An Artist Visits Stonehenge in 1573 and Paints a Charming Watercolor Painting of the Ancient Ruins

The pur­pose of the mon­u­men­tal druidi­cal struc­ture known as Stone­henge has been lost to us, but many the­o­ries abound, “from the ratio­nal to the irra­tional to the mag­i­cal.” On the mag­i­cal end of the scale, we have the giant stones asso­ci­at­ed with King Arthur and the wiz­ard Mer­lin. On the more ratio­nal side, spec­u­la­tion that the struc­ture func­tioned as a cal­en­dar for reli­gious cer­e­monies or agri­cul­tur­al sea­sons.

While the search for answers may be irre­sistible, we may nev­er know exact­ly what the builders of Stone­henge intend­ed. But we learn much by study­ing how oth­ers have approached the ancient mon­u­ment in the past. Exis­tent stud­ies of Stone­henge with illus­tra­tions date back to the 14th cen­tu­ry. These Medieval rep­re­sen­ta­tions tried to sit­u­ate the stones in a “Chris­t­ian view of world his­to­ry,” as Art His­to­ry pro­fes­sor Sam Smiles writes at the British Library.

A cen­tu­ry lat­er, draw­ings of the stones show more of an inter­est in its archi­tec­tur­al fea­tures. One man­u­script includes “a tiny illus­tra­tion of four trilithons (two ver­ti­cal stones sup­port­ing a lin­tel).” Remark­ably, writes Smiles, “the artist has under­stood how the lin­tels were fixed to the uprights by a mor­tise and tenon joint.” The draw­ing may rep­re­sent “the ear­li­est sur­viv­ing rep­re­sen­ta­tion of Stone­henge based on direct obser­va­tion.”

The prac­tice of draw­ing Stone­henge from life con­tin­ued, and in the water­col­or above by Flem­ish painter Lucas de Heere, dat­ing from cir­ca 1573, we see “a more topo­graph­i­cal approach.” Relat­ed to oth­er sim­i­lar images cre­at­ed around the same time, the paint­ing shows us an ear­ly exam­ple of what came to be called “chorog­ra­phy,” which archae­ol­o­gist Michael Shanks describes as refer­ring to “anti­quar­i­an works that dealt in topog­ra­phy, place, com­mu­ni­ty, his­to­ry, mem­o­ry.”

Rather than con­sid­er­ing it only as a mys­ti­cal or sacred site or an archi­tec­tur­al mar­vel, de Heere’s depic­tion of Stone­henge folds both of these inter­ests into a larg­er con­cern with Eng­lish land­scape and his­to­ry, of the kind exem­pli­fied by William Camden’s 1586 Bri­tan­nia, a choro­graph­i­cal sur­vey of Britain and Ire­land. Works like de Heere’s and Camden’s are part of the “Re-Dis­cov­ery of Eng­land,” as his­to­ri­an R.C. Richard­son argues, that took place under the reign of Eliz­a­beth I, and which pro­duced a new nation­al his­to­ry, “designed to extend the bound­aries of knowl­edge and under­stand­ing.”

As chorog­ra­phy devel­oped as a dis­ci­pline, Stone­henge and oth­er ancient mon­u­ments con­tin­ued to exert a fas­ci­na­tion for their his­tor­i­cal, topo­graph­i­cal, and arche­o­log­i­cal fea­tures. By the “last quar­ter of the 18th cen­tu­ry,” Smiles tells us, “pre­his­toric mon­u­ments began to be reg­u­lar­ly includ­ed in topo­graph­i­cal sur­veys,” such as Thomas Hearne’s 1779 Antiq­ui­ties of Great Britain, which includ­ed the engrav­ing just above as its final plate. Learn more about the devel­op­ment of topog­ra­phy and its inter­est in ancient British mon­u­ments, and see many more of these his­toric images, at the British Library’s site.

Relat­ed Con­tent:

How Illu­mi­nat­ed Medieval Man­u­scripts Were Made: A Step-by-Step Look at this Beau­ti­ful, Cen­turies-Old Craft

1,000-Year-Old Man­u­script of Beowulf Dig­i­tized and Now Online

A Free Yale Course on Medieval His­to­ry: 700 Years in 22 Lec­tures

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

A Huge Scale Model Showing Ancient Rome at Its Architectural Peak (Built Between 1933 and 1937)

The nar­ra­tor of Teju Cole’s Open City, one of the bet­ter nov­els of mem­o­ry and urban space to come along in recent years, at one point flies into New York City and remem­bers going to see a “sprawl­ing scale mod­el” of the metrop­o­lis at the Queens Muse­um of Art. “The mod­el had been built for the World’s Fair in 1964, at great cost, and after­ward had been peri­od­i­cal­ly updat­ed to keep up with the chang­ing topog­ra­phy and built envi­ron­ment of the city. It showed, in impres­sive detail, with almost a mil­lion tiny build­ings, and with bridges, parks, rivers, and archi­tec­tur­al land­marks, the true form of the city.” The mod­el real­ly exists; you can go see it your­self.

But if you get to Rome before you next get to New York, you can see anoth­er city mod­el of equal­ly impres­sive, almost implau­si­ble accom­plish­ment there. At the Muse­um of Roman Cul­ture resides a 1:250 recre­ation of impe­r­i­al Rome, known as the Plas­ti­co di Roma Impe­ri­ale, which trans­ports view­ers not just through space but time as well.

“To com­mem­o­rate the birth of Augus­tus (63 BC) two thou­sand years ear­li­er, Mus­soli­ni com­mis­sioned a mod­el of Rome as it appeared at the time of Con­stan­tine (AD 306–337), when the city had reached its great­est size,” says Ency­clo­pe­dia Romana. Con­struct­ed by Ita­lo Gis­mon­di between 1933 and 1937, then extend­ed and restored in the 1990s, it takes as its basis Rodol­fo Lan­cian­i’s 1901 atlas the For­ma Urbis Romae.

You can see more detailed pic­tures of the Plas­ti­co di Roma Impe­ri­ale at the Muse­um of Roman Cul­ture’s site as well as at Viral Spell, zoom­ing in on such Roman land­marks as the Cam­pus Mar­tius, the Cir­cus Max­imus, the Tiber Island, and the Fla­vian Amphithe­atre, bet­ter know as the Colos­se­um. “The atten­tion to detail was so metic­u­lous that one could not help but think of Borges’s car­tog­ra­phers,” says Open City’s nar­ra­tor, “who, obsessed with accu­ra­cy, had made a map so large and so fine­ly detailed that it matched the empire’s scale on a ratio of one to one, a map in which each thing coin­cid­ed with its spot on the map.” This mem­o­ry comes prompt­ed by the sight of the Big Apple, of course, but it some­how sounds even more fit­ting for the Eter­nal City at the height of its ambi­tion.

Relat­ed Con­tent:

Inter­ac­tive Map Lets You Take a Lit­er­ary Jour­ney Through the His­toric Mon­u­ments of Rome

New Dig­i­tal Archive Puts Online 4,000 His­toric Images of Rome: The Eter­nal City from the 16th to 20th Cen­turies

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

Rome Reborn – An Amaz­ing Dig­i­tal Mod­el of Ancient Rome

Ancient Rome’s Sys­tem of Roads Visu­al­ized in the Style of Mod­ern Sub­way Maps

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

How the Ornate Tapestries from the Age of Louis XIV Were Made (and Are Still Made Today)

“Time is the warp and mat­ter the weft of the woven tex­ture of beau­ty in space, and death is the hurl­ing shut­tle.”

— Annie Dil­lard, Pil­grim at Tin­ker Creek

For the unini­ti­at­ed, the warp are the plain ver­ti­cal threads of a weav­ing or tapes­try, through which the col­or­ful, hor­i­zon­tal weft threads are passed, over and under, on wood­en nee­dle-shaped bob­bins (or shut­tles).

As Beat­rice Grisol, Head Weaver at Paris’ ven­er­a­ble Man­u­fac­ture Nationale des Gob­elins remarks, in The Art of Mak­ing a Tapes­try, above, weavers must pos­sess a love of draw­ing and an abun­dance of imag­i­na­tion in order to trans­late an artist’s vision using silken or woolen threads.

21st cen­tu­ry designs are more con­tem­po­rary, and dying equip­ment more pre­cise, but Les Gob­elins’s weavers’ process remains remark­ably unchanged since the days of the Sun King, Louis XIV.

As in the 17th-cen­tu­ry, giant looms are strung with white warp threads, in readi­ness for the threads expert dyers have col­ored accord­ing to the artist’s palette.

The col­ored weft threads are stored on spools, and even­tu­al­ly por­tioned out onto the bob­bins, which dan­gle from the back­side of the tapes­try, as the weaver works her mag­ic, con­stant­ly check­ing her progress in a mir­ror reflect­ing both the pro­jec­t’s front side and a print of the orig­i­nal design.

It’s worth not­ing that the pro­nouns here are exclu­sive­ly fem­i­nine. The lav­ish tapes­tries dec­o­rat­ing Louis XIV’s court hint­ed at years of unsung labor by high­ly skilled craftswomen. Tapes­tries were the ne plus ultra of prince­ly sta­tus, a tes­ta­ment to their owner’s eru­di­tion and taste. Louis XIV amassed some 2,650 pieces.

That’s a lot of bob­bins, and a lot of hard-work­ing female weavers.

Wit­ness the trans­for­ma­tion from artist Charles Le Brun’s 1664 study for the fig­ure who would become the seat­ed youth in The Entry of Alexan­der into Baby­lon

…to the ful­ly real­ized oil on can­vas ren­der­ing from 1690…

…to its incar­na­tion as a tapes­try in the Sun King’s court:

Speed­ing ahead to the 21st-cen­tu­ry, Les Gob­elins appears to rival Brooklyn’s Etsy flag­ship as a pleas­ant­ly appoint­ed, well lit, and high­ly respect­ed Tem­ple of Craft.

View some of the high­lights of the Get­ty Museum’s 2016 exhi­bi­tion Woven Gold: Tapes­tries of Louis XIV here.

Or grab your hed­dles and plan an in-per­son vis­it to La Man­u­fac­ture Nationale des Gob­elins here.

Relat­ed Con­tent:

How Illu­mi­nat­ed Medieval Man­u­scripts Were Made: A Step-by-Step Look at this Beau­ti­ful, Cen­turies-Old Craft

Artis­tic Maps of Pak­istan & India Show the Embroi­dery Tech­niques of Their Dif­fer­ent Regions

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in NYC on March 20 for the sec­ond install­ment of Necro­mancers of the Pub­lic Domain at The Tank. Fol­low her @AyunHalliday.

How Illuminated Medieval Manuscripts Were Made: A Step-by-Step Look at this Beautiful, Centuries-Old Craft

What place does the paper book have in our increas­ing­ly all-dig­i­tal present? While some util­i­tar­i­an argu­ments once mar­shaled in its favor (“You can read them in the bath­tub” and the like) have fall­en into dis­use, oth­er, more aes­thet­i­cal­ly focused argu­ments have arisen: that a work in print, for exam­ple, can achieve a state of beau­ty as an object in and of itself, the way a file on a lap­top, phone, or read­er nev­er can. In a sense, this case for the paper book in the 21st cen­tu­ry comes back around to the case for the paper book from the 12th cen­tu­ry and even ear­li­er, the age of the illu­mi­nat­ed man­u­script.

Book­mak­ers back then had to con­cen­trate on pres­tige prod­ucts, giv­en that they could­n’t make books in any­thing like the num­bers even the hum­blest, most anti­quat­ed print­ing oper­a­tion can run off today.

In the video above, the Get­ty Muse­um reveals the painstak­ing phys­i­cal process behind the medieval illu­mi­nat­ed man­u­script: the sourc­ing, soak­ing, and stretch­ing of ani­mal skin for the parch­ment; the con­ver­sion of feath­ers into the quills and nuts into the ink with which scribes would write the text; the appli­ca­tion of gold leaf and oth­er col­ors by the illu­mi­na­tor as they drew in their designs; and the sewing of the bind­ing before encas­ing the whole pack­age tight­ly between clasped leather cov­ers.

Some illu­mi­nat­ed man­u­scripts also bear elab­o­rate cov­er designs sculpt­ed of pre­cious met­al, but even with­out those, these elab­o­rate books — what with all the art and craft that went into them, not to men­tion all those pricey mate­ri­als — came out even more valu­able, at the time, than even the most cov­et­ed lap­top, phone, read­er, or oth­er con­sumer elec­tron­ic device today. Most of us in the devel­oped world can now buy one of those, but the non-insti­tu­tion­al patrons will­ing and able to com­mis­sion the most splen­did illu­mi­nat­ed man­u­scripts in the Mid­dle Ages and ear­ly Renais­sance includ­ed most­ly “soci­ety’s rulers: emper­ors, kings, dukes, car­di­nals, and bish­ops.”

To ful­ly under­stand the mak­ing of the devices we use to read elec­tron­i­cal­ly today would require years and years of study, and so there’s some­thing sat­is­fy­ing in the fact that we can grasp so much about the mak­ing of illu­mi­nat­ed man­u­scripts with rel­a­tive ease: see, for exam­ple, the two-minute Get­ty video just above, “The Struc­ture of a Medieval Man­u­script.” A fuller under­stand­ing of the nature of illu­mi­nat­ed man­u­scripts, both in the sense of their con­struc­tion and their place in soci­ety, makes for a fuller under­stand­ing of how rare the chance was to own beau­ti­ful books of their kind in their own time — and how much rar­er the exact com­bi­na­tion of skills need­ed to cre­ate that beau­ty.

Relat­ed Con­tent:

How the Bril­liant Col­ors of Medieval Illu­mi­nat­ed Man­u­scripts Were Made with Alche­my

Behold the Beau­ti­ful Pages from a Medieval Monk’s Sketch­book: A Win­dow Into How Illu­mi­nat­ed Man­u­scripts Were Made (1494)

The Aberdeen Bes­tiary, One of the Great Medieval Illu­mi­nat­ed Man­u­scripts, Now Dig­i­tized in High Res­o­lu­tion & Made Avail­able Online

1,600-Year-Old Illu­mi­nat­ed Man­u­script of the Aeneid Dig­i­tized & Put Online by The Vat­i­can

Dante’s Divine Com­e­dy Illus­trat­ed in a Remark­able Illu­mi­nat­ed Medieval Man­u­script (c. 1450)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

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

We have a ten­den­cy to regard Wolf­gang Amadeus Mozart’s music as hav­ing emerged ful­ly formed into the world, not least because we hear it per­formed almost exclu­sive­ly in a high­ly pol­ished state of near-per­fec­tion. That makes any glimpse into the process of its cre­ation all the more valu­able, and the British Library has now pro­vid­ed us with much more than such a glimpse: at its site you can now read Mozart’s own thir­ty-page musi­cal diary, a record of “his com­po­si­tions in the last sev­en years of his life” and thus “a unique­ly impor­tant doc­u­ment” in the his­to­ry of clas­si­cal music.

The British Library notes that, dur­ing the peri­od from Feb­ru­ary 1784 until Decem­ber 1791 that the diary cov­ers, Mozart “com­posed many of his best-known works, includ­ing his five mature operas, sev­er­al of his most beau­ti­ful piano sonatas, and his last three great sym­phonies, as well as sev­er­al famous less­er works.”

The pages you see above and below this para­graph come from his com­ic opera The Mar­riage of Figaro. “It was a tur­bu­lent time of his life, with finan­cial crises, fam­i­ly tragedy, and his ongo­ing unsuc­cess­ful search for a per­ma­nent court posi­tion.” Enthu­si­asts will have tak­en notice that those years also con­sti­tut­ed the last sev­en of his life, before his ear­ly death at age 35.

But the flame that burns twice as bright, to coin a phrase, burns half as long, and we’ve pre­vi­ous­ly fea­tured here on Open Cul­ture some of the for­mi­da­ble musi­cal accom­plish­ments Mozart attained before even reach­ing ado­les­cence. But it some­how feels even more of a won­der to see writ­ings in the actu­al hand of the mature Mozart, at the height of his com­po­si­tion­al pow­ers. You can read the musi­cal diary he wrote in two dif­fer­ent for­mats: as a stan­dard web site with details about the viewed pages and his­tor­i­cal con­text from Mozart’s life pro­vid­ed below each set of pages, and a zoomable, page-flip­pable brows­er with option­al audio notes. If you’d like a sound­track to go with the read­ing expe­ri­ence, a cer­tain 127-hour playlist of Mozart’s music sug­gests itself.

Relat­ed Con­tent:

Hear All of Mozart in a Free 127-Hour Playlist

Hear the Pieces Mozart Com­posed When He Was Only Five Years Old

Read an 18th-Cen­tu­ry Eye­wit­ness Account of 8‑Year-Old Mozart’s Extra­or­di­nary Musi­cal Skills

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

Leck Mich Im Arsch (“Kiss My Ass”): Lis­ten to Mozart’s Scat­o­log­i­cal Canon in B Flat (1782)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

Harvard Launches a Free Online Course to Promote Religious Tolerance & Understanding

It is dif­fi­cult to have dis­cus­sions in our cur­rent pub­lic square with­out becom­ing forced into false choic­es. Fol­low­ing Mar­shall McLuhan, we might think that the nature of the dig­i­tal medi­um makes this hap­pen, as much as the con­tent of the mes­sages. But some mes­sages are more polar­iz­ing than others—with argu­ments over reli­gion seem­ing­ly primed for bina­ry oppo­si­tions.

That many nuanced posi­tions exist between deny­ing the valid­i­ty of every reli­gion and pro­claim­ing a spe­cif­ic ver­sion as the only one true path shows how durable and flex­i­ble reli­gious thought can be. The wide­spread diver­si­ty among reli­gions can­not mask the sig­nif­i­cant degree of com­mon­al­i­ty between them, in all human soci­eties, lead­ing schol­ars like anthro­pol­o­gist Pas­cal Boy­er to con­clude, as he writes in Reli­gion Explained, that “the expla­na­tion for reli­gious beliefs and behav­iors is to be found in the way all human minds work….”

I real­ly mean all human minds not the just the minds of reli­gious peo­ple or some of them. I am talk­ing about human minds, because what mat­ters here are prop­er­ties of minds that are found in all mem­bers of our species with nor­mal brains.

Famed Stan­ford biol­o­gist Robert Sapol­sky, who hap­pens to be an athe­ist, claims that some­where around 95% of the human pop­u­la­tion believes in some sort of super­nat­ur­al agency or reli­gious set of expla­na­tions, and that such faith has “unde­ni­able health ben­e­fits,” and is thus bio­log­i­cal­ly moti­vat­ed.

The real ques­tion, he reluc­tant­ly admits, is not why so many peo­ple believe, but “what’s up with the 5% of athe­ists who don’t do that?” The ques­tion needn’t imply there’s any­thing abnor­mal, infe­ri­or, or supe­ri­or, about athe­ists. Vari­a­tions don’t come with inher­ent val­ues, though they may even­tu­al­ly become the norm.

But if we accept the well-sup­port­ed the­sis that reli­gion is a phe­nom­e­non root­ed in and nat­u­ral­ly expressed by the human mind, like art, lan­guage, and lit­er­a­ture, we would be neg­li­gent in remain­ing will­ful­ly igno­rant of its expres­sions. And yet, Diane Moore, direc­tor of Har­vard Divin­i­ty School’s Reli­gious Lit­er­a­cy Project, tells the Huff­in­g­ton Post, “wide­spread illit­er­a­cy about reli­gion… spans the globe” and “fuels big­otry and prej­u­dice and hin­ders capac­i­ties for coop­er­a­tive endeav­ors in local, nation­al, and glob­al are­nas.”

Har­vard aims to help change atti­tudes with their Reli­gious Lit­er­a­cy Project, which offers free online cours­es on the world’s five major reli­gions—Chris­tian­i­ty, Islam, Judaism, Bud­dhism, and Hin­duism—through their edX plat­form. The first course of the series, taught by Moore, is self paced. “Reli­gious Lit­er­a­cy: Tra­di­tions and Scrip­tures” sur­veys the method­ol­o­gy of the project as a whole, explor­ing “case stud­ies about how reli­gions are inter­nal­ly diverse, how they evolve and change through time, and how reli­gions are embed­ded in all dimen­sions of human expe­ri­ence.” (See a pro­mo video at the top and a teas­er for the project as a whole above.)

Under­stand­ing reli­gion as both a uni­ver­sal phe­nom­e­non and a set of cul­tur­al­ly and his­tor­i­cal­ly spe­cif­ic events resolves mis­un­der­stand­ings that result from over­sim­pli­fied, sta­t­ic stereo­types. Study­ing the his­tor­i­cal, the­o­log­i­cal, and geo­graph­i­cal vari­eties of Islam, for exam­ple, makes it impos­si­ble to say any­thing defin­i­tive about one sin­gu­lar, mono­lith­ic “Islam,” and there­fore about Mus­lims in gen­er­al. The same goes for Chris­tians, Hin­dus, Jews, Bud­dhists, etc. The fact that reli­gion is embed­ded in near­ly every facet of human expe­ri­ence, writes Moore in an intro­duc­to­ry essay for the project, means that we can cred­it it with the “full range of agency from the heinous to the hero­ic,” rather than flip­ping between these extremes to score chau­vin­ist points or inval­i­date entire realms of social life.

We’ve pre­vi­ous­ly fea­tured one of the cours­es from the big five series of class­es, “Bud­dhism through its Scrip­tures.” The method there applies to each course, which all engage rig­or­ous­ly with pri­ma­ry sources and schol­ar­ly com­men­tary to get stu­dents as close as pos­si­ble to under­stand­ing reli­gious prac­tice from both the inside and the out­side. Grant­ed this canon­i­cal approach ignores the prac­tices of mil­lions of peo­ple out­side the big five cat­e­gories, but one could osten­si­bly apply a sim­i­lar aca­d­e­m­ic rubric to the study of syn­cretisms and indige­nous reli­gions all over the world.

Pro­fes­sor Moore’s “Reli­gious Lit­er­a­cy” class—which you can audit free of charge or take for a cer­tifi­cate for $50—promises to give stu­dents the tools they need to under­stand how to sur­vey reli­gions crit­i­cal­ly, yet sym­pa­thet­i­cal­ly, and to “inter­pret the roles reli­gions play in con­tem­po­rary and his­toric con­texts.” Like it or not, reli­gions of every kind remain per­va­sive and seem­ing­ly intractable. Rather than fight­ing over this fact of life, we would all do bet­ter to try and under­stand it. Begin to enlarge your own under­stand­ing by sign­ing up for “Reli­gious Lit­er­a­cy: Tra­di­tions and Scrip­tures” for free.

Relat­ed Con­tent:

Take Harvard’s Intro­duc­to­ry Course on Bud­dhism, One of Five World Reli­gions Class­es Offered Free Online

Athe­ist Stan­ford Biol­o­gist Robert Sapol­sky Explains How Reli­gious Beliefs Reduce Stress

Free Online Reli­gion Cours­es 

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

Large Archive of Hannah Arendt’s Papers Digitized by the Library of Congress: Read Her Lectures, Drafts of Articles, Notes & Correspondence

Many peo­ple read the Ger­man-Jew­ish polit­i­cal philoso­pher and jour­nal­ist Han­nah Arendt as some­thing of an ora­cle, a sec­u­lar prophet whose most famous works—her essay on the tri­al of Adolf Eich­mann and her 1951 Ori­gins of Total­i­tar­i­an­ism—con­tain secrets about our own times of high nation­al­ist fer­vor. And indeed they may, but we should also keep in mind that Arendt’s insights into the hor­rors of Nazism did not emerge until after the war.

Arendt did not iden­ti­fy as Jew­ish dur­ing the Naz­i’s rise to pow­er, but as a ful­ly assim­i­lat­ed Ger­man; she had a roman­tic rela­tion­ship with her pro­fes­sor Mar­tin Hei­deg­ger, who became a doc­tri­naire Nazi, and she seemed to have lit­tle under­stand­ing of Ger­man anti­semitism dur­ing the thir­ties and for­ties. Arendt, many have alleged, some­times seemed too close to her sub­ject.

In such times as hers, to use the words of Wal­lace Stevens—a writer with his own com­pli­cat­ed rela­tion­ship to fas­cism—the “dif­fi­cult rig­or” of observ­ing the moment means that “we rea­son of these things with lat­er rea­son.” Arendt’s obser­va­tions of Europe in the 1950s were reck­on­ings with the recent past—she drew togeth­er strains of expe­ri­ence that could not always be con­nect­ed dur­ing what Stevens calls the “irra­tional moment.” So too, intel­lec­tu­al observers of our own “irra­tional moment” may only tru­ly under­stand it “with lat­er rea­son.”

But if Amer­i­cans wish to learn about their country’s long­stand­ing polit­i­cal ten­den­cies from Arendt’s work, it is per­haps not to her writ­ing on Ger­many or the U.S.S.R. that we should turn, but to her work on the U.S., much of which is reflect­ed in typed drafts of essays and lec­tures, cor­re­spon­dence, and notes con­tained at the Library of Congress’s Han­nah Arendt Papers col­lec­tion. All of the col­lec­tion has been dig­i­tized, and some of those scans are online. Find­ing out which doc­u­ments have been uploaded and which only remain view­able onsite takes a lit­tle dig­ging around in the cat­a­log, but it is work that pays off for those with a gen­uine inter­est in the fas­ci­nat­ing turns of Arendt’s thought.

We may turn to essays such as 1971’s “Lying in Pol­i­tics,” writ­ten after the release of the Pen­ta­gon Papers, notes Brain Pick­ings, and “includ­ed in Crises of the Repub­lic—a col­lec­tion of Arendt’s time­less­ly insight­ful and increas­ing­ly time­ly essays on pol­i­tics [and] civ­il dis­obe­di­ence.” As Arendt writes in an ear­li­er lec­ture that pre­ced­ed “Lying in Politics”—with the ear­li­er title “The Role of the Lie in Pol­i­tics” (top)—“Truthfulness has nev­er been count­ed as among the polit­i­cal virtues.” You can view and down­load high-qual­i­ty images of that typed lec­ture here, and see her revise her ideas in cor­rec­tions and mar­gin­al notes.

The polit­i­cal lie, she writes weari­ly, “has exist­ed since the begin­ning of record­ed his­to­ry.” And yet, there is some­thing unique about its use in U.S. pol­i­tics, in which “the only per­son like­ly to be an ide­al vic­tim of com­plete manip­u­la­tion is the Pres­i­dent of the Unit­ed States.” Despite her dis­pas­sion­ate philo­soph­i­cal view, Arendt found the lies of the Viet­nam War-era par­tic­u­lar­ly dis­turb­ing. In the type­script page at the top, you can see a pro­posed sub­ti­tle pen­ciled in at the top left cor­ner: “How Could They? What Went Wrong in Amer­i­ca.”

In the typed lec­ture above, “Action and the Pur­suit of Hap­pi­ness,” from 1960, Arendt remarks on the “amaz­ing dis­cov­ery” by the country’s nat­u­ral­ized “new cit­i­zens” that the “pur­suit of hap­pi­ness” remains a “more than mean­ing­less phrase and an emp­ty word in the pub­lic and pri­vate life of the Amer­i­can Repub­lic.” This “most elu­sive of all human rights,” she con­tin­ues, “appar­ent­ly enti­tles men, in the words of Howard Mum­ford Jones, to ‘the ghast­ly priv­i­lege of pur­su­ing a phan­tom and embrac­ing a delu­sion.’”

Arendt’s 1968 New York Times edi­to­r­i­al “Is Amer­i­ca By Nature a Vio­lent Soci­ety,” whose type­script you can see in part above, opens with a num­ber of assump­tions about the country’s “nation­al char­ac­ter,” begin­ning with the com­ment that the country’s “mul­ti­tude of eth­nic groups… for bet­ter or worse have nev­er melt­ed togeth­er into a nation.” Per­haps this is too broad a char­ac­ter­i­za­tion. Or per­haps the U.S. as a nation is no more “arti­fi­cial ‘by nature,’” in its com­po­si­tion than many oth­er, much old­er, nations.

Arendt’s obser­va­tions on her adopt­ed land weren’t always so astute, but she did have enough crit­i­cal dis­tance from the coun­try to close­ly observe it dur­ing times of cri­sis and see clear­ly what oth­ers could or would not. You’ll find many more of Arendt’s keen observations—typed in drafts and notes, scrib­bled in mar­gins, and writ­ten in letters—at the Library of Con­gress’ Han­nah Arendt Papers col­lec­tion, (part­ly) online.

Relat­ed Con­tent:

Enter the Han­nah Arendt Archives & Dis­cov­er Rare Audio Lec­tures, Man­u­scripts, Mar­gin­a­lia, Let­ters, Post­cards & More

A Look Inside Han­nah Arendt’s Per­son­al Library: Down­load Mar­gin­a­lia from 90 Books (Hei­deg­ger, Kant, Marx & More)

Han­nah Arendt Explains How Pro­pa­gan­da Uses Lies to Erode All Truth & Moral­i­ty: Insights from The Ori­gins of Total­i­tar­i­an­ism

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

A Demonstration of Perfect Samurai Swordsmanship

The age of the samu­rai has long since end­ed, but does its spir­it live on? You might well feel that, despite every­thing, the flame of the samu­rai still burns in Japan today after watch­ing the swords­man­ship skills on dis­play in the clip above. Or per­haps we should call it swordswom­an­ship: the mod­ern-day war­rior exe­cut­ing those per­fect cuts is the daugh­ter of grand­mas­ter Fumon Tana­ka, and her bear­ing and self-pos­ses­sion bring to mind the onna bugeisha of old Japan. And as we see, gen­der mat­ters not at all in the stark real­i­ty of blade on bone — or in this case, blade on a sim­i­lar­ly dense stalk of bam­boo.

Tana­ka, show­ing an imper­fect­ly cut piece of bam­boo, explains that its curved edge means “your left and right hands are not bal­anced. If a samu­rai decap­i­tates a man with this bad tech­nique, it would cause great pain. It has to be one pre­cise cut. That is the way of the samu­rai.”

His daugh­ter then demon­strates just how hand­i­ly she can attend to any of your decap­i­ta­tion needs, halv­ing the bam­boo with what her father deems “a per­fect straight cut.” Though it only takes a sin­gle stroke, that sin­gle stroke comes as the cul­mi­na­tion of years and years of work toward mas­tery — and work that, in this mod­ern onna bugeisha’s case, no doubt began ear­ly indeed.

The Smith­son­ian Chan­nel pro­duced this video as part of their series Samu­rai Head­hunters, more of whose mate­r­i­al on “how these elite knights actu­al­ly lived, loved, fought, and died” you can watch on Youtube. If you’d like a more in-depth sense of how their sword tech­niques work, have a look at Masayu­ki Shimabukuro’s video series on samu­rai swords­man­ship, which begins with an episode on the basics and con­tin­ues on to sub­jects like pos­tures, two-hand cuts (as seen exe­cut­ed on those bam­boo stalks), and flick­ing the blood — that last per­haps more use­ful in feu­dal Japan than 21st-cen­tu­ry Tokyo, or for that man­ner every­where else, but a good samu­rai has always known how to hon­or the past.

Relat­ed Con­tent:

Japan­ese Crafts­man Spends His Life Try­ing to Recre­ate a Thou­sand-Year-Old Sword

Female Samu­rai War­riors Immor­tal­ized in 19th Cen­tu­ry Japan­ese Pho­tos

A Hyp­not­ic Look at How Japan­ese Samu­rai Swords Are Made

Hand-Col­ored 1860s Pho­tographs Reveal the Last Days of Samu­rai Japan

Meet Yasuke, Japan’s First Black Samu­rai War­rior

Leg­endary Japan­ese Author Yukio Mishi­ma Mus­es About the Samu­rai Code (Which Inspired His Hap­less 1970 Coup Attempt)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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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