The Wicked Scene in Amadeus When Mozart Mocked the Talents of His Rival Antonio Salieri: How Much Does the Film Square with Reality?

Pity the ghost of Anto­nio Salieri, “one of history’s all-time losers — a bystander run over by a Mack truck of mali­cious gos­sip,” writes Alex Ross at The New York­er. The rumors began even before his death. “In 1825, a sto­ry that he had poi­soned Mozart went around Vien­na. In 1830, Alexan­der Pushkin used that rumor as the basis for his play ‘Mozart and Salieri,’ cast­ing the for­mer as the doltish genius and the lat­ter as a jeal­ous schemer.” The sto­ries became fur­ther embell­ished in an opera by Niko­lai Rim­sky-Kor­sakov, then again in 1979 by British play­wright Peter Shaf­fer, whose Amadeus, “a sophis­ti­cat­ed vari­a­tion on Pushkin’s con­cept, …became a main­stay of the mod­ern stage.”

In 1984, these fic­tions became the basis of Miloš Forman’s Amadeus, writ­ten by Shaf­fer for the screen. The film fur­ther solid­i­fies Salieri’s vil­lainy in F. Mur­ray Abraham’s Oscar-win­ning per­for­mance of his envy and despair. Like all great cin­e­mat­ic vil­lains, Salieri is shown to have good rea­son for his hatred of the hero, played as a man­ic tod­dler by Thomas Hulce, who was nom­i­nat­ed for the same best-actor award Abra­ham won. In their first meet­ing (above), Mozart humil­i­ates Salieri in the pres­ence of the Emper­or, insult­ing him sev­er­al times and show­ing that Salieri’s years of toil and devo­tion are worth lit­tle more than what the Ger­man prodi­gy mas­tered as a small child, and could improve upon immea­sur­ably with hard­ly any effort at all.

Is there truth to this scene? In gen­er­al, the his­to­ry of Amadeus is “laugh­ably wrong,” Alex von Tun­zel­mann writes at The Guardian, though maybe the joke’s on us if we believe it. As For­man’s film takes pains to show, what we see on screen is not an objec­tive point of view, but that of an aged, embit­tered, insane man remem­ber­ing his past with regret. Salieri is a most unre­li­able nar­ra­tor, and For­man an unre­li­able sto­ry­teller. The sup­posed “Wel­come March” com­posed for Mozart in the scene above is not a Salieri com­po­si­tion at all, but a sim­pli­fi­ca­tion of the aria from Mozart’s The Mar­riage of Figaro, which Hulce-as-Mozart then trans­forms into the actu­al tune of the aria.

Oth­er inac­cu­ra­cies abound. The Salieri of his­to­ry was not “a sex­u­al­ly frus­trat­ed, dried-up old bach­e­lor,” von Tun­zel­mann notes. “He had eight chil­dren by his wife, and is reput­ed have had at least one mis­tress.” He was also more col­league and friend­ly com­peti­tor than ene­my of the new­ly-arrived Mozart in Vien­na. The two even com­posed a piece togeth­er for singer Nan­cy Storace, who played the first Susan­na in The Mar­riage of Figaro. While Mozart wrote to his father of a shad­owy cabal arrayed against him at court, there is no evi­dence of a plot, and Mozart could be, by all accounts, just as puerile and obnox­ious as his por­tray­al in the film.

Mozart did die a pau­per from a mys­te­ri­ous ill­ness at 34. (He did not dic­tate the final pas­sages of his Requiem to Salieri). And Salieri did lat­er con­fess to poi­son­ing Mozart while he was aged and in a tem­po­rary state of men­tal ill­ness, then retract­ed the claim when he lat­er recov­ered. (“Let’s be hon­est,” writes von Tun­zel­mann, “nobody seri­ous­ly thinks Salieri mur­dered Mozart.”) These are the barest his­tor­i­cal facts upon which Amadeus’s infa­mous rival­ry rests. The Salieri of the film is a fic­tion­al con­struc­tion, cre­at­ed, as actor Simon Cal­low said of Shaf­fer­’s play, to serve “a vast med­i­ta­tion on the rela­tion­ship between genius and tal­ent.”

In For­man’s film, the theme becomes the rela­tion­ship between genius and medi­oc­rity. But to call Salieri a medi­oc­rity — or the “patron saint of medi­oc­ri­ties,” as Shaf­fer does in his play — “sets the bar for medi­oc­rity too high,” Ross argues. “His music is worth hear­ing. Mozart was a greater com­pos­er, but not immea­sur­ably greater.” Fur­ther­more, “amid the pro­ces­sion of mega­lo­ma­ni­acs, mis­an­thropes, and bas­ket cas­es who make up the clas­si­cal pan­theon, [Salieri] seems to have been one of the more lik­able fel­lows.”

Learn more about Salier­i’s life and work in Ross’s New York­er pro­file, and hear “4 Operas by Anto­nio Salieri You Should Lis­ten To” at Opera Wire.

Relat­ed Con­tent: 

Mozart’s Diary Where He Com­posed His Final Mas­ter­pieces Is Now Dig­i­tized and Avail­able Online

The Let­ters of Mozart’s Sis­ter Maria Anna Get Trans­formed into Music

Maria Anna Mozart Was a Musi­cal Prodi­gy Like Her Broth­er Wolf­gang, So Why Did She Get Erased from His­to­ry?

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How Caffeine Fueled the Enlightenment, Industrial Revolution & the Modern World: An Introduction by Michael Pollan

Accord­ing to the cur­rent research, caf­feine, “con­tributes much more to your health than it takes away.” These words come from a thinker no less vig­i­lant about the state of food-and-drink sci­ence than Michael Pol­lan, and per­haps they’re all you feel you need to know on the sub­ject. In fact, you’re prob­a­bly tak­ing in some form of caf­feine even while read­ing this now. I know I’m doing so while writ­ing it, and this, accord­ing to the Pol­lan-star­ring Wired video above, gives us some­thing in com­mon with the cen­tral fig­ures of the Enlight­en­ment. “Isaac New­ton was a big cof­fee fan,” says Pol­lan, and Voltaire “appar­ent­ly had 72 cups a day. I don’t know quite how you do that.”

The Enlight­en­ment, the Age of Rea­son, and the Indus­tri­al Rev­o­lu­tion also owe much to the intel­lec­tu­al and com­mer­cial churn of the cof­fee house, an insti­tu­tion that emerged in 17th-cen­tu­ry Lon­don. “There were cof­fee hous­es ded­i­cat­ed to lit­er­a­ture, and writ­ers and poets would con­gre­gate there,” says Pol­lan.

“There was a cof­fee house ded­i­cat­ed to sell­ing stock, and that turned into the Lon­don Stock Exchange even­tu­al­ly. There was anoth­er one ded­i­cat­ed to sci­ence, tied to the Roy­al Insti­tu­tion, where great sci­en­tists of the peri­od would get togeth­er.” Con­sumed in ded­i­cat­ed hous­es or else­where, the “new, sober, more civ­il drink was chang­ing the way peo­ple thought and the way they worked.”

The rel­e­vant con­trast is with alco­hol, once an ele­ment of prac­ti­cal­ly all bev­er­ages in Europe. Before caf­feine got there, “peo­ple were drunk or buzzed most of the day. Peo­ple would have alco­hol with break­fast” — chil­dren includ­ed, since it was still health­i­er than con­t­a­m­i­nat­ed water. This cus­tom hard­ly encour­aged clear, lin­ear thought; Diderot, Pol­lan tells us, wrote the Ency­clopédie while drink­ing cof­fee, but imag­ine the result, if any, had he been drink­ing wine. More than a quar­ter-mil­len­ni­um lat­er, we have sol­id evi­dence that caf­feine “does improve focus and mem­o­ry, and the abil­i­ty to learn,” if at the cost of a decent night’s sleep. Not that this seems to have both­ered cof­fee-pound­ing Enlight­en­ment thinkers: what’s a lit­tle toss­ing and turn­ing, after all, when there’s a world­view to be rev­o­lu­tion­ized?

Pol­lan elab­o­rates on the role cof­fee plays in our lives in his new book, This Is Your Mind on Plants. And sep­a­rate­ly see his short audio book, Caf­feine: How Caf­feine Cre­at­ed the Mod­ern World.

Relat­ed Con­tent:

The Curi­ous Sto­ry of London’s First Cof­fee­hous­es (1650–1675)

Philoso­phers Drink­ing Cof­fee: The Exces­sive Habits of Kant, Voltaire & Kierkegaard

Hon­oré de Balzac Writes About “The Plea­sures and Pains of Cof­fee,” and His Epic Cof­fee Addic­tion

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

The Hertel­la Cof­fee Machine Mount­ed on a Volk­swa­gen Dash­board (1959): The Most Euro­pean Car Acces­so­ry Ever Made

Michael Pol­lan Explains How Cook­ing Can Change Your Life; Rec­om­mends Cook­ing Books, Videos & Recipes

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

360 Degree Virtual Tours of the Hagia Sophia

Last year, when Turk­ish pres­i­dent Recep Tayyip Erdoğan announced that Hagia Sophia would be recon­vert­ed into a mosque, he assured a con­cerned UNESCO that changes to the 1,500-year-old for­mer cathe­dral-turned-mosque would have “no neg­a­tive impact” on its sta­tus as World Her­itage Site. “A state must make sure that no mod­i­fi­ca­tion under­mines the out­stand­ing uni­ver­sal val­ue of a site list­ed on its ter­ri­to­ry,” the world body has said. Claims to the con­trary notwith­stand­ing, the “uni­ver­sal val­ue” of the site does seem to have been under­mined.

Des­ig­nat­ed a muse­um by the sec­u­lar Turk­ish Repub­lic in 1934, the site con­tains hun­dreds of years of his­to­ry for both the Chris­t­ian and Islam­ic worlds, and the shared her­itage between them in the shift­ing mix of peo­ples who con­quered, set­tled, and moved through the city first called Byzan­tium, then Con­stan­tino­ple, then Istan­bul.

“The World Her­itage site was at the cen­tre of both the Chris­t­ian Byzan­tine and Mus­lim Ottoman empires and is today one of Turkey’s most vis­it­ed mon­u­ments,” Reuters not­ed last year.

The mosque is open to the pub­lic for prayers, and any­one can vis­it. What they’ll find — as you can see in this recent tour video — is ugly green car­pet­ing cov­er­ing the floor, and screens, pan­els, and ply­wood obscur­ing the Byzan­tine Chris­t­ian art. (The same thing was done in the small­er Hagia Sophia in the city of Tra­b­zon.) These changes are not only dis­tress­ing for UNESCO, but also for lovers of art and his­to­ry around the world, myself includ­ed, who had hoped to one day see the mil­len­nia-and-a-half of blend­ed reli­gious and aes­thet­ic tra­di­tions for them­selves.

It’s pos­si­ble Turk­ish pol­i­tics will allow Hagia Sophia to return to its sta­tus as a muse­um in the future, restor­ing its “uni­ver­sal val­ue” for world his­to­ry and cul­ture. If not, we can still vis­it the space vir­tu­al­ly — as it was until last year — in the 360 degree video views above, both of which allow you to look around in any direc­tion as they play. You can also swiv­el around a spher­i­cal panoram­ic image at 360 cities.

The BBC video at the top nar­rates some of the sig­nif­i­cant fea­tures of the incred­i­ble build­ing, once the largest church in the world, includ­ing its “col­ored mar­ble from around the Roman Empire” and “10,000 square meters of gold mosa­ic.” Learn much more about Hagia Sophia his­to­ry in the video above from Khan Academy’s exec­u­tive direc­tors (and for­mer deans of art and his­to­ry), Dr. Steven Zuck­er and Dr. Beth Har­ris.

Relat­ed Con­tent:  

An Intro­duc­tion to Hagia Sophia: After 85 Years as a Muse­um, It’s Set to Become a Mosque Again

Hear the Sound of the Hagia Sophia Recre­at­ed in Authen­tic Byzan­tine Chant

Istan­bul Cap­tured in Beau­ti­ful Col­or Images from 1890: The Hagia Sophia, Top­ka­ki Palace’s Impe­r­i­al Gate & More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Beatles’ 8 Pioneering Innovations: A Video Essay Exploring How the Fab Four Changed Pop Music

In mod­ern soci­ety, some facts are sim­ply accept­ed: one plus one equals two, the Earth revolves around the Sun, and The Bea­t­les are the great­est band in his­to­ry. “So obvi­ous­ly daz­zling was The Bea­t­les’ achieve­ment that few have ques­tioned it,” writes Ian Mac­Don­ald in his study of the band Rev­o­lu­tion in the Head. “Agree­ment on them is all but uni­ver­sal: they were far and away the best-ever pop group and their music enriched the lives of mil­lions.” Today, just as half a cen­tu­ry ago, most Bea­t­les fans nev­er rig­or­ous­ly exam­ine the basis of the Fab Four’s stature in not just music but cul­ture more broad­ly. Suf­fice it to say that no band has ever been as influ­en­tial, and — more than like­ly — no band ever will be again.

To each new gen­er­a­tion of Bea­t­les fans, how­ev­er, this very influ­ence has made the band’s inno­va­tions more dif­fi­cult to sense. For decade after decade, prac­ti­cal­ly every major rock and pop band has per­formed in sports sta­dia and on inter­na­tion­al tele­vi­sion, made use in the stu­dio of gui­tar feed­back and auto­mat­i­cal­ly dou­ble-tracked vocals, and shot music videos.

But the Bea­t­les made all these now-com­mon moves first, and oth­ers besides, as recount­ed in the video essay above, “8 Things The Bea­t­les Pio­neered.” Its cre­ator David Ben­nett explains the musi­cal, tech­no­log­i­cal and cul­tur­al impor­tance of all these strate­gies, which have since become so com­mon that they’re sel­dom named among The Bea­t­les’ many sig­na­ture qual­i­ties.

Not absolute­ly every­one loves The Bea­t­les, of course. But even those who don’t par­tic­u­lar­ly enjoy their records must acknowl­edge their Shake­speare­an, even Bib­li­cal super-canon­i­cal sta­tus in pop­u­lar music today. This can actu­al­ly make it some­what intim­i­dat­ing to approach the music of The Bea­t­les, despite its very pop­u­lar­i­ty, and espe­cial­ly for those of us who weren’t drawn to it grow­ing up. I myself only recent­ly lis­tened through the Bea­t­les canon, at the age of 35, an expe­ri­ence I’d deferred for so long know­ing it would send me down an infi­nite­ly deep rab­bit hole of asso­ci­at­ed read­ing. If you, too, con­sid­er your­self a can­di­date for late-onset Beat­le­ma­nia, con­sid­er start­ing with the half-hour video just above, which tells the sto­ry of the band’s ori­gins — and thus the ori­gin, in a sense, of the pop cul­ture that still sur­rounds us.

Relat­ed Con­tent:

How “Straw­ber­ry Fields For­ev­er” Con­tains “the Cra­zi­est Edit” in Bea­t­les His­to­ry

Hear the Beau­ti­ful Iso­lat­ed Vocal Har­monies from the Bea­t­les’ “Some­thing”

Is “Rain” the Per­fect Bea­t­les Song?: A New Video Explores the Rad­i­cal Inno­va­tions of the 1966 B‑Side

A Vir­tu­al Tour of Every Place Ref­er­enced in The Bea­t­les’ Lyrics: In 12 Min­utes, Trav­el 25,000 Miles Across Eng­land, France, Rus­sia, India & the US

A 17-Hour Chrono­log­i­cal Playlist of Bea­t­les Songs: 338 Tracks Let You Hear the Musi­cal Evo­lu­tion of the Icon­ic Band

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

Introduction to Ancient Greek History: A Free Online Course by Yale Historian Donald Kagan (RIP)

Ear­li­er this month, Yale his­to­ri­an Don­ald Kagan passed away at age 89 in Wash­ing­ton D.C. In their obit­u­ary, The New York Times writes:

Pro­fes­sor Kagan was con­sid­ered among the country’s lead­ing his­to­ri­ans. His four-vol­ume account of the Pelo­pon­nesian War, from 431 B.C. to 404 B.C., was hailed by the crit­ic George Stein­er as “the fore­most work of his­to­ry pro­duced in North Amer­i­ca in the 20th cen­tu­ry.”

He was equal­ly renowned for his class­room style, in which he pep­pered nuanced read­ings of ancient texts with ref­er­ences to his beloved New York Yan­kees and inven­tive, some­times com­ic exer­cis­es in class par­tic­i­pa­tion, like hav­ing stu­dents form a hoplite pha­lanx to demon­strate how Greek sol­diers marched into com­bat.

If you nev­er sat in Kagan’s class­room, you can still expe­ri­ence his teach­ing style online. Record­ed in 2007, Kagan’s course Intro­duc­tion to Ancient Greek His­to­ry traces “the devel­op­ment of Greek civ­i­liza­tion as man­i­fest­ed in polit­i­cal, intel­lec­tu­al, and cre­ative achieve­ments from the Bronze Age to the end of the clas­si­cal peri­od.” You can watch the 24 video lec­tures above, or find them on YouTube. The lec­tures also appear on iTunes in audio and video. Find the texts used in the course below. More infor­ma­tion about the course, includ­ing the syl­labus, can be found on this Yale web­site.

Intro­duc­tion to Ancient Greek His­to­ry will be added to our col­lec­tion of Free Online His­to­ry cours­es, a sub­set of our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

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

Learn Ancient Greek in 64 Free Lessons: A Free Online Course from Bran­deis & Har­vard

Roman Archi­tec­ture: A Free Online Course from Yale Uni­ver­si­ty

The Ancient Greeks: A Free Online Course from Wes­leyan Uni­ver­si­ty 

Inside MK-Ultra, the CIA’s Secret Program That Used LSD to Achieve Mind Control (1953–1973)

If the CIA ever wants to change its mot­to to some­thing hip and trendy that the kids’ll like, may I sug­gest “f*ck around and find out”? Because in this above mini-doc on the secret LSD mind-con­trol exper­i­ments known as MK-Ultra (1953–1973), they were cer­tain­ly doing a lot of the for­mer, and then they took a lot of the lat­ter and sent it down the old mem­o­ry hole.

Could the Sovi­ets be devel­op­ing mind-con­trol pro­grams? The CIA, as sev­er­al of these accounts tell us, became con­vinced they were. How­ev­er, it’s nev­er spec­i­fied why they were con­vinced. Could it be a bit of guilt for hir­ing some ex-Nazi (and/or Nazi sup­port­ing) Ger­man sci­en­tists through Oper­a­tion Paper­clip? Or was this all just a cov­er because the CIA real­ly want­ed to exper­i­ment with mind con­trol? I mean, it’s 70 years lat­er, you can admit it. There were all these new drugs being devel­oped that altered the mind, so why not start there?

Top among the cor­nu­copia of phar­ma­co­log­i­ca was lyser­gic acid diethy­lamide, and the man who knew LSD the best was Dr. Sid­ney Got­tlieb, the “Poi­son­er in Chief” as his biog­ra­ph­er Stephen Kinz­er calls him. (See his book: Poi­son­er in Chief: Sid­ney Got­tlieb and the CIA Search for Mind Con­trol.) Raised in the Bronx, Got­tlieb’s love of chem­istry and sci­ence earned him a pres­ti­gious place at Cal­Tech. By the end of the 1940s he had been recruit­ed by the CIA.

Gottlieb’s para­dox was his love of LSD. He took it more than 200 times. He tend­ed towards Bud­dhism, not sur­pris­ing for those whose mind has been expand­ed by psy­che­delics. And he lived like a pro­to-hip­pie, grow­ing his own veg­eta­bles and liv­ing “off the grid” for a while with his fam­i­ly. Yet at the same time, he had no prob­lems with absolute dev­il­ish behav­ior. Once he con­vinced the CIA to buy up the world’s sup­ply of LSD, he set to work. He’d dose col­leagues with mas­sive amounts and only tell them after­wards. He’d con­duct exper­i­ments on sex work­ers, pris­on­ers, or peo­ple with ter­mi­nal ill­ness. Many didn’t know what they were sign­ing up for. The LSD in heavy dos­es were meant to anni­hi­late the mind, and allow a new mind to be put in place. That didn’t work out that well, but Got­tlieb and asso­ciates kept try­ing, under the aegis of then-CIA direc­tor Allen Dulles and Chief of Oper­a­tions Richard Helms. In real­i­ty, Dulles and oth­ers high up in the CIA had a hands-off approach. Bet­ter not to know what Got­tlieb was up to, espe­cial­ly when it went against the Nurem­berg Code of exper­i­ment­ing on peo­ple against their will–the very things the Nazis did.

There were many vic­tims too, corpses that were the cost of doing busi­ness in the Cold War, and so many we will not know about. The high­est pro­file death—and what pulled MK-Ultra out of obscurity—was gov­ern­ment sci­en­tist Frank Olsen. His jump from a NYC hotel room was ruled a sui­cide by the gov­ern­ment, a result of work stress. (The whole Olsen affair forms the back­bone of Errol Mor­ris’ 2017 doc­u­men­tary series Worm­wood.) The uncov­er­ing of the truth helped expose the his­to­ry of MK-Ultra to a mid-‘70s Amer­i­ca that had lost faith in its gov­ern­ment and was ripe for con­spir­a­cy the­o­ries to take hold.

Yes, MK-Ultra was an actu­al thing. But because Got­tlieb and his boss­es had destroyed most of the records, con­spir­a­cy the­o­ries filled in the gaps. Were Lee Har­vey Oswald and Sirhan Sirhan MK-Ultra exper­i­ments gone wrong? What about Charles Man­son, who author Tim O’Neill dis­cov­ered was a “lab rat” for CIA exper­i­ments? Mob­ster Whitey Bul­ger was part of a LSD exper­i­ment and the FBI let him con­tin­ue to com­mit crimes. The future Unabomber Ted Kaczyn­s­ki had tak­en part in “bru­tal” psy­cho­log­i­cal exper­i­ments while at Har­vard.

On the oth­er hand, the MK-Ultra exper­i­ments also affect­ed cul­ture in a good way. Allen Gins­berg tried his first dose in North­ern Cal­i­for­nia, as did Ken Kesey, who came out of it a pro­po­nent of LSD and formed the nascent hip­pie move­ment.

Got­tlieb retired in 1972, and MK-Ultra’s results were lack­ing in any prac­ti­cal results. In 1999, Got­tlieb passed away from unknown caus­es. Pos­si­bly a heart attack…but who knows, right?

Relat­ed Con­tent:

Hofmann’s Potion: 2002 Doc­u­men­tary Revis­its the His­to­ry of LSD

Ken Kesey’s First LSD Trip Ani­mat­ed

Artist Draws 9 Por­traits While on LSD: Inside the 1950s Exper­i­ments to Turn LSD into a “Cre­ativ­i­ty Pill”

When Michel Fou­cault Tripped on Acid in Death Val­ley and Called It “The Great­est Expe­ri­ence of My Life” (1975)

Ken Kesey Talks About the Mean­ing of the Acid Tests

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the Notes from the Shed pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, and/or watch his films here.

Listen to Plato Invent the Myth of Atlantis (360 B.C)

Myths emerge from the murky depths of human pre­his­to­ry, leav­ing their sources shroud­ed in mys­tery. But on rare occa­sions, we can trace them to a sin­gle point of ori­gin. The myth of Atlantis, for exam­ple, the ancient civ­i­liza­tion that sup­pos­ed­ly sank into the sea, has one and only one source — Pla­to — who told the sto­ry in both the Timaeus and Critias, some­time around 360 BC, as an alle­go­ry for cor­rup­tion and civ­i­liza­tion­al decay.

Pla­to puts the tale of Atlantis nesos, the “island of Atlas,” in the mouth of the aged Critias, a char­ac­ter in both dia­logues, who says he heard the sto­ry sec­ond-hand from Solon — “not only the wis­est of men, but also the noblest of poets” — who in turn brought it from Egypt, where he sup­pos­ed­ly heard it from a priest in a city called Sais.

As you can hear in the dia­logue that bears his name, read above in the Voic­es of the Past video, Critias gives a lengthy descrip­tion of the island’s size (in Timaeus it is “larg­er than Libya and Asia put togeth­er”), its loca­tion (“the Pil­lars of Her­a­cles”), and its geog­ra­phy, cities, peo­ples, and so forth. In Timaeus, Socrates declares that this tale (unlike his imag­i­nary republics) “has the very great advan­tage of being fact not fic­tion.”

But there was nev­er such a place in the ancient world. While islands have dis­ap­peared after earth­quakes or vol­ca­noes, “I don’t think there’s any ques­tion,” says geol­o­gist Patrick Nunn, “that the sto­ry of Atlantis is a myth.” Pla­to made up the lost civ­i­liza­tion and for­mi­da­ble rival to Athens, who sound­ly defeat­ed the Atlanteans, as a dra­mat­ic foil. “It’s a sto­ry that cap­tures the imag­i­na­tion,” says Bard Col­lege pro­fes­sor of clas­sics James Romm. Its pur­pose is illus­tra­tive, not his­tor­i­cal.

[Pla­to] was deal­ing with a num­ber of issues, themes that run through­out his work. His ideas about divine ver­sus human nature, ide­al soci­eties, the grad­ual cor­rup­tion of human soci­ety — these ideas are all found in many of his works. Atlantis was a dif­fer­ent vehi­cle to get at some of his favorite themes.

Why has there been so much desire to find Plato’s account cred­i­ble? Ear­ly mod­ern Euro­pean read­ers of Pla­to like Fran­cis Bacon and Thomas More — authors of The New Atlantis and Utopia, respec­tive­ly — treat­ed Atlantis as philo­soph­i­cal alle­go­ry, a fic­tion like their own invent­ed soci­eties. But lat­er inter­preters believed it, from ama­teur schol­ars to colo­nial adven­tur­ers, explor­ers, and trea­sure hunters. Atlantis, wher­ev­er it is, some thought, must be full of sunken gold.

Nation­al Geo­graph­ic quotes Charles Ors­er, cura­tor of his­to­ry at the New York State Muse­um in Albany, who says, “Pick a spot on the map, and some­one has said that Atlantis was there. Every place you can imag­ine.” Yet what­ev­er sim­i­lar­i­ties it may have had to a real place, Pla­to’s yarn was strict­ly para­ble: Its inhab­i­tants were once divine. “Sired and ruled over by Posei­don, and thus half-gods and half-mor­tals,” writes Aeon, they “despised every­thing but virtue.”

But Atlantis grew cor­rupt in time, Critias tells us, “when the divine por­tion began to fade away, and became dilut­ed too often and too much with the mor­tal admix­ture, and the human nature got the upper hand, they then, being unable to bear their for­tune, behaved unseem­ly, and to him who had an eye to see grew vis­i­bly debased, for they were los­ing the fairest of their pre­cious gifts; but to those who had no eye to see the true hap­pi­ness, they appeared glo­ri­ous and blessed at the very time when they were full of avarice and unright­eous pow­er.”

Relat­ed Con­tent: 

Mythos: An Ani­ma­tion Retells Time­less Greek Myths with Abstract Mod­ern Designs

Ancient Phi­los­o­phy: Free Online Course from the Uni­ver­si­ty of Penn­syl­va­nia

Orson Welles Nar­rates Ani­ma­tions of Plato’s Cave and Kafka’s “Before the Law,” Two Para­bles of the Human Con­di­tion

What is the Good Life? Pla­to, Aris­to­tle, Niet­zsche, & Kant’s Ideas in 4 Ani­mat­ed Videos

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

Pompeii Rebuilt: A Tour of the Ancient City Before It Was Entombed by Mount Vesuvius

We can’t regard the ruins of Pom­peii, how­ev­er unusu­al­ly well-pre­served they are, with­out try­ing to imag­ine what the place looked like before 79 AD. It was in that year, of course, that Mount Vesu­vius erupt­ed, entomb­ing the ancient Roman city in ash and pumice. The exhumed Pom­peii has taught mod­ern human­i­ty a great deal about first-cen­tu­ry urban plan­ning as prac­ticed by the Roman Empire. But it’s one thing to walk the paths Pom­pei­ians walked, and quite anoth­er to see the built envi­ron­ment that they must have seen. The lat­ter expe­ri­ence is avail­able in the eigh­teen-minute video above, which uses com­put­er graph­ics to cre­ate a tour of a rebuilt Pom­peii.

This pro­duc­tion, in fact, pro­vides views of Pom­peii that Pom­pei­ians them­selves could nev­er have seen, includ­ing drone-like flights along its streets and around its famous struc­tures like the Tem­ple of Apol­lo, the Basil­i­ca, and the Forum. But even more than its grand pub­lic build­ings, the city’s pri­vate dwellings — many of them grand in their own way — have influ­enced the way we’ve built in recent cen­turies.

“With their unmis­tak­able style, they have inspired archi­tects of all times,” says the video’s nar­ra­tor. Even as urban­iza­tion reduced the size of Pom­pei­ian hous­es, they gained “rich­ness in dec­o­ra­tions,” reflect­ing the sen­si­bil­i­ty of the local cul­ture.

“Tem­ples, basil­i­cas, spas, hous­es, and a refined, high-lev­el lifestyle make Pom­peii one of the most famous cities of the Roman Empire of the first cen­tu­ry,” says the nar­ra­tor. “All of this, how­ev­er, is about to end abrupt­ly.” We all know what hap­pened next, but the extent of the destruc­tion wrought by Mount Vesu­vius takes a vivid form in the video just above, which com­pares its own CGI recon­struc­tions of these same build­ings to the ruins of today. In its time, Pom­pei­i’s refine­ment made it a well-known city, and some­thing of a show­case of Roman civ­i­liza­tion. But near­ly two mil­len­nia after its destruc­tion, it has become much more famous as a sym­bol of civ­i­liza­tion itself: its sur­pris­ing con­ti­nu­ity, but also its decep­tive fragili­ty.

Relat­ed Con­tent:

Watch the Destruc­tion of Pom­peii by Mount Vesu­vius, Re-Cre­at­ed with Com­put­er Ani­ma­tion (79 AD)

How the Sur­vivors of Pom­peii Escaped Mount Vesu­vius’ Dead­ly Erup­tion: A TED-Ed Ani­ma­tion Tells the Sto­ry

See the Expan­sive Ruins of Pom­peii Like You’ve Nev­er Seen Them Before: Through the Eyes of a Drone

High-Res­o­lu­tion Walk­ing Tours of Italy’s Most His­toric Places: The Colos­se­um, Pom­peii, St. Peter’s Basil­i­ca & More

Archae­ol­o­gists Dis­cov­er an Ancient Roman Snack Bar in the Ruins of Pom­peii

How Ancient Scrolls, Charred by the Erup­tion of Mount Vesu­vius in 79 AD, Are Now Being Read by Par­ti­cle Accel­er­a­tors, 3D Mod­el­ing & Arti­fi­cial Intel­li­gence

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

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