Flair Magazine: The Short-Lived, Highly-Influential Magazine That Still Inspires Designers Today (1950)

All mag­a­zines are their edi­tors, but Flair was more its edi­tor than any mag­a­zine had been before — or, for that mat­ter, than any mag­a­zine has been since. Though she came to the end of her long life in Eng­land, a coun­try to which she had expa­tri­at­ed with her fourth hus­band, a Briton, Fleur Cowles was as Amer­i­can a cul­tur­al fig­ure as they come. Born Flo­rence Frei­d­man in 1908, she had per­formed on her­self an unknow­able num­ber of Gats­byesque acts of rein­ven­tion by 1950, when she found her­self in a posi­tion to launch Flair. Her taste in hus­bands helped, mar­ried as she then was to Gard­ner “Mike” Cowles Jr., pub­lish­er of Look, a pop­u­lar pho­to jour­nal that Fleur had helped to lift from its low­brow ori­gins and make respectable among that all-pow­er­ful con­sumer demo­graph­ic, post­war Amer­i­can women.

The suc­cess of the rein­vent­ed Look “allowed Cowles to ask her hus­band for what she real­ly want­ed: the cap­i­tal to start her own pub­li­ca­tion, which she called ‘a class mag­a­zine,’ ” writes Eye on Design’s Rachel Syme. “She was tired of spreads about the best linoleum; she want­ed to do an entire issue on Paris, or hire Ernest Hem­ing­way to write a trav­el essay, or com­mis­sion Colette to gos­sip about her love affairs.”

Dur­ing Flair’s run she did all that and more, with a ros­ter of con­trib­u­tors also includ­ing Sal­vador Dalí, Simone de Beau­voir, W. H. Auden, Glo­ria Swan­son, Win­ston Churchill, Eleanor Roo­sevelt, and Jean Cocteau. In Flair’s debut issue, pub­lished in Feb­ru­ary 1950, “an arti­cle on the 28-year-old Lucian Freud came lib­er­al­ly accom­pa­nied with repro­duc­tions of his art—the first ever to appear in Amer­i­ca.”

So writes Van­i­ty Fair’s Amy Fine Collins in a pro­file of Clowes. “Angus Wil­son and Ten­nessee Williams con­tributed short sto­ries, Wilson’s print­ed on paper tex­tured to resem­ble slubbed silk.” What’s more, “The Duke and Duchess of Wind­sor opened their home to Flair’s read­ers, treat­ing them to their recon­dite and enter­tain­ing tips. A more futur­is­tic approach to liv­ing was set forth in a two-page spread on Richard Kelly’s light­ing design for Philip Johnson’s glass house in Con­necti­cut.” Fea­ture though it may have the work of an aston­ish­ing­ly var­ied group of lumi­nar­ies — pulled in by Cowles’ vast and delib­er­ate­ly woven social net — Flair is even more respect­ed today for each issue’s lav­ish, elab­o­rate, and dis­tinc­tive design.

“If a fea­ture would be bet­ter in dimen­sion than on flat pages, why not fold half-pages inside dou­ble-page spreads?” asks Cowles in her mem­oirs, quot­ed in Print mag­a­zine. “Why not bind it as ‘a lit­tle book’ … giv­ing it a spe­cial focus? If a fea­ture was bet­ter ‘trans­lat­ed’ on tex­tured paper, why use shiny paper?” And “if a paint­ing was good enough to frame, why not print it on prop­er­ly heavy stock? Why not bind lit­tle accor­dion fold­ers into each issue to give the feel­ing of some­thing more per­son­al to the con­tent?” One rea­son is the $2.5 mil­lion (1950 dol­lars) that Mike Cowles esti­mat­ed Flair to have cost in the year it ran before he pulled its plug.

But then, by the ear­ly 1970s even the high­ly prof­itable Look had to fold — and of the two mag­a­zines, only one has become ever more sought-after, has books pub­lished in its trib­ute, and still inspires design­ers today. To take a clos­er look at the mag­a­zine, see The Best of Flaira  com­pi­la­tion of the magazine’s best con­tent as cho­sen by Fleur Cowles her­self. (See a video pre­view of the book above.)

Relat­ed Con­tent:

A Com­plete Dig­i­ti­za­tion of the 1960s Mag­a­zine Avant Garde: From John Lennon’s Erot­ic Lith­o­graphs to Mar­i­lyn Monroe’s Last Pho­tos

How Mag­a­zine Pages Were Cre­at­ed Before Com­put­ers: A Vet­er­an of the Lon­don Review of Books Demon­strates the Metic­u­lous, Man­u­al Process

A Com­plete Dig­i­ti­za­tion of Eros Mag­a­zine: The Con­tro­ver­sial 1960s Mag­a­zine on the Sex­u­al Rev­o­lu­tion

The Provoca­tive Art of Mod­ern Sketch, the Mag­a­zine That Cap­tured the Cul­tur­al Explo­sion of 1930s Shang­hai

Vogue Edi­tor-in-Chief Anna Win­tour Teach­es a Course on Cre­ativ­i­ty & Lead­er­ship

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, on Face­book, or on Insta­gram.

How to Draw the Buddha: Explore an Elegant Tibetan Manual from the 18th-Century

Some reli­gions pro­hib­it the depic­tion of their sacred per­son­ages. Tibetan Bud­dhism isn’t quite so strict, but it does ask that, if you’re going to depict the Bud­dha, you do it right. Hence aids like the Tibetan Book of Pro­por­tions, which pro­vides “36 ink draw­ings show­ing pre­cise icono­met­ric guide­lines for depict­ing the Bud­dha and Bod­hisatt­va fig­ures.” That descrip­tion comes from the Pub­lic Domain Review, where you can behold many of those pages. Print­ed in the 18th cen­tu­ry, “the book is like­ly to have been pro­duced in Nepal for use in Tibet.” Now you’ll find it at the Get­ty Cen­ter in Los Ange­les, which had made the book free to read at its dig­i­tal col­lec­tions.

To read it prop­er­ly, of course, you’ll have to know your Newari script and Tibetan numer­als. But even with­out them, any­one can appre­ci­ate the ele­gance of not just the book’s rec­om­mend­ed pro­por­tions — all pre­sent­ed on a stan­dard­ized and notat­ed grid — but of the book itself as well.

By the time this vol­ume appeared, the print­ing used for texts relat­ed to Tibetan Bud­dhism had long since shown itself to be a cut above: take the 15th-cen­tu­ry col­lec­tion of recita­tion texts, pre­vi­ous­ly fea­tured here on Open Cul­ture, print­ed forty years before the Guten­berg Bible. Only a print­ing cul­ture that had mas­tered this lev­el of detail could pro­duce a book like the Tibetan Book of Pro­por­tions, visu­al exac­ti­tude being its entire rai­son d’être.

“The con­cept of the ‘ide­al image’ of the Bud­dha emerged dur­ing the Gold­en Age of Gup­ta rule, from the 4th to 6th cen­tu­ry,” says the Pub­lic Domain Review. Dur­ing that Indi­an empire’s dom­i­nance, the impor­tance of such depic­tions extend­ed even beyond pro­por­tions to details like “num­ber of teeth, col­or of eyes, direc­tion of hairs.” Sure­ly when it comes to show­ing one who has attained nir­vana — or a bod­hisatt­va, the des­ig­na­tion for those on their way to nir­vana — one can’t be too care­ful. Nev­er­the­less, art­works in the form of the Bud­dha (of which the Vic­to­ria and Albert Muse­um offer a small sam­pling on their web site) have tak­en dif­fer­ent shapes in dif­fer­ent times and places. No mat­ter how well-defined the ide­al, the earth­ly realm always finds a way to intro­duce some vari­ety.

via Pub­lic Domain Review

Relat­ed Con­tent:

The Ele­gant Math­e­mat­ics of Vit­ru­vian Man, Leonar­do da Vinci’s Most Famous Draw­ing: An Ani­mat­ed Intro­duc­tion

Breath­tak­ing­ly Detailed Tibetan Book Print­ed 40 Years Before the Guten­berg Bible

The World’s Largest Col­lec­tion of Tibetan Bud­dhist Lit­er­a­ture Now Online

Leonard Cohen Nar­rates Film on The Tibetan Book of the Dead, Fea­tur­ing the Dalai Lama (1994)

Tibetan Musi­cal Nota­tion Is Beau­ti­ful

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, on Face­book, or on Insta­gram.

Animation Pioneer Lotte Reiniger Adapts Mozart’s The Magic Flute into an All-Silhouette Short Film (1935)

When Lotte Reiniger began mak­ing ani­ma­tion in the late 1910s, her work looked like noth­ing that had ever been shot on film. In fact, it also resem­bles noth­ing else achieved in the realm of cin­e­ma in the cen­tu­ry since. Even the enor­mous­ly bud­get­ed and staffed pro­duc­tions of major stu­dios have yet to repli­cate the stark, qua­ver­ing charm of her sil­hou­ette ani­ma­tions. Those stu­dios do know full well, how­ev­er, what Reiniger real­ized long before: that no oth­er medi­um can more vivid­ly real­ize the visions of fairy tales. To believe that, one needs only watch her 1922 Cin­derel­la or 1955 Hansel and Gre­tel, pre­vi­ous­ly fea­tured here on Open Cul­ture.

It was between those pro­duc­tions that Reiniger made the work for which she’s now best remem­bered: the 1926 One Thou­sand and One Nights pas­tiche The Adven­tures of Prince Achmed, the very first fea­ture in ani­ma­tion his­to­ry. Nine years lat­er, she turned to source mate­r­i­al clos­er at hand, cul­tur­al­ly speak­ing, and adapt­ed a sec­tion of Wolf­gang Amadeus Mozart’s opera The Mag­ic Flute.

You can watch the result, the ten-minute Papa­geno, at the top of the post. A bird-catch­er, the title char­ac­ter finds one day that all the avians around him have become tiny human females. Though none of them stick around, an ostrich lat­er deliv­ers him a full-size maid­en, only for a giant snake to dri­ve her away. Will Papageno defeat the ser­pent and reclaim his beloved, or sub­mit to despair?

“The mag­ic of the fairy tale has always been her great­est fas­ci­na­tion, yet her own inter­pre­ta­tions attain a unique qual­i­ty,” says the nar­ra­tor of the 1970 doc­u­men­tary short just above, in which Reiniger re-enacts the thor­ough­ly ana­log and high­ly labor-inten­sive mak­ing of Papageno. “The fig­ures she cuts out and con­structs were orig­i­nal­ly inspired by the pup­pets used in tra­di­tion­al East­ern shad­ow the­aters, of which the sil­hou­ette form is the log­i­cal con­clu­sion.” This hybridiza­tion of ven­er­a­ble nar­ra­tive mate­r­i­al from West­ern lands like Ger­many with an even more ven­er­a­ble aes­thet­ic from East­ern lands like Indone­sia has assured only part of her work’s endur­ing appeal. “Ms. Reiniger will con­tin­ue to have a strange affec­tion for each of her fig­ures,” the nar­ra­tor notes. This is “an under­stand­able affec­tion, for in their flex­i­bil­i­ty they have almost human char­ac­ter­is­tics of move­ment.” It’s an affec­tion any­one with an inter­est in ani­ma­tion, fairy tales, or Mozart will share.

Relat­ed Con­tent:

The Ground­break­ing Sil­hou­ette Ani­ma­tions of Lotte Reiniger: Cin­derel­la, Hansel and Gre­tel, and More

The First Ani­mat­ed Fea­ture Film: The Adven­tures of Prince Achmed by Lotte Reiniger (1926)

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

See Mozart Played on Mozart’s Own Fortepi­ano, the Instru­ment That Most Authen­ti­cal­ly Cap­tures the Sound of His Music

Hear All of Mozart in a Free 127-Hour Playlist

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, on Face­book, or on Insta­gram.

Rome’s Colosseum Will Get a New Retractable Floor by 2023 — Just as It Had in Ancient Times

Rome was­n’t built in a day. But one of its most renowned attrac­tions could be returned to its first-cen­tu­ry glo­ry in just two years — or at least, part of one of its most famous attrac­tions could be. In our time, the Colos­se­um has long been a major Roman tourist des­ti­na­tion–one that lacks even a prop­er floor. Vis­i­tors today see right through to its under­ground hypogeum, an impres­sive mechan­i­cal labyrinth used to con­vey glad­i­a­tors into the are­na, as well as a vari­ety of oth­er per­form­ers, will­ing and unwill­ing, human and oth­er­wise. “Eye­wit­ness­es describe how ani­mals appeared sud­den­ly from below, as if by mag­ic, some­times appar­ent­ly launched high into the air,” writes Smith­son­ian’s Tom Mueller.

“The hypogeum allowed the orga­niz­ers of the games to cre­ate sur­pris­es and build sus­pense,” the Ger­man Archae­o­log­i­cal Insti­tute in Rome’s Heinz-Jür­gen Beste tells Mueller. “A hunter in the are­na wouldn’t know where the next lion would appear, or whether two or three lions might emerge instead of just one.”

Now, the Ital­ian gov­ern­ment has announced plans to return the ele­ment of sur­prise to the Colos­se­um with a restora­tion of its elab­o­rate “retractable floor.” This has drawn the atten­tion of media con­cerned with his­to­ry and trav­el, but also the world of archi­tec­ture and design. With €10 mil­lion already pledged by the state, the world­wide call is out for archi­tec­tur­al pro­pos­als, due by Feb­ru­ary 1 of this year for a ten­ta­tive com­ple­tion date of 2023.

The Colos­se­um, which once seat­ed 50,000 spec­ta­tors, has­n’t put on a bat­tle since the fifth cen­tu­ry. The hypogeum’s long expo­sure to the ele­ments means that any archi­tec­tur­al firm eager to take on this project will have its work cut out for it. Few restora­tions could demand the strik­ing of a trick­i­er bal­ance between his­tor­i­cal faith­ful­ness and mod­ern func­tion­al­i­ty. What­ev­er design gets select­ed, its trap doors and hid­den ele­va­tors will be employed for rather dif­fer­ent enter­tain­ments than, say, the death match­es between slaves and beasts to which so many ancient Romans thrilled. The Ital­ian gov­ern­ment intends to use the Colos­se­um’s new floor to put on the­ater pro­duc­tions and con­certs – which should turn it into an even more pop­u­lar attrac­tion when we can all once again go to the the­ater, con­certs, and indeed Italy.

via Smith­son­ian

Relat­ed Con­tent:

Rome Reborn: Take a Vir­tu­al Tour of Ancient Rome, Cir­ca 320 C.E.

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

Build­ing the Colos­se­um: The Icon of Rome

Mag­nif­i­cent Ancient Roman Mosa­ic Floor Unearthed in Verona, Italy

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, on Face­book, or on Insta­gram.

Antonio Gramsci Writes a Column, “I Hate New Year’s Day” (January 1, 1916)

I want every morn­ing to be a new year’s for me. Every day I want to reck­on with myself, and every day I want to renew myself. No day set aside for rest. I choose my paus­es myself, when I feel drunk with the inten­si­ty of life and I want to plunge into ani­mal­i­ty to draw from it new vigour.

“Every­day is like Sun­day,” sang the singer of our mopey ado­les­cence, “In the sea­side town that they for­got to bomb.” Some­how I could feel the grey malaise of post-indus­tri­al Britain waft across the ocean when I heard these words… the drea­ry same­ness of the days, the desire for a con­fla­gra­tion to wipe it all away….

The call for total anni­hi­la­tion is not the sole province of supervil­lains and heads of state. It is the same desire Andrew Mar­vell wrote of cen­turies ear­li­er in “The Gar­den.” The mind, he observed, “with­draws into its hap­pi­ness” and cre­ates “Far oth­er worlds, and oth­er seas; Anni­hi­lat­ing all that’s made / To a green thought in a green shade.”

Is not anni­hi­la­tion what we seek each year on New Year’s Eve? To col­lec­tive­ly wipe away the bad past by fiat, with fire­works? To wel­come a bet­ter future in the morn­ing, because an arbi­trary record keep­ing sys­tem put in place before Mar­vell was born tells us we can? The prob­lem with this, argued Ital­ian Marx­ist par­ty poop­er and the­o­rist Anto­nio Gram­sci, is the prob­lem with dates in gen­er­al. We don’t get to sched­ule our apoc­a­lypses.

On Jan­u­ary 1st, 1916, Gram­sci pub­lished a col­umn titled “I Hate New Year’s Day” in the Ital­ian Social­ist Party’s offi­cial paper Avan­ti!, which he began co-edit­ing that year.

Every morn­ing, when I wake again under the pall of the sky, I feel that for me it is New Year’s day.

That’s why I hate these New Year’s that fall like fixed matu­ri­ties, which turn life and human spir­it into a com­mer­cial con­cern with its neat final bal­ance, its out­stand­ing amounts, its bud­get for the new man­age­ment. They make us lose the con­ti­nu­ity of life and spir­it. You end up seri­ous­ly think­ing that between one year and the next there is a break, that a new his­to­ry is begin­ning; you make res­o­lu­tions, and you regret your irres­o­lu­tion, and so on, and so forth. This is gen­er­al­ly what’s wrong with dates.

The dates we keep, he says, are forms of “spir­i­tu­al time-serv­ing” imposed on us from with­out by “our sil­ly ances­tors.” They have become “inva­sive and fos­siliz­ing,” forc­ing life into repeat­ing series of “manda­to­ry col­lec­tive rhythms” and forced vaca­tions. But that is not how life should work, accord­ing to Gram­sci.

Whether or not we find mer­it in his cranky pro­nounce­ments, or in his desire for social­ism to “hurl into the trash all of these dates with have no res­o­nance in our spir­it,” we can all take one thing away from Gram­sci’s cri­tique of dates, and maybe make anoth­er res­o­lu­tion today: to make every morn­ing New Year’s, to reck­on with and renew our­selves dai­ly, no mat­ter what the cal­en­dar tells us to do. Read a full trans­la­tion of Gram­sci’s col­umn at View­point Mag­a­zine.

Relat­ed Con­tent:

Woody Guthrie’s Doo­dle-Filled List of 33 New Year’s Res­o­lu­tions From 1943

Mar­i­lyn Monroe’s Go-Get­ter List of New Year’s Res­o­lu­tions (1955)

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

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

Have you ever won­dered what gen­er­a­tions hun­dreds or thou­sands of years hence will make of our strip malls, office parks, and sports are­nas? Prob­a­bly not much, since there prob­a­bly won’t be much left. How much medi­um-den­si­ty fibre­board is like­ly to remain? The col­or­ful struc­tures that make the mod­ern world seem sol­id, the gro­cery shelves, fast food coun­ters, and shiny prod­uct dis­plays, will return to the saw­dust from which they came.

Back in antiq­ui­ty, on the oth­er hand, things were built to last, even through the fires and dev­as­ta­tion of the erup­tion of Mount Vesu­vius in 79 AD. Archae­ol­o­gists will be dis­cov­er­ing for many more years every­day fea­tures of Pom­peii that sur­vived a his­toric dis­as­ter and the ordi­nary rav­ages of time. In 2019, a team ful­ly unearthed what is known as a ther­mopoli­um, a fan­cy Greek word for a snack bar that “would have served hot food and drinks to locals in the city,” the BBC reports. The find was only unveiled this past Sat­ur­day.

Images from PompeiiSites.org

You can see the exca­va­tion in a sub­ti­tled vir­tu­al tour at the top con­duct­ed by Mas­si­mo Osan­na, Pompeii’s gen­er­al direc­tor and the “mas­ter­mind,” Smith­son­ian writes, behind the Great Pom­peii Project, a “$140 mil­lion con­ser­va­tion and restora­tion pro­gram launched in 2012.”

Rich­ly dec­o­rat­ed with bright­ly-col­ored paint­ings, pre­served by ash, the Ther­mopoli­um of Regio V, as it’s known, fea­tures a scene of a nereid rid­ing a sea-horse. Sur­round­ing her on all sides of the counter are illus­tra­tions of the food for sale, includ­ing “two mal­lard ducks shown upside down, ready to be cooked and eat­en,” notes the offi­cial Pom­peii site, “a roost­er,” and “a dog on a lead, the lat­ter serv­ing as a warn­ing in the man­ner of the famed Cave Canem.”

Unde­terred and spurred on by the Romans’ famed love of graf­fi­ti, some­one scratched a “mock­ing inscrip­tion” into the frame around the dog: “NICIA CINAEDE CACATOR—literally ‘Nicias (prob­a­bly a freed­man from Greece) Shame­less Shit­ter!’” The mes­sage may have been left by a dis­grun­tled work­er, “who sought to poke fun at the own­er.” Also found at the site were bone frag­ments in con­tain­ers belong­ing to the ani­mals pic­tured, as well as human bones and “var­i­ous pantry and trans­port mate­ri­als” such as amphorae, flasks, and oth­er typ­i­cal Roman con­tain­ers.

Despite its elab­o­rate design and the excite­ment of its dis­cov­er­ers, the ther­mopoli­um was noth­ing spe­cial in its day. Such coun­ters were like Star­bucks, “wide­spread in the Roman world, where it was typ­i­cal to con­sume the prandi­um (the meal) out­side the house. In Pom­peii alone there are eighty of them.” Will future archae­ol­o­gists thrill over the dis­cov­ery of a Cinnabon in a thou­sand years’ time? We’ll nev­er know, but some­how I doubt it. Learn much more about this dis­cov­ery at the offi­cial site for Pom­peii, which hopes to reopen to vis­i­tors in the Spring of 2021. All images come via Pompeiisites.org.

Relat­ed Con­tent: 

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

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

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

How Martin Luther King Jr. Got C’s in Public Speaking–Before Becoming a Straight‑A Student and a World Class Orator

How many Amer­i­cans have nev­er heard the name of Mar­tin Luther King Jr.? And indeed, gone more than half a cen­tu­ry though he may be, how many Amer­i­cans have nev­er heard his voice, or can’t quote his words? Long though King will doubt­less stand as an exam­ple of the Eng­lish lan­guage’s great­est 20th-cen­tu­ry ora­tors, he once showed scant aca­d­e­m­ic promise in that depart­ment. Tweet­ing out an image of his tran­script from Croz­er The­o­log­i­cal Sem­i­nary, where King earned his Bach­e­lor of Divin­i­ty, Har­vard’s Sarah Eliz­a­beth Lewis notes that King “received two Cs in pub­lic speak­ing,” and “actu­al­ly went from a C+ to a C the next term.”

Still, that beat the marks King had pre­vi­ous­ly received at More­house Col­lege. In an arti­cle for The Jour­nal of Blacks in High­er Edu­ca­tion, Stan­ford’s Clay­borne Car­son quotes reli­gion pro­fes­sor George D. Kelsey as describ­ing King’s record there as “short of what may be called ‘good,’ ” but also adding that King came “to real­ize the val­ue of schol­ar­ship late in his col­lege career.” This ear­ly under­achieve­ment may have been a con­se­quence of King’s entrance into col­lege at the young age of fif­teen, which was made pos­si­ble by More­house­’s offer­ing its entrance exam to junior high school­ers, its stu­dent body hav­ing been deplet­ed by enlist­ment in the Sec­ond World War.

But King “prob­a­bly real­ized that he would have to become more dili­gent in his stud­ies if he were to suc­ceed at the small Bap­tist insti­tu­tion in Chester, Penn­syl­va­nia, a small town south­west of Philadel­phia,” writes Car­son. “Evi­dent­ly wish­ing to break with the relaxed atti­tude he had had toward his More­house stud­ies,” he “quick­ly immersed him­self in Croz­er’s intel­lec­tu­al envi­ron­ment” and adopt­ed a mien of high seri­ous­ness. “If I were a minute late to class, I was almost mor­bid­ly con­scious of it,” King lat­er recalled. “I had a ten­den­cy to over­dress, to keep my room spot­less, my shoes per­fect­ly shined, and my clothes immac­u­late­ly pressed.”

The young King even­tu­al­ly rose to the role in which he’d cast him­self, thanks in part to the rig­or of cer­tain pro­fes­sors who knew what to expect from him. Apart from the sole minus blem­ish­ing his grade in “Chris­tian­i­ty and Soci­ety,”  his tran­script for 1950–51 shows straight As. “By the time of his grad­u­a­tion,” Car­son writes, “King’s intel­lec­tu­al con­fi­dence was rein­forced by the expe­ri­ence of hav­ing suc­cess­ful­ly com­pet­ed with white stu­dents dur­ing his Croz­er years.” Named stu­dent body pres­i­dent and class vale­dic­to­ri­an, “he was also accept­ed for doc­tor­al study at Boston Uni­ver­si­ty’s School of The­ol­o­gy, where he would be able to work direct­ly with the per­son­al­ist the­olo­gians he had come to admire.” Even then, one sus­pects, King knew the real work lay ahead of him — and well out­side the acad­e­my, at that.

Relat­ed Con­tent:

How Mar­tin Luther King, Jr. Used Niet­zsche, Hegel & Kant to Over­turn Seg­re­ga­tion in Amer­i­ca

Mar­tin Luther King, Jr.’s Hand­writ­ten Syl­labus & Final Exam for the Phi­los­o­phy Course He Taught at More­house Col­lege (1962)

Mar­tin Luther King Jr. Explains the Impor­tance of Jazz: Hear the Speech He Gave at the First Berlin Jazz Fes­ti­val (1964)

Albert Einstein’s Grades: A Fas­ci­nat­ing Look at His Report Cards

Famous Writ­ers’ Report Cards: Ernest Hem­ing­way, William Faulkn­er, Nor­man Mail­er, E.E. Cum­mings & Anne Sex­ton

John Lennon’s Report Card at Age 15: “He Has Too Many Wrong Ambi­tions and His Ener­gy Is Too Often Mis­placed”

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, on Face­book, or on Insta­gram.

When Albert Einstein & Charlie Chaplin Met and Became Fast Famous Friends (1930)

Pho­to via Wiki­me­dia Com­mons

“You do not real­ly under­stand some­thing unless you can explain it to your grand­moth­er,” goes a well-known quote attrib­uted var­i­ous­ly to Albert Ein­stein, Richard Feyn­man, and Ernest Ruther­ford. No mat­ter who said it, “the sen­ti­ment… rings true,” writes Michelle Lav­ery, “for researchers in all dis­ci­plines from par­ti­cle physics to ecopsy­chol­o­gy.” As Feyn­man dis­cov­ered dur­ing his many years of teach­ing, it could be “the mot­to of all pro­fes­sion­al com­mu­ni­ca­tors,” The Guardian’s Rus­sell Gross­man writes, “and espe­cial­ly those who earn a liv­ing com­mu­ni­cat­ing the tricky busi­ness of sci­ence.”

Ein­stein became one of the world’s great sci­ence com­mu­ni­ca­tors by choice, not neces­si­ty, and found ways to explain his com­plex the­o­ries to chil­dren and the elder­ly alike. But per­haps, if he’d had his way, he would rather have avoid­ed words alto­geth­er, and pre­ferred acro­bat­ic feats of silent dar­ing to get his mes­sage across. We might at least con­clude so from his rev­er­ence for the work of Char­lie Chap­lin. Chap­lin was the only per­son Ein­stein want­ed to meet in Cal­i­for­nia dur­ing his sec­ond, 1930–31 vis­it to the U.S., when he was “at the height of his fame,” notes Claire Cock-Starkey at Men­tal Floss, “with news­pa­pers track­ing his every move and aca­d­e­mics clam­or­ing for expla­na­tions of his the­o­ries.”

The admi­ra­tion, of course, was mutu­al. Their first meet­ings hap­pened out­side the press’s scruti­ny, at Uni­ver­sal Stu­dios, “where the pair took a tour and had lunch togeth­er. They hit it off straight away, shar­ing quick wits and curi­ous minds.” In his auto­bi­og­ra­phy, Chap­lin writes that Einstein’s wife Elsa fina­gled an invi­ta­tion to din­ner at Chaplin’s house. And he “was only too hap­py to oblige,” Cock-Starkey writes, arrang­ing an “inti­mate din­ner, at which Elsa regaled him with the sto­ry of when Ein­stein came up with his world-chang­ing the­o­ry, some­time around 1915.”

The two con­tin­ued to cor­re­spond, and the big pub­lic unveil­ing of their friend­ship came when Chap­lin invit­ed Ein­stein to the pre­mier of City Lights in 1931 (see pho­to up top) where the mega-celebri­ties from very dif­fer­ent worlds were greet­ed by reporters, pho­tog­ra­phers, and ador­ing crowds. There are sev­er­al record­ed ver­sions of their con­ver­sa­tion. In one account, Ein­stein expressed bemuse­ment at the cheer­ing, and Chap­lin remarked, “the peo­ple applaud me because every­one under­stands me, and they applaud you because no one under­stands you.”

Chap­lin him­self wrote in his 1933–34 trav­el­ogue, A Come­di­an Sees the World, that one of Einstein’s sons uttered the line, weeks after­ward: “You are pop­u­lar [because] you are under­stood by the mass­es. On the oth­er hand, the professor’s pop­u­lar­i­ty with the mass­es is because he is not under­stood.” Yet anoth­er ver­sion, cir­cu­lat­ing on the Nobel Prize’s Insta­gram and col­lect­ing tens of thou­sands of likes, has the exchange take place in a dia­logue.

Ein­stein: “What I most admire about your art, is your uni­ver­sal­i­ty. You don’t say a word, yet the world under­stands you!”

Chap­lin: “True. But your glo­ry is even greater! The whole world admires you, even though they don’t under­stand a word of what you say.”

What­ev­er they real­ly said to each oth­er, it’s clear Ein­stein saw some­thing in Char­lie Chap­lin worth emu­lat­ing. Chap­lin left his mark on Exis­ten­tial­ist phi­los­o­phy, lend­ing the name of his film Mod­ern Times to Jean-Paul Sartre and Simone de Beauvoir’s influ­en­tial jour­nal, Les Temps Mod­ernes. He left a lega­cy on Beat poet­ry, lend­ing the name City Lights to Lawrence Ferlinghetti’s infa­mous San Fran­cis­co book­store and pub­lish­er. And it seems he also maybe had some small effect on physics, or on the most famous of physi­cists, who might have har­bored a secret ambi­tion to be a silent film comedian—or to com­mu­ni­cate, at least, with the uni­ver­sal effec­tive­ness of one as skilled as Char­lie Chap­lin, favorite of genius­es and grand­moth­ers (and genius grand­moth­ers) every­where.

Relat­ed Con­tent:  

60+ Free Char­lie Chap­lin Films Online

Einstein’s The­o­ry of Rel­a­tiv­i­ty Explained in One of the Ear­li­est Sci­ence Films Ever Made (1923)

Hear Albert Ein­stein Read “The Com­mon Lan­guage of Sci­ence” (1941)

The Char­lie Chap­lin Archive Opens, Putting Online 30,000 Pho­tos & Doc­u­ments from the Life of the Icon­ic Film Star

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

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