How Did The World Get So Ugly?: Then Versus Now

More than a few of us might be inter­est­ed in the oppor­tu­ni­ty to spend a day in Vic­to­ri­an Lon­don. But very few of us indeed who’ve ever read, say, a Charles Dick­ens nov­el would ever elect to live there. “Lon­don’s lit­tle lanes are charm­ing now,” says Shee­han Quirke, the host of the video above, while stand­ing in one of them, “but 150 years ago in places like this, you’d have had whole fam­i­lies crammed into these tiny rooms with­out run­ning water. There would have been open cesspits spilling down the streets, and the stench of sewage boil­ing in the mid­day sun would have been unbear­able.” The stink­ing city, already the biggest in the world and grow­ing every day, “was­n’t only hor­ri­ble to live in, but gen­uine­ly dan­ger­ous.”

Much of the tremen­dous amount of waste pro­duced by Lon­don­ers went straight into the Riv­er Thames, which even­tu­al­ly grew so foul that the engi­neer Joseph Bazal­gette took on the job of design­ing not just a sew­er sys­tem, but also an embank­ment to “replace what was essen­tial­ly a stink­ing swamp filled with rub­bish and human waste and eels.” Though emi­nent­ly, even mirac­u­lous­ly func­tion­al, Bazal­get­te’s design was­n’t util­i­tar­i­an.

After its com­ple­tion in 1870, the embank­ment was lined with elab­o­rate­ly dec­o­rat­ed lamps (some of the first pieces of elec­tric light­ing in the world) that still catch the eye of passers­by today, well into the twen­ty-first cen­tu­ry. “We don’t asso­ciate dec­o­ra­tion with cut­ting-edge tech­nol­o­gy, and that’s a major dif­fer­ence between us and the Vic­to­ri­ans,” who “saw no con­tra­dic­tion between star­tling moder­ni­ty and time-hon­ored tra­di­tion.”

Quirke became renowned as The Cul­tur­al Tutor a few years ago on the social media plat­form then called Twit­ter. His threads have cul­ti­vat­ed the under­stand­ing of count­less many read­ers about a host of sub­jects to do with his­to­ry, art, archi­tec­ture, music, and design, with an eye toward the ways in which past civ­i­liza­tions may have done them bet­ter than ours does. The Vic­to­ri­ans, for instance, may have lacked mod­ern ameni­ties that none of us could live with­out, but they designed even their sewage pump­ing sta­tions “with the same orna­men­tal exu­ber­ance as any church or palace.” Per­haps they thought their san­i­ta­tion work­ers deserved beau­ti­ful sur­round­ings; they cer­tain­ly had “a sense of pride, a belief that what they’d done here was worth­while, that it meant some­thing.” Cur­rent infra­struc­ture, large-scale and small, is tech­no­log­i­cal­ly supe­ri­or, yet almost none of it is worth regard­ing, to put it mild­ly. Whether our own civ­i­liza­tion could return to beau­ty is the ques­tion at the heart of Quirke’s enter­prise — and one his grow­ing group of fol­low­ers has begun to ask them­selves every time they step out­side.

Relat­ed con­tent:

Why Do Peo­ple Hate Mod­ern Archi­tec­ture?: A Video Essay

Richard Feyn­man on Beau­ty

Why Dutch & Japan­ese Cities Are Insane­ly Well Designed (and Amer­i­can Cities Are Ter­ri­bly Designed)

Dis­cov­er The Gram­mar of Orna­ment, One of the Great Col­or Books & Design Mas­ter­pieces of the 19th Cen­tu­ry

Dieter Rams Lists the 10 Time­less Prin­ci­ples of Good Design — Backed by Music by Bri­an Eno

Saul Bass’ Advice for Design­ers: Make Some­thing Beau­ti­ful and Don’t Wor­ry About the Mon­ey

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 135 Movies You Must See to Understand Cinema

If you wish to become a cinephile wor­thy of the title, you must first pledge nev­er to refuse to watch a film for any of the fol­low­ing rea­sons. First, that it is in a dif­fer­ent lan­guage and sub­ti­tled; sec­ond, that it is too old; third, that it is too slow; fourth, that it is too long; and fifth, that it has no “sto­ry.” These cat­e­gories of refusal are what Lewis Bond, co-cre­ator of the YouTube chan­nel The House of Tab­u­la, calls “the five car­di­nal sins of cin­e­ma,” and no one who com­mits them can ever attain an under­stand­ing of the art form, its nature, its his­to­ry, and its poten­tial. Once you’ve made your vow, you’ll be ready to watch through the 135 chrono­log­i­cal­ly ordered motion pic­tures that con­sti­tute The House of Tab­u­la’s “Ulti­mate Film Stud­ies Watch­list,” ful­ly explained in the video above.

While the movies first emerged in the nine­teenth cen­tu­ry, and plen­ty con­tin­ue to be made here in the twen­ty-first, they stand unop­posed as the defin­ing pop­u­lar art form of the twen­ti­eth. And it is from the span of that cen­tu­ry that all the films on this list are drawn, from Georges Méliès’ Le Voy­age dans la Lune and D. W. Grif­fith’s The Birth of a Nation to all the way to Quentin Taran­ti­no’s Pulp Fic­tion and the Wachowskis’ The Matrix.

What hap­pened to cin­e­ma between those peri­ods was, in a sense, a process of tech­no­log­i­cal and artis­tic evo­lu­tion, but as Bond’s com­men­tary under­scores, old­er films aren’t super­seded by new­er ones — or at least, old­er films of val­ue aren’t. Indeed, the ambi­tion and cre­ativ­i­ty of these decades, or even cen­tu­ry-old movies, puts many a cur­rent release to shame.

By no means is the list dom­i­nat­ed by obscu­ri­ties. Gone with the Wind, Fan­ta­sia, Sin­gin’ in the Rain, Psy­cho, Jaws, Alien: even the least cin­e­mat­i­cal­ly inclined among us have seen a few of these movies, or at least they feel like they have. Maybe they’ve nev­er got around to watch­ing Cit­i­zen Kane, but they’ll have a sense that it belongs on any syl­labus meant to cul­ti­vate an under­stand­ing of film as an art form. The pres­ence of Star Wars may come as more of a sur­prise, but no less than Cit­i­zen Kane, it illus­trates the ben­e­fit of watch­ing your way through cin­e­ma his­to­ry: if you do, you’ll expe­ri­ence just how much of a break they rep­re­sent­ed with all that came before. Ordi­nary movie­go­ers may feel like they’ve seen it all before, but cinephiles — espe­cial­ly those who’ve made the jour­ney through The House of Tab­u­la’s watch­list — know how vast an area of cin­e­mat­ic pos­si­bil­i­ty remains unex­plored.

Relat­ed con­tent:

78 Great Direc­tors Who Shaped the His­to­ry of Cin­e­ma: An Intro­duc­tion

The 30 Great­est Films Ever Made: A Video Essay

Mar­tin Scors­ese Cre­ates a List of 39 Essen­tial For­eign Films for a Young Film­mak­er

The Evo­lu­tion of Cin­e­ma: Watch Near­ly 140 Years of Film His­to­ry Unfold in 80 Min­utes

Take a 16-Week Crash Course on the His­to­ry of Movies: From the First Mov­ing Pic­tures to the Rise of Mul­ti­plex­es & Net­flix

The 15 Great­est Doc­u­men­taries of All Time: Explore Films by Wern­er Her­zog, Errol Mor­ris & More

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.

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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