How a 13th-Century Monk Created a Prayer Manuscript by Writing Over—and Accidentally Preserving—Archimedes’ Groundbreaking Mathematical Works

In Jerusalem of the year 1229, there lived a Greek Ortho­dox monk named Johannes Myronas. Need­ing some parch­ment for a prayer book, he grabbed some already-used pages, erased their exist­ing con­tent, and over them wrote down “prayers for the dead, prayers for repen­tance, bless­ings for the loaves at East­er, and even a prayer for those who were unrea­son­ably exclud­ed,” says math-and-sci­ence YouTu­ber Ben Syversen in the video above. Myronas may have ful­filled his reli­gious duty with­out using too much valu­able parch­ment, but he could­n’t have known the even greater rel­e­vance his actions would turn out to have had in the realm of math­e­mat­ics. For the pages he’d scrubbed were a Greek com­pi­la­tion con­tain­ing the only known copy of cer­tain works by the ancient poly­math Archimedes.

As it turns out, Myronas com­mit­ted per­haps the most notable act of inad­ver­tent preser­va­tion in the his­to­ry of math­e­mat­ics. We get the word palimpsest from the medieval prac­tice of over­writ­ing a page after first eras­ing what had been on it before, though incom­plete­ly; hence the mean­ing of mul­ti­ple lay­ers that have remained leg­i­ble over time.

In the case of what we now know as the Archimedes Palimpsest, that leg­i­bil­i­ty was achieved only with the aid of late twen­ti­eth-cen­tu­ry and ear­ly twen­ty-first-cen­tu­ry tech­nol­o­gy, in addi­tion to the painstak­ing con­ser­va­tion effort required to keep this tenth-cen­tu­ry doc­u­ment in more or less one piece. (And all of that was only pos­si­ble thanks to the epic his­tor­i­cal jour­ney the Palimpsest took, which end­ed in 1998 when it sold for $2 mil­lion at Christie’s to a tech fig­ure we’re only assured is not Bill Gates.)

You can learn more about that project from the TED Talk just above by its direc­tor, the late William Noel of Bal­ti­more’s Wal­ters Art Muse­um. Thanks to his ded­i­ca­tion and that of his team, we now have writ­ings of Archimedes like the Stom­a­chion, which deals with a kind of chil­dren’s puz­zle that turns out to have con­sid­er­able sim­i­lar­i­ties with an ear­ly prob­lem in the field of com­bi­na­torics, and more impor­tant­ly, The Method of Mechan­i­cal The­o­rems, an expla­na­tion of cal­cu­lus-like pro­ce­dures for deter­min­ing area or vol­ume. None of this proves that Archimedes was the inven­tor of com­bi­na­torics or cal­cu­lus, exact­ly, but it does show us just how much fur­ther he’d man­aged to push Greek math­e­mat­ics than we’d pre­vi­ous­ly known. Besides, any work that can bring togeth­er his­to­ri­ans, clas­si­cists, math­e­mati­cians, con­ser­va­tors, physi­cists, and com­put­er sci­en­tists more than two mil­len­nia after its com­po­si­tion sure­ly mer­its a place in the canon.

Relat­ed con­tent:

How the Ancient Greeks Shaped Mod­ern Math­e­mat­ics: A Short, Ani­mat­ed Intro­duc­tion

An Entire Ancient Greek Philo­soph­i­cal Trea­tise Burned by Mount Vesu­vius Has Been Deci­phered with X‑Ray and AI Tech­nolo­gies

How the Ancient Greeks Invent­ed the First Com­put­er: An Intro­duc­tion to the Antikythera Mech­a­nism (Cir­ca 87 BC)

MIT’s Vin­tage 1970 Cal­cu­lus Cours­es Now Online … And Still Handy

Carl Sagan Explains How the Ancient Greeks, Using Rea­son & Math, Dis­cov­ered That the Earth Isn’t Flat Over 2,000 Years Ago

The Only Illus­trat­ed Man­u­script of Homer’s Ili­ad from Antiq­ui­ty

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

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

homer_british_museum

Image via Wiki­me­dia Com­mons

It’s been a human­ist tru­ism for some time to say that Shake­speare speaks to every age, tran­scend­ing his time and place through the sheer force of his uni­ver­sal genius. But any hon­est stu­dent first encoun­ter­ing the plays will tell you dif­fer­ent­ly, as will many a sea­soned schol­ar who works hard to place the writer and his work in his­tor­i­cal con­text. Even one­time direc­tor of London’s Nation­al The­atre, Nicholas Hyt­ner, once said, “I’ll admit that I hard­ly ever go to a per­for­mance of one of Shakespeare’s plays with­out expe­ri­enc­ing blind pan­ic dur­ing the first five min­utes. I sit there think­ing… I have no idea what these peo­ple are talk­ing about.”

Of course, none of that means we can’t learn to appre­ci­ate Shake­speare, and we do not need a grad­u­ate-lev­el edu­ca­tion to do so. But much of his archa­ic lan­guage and obscure ref­er­ences will always sound for­eign to mod­ern ears. How much more so, then, the lan­guage of the ancient Greeks, whether in trans­la­tion or not? Although we’ve also been taught to think of the Home­r­ic epics as con­tain­ers of uni­ver­sal truth and beau­ty, the world of Homer was, in many ways, an alien one—and the lit­er­a­ture of ancient Greece was far clos­er to song than even Shakespeare’s musi­cal speech­es.

In fact, “before writ­ing was gen­er­al­ly known among the Greeks,” the Uni­ver­si­ty of Cincin­nati notes, “poets recit­ed and sang sto­ries for audi­ences at the courts of city lead­ers and at fes­ti­vals. A poet could actu­al­ly impro­vise a tale in the six-beat rhythm of Greek verse if he knew the plot of his sto­ry.” We do not know whether Homer was one enter­pris­ing scribe or “a group of poets whose works on the theme of Troy were col­lect­ed” under one name. But in either case, that poet or poets heard the tales of Hec­tor and Achilles, Odysseus and Pene­lope, and all those med­dling gods sung before they wrote them down. Now, thanks to Georg Danek of the Uni­ver­si­ty of Vien­na and Ste­fan Hagel of the Aus­tri­an Acad­e­my of Sci­ences, we have some idea of what those songs may have sound­ed like.

“In the course of the last years,” write Danek and Hagel, “we have devel­oped a tech­nique of singing the Home­r­ic epics, which is appro­pri­ate for the pri­mar­i­ly oral tra­di­tion from which these poems emerge.” The two schol­ars cau­tion that their the­o­ret­i­cal recre­ations are “not to be under­stood as the exact recon­struc­tion of a giv­en melody, but as an approach to the tech­nique the Home­r­ic singers used to accom­mo­date melod­ic prin­ci­ples to the demands of the indi­vid­ual verse.” Accom­pa­nied by a four-stringed lyre-like instru­ment called a phorminx, “the Home­r­ic bard” would impro­vise the “melody at the same time as he impro­vised his text, which was unique in every per­for­mance.” In the audio above, you can hear Danek and Hagel’s melod­ic recre­ation of lines 267–366 of book 8 of the Odyssey, in which Demod­ocus sings about the love of Ares and Aphrodite.

At their site, the two schol­ars present an abstract of their Home­r­ic singing the­o­ry, with musi­co­log­i­cal and lin­guis­tic evi­dence for the recre­ation. Their tech­ni­cal cri­te­ria will con­fuse the non-spe­cial­ist, and none but ancient Greek speak­ers will under­stand the record­ing above. But it brings us a lit­tle clos­er to expe­ri­enc­ing Home­r’s epic poet­ry, “the foun­da­tion stones of Euro­pean Lit­er­a­ture,” as the ancient Greeks might have expe­ri­enced it.

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!

Note: An ear­li­er ver­sion of this post appeared on our site in 2016.

Relat­ed Con­tent:

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

How Ancient Greek Stat­ues Real­ly Looked: Research Reveals their Bold, Bright Col­ors and Pat­terns

Learn Ancient Greek in 118 Free Lessons: A Free Online Course from Bran­deis & Har­vard

Hear What Shake­speare Sound­ed Like in the Orig­i­nal Pro­nun­ci­a­tion

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

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Where Did Europe’s Countries—and the United Kingdom—Get Their Names?

The typ­i­cal stu­dent trav­el­ing on a Eurail pass will stop in such lands as Öster­re­ich, Italia, Česko and Schweiz — also known as Suisse, Svizzera, and Svizra. If that stu­dent hap­pens to hail from the Eng­lish-speak­ing world, the names Aus­tria, Italy, the Czech Repub­lic (the recent move­ment for Czechia notwith­stand­ing), and Switzer­land will sound more famil­iar. But the ques­tion inevitably comes to mind while rid­ing between one his­tor­i­cal­ly and cul­tur­al­ly rich cap­i­tal to anoth­er: where did all these coun­tries get their names in Eng­lish? How on Earth, for exam­ple, did Deutsch­land, known in cer­tain oth­er Euro­pean lan­guages as Alle­magne, Ale­ma­nia, or Ale­man­ha, get to be called Ger­many?

Lan­guage YouTu­ber Rob­Words has an expla­na­tion. “To the Romans, it was the land of the Ger­mani, their name for the weird peo­ple speak­ing gib­ber­ish lan­guages to the east of the Riv­er Rhine,” he says in the video above, stand­ing in a for­est con­ve­nient­ly locat­ed in Ger­many itself.

They “also used the word ale­man­ni to describe a con­fed­er­a­tion of Ger­man­ic peo­ple, and that’s where a load of oth­er lan­guages get their word for Ger­many too.” And the mean­ing of Deutsch­land? “Land of the Dutch,” that last actu­al­ly being the descen­dant of an old Ger­man­ic word mean­ing ‘pop­u­lar’ or ‘peo­ple’ ” — which, before that time, referred not sim­ply to human beings, but the pop­u­la­tion who spoke the region’s wide­ly under­stood “pop­u­lar lan­guages.”

Behind most every Euro­pean coun­try’s Eng­lish name lies a sto­ry, if some­times an ambigu­ous, con­test­ed, and con­tro­ver­sial one. Most are also his­tor­i­cal­ly illu­mi­nat­ing: take Bel­gium, once con­sid­ered part of the Nether­lands (home of the peo­ple we now call Dutch), whose name derives from a tribe, or con­fed­er­a­tion of tribes, known in Latin as the Bel­gae: a word “adopt­ed by peo­ple liv­ing in the south­ern Low Coun­tries dur­ing the region’s strug­gle for inde­pen­dence from Spain in the six­teenth cen­tu­ry.” Rob­Words has more such sur­pris­ing facts to reveal in the video just above, in which he breaks down the names of all the coun­tries in the Unit­ed King­dom, cov­er­ing Ire­land, Scot­land, Wales, his native Eng­land, and also the word Britain itself, as well as the Great often attached to it. The lat­ter isn’t a boast, he stress­es, but rather a means of dis­tin­guish­ing the island from part of France. As for which part, you’ll have to watch to find out.

Relat­ed Con­tent:

A Map Shows What Every Coun­try in the World Calls Itself in its Own Lan­guage: Explore the “Endonyms of the World” Map

The Sur­pris­ing Pat­tern Behind the Names of Col­ors Around the World

A Map of How the Word “Tea” Spread Across the World

Wel­come to Llan­fair­p­wll­gwyn­gyll­gogerych­wyrn­drob­wl­l­l­lan­tysil­i­o­gogogoc, the Town with the Longest Name in Europe

The His­to­ry of Europe from 400 BC to the Present, Ani­mat­ed in 12 Min­utes

The Entire His­to­ry of Eng­lish in 22 Min­utes

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Hear the Haunting Sound of an Ancient Celtic War Trumpet: Silent for 2,000 Years, It Now Sounds Again

Nor­folk is known for its net­work of rivers and lakes, its stock of medieval church­es, and for being the home coun­ty of Alan Par­tridge. Last year, it quite lit­er­al­ly unearthed anoth­er mark of dis­tinc­tion in the form of an iron age war trum­pet. “The bronze trum­pet or carnyx is only the third ever found in Britain, and the most com­plete exam­ple dis­cov­ered any­where in the world,” writes the Guardian’s Esther Addley. “Fash­ioned in the shape of a snarling wild ani­mal, the object would have been mount­ed on a long mouth­piece high above the heads of war­riors, allow­ing it to be sound­ed to intim­i­date the ene­my in bat­tle.” One could hard­ly hope for a more pow­er­ful sym­bol of Celtic fear­some­ness.

Yet “there are many con­tra­dic­tions” in the longer sto­ry of the carnyx, says envi­ron­men­tal sci­en­tist Paul Whitewick in his new video, “from where it’s been found to its intend­ed use, its depic­tion on art and coins: none of those seem to make sense.” The most famous head of a carnyx was uncov­ered in a Scot­tish peat bog; anoth­er came out of the Riv­er With­am in Lin­colnshire.

In addi­tion to those recov­er­ies from non-bat­tle­field set­tings, one detailed iron­work pan­el com­mon­ly ref­er­enced in carnyx recon­struc­tion presents its use in more of a pro­ces­sion. It also became a sym­bol on Roman-era coinage, and with an appar­ent­ly wide range of mean­ing. Per­haps the carnyx was a war horn; per­haps it was much more.

Wher­ev­er the ancients typ­i­cal­ly broke them out, carnyces aren’t for dis­cussing, but for hear­ing. None was sound­ed for two mil­len­nia, until the recon­struc­tion of the one found in the peat bog, known as the Desk­ford Carnyx. The first musi­cian to give it a blow, in 1993, was John Ken­ny, who’s been known as the world’s fore­most carnyx play­er ever since. He does so in the video just above from Nation­al Muse­ums Scot­land, which offers not just the instru­men­t’s haunt­ing sound, but a close-up view of its wag­ging tongue. Ken­ny, too, believes that carnyces have uses beyond war, and even that “they are more impres­sive when they are played less loud­ly.” Still, just imag­ine how intim­i­dat­ed an ene­my army would feel upon hear­ing a whole line of them sound­ed at once — to say noth­ing of see­ing all those tongues.

Relat­ed Con­tent:

Hear the Haunt­ing Aztec “Death Whis­tle,” the Instru­ment That Made Sounds Resem­bling a Human Scream

Bronze Age Britons Turned Bones of Dead Rel­a­tives into Musi­cal Instru­ments & Orna­ments

Hear a Pre­his­toric Conch Shell Musi­cal Instru­ment Played for the First Time in 18,000 Years

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

Dis­cov­er the Appre­hen­sion Engine: Bri­an Eno Called It “the Most Ter­ri­fy­ing Musi­cal Instru­ment of All Time”

Hear the Trip­py Mys­ti­cal Sounds of Giant Gongs

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Getting Dressed During World War I: A Fascinating Look at How Soldiers, Nursers & Others Dressed During the Great War

Not to dimin­ish the night­mare of mor­tars and shrap­nel, but as evi­denced by Crow’s Eye Pro­duc­tions’ peri­od-accu­rate dress­ing video above, one of the great­est hor­rors of WWI was wet wool.

Decades before the inven­tion of Gore-Tex, Polar Fleece, and oth­er high-per­for­mance, all-weath­er gear, British sol­diers relied on their woolies from head to toe.

An army of female knit­ters sent gloves, scarves, bal­a­clavas, and oth­er such “com­forts” to the front, in addi­tion to seam­less socks designed to last their boys three whole march­ing days inside their ankle-high leather boots.

Alas, no amount of wax­ing and oil­ing could keep the trench­es’ freez­ing cold pud­dles from seep­ing through those boots.

Nothing’s worse than the scent of three lay­ers of wet wool when you’re catch­ing your death in sod­den put­tees.

The reg­i­ments whose uni­form bot­toms con­sist­ed of kilts had it par­tic­u­lar­ly rough, as the wet mate­r­i­al would freeze, cut­ting across the wear­ers’ legs like knives.

Pre­vent­ed from join­ing the com­bat on the front­lines, British women helped out where they could, achiev­ing a more com­fort­able lev­el of dress than they’d known before the war.

Tor­so-smash­ing corsets were scrapped to pre­serve steel for the war effort, though deco­rum decreed that British Red Cross Soci­ety Vol­un­tary Aid Detach­ment nurs­es, such as Down­ton Abbey’s fic­tion­al Lady Sybil Craw­ley, main­tain a tidy fig­ure with lighter, front-fas­ten­ing corsets from hips to just below the bust.

Many of the upper-class women swelling the vol­un­teer nurs­ing ranks were unac­cus­tomed to dress­ing in such util­i­tar­i­an fashion—cotton dress­es, black flat rub­ber-soled shoes, aprons and sleeve pro­tec­tors.

Their fig­ures found com­par­a­tive lib­er­a­tion, while their van­i­ty found hum­bler out­lets in dust­ing pow­der and the flat­ter­ing army-style pro­fes­sion­al nurs­ing veils they pre­ferred to The Handmaid’s Tale-ish Sis­ter Dora caps.

The greater phys­i­cal free­dom of the nurs­es’ uni­forms extend­ed to ordi­nary young women as well. Their underwear—a midriff-bar­ing chemise, knick­ers and petticoat—allowed for eas­i­er move­ment, as short­er skirts led to glam­orous stock­ings and—gasp!—shaved legs!

Trendy cardi­gans, jumpers and waist­coats weren’t just cute, they helped make up for the lost warmth of those oh-so-restric­tive corsets.

View more of Crow’s Eye Pro­duc­tions’ short films on the his­to­ry of dress here.

Knit­ters, you can find over 70 pat­terns for WW1 com­forts and neces­si­ties in the book Cen­te­nary Stitch­es: Telling the Sto­ry of One WW1 Fam­i­ly Through Vin­tage Knit­ting and Cro­chet.

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:

How Women Got Dressed in the 14th & 18th Cen­turies: Watch the Very Painstak­ing Process Get Cin­e­mat­i­cal­ly Recre­at­ed

The Dress­er: The Con­trap­tion That Makes Get­ting Dressed an Adven­ture

How to Make and Wear Medieval Armor: An In-Depth Primer

Ayun Hal­l­i­day is an author, illus­tra­tor, and the­ater mak­er in NYC. 

The World’s Greatest Song That Simply Shouldn’t Exist: The Making of The Beatles’ “A Day in the Life”

Were we to take bets on the sin­gle most wide­ly heard alarm clock, the one includ­ed on the Bea­t­les’ “A Day in the Life” would sure­ly be a pop­u­lar choice. It comes, you’ll recall, at the begin­ning of the song’s mid­dle sec­tion, when Paul takes over from John and sings about wak­ing up, comb­ing his hair, catch­ing a bus, and hav­ing a smoke. Giv­en the lyrics’ sub­ject mat­ter, its inclu­sion seems nat­ur­al, and even like one of the most straight­for­ward­ly explic­a­ble choic­es in the entire record­ing. In fact, the alarm clock was nev­er meant to stay in the mix: the band’s assis­tant Mal Evans set it off as a gag after doing a place­hold­er count of 24 mea­sures in the mid­dle of the ses­sions, but it just hap­pened to work per­fect­ly with the form the song even­tu­al­ly took.

That’s just one of the for­tu­itous acci­dents music YouTu­ber David Hart­ley recounts in the video above, on the com­plete mak­ing of “A Day in the Life.” As most Bea­t­les fans know, John real­ly did take his ini­tial inspi­ra­tion from the news­pa­per, and in par­tic­u­lar a cou­ple of arti­cles about a Guin­ness heir’s fatal car crash and 4,000 holes in Black­burn, Lan­cashire.

But after he wrote his vers­es, he found him­self at a loss as to how to devel­op the song from there. Paul offered the bit he’d already writ­ten about falling out of bed and drag­ging a comb across his head. It was­n’t long before the Bea­t­les began record­ing — and doing so for the first time, Hart­ley notes, before hav­ing fin­ished writ­ing the song. They had dis­parate pieces of music to join togeth­er, but no idea, yet, of how they’d do it.

Hence those 24 emp­ty bars. Play­ing a series of ear­ly takes, Hart­ley shows how they got to be filled in, draw­ing heav­i­ly on Here, There, and Every­where: My Life Record­ing the Music of the Bea­t­les, the mem­oir of engi­neer Geoff Emer­ick. John’s idea of “a sound that began real­ly small, and then grad­u­al­ly expand­ed into some­thing huge” inspired Paul’s sug­ges­tion of a sym­pho­ny orches­tra, in response to which pro­duc­er George Mar­tin expressed con­cerns about the cost of hir­ing one. Ringo, in turn, jok­ing­ly pro­posed hir­ing half the orches­tra and hav­ing them play the part twice, which turned out to be a prag­mat­ic solu­tion. As for how to end a song like this, the use of “maybe the most famous sin­gle chord in record­ed his­to­ry” — fol­lowed by “a high-fre­quen­cy tone only dogs could hear and a short loop of non­sense sound” — came as the result of a process we can only call Beat­lesque.

Relat­ed Con­tent:

How John Lennon Wrote the Bea­t­les’ Best Song, “A Day in the Life”

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. He’s the author of the newslet­ter Books on Cities as well as the books 한국 요약 금지 (No Sum­ma­riz­ing Korea) and Kore­an Newtro. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Where Did the Monk’s Haircut Come From? A Look at the Rich and Contentious History of the Tonsure

One might assume from a mod­ern view­point that the hair­styles worn by monks arose to deal with male pat­tern bald­ness anx­i­ety. As in the school uni­form approach, you can’t sin­gle out one person’s bald­ness when every­one is bald. But this, again, would be a mod­ern view, full of the van­i­ty the tonsured—those with reli­gious­ly shaven heads—ostensibly vowed to renounce. Accord­ing to the Catholic Ency­clo­pe­dia, the ton­sure (from the Latin verb for “to shear”) began as a “badge of slav­ery” among Greeks and Romans. It was adopt­ed “on this very account” by ear­ly monas­tic orders, to mark the total sur­ren­der of the will.

Would it sur­prise you, then, to learn that there were ton­sure wars? Prob­a­bly not if you know any­thing about church his­to­ry. Every arti­cle of cloth­ing and of faith has sparked some major con­tro­ver­sy at one time or anoth­er. So too with the ton­sure, of which—we learn in the Vox video above—there were three styles. The first, the coro­nal (or Roman or Petrine) ton­sure, is the one we see in count­less Medieval and Renais­sance paint­ings: a bald pate at the crown sur­round­ed by a fringe of hair, pos­si­bly meant to evoke the crown of thorns. Next is the Pauline, a ful­ly shaved head, seen much less in West­ern art since it was “used more com­mon­ly in East­ern Ortho­doxy.”

The third style of ton­sure caused all the trou­ble. Or rather, it was this style that served as a vis­i­ble sign of reli­gious dif­fer­ences between the Roman Catholic Church and the church­es in Britain and Ire­land. “Celtic Catholi­cism was ‘out of sync’ with the Roman Catholic Church,” notes Vox. “Roman Catholics would use the dif­fer­ences between them to por­tray Celtic Catholi­cism as pagan, or even as an off­shoot, cel­e­brat­ing the pow­er-hun­gry magi­cian, Simon Magus.” The Celtic ton­sure fell under a cloud, but how exact­ly did it dif­fer from the oth­ers? Since it dis­ap­peared in the ear­ly Mid­dle Ages and few images seem to have sur­vived, no one seems sure.

Daniel McCarthy, fel­low emer­i­tus at Trin­i­ty Col­lege, Dublin set out to solve the mys­tery. He spec­u­lates that the Celtic ton­sure, as you’ll see on a com­put­er-sim­u­lat­ed monk’s head, was a tri­an­gu­lar shape, with the apex at the front. When the Roman Catholics took over Ire­land, all of the vest­ments, dates, and hair­cuts were slow­ly brought into line with the dom­i­nant view. The prac­tice of ton­sure offi­cial­ly end­ed in 1972, and fell out of favor in Eng­lish-speak­ing coun­tries cen­turies ear­li­er, accord­ing to the Catholic Ency­clo­pe­dia. But in any case, McCarthy sees the ton­sure not as a spurn­ing of fash­ion, but as a cult-like devo­tion to style. In that sense, we can see peo­ple who adopt sim­i­lar hair­cuts around the world as still visu­al­ly sig­nal­ing their mem­ber­ship in some kind of order, reli­gious or oth­er­wise.

Note: An ear­li­er ver­sion of this post appeared on our site in 2018.

Relat­ed Con­tent:

How a Bal­ti­more Hair­dress­er Became a World-Renowned “Hair Archae­ol­o­gist” of Ancient Rome

Ani­mat­ed: Stephen Fry & Ann Wid­de­combe Debate the Catholic Church

50 Years of Chang­ing David Bowie Hair Styles in One Ani­mat­ed GIF

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

A Walk Through Homer’s Odyssey: A Guide to the Epic Before Seeing Christopher Nolan’s Film

You’re gear­ing up to see Christo­pher Nolan’s Odyssey, but you haven’t read the Home­r­ic work. Or you read it so long ago that it feels like you’ve nev­er read it at all. No wor­ries. Above, Tom Hol­land and Dominic Sand­brook, the hosts of The Rest Is His­to­ry pod­cast, take you through the major plot lines of the Odyssey, unpack­ing the lit­er­ary and his­tor­i­cal mean­ing of the epic’s dif­fer­ent tales. It’s a good primer—just what you need to get ready for one of the big­ger cin­e­ma releas­es this year. Enjoy!

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 

Watch the First Spec­tac­u­lar Film Adap­ta­tion of the Odyssey (1911)

Archae­ol­o­gists Think They’ve Dis­cov­ered the Old­est Greek Copy of Homer’s Odyssey: 13 Vers­es on a Clay Tablet

The His­to­ry of Ancient Greece in 18 Min­utes: A Brisk Primer Nar­rat­ed by Bri­an Cox

 

 

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