When a Salvador Dalí Sketch Was Stolen from Rikers Island Prison (2003)


In 2003, a Sal­vador Dalí draw­ing was stolen from Rik­ers Island, one of the most for­mi­da­ble pris­ons in the Unit­ed States. That the inci­dent has nev­er been used as the basis for a major motion pic­ture seems inex­plic­a­ble, at least until you learn the details. A screen­writer would have to adapt it as not a stan­dard heist movie but a com­e­dy of errors, begin­ning with the very con­cep­tion of the crime. It seems that a few Rik­ers guards con­spired sur­rep­ti­tious­ly to replace the art­work, which hung on a lob­by wall, with a fake. Unfor­tu­nate­ly for them, they made a less-than-con­vinc­ing replace­ment, and even if it had been detail-per­fect, how did they expect to sell a unique work whose crim­i­nal prove­nance would be so obvi­ous?

Yet the job was, in some sense, a suc­cess, in that the draw­ing was nev­er actu­al­ly found. Dalí cre­at­ed it in 1965, when he was invit­ed by Depart­ment of Cor­rec­tion Com­mis­sion­er Anna Moscowitz Kross to meet with Rik­ers Island’s inmates. “Kross, the first female com­mis­sion­er of the jail sys­tem, believed in reha­bil­i­tat­ing pris­on­ers with art, includ­ing paint­ing ses­sions and the­ater pro­duc­tions,” writes James Fanel­li, telling the sto­ry in Esquire. As for the artist, “as long as the city’s news­pa­pers would be there to cap­ture his mag­nan­i­mous act, he was game” — but in the event, a 101-degree fever kept him from get­ting on the fer­ry to the prison that day. Instead, he dashed off an image of Christ on the cross (not an unfa­mil­iar sub­ject for him) and sent it in his stead.

“For near­ly two decades, it hung in the pris­on­ers’ mess hall,” writes Fanel­li. “In 1981, after an inmate lobbed a cof­fee cup at the paint­ing, break­ing its glass cas­ing and leav­ing a stain, the Dalí was tak­en down.” It then went from apprais­er to gallery to stor­age to the trash bin, from which it was saved by a guard. By 2003, it had end­ed up in the lob­by of one of the ten jails that con­sti­tute the Rik­ers Island com­plex, hung by the Pep­si machine. That no one paid the work much mind, and more so that it has been appraised at one mil­lion dol­lars, was clear­ly not lost on the employ­ee who mas­ter­mind­ed the heist. Yet though they man­aged to catch his accom­plices, the inves­ti­ga­tors were nev­er able legal­ly to deter­mine who that mas­ter­mind was.

Read­ers of Fanel­li’s sto­ry, or view­ers of the Inside Edi­tion video at the top of the post, may well find them­selves sus­pect­ing a par­tic­u­lar cor­rec­tions offer, who suc­cess­ful­ly main­tained his inno­cence despite being named by all his col­leagues who did get con­vic­tions. Any drama­ti­za­tion of the Rik­ers Island Dalí heist would have to make its own deter­mi­na­tion about whether he or some­one else was real­ly the ring­leader, and it might even have to make a guess as to the ulti­mate fate of the stolen draw­ing itself. One isn’t entire­ly dis­pleased to imag­ine it hang­ing today in a hid­den room in the out­er-bor­ough home of some retired prison guard: made in haste and with scant inspi­ra­tion, dam­aged by cof­fee and poor stor­age con­di­tions, and pos­si­bly ripped apart and put back togeth­er again, but a Dalí nonethe­less.

Relat­ed con­tent:

The Great­est Art Heist in His­to­ry: How the Mona Lisa Was Stolen from the Lou­vre (1911)

How Art Gets Stolen: What Hap­pened to Egon Schiele’s Paint­ing Boats Mir­rored in the Water After Its Theft by the Nazis

How Jan van Eyck’s Mas­ter­piece, the Ghent Altar­piece, Became the Most Stolen Work of Art in His­to­ry

When Ger­man Per­for­mance Artist Ulay Stole Hitler’s Favorite Paint­ing & Hung it in the Liv­ing Room of a Turk­ish Immi­grant Fam­i­ly (1976)

Take a Vir­tu­al Real­i­ty Tour of the World’s Stolen Art

Mod­ern Art Was Used As a Tor­ture Tech­nique in Prison Cells Dur­ing the Span­ish Civ­il War

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.

The First Electric Guitar: Behold the 1931 “Frying Pan”

Frying Pan Schematic

The names Leo Fend­er and Les Paul will be for­ev­er asso­ci­at­ed with the explo­sion of the elec­tric gui­tar into pop­u­lar cul­ture. And right­ly so. With­out engi­neer Fend­er and musi­cian and stu­dio wiz Paul’s time­less designs, it’s hard to imag­ine what the most icon­ic instru­ments of decades of pop­u­lar music would look like.

They just might look like fry­ing pans.

Though Fend­er and Paul (and the Gib­son com­pa­ny) get all the glo­ry, it’s two men named George who should right­ly get much of the cred­it for invent­ing the elec­tric gui­tar. The first, naval offi­cer George Breed, has a sta­tus vis-à-vis the elec­tric gui­tar sim­i­lar to Leonar­do da Vinci’s to the heli­copter.

In 1890, Breed sub­mit­ted a patent for a one-of-a-kind design, uti­liz­ing the two basic ele­ments that would even­tu­al­ly make their way into Stra­to­cast­ers and Les Pauls—a mag­net­ic pick­up and wire strings. Unfor­tu­nate­ly for Breed, his design also includ­ed some very imprac­ti­cal cir­cuit­ry and required bat­tery oper­a­tion, “result­ing in a small but extreme­ly heavy gui­tar with an uncon­ven­tion­al play­ing tech­nique,” writes the Inter­na­tion­al Reper­to­ry of Music Lit­er­a­ture, “that pro­duced an excep­tion­al­ly unusu­al and ungui­tar­like, con­tin­u­ous­ly sus­tained sound.”

Like a Renais­sance fly­ing machine, the design went nowhere. That is, until George Beauchamp, a “musi­cian and tin­ker­er” from Texas, came up with a design for an elec­tric gui­tar pick­up that worked beau­ti­ful­ly. The first “Fry­ing Pan Hawai­ian” lap steel gui­tar, whose schemat­ic you can see at the top of the post, “now sits in a case in a muse­um,” writes Andre Mil­lard in his his­to­ry of the elec­tric gui­tar, “look­ing every inch the his­toric arti­fact but not much like a gui­tar.” Giz­mo­do quotes gui­tar his­to­ri­an Richard Smith, who dis­cuss­es the need in the 20s and 30s for an elec­tric gui­tar to be heard over the rhythm instru­ments in jazz and in Beauchamp’s pre­ferred style, Hawai­ian music, “where… the gui­tar was the melody instru­ment. So the real push to make the gui­tar elec­tric came from the Hawai­ian musi­cians.”

Beauchamp devel­oped the gui­tar after he was fired as gen­er­al man­ag­er of the Nation­al String Instru­ment Cor­po­ra­tion. Need­ing a new project, he and anoth­er Nation­al employ­ee, Paul Barth, began exper­i­ment­ing with Breed’s ideas. After build­ing a work­ing pick­up, they called on anoth­er Nation­al employ­ee, writes Rickenbacker.com, “to make a wood­en neck and body for it. In sev­er­al hours, carv­ing with small hand tools, a rasp, and a file, the first ful­ly elec­tric gui­tar took form.” (An ear­li­er elec­tro-acoustic gui­tar—the Stromberg Elec­tro—con­tributed to ampli­fi­er tech­nol­o­gy but its awk­ward pick­up design didn’t catch on.)

Need­ing cap­i­tal, man­u­fac­tur­ing, and dis­tri­b­u­tion, Beauchamp con­tract­ed with tool­mak­er Adolph Rick­en­backer, who mass pro­duced the Fry­ing Pan as “The Rick­en­bach­er A‑22″ under the com­pa­ny name “Elec­tro String.” (The com­pa­ny became Rick­en­backer Gui­tars after its own­er sold it in the 50s.) Although the nov­el­ty of the instru­ment and its cost dur­ing the Great Depres­sion inhib­it­ed sales, Beauchamp and Rick­en­backer still pro­duced sev­er­al ver­sions of the Fry­ing Pan, with cast alu­minum bod­ies rather than wood. (See an ear­ly mod­el here.) Soon, the Fry­ing Pan became inte­grat­ed into live jazz bands (see it at the 3:34 mark above in a 1936 Adolph Zukor short film) and record­ings.

How does the Fry­ing Pan sound? Aston­ish­ing­ly good, as you can hear for your­self in the demon­stra­tion videos above. Although Rick­en­backer and oth­er gui­tar mak­ers moved on to installing pick­ups in so-called “Span­ish” guitars—hollow-bodied jazz box­es with their famil­iar f‑holes—the Fry­ing Pan lap steel con­tin­ues to have a par­tic­u­lar mys­tique in gui­tar his­to­ry, and was man­u­fac­tured and sold into the ear­ly 1950s.

The next leap for­ward in elec­tric gui­tar design? After the Fry­ing Pan came Les Paul’s first ful­ly solid­body elec­tric: The Log.

Learn More about the inven­tion of the elec­tric gui­tar in the short Smith­son­ian video just above.

Note: An ear­li­er ver­sion of this post appeared on our site in 2013.

Relat­ed Con­tent:

The Evo­lu­tion of the Elec­tric Gui­tar: An Intro­duc­tion to Every Major Vari­ety of the Instru­ment That Made Rock-and-Roll

The His­to­ry of the Elec­tric Gui­tar Solo: A Sev­en-Part Series

Oxford Sci­en­tist Explains the Physics of Play­ing Elec­tric Gui­tar Solos

Hear the Bril­liant Gui­tar Work of Char­lie Chris­t­ian, Inven­tor of the Elec­tric Gui­tar Solo (1939)

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

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The Genius Engineering of Roman Aqueducts

We tend to think of the Roman Empire as hav­ing fall­en around 476 AD, but had things gone a lit­tle dif­fer­ent­ly, it could have come to its end much ear­li­er — before it tech­ni­cal­ly began, in fact. In the year 44 BC, for instance, the assas­si­na­tion of Julius Cae­sar and the civ­il wars rag­ing across its ter­ri­to­ries made it seem as if the founder­ing Roman Repub­lic was about to go down and take Roman civ­i­liza­tion with it. It fell to one man to ensure that civ­i­liza­tion’s con­ti­nu­ity: “His name was Octa­vian, and he was Caesar’s adopt­ed son,” says sci­ence reporter Car­olyn Beans in the new Cod­ed Cham­bers video above. “At first, no one expect­ed much from him,” but when he took con­trol, he set about rebuild­ing the empire “city by city” before it had offi­cial­ly been declared one.

This ambi­tious project of restora­tion neces­si­tat­ed an equal­ly ambi­tious shoring up of infra­struc­ture, no sin­gle exam­ple of which more clear­ly rep­re­sents Roman engi­neer­ing prowess than the empire’s aque­ducts.

Using as an exam­ple the sys­tem that fed the city of Nemausus, or mod­ern-day Nîmes, Beans explains all that went into their con­struc­tion over great lengths of chal­leng­ing ter­rain — no stage of which, of course, ben­e­fit­ed from mod­ern con­struc­tion tech­niques — with the help of Uni­ver­si­ty of Texas at Austin clas­si­cal archae­ol­o­gy pro­fes­sor Rabun Tay­lor. The most basic task for Rome’s engi­neers was to deter­mine the prop­er slope of the aque­duc­t’s chan­nels: too steep, and the flow­ing water could cause dam­age; too flat, and it could stop before reach­ing its des­ti­na­tion.

Sur­vey­ing the prospec­tive aque­duc­t’s route involved such ancient tools as the diop­tra (used to estab­lish direc­tion and dis­tance over long stretch­es of land), the gro­ma (for straight lines and right angles between check­points), and the choro­bates (to check if a sur­face was lev­el). Then con­struc­tion could begin on a net­work of under­ground tun­nels called cuni­culi. Where dig­ging them proved unfea­si­ble, up went arcades, some of which — like the Pont du Gard in south­ern France, seen in the video — still stand today. They do so thanks in large part to their lime­stone bricks hav­ing been arranged into arch­es, whose geom­e­try directs ten­sion in a way that allows the stone to sup­port itself, with no mason­ry required. When water began run­ning through an aque­duct and into the city, it would then be dis­trib­uted to the gar­dens, foun­tains, ther­mae, and else­where — through con­duit pipes that hap­pened to be made of lead, but then, even the most bril­liant Roman engi­neers could­n’t fore­see every prob­lem.

Relat­ed Con­tent:

How Did Roman Aque­ducts Work?: The Most Impres­sive Achieve­ment of Ancient Rome’s Infra­struc­ture, Explained

The Advanced Tech­nol­o­gy of Ancient Rome: Auto­mat­ic Doors, Water Clocks, Vend­ing Machines & More

Built to Last: How Ancient Roman Bridges Can Still With­stand the Weight of Mod­ern Cars & Trucks

The Amaz­ing Engi­neer­ing of Roman Baths

The Mys­tery Final­ly Solved: Why Has Roman Con­crete Been So Durable?

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.

The Night When Bob Dylan Went Electric: Watch Him Play “Maggie’s Farm” at the Newport Folk Festival in 1965

The phrase “when Dylan went elec­tric” once car­ried as much weight in pop cul­ture his­to­ry as “the fall of the Berlin Wall” car­ries in, well, his­to­ry. Both events have reced­ed into what feels like the dis­tant past, but in the ear­ly 1960s, they like­ly seemed equal­ly unlike­ly to many a seri­ous Bob Dylan fan in the folk scene. They also seemed equal­ly con­se­quen­tial. To under­stand the cul­ture of the decade, we must under­stand the import of Dylan’s appear­ance at the New­port Folk Fes­ti­val in 1965, backed by Mike Bloom­field and oth­er mem­bers of the Paul But­ter­field Blues Band.

The death of rock and roll in the 50s is often told through the lens of tragedy, but there was also anger, dis­gust, and mass dis­af­fec­tion. The Pay­ola scan­dal had an impact, as did Elvis join­ing the army and Lit­tle Richard’s return to reli­gion. Rock and roll was bro­ken, tamed, and turned into com­mer­cial fod­der. Sim­ply put, it wasn’t cool at all, man, and even the Bea­t­les couldn’t save it sin­gle­hand­ed­ly. Their arrival on U.S. shores is mythol­o­gized as music his­to­ry Normandy—and has been cred­it­ed with inspir­ing count­less num­bers of musicians—but with­out Dylan and the blues artists he imi­tat­ed, things would very much have gone oth­er­wise.

In the ear­ly 60s, Dylan and the Bea­t­les’ “respec­tive musi­cal con­stituen­cies were indeed per­ceived as inhab­it­ing two sep­a­rate sub­cul­tur­al worlds,” writes Jonathan Gould in Can’t Buy Me Love: The Bea­t­les, Britain, and Amer­i­ca. “Dylan’s core audi­ence was com­prised of young peo­ple emerg­ing from adolescence—college kids with artis­tic or intel­lec­tu­al lean­ings, a dawn­ing polit­i­cal and social ide­al­ism, and a mild­ly bohemi­an style…. The Bea­t­les’ core audi­ence, by con­trast, was com­prised of ver­i­ta­ble ‘teenyboppers’—kids in high school or grade school whose lives were total­ly wrapped up in the com­mer­cial­ized pop­u­lar cul­ture of tele­vi­sion, radio, pop records, fan mag­a­zines, and teen fash­ion. They were seen as idol­aters, not ide­al­ists.”

To evoke any­thing resem­bling the com­mer­cial pablum of Beat­le­ma­nia, and at New­port, no less, spoke of trea­son to folk authen­tic­i­ty. Some called out “Where’s Ringo?” Oth­ers called him “Judas.” Dylan’s set “would go down as one of the most divi­sive con­certs ever”—(and that’s say­ing a lot)—“putting the worlds of both folk and rock in tem­po­rary iden­ti­ty cri­sis,” Michael Mad­den writes at Con­se­quence of Sound. The for­mer folk hero accom­plished this in all of three songs, “Maggie’s Farm,” “Like a Rolling Stone,” and “Phan­tom Engi­neer,” an ear­ly take on “It Takes a Lot to Laugh, It Takes a Train to Cry.” Pete Seeger famous­ly “threw a furi­ous tantrum” upon hear­ing the first few bars of “Maggie’s Farm,” above, though he’s since said he was upset at the sound qual­i­ty.

The moment was defining—and Dylan appar­ent­ly decid­ed to do it on a whim after hear­ing Alan Lomax insult the Paul But­ter­field Band, who were giv­ing a work­shop at the fes­ti­val. He came back onstage after­ward to play two acoustic songs for the appre­cia­tive audi­ence who remained, unfazed by the vehe­mence of half the crowd’s reac­tion to his ear­li­er set. Yet the rev­o­lu­tion to return rock to its folk and blues roots was already under­way. With­in six months of meet­ing Dylan in 1964, Gould writes, “John Lennon would be mak­ing records on which he open­ly imi­tat­ed Dylan’s nasal drone, brit­tle strum, and intro­spec­tive vocal per­sona.” (Dylan also intro­duced him to cannabis.)

In 1965, “the dis­tinc­tions between the folk and rock audi­ences would have near­ly evap­o­rat­ed.” The two met in the mid­dle. “The Bea­t­les’ audi­ence, in keep­ing with the way of the world, would be show­ing signs of grow­ing up,” while Dylan’s fans showed signs of “grow­ing down, as hun­dreds of thou­sands of folkies in their late teens and ear­ly twen­ties” redis­cov­ered “the ethos of their ado­les­cent years.” They also dis­cov­ered elec­tric blues. New­port shows Dylan accel­er­at­ing the tran­si­tion, and also sig­ni­fied the arrival of the great elec­tric blues-rock gui­tarists, in the form of the inim­itable Mike Bloom­field, an invad­ing force all his own, who inspired a gen­er­a­tion with his licks on “Like a Rolling Stone” and on the absolute clas­sic Paul But­ter­field Blues Band debut album, released in The Year Dylan Went Elec­tric.

Note: An ear­li­er ver­sion of this post appeared on our site in 2020.

Relat­ed Con­tent:

Watch Bob Dylan Play “Mr. Tam­bourine Man” in Col­or at the 1964 New­port Folk Fes­ti­val

Bob Dylan Explains Why Music Has Been Get­ting Worse

Tan­gled Up in Blue: Deci­pher­ing a Bob Dylan Mas­ter­piece

How Bob Dylan Kept Rein­vent­ing His Song­writ­ing Process, Breath­ing New Life Into His Music

Josh Jones is a writer and musi­cian based in Durham, NC. 

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Why Real Biblical Angels Are Creepy, Beastly, and Hardly Angelic

Near­ly 70 per­cent of Amer­i­cans believe in angels, at least accord­ing to a sta­tis­tic often cit­ed in recent years. But what, exact­ly, comes to their minds — or those of any oth­er believ­ers around the world — when they imag­ine one? Per­son­al con­cep­tions may vary, of course, but we can be fair­ly cer­tain of one thing: most of them will bear no resem­blance to the angels actu­al­ly described in the Bible. Here to give us a sense of their appear­ance is Tom­mie Trelawny, cre­ator of the YouTube chan­nel Hochela­ga, whose video above explains “Why Bible Accu­rate Angels Are So Creepy.”

Far from the winged, white-robed embod­i­ments of gen­tle­ness we might know from greet­ing cards, says Trelawny, the angels of the Bible, and specif­i­cal­ly the Old Tes­ta­ment, are “hor­ri­fy­ing abom­i­na­tions” who would be more at home in an H. P. Love­craft nov­el. Angel, from the Greek ange­los, which itself comes from the Hebrew mal’akh, means “mes­sen­ger.” That implies an innocu­ous-enough set of duties, but then, you may recall the sto­ry of Passover, with its angel who slaugh­tered the Egyp­tians’ first-born sons; or the angel who “struck 70,000 Israelites to death”; or the angel who “sin­gle­hand­ed­ly killed 185,000 Assyr­i­an sol­diers in one night.”

The Bible does­n’t say any­thing about those angels hav­ing wings. “In fact, they look like any ordi­nary per­son,” as do even the most famous exam­ples like Gabriel, Raphael, and Michael. In the grand heav­en­ly scheme of things, such humanoid angels, or Malakh, don’t rank par­tic­u­lar­ly high. Still, they’re one rung above the Cheru­bim, who turn out to be less like Cupid and more like “the myth­i­cal beasts of ancient Mesopotamia, espe­cial­ly the Baby­lon­ian Lamas­su, which has the wings of an eagle, the body of a lion, and the head of a king” — with a more-than-pass­ing resem­blance to the Egypt­ian sphinx or the Hit­tite grif­fin. Even the pop­u­lar image of the pudgy, fly­ing cherub, which emerged much lat­er, seems to have been import­ed from Greek and Roman myths.

Ranked above the Malakh are the six-winged Seraphim, or “burn­ing ones.” The ori­gins of these “care­tak­ers of God’s throne” are sug­gest­ed by the Hebrew word Saraph, mean­ing “a ven­omous ser­pent in the desert,” much like the cobra whose image adorned the head of the Egypt­ian pharaoh. As for the Ophan­im, it’s any­one’s guess where they come from. Tak­ing the form of a wheel with­in a wheel float­ing in the sky, its rims lined with eyes, an Ophan would make for an intim­i­dat­ing sight indeed: per­haps a rep­re­sen­ta­tion of the wheels of God’s char­i­ot, per­haps the result of “the prophet ingest­ing a psy­che­del­ic plant,” and per­haps — accord­ing to a fringe the­o­ry — vis­i­ta­tion by a space­craft. What­ev­er the evi­dence for those expla­na­tions, it’s safe to say they’re not quite as com­fort­ing as all those placid celes­tial harpists.

Relat­ed con­tent:

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

The Ori­gins of Satan: The Evo­lu­tion of the Dev­il in Reli­gion

Behold the Codex Gigas (aka “Devil’s Bible”), the Largest Medieval Man­u­script in the World

Chris­tian­i­ty Through Its Scrip­tures: A Free Course from Har­vard Uni­ver­si­ty

Angels & Demons: The Sci­ence Revealed

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.

Hear What the Language Spoken by Our Ancestors 6,000 Years Ago Might Have Sounded Like

As schol­ars of ancient texts well know, the recon­struc­tion of lost sources can be a mat­ter of some con­tro­ver­sy. In the ancient Hebrew and less ancient Chris­t­ian Bib­li­cal texts, for exam­ple, crit­ics find the rem­nants of many pre­vi­ous texts, seem­ing­ly stitched togeth­er by occa­sion­al­ly care­less edi­tors. Those source texts exist nowhere in any phys­i­cal form, com­plete or oth­er­wise. They must be inferred from the traces they have left behind—signatures of dic­tion and syn­tax, styl­is­tic and the­mat­ic pre­oc­cu­pa­tions….

So it is with the study of ancient lan­guages, but since oral cul­tures far pre­date writ­ten ones, the search for lin­guis­tic ances­tors can take us back to the very ori­gins of human cul­ture, to times unre­mem­bered and unrecord­ed by any­one, and only dim­ly glimpsed through scant archae­o­log­i­cal evi­dence and observ­able aur­al sim­i­lar­i­ties between vast­ly dif­fer­ent lan­guages. So it was with the the­o­ret­i­cal devel­op­ment of Indo-Euro­pean as a lan­guage fam­i­ly, a slow process that took sev­er­al cen­turies to coa­lesce into the mod­ern lin­guis­tic tree we now know.

The obser­va­tion that San­skrit and ancient Euro­pean lan­guages like Greek and Latin have sig­nif­i­cant sim­i­lar­i­ties was first record­ed by a Jesuit mis­sion­ary to Goa, Thomas Stephens, in the six­teenth cen­tu­ry, but lit­tle was made of it until around 100 years lat­er. A great leap for­ward came in the mid-nine­teenth cen­tu­ry when Ger­man lin­guist August Schle­ich­er, under the influ­ence of Hegel, pub­lished his Com­pendi­um of the Com­par­a­tive Gram­mar of the Indo-Euro­pean Lan­guages. There, Schle­ich­er made an exten­sive attempt at recon­struct­ing the com­mon ances­tor of all Indo-Euro­pean lan­guages, “Pro­to-Indo-Euro­pean,” or PIE, for short, thought to have orig­i­nat­ed some­where in East­ern Europe, though this sup­po­si­tion is spec­u­la­tive.

To pro­vide an exam­ple of what the lan­guage might have been like, Schle­ich­er made up a fable called “The Sheep and the Hors­es” as a “son­ic exper­i­ment.” The sto­ry has been used ever since, “peri­od­i­cal­ly updat­ed,” writes Eric Pow­ell at Archae­ol­o­gy, “to reflect the most cur­rent under­stand­ing of how this extinct lan­guage would have sound­ed when it was spo­ken some 6,000 years ago.” Hav­ing no access to any texts writ­ten in Pro­to-Indo-Euro­pean (which may or may not have exist­ed) nor, of course, to any speak­ers of the lan­guage, lin­guists dis­agree a good deal on what it should sound like; “no sin­gle ver­sion can be con­sid­ered defin­i­tive.”

And yet, since Schleicher’s time, the the­o­ry has been con­sid­er­ably refined. At the top of the post, you can hear one such refine­ment based on work by UCLA pro­fes­sor H. Craig Melchert and read by lin­guist Andrew Byrd. See a trans­la­tion of Schle­icher’s sto­ry, “The Sheep and the Hors­es” below:

A sheep that had no wool saw hors­es, one of them pulling a heavy wag­on, one car­ry­ing a big load, and one car­ry­ing a man quick­ly. The sheep said to the hors­es: “My heart pains me, see­ing a man dri­ving hors­es.” The hors­es said: “Lis­ten, sheep, our hearts pain us when we see this: a man, the mas­ter, makes the wool of the sheep into a warm gar­ment for him­self. And the sheep has no wool.” Hav­ing heard this, the sheep fled into the plain.

Byrd also reads anoth­er sto­ry in hypo­thet­i­cal Pro­to-Indo-Euro­pean, “The King and the God,” using “pro­nun­ci­a­tion informed by the lat­est insights into PIE.”

See Powell’s arti­cle at Archae­ol­o­gy for the writ­ten tran­scrip­tions of both Schleicher’s and Melchert/Byrd’s ver­sions of PIE, and see his arti­cle here to learn about the arche­o­log­i­cal evi­dence for the Bronze Age speak­ers of this the­o­ret­i­cal lin­guis­tic com­mon ances­tor.

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

Lis­ten to The Epic of Gil­gamesh Being Read in its Orig­i­nal Ancient Lan­guage, Akka­di­an

Hear Homer’s Ili­ad Read in the Orig­i­nal Ancient Greek

Hear What Homer’s Odyssey Sound­ed Like When Sung in the Orig­i­nal Ancient Greek

Was There a First Human Lan­guage?: The­o­ries from the Enlight­en­ment Through Noam Chom­sky

What Ancient Greek Music Sound­ed Like: Lis­ten to a Recon­struc­tion That’s “100% Accu­rate”

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

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Mark Twain Wrote the First Book Ever Written With a Typewriter

My Pen­guin Clas­sics copy of Mark Twain’s Life on the Mis­sis­sip­pi sits alone atop an over­full shelf. There is a book­mark on page 204, exact­ly halfway through, torn from an in-flight duty-free catalog—whiskey and fan­cy pens. It tells me “hey, you for­got to fin­ish this, you [var­i­ous obscen­i­ties].” And I shrug. What can I say? I went to grad school, where I learned to read ten books at once and nev­er fin­ish one. Good thing Mark Twain didn’t write that way, or we might not have Life on the Mis­sis­sip­pi.

Twain was a dili­gent and con­sci­en­tious writer with a mem­o­ry like a bear trap, or at least that’s what he want­ed us to think. But some­where in his rem­i­nis­cence he may have been con­fused. Twain wrote in his 1904 auto­bi­og­ra­phy that his first nov­el writ­ten on a type­writer—the first type­writ­ten nov­el at all—was Tom Sawyer.

Was this so? Twain pur­chased his first type­writer (which prob­a­bly looked like the Sholes and Glid­den seen here) in 1874 for $125. In 1875, he writes in a let­ter to the Rem­ing­ton com­pa­ny that he is no longer using his type­writer; it cor­rupts his morals because it makes him want to swear. He gives the infer­nal machine away, twice. It returns to him each time.

The year after Twain’s moral trou­ble with his Rem­ing­ton, Tom Sawyer is pub­lished from hand­writ­ten man­u­script, not typed. Then, sev­en years lat­er, Life on the Mis­sis­sip­pi (1883) comes to the pub­lish­er in type­script. Twain did not type it himself—he had pre­sum­ably renounced the act—but he dic­tat­ed the mem­oir to a typ­ist from a hand­writ­ten draft. Now, I can hear you quib­bling…  Life on the Mis­sis­sip­pi isn’t a nov­el at all! Well, okay, fair enough. Let’s just say it’s the first type­writ­ten book and call it a day, eh? Go read this excel­lent New York­er piece on the ear­ly life of the type­writer and leave me alone. I’ve got a book to fin­ish.

Note: An ear­li­er ver­sion of this post appeared on our site in 2013.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Mark Twain Makes a List of 60 Amer­i­can Com­fort Foods He Missed While Trav­el­ing Abroad (1880)

Dis­cov­er Friedrich Nietzsche’s Type­writer, the Curi­ous “Malling-Hansen Writ­ing Ball” (Cir­ca 1881)

Mark Twain & Helen Keller’s Spe­cial Friend­ship: He Treat­ed Me Not as a Freak, But as a Per­son Deal­ing with Great Dif­fi­cul­ties

The Only Footage of Mark Twain: The Orig­i­nal & Dig­i­tal­ly Restored Films Shot by Thomas Edi­son

Josh Jones is a writer and musi­cian based in Durham, NC. 

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

For thou­sands of years, ordi­nary peo­ple all over the world not only worked side-by-side with domes­tic ani­mals on a dai­ly basis, they also observed the wild fau­na around them to learn how to nav­i­gate and sur­vive nature. The close­ness pro­duced a keen appre­ci­a­tion for ani­mal behav­ior that informs the folk tales of every con­ti­nent and the pop­u­lar texts of every reli­gion. Our delight in ani­mal sto­ries sur­vives in children’s books, but in grown-up lan­guage, ani­mal com­par­isons tend to be nasty and dehu­man­iz­ing. The demean­ing adjec­tive “bes­tial” con­veys a typ­i­cal atti­tude not only toward peo­ple we don’t like, but toward the ani­mal world as well. Orwell’s Ani­mal Farm and Kafka’s Meta­mor­pho­sis have become the stan­dard ref­er­ences for mod­ern ani­mal alle­go­ry.

Ear­ly lit­er­a­ture shows us a range of dif­fer­ent atti­tudes, where ani­mals are treat­ed as equals, with char­ac­ter traits both good and bad, or as noble mes­sen­gers of a god or gods rather than live­stock, mov­ing scenery, or exploitable resources.

We might refer in an east­ern con­text to the Jata­ka Tales, fables of the Buddha’s many rebirths in the human and ani­mal worlds that pro­vide their read­ers with moral lessons. In the Chris­t­ian west, we have the medieval bestiary—compendiums of ani­mals, both real and mythological—that intro­duced read­ers to a moral typol­o­gy through “read­ing” what ear­ly Chris­tians thought of as the “book of nature.”

The most lav­ish of them all, the Aberdeen Bes­tiary, which dates from around 1200, was once owned by Hen­ry VIII. Now, the Uni­ver­si­ty of Aberdeen has dig­i­tized the text and made it freely avail­able to read­ers online. Begin­ning with the key cre­ation sto­ries from the book of Gen­e­sis, the book then dives into its descrip­tions of ani­mals, begin­ning with the lion, the pard (pan­ther), and the ele­phant.

You’ll notice that these are not ani­mals that your typ­i­cal medieval Euro­pean read­er would have encoun­tered. One impor­tant dif­fer­ence between the bes­tiary and the fable is that the for­mer draws many of its beasts from hearsay, con­jec­ture, or pure fic­tion. But the intent is part­ly the same. These “were teach­ing tools,” notes Claire Voon at Hyper­al­ler­gic, and the Aberdeen Bes­tiary con­tains illus­trat­ed “lengthy tales of moral behav­ior.”

Like the sto­ries of Aesop, the bes­tiary presents impor­tant lessons, mix­ing in the fab­u­lous with the nat­u­ral­ist. As Voon describes the Aberdeen Bes­tiary:

The illus­tra­tions are impres­sive­ly var­ied, depict­ing com­mon ani­mals from tiny ants to ele­phants, as well as fan­tas­tic beasts, from the leocro­ta to the phoenix. Even the moral qual­i­ties of the hum­ble sea urchin are hon­ored with para­graphs of dis­cus­sion. Beyond this array of crea­tures, the bes­tiary details the appear­ances and qual­i­ties of var­i­ous trees, gems, and humans. Some of these may seem com­i­cal to 21st-cen­tu­ry eyes: a swarm of bees, for instance, resem­bles an order­ly line of shut­tle­cocks stream­ing into their hives. Yet oth­er paint­ings are impres­sive for their near-accu­ra­cy, such as one image of a bat that shows how its mem­bra­nous wings con­nect its fin­gers, legs, and tail. All of these rich details would have helped read­ers bet­ter under­stand the nat­ur­al world as it was defined at the time of the book’s cre­ation. 

Incred­i­bly ornate and bear­ing the marks of dozens of scrib­al hands, the book, his­to­ri­ans believe, was orig­i­nal­ly pro­duced for a wide audi­ence, then tak­en by Henry’s librar­i­ans from a dis­solved monastery. Nev­er ful­ly com­plet­ed, it remained in the Roy­al Library for 100 years after Hen­ry. “I doubt if the Tudor mon­archs took it out for a reg­u­lar read,” says Aberdeen Uni­ver­si­ty pro­fes­sor Jane Ged­des. Now an open pub­lic doc­u­ment, it returns to its “orig­i­nal pur­pose of edu­ca­tion,” writes Voon, “although for us, of course, it illu­mi­nates more about the past than the present.” See the high res scans here.

Note: An ear­li­er ver­sion of this post appeared on our site in 2017.

Relat­ed Con­tent:

The Medieval Mas­ter­piece, the Book of Kells, Is Now Dig­i­tized and Avail­able Online

The Medieval Man­u­script That Fea­tures “Yoda”, Killer Snails, Sav­age Rab­bits & More: Dis­cov­er The Smith­field Dec­re­tals

How to Make a Medieval Man­u­script: An Intro­duc­tion in 7 Videos

When Medieval Man­u­scripts Were Recy­cled & Used to Make the First Print­ed Books

Josh Jones is a writer and musi­cian based in Durham, NC. 

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