How Frank Lloyd Wright’s Architecture Evolved Over 70 Years and Changed America

In the new Archi­tec­tur­al Digest video above, Michael Wyet­zn­er talks about a fair few build­ings we’ve fea­tured over the years here on Open Cul­ture: the Impe­r­i­al Hotel, the Ennis House, Tal­iesin, Falling­wa­ter. These are all, of course, the work of Frank Lloyd Wright, who still stands as the embod­i­ment of Amer­i­can archi­tec­ture more than 65 years after his death. That’s a fair­ly long stretch by mod­ern stan­dards, but nev­er­the­less a short­er one than Wright’s career, which ran over 70 years. Dur­ing his long life, Wyet­zn­er explains, Wright wit­nessed the intro­duc­tion of indoor plumb­ing, elec­tric­i­ty, the tele­phone, the auto­mo­bile, the air­plane, the radio, tele­vi­sion, and space trav­el — and even giv­en that, his archi­tec­ture shows a dra­mat­ic evo­lu­tion.

Begin­ning with Wright’s appren­tice­ship in Chica­go under Louis Sul­li­van, “the father of mod­ernism,” Wyet­zn­er con­tin­ues on to his devel­op­ment of the hor­i­zon­tal indoor-out­door “Prairie Style” house; his Japan­ese com­mis­sions and sub­se­quent much-pho­tographed Los Ange­les hous­es; the emer­gence of his phi­los­o­phy of “organ­ic archi­tec­ture” meant to uni­fy the build­ing with its site and nat­ur­al envi­ron­ment; his dis­cov­ery of the desert; and his Depres­sion-era con­cep­tion of the “Uson­ian house,” which adapt­ed his refined spa­tial sen­si­bil­i­ty for Amer­i­can-style mass pro­duc­tion. This would be more than enough for even the most dis­tin­guished archi­tec­t’s career. Yet it does­n’t even get around to such projects as the Uni­ty Tem­ple, John­son Wax Head­quar­ters, the R. W. Lind­holm Ser­vice Sta­tion, the Solomon R. Guggen­heim Muse­um, or his first and last dog­house.

No mat­ter which peri­od of Wright’s career you exam­ine, you can find evi­dence for his belief in the inspi­ra­tion of place, in organ­ic aes­thet­ics, in struc­tur­al expres­sive­ness, and even in indi­rect moral instruc­tion. Yet it’s also pos­si­ble to imag­ine that, in some sense, a series of dif­fer­ent Frank Lloyd Wrights exist­ed, repeat­ed­ly destroyed and recre­at­ed by pro­fes­sion­al set­back, per­son­al dis­as­ter, for­eign sojourn, immer­sion in a new land­scape, or even acquain­tance with a new tech­nol­o­gy. Sure­ly no one could remain pro­duc­tive to the end of his 92 years with­out a lit­tle re-inven­tion. Dur­ing that time, he designed more than 1,000 projects, only about half of which were ever built. Young archi­tects who idol­ize Frank Lloyd Wright would do well to remem­ber that he, too, knew full well the sting of nev­er mak­ing it to con­struc­tion.

Relat­ed Con­tent:

How Frank Lloyd Wright Became Frank Lloyd Wright: A Video Intro­duc­tion

Frank Lloyd Wright Cre­ates a List of the 10 Traits Every Aspir­ing Artist Needs

That Far Cor­ner: Frank Lloyd Wright in Los Ange­les – A Free Online Doc­u­men­tary

Frank Lloyd Wright: America’s Great­est Archi­tect? – A Free Stream­ing Doc­u­men­tary

What Frank Lloyd Wright’s Unusu­al Win­dows Tell Us About His Archi­tec­tur­al Genius

What It’s Like to Work in Frank Lloyd Wright’s Icon­ic Office Build­ing

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

David Bowie/Nirvana’s “The Man Who Sold The World” Played on the Gayageum, a Korean Instrument from the 6th Century

East meets West, and the Ancient, the Mod­ern. That’s what hap­pens every time Luna Lee plays one of your favorites on the Gayageum, a Kore­an instru­ment that dates back to the 6th cen­tu­ry. We’ve fea­tured her work in years past (see the Relat­eds below). Above, watch one of her stand­out performances—a cov­er of “The Man Who Sold The World,” the song first writ­ten by David Bowie in 1970, then famous­ly per­formed by Nir­vana on MTV Unplugged in 1993. An alter­nate video fea­tures Luna on vocals here. Enjoy!

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

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:

Clas­sic Blues Songs By John Lee Hook­er, B.B. King & Mud­dy Waters Played on the Gayageum, a Tra­di­tion­al Kore­an Instru­ment

David Bowie and Klaus Nomi’s Hyp­not­ic Per­for­mance on SNL (1979)

Watch Jimi Hendrix’s ‘Voodoo Chile’ Per­formed on a Gayageum, a Tra­di­tion­al Kore­an Instru­ment

Three Pink Floyd Songs Played on the Tra­di­tion­al Kore­an Gayageum: “Com­fort­ably Numb,” “Anoth­er Brick in the Wall” & “Great Gig in the Sky”

Ste­vie Ray Vaughan’s Ver­sion of “Lit­tle Wing” Played on Tra­di­tion­al Kore­an Instru­ment, the Gayageum

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How Our Depiction of Jesus Changed Over 2,000 Years and What He May Have Actually Looked Like

Whether or not you believe Jesus Christ is the son of God, you prob­a­bly envi­sion him (or, if you pre­fer, Him) in much the same way as most every­one else does. The long hair and beard, the robe, the san­dals, the beatif­ic gaze: these traits have all man­i­fest­ed across two mil­len­nia of Chris­t­ian art. “How­ev­er, these depic­tions don’t exact­ly match the pro­file of a first-cen­tu­ry Jew­ish car­pen­ter from the Mid­dle East,” says Hochela­ga host Tom­mie Trelawny in the new video above, an inves­ti­ga­tion into how our mod­ern con­cept of how Jesus looked came to be — and into what we can know about his real appear­ance.

First, we must turn to the Bible. In the King James Ver­sion, Rev­e­la­tion describes Jesus thus: “His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a fur­nace; and his voice as the sound of many waters. He had in His right hand sev­en stars, out of His mouth went a sharp two-edged sword, and His coun­te­nance was like the sun shin­ing in its strength.” That’s it for the New Tes­ta­ment. As for the Old Tes­ta­ment, Isa­iah describes a fig­ure that could pos­si­bly be Jesus by cred­it­ing him with “no form nor come­li­ness; and when we shall see him, there is no beau­ty that we should desire him.”

This scant Bib­li­cal evi­dence hard­ly aligns with the high-pro­file depic­tions of Jesus we’ve all seen. For many around the world today, the “default rep­re­sen­ta­tion” is the down­right glam­orous 1940 por­trait Head of Christ by the Amer­i­can painter Warn­er Sall­man (a Chicagoan, inci­den­tal­ly, much like the new­ly elect­ed Pope Leo XIV). One could see that art­work as the cul­mi­na­tion of a fair­ly long his­to­ry of visu­al depic­tions of Jesus, which first became abun­dant in the Roman Empire of the fourth cen­tu­ry under Con­stan­tine. Accord­ing to Gre­co-Roman mythol­o­gy, “hav­ing long hair and a beard were sym­bols of divine pow­er.” Ear­ly Chris­tians thus “want­ed to present their god using sim­i­lar artis­tic con­ven­tions,” plac­ing Jesus in a league with the likes of Zeus.

That’s the basic look Jesus has in most rep­re­sen­ta­tions, from the botched Span­ish fres­co that became a meme to the cru­ci­fied Mr. Uni­verse in South Korea, where I live, to Andy Warhol’s Christ $9.98. And yet, accord­ing to the dic­tates of Leviti­cus, “you shall not round the cor­ners of your heads, nei­ther shalt thou mar the cor­ners of thy beard.” Trelawny takes this into account when attempt­ing to recon­struct the his­tor­i­cal Jesus, also not­ing that, since Jesus could only be iden­ti­fied by Judas’ kiss of betray­al, he must have looked much like all the oth­er men around him. The result, when all of this is fed into an arti­fi­cial-intel­li­gence image gen­er­a­tor, is very much an every­man, which may be as his­tor­i­cal­ly accu­rate as we can get. But then, each time and place cre­ates its own Jesus — and now, with AI, each of us can do the same for our­selves.

Relat­ed con­tent:

The Ten Ear­li­est Depic­tions of Jesus: How Art Visu­al­ized Jesus in the First Cen­turies After His Death

What Makes Caravaggio’s The Tak­ing of Christ a Time­less, Great Paint­ing?

How Leonar­do da Vin­ci Paint­ed The Last Sup­per: A Deep Dive Into a Mas­ter­piece

The Real Sto­ry of East­er: How We Got from the First East­er in the Bible to Bun­nies, Eggs & Choco­late

Intro­duc­tion to New Tes­ta­ment His­to­ry and Lit­er­a­ture: A Free Yale Course

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

John Nash’s Super Short PhD Thesis: 26 Pages & Two Citations

When John Nash wrote “Non-Coop­er­a­tive Games,” his Ph.D. dis­ser­ta­tion at Prince­ton in 1950, the text of his the­sis (read it online) was brief. It ran only 26 pages. And more par­tic­u­lar­ly, it was light on cita­tions. Nash’s diss cit­ed two texts: John von Neu­mann and Oskar Mor­gen­stern’s The­o­ry of Games and Eco­nom­ic Behav­ior (1944), which essen­tial­ly cre­at­ed game the­o­ry and rev­o­lu­tion­ized the field of eco­nom­ics; the oth­er cit­ed text, “Equi­lib­ri­um Points in n‑Person Games,” was an arti­cle writ­ten by Nash him­self. And it laid the foun­da­tion for his dis­ser­ta­tion, anoth­er sem­i­nal work in the devel­op­ment of game the­o­ry, for which Nash was award­ed the Nobel Prize in Eco­nom­ic Sci­ences in 1994.

The reward of invent­ing a new field is hav­ing a slim bib­li­og­ra­phy.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

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 June, 2015.

Relat­ed Con­tent:

The Short­est-Known Paper Pub­lished in a Seri­ous Math Jour­nal: Two Suc­cinct Sen­tences

The World Record for the Short­est Math Arti­cle: 2 Words

Doc­tor­al Dis­ser­ta­tion as a Graph­ic Nov­el: Read a Free Excerpt of Nick Sou­sa­nis’ Unflat­ten­ing

How to Dance Your Dis­ser­ta­tion: See the Win­ning Video in the 2014 “Dance Your PhD” Con­test

Umber­to Eco’s How To Write a The­sis: A Wit­ty, Irrev­er­ent & High­ly Prac­ti­cal Guide Now Out in Eng­lish

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How a Student’s Phone Call Averted a Skyscraper Collapse: The Tale of the Citicorp Center

The Cit­i­group Cen­ter in Mid­town Man­hat­tan is also known by its address, 601 Lex­ing­ton Avenue, at which it’s been stand­ing for 47 years, longer than the medi­an New York­er has been alive. Though still a fair­ly hand­some build­ing, in a sev­en­ties-cor­po­rate sort of way, it now pops out only mild­ly on the sky­line. At street lev­el, though, the build­ing con­tin­ues to turn heads, placed as it is on a series of stilt-look­ing columns placed not at the cor­ners, but in the mid­dle of the walls. A vis­i­tor with no knowl­edge of struc­tur­al engi­neer­ing pass­ing the Cit­i­group Cen­ter for the first time may won­der why it does­n’t fall down — which, for a few months in 1978, was a gen­uine­ly seri­ous con­cern.

This sto­ry, told with a spe­cial explana­to­ry vivid­ness in the new Ver­i­ta­si­um video above, usu­al­ly begins with a phone call. An uniden­ti­fied archi­tec­ture stu­dent got ahold of William LeMes­suri­er, the struc­tur­al engi­neer of the Citi­corp Cen­ter, as it was then known, to relay con­cerns he’d heard a pro­fes­sor express about the still-new sky­scrap­er’s abil­i­ty to with­stand “quar­ter­ing winds,” which blow diag­o­nal­ly at its cor­ners. LeMes­suri­er took the time to walk the stu­dent through the ele­ments of his then-ground­break­ing light­weight design, which includ­ed chevron-shaped braces that direct­ed ten­sion loads down to the columns and a 400-ton con­crete tuned mass damper (or “great block of cheese,” as it got to be called) meant to coun­ter­act oscil­la­tion move­ments.

LeMes­suri­er was a proud pro­fes­sion­al, but his pro­fes­sion­al­ism out­weighed his pride. When he went back to check the Citi­corp Cen­ter’s plans, he received an unpleas­ant sur­prise: the con­struc­tion com­pa­ny had swapped out the weld­ed joints in those chevron braces for cheap­er bolt­ed ones. His office had approved the change, which made sense at the time, and had also tak­en into account only per­pen­dic­u­lar winds, not quar­ter­ing winds, as was then stan­dard indus­try prac­tice. Per­form­ing the rel­e­vant cal­cu­la­tions him­self, he deter­mined that the whole tow­er could be brought down — and much in the sur­round­ing area destroyed with it — by the kind of winds that have a one-in-six­teen chance of blow­ing in any giv­en year.

It did­n’t take LeMes­suri­er long to real­ize that he had no choice but to reveal what he’d dis­cov­ered to Citi­corp, whose lead­er­ship coop­er­at­ed with the accel­er­at­ed, semi-clan­des­tine project of shoring up their gleam­ing emblem’s struc­tur­al joints by night. The work could hard­ly fail to draw the atten­tion of the New York press, of course, but it received scant cov­er­age thanks to an impec­ca­bly timed news­pa­per strike, and on its com­ple­tion made the sky­scraper per­haps the safest in the city. In fact, the sto­ry of the Citi­corp Cen­ter dis­as­ter that was­n’t only came out pub­licly in a 1995 New York­er piece by Joseph Mor­gen­stern, which made LeMes­suri­er a kind of hero among struc­tur­al engi­neers. But it was the stu­dents who’d iden­ti­fied the build­ing’s faults, not just one but two of whom came for­ward there­after, who per­son­i­fied the life-sav­ing pow­er of ask­ing the right ques­tions.

Relat­ed con­tent:

How This Chica­go Sky­scraper Bare­ly Touch­es the Ground

New York’s Lost Sky­scraper: The Rise and Fall of the Singer Tow­er

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

How Charlie Chaplin, Buster Keaton & Harold Lloyd Pulled Off Their Spectacular Stunts During Silent Film’s Golden Age

It can be tempt­ing to view the box office’s dom­i­na­tion by visu­al-effects-laden Hol­ly­wood spec­ta­cle as a recent phe­nom­e­non. And indeed, there have been peri­ods dur­ing which that was­n’t the case: the “New Hol­ly­wood” that began in the late nine­teen six­ties, for instance, when the old stu­dio sys­tem hand­ed the reins to inven­tive young guns like Peter Bog­danovich, Fran­cis Ford Cop­po­la, and Mar­tin Scors­ese. But lest we for­get, that move­ment met its end in the face of com­pe­ti­tion from late-1970s block­busters like Jaws and Star Wars, a new kind of block­buster that sig­naled a return to the sim­ple thrills of silent cin­e­ma.

Even a cen­tu­ry ago, many movie­go­ers expect­ed two expe­ri­ences above all: to be wowed, and to be made to laugh. No won­der that era saw visu­al come­di­ans like Harold Lloyd, Buster Keaton, and Char­lie Chap­lin become not just the most famous actors in the world, but some of the most famous human beings in the world.

Stay­ing on top required not just seri­ous per­for­ma­tive skill, but also equal­ly seri­ous tech­ni­cal inge­nu­ity, as explained in the new Lost in Time video above. It breaks down just how Lloyd, Keaton, and Chap­lin pulled off some of their career-defin­ing stunts on film, putting the actu­al clips along­side CGI recon­struc­tions of the sets as they would have looked dur­ing shoot­ing.

When Lloyd hangs from the arms of a clock high above down­town Los Ange­les in Safe­ty Last! (1923), he’s real­ly hang­ing high above down­town Los Ange­les — albeit on a set con­struct­ed atop a build­ing, shot from a care­ful­ly cho­sen angle. When the entire façade of a house falls around Keaton in Steam­boat Bill, Jr. (1928), leav­ing him stand­ing unharmed in a win­dow frame, the façade actu­al­ly fell around him — in a pre­cise­ly chore­o­graphed man­ner, but with only a cou­ple of inch­es of clear­ance on each side. When a blind­fold­ed Chap­lin skates per­ilous­ly close to a mul­ti­sto­ry drop in Mod­ern Times (1936), he’s per­fect­ly safe, the edge of the floor being noth­ing more than a mat­te paint­ing: one of those ana­log tech­nolo­gies of movie mag­ic whose obso­les­cence is still bemoaned by clas­sic-film enthu­si­asts, from whom CGI, no mat­ter how expen­sive, nev­er quite thrills or amus­es in the same way.

Relat­ed con­tent:

The Art of Cre­at­ing Spe­cial Effects in Silent Movies: Inge­nu­ity Before the Age of CGI

Watch the Only Time Char­lie Chap­lin & Buster Keaton Per­formed Togeth­er On-Screen (1952)

Safe­ty Last!, the 1923 Movie Fea­tur­ing the Most Icon­ic Scene from Silent Film Era, Just Went Into the Pub­lic Domain

30 Buster Keaton Films: “The Great­est of All Com­ic Actors,” “One of the Great­est Film­mak­ers of All Time”

How Char­lie Chap­lin Used Ground­break­ing Visu­al Effects to Shoot the Death-Defy­ing Roller Skate Scene in Mod­ern Times (1936)

Char­lie Chap­lin Does Cocaine and Saves the Day in Mod­ern Times (1936)

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

How a Papal Conclave Works, and Who Might Be the Next Pope

On Tues­day, the car­di­nals locked them­selves into the Sis­tine Chapel, offi­cial­ly begin­ning the con­clave to elect the 267th pope. First for­mal­ized by Pope Gre­go­ry X in 1274, the con­clave (a word derived from the Latin words cum clave, mean­ing “with a key”) fol­lows a high­ly script­ed process honed over the past 800 years. How the con­clave works, and how it came into being—all of that gets cov­ered in the Reli­gion for Break­fast video above. It’s host­ed by the reli­gious stud­ies schol­ar Dr. Andrew M. Hen­ry.

Below, you can also delve into the more recent his­to­ry of papal elec­tions. Cre­at­ed by Use­ful Charts, this video cov­ers every papal con­clave since 1958 and includes a pre­dic­tion for who the next pope will be once the white smoke ris­es. Who is the next like­ly pon­tiff? No spoil­ers here. You’ll have to watch the video to find out.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

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 

Take a 3D Vir­tu­al Tour of the Sis­tine Chapel & Explore Michelangelo’s Mas­ter­pieces Up Close

When There Were Three Popes at Once: An Ani­mat­ed Video Drawn in the Style of Medieval Illu­mi­nat­ed Man­u­script

Pope Fran­cis Set to Release a Rock/Pop Album: Lis­ten to the First Sin­gle

Pope John Paul II Takes Bat­ting Prac­tice in Cal­i­for­nia, 1987

 

Take a 3D Virtual Tour of the Sistine Chapel & Explore Michelangelo’s Masterpieces Up Close

Today, 133 car­di­nals from around the world enter the con­clave to deter­mine the next pope, dur­ing which they’ll cast their votes in the Sis­tine Chapel. Despite being one of the most famous tourist attrac­tions in Europe, the Sis­tine Chapel still serves as a venue for such impor­tant offi­cial func­tions, just as it has since its com­ple­tion in 1481. When its name­sake Pope Six­tus IV com­mis­sioned it, he also ordered its walls cov­ered in fres­coes by some of the finest artists of that peri­od of the Renais­sance, includ­ing San­dro Bot­ti­cel­li, Domeni­co Ghirlandaio, and Cosi­mo Rossel­li. He also made the unusu­al choice of hav­ing the cross-vault ceil­ing cov­ered by a blue-and-gold paint­ing of the night sky, ably exe­cut­ed by Pier­mat­teo Lau­ro de’ Man­fre­di da Amelia.

No longer do the car­di­nals vote for their next leader under the stars, nor have they for about half a mil­len­ni­um. Even if you’ve nev­er set foot in the Sis­tine Chapel, you sure­ly know it as the build­ing whose ceil­ing was paint­ed by Michelan­ge­lo, lying flat on a scaf­fold all the while (a pleas­ing but high­ly doubt­ful image in the col­lec­tive cul­tur­al mem­o­ry).

In fact, that mas­ter of Renais­sance mas­ters did­n’t touch his brush to the place until 1508. He’d been brought in by a lat­er pope, Julius II, after hav­ing first resist­ed the com­mis­sion, insist­ing that he was a sculp­tor first, not a painter. For­tu­nate­ly for Renais­sance art enthu­si­asts, not only did Julius II pre­vail upon Michelan­ge­lo, so, near­ly thir­ty years lat­er, did Paul III, who had him paint over the altar the work that turned out to be the Last Judg­ment.

In the video at the top of the post, his­to­ry-and-archi­tec­ture YouTu­ber Manuel Bra­vo (pre­vi­ous­ly fea­tured here on Open Cul­ture for his expla­na­tions of his­toric places like Venice, Pom­peii, the Cathe­dral of San­ta Maria del Fiore, and St. Peter’s Basil­i­ca, which was also touched by the hand of Michelan­ge­lo) nar­rates a 3D vir­tu­al tour of the Sis­tine Chapel. That for­mat makes it pos­si­ble to see not only its numer­ous works of Bib­li­cal art, by Michelan­ge­lo and a host of oth­er painters besides, from every pos­si­ble angle, but also the build­ing itself just as it would have looked in eras past, even before Michelan­ge­lo made his con­tri­bu­tion. The more you under­stand each indi­vid­ual ele­ment, the bet­ter you can appre­ci­ate this “ver­i­ta­ble Div­ina Com­me­dia of the Renais­sance,” as Bra­vo calls it, when next you can see it in per­son. That, of course, will only be after the con­clave fin­ish­es up: in a few hours, or days, or weeks, or maybe — a phe­nom­e­non not unex­am­pled in the his­to­ry of the church — a few years.

Relat­ed con­tent:

The Sis­tine Chapel: A $22,000 Art-Book Col­lec­tion Fea­tures Remark­able High-Res­o­lu­tion Views of the Murals of Michelan­ge­lo, Bot­ti­cel­li & Oth­er Renais­sance Mas­ters

Take a 3D Vir­tu­al Tour of the Sis­tine Chapel, St. Peter’s Basil­i­ca and Oth­er Art-Adorned Vat­i­can Spaces

The Vat­i­can Library Goes Online and Dig­i­tizes Tens of Thou­sands of Man­u­scripts, Books, Coins, and More

Michelangelo’s David: The Fas­ci­nat­ing Sto­ry Behind the Renais­sance Mar­ble Cre­ation

A Secret Room with Draw­ings Attrib­uted to Michelan­ge­lo Opens to Vis­i­tors in Flo­rence

Michelangelo’s Illus­trat­ed Gro­cery List

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

George Orwell’s Rules for Making the Perfect Cup of Tea: A Short Animation

Sev­er­al years back, Col­in Mar­shall high­light­ed George Orwell’s essay, “A Nice Cup of Tea,” which first ran in the Evening Stan­dard on Jan­u­ary 12, 1946. In that arti­cle, Orwell weighed in on a sub­ject the Eng­lish take seriously–how to make the per­fect cup of tea. (Accord­ing to Orwell, “tea is one of the main­stays of civ­i­liza­tion.”) And he pro­ceed­ed to offer 11 rules for mak­ing that per­fect cup. Above, Luís Sá con­dens­es Orwell’s sug­ges­tions into a short ani­ma­tion, made with kinet­ic typog­ra­phy. Below, you can read the first three of Orwell’s 11 rules, and find the remain­ing eight here.

  • First of all, one should use Indi­an or Cey­lonese tea. Chi­na tea has virtues which are not to be despised nowa­days — it is eco­nom­i­cal, and one can drink it with­out milk — but there is not much stim­u­la­tion in it.…
  • Sec­ond­ly, tea should be made in small quan­ti­ties — that is, in a teapot.… The teapot should be made of chi­na or earth­en­ware. Sil­ver or Bri­tan­ni­aware teapots pro­duce infe­ri­or tea and enam­el pots are worse.…
  • Third­ly, the pot should be warmed before­hand. This is bet­ter done by plac­ing it on the hob than by the usu­al method of swill­ing it out with hot water.

Enjoy!

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Relat­ed Con­tent:

George Orwell and Christo­pher Hitchens’ Iron­clad Rules for Mak­ing a Good Cup of Tea

An Ani­mat­ed His­to­ry of Tea

10 Gold­en Rules for Mak­ing the Per­fect Cup of Tea (1941)

“The Virtues of Cof­fee” Explained in 1690 Ad: The Cure for Lethar­gy, Scurvy, Drop­sy, Gout & More

The Art of the Japan­ese Teapot: Watch a Mas­ter Crafts­man at Work, from the Begin­ning Until the Star­tling End

A Japanese Zen Monk Explains What Zen Is Really About

Despite devel­op­ing in Asia, as the Chi­nese form of a reli­gion orig­i­nal­ly brought over from India and lat­er refined in Japan, Zen Bud­dhism has long appealed to West­ern­ers as well. Some of that owes to the spare, ele­gant aes­thet­ics with which pop­u­lar cul­ture asso­ciates it, and more to the promise it holds out: free­dom from stress, anx­i­ety, and indeed suf­fer­ing of all kinds. In the­o­ry, the Zen prac­ti­tion­er attains that free­dom not through mas­ter­ing a body of knowl­edge or ascend­ing a hier­ar­chy, but through direct expe­ri­ence of real­i­ty, unmedi­at­ed by thoughts, unwarped by desires, and undi­vid­ed by the clas­si­fi­ca­tion schemes that sep­a­rate one thing from anoth­er. That’s eas­i­er said than done, of course, and for some, not even a life­time of med­i­ta­tion does the trick.

In the inter­view clip above, Rin­zai zen monk Yodo Kono explains how he arrived in the world of Zen. Hav­ing come from a line of monks, he inher­it­ed the role after the deaths of his grand­fa­ther and his father. Already in his late twen­ties, he’d been work­ing as a physics teacher, an occu­pa­tion that — how­ev­er fash­ion­able the sup­posed con­cor­dances between advanced phys­i­cal and Bud­dhist truths — hard­ly pre­pared him for the rig­ors of the tem­ple.

“I entered a role com­plete­ly oppo­site to log­ic,” he remem­bers, “a world where log­ic does­n’t exist.” Think of the Zen kōans we’ve all heard, which demand seem­ing­ly impos­si­ble answers about the sound of one hand clap­ping, or the appear­ance of your face before your par­ents were born.

Advised by his mas­ter to stop try­ing to gain knowl­edge, skills, and under­stand­ing, the frus­trat­ed Yodo Kono began to real­ize that “Zen is every­thing,” the key ques­tion being “how to live with­out wor­ries with­in Zen.” That can’t be learned from any amount of study, but expe­ri­ence alone. Only direct­ly can one feel how we cre­ate our own suf­fer­ing in our minds, and also that we can’t help but do so. This leaves us no choice but to relin­quish our notions of con­trol over real­i­ty. In dai­ly life, he explains in the clip just above (also from the doc­u­men­tary Free­dom From Suf­fer­ing, about the vari­eties of Bud­dhism), one must be able to move freely between “the undi­vid­ed Zen world and the divid­ed world,” the lat­ter being where near­ly all of us already spend our days: not with­out our plea­sures, of course, but also not with­out won­der­ing, every so often, if we can ever know per­ma­nent sat­is­fac­tion.

Relat­ed con­tent:

A 6‑Step Guide to Zen Bud­dhism, Pre­sent­ed by Psy­chi­a­trist-Zen Mas­ter Robert Waldinger

What Is a Zen Koan? An Ani­mat­ed Intro­duc­tion to East­ern Philo­soph­i­cal Thought Exper­i­ments

Japan­ese Priest Tries to Revive Bud­dhism by Bring­ing Tech­no Music into the Tem­ple: Attend a Psy­che­del­ic 23-Minute Ser­vice

Exer­cise Extreme Mind­ful­ness with These Calm­ing Zen Rock Gar­den Videos

A Beat­box­ing Bud­dhist Monk Cre­ates Music for Med­i­ta­tion

Bud­dhism 101: A Short Intro­duc­to­ry Lec­ture by Jorge Luis Borges

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

The Hobo Ethical Code of 1889: 15 Rules for Living a Self-Reliant, Honest & Compassionate Life

Who wants to be a bil­lion­aire?

A few years ago, Forbes pub­lished author Rober­ta Chin­sky Matuson’s sen­si­ble advice to busi­ness­peo­ple seek­ing to shoot up that gold­en lad­der. These law­ful tips espoused such famil­iar virtues as hard work and com­mu­ni­ty involve­ment, and as such, were eas­i­ly adapt­able to the rabble—artists, teach­ers, any­one in the ser­vice indus­try or non-prof­it sec­tor…

It must pain her that so many bil­lion­aires have been behav­ing so bad­ly of late. Let’s hope so, any­way.

While there’s noth­ing inher­ent­ly wrong with aspir­ing to amass lots of mon­ey, the next gen­er­a­tion of bil­lion­aires is play­ing fast and loose with their souls if their pri­ma­ry role mod­els are the ones dom­i­nat­ing today’s head­lines.

Wouldn’t it be grand if they looked instead to the Hobo Eth­i­cal Code, a seri­ous stan­dard of behav­ior estab­lished at the Hobo Nation­al Con­ven­tion of 1889?

Giv­en the peri­patet­ic lifestyle of these migra­to­ry work­ers, it was up to the indi­vid­ual to hold him­self or her­self to this knight­ly stan­dard. Hoboes prid­ed them­selves on their self-reliance and hon­esty, as well as their com­pas­sion for their fel­low humans.

The envi­ron­ment and the most vul­ner­a­ble mem­bers of our soci­ety stand to ben­e­fit if tomorrow’s bil­lion­aires take it to heart.

The Hobo Eth­i­cal Code

1. Decide your own life; don’t let anoth­er per­son run or rule you.

2. When in town, always respect the local law and offi­cials, and try to be a gen­tle­man at all times.

3. Don’t take advan­tage of some­one who is in a vul­ner­a­ble sit­u­a­tion, locals or oth­er hobos.

4. Always try to find work, even if tem­po­rary, and always seek out jobs nobody wants. By doing so you not only help a busi­ness along, but ensure employ­ment should you return to that town again.

5. When no employ­ment is avail­able, make your own work by using your added tal­ents at crafts.

6. Do not allow your­self to become a stu­pid drunk and set a bad exam­ple for locals’ treat­ment of oth­er hobos.

7. When jungling in town, respect hand­outs, do not wear them out, anoth­er hobo will be com­ing along who will need them as bad­ly, if not worse than you.

8. Always respect nature, do not leave garbage where you are jungling.

9. If in a com­mu­ni­ty jun­gle, always pitch in and help.

10. Try to stay clean, and boil up wher­ev­er pos­si­ble.

11. When trav­el­ing, ride your train respect­ful­ly, take no per­son­al chances, cause no prob­lems with the oper­at­ing crew or host rail­road, act like an extra crew mem­ber.

12. Do not cause prob­lems in a train yard, anoth­er hobo will be com­ing along who will need pas­sage through that yard.

13. Do not allow oth­er hobos to molest chil­dren; expose all moles­ters to authorities…they are the worst garbage to infest any soci­ety.

14. Help all run­away chil­dren, and try to induce them to return home.

15. Help your fel­low hobos when­ev­er and wher­ev­er need­ed, you may need their help some­day.

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

Relat­ed Con­tent:

The Hobo Code: An Intro­duc­tion to the Hiero­glyph­ic Lan­guage of Ear­ly 1900s Train-Hop­pers

Rules for Teach­ers in 1872 & 1915: No Drink­ing, Smok­ing, or Trips to Bar­ber Shops and Ice Cream Par­lors

How to Live a Good Life? Watch Phi­los­o­phy Ani­ma­tions Nar­rat­ed by Stephen Fry on Aris­to­tle, Ayn Rand, Max Weber & More

The Pow­er of Empa­thy: A Quick Ani­mat­ed Les­son That Can Make You a Bet­ter Per­son

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her play Zam­boni Godot is open­ing in New York City in March 2017. Fol­low her @AyunHalliday.


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