ars are in agree­ment that the poet’s fas­ci­na­tion with Grip was the inspi­ra­tion for his 1845 poem The Raven.”

Where we often find sur­pris­ing lin­eages of influ­ence from author to author, it’s unusu­al that the con­nec­tions are so direct, so per­son­al, and so odd, as those between Poe, Dick­ens, and Grip the talk­ing raven. I’m espe­cial­ly struck by an irony in this sto­ry: Poe court­ed Dick­ens in 1842 “to impress the nov­el­ist,” writes Sid­ney Moss of South­ern Illi­nois Uni­ver­si­ty, “with his worth and ver­sa­til­i­ty as a crit­ic, poet, and writer of tales,” and with the aim of estab­lish­ing a lit­er­ary rep­u­ta­tion, and pub­lish­ing con­tracts, in Eng­land.

While Dick­ens seemed duly impressed, and will­ing to help, noth­ing com­mer­cial came of their exchange. Instead, Dick­ens and his raven inspired Poe to write the most famous poem of his life, “The Raven,” for which he will be remem­bered forever­more.

Note: An ear­li­er ver­sion of this post appeared on our site in 2016.

Relat­ed Con­tent:

Explore an Online Archive of 2,100+ Rare Illus­tra­tions from Charles Dick­ens’ Nov­els

Charles Dick­ens Gave His Cat “Bob” a Sec­ond Life as a Let­ter Open­er

The His­toric Meet­ing Between Dick­ens and Dos­to­evsky Revealed as a Great Lit­er­ary Hoax

Édouard Manet Illus­trates Edgar Allan Poe’s The Raven, in a French Edi­tion Trans­lat­ed by Stephane Mal­lar­mé (1875)

Josh Jones is a writer and musi­cian based in Durham, NC. 

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Explore the Reading List for Harvard’s Humanities 10: The “Brutal” Humanities Class That’s Suddenly in High Demand

There are plen­ty of good rea­sons a stu­dent might want to go to Har­vard. One is its long his­to­ry, at least by Amer­i­can stan­dards; anoth­er is the for­mi­da­ble accom­plish­ments of the pro­fes­sors hired to teach there. But on some lev­el, a teenag­er look­ing to come up in the world — or, in many cas­es, par­ents look­ing to put their teenag­er up in the world — under­stands full well that much of what an insti­tu­tion like Har­vard offers comes down to its selec­tiv­i­ty. Con­sid­er­ing how few get in ver­sus how many apply, it would be easy to believe that most of a stu­den­t’s bat­tle is won at the point of accep­tance. Imag­ine the despair, then, of a new­ly arrived Har­var­dian fac­ing anoth­er entrance exam and writ­ten appli­ca­tion just to get a seat in Human­i­ties 10.

Its unin­tim­i­dat­ing name notwith­stand­ing, Human­i­ties 10 is the oppo­site of one of those intro­duc­to­ry cours­es through which a vast, dark­ened lec­ture hall full of fresh­men can doze. “Stu­dents read a hefty book a week and write reg­u­lar essays,” reports Pamela Paul in a recent Wall Street Jour­nal arti­cle. “There is no pass/fail option. Dig­i­tal devices are ver­boten, and atten­dance is tak­en in every lec­ture.” This year’s syl­labus, which the WSJ has also pub­lished (also find it below), “begins with The Odyssey, trav­els for­ward in time to James Joyce’s Ulysses and then back­ward to end with The Ili­ad. In between are assign­ments on Mon­taigne, Shake­speare, Spin­oza, Bald­win, Dante and Pla­to.” Amid these great books of the West­ern world appear works by Lady Murasa­ki, Sor Jua­na, and Cao Xue­qin.

With cer­tain excep­tions — Bald­win’s essays, three install­ments of Krzysztof Kies­lowski’s Deka­log — this cur­ricu­lum could be a cen­tu­ry old. In fact, Human­i­ties 10 dates back only to 2008, when the Eng­lish pro­fes­sors (and acclaimed writ­ers) Stephen Green­blatt and Louis Menand put it togeth­er “as a Har­vard twist on a famed Colum­bia senior sem­i­nar and Yale’s Direct­ed Stud­ies pro­gram, and a way to com­bat plum­met­ing stu­dent inter­est in the human­i­ties.” But in a way, its roots run back to 1945, when the uni­ver­si­ty pub­lished the report “Gen­er­al Edu­ca­tion in a Free Soci­ety,” which made the case for pro­vid­ing all stu­dents with the same non-pro­fes­sion­al, non-spe­cial­ized intel­lec­tu­al foun­da­tion. Around the same time, it intro­duced Human­i­ties 2: The Epic and the Nov­el, a demand­ing two-semes­ter course that nev­er­the­less drew 850 stu­dents a year at its peak.

Its suc­ces­sor Human­i­ties 10 accepts only 90 fresh­men, and the result­ing com­pe­ti­tion has drawn pub­lic atten­tion. So has the admit­ted stu­dents’ will­ing­ness to actu­al­ly do the read­ing — and their appar­ent dis­dain for peers who would look over a few AI sum­maries and call it an edu­ca­tion. In the video above, Deep Work author Cal New­port dis­cuss­es the truth this reveals, one that recent tech­no­log­i­cal devel­op­ments have occlud­ed. Rely­ing on short­cuts to feel­ings of reward — cul­ti­vat­ing social media instead of a social life, watch­ing a trav­el video instead of mak­ing a jour­ney, prompt­ing an LLM instead of actu­al­ly writ­ing — strips our activ­i­ties of not just their fric­tion, but also their con­text, and ulti­mate­ly their mean­ing. Like any worth­while human expe­ri­ence, these books don’t hide their val­ue under lay­ers of dif­fi­cul­ty; their dif­fi­cul­ty is their val­ue.

FALL 2026

9/8 Homer The Odyssey
9/15 Aeschy­lus The Oresteia
9/22 Mon­taigne, Essays
9/29 Shake­speare, Ham­let
10/6 Spin­oza, The­o­log­i­cal-Polit­i­cal Trea­tise
10/13 Adam Smith, The Wealth of Nations
10/20 Jane Austen, Emma
10/27 Mary Shel­ley, Franken­stein
11/3 Walt Whit­man, select­ed poems
11/10 Friedrich Niet­zsche, On the Geneal­o­gy of Moral­i­ty
11/17 T.S. Eliot The Waste Land
12/1 James Bald­win, The Fire Next Time and Notes of a Native Son

SPRING 2027
1/26 James Joyce, Ulysses
2/2 James Joyce, Ulysses
2/9 Vir­ginia Woolf, essays and sto­ries
2/16 Edith Whar­ton, The House of Mirth
2/23 Friedrich Schiller, Let­ters on the Aes­thet­ic Edu­ca­tion of Man
3/2 Ueda Aki­nari, Tales of Moon­light and Rain
3/9 Gio­van­ni Boc­cac­cio, The Decameron
3/23 Eihei Dōgen, Trea­sury of the True Dhar­ma Eye
3/30 Dante Alighieri, Infer­no
4/6 Longus, Daph­nis and Chloe
4/13 Pla­to, The Sym­po­sium
4/20 Homer The Ili­ad
4/27 Homer The Ili­ad

Relat­ed Con­tent:

Down­load The Har­vard Clas­sics as Free eBooks: A “Portable Uni­ver­si­ty” Cre­at­ed in 1909

The Open Syl­labus Project Visu­al­izes the 1,000,000+ Books Most Fre­quent­ly Assigned in Col­lege Cours­es

How to Read Five Books Per Month & Become a Seri­ous Read­er: Tips from Deep Work Author Cal New­port

Har­vard Lets You Take 133 Free Online Cours­es: Explore Cours­es on Jus­tice, Amer­i­can Gov­ern­ment, Lit­er­a­ture, Reli­gion, Comp­Sci & More

W. H. Auden’s 1941 Syl­labus Asked Stu­dents to Read 32 Great Lit­er­ary Works, Total­ing 6,000 Pages

Why Amer­i­cans Stopped Read­ing Books

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

“Don’t Try”: Charles Bukowski’s Concise Philosophy of Art and Life

In 1994, Charles Bukows­ki was buried in a Los Ange­les ceme­tery, beneath a sim­ple grave­stone. The stone memo­ri­al­izes the poet­’s name. It recites his dates of birth and death, but adds the sym­bol of a box­er between the two, sug­gest­ing his life was a strug­gle. And it adds the very suc­cinct epi­taph, “Don’t Try.”

There you have it, Bukowski’s phi­los­o­phy on art and life boiled down to two words. But what do they mean? Let’s look back at the epis­to­lary record and find out.

In Octo­ber 1963, Bukows­ki recount­ed in a let­ter to John William Cor­ring­ton how some­one once asked him, “What do you do? How do you write, cre­ate?” To which, he replied: “You don’t try. That’s very impor­tant: ‘not’ to try, either for Cadil­lacs, cre­ation or immor­tal­i­ty. You wait, and if noth­ing hap­pens, you wait some more. It’s like a bug high on the wall. You wait for it to come to you. When it gets close enough you reach out, slap out and kill it. Or if you like its looks you make a pet out of it.”

So, the key to life and art, it’s all about per­sis­tence? Patience? Tim­ing? Wait­ing for your moment? Yes, but not just that.

Jump­ing for­ward to 1990, Bukows­ki sent a let­ter to his friend William Packard and remind­ed him: “We work too hard. We try too hard. Don’t try. Don’t work. It’s there. It’s been look­ing right at us, aching to kick out of the closed womb. There’s been too much direc­tion. It’s all free, we need­n’t be told. Class­es? Class­es are for ass­es. Writ­ing a poem is as easy as beat­ing your meat or drink­ing a bot­tle of beer.”

The key to liv­ing a good life, to cre­at­ing great art — it’s also about not over-think­ing things, or muscling our way through. It’s about let­ting our tal­ents appear, almost jedi-style. Or is it?

In 2005, Mike Watt (bass play­er for the Min­ute­men, fIRE­HOSE, and the Stooges) inter­viewed Lin­da Bukows­ki, the poet­’s wife, and asked her to set the record straight. Here’s their exchange.

Watt: What’s the sto­ry: “Don’t Try”? Is it from that piece he wrote?

Lin­da: See those big vol­umes of books? They’re called Who’s Who In Amer­i­ca. It’s every­body, artists, sci­en­tists, what­ev­er. So he was in there and they asked him to do a lit­tle thing about the books he’s writ­ten and duh, duh, duh, duh, duh. At the very end they say, is there any­thing you wan­na say, you know, what is your phi­los­o­phy of life, and some peo­ple would write a huge long thing. A dis­ser­ta­tion, and some peo­ple would just go on and on. And Hank just put, “Don’t Try.” Now, for you, what do you think that means?

Watt: Well for me it always meant like be nat­ur­al.

Lin­da: Yeah, yeah.

Watt: Not like…being lazy!

Lin­da: Yeah, I get so many dif­fer­ent ideas from peo­ple that don’t under­stand what that means. Well, “Don’t Try? Just be a slack­er? lay back?” And I’m no! Don’t try, do. Because if you’re spend­ing your time try­ing some­thing, you’re not doing it…“DON’T TRY.”

It’s Mon­day. Get out there. Just do it. But patient­ly. And don’t break a sweat.

Relat­ed Con­tent:

Four Charles Bukows­ki Poems Ani­mat­ed

Charles Bukows­ki: Depres­sion and Three Days in Bed Can Restore Your Cre­ative Juices (NSFW)

Tom Waits Reads Charles Bukows­ki

The Last Faxed Poem of Charles Bukows­ki

Was Homer’s Ithaca Really an Island?: New Research Challenges a 2,000-Year-Old Assumption

Even if we did­n’t make it to a screen­ing of Christo­pher Nolan’s big-screen adap­ta­tion this past sum­mer — and indeed, even if we’ve nev­er read Home­r’s orig­i­nal epic at all — we know that the Odyssey tells the sto­ry of a ten-year-long jour­ney back to Itha­ca. The nar­ra­tive’s urgency does­n’t arise from the fact that its pro­tag­o­nist, the king Odysseus, has class­es at Cor­nell to teach. In fact, he may not even be try­ing to get back to the extant Greek island cel­e­brat­ed for bear­ing that same name. So, at least, argues a recent paper by two dis­tin­guished pro­fes­sors, Cam­bridge’s James Dig­gle and the Uni­ver­si­ty of Aberdeen’s John Under­hill. You can read “Was Home­r’s Itha­ca an Island?” at the online jour­nal Antigone.

Alter­na­tive­ly, you can watch the new video from clas­si­cist-nov­el­ist Hon­or Cargill-Mar­tin above. The real Greek island of Itha­ca, or Itha­ki, with its pic­turesque ham­lets and lime­stone mono­liths, “actu­al­ly does­n’t match, pret­ty much at all, the descrip­tion that Homer gives us of Itha­ca,” she says.

Hav­ing sailed there last sum­mer, she can describe it as “an amaz­ing place, so dra­mat­ic and so evoca­tive, but in large part, that’s because the moun­tains essen­tial­ly rise straight out of the sea”  — a direct con­tra­dic­tion to Home­r’s lines about low­lands sur­round­ing a sin­gle cen­tral peak. Did he just get it wrong? Or was he tak­ing artis­tic license in order to imag­ine the kind of place from which a hero like Odysseus would come forth, despite the fact that he got his geog­ra­phy more or less right else­where?

In 2005, a man­age­ment con­sul­tant called Robert Bit­tle­stone put forth the argu­ment that Homer’s Itha­ca was actu­al­ly Pali­ki, a penin­su­la on the west­ern edge of Kefalo­nia. In order to test this the­o­ry, Bit­tle­stone brought in Dig­gle and Under­hill, his col­lab­o­ra­tors on the book Odysseus Unbound: The Search for Home­r’s Itha­ca. Now, a decade after Bit­tle­stone’s death, the oth­ers have pro­duced new geo­log­i­cal and tex­tu­al evi­dence for the Pali­ki hypoth­e­sis, not least that Homer nev­er once explic­it­ly calls Itha­ca an island, or even describes it in terms he applies to known islands. Cargill-Mar­tin finds their research “extreme­ly con­vinc­ing,” which makes you won­der: will Itha­ca take down its stat­ue of Odysseus in response? Prob­a­bly not, but at least we’ll have some­thing to talk about when we go stand before it.

via Boing Boing

Relat­ed con­tent:

Christo­pher Hitchens Explains Why Homer’s Odyssey Still Mat­ters to Our World (2000)

Sean Con­nery (RIP) Reads C. P. Cavafy’s Epic Poem “Itha­ca,” Set to the Music of Van­ge­lis

Lau­rie Anderson’s Mind-Blow­ing Per­for­mance of C. P. Cavafy’s Poems “Wait­ing for the Bar­bar­ians” & “Itha­ca”

The Ori­gins of the Mon­sters in Homer’s Odyssey: The Cyclops, Sirens, Scyl­la & More

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.


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