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.

In 1896, a French Cartoonist Predicted Our Socially-Distanced Zoom Holiday Gatherings

Imag­ine that, this time last year, you’d heard that your fam­i­ly’s hol­i­day gath­er­ings in 2020 would hap­pen on the inter­net. Even if you believed such a future would one day come, would you have cred­it­ed for a moment that kind of immi­nence? Yet our video­con­fer­ence toasts this sea­son were pre­dict­ed — even ren­dered in clear and rea­son­ably accu­rate detail — more than 120 years ago. “My wife is vis­it­ing her aunt in Budapest, my old­er daugh­ter is study­ing den­tistry in Mel­bourne, my younger daugh­ter is a min­ing engi­neer in the Urals, my son rais­es ostrich­es in Batavia, my nephew is on his plan­ta­tions in Batavia,” says the cap­tion of the 1896 car­toon above. “But this does not pre­vent us from cel­e­brat­ing Christ­mas on the tele­phono­scope.”

This pan­el ran in Belle Époque humor mag­a­zine Le rire (avail­able to read at the Inter­net Archive), drawn by the hand and pro­duced by the imag­i­na­tion of Albert Robi­da. A nov­el­ist as well as an artist, Robi­da drew acclaim in his day for the series Le Vingtième Siè­cle, whose sto­ries offered visions of the tech­nol­o­gy to come in that cen­tu­ry.

“Next to Zoom Christ­mas,” tweets phi­los­o­phy pro­fes­sor Helen de Cruz, Robi­da also imag­ined a future in which this “tele­phono­scope” would “give us edu­ca­tion, movies, tele­con­fer­enc­ing.” As ear­ly as the 1860s, says the Pub­lic Domain Review, Robi­da had “pub­lished an illus­tra­tion depict­ing a man watch­ing a ‘tele­vised’ per­for­mance of Faust from the com­fort of his own home.” See image above.

Though Robi­da seems to have coined the word “tele­phono­scope,” he was­n’t the first to pub­lish the kind of idea to which it referred. “The con­cept of the device first appeared not long after the tele­phone was patent­ed in 1876,” writes Ver­i­ty Hunt in a Lit­er­a­ture and Sci­ence arti­cle quot­ed by the Pub­lic Domain Review. “The term ‘telec­tro­scope’ was used by the French sci­en­tist and pub­lish­er Louis Figu­ier in L’An­née Sci­en­tifique et Indus­trielle in 1878 to pop­u­lar­ize the inven­tion, which he incor­rect­ly inter­pret­ed as real and ascribed to Alexan­der Gra­ham Bell.” The goal was to “do for the eye what the tele­phone had done for the ear,” though it would­n’t be ful­ly real­ized for well over a cen­tu­ry. When you raise a glass to a web­cam this week, con­sid­er toast­ing Albert Robi­da, to whom the year 2021 would have sound­ed impos­si­bly dis­tant — but who has proven more pre­scient about it than many of us alive today.

via Helen De Cruz

Relat­ed Con­tent:

A 1947 French Film Accu­rate­ly Pre­dict­ed Our 21st-Cen­tu­ry Addic­tion to Smart­phones

Jules Verne Accu­rate­ly Pre­dicts What the 20th Cen­tu­ry Will Look Like in His Lost Nov­el, Paris in the Twen­ti­eth Cen­tu­ry (1863)

How French Artists in 1899 Envi­sioned Life in the Year 2000: Draw­ing the Future

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

In 1911, Thomas Edi­son Pre­dicts What the World Will Look Like in 2011: Smart Phones, No Pover­ty, Libraries That Fit in One Book

Paris Had a Mov­ing Side­walk in 1900, and a Thomas Edi­son Film Cap­tured It in Action

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.

Stream 48 Hours of Vintage Christmas Radio Broadcasts Featuring Orson Welles, Bob Hope, Frank Sinatra, Jimmy Stewart, Ida Lupino & More (1930–1959)

The Gold­en Age of Amer­i­can Radio began in the 1930s and last­ed well into the 50s. That makes near­ly thir­ty Christ­mases, not one of which passed with­out spe­cial broad­casts by the major net­works. This Christ­mas, thanks to The World War II News and Old Time Radio Chan­nel on Youtube, you can expe­ri­ence the Gold­en Age’s three decades through 48 straight hours of hol­i­day broad­casts. Strung like an audio gar­land in chrono­log­i­cal order, these begin with an episode of NBC’s Empire Builders, quite pos­si­bly the first-ever West­ern radio dra­ma, first broad­cast on Decem­ber 22nd, 1930 — a rare year from which to hear a record­ed radio show at all, let alone a Christ­mas spe­cial. The com­pi­la­tion ends one day shy of 29 years lat­er, with a Top 40 broad­cast from WMGM in New York.

Through­out this all-Christ­mas lis­ten­ing expe­ri­ence, old-time radio enthu­si­asts will rec­og­nize many of Amer­i­ca’s very favorite shows: Lum and Abn­erAmos and AndyFib­ber McGee and Mol­ly and The Great Gilder­sleeveThe Jack Ben­ny Pro­gram and The Char­lie McCarthy Show. For many sea­son­al­ly appro­pri­ate episodes of those series as well as one-off vari­ety broad­casts, net­works would wran­gle as many big names as they could into the stu­dio, from Bob Hope and Lionel Bar­ry­more to Gary Coop­er and Frank Sina­tra to Car­men Miran­da and Ida Lupino (direc­tor, film noir fans know, of The Hitch-Hik­er).

In 1947, CBS’ Lux Radio The­ater put on a full pro­duc­tion of It’s a Won­der­ful Life with Jim­my Stew­art and Don­na Reed, stars of the film that had come out just the year before. Even U.S. pres­i­dents like Franklin D. Roo­sevelt and Dwight D. Eisen­how­er turn up to deliv­er Christ­mas address­es.

Open Cul­ture read­ers may well remem­ber CBS’ 1941 pro­duc­tion of Oscar Wilde’s “The Hap­py Prince” fea­tur­ing Orson Welles and Bing Cros­by, but even those of us who know our clas­sic radio will hear a good deal in these 48 hours of broad­casts that we’ve nev­er heard before. Though all of them cel­e­brate the sea­son in one way or anoth­er, they do so in a host of dif­fer­ent forms and gen­res, even beyond the broad divi­sions of dra­ma, com­e­dy, music, and celebri­ty chat. In grad­u­al­ly pass­ing from liv­ing mem­o­ry, the gold­en age of Amer­i­can radio comes to seem a longer era than it was. But through that rel­a­tive­ly brief win­dow, opened by the house­hold adop­tion of radio and closed by the rise of tele­vi­sion, came an abun­dance of cre­ativ­i­ty that can still sur­prise us — and indeed inspire us — here at the close of the year 2020.

Relat­ed Con­tent:

Hear The Cin­na­mon Bear, the Clas­sic Hol­i­day Radio Series That Has Aired Between Thanks­giv­ing and Christ­mas for 80 Years

A Christ­mas Car­ol, A Vin­tage Radio Broad­cast by Orson Welles and Lionel Bar­ry­more (1939)

Bob Dylan Reads “‘Twas the Night Before Christ­mas” On His Hol­i­day Radio Show (2006)

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 Our World Became a de Chirico Painting: How the Avant-Garde Painter Foresaw the Empty City Streets of 2020

This past spring, media out­lets of every kind pub­lished pho­tos and videos of eeri­ly emp­ty pub­lic spaces in cities like Bei­jing, New York, Milan, Paris, and Seoul, cities not known for their lack of street life. At least in the case of Seoul, where I live, the depop­u­lat­ed image was a bit of an exag­ger­a­tion, but tak­en as a whole, these stunned visu­al dis­patch­es from around the world reflect­ed a real and sud­den change in urban life caused by this year’s coro­n­avirus pan­dem­ic. They also got us think­ing, not just about our cities but about the built envi­ron­ment, and even human civ­i­liza­tion, in gen­er­al. Life, as often, had imi­tat­ed art: specif­i­cal­ly, it had imi­tat­ed the paint­ings of Gior­gio de Chiri­co, the founder of the Meta­phys­i­cal art move­ment.

“In 1909, de Chiri­co was sit­ting on a bench in the Piaz­za San­ta Croce in Flo­rence, recov­er­ing from an intesti­nal ill­ness, when all of a sud­den he had a pro­found expe­ri­ence.” So says Evan Puschak, bet­ter known as the Nerd­writer, in his new video essay “When the World Became a de Chiri­co Paint­ing.”

As the artist him­self lat­er remem­bered it a few years lat­er, “The whole world, down to the mar­ble of the build­ings and foun­tains, seemed to me to be con­va­les­cent.” There fol­lowed the paint­ing The Enig­ma of an Autumn After­noon, depict­ing a hol­lowed-out Piaz­za San­ta Croce, its stat­ue of Dante now head­less. “This and all the plazas in his Meta­phys­i­cal Town Square series are sim­pli­fied, emp­ty, cut with dra­mat­ic shad­ows.”

Sel­dom does a human being — that is, a human being not made of stone — appear in de Chiri­co’s Meta­phys­i­cal Town Squares. But he does include the occa­sion­al train in the dis­tance, usu­al­ly with a bil­low­ing smoke­stack. This sug­gests that, though life in the fore­ground seems to have stopped indef­i­nite­ly, moder­ni­ty con­tin­ues apace in the back­ground. To many of us, the vague dis­ori­en­ta­tion this caus­es now feels almost nor­mal, as does the sen­sa­tion of see­ing famil­iar places made unfa­mil­iar. In 2020, Puschak says, “cities and towns became immense muse­ums of strange­ness, and it was pos­si­ble to see what we built through alien eyes.” For more than a cen­tu­ry, De Chiri­co’s paint­ings have, on a much small­er scale, pre­sent­ed us the same oppor­tu­ni­ty for reflec­tion. But among oth­er things we’ve learned this year, nobody wants to live in a De Chiri­co for long.

Relat­ed Con­tent:

See Web Cams of Sur­re­al­ly Emp­ty City Streets in Venice, New York, Lon­don & Beyond

How To Under­stand a Picas­so Paint­ing: A Video Primer

A Quick Six Minute Jour­ney Through Mod­ern Art: How You Get from Manet’s 1862 Paint­ing, “The Lun­cheon on the Grass,” to Jack­son Pol­lock 1950s Drip Paint­ings

2,000+ Impres­sion­ist, Post-impres­sion­ist & Ear­ly Mod­ern Paint­ings Now Free Online, Thanks to the Barnes Foun­da­tion

The Muse­um of Mod­ern Art (MoMA) Puts Online 75,000 Works of Mod­ern Art

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.

Why Is Napoleon’s Hand Always in His Waistcoat?: The Origins of This Distinctive Pose Explained

If the name of Napoleon Bona­parte should come up in a game of cha­rades, we all know what to do: stand up with one foot in front of the oth­er, stick a hand into our shirt, and con­sid­er the round won. Yet the recog­ni­tion of this pose as dis­tinc­tive­ly Napoleon­ic may not be as wide as we assume, or so Cole­man Lown­des dis­cov­ered in the research for the video above, “Napoleon’s Miss­ing Hand, Explained.” Asked to act out the image of Napoleon, not all of Lown­des col­leagues at Vox tried to evoke his hand in his waist­coat, opt­ing instead for grand pos­tur­ing and an approx­i­ma­tion of the (prob­a­bly apoc­ryphal) mod­est stature for which that pos­tur­ing sup­pos­ed­ly com­pen­sat­ed. Yet enough of us still pic­ture Napoleon hand-in-waist­coat that we might well won­der: how did that image take shape in the first place?

Rep­re­sen­ta­tions of the most famous states­man in all French his­to­ry, from paint­ings made in his life time to Bill and Ted’s Excel­lent Adven­ture, include count­less exam­ples of the pose. This has giv­en rise to bod­i­ly-ori­ent­ed spec­u­la­tions — a man­u­al defor­mi­ty, inter­nal organs pained by the can­cer that killed him — but the form came with his­tor­i­cal prece­dent.

“Con­ceal­ing a hand in one’s coat was a por­trai­ture cliche long before Napoleon was paint­ed that way in the ear­ly 1800s,” says Lown­des, in ref­er­ence to Jacques-Louis David’s The Emper­or Napoleon in His Study at the Tui­leries, a por­trait defin­i­tive enough to head up Napoleon’s Wikipedia entry. Nota­bles pre­vi­ous­ly depict­ed with one con­spic­u­ous­ly hid­den hand include George Wash­ing­ton, Mozart, and Fran­cis­co Pizarro.

Even ancient Greek ora­tor Aeschines “claimed that restrict­ing the move­ment of one hand was the prop­er way to speak in pub­lic.” Accord­ing to one 18th-cen­tu­ry British eti­quette guide, “keep­ing a hand in one’s coat was key to pos­tur­ing one­self with man­ly bold­ness, tem­pered with becom­ing mod­esty.” It even­tu­al­ly became com­mon enough to lose its high sta­tus, until David cap­tured Napoleon’s use of it in his mas­ter­ly pro­pa­gan­dis­tic por­trait. But the extent we think of Napoleon keep­ing a hand per­pet­u­al­ly in his waist­coat today sure­ly owes much to the many car­i­ca­tur­ists and par­o­dy artists who took up the trope, includ­ing Char­lie Chap­lin — who, after try­ing a mus­tache and bowler hat for a role, knew what it was to be turned icon­ic by a seem­ing­ly minor styl­is­tic choice.

Relat­ed Con­tent:

Napoleon: The Great­est Movie Stan­ley Kubrick Nev­er Made

Napoleon’s Eng­lish Lessons: How the Mil­i­tary Leader Stud­ied Eng­lish to Escape the Bore­dom of Life in Exile

Napoleon’s Dis­as­trous Inva­sion of Rus­sia Detailed in an 1869 Data Visu­al­iza­tion: It’s Been Called “the Best Sta­tis­ti­cal Graph­ic Ever Drawn”

Napoleon’s Kin­dle: See the Minia­tur­ized Trav­el­ing Library He Took on Mil­i­tary Cam­paigns

The Face of Bill Mur­ray Adds Some Joy to Clas­sic Paint­ings

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.

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