The “Dark Relics” of Christianity: Preserved Skulls, Blood & Other Grim Artifacts

Chris­tian­i­ty often man­i­fests in pop­u­lar cul­ture through cel­e­bra­tions like Christ­mas and East­er, or icons like lambs and fish. Less often do you see it asso­ci­at­ed with vials of blood and dis­em­bod­ied heads. Yet as the new Hochela­ga video above reveals, the most famed Chris­t­ian arti­facts do tend toward the grue­some. Take one par­tic­u­lar­ly renowned exam­ple, the Shroud of Turin: hear the name, and you imag­ine a cloth bear­ing the image of Jesus Christ. But think about it a moment, and you remem­ber that it’s the blood­stained wrap­ping of a cru­ci­fied body — that is, if the tales told about it are true in the first place.

As with any reli­gious relics, you have to decide for your­self what to believe about all of these. If you pay a vis­it to the Basil­i­ca of St. Antho­ny in Pad­ua, you’ll see on dis­play the pre­served jaw of that holy fig­ure — which does, at least, look like a real human jaw. In south­east­ern France, at the basil­i­ca of Saint-Max­imin-la-Sainte-Baume, you’ll find a skull pur­port­ed to be that of Mary Mag­da­lene.

And we cer­tain­ly can’t rule out that it real­ly is, spec­u­la­tive though the evi­dence may be. The sit­u­a­tion grows some­what more com­pli­cat­ed with the head of John the Bap­tist — or rather, the heads of John the Bap­tist, four of which have been claimed in dif­fer­ent places so far.

“Dur­ing the Mid­dle Ages, relics were in high demand, and there were always peo­ple will­ing to sup­ply them,” explains Hochela­ga cre­ator Tom­mie Trelawny. “It’s often joked that, if you gath­ered all the alleged frag­ments of the true cross, you’d have enough wood to build a small for­est.” Even the Shroud of Turin has come under unfor­giv­ing scruti­ny. Radio­car­bon dat­ing has placed it in the mid-four­teenth cen­tu­ry, imply­ing a forgery, but more recent X‑ray tests sug­gest that its linen was made in the first cen­tu­ry, between the years 55 and 74: close enough to what we under­stand as the time of Jesus’ bur­ial. Debates over the authen­tic­i­ty of all these arti­facts will con­tin­ue for cen­turies — and quite pos­si­bly mil­len­nia — to come, but their pow­er­ful embod­i­ment of both “the deeply dis­turb­ing and the haunt­ing­ly beau­ti­ful” won’t fade away any time soon.

Relat­ed con­tent:

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

The British Muse­um is Full of Loot­ed Arti­facts

Europe’s Old­est Intact Book Was Pre­served and Found in the Cof­fin of a Saint

Did Psy­che­del­ic Mush­rooms Appear in Medieval Chris­t­ian Art?: A Video Essay

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

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 Led Zeppelin, Pink Floyd & Jethro Tull Financed the Making Monty Python and the Holy Grail

Mon­ty Python and the Holy Grail isn’t a big-bud­get spec­ta­cle, and nobody knew that bet­ter than the Pythons them­selves. Neces­si­ty being the moth­er of inven­tion, they turned the pro­jec­t’s finan­cial con­straints into one of its many sources of humor, fash­ion­ing mem­o­rable gags out of every­thing from coconut shells sub­sti­tut­ing for hors­es to the sud­den shut­down of film­ing that ends the “sto­ry.” But, as explained in the Canned His­to­ry video above, putting togeth­er even the mod­est sum with which they had to work was hard­ly a straight­for­ward endeav­or. Turned down by stu­dios, the Pythons sought out the only financiers like­ly to pos­sess both suf­fi­cient wealth and suf­fi­cient belief in an absur­dist TV com­e­dy troupe mak­ing their first prop­er film: rock stars.

This was the mid-nine­teen-sev­en­ties, recall, when a group with a few hit albums could find them­selves mak­ing, quite lit­er­al­ly, more mon­ey than they knew what to do with. Such was the case with Pink Floyd, for exam­ple, after releas­ing The Dark Side of the Moon in 1973.

Mon­ty Python, for their part, had put out not only three sea­sons of their BBC series Mon­ty Python’s Fly­ing Cir­cus, but also a vari­ety of pur­chasable goods like books and LPs. The lat­ter made them the music-indus­try con­nec­tions that they could use to enlist the likes of not just the Floyd, but also Led Zep­pelin, Jethro Tull, as well as record labels like Island, Charis­ma, and Chrysalis. As Eric Idle tweet­ed much lat­er, Zep­pelin con­tributed £31,500, Pink Floy­d’s com­pa­ny £21,000, and Jethro Tul­l’s Ian Ander­son £6,300: £627,000 in more recent val­ue, or near­ly $850,000 in U.S. dol­lars.

Alto­geth­er, Mon­ty Python and the Holy Grail’s bud­get came to £282,035 in 1974 pounds: by no means a king’s ran­som, but just enough to put togeth­er a com­ic take on Arthuri­an leg­end. No more con­ven­tion­al investors than the Pythons were con­ven­tion­al film­mak­ers, the rock stars and oth­er music-indus­try fig­ures involved made no vis­its to the set, nor offered any “notes” on the work in progress. One sus­pects that they were hap­py just to sup­port a Mon­ty Python project, and even more so to receive the tax break offered for films pro­duced in the U.K. In the event, of course, they all made their mon­ey back many times over, with a cut of the Broad­way musi­cal adap­ta­tion Spa­malot to boot. The film’s imme­di­ate and out­sized suc­cess can’t have been far from the mind of George Har­ri­son — that great ene­my of the tax­man — when Idle called him up a few years lat­er, ask­ing for the mon­ey to make Life of Bri­an.

Relat­ed Con­tent:

Stream Online Mon­ty Python and the Holy Grail Free on Its 50th Anniver­sary

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 the First Rock Concert Ended in Mayhem (Cleveland, 1952)

“Amer­i­ca has only three cities: New York, San Fran­cis­co, and New Orleans. Every­where else is Cleve­land.” That obser­va­tion tends to be attrib­uted to Ten­nessee Williams, though it’s become some­what detached from its source, so deeply does it res­onate with a cer­tain expe­ri­ence of life in the Unit­ed States. But con­sid­er this: can every Amer­i­can city claim to be where rock and roll began — or at least the site of the very first rock and roll con­cert? Cleve­land can, thanks to Alan Freed, a famous radio announc­er of the nine­teen-for­ties and fifties. The Moon­dog Coro­na­tion Ball he orga­nized in 1952 may have end­ed in dis­as­ter, but it began a pop-cul­tur­al era that arguably con­tin­ues to this day.

Hav­ing attained pop­u­lar­i­ty announc­ing in a vari­ety of radio for­mats, includ­ing jazz and clas­si­cal music, Freed was awak­ened to the pos­si­bil­i­ty of what was then known as rhythm and blues by a local record-store own­er, Leo Mintz. It was with Mintz’s spon­sor­ship that Freed launched a pro­gram on Cleve­land’s WJW-AM, for which he cul­ti­vat­ed a hep­cat per­sona called “Moon­dog.” (Some cred­it the name to an album by Rob­by Vee and The Vees, and oth­ers to the avant-garde street musi­cian Moon­dog and his epony­mous “sym­pho­ny.”) Start­ing at mid­night, the show broad­cast hours of so-called “race music” to not just its already-enthu­si­as­tic fan base, but also the young white lis­ten­ers increas­ing­ly intrigued by its cap­ti­vat­ing, propul­sive sounds.

Freed soon com­mand­ed enough of an audi­ence to describe him­self as “King of the Moon­dog­gers.” When he announced the upcom­ing Moon­dog Coro­na­tion Ball, a show at Cleve­land’s hock­ey are­na fea­tur­ing sets from such pop­u­lar acts as Paul Williams and the Huck­le­buck­ers, Tiny Grimes and the Rock­ing High­landers (an all-black group whose sig­na­ture kilts would sure­ly stir up “cul­tur­al appro­pri­a­tion” dis­course today), Varet­ta Dil­lard, and Dan­ny Cobb, the Moon­dog­gers turned out. About 20,000 of them turned out, in fact, twice what the venue could han­dle. A tick­et mis­print was to blame, but the dam­age had been done — or rather, it would be done, when the well-dressed but over-excit­ed crowd stormed the are­na and the author­i­ties were called in to shut the show down by force.

In the event, only the first two acts ever took the stage. The planned coro­na­tion of the two most pop­u­lar teenagers in atten­dance (a holdover from anoth­er cul­tur­al dimen­sion entire­ly) nev­er hap­pened. But the spir­it of rebel­lious­ness wit­nessed at this first-ever rock con­cert was like a genie that could­n’t be put back in its bot­tle. How­ev­er square his image, Freed, who pop­u­lar­ized the term “rock and roll” as applied to music, was nev­er much of a rule-fol­low­er in his pro­fes­sion­al life. His lat­er impli­ca­tion in the pay­ola bribe scan­dals of the late fifties sent his career into a tail­spin, and his ear­ly death fol­lowed a few years lat­er. But to judge by re-tellings like the one in the Drunk His­to­ry video just above, he remains the hero of the sto­ry of the Moon­dog Coro­na­tion Ball — and thus a hero of rock and roll his­to­ry.

Relat­ed con­tent:

The Live Music Archive Lets You Stream/Download More Than 250,000 Con­cert Recordings–for Free

Inti­mate Live Per­for­mances of Radio­head, Son­ic Youth, the White Stripes, PJ Har­vey & More: No Host, No Audi­ence, Just Pure Live Music

How the Grate­ful Dead’s “Wall of Sound” — a Mon­ster, 600-Speak­er Sound Sys­tem — Changed Rock Con­certs & Live Music For­ev­er

The Ori­gin of the Rooftop Con­cert: Before the Bea­t­les Came Jef­fer­son Air­plane, and Before Them, Brazil­ian Singer Rober­to Car­los (1967)

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 Civilizations Built on Top of Each Other: Discover What Lies Beneath Rome, Troy & Other Cities

The idea of dis­cov­er­ing a lost ancient city under­ground has long cap­tured the human imag­i­na­tion. But why are the aban­doned built envi­ron­ments of those fan­tasies always buried? The answer, in large part, is that such places do indeed exist under our feet, at least in cer­tain parts of the world. When archae­ol­o­gists start­ed dig­ging under the Roman Forum, says the nar­ra­tion of the new Pri­mal Space video above, “they uncov­ered an entire world of ruins deep under­ground that had­n’t been seen for cen­turies.” The even old­er city of Troy “was rebuilt ten times, form­ing ten dis­tinct lay­ers, all built direct­ly on top of each oth­er.” A geo­log­i­cal dig is always a jour­ney back in time, but there even more so.

Each civ­i­liza­tion has its own rea­sons for this kind of phys­i­cal accre­tion. “After the great fire of Rome in the first cen­tu­ry, most of the city had to be rebuilt. But instead of clear­ing away the rub­ble, it was quick­er and eas­i­er to sim­ply flat­ten it out and build on top.” There­after, peri­od­ic dis­as­ters con­tin­ued to neces­si­tate peri­od­ic rais­ing of the streets, a process that would even­tu­al­ly bury old­er struc­tures com­plete­ly.

In the case of Troy, which began as a set­tle­ment built of mud bricks in 3,000 BC, nine civ­i­liza­tions grew and dis­solved (often lit­er­al­ly) on the very same mound, “going from the Per­sians to Alexan­der the Great, and even­tu­al­ly the Romans.” Some­thing sim­i­lar con­tin­ues to hap­pen in cer­tain parts of the world today: Shang­hai, for instance, which is now sink­ing at a rate of one cen­time­ter per year.

Hav­ing grown up around Seat­tle, I had more than one occa­sion to take its “under­ground tour,” which takes place amid the remains of a late-nine­teenth-cen­tu­ry town­scape pre­served just below the mod­ern streets. “In 1889, a dev­as­tat­ing fire ripped through the new­ly formed city, and just like Rome, almost every­thing had to be rebuilt,” the video explains. The after­math brought an oppor­tu­ni­ty to re-design the flood-prone city with streets ele­vat­ed above a sys­tem of drains. This put under­ground not just the low­er floors of the exist­ing build­ings, but also their sur­round­ing side­walks. At ele­men­tary-school age, one is some­how both fas­ci­nat­ed and not par­tic­u­lar­ly sur­prised by the exis­tence of a lost city beneath one’s home­town. For me and my class­mates, noth­ing was more mem­o­rable than the fact that there are still toi­lets down there.

Relat­ed con­tent:

The Lost Neigh­bor­hood Buried Under New York City’s Cen­tral Park

What’s Under Lon­don? Dis­cov­er London’s For­bid­den Under­world

How the “Lost Cities” of the Ama­zon Were Final­ly Dis­cov­ered

Under­ci­ty: Explor­ing the Under­bel­ly of New York City

Explore the Ruins of Tim­gad, the “African Pom­peii” Exca­vat­ed from the Sands of Alge­ria

Paris Under­ground

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 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.

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.

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.

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