The Strange and Brilliant Inventions of Nikola Tesla

Even before the suc­cess of the elec­tric car com­pa­ny that now bears his name, Niko­la Tes­la was a wide­ly respect­ed his­tor­i­cal fig­ure. Often, that respect could be based on sur­pris­ing­ly scant knowl­edge of the man’s life and accom­plish­ments. Did­n’t he do some­thing with elec­tric­i­ty? Was­n’t he involved in some kind of rival­ry with Thomas Edi­son? Would­n’t we all be enjoy­ing wire­less­ly trans­mit­ted pow­er, too cheap to meter, if his noble, soli­tary efforts had­n’t been thwart­ed by the estab­lish­ment? Well, per­haps. What­ev­er dra­mat­ic sat­is­fac­tions we find in Tes­la’s sto­ry, we can only gauge his genius by sur­vey­ing his actu­al inven­tions, four of which are explained in the new Lost in Time video above.

Tes­la lived from 1856 to 1943, a peri­od of such great tech­no­log­i­cal change that, when he demon­strat­ed a radio-con­trolled boat in an ear­ly phase of his career, some of the onlook­ers “were absolute­ly con­vinced that there was a trained mon­key inside the boat, read­ing his hand sig­nals.” The year was 1898, when the very idea of wire­less con­trol had­n’t entered any­one’s mind — but Tes­la already fore­saw a world of “vehi­cles that dri­ve them­selves, machines doing real work from thou­sands of kilo­me­ters away, and air­craft flown from a dis­tance.” He may have been a tad ear­ly to that game, but his inven­tion of the alter­nat­ing cur­rent pow­er sys­tem and the induc­tion motor hap­pened right on time.

At the end of the nine­teenth cen­tu­ry, “the race to get elec­tric­i­ty to every house­hold in Amer­i­ca” was get­ting into gear. Thomas Edis­on’s direct cur­rent (DC) sys­tem tech­ni­cal­ly worked, but would need a very large num­ber of pow­er sta­tions to move pow­er all over the con­ti­nent. Tes­la did his work on AC as a kind of cor­rec­tion to the short­com­ings of DC, draw­ing what his­to­ry remem­bers as a mer­ci­less neg­a­tive-pub­lic­i­ty cam­paign from Edis­on’s side. But none of its often-grue­some stunts meant to asso­ciate Tes­la’s inven­tion with death were a match for the suc­cess of AC’s imple­men­ta­tion in the new pow­er plant at Nia­gara Falls. More than 130 years lat­er, AC has long pow­ered the vast major­i­ty of homes. But if his­to­ry had gone dif­fer­ent­ly, the Tes­la enthu­si­ast can’t resist ask­ing, would your house also be equipped with its own death ray?

In 1934, at one of his annu­al press con­fer­ences, the 78-year-old Tes­la announced that he’d come up with his most impor­tant inven­tion yet, a weapon so pow­er­ful that it could “end all wars.” Called ‘tele­force,’ it would fire beams so con­cen­trat­ed and ener­getic that they could destroy any tar­get instan­ta­neous­ly upon con­tact. When he died in 1943, Tes­la did­n’t even leave suf­fi­cient doc­u­men­ta­tion to tell whether the thing could have worked. He’d made slight­ly more progress on War­den­clyffe Tow­er, meant as a proof of con­cept for his grander vision of turn­ing the Earth into a giant bat­tery, fill­ing it with elec­tric­i­ty into which all human­i­ty could tap at will. Indus­tri­al­ist J. P. Mor­gan had been foot­ing the pro­jec­t’s bill, but cut off fund­ing when it came out that the ever-ambi­tious Tes­la real­ly intend­ed to build much more than what he’d promised, a wire­less com­mu­ni­ca­tion sys­tem — which, at that time, would have seemed like a pret­ty fan­tas­ti­cal notion in itself.

Relat­ed con­tent:

A Brief, Ani­mat­ed Intro­duc­tion to Thomas Edi­son (and Niko­la Tes­la)

The Unlike­ly Friend­ship of Mark Twain and Niko­la Tes­la

Niko­la Tesla’s Grades from High School & Uni­ver­si­ty: A Fas­ci­nat­ing Glimpse

Niko­la Tes­la Accu­rate­ly Pre­dict­ed the Rise of Wire­less Tech­nol­o­gy & the Smart­phone in 1926

The Elec­tric Rise and Fall of Niko­la Tes­la: As Told by Tech­noil­lu­sion­ist Mar­co Tem­pest

Niko­la Tesla’s Pre­dic­tions for the 21st Cen­tu­ry: The Rise of Smart Phones & Wire­less, The Demise of Cof­fee & More (1926/35)

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.

7 Tips from Edgar Allan Poe on How to Write Vivid Stories & Poems

There may be no more a macabre­ly misog­y­nis­tic sen­tence in Eng­lish lit­er­a­ture than Edgar Allan Poe’s con­tention that “the death… of a beau­ti­ful woman” is “unques­tion­ably the most poet­i­cal top­ic in the world.” (His per­haps iron­ic obser­va­tion prompt­ed Sylvia Plath to write, over a hun­dred years lat­er, “The woman is per­fect­ed / Her dead / Body wears the smile of accom­plish­ment.”) The sen­tence comes from Poe’s 1846 essay “The Phi­los­o­phy of Com­po­si­tion,” and if this work were only known for its lit­er­ary fetishiza­tion of what Elis­a­beth Bron­fen calls “an aes­thet­i­cal­ly pleas­ing corpse”—marking deep anx­i­eties about both “female sex­u­al­i­ty and decay”—then it would indeed still be of inter­est to fem­i­nists and aca­d­e­mics, though not per­haps to the aver­age read­er.

But Poe has much more to say that does not involve a romance with dead women. The essay deliv­ers on its title’s promise. It is here that we find Poe’s famous the­o­ry of what good lit­er­a­ture is and does, achiev­ing what he calls “uni­ty of effect.” This lit­er­ary “total­i­ty” results from a col­lec­tion of essen­tial ele­ments that the author deems indis­pens­able in “con­struct­ing a sto­ry,” whether in poet­ry or prose, that pro­duces a “vivid effect.”

To illus­trate what he means, Poe walks us through an analy­sis of his own work, “The Raven.” We are to take for grant­ed as read­ers that “The Raven” achieves its desired effect. Poe has no mis­giv­ings about that. But how does it do so? Against com­mon­place ideas that writ­ers “com­pose by a species of fine frenzy—an ecsta­t­ic intu­ition,” Poe has not “the least dif­fi­cul­ty in recall­ing to mind the pro­gres­sive steps of any of my compositions”—steps he con­sid­ers almost “math­e­mat­i­cal.” Nor does he con­sid­er it a “breach of deco­rum” to pull aside the cur­tain and reveal his tricks. Below, in con­densed form, we have list­ed the major points of Poe’s essay, cov­er­ing the ele­ments he con­sid­ers most nec­es­sary to “effec­tive” lit­er­ary com­po­si­tion.

  1. Know the end­ing in advance, before you begin writ­ing.

“Noth­ing is more clear,” writes Poe, “than that every plot, worth the name, must be elab­o­rat­ed to its dénoue­ment before any thing be attempt­ed with the pen.” Once writ­ing com­mences, the author must keep the end­ing “con­stant­ly in view” in order to “give a plot its indis­pens­able air of con­se­quence” and inevitabil­i­ty.

  1. Keep it short—the “sin­gle sit­ting” rule.

Poe con­tends that “if any lit­er­ary work is too long to be read at one sit­ting, we must be con­tent to dis­pense with the immense­ly impor­tant effect deriv­able from uni­ty of impres­sion.” Force the read­er to take a break, and “the affairs of the world inter­fere” and break the spell. This “lim­it of a sin­gle sit­ting” admits of excep­tions, of course. It must—or the nov­el would be dis­qual­i­fied as lit­er­a­ture. Poe cites Robin­son Cru­soe as one exam­ple of a work of art “demand­ing of no uni­ty.” But the sin­gle sit­ting rule applies to all poems, and for this rea­son, he writes, Milton’s Par­adise Lost fails to achieve a sus­tained effect.

  1. Decide on the desired effect.

The author must decide in advance “the choice of impres­sion” he or she wish­es to leave on the read­er. Poe assumes here a tremen­dous amount about the abil­i­ty of authors to manip­u­late read­ers’ emo­tions. He even has the audac­i­ty to claim that the design of the “The Raven” ren­dered the work “uni­ver­sal­ly appre­cia­ble.” It may be so, but per­haps it does not uni­ver­sal­ly inspire an appre­ci­a­tion of Beau­ty that “excites the sen­si­tive soul to tears”—Poe’s desired effect for the poem.

  1. Choose the tone of the work.

Poe claims the high­est ground for his work, though it is debat­able whether he was entire­ly seri­ous. As “Beau­ty is the sole legit­i­mate province of the poem” in gen­er­al, and “The Raven” in par­tic­u­lar, “Melan­choly is thus the most legit­i­mate of all poet­i­cal tones.” What­ev­er tone one choos­es, how­ev­er, the tech­nique Poe employs, and rec­om­mends, like­ly applies. It is that of the “refrain”—a repeat­ed “key-note” in word, phrase, or image that sus­tains the mood. In “The Raven,” the word “Nev­er­more” per­forms this func­tion, a word Poe chose for its pho­net­ic as much as for its con­cep­tu­al qual­i­ties.

Poe claims that his choice of the Raven to deliv­er this refrain arose from a desire to rec­on­cile the unthink­ing “monot­o­ny of the exer­cise” with the rea­son­ing capa­bil­i­ties of a human char­ac­ter. He at first con­sid­ered putting the word in the beak of a par­rot, then set­tled on a Raven—“the bird of ill omen”—in keep­ing with the melan­choly tone.

  1. Deter­mine the theme and char­ac­ter­i­za­tion of the work.

Here Poe makes his claim about “the death of a beau­ti­ful woman,” and adds, “the lips best suit­ed for such top­ic are those of a bereaved lover.” He choos­es these par­tic­u­lars to rep­re­sent his theme—“the most melan­choly,” Death. Con­trary to the meth­ods of many a writer, Poe moves from the abstract to the con­crete, choos­ing char­ac­ters as mouth­pieces of ideas.

  1. Estab­lish the cli­max.

In “The Raven,” Poe says, he “had now to com­bine the two ideas, of a lover lament­ing his deceased mis­tress and a Raven con­tin­u­ous­ly repeat­ing the word ‘Nev­er­more.’” In bring­ing them togeth­er, he com­posed the third-to-last stan­za first, allow­ing it to deter­mine the “rhythm, the metre, and the length and gen­er­al arrange­ment” of the remain­der of the poem. As in the plan­ning stage, Poe rec­om­mends that the writ­ing “have its beginning—at the end.”

  1. Deter­mine the set­ting.

Though this aspect of any work seems the obvi­ous place to start, Poe holds it to the end, after he has already decid­ed why he wants to place cer­tain char­ac­ters in place, say­ing cer­tain things. Only when he has clar­i­fied his pur­pose and broad­ly sketched in advance how he intends to achieve it does he decide “to place the lover in his cham­ber… rich­ly fur­nished.” Arriv­ing at these details last does not mean, how­ev­er, that they are after­thoughts, but that they are suggested—or inevitably fol­low from—the work that comes before. In the case of “The Raven,” Poe tells us that in order to car­ry out his lit­er­ary scheme, “a close cir­cum­scrip­tion of space is absolute­ly nec­es­sary to the effect of insu­lat­ed inci­dent.”

Through­out his analy­sis, Poe con­tin­ues to stress—with the high degree of rep­e­ti­tion he favors in all of his writing—that he keeps “orig­i­nal­i­ty always in view.” But orig­i­nal­i­ty, for Poe, is not “a mat­ter, as some sup­pose, of impulse or intu­ition.” Instead, he writes, it “demands in its attain­ment less of inven­tion than nega­tion.” In oth­er words, Poe rec­om­mends that the writer make full use of famil­iar con­ven­tions and forms, but vary, com­bine, and adapt them to suit the pur­pose of the work and make them his or her own.

Though some of Poe’s dis­cus­sion of tech­nique relates specif­i­cal­ly to poet­ry, as his own prose fic­tion tes­ti­fies, these steps can equal­ly apply to the art of the short sto­ry. And though he insists that depic­tions of Beau­ty and Death—or the melan­choly beau­ty of death—mark the high­est of lit­er­ary aims, one could cer­tain­ly adapt his for­mu­la to less obses­sive­ly mor­bid themes as well.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tents:

Gus­tave Doré’s Macabre Illus­tra­tions of Edgar Allan Poe’s “The Raven” (1884)

Edgar Allan Poe’s “The Raven,” Read by Christo­pher Walken, Vin­cent Price, and Christo­pher Lee

H.P. Love­craft Gives Five Tips for Writ­ing a Hor­ror Sto­ry, or Any Piece of “Weird Fic­tion”

Edgar Allan Poe’s the Raven: Watch an Award-Win­ning Short Film That Mod­ern­izes Poe’s Clas­sic Tale

The Mys­tery of Edgar Allan Poe’s Death: 19 The­o­ries on What Caused the Poet’s Demise

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

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

If you’re try­ing to under­stand a city, its map isn’t a bad place to start. Today, of course, we can call up an accu­rate map of prac­ti­cal­ly any part of any city at any time we like, with detailed point-to-point direc­tions avail­able on com­mand. Turn on the satel­lite view, street view, or 3D mode with its offer of every imag­in­able point of view, and you soon feel you’re engag­ing with less a rep­re­sen­ta­tion of the city than the city itself. Yet the famil­iar­i­ty this makes us feel we pos­sess is decep­tive, a real­iza­tion that comes afresh when­ev­er our phone runs out of bat­tery, leav­ing us bare­ly able to find our way through even neigh­bor­hoods we’d thought we knew. Sheer habit can get us between the places we fre­quent, but that’s a far cry indeed from under­stand­ing the city as a whole.

That last is just what YouTu­ber Daniel Stein­er attempts to do in his series of map explain­ers, which draws con­nec­tions between the large-scale, abstract­ed view of the map and the con­crete expe­ri­ence down on the street. He not only uses maps both cur­rent and his­tor­i­cal to illu­mi­nate why the street net­work and neigh­bor­hood bound­aries of a giv­en city have tak­en the shape they have, but actu­al­ly trav­els to that city and meets with experts equipped to point out phys­i­cal traces of that process of urban evo­lu­tion that escape the atten­tion of most locals.

Those could be the infra­struc­tur­al rem­nants of Roman Lon­don (or rather Lon­dini­um); the unloved Tokyo over­pass where the major roads of old Japan once con­verged; the sur­vey­or’s rod from the orig­i­nal grid­ding of Man­hat­tan stick­ing out of what’s now Cen­tral Park; or the con­tours of Ams­ter­dam even before its famous canals went in.

One vis­it to a city, of course, can hard­ly an under­stand­ing make. Stein­er has so far returned to New York to cre­ate addi­tion­al videos focus­ing on Broad­way, Brook­lyn, the Bronx, and Stat­en Island, and his exam­i­na­tion of Los Ange­les ends with a call for requests for more sub­jects to cov­er with­in the vast odd­i­ty of the south­ern Cal­i­for­nia metrop­o­lis. His map explain­ers on oth­er Amer­i­can cities from Chica­go to Seat­tle to Savan­nah, Geor­gia also show great poten­tial for fol­low-ups, to say noth­ing of how deep he could get into Mex­i­co City after hav­ing told the sto­ry of how it used to be a lake. Part of these cities’ appeal lies in the fact that, no mat­ter how long you spend in them, you can nev­er get to know them com­plete­ly, irre­sistible though it is to try. To the ques­tion of whether that attempt is best made top-down or bot­tom-up, Stein­er’s videos respond implic­it­ly — and con­vinc­ing­ly — why not both?

Relat­ed con­tent:

Why Dutch & Japan­ese Cities Are Insane­ly Well Designed (and Amer­i­can Cities Are Ter­ri­bly Designed)

A Won­der­ful Archive of His­toric Tran­sit Maps: Expres­sive Art Meets Pre­cise Graph­ic Design

Ani­ma­tions Visu­al­ize the Evo­lu­tion of Lon­don and New York: From Their Cre­ation to the Present Day

The Genius Urban Design of Ams­ter­dam: Canals, Dams & Lean­ing Hous­es

136 Maps Reveal Where Tourists & Locals Take Pho­tos in Major Cities Across the Globe

Japan­ese Design­er Cre­ates Incred­i­bly Detailed & Real­is­tic Maps of a City That Doesn’t Exist

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.

It’s the End of the World as We Know It: The Apocalypse Gets Visualized in an Inventive Map from 1486

When will the world end?

We can find seri­ous sci­en­tif­ic answers to this ques­tion, depend­ing on what we mean by “world” and “end.” If we mean the end of civ­i­liza­tion as we cur­rent­ly know it, cli­mate sci­en­tists’ worst-case sce­nario points toward some­where around 2100 as the begin­ning of the end. (New York mag­a­zine points out that it “prob­a­bly won’t kill all of us”). It’s pos­si­ble, but not inevitable.

If we mean the end of all life on earth, the fore­cast looks quite a bit rosier: we’ve prob­a­bly got about a bil­lion years, writes astro­physi­cist Jil­lian Scud­der, before the sun becomes “hot enough to boil our oceans.” Still not a cheer­ful thought, but per­haps many more crea­tures will take after the tardi­grade by then. That’s not even to men­tion nuclear war or the epi­demics, zom­bie and oth­er­wise, that could take us out.

But of course, for a not incon­sid­er­able num­ber of peo­ple, the ques­tion of the world’s end has noth­ing to do with sci­ence at all but with escha­tol­ogy, that branch of the­o­log­i­cal thought con­cerned with the Apoc­a­lypse.

The­o­log­i­cal thinkers have writ­ten about the Apoc­a­lypse for hun­dreds of years, and the world’s end was fre­quent­ly per­ceived as just around the cor­ner for many of the same rea­sons mod­ern sec­u­lar peo­ple feel apoc­a­lyp­tic dread: dis­ease, nat­ur­al dis­as­ters, wars, rumors of wars, impe­r­i­al pow­er strug­gles, uncom­fort­ably shift­ing demo­graph­ics….

Take 15th-cen­tu­ry Europe, when “the Apoc­a­lypse weighed heav­i­ly on the minds of the peo­ple,” as Bet­sy Mason and Greg Miller write at the Nation­al Geo­graph­ic blog All Over the Map: “Plagues were ram­pant. The once-great cap­i­tal of the Roman empire, Con­stan­tino­ple, had fall­en to the Turks. Sure­ly, the end was nigh.”

While a niche pub­lish­ing mar­ket in the nascent print era pro­duced “dozens of print­ed works” describ­ing the “com­ing reck­on­ing in gory detail… one long-for­got­ten man­u­script depicts the Apoc­a­lypse in a very dif­fer­ent way—through maps.” As you can see here, these maps con­vey the unfold­ing of worse-to-wors­er sce­nar­ios in a num­ber of visu­al reg­is­ters: tem­po­ral, sym­bol­ic, geo­graph­ic, the­mat­ic, etc.

At the top, the nest­ed tri­an­gles depict the rise of the Antichrist between the years 1570 and 1600. The cen­tral con­cern for this author was the sup­posed glob­al threat of Islam. Thus, the next map, its “T” shape a com­mon Medieval world map device, shows the world before the Apoc­a­lypse, the text around it explain­ing that “Islam is on the rise from 639 to 1514.”

Then, we have a cir­cu­lar map with five swords point­ing at the edges of the known world, illus­trat­ing the author’s con­tention that Islam­ic armies would reach the edges of the earth. The oth­er maps depict the “four horns of the Antichrist,” above, Judge­ment Day, below, (the black eye at the bot­tom is the “black abyss that leads to hell”), and, fur­ther down, a dia­gram describ­ing “the rel­a­tive diam­e­ters of Earth and Hell.”

Made in Lübeck, Ger­many some­time between 1486 and 1488, the man­u­script is writ­ten in Latin, “but it’s not as schol­ar­ly as oth­er con­tem­po­rary man­u­scripts,” write Mason and Miller, “and the pen­man­ship is fair­ly poor.” His­to­ri­an of car­tog­ra­phy Chet Van Duzer explains that “it’s aimed at the cul­tur­al elite, but not the pin­na­cle of the cul­tur­al elite.”

Point­ing out the obvi­ous, Van Duzer says, “there’s no way to escape it, this work is very anti-Islam­ic,” a wide­spread sen­ti­ment in medieval Europe, when the “clash of civ­i­liza­tions” nar­ra­tive spread its roots deep in cer­tain strains of West­ern think­ing. This par­tic­u­lar text also “includes a sec­tion on astro­log­i­cal med­i­cine and a trea­tise on geog­ra­phy that’s remark­ably ahead of its time.”

Van Duzer and Ilya Dines have stud­ied the rare man­u­script for its insight­ful pas­sages on geog­ra­phy and car­tog­ra­phy and pub­lished their research in a book titled Apoc­a­lyp­tic Car­tog­ra­phy. For all its the­o­log­i­cal alarmism, the man­u­script is sur­pris­ing­ly thought­ful when it comes to ana­lyz­ing its own for­mal prop­er­ties and per­spec­tives.

Mason and Miller note that “the author out­lines an essen­tial­ly mod­ern under­stand­ing of the­mat­ic maps as a means to illus­trate char­ac­ter­is­tics of the peo­ple or polit­i­cal orga­ni­za­tion of dif­fer­ent regions.” As Van Duzer puts it, “this is one of the most amaz­ing pas­sages, to have some­one from the 15th cen­tu­ry telling you their ideas about what maps can do.” This marks the work, he claims in the intro­duc­tion to Apoc­a­lyp­tic Car­tog­ra­phy, as that “of one of the most orig­i­nal car­tog­ra­phers of the peri­od.”

The Apoc­a­lypse Map now resides at the Hunt­ing­ton Library in Los Ange­les.

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:

M.I.T. Com­put­er Pro­gram Pre­dicts in 1973 That Civ­i­liza­tion Will End by 2040

A Sur­vival Guide to the Bib­li­cal Apoc­a­lypse

In 1704, Isaac New­ton Pre­dict­ed That the World Will End in 2060

The Strange Danc­ing Plague of 1518: When Hun­dreds of Peo­ple in France Could Not Stop Danc­ing for Months

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

 

Discover the Lost Horror Series Deemed Too Shocking for BBC Television (1967)

High cul­ture and new tech­nol­o­gy have nev­er been a nat­ur­al pair­ing. As our dig­i­tal era has often under­scored, media inno­va­tions tend to be adopt­ed ear­li­est to deliv­er the most puerile, sen­sa­tion-dri­ven con­tent, with the more respectable stuff ben­e­fit­ing only lat­er. When the BBC was intro­duc­ing col­or broad­cast­ing in the mid-nine­teen-six­ties, for instance, it was used for the likes of Thun­der­birds, The Avengers, and The Ben­ny Hill Show, respectable though those pro­grams may now seem com­pared to what main­stream tele­vi­sion would become in lat­er decades. No col­or pro­duc­tion of that peri­od aimed quite as low as the anthol­o­gy series Late Night Hor­ror — or has since been raised so high in the minds of those who remem­ber it.

“We must do every­thing we can from the very begin­ning to stim­u­late sus­pense, ten­sion, atmos­phere, poten­tial hor­ror and HORROR!” the show’s pro­duc­er Har­ry Moore wrote in a memo to his staff in 1967. “If there is blood, let’s see the blood.” Just a few years before choco­late syrup cir­cled the drain in Alfred Hitch­cock­’s Psy­cho, whose faint­ly anachro­nis­tic black-and-white cin­e­matog­ra­phy only inten­si­fied its scari­ness, Late Night Hor­ror had a man­date to paint the small screen red. As cul­tur­al leg­end has it, only six episodes were broad­cast before com­plaints about its pow­er to shock and dis­turb, or per­haps con­cerns about its increas­ing extrem­i­ty, got it the axe from BBC man­age­ment.

The idea that Late Night Hor­ror was sim­ply too scary for tele­vi­sion — or British pub­lic tele­vi­sion of the late six­ties, in any case — has become more com­pelling over the decades in part because so lit­tle of the series itself has sur­vived to receive the judg­ment of lat­er gen­er­a­tions of view­ers. Only in 2016 did archivists dis­cov­er a film copy of “The Corpse Can’t Play,” a sto­ry set at a chil­dren’s par­ty that takes a dead­ly turn. Writ­ten by the pro­lif­ic Eng­lish nov­el­ist John Burke, the episode’s slow burn leads up to a grotesque fin­ish that con­trasts almost cheek­i­ly with the mun­dane domes­tic­i­ty of its set­ting. Alas, the recov­ered print was in black-and-white, so we don’t get to see the col­ors, san­guineous and oth­er­wise, that would have made such an impact on view­ers of near­ly six decades ago.

Just this year, anoth­er episode was redis­cov­ered: “No Such Thing as a Vam­pire” by Richard Math­e­son, author of I Am Leg­end and no few­er than six­teen Twi­light Zone episodes. As of now, the oth­er four episodes remain miss­ing, and pre­sum­ably erased under the per­pet­u­al­ly cash-strapped BBC’s pol­i­cy of eras­ing tapes for re-use in the mid-twen­ti­eth cen­tu­ry. One of them, “William and Mary,” was based on a Roald Dahl sto­ry that had been pre­vi­ous­ly adapt­ed in 1961 for the series Way Out, and would be adapt­ed again in 1979 for Tales of the Unex­pect­ed. At this point, even if a com­plete set of Late Night Hor­ror tapes were to turn up in some­one’s shed, the real­i­ty of the show could hard­ly be expect­ed to com­pete with what its scat­tered frag­ments — espe­cial­ly its still-chill­ing open­ing sequence — inspire us to imag­ine. As every seri­ous hor­ror fan knows, it’s what we don’t see that scares us most.

via Men­tal Floss

Relat­ed con­tent:

Watch The Twi­light Zone’s Pilot Episode, Pitched by Rod Ser­ling Him­self (1959)

Alfred Hitch­cock Presents a Chill­ing Tale by Roald Dahl (1960)

When Roald Dahl Host­ed His Own Creepy TV Show Way Out, a Com­pan­ion to Rod Serling’s Twi­light Zone (1961)

Alfred Hitch­cock Presents Ghost Sto­ries for Kids (1962)

Watch the Sesame Street Episode Banned for Being Too Scary, Fea­tur­ing The Wiz­ard of Oz’s Wicked Witch of the West (1976)

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.

In 1704, Isaac Newton Predicted That the World Will End in 2060

We have become quite used to pro­nounce­ments of doom, from sci­en­tists pre­dict­ing the sixth mass extinc­tion due to the mea­sur­able effects of cli­mate change, and from reli­gion­ists declar­ing the apoc­a­lypse due to a sur­feit of sin. It’s almost impos­si­ble to imag­ine these two groups of peo­ple agree­ing on any­thing oth­er than the omi­nous por­tent of their respec­tive mes­sages. But in the ear­ly days of the sci­en­tif­ic revolution—the days of Shake­speare’s con­tem­po­rary Fran­cis Bacon, and lat­er 17th cen­tu­ry Descartes—it was not at all unusu­al to find both kinds of rea­son­ing, or unrea­son­ing, in the same per­son, along with beliefs in mag­ic, div­ina­tion, astrol­o­gy, etc.

Yet even in this mael­strom of het­ero­dox thought and prac­tices, Sir Isaac New­ton stood out as a par­tic­u­lar­ly odd co-exis­tence of eso­teric bib­li­cal prophe­cy, occult beliefs, and a rigid, for­mal math­e­mat­ics that not only adhered to the induc­tive sci­en­tif­ic method, but also expand­ed its poten­tial by apply­ing gen­er­al axioms to spe­cif­ic cas­es.

Yet many of Newton’s gen­er­al prin­ci­ples would seem total­ly inim­i­cal to the nat­u­ral­ism of most physi­cists today. As he was for­mu­lat­ing the prin­ci­ples of grav­i­ty and three laws of motion, for exam­ple, New­ton also sought the leg­endary Philosopher’s Stone and attempt­ed to turn met­al to gold. More­over, the devout­ly reli­gious New­ton wrote the­o­log­i­cal trea­tis­es inter­pret­ing Bib­li­cal prophe­cies and pre­dict­ing the end of the world. The date he arrived at? 2060.

New­ton seems, writes sci­ence blog Anoth­er Pale Blue Dot, “as con­fi­dent of his pre­dic­tions in this realm as he was in the ratio­nal world of sci­ence.” In a 1704 let­ter exhib­it­ed at Jerusalem’s Hebrew Uni­ver­si­ty, above, New­ton describes his “rec­coning”:

So then the time times & half a time are 42 months or 1260 days or three years & an half, rec­coning twelve months to a yeare & 30 days to a month as was done in the Cal­en­dar of the prim­i­tive year. And the days of short lived Beasts being put for the years of lived [sic] king­doms, the peri­od of 1260 days, if dat­ed from the com­plete con­quest of the three kings A.C. 800, will end A.C. 2060. It may end lat­er, but I see no rea­son for its end­ing soon­er.

New­ton fur­ther demon­strates his con­fi­dence in the next sen­tence, writ­ing that his intent, “though not to assert” an answer, should in any event “put a stop the rash con­jec­tures of fan­ci­full men who are fre­quent­ly pre­dict­ing the time of the end.” Indeed. So how did he arrive at this num­ber? New­ton applied a rig­or­ous method, that is to be sure.

If you have the patience for an exhaus­tive descrip­tion of how he worked out his pre­dic­tion using the Book of Daniel, you may read one here by his­to­ri­an of sci­ence Stephen Sno­be­len, who also points out how wide­spread the inter­est in Newton’s odd beliefs has become, reach­ing across every con­ti­nent, though schol­ars have known about this side of the Enlight­en­ment giant for a long time.

For a sense of the exact­ing, yet com­plete­ly bizarre fla­vor of Newton’s prophet­ic cal­cu­la­tions, see anoth­er New­ton let­ter at the top of the post, tran­scribed below.

Prop. 1. The 2300 prophet­ick days did not com­mence before the rise of the lit­tle horn of the He Goat.

2 Those day [sic] did not com­mence a[f]ter the destruc­tion of Jerusalem & ye Tem­ple by the Romans A.[D.] 70.

3 The time times & half a time did not com­mence before the year 800 in wch the Popes suprema­cy com­menced

4 They did not com­mence after the re[ig]ne of Gre­go­ry the 7th. 1084

5 The 1290 days did not com­mence b[e]fore the year 842.

6 They did not com­mence after the reigne of Pope Greg. 7th. 1084

7 The dif­f­ence [sic] between the 1290 & 1335 days are a parts of the sev­en weeks.

There­fore the 2300 years do not end before ye year 2132 nor after 2370.

The time times & half time do n[o]t end before 2060 nor after [2344]

The 1290 days do not begin [this should read: end] before 2090 [New­ton might mean: 2132] nor after 1374 [sic; New­ton prob­a­bly means 2374]

The edi­to­r­i­al inser­tions are Pro­fes­sor Snobelen’s, who thinks the let­ter dates “from after 1705,” and that “the shaky hand­writ­ing sug­gests a date of com­po­si­tion late in Newton’s life.” What­ev­er the exact date, we see him much less cer­tain here; New­ton push­es around some oth­er dates—2344, 2090 (or 2132), 2374. All of them seem arbi­trary, but “giv­en the nice round­ness of the num­ber,” writes Moth­er­board, “and the fact that it appears in more than one let­ter,” 2060 has become his most mem­o­rable dat­ing for the apoc­a­lypse.

It’s impor­tant to note that New­ton didn’t believe the world would “end” in the sense of cease to exist or burn up in holy flames. His end times phi­los­o­phy resem­bles that of a sur­pris­ing num­ber of cur­rent day evan­gel­i­cals: Christ would return and reign for a mil­len­ni­um, the Jew­ish dias­po­ra would return to Israel and would, he wrote, set up “a flour­ish­ing and ever­last­ing King­dom.” We hear such state­ments often from tel­e­van­ge­lists, school boards, gov­er­nors, and pres­i­den­tial can­di­dates.

As many peo­ple have argued, despite Newton’s con­cep­tion of his sci­en­tif­ic work as a bul­wark against oth­er the­olo­gies, it ulti­mate­ly became a foun­da­tion for Deism and Nat­u­ral­ism, and has allowed sci­en­tists to make accu­rate pre­dic­tions for hun­dreds of years. 20th cen­tu­ry physics may have shown us a much more rad­i­cal­ly unsta­ble uni­verse than New­ton ever imag­ined, but his the­o­ries are, as Isaac Asi­mov would put it, “not so much wrong as incom­plete,” and still essen­tial to our under­stand­ing of cer­tain fun­da­men­tal phe­nom­e­na. But as fas­ci­nat­ing and curi­ous as Newton’s oth­er inter­ests may be, there’s no more rea­son to cred­it his prophet­ic cal­cu­la­tions than those of the Mil­lerites, Harold Camp­ing, or any oth­er apoc­a­lyp­tic dooms­day sect.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

M.I.T. Com­put­er Pro­gram Pre­dicts in 1973 That Civ­i­liza­tion Will End by 2040

Isaac New­ton Cre­ates a List of His 57 Sins (Cir­ca 1662)

Isaac New­ton Con­ceived of His Most Ground­break­ing Ideas Dur­ing the Great Plague of 1665

Videos Recre­ate Isaac Newton’s Neat Alche­my Exper­i­ments: Watch Sil­ver Get Turned Into Gold

The Icon­ic Design of the Dooms­day Clock Was Cre­at­ed 75 Years Ago: It Now Says We’re 100 Sec­onds to Mid­night

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

300 Years Before ChatGPT, Jonathan Swift’s Gulliver’s Travels Imagined Machines Writing Books and Producing Knowledge (1726)

The print­ing press was invent­ed in the mid­dle of the fif­teenth cen­tu­ry, and it’s been down­hill for the writ­ten word ever since. Even before then, argu­ments that the vol­ume of writ­ing being done far out­stripped the val­ue of that writ­ing sure­ly weren’t unheard of. What­ev­er the era, the most inci­sive remarks on the appar­ent vic­to­ry of ver­bal quan­ti­ty over ver­bal qual­i­ty tend to have come from writ­ers them­selves. No less a satirist than Jonathan Swift made it one of his many tar­gets in Gul­liv­er’s Trav­els (1726), imag­in­ing an elab­o­rate machine of wood and wire called “the Engine” (see illus­tra­tion above) that auto­mat­i­cal­ly gen­er­ates text, though few remem­ber it — or rather, few remem­bered it until the rise of large lan­guage mod­els in the real world.

Gul­liv­er encoun­ters that tech­no­log­i­cal mar­vel, the Engine, at an insti­tu­tion called the Acad­e­my of Pro­jec­tors in the city of Laga­do. Swift’s pro­tag­o­nist records its cre­ator’s expla­na­tion as fol­lows: “Every one knew how labo­ri­ous the usu­al method is of attain­ing to arts and sci­ences; where­as, by his con­trivance, the most igno­rant per­son, at a rea­son­able charge, and with a lit­tle bod­i­ly labor, might write books in phi­los­o­phy, poet­ry, pol­i­tics, laws, math­e­mat­ics, and the­ol­o­gy, with­out the least assis­tance from genius or study.” The Engine’s oper­a­tion, with its unwieldy, clack­ing com­po­nents and a scram­bling staff of young crankers, read­ers, and scribes, may strike us as bizarre, just as it did audi­ences in the eigh­teenth cen­tu­ry. But in our time, when stu­dents can write their papers lit­er­al­ly with­out giv­ing it a thought (to say noth­ing of what their pro­fes­sors may be get­ting up to), its con­cept now sounds all too plau­si­ble.

“This is one of the ear­li­est known men­tions of a machine that could be con­sid­ered as a com­put­er in lit­er­a­ture, more than a hun­dred years pri­or to the first cal­cu­lat­ing engine designs by Charles Bab­bage,” writes Chris Gar­cia at the web site of the Com­put­er His­to­ry Muse­um. “The Engine might be seen as a com­put­er, but per­haps it’s bet­ter thought of as a sort of ran­dom-num­ber gen­er­a­tor,” spout­ing out whichev­er words of the local lan­guage that cor­re­spond with the dig­its. That post dates from ten years, near­ly to the day, before the launch of Chat­G­PT, which changed the gen­er­al pub­lic’s ideas about what com­put­ers can and can’t do. We may dis­agree about whether a machine can tru­ly gen­er­ate “a com­plete body of all arts and sci­ences,” as the Engine’s inven­tor intends, but it no longer sounds like sheer­est fan­ta­sy.

Swift had in mind not engi­neers of arti­fi­cial intel­li­gence but the Roy­al Soci­ety, whose enthu­si­asm for sci­en­tif­ic knowl­edge and exper­i­men­ta­tion he saw as insuf­fi­cient­ly teth­ered to real­i­ty, or at least prac­ti­cal­i­ty. In addi­tion to the Engine, writes lit­er­a­ture pro­fes­sor Robin Bates, “Swift imag­ines sci­en­tists attempt­ing to extract sun­beams from cucum­bers, soft­en mar­ble into pil­lows and pin­cush­ions, replace silk­worms with spi­ders (and hav­ing them eat bright­ly col­ored flies so the threads will be pre-dyed), mix paint by smell, reassem­ble orig­i­nal food stuffs from excre­ment, and build hous­es from the top down (in imi­ta­tion of the bee and the spi­der).” His satire holds up today thanks to his under­stand­ing that, “for all the promis­es of the Enlight­en­ment, the Age of Rea­son, and the Sci­en­tif­ic and Tech­no­log­i­cal Rev­o­lu­tions,” our attempts to change the world “founder the moment we start ignor­ing human nature.” But who needs human nature, the Pro­jec­tors of today might argue, when you’ve got enough com­pute?

Relat­ed con­tent:

How George Orwell Pre­dict­ed the Rise of “AI Slop” in Nine­teen Eighty-Four (1949)

When Roald Dahl Wrote a Sto­ry Pre­dict­ing the Rise of Chat­G­PT and Oth­er AI Large Lan­guage Mod­els (1954)

Sci-Fi Writer Arthur C. Clarke Pre­dict­ed the Rise of Arti­fi­cial Intel­li­gence & the Exis­ten­tial Ques­tions We Would Need to Answer (1978)

Why AI Com­pa­nies Are Buy­ing — And Then Destroy­ing — Old Books

George Orwell Got a B- at Har­vard, When Michael Crich­ton Sub­mit­ted an Orwell Essay as His Own

A Busy Person’s Intro­duc­tion to Large Lan­guage Mod­els (LLMs)

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.

Artists Frida Kahlo & Diego Rivera Visit Leon Trotsky in Mexico: Vintage Footage from 1938

Here’s some rare footage of the great Mex­i­can painters Diego Rivera and Fri­da Kahlo pay­ing a vis­it to exiled Sovi­et rev­o­lu­tion­ary Leon Trot­sky and his wife, Natalia Sedo­va, in Coyoacán, Mex­i­co, in 1938.

The Trot­skys had arrived the year before, after Rivera peti­tioned the gov­ern­ment of Pres­i­dent Lázaro Cár­de­nas to grant the con­tro­ver­sial Marx­ist leader and the­o­rist sanc­tu­ary in Mex­i­co. When the Trot­skys arrived on a Nor­we­gian oil tanker at the port city of Tampi­co in Jan­u­ary of 1937, Rivera was not well, but Kahlo board­ed the ship to wel­come the Trot­skys and accom­pa­nied them on an armored train to Mex­i­co City. She invit­ed the Trot­skys to stay at her fam­i­ly home, La Casa Azul (the Blue House) in Coyoacán, now a sec­tion of Mex­i­co City. By the time this footage was tak­en by a vis­it­ing Amer­i­can named Ivan Heisler, Trot­sky and Kahlo had either had, or were about to have, a brief affair, and the friend­ship between the two cou­ples would soon fall apart. In ear­ly 1939 Trot­sky moved to anoth­er house in the same neigh­bor­hood, where he was assas­si­nat­ed in August of 1940.

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!

Note: An ear­li­er ver­sion of this post appeared on our site in 2013.

Relat­ed Con­tent:

Vis­it the Largest Col­lec­tion of Fri­da Kahlo’s Work Ever Assem­bled: 800 Arti­facts from 33 Muse­ums, All Free Online

Watch Mov­ing Short Films of Fri­da Kahlo and Diego Rivera at the “Blue House”

Fri­da Kahlo’s Ven­omous Love Let­ter to Diego Rivera: “I’m Ampu­tat­ing You. Be Hap­py and Nev­er Seek Me Again”

A 1933 Pro­file of Fri­da Kahlo: “Wife of the Mas­ter Mur­al Painter Glee­ful­ly Dab­bles in Works of Art”

This post was orig­i­nal­ly writ­ten in 2013.

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When Buckminster Fuller Proposed Putting a Dome Over Manhattan (1960)

Image via Buck­min­ster Fuller Estate

The nov­els of John Brun­ner have become a niche taste, even with­in his genre of sci­ence fic­tion. A more soci­o­log­i­cal­ly mind­ed ver­sion of Philip K. Dick at his best, he could write with what now looks like a simul­ta­ne­ous pre­science about the civ­i­liza­tion to come and an apoc­a­lyp­ti­cal­ly anx­ious con­cern with the issues of his day. His undis­put­ed mas­ter­piece Stand on Zanz­ibar came out in 1968, the same year as the late Paul R. Ehrlich’s The Pop­u­la­tion Bomb. Both books deal with the dire con­se­quences of what, at the time, looked like the run­away mul­ti­pli­ca­tion of human­i­ty, though ele­ments of the dystopi­an sci-fi writer’s vision now look rather more cred­i­ble than the pre­dic­tions of the Stan­ford biol­o­gist — apart from the giant geo­des­ic dome cov­er­ing Man­hat­tan, any­way.

In a sense, Brun­ner was actu­al­ly behind the times, since Buck­min­ster Fuller him­self had sug­gest­ed dom­ing Man­hat­tan near­ly a decade ear­li­er. In their ambi­tious pro­pos­al for a “two-mile-wide Dome Over Man­hat­tan” from the turn of the nine­teen-six­ties, Fuller and long­time col­lab­o­ra­tor Sho­ji Sadao “imag­ined a mas­sive archi­tec­tur­al sur­face that would reg­u­late the city’s ecosys­tems,” write Next City’s Janette Kim and Erik Carv­er. “They deliv­ered this design along with a series of sur­pris­ing cal­cu­la­tions: the Dome would reduce heat loss by scal­ing the city to one eighty-fifth of its sur­face area; the elim­i­na­tion of snow­plow­ing alone would pay for heat; build­ings inside the Dome could be built lighter and cheap­er with­out need for weath­er­proof­ing; and inte­ri­or air could be heat­ed by remote plants.”

Fuller and Sadao did bring some num­bers to back up their claims, but even more impor­tant­ly, they made assur­ances that the dome’s glass would be one-way, a defense against pry­ing non-Man­hat­tan­ite eyes, and would keep res­i­dents’ cars and lawns in prime con­di­tion. How­ev­er out­landish­ly for­ward-think­ing Fuller could be, he nev­er for­got that he need­ed to appeal to the wor­ries and aspi­ra­tions of mid-cen­tu­ry Amer­i­ca. As a per­son­al­i­ty, he also fit in well with the era’s enthu­si­asm for sweep­ing infra­struc­tur­al fix­es. “It was a time when peo­ple real­ly believed in the pow­er of tech­nol­o­gy,” says Nev­er Built New York co-author Sam Lubell. “We’re build­ing space­ships that go to the moon. Why can’t we build a dome over Man­hat­tan to get rid of all this pol­lu­tion, get rid of all the prob­lems of weath­er?”

Still, as eccen­tric as he was, Fuller was­n’t delu­sion­al. “It’d be very worth­while to have cities under geo­des­ic domes, but New York City, if you think about all the dif­fer­ent own­ers of dif­fer­ent lands, the con­tro­ver­sy about ‘this is my air rights, I don’t want a thing over my thing here,’ I just don’t think it’s going to hap­pen,” he admit­ted. But “it can hap­pen where you start out in places where ener­gy is a real­ly fan­tas­tic prob­lem.” At the time, the ever-increas­ing demand for resources of all kinds by a rapid­ly grow­ing pop­u­la­tion appeared to be not just a but the fan­tas­tic prob­lem. Today, once-unfore­see­able devel­op­ments like ris­ing ener­gy effi­cien­cy and an appar­ent­ly inex­orable decline in glob­al birthrates have direct­ed our ner­vous gazes else­where. Yet dat­ed visions of tech­no­log­i­cal utopia and dystopia still strike us as odd­ly famil­iar — and indeed, as strange­ly sim­i­lar to one anoth­er.

Relat­ed con­tent:

The Life & Times of Buck­min­ster Fuller’s Geo­des­ic Dome: A Doc­u­men­tary

A Brief Intro­duc­tion to Buck­min­ster Fuller and His Tech­no-Opti­mistic Ideas

The Eden Project Built a Rain­for­est Ecosys­tem Inside Buck­min­ster Fuller-Inspired Geo­des­ic Domes

Bet­ter Liv­ing Through Buck­min­ster Fuller’s Utopi­an Designs: Revis­it the Dymax­ion Car, House, and Map

When Frank Lloyd Wright Designed a Plan to Turn Ellis Island Into a Futur­is­tic Jules Verne-Esque City (1959)

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.

LEGO Lets You Build Gaudí’s Sagrada Família in Its Largest Set Ever

When work on the Sagra­da Família first began in 1882, the orig­i­nal archi­tect could hard­ly have imag­ined that, 144 years lat­er, the ambi­tious under­tak­ing would still be under­way. Yet here we are. Famous­ly, the Cata­lan archi­tect Antoni Gaudí (1852–1926) spent the last four decades of his life design­ing and build­ing the Goth­ic-inspired basil­i­ca in Barcelona. Then came the Span­ish Civ­il War (1936–1939), which destroyed many of his archi­tec­tur­al plans, leav­ing suc­ces­sive gen­er­a­tions of archi­tects to piece togeth­er Gaudí’s vision and move the project for­ward. At long last, ear­li­er this year, builders com­plet­ed the cen­tral Tow­er of Jesus Christ, which stands 566 feet high, mak­ing the Sagra­da Família the tallest church in the world.

Although work on the Glo­ry façade still remains, the basil­i­ca has reached a near-com­plete state—complete enough for Lego to roll out the offi­cial Sagra­da Família Lego set. At 12,060 pieces, it’s the largest Lego set ever made, and it lets you build the Sagra­da Família sec­tion by sec­tion, fol­low­ing the same order as the orig­i­nal archi­tects. “Your build­ing jour­ney begins with the Apse with Crypt, the Nativ­i­ty façade and the Pas­sion façade. It then moves on to the naves and the West­ern Sac­risty. Com­plete the 6 tow­ers and fin­ish the basil­i­ca with the East­ern Sac­risty and the Glo­ry façade.” With the video above, you can watch the build­ing of the Lego basil­i­ca, com­press­ing hours of work into 10 min­utes. The Lego set will be avail­able on Novem­ber 1, 2026.

via Kot­tke

Relat­ed Con­tent 

An Archi­tec­tur­al Tour of Sagra­da Família, Antoni Gaudí’s Auda­cious Church That’s Been Under Con­struc­tion for 142 Years

Down­load Instruc­tions for More Than 6,800 LEGO Kits at the Inter­net Archive

The Incred­i­ble Engi­neer­ing of Anto­nio Gaudí’s Sagra­da Famil­ia, the 137 Year Con­struc­tion Project

The Japan­ese Sculp­tor Who Ded­i­cat­ed His Life to Fin­ish­ing Gaudí’s Mag­num Opus, the Sagra­da Família

With 9,036 Pieces, the Roman Colos­se­um Is the Largest Lego Set Ever

The Cable that Changed the World: How Instant Global Communication Began in 1858

The word wire­less is going the way of com­put­er­ized and portable, and for much the same rea­sons. We no longer regard wire­less devices that require no phys­i­cal con­nec­tions to any­thing else as mar­vels, but as some­thing close to neces­si­ties. But our age, with its increas­ing­ly com­mon assump­tions that infor­ma­tion just trav­els through the air, owes its exis­tence to wires — and, in a his­tor­i­cal sense, to one set of wires in par­tic­u­lar, whose sto­ry is told in the Pri­mal Space video above. Woven into a mighty 2,000-mile-long cable, it was laid across the Atlantic Ocean 168 years ago, enabling the first direct com­mu­ni­ca­tion link between North Amer­i­ca and Europe. Not that inter­con­ti­nen­tal video shar­ing was just around the cor­ner.

No, the height of com­mu­ni­ca­tion tech­nol­o­gy at the time was the tele­graph: the Vic­to­ri­an Inter­net, if you like, to bor­row the title of the book by Econ­o­mist edi­tor Tom Standage that inspired the video. As a tech­nol­o­gy, teleg­ra­phy itself is quite a bit old­er than the afore­men­tioned transat­lantic cable. One pos­si­ble start­ing point is 1746, when sci­en­tist Jean-Antoine Nol­let man­aged to send a jolt of sta­t­ic elec­tric­i­ty all the way down a line of 200 monks.

Anoth­er is 1792, when inven­tor Claude Chappe’s sys­tem of sem­a­phor­ic tow­ers was first imple­ment­ed. Though described as a tele­graph, it used no elec­tric­i­ty: if a human oper­a­tor up in one of the tow­ers spot­ted a change in the sig­nal of the pre­vi­ous one, he’d rearrange his own sem­a­phores to match it, and so on down the line. In 1800, Alessan­dro Vol­ta’s chem­i­cal bat­tery helped make the elec­tric tele­graph viable, but nobody was sure how best to trans­mit intel­li­gi­ble mes­sages in the form of elec­tri­cal puls­es.

Nobody was sure, that is, until the eigh­teen-thir­ties, when a painter named Samuel Morse came up with the dot-and-dash code that now bears his name, as well as the devices used to encode and decode com­mu­ni­ca­tions made with it. At the same time, Eng­lish inven­tors William Cooke and Charles Wheat­stone had come up with their own tele­graph sys­tem that did­n’t require a code­book, though its five wires made it more expen­sive and tech­no­log­i­cal­ly com­plex. With­in a few years, the U.S. and the U.K. had inde­pen­dent­ly built thou­sands of miles of tele­graph lines, mak­ing the next step of link­ing them togeth­er obvi­ous, if eas­i­er said than done. Though the cable laid in 1858 failed with­in months, its basic con­cept has proven unusu­al­ly robust. With­out the rough­ly 600 under­sea cables through which glob­al inter­net traf­fic now flows, after all, you would­n’t be read­ing this post — to say noth­ing of watch­ing the video.

Relat­ed Con­tent:

Dis­cov­er the Mun­da­neum, an Ear­ly 20th-Cen­tu­ry “Inter­net” That Put the World’s Knowl­edge on Mil­lions of Index Cards

What the Entire Inter­net Looked Like in 1973: An Old Map Gets Found in a Pile of Research Papers

A Fas­ci­nat­ing 3D Ani­ma­tion Shows the Depths of the Ocean

Mark Twain Pre­dicts the Inter­net in 1898: Read His Sci-Fi Crime Sto­ry, “From The ‘Lon­don Times’ in 1904”

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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