Hear the World’s Oldest Surviving Written Song (200 BC), Originally Composed by Euripides, the Ancient Greek Playwright

Imag­ine if you will that it is the year 4515, and future peo­ple slow­ly begin exca­vat­ing the musi­cal remains of mil­len­nia past. Now add the fol­low­ing wrin­kle to this sce­nario, cour­tesy of clas­sics schol­ar Armand D’Angour: “all that sur­vived of the Bea­t­les songs were a few of the lyrics, and all that remained of Mozart and Verdi’s operas were the words and not the music.” Would it be pos­si­ble to recov­er the rhythms and melodies from these scraps? Wouldn’t this music be for­ev­er lost to his­to­ry?

Not nec­es­sar­i­ly, D’Angour tells us; we could “recon­struct the music, redis­cov­er the instru­ments that played them, and hear the words once again in their prop­er set­ting.” Giv­en the inex­act, spec­u­la­tive nature of much ancient his­to­ry, I imag­ine the recon­struct­ed Bea­t­les might end up sound­ing noth­ing like them­selves, but then again, now that schol­ars have begun to recov­er the music of ancient Greek tragedy from a few frag­ments of text, sure­ly those future his­to­ri­ans could remake “Love Me Do”

Recon­struct­ing Don Gio­vani might be a lit­tle trick­i­er, and that’s often the scale aca­d­e­mics like D’Angour are work­ing with, since not only the love-poems of Sap­pho, but also “the epics of Homer” and “the tragedies of Sopho­cles and Euripides—were all, orig­i­nal­ly, music. Dat­ing from around 750 to 400 BC, they were com­posed to be sung in whole or part to the accom­pa­ni­ment of the lyre, reed-pipes, and per­cus­sion instru­ments.” This much we all like­ly know to some extent.

D’Angour goes on to describe in detail how schol­ars like him­self use “pat­terns of long and short syl­la­bles” in the sur­viv­ing verse to deter­mine musi­cal rhythm, and new rev­e­la­tions about ancient Greek vocal nota­tion and tun­ing to recon­struct ancient melody.

Orestes

The ear­li­est sur­viv­ing musi­cal doc­u­ment “pre­serves a few bars of sung music” from fifth-cen­tu­ry trage­di­an Euripi­des’ play Orestes. A “noto­ri­ous­ly avant-garde com­pos­er,” Euripides—scholars presume—“violated the long-held norms of Greek folk-singing by neglect­ing word-pitch.” You can see the papyrus frag­ment above, writ­ten around 200 BC in Egypt and called “Katolo­phy­ro­mai” after the first word in the “stasi­mon,” or choral song. Above the words, notice the vocal and instru­men­tal nota­tion schol­ars have used to recon­struct the music. The lines describe Orestes’ guilt after mur­der­ing his moth­er:

I cry, I cry, your mother’s blood that dri­ves you mad, great hap­pi­ness in mor­tals nev­er last­ing, but like a sail of swift ship, which a god shook up and plunged it with ter­ri­ble trou­bles into the greedy and dead­ly waves of the sea.

This trans­la­tion comes from “Greek Recon­struc­tion­ist Pagan­ism” site Bar­ing the Aegis, who also describe the song’s rhythm, Dochmius, and mode, Lydi­an, with a help­ful expla­na­tion for non-spe­cial­ists of what these terms mean. They also fea­ture the live per­for­mance of the stasi­mon at the top of the post, just one inter­pre­ta­tion by Spy­ros Giasafakis and Evi Ster­giou of neo­folk band Dae­mo­nia Nymphe. Below it, hear anoth­er inter­pre­ta­tion by Pet­ros Tabouris and Nikos Kon­stan­tinopou­los. And just below and at the bot­tom of the post are two more ver­sions of the ancient song.

Giv­en Euripi­des’ exper­i­men­tal­ism, we can’t expect that this recon­struct­ed song would be rep­re­sen­ta­tive of most ancient Greek music. “How­ev­er, we can rec­og­nize that Euripi­des adopt­ed anoth­er prin­ci­ple,” set­ting words to falling and ris­ing cadences accord­ing to their emo­tion­al import. As D’Angour puts it, “this was ancient Greek sound­track music,” and it was appar­ent­ly so well-received that his­to­ri­an Plutarch tells a sto­ry about “thou­sands of Athen­ian sol­diers held pris­on­er” in Syra­cuse: “those few who were able to sing Euripi­des’ lat­est songs were able to earn some food and drink.”

As for “the great­est of ancient poet-singers,” Homer, it seems accord­ing to recon­struc­tions by the late Pro­fes­sor Mar­tin West of Oxford that Home­r­ic tunes were “fair­ly monot­o­nous,” explain­ing per­haps why “the tra­di­tion of Home­r­ic recita­tion with­out melody emerged from what was orig­i­nal­ly a sung com­po­si­tion.”

Relat­ed Con­tent:

Hear the “Seik­i­los Epi­taph,” the Old­est Com­plete Song in the World: An Inspir­ing Tune from 100 BC

Lis­ten to the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

Hear the World’s Old­est Instru­ment, the “Nean­derthal Flute,” Dat­ing Back Over 43,000 Years

Free Cours­es in Ancient His­to­ry, Lit­er­a­ture & Phi­los­o­phy

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

How Cultured Are You? Test Your Knowledge With Cultural Quizzes from 1958

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Do you con­sid­er your­self well-edu­cat­ed? Cul­tured, even? By whose stan­dards?

We may super­fi­cial­ly assume these terms name immutable qual­i­ties, but they are in any analy­sis depen­dent on where and when we hap­pen to be sit­u­at­ed in his­to­ry. The most sophis­ti­cat­ed of Medieval doctors—a title then clos­er to the Euro­pean “docent” than our gen­er­al use of Dr.—would appear pro­found­ly igno­rant to us; and we, with our painful­ly inad­e­quate grasp of church Latin, Aris­totelian­ism, and arcane the­o­log­i­cal argu­ments, would appear pro­found­ly igno­rant to him.

What does it mean to be cul­tured? Is it the acqui­si­tion of most­ly use­less cul­tur­al cap­i­tal for its own sake, or of a set of codes that helps us nav­i­gate the world suc­cess­ful­ly? In an attempt to address these fraught ques­tions, Ash­ley Mon­tagu, a stu­dent of huge­ly influ­en­tial Ger­man-born anthro­pol­o­gist Franz Boas, wrote The Cul­tured Man in 1958. Rebec­ca Onion at Slate describes the book as con­tain­ing “quizzes for 50 cat­e­gories of knowl­edge in the arts and sci­ences, with 30 ques­tions each.” In the page above, we have the first 22 ques­tions of Montagu’s “Art” quiz (with the answers here).

You’ll prob­a­bly notice right away that while most of the ques­tions have def­i­nite, unam­bigu­ous answers, oth­ers like “Define art,” seem patent­ly unan­swer­able in all but the most gen­er­al and unsat­is­fac­to­ry ways. Mon­tagu defines art in one suc­cinct sen­tence: “Art is the mak­ing or doing of things that have form and beauty”—which strikes me as ane­mic, though func­tion­al enough.

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Mon­tagu intend­ed his book to test not only knowl­edge of cul­tur­al facts, but also of “atti­tudes”: a per­son “con­sid­ered ‘cul­tured,’” writes Onion, “would not just be able to read­i­ly sum­mon facts, but also to access humane feel­ings, which would nec­es­sar­i­ly come about after con­tact with cul­ture.” Many admin­is­tra­tors of “culture”—curators, art his­to­ri­ans, lit­er­a­ture pro­fes­sors, etc—would agree with the premise: ide­al­ly, the more cul­tur­al knowl­edge we acquire, the more empa­thy and under­stand­ing of oth­er peo­ples and cul­tures we should man­i­fest. Whether this rou­tine­ly occurs in prac­tice is anoth­er mat­ter. For Mon­tagu, Onion remarks, a “cul­tured man” is “curi­ous, unprej­u­diced, ratio­nal, and eth­i­cal.”

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Giv­en Montagu’s enlight­ened philo­soph­i­cal bent, we can char­i­ta­bly ascribe lan­guage in his book that itself seems prej­u­diced to our view­ing this arti­fact from a dis­tance of almost sev­en­ty years in the future. We might also find that many of his ques­tions push us to exam­ine our 21st cen­tu­ry bias­es more care­ful­ly. His approach may remind us of friv­o­lous inter­net diver­sions or the stan­dard­ized tests we’ve grown to think of as the pre­cise oppo­site of live­ly, crit­i­cal­ly-engaged edu­ca­tion­al tools. Yet Mon­tagu intend­ed his quizzes to be “both dynam­ic and con­struc­tive,” to alert read­ers to areas of igno­rance and encour­age them to fill gaps in their cul­tur­al knowl­edge. Many of his answers offer ref­er­ences for fur­ther study. “No one grows who stands still,” he wrote.

To see more of Montagu’s quiz questions—such as those above from the “Cul­ture His­to­ry” cat­e­go­ry (get the answers here)—and find out how you stack up against the cul­tured elite of the 50s, head over to Rebec­ca Onion’s post at Slate.

Relat­ed Con­tent:  

Watch Har­vard Stu­dents Fail the Lit­er­a­cy Test Louisiana Used to Sup­press the Black Vote in 1964

Her­mann Rorschach’s Orig­i­nal Rorschach Test: What Do You See? (1921)

Take the 146-Ques­tion Knowl­edge Test Thomas Edi­son Gave to Prospec­tive Employ­ees (1921)

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

Hear The Epic of Gilgamesh Read in its Original Ancient Language, Akkadian

Tablet_V_of_the_Epic_of_Gligamesh._Newly_discovered._The_Sulaymaniyah_Museum,_Iraq.

Cre­ative Com­mons image by Osama Shukir Muhammed Amin

When one enters the world of The Epic of Gil­gamesh, the old­est epic poem we know of, one enters a world lost to time. Though its strange gods and cus­toms would have seemed per­fect­ly nat­ur­al to its inhab­i­tants, the cul­ture of Gil­gamesh has so far reced­ed from his­tor­i­cal mem­o­ry that there’s lit­tle left with which we might iden­ti­fy. Schol­ars believe Gil­gamesh the demi-god mytho­log­i­cal char­ac­ter may have descend­ed from leg­ends (such as a 126-year reign and super­hu­man strength) told about a his­tor­i­cal 5th king of Uruk. Buried under the fan­tas­tic sto­ries lies some doc­u­men­tary impulse. On the oth­er hand, Gil­gamesh—like all mythology—exists out­side of time. Gil­gamesh and Enkidu always kill the Bull of Heav­en, again and again for­ev­er. That, per­haps, is the secret Gil­gamesh dis­cov­ers at the end of his long jour­ney, the secret of Keats’ Gre­cian Urn: eter­nal life resides only in works of art.

And per­haps the only way to approach some com­mon under­stand­ing of myths as both prod­ucts of their age and as arche­types in realms of pure thought comes through a deep immer­sion in their his­tor­i­cal lan­guages. In the case of Gil­gamesh, that means learn­ing the extra­or­di­nar­i­ly long-lived Akka­di­an, a Mesopotami­an lan­guage that dates from about 2,800 BCE to around 100 CE. In order to do so, arche­ol­o­gists and Assyri­ol­o­gists had to deci­pher frag­ments of cuneiform stone tablets like those on which Gil­gamesh was dis­cov­ered. The task proved excep­tion­al­ly dif­fi­cult, such that when George Smith announced his trans­la­tion of the epic’s so-called “Flood Tablet” in 1872, it had lain “undis­turbed in the [British] Muse­um for near­ly 20 years,” writes The Tele­graph, since “there were so few peo­ple in the world able to read ancient cuneiform.”

Cuneiform is not a lan­guage, but an alpha­bet. The script’s wedge-shaped let­ters (cuneus is Latin for wedge) are formed by impress­ing a cut reed into soft clay. It was used by speak­ers of sev­er­al Near East­ern lan­guages includ­ing Sumer­ian, Akka­di­an, Urart­ian and Hit­tite; depend­ing on the lan­guage and date of a giv­en script, its alpha­bet could con­sist of many hun­dreds of let­ters. If this weren’t chal­leng­ing enough, cuneiform employs no punc­tu­a­tion (no sen­tences or para­graphs), it does not sep­a­rate words, there aren’t any vow­els and most tablets are frag­ment­ed and erod­ed.

Nonethe­less, Smith, an entire­ly self-edu­cat­ed schol­ar, broke the code, and when he dis­cov­ered the frag­ment con­tain­ing a flood nar­ra­tive that pre­dat­ed the Bib­li­cal account by at least 1,000 years, he report­ed­ly “became so ani­mat­ed that, mute with excite­ment, he began to tear his clothes off.” That sto­ry may also be leg­end, but it is one that cap­tures the pas­sion­ate­ly obses­sive char­ac­ter of George Smith. Thanks to his efforts, those of many oth­er 19th cen­tu­ry aca­d­e­mics, trea­sure hunters, and tomb raiders, and mod­ern schol­ars toil­ing away at the Uni­ver­si­ty of Lon­don, we can now hear Gil­gamesh read not only in Old Akka­di­an (the orig­i­nal lan­guage), but also lat­er Baby­lon­ian dialects, the lan­guages used to record the Code of Ham­mura­bi and a lat­er, more frag­ment­ed ver­sion of the Gil­gamesh epic.

The Uni­ver­si­ty of London’s Depart­ment of the Lan­guages and Cul­tures of the Ancient Near East hosts on its web­site sev­er­al read­ings in dif­fer­ent schol­ars’ voic­es of Gil­gamesh, The Epic of Anzu, the Codex Ham­mura­bi and oth­er Baby­lon­ian texts. Above, you can hear Karl Heck­er read the first 163 lines of Tablet XI of the Stan­dard Akka­di­an Gil­gamesh. These lines tell the sto­ry of Utnapish­tim, the myth­i­cal and lit­er­ary pre­cur­sor to the Bib­li­cal Noah. So impor­tant was the dis­cov­ery of this flood sto­ry that it “chal­lenged lit­er­ary and bib­li­cal schol­ar­ship and would help to rede­fine beliefs about the age of the Earth,” writes The Tele­graph. When George Smith made his announce­ment in 1872, “even the Prime Min­is­ter, William Glad­stone, was in atten­dance.” Unfor­tu­nate­ly, things did not end well for Smith, but because of his efforts, we can come as close as pos­si­ble to the sound of Gil­gamesh’s world, one that may remind us of a great many mod­ern lan­guages, but that unique­ly pre­serves ancient his­to­ry and age­less myth.

The Uni­ver­si­ty of Lon­don site also includes trans­la­tions and translit­er­a­tions of the cuneiform writ­ing, from Pro­fes­sor Andrew George’s 2003 The Baby­lon­ian Gil­gamesh Epic: Intro­duc­tion, Crit­i­cal Edi­tion and Cuneiform Texts. Fur­ther­more, there are answers to Fre­quent­ly Asked Ques­tions, many of which you may your­self be ask­ing, such as “What are Baby­lon­ian and Assyr­i­an?”; “Giv­en they are dead, how can one tell how Baby­lon­ian and Assyr­i­an were pro­nounced?”; “Did Baby­lon­ian and Assyr­i­an poet­ry have rhyme and metre, like Eng­lish poet­ry?”; and—for those with a desire to enter fur­ther into the ancient world of Gil­gamesh and oth­er Akka­di­an, Baby­lon­ian, and Assyr­i­an semi-myth­i­cal figures—“What if I actu­al­ly want to learn Baby­lon­ian and Assyr­i­an?”

Then, of course, you’ll want to learn about the 20 new lines from Gil­gamesh just dis­cov­ered in Iraq.…

Relat­ed Con­tent:

Lis­ten to the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

Hear the “Seik­i­los Epi­taph,” the Old­est Com­plete Song in the World: An Inspir­ing Tune from 100 BC

Hear Beowulf Read In the Orig­i­nal Old Eng­lish: How Many Words Do You Rec­og­nize?

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

Animated Map Lets You Watch the Unfolding of Every Day of the U.S. Civil War (1861–1865)

The bor­der-obsessed map ani­ma­tor known as Emper­or Tiger­star views war from a dis­tance. The Emper­or leaves such details as jour­nal entries, let­ters home, and tales of val­or and cow­ardice for oth­er his­to­ry buffs.

His niche is metic­u­lous­ly clock­ing the defeat and tri­umph in terms of shift­ing ter­ri­to­ries, by year, by fort­night, and, in the case of World War I and World War II, by day.

His five minute take on the Amer­i­can Civ­il War, above, leaves out most of the hair-rais­ing small scale skir­mish­es famil­iar from the pages of The Red Badge of Courage.

Trans-Mis­sis­sip­pi The­ater aside, it also makes plain how lit­tle ground the Con­fed­er­ates gained after 1861.

The Blue and the Gray are here rep­re­sent­ed by blue and red, with the mus­tard-col­ored dis­put­ed bor­der states pick­ing sides before the first minute is out. (The Union’s Naval Block­ade is in for­ma­tion with­in sec­onds.)

Leg­end:

Maroon = Con­fed­er­ate States of Amer­i­ca and ter­ri­to­ries

Red = Areas occu­pied by Con­fed­er­ate forces

Pink = Gains for that Day

Dark Blue = Unit­ed States of Amer­i­ca and ter­ri­to­ries

Blue = Areas occu­pied by Union forces.

Light blue = Gains for that day

Yel­low = Bor­der states / dis­put­ed areas.

The mag­ni­tude is mov­ing, espe­cial­ly when paired with ground-lev­el obser­va­tions, be they fic­tion­al, his­tor­i­cal or eye­wit­ness.

Even the place-names on the map, which now were mere­ly quaint, would take on the sound of crack­ling flame and dis­tant thun­der, the Bib­li­cal, Indi­an and Anglo-Sax­on names of ham­lets and creeks and cross­roads, for the most part unim­por­tant in them­selves until the day when the armies came togeth­er, as often by acci­dent as on pur­pose, to give the scat­tered names a per­ma­nence and set­tle what man­ner of life future gen­er­a­tions were to lead.  

His­to­ri­an Shel­by Foote, The Civ­il War: A Nar­ra­tive

Relat­ed Con­tent:

Watch World War I Unfold in a 6 Minute Time-Lapse Film: Every Day From 1914 to 1918

Watch World War II Rage Across Europe in a 7 Minute Time-Lapse Film: Every Day From 1939 to 1945

“The Civ­il War and Recon­struc­tion,” a New MOOC by Pulitzer-Prize Win­ning His­to­ri­an Eric Fon­er

Ayun Hal­l­i­day is an author, illus­tra­tor, and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Her play, Fawn­book, opens in New York City lat­er this fall. Fol­low her @AyunHalliday

Innovative Film Visualizes the Destruction of World War II: Now Available in 7 Languages

Back in June we high­light­ed Neil Hal­lo­ran’s 15 minute film, The Fall­en of World War II, which used “inno­v­a­tive data visu­al­iza­tion tech­niques to put the human cost of WW II into per­spec­tive, show­ing how some 70 mil­lion lives were lost with­in civil­ian and mil­i­tary pop­u­la­tions across Europe and Asia, from 1939 to 1945.” It’s a pret­ty stag­ger­ing illus­tra­tion of the dead­liest war. As the film went viral, Hal­lo­ran raised mon­ey that would enable him to devel­op new films explor­ing “oth­er trends of war and peace — from drones and ter­ror­ism to democ­ra­cy and peace­keep­ing.” He has also trans­lat­ed the film into six dif­fer­ent lan­guages. They all went online in the last few weeks. Here they are: Russ­ian, Japan­ese, Pol­ish, FrenchGer­man, and Ser­bian.

Above, you can watch the orig­i­nal in Eng­lish (cer­tain­ly worth doing if you were vaca­tion­ing in June), and you might also explore the accom­pa­ny­ing inter­ac­tive web site here.

Fol­low Open Cul­ture on Face­book and Twit­ter and share intel­li­gent media with your friends. Or bet­ter yet, sign up for our dai­ly email and get a dai­ly dose of Open Cul­ture in your inbox. And if you want to make sure that our posts def­i­nite­ly appear in your Face­book news­feed, just fol­low these sim­ple steps.

Relat­ed Con­tent:

Free Online His­to­ry Cours­es

Watch World War II Rage Across Europe in a 7 Minute Time-Lapse Film: Every Day From 1939 to 1945

31 Rolls of Film Tak­en by a World War II Sol­dier Get Dis­cov­ered & Devel­oped Before Your Eyes

Dra­mat­ic Col­or Footage Shows a Bombed-Out Berlin a Month After Germany’s WWII Defeat (1945)

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1902 French Trading Cards Imagine “Women of the Future”

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The lag time between our imag­in­ing of social equal­i­ty and its arrival can be sig­nif­i­cant­ly long indeed, or it least it can seem so, giv­en the lim­i­ta­tions of human mor­tal­i­ty. 113 years may not be an espe­cial­ly long time for a tree, say, or even a very healthy Gala­pa­gos tor­toise, but if you or I had been alive in 1902, chances are we’d nev­er know that in 2015 the pres­i­dent of Europe’s most pow­er­ful nation is a woman, as are two major pres­i­den­tial can­di­dates in the Unit­ed States. Giv­en the amount of inequal­i­ty we still see world­wide, this may not always feel like a tri­umph. In 1902, it might have seemed like “noth­ing but fan­ta­sy.”

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And yet even then, it was cer­tain­ly pos­si­ble to fore­see women occu­py­ing all the roles that men did, through the lens­es, writes Lau­ra Hud­son at Boing Boing, of “fan­ta­sy and sci­ence fic­tion,” which “can often help us open our minds behind the lim­i­ta­tions of the world we live in and imag­ine a bet­ter one instead.” In 1902, artist Albert Berg­eret was com­mis­sioned to cre­ate the trad­ing cards you see here—just a small selec­tion of twen­ty total pho­tographs called “Les Femmes de l’Avenir”—Women of the Future. Only one theme among many in a series of dif­fer­ent sets of cards, this “retro­fu­tur­is­tic attempt to expand the role of women in soci­ety” showed us a “small and fash­ion­able world” where “women were giv­en a more equal role in soci­ety, not to men­tion spec­tac­u­lar hats.”

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That may be so, but just as we can nev­er accu­rate­ly see the future, we can also nev­er reach con­sen­sus on the mean­ing of the past. The Dai­ly Mail’s Maysa Rawi agrees with Hud­son about the “pin-up qual­i­ty to many of the images,” which show “an awful lot of arm.”  And yet Rawi dis­par­ages the entire set as “meant to cap­ture men’s fan­tasies rather than be part of any fem­i­nist move­ment.” I’ll admit, I don’t see the cards this way at all, nor do I think the cat­e­gories are mutu­al­ly exclu­sive. Pin-up girls have also rep­re­sent­ed social pow­er, albeit main­ly sex­u­al pow­er. Scant­i­ly-clad female super­heroes like Won­der Woman, though craft­ed to appeal to the fan­tasies of teenage boys, are also pow­er­ful because… well, they have super­pow­ers.

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Per­haps that’s one way to look at Bergeret’s cards. He is not mock­ing his sub­jects, nor hyper-sex­u­al­iz­ing them, but pre­sent­ing, as each card indi­cates, advanced futur­is­tic beings who didn’t yet exist in his time. The Dai­ly Mail cap­tions sev­er­al of the pho­tos with fac­toids about women’s advances in French his­to­ry. In some cas­es, Berg­eret did not have to extrap­o­late far. Women could prac­tice law in 1900; women served in the army dur­ing the French Rev­o­lu­tion, but did not fight. Col­leges had been open to women since 1879. A few women worked as doc­tors and jour­nal­ists in Bergeret’s time. Marie Curie, you’ll recall, had dis­cov­ered polo­ni­um, coined the term “radioac­tiv­i­ty,”  and would win the Nobel Prize in 1903. Queen Vic­to­ria had ruled over half the world.

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But French women would have to wait sev­er­al more decades to enter most of the pro­fes­sions rep­re­sent­ed. No mat­ter how sexy—and in some cas­es ridiculous—some of the cos­tumes in these pho­tos, Berg­eret shot the mod­els with poise, style, and dig­ni­ty. Per­haps he and many in his audi­ence could eas­i­ly imag­ine female gen­er­als, may­ors, fire­women, sol­diers, etc. Yet one par­tic­u­lar card stands out. It por­trays a self-sat­is­fied, Bohemi­an mod­el labeled “rapin”—which a read­er below informs us is “an argot word for (bad) painter.”

femmes_avenir_15_rapin

via Boing Boing

Relat­ed Con­tent:

In 1900, Ladies’ Home Jour­nal Pub­lish­es 28 Pre­dic­tions for the Year 2000

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”

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

Watch Gandhi Talk in His First Filmed Interview (1947)

The Gand­hi of his­to­ry doesn’t line up with the Gand­hi of leg­end, just as the beat­i­fied Moth­er Tere­sa presents a very dif­fer­ent pic­ture in cer­tain astute crit­ics’ esti­ma­tion. But as with most saints, ancient and mod­ern, peo­ple tend to ignore Gandhi’s many con­tra­dic­tions and trou­bling­ly racist and casteist views. He comes to us more as myth and mar­tyr than deeply flawed human indi­vid­ual. An indis­pens­able part of the myth­mak­ing, Richard Attenborough’s 1982 biopic, Gand­hi, may be “over-san­i­tized,” as The Guardian writes, but Ben Kingsley’s per­for­mance as the anti-colo­nial leader is gen­uine­ly “sub­lime” in his evo­ca­tion of Gandhi’s “inten­si­ty… wit and even the dis­tinc­tive, deter­mined walk.” It’s these per­son­al qualities—and of course Gandhi’s defeat of the largest empire on the plan­et with non­vi­o­lent action and a spir­i­tu­al phi­los­o­phy—that con­tin­ue to inspire move­ments for jus­tice and civ­il rights.

We see a lit­tle of that deter­mined walk in the short news­reel inter­view above, the very first “talk­ing pic­ture” made of Gand­hi, and we also hear his inten­si­ty and wit, though much sub­dued by his phys­i­cal frailty after years of fast­ing. Tak­en in 1947 by Fox Movi­etone News, the film marks a piv­otal peri­od in the Indi­an leader’s life. Very short­ly after this Par­lia­ment passed the Indi­an Inde­pen­dence Act. That year also marked the start of a bloody new strug­gle, insti­gat­ed by anoth­er colo­nial inter­ven­tion, as the British par­ti­tioned India into two war­ring coun­tries, an act so poignant­ly dra­ma­tized in Salmon Rushdie’s Midnight’s Chil­dren.

This year of tur­moil was also Gandhi’s last; he was assas­si­nat­ed in 1948 by a Hin­du nation­al­ist who accused him of sid­ing with Pak­istan. In the inter­view, we hear what we might think of as some of Gandhi’s final pub­lic pro­nounce­ments on such sub­jects as child mar­riage, pro­hi­bi­tion, his deeply held con­vic­tions about an authen­tic Indi­an cul­tur­al iden­ti­ty, and the lengths that he would go for his country’s inde­pen­dence. At the end of the short inter­view, the Amer­i­can reporter asks Gand­hi, pre­scient­ly, “would you be pre­pared to die in the cause of India’s Inde­pen­dence?” to which Gand­hi replies, “this is a bad ques­tion.”

Relat­ed Con­tent:

Tol­stoy and Gand­hi Exchange Let­ters: Two Thinkers’ Quest for Gen­tle­ness, Humil­i­ty & Love (1909)

Albert Ein­stein Express­es His Admi­ra­tion for Mahat­ma Gand­hi, in Let­ter and Audio

Hear Gandhi’s Famous Speech on the Exis­tence of God (1931)

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

20 New Lines from The Epic of Gilgamesh Discovered in Iraq, Adding New Details to the Story

The Epic of Gil­gamesh, one of the old­est nar­ra­tives in the world, got a sur­prise update last month when the Sulay­maniyah Muse­um in the Kur­dis­tan region of Iraq announced that it had dis­cov­ered 20 new lines of the Baby­lon­ian-Era poem of gods, mor­tals, and mon­sters. Since the poem has exist­ed in frag­ments since the 18th cen­tu­ry BC, there has always been the pos­si­bil­i­ty that more would turn up. And yet the ver­sion we’re famil­iar with — the one dis­cov­ered in 1853 in Nin­eveh — has­n’t changed very much over recent decades. The text remained fair­ly fixed — that is, until the fall of Bagh­dad in 2003 and the intense loot­ing that fol­lowed yield­ed some­thing new.

Since that time, the His­to­ry Blog notes:

the [Sulay­maniyah] muse­um has a mat­ter of pol­i­cy paid smug­glers to keep arti­facts from leav­ing the coun­try, no ques­tions asked. The tablet was acquired by the muse­um in late 2011 as part of a col­lec­tion of 80–90 tablets sold by an unnamed shady char­ac­ter. Pro­fes­sor Farouk Al-Rawi exam­ined the col­lec­tion while the sell­er hag­gled with muse­um offi­cial Abdul­lah Hashim. When Al-Rawi saw this tablet, he told Hashim to pay what­ev­er the sell­er want­ed: $800.

That’s a pret­ty good deal for these extra lines that not only add to the poem’s length, but have now cleared up some of the mys­ter­ies in the oth­er chap­ters. These lines come from Chap­ter Five of the epic and cast the main char­ac­ters in a new light. Gil­gamesh and his com­pan­ion Enkidu are shown to feel guilt over killing Hum­ba­ba, the guardian of the cedar for­est, who is now seen as less a mon­ster and more a king. Just like a good director’s cut, these extra scenes clear up some mud­dy char­ac­ter moti­va­tion, and add an envi­ron­men­tal moral to the tale.

new lines of gilgamesh

The His­to­ry Blog arti­cle has an in depth descrip­tion of the trans­la­tion, with links to a schol­ar­ly paper on this very impor­tant find, and prompts the ques­tion, how much more is there to be dis­cov­ered?

In the video above, Hazha Jalal, man­ag­er of the tablet’s sec­tion of the Sulay­maniyah Muse­um talks (in Kur­dish) about the new dis­cov­ery, say­ing (in trans­la­tion): “The tablet dates back to the Neo-Bably­on­ian peri­od, 2000–1500 BCE. It is a part of tablet V of the epic. It was acquired by the Muse­um in the year 2011 and [then] Dr. Farouk Al-Raw translit­er­at­ed it. It was writ­ten as a poem and many new things this ver­sion has added, for exam­ple Gil­gamesh and his friend met a mon­key. We are hon­ored to house this tablet and any­one can vis­it the Muse­um dur­ing its open­ing hours from 8:30 morn­ing to noon. The entry is free for you and your guests. Thank you.”

In the mean­time, if you’ve got a few min­utes to spare, you can click here to Hear The Epic of Gil­gamesh Read in the Orig­i­nal Akka­di­an and Enjoy the Sounds of Mesopotamia.

You can also find the epic in our twin col­lec­tions, 1,000 Free Audio Books: Down­load Great Books for Free and 800 Free eBooks for iPad, Kin­dle & Oth­er Devices.

via The His­to­ry Blog

Relat­ed con­tent:

Hear the World’s Old­est Instru­ment, the “Nean­derthal Flute,” Dat­ing Back Over 43,000 Years

Hear the “Seik­i­los Epi­taph,” the Old­est Com­plete Song in the World: An Inspir­ing Tune from 100 BC

Hear Homer’s Ili­ad Read in the Orig­i­nal Ancient Greek

Down­load 55 Free Online Lit­er­a­ture Cours­es: From Dante and Mil­ton to Ker­ouac and Tolkien

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

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