The instrument in the video above dates back to 1566.
Meaning, if it were the patriarch of a human family, siring musical sons every 20 to 25 years, it would take more than 10 generations to get to composer Robert Schumann, born in 1810.
Were you to peek at the back, you’d see traces of King Charles IX of France’s coat of arms. The Latin motto Pietate et Justitia–piety and justice–still lingers on its rib.
It was constructed by the master creator, Andrea Amati, as part of a large set of stringed instruments, of which it is one of four survivors of its size and class.
After leaving Charles’ court, the violin spent time in the Henry Hottinger collection, which was eventually acquired by the Wurlitzer Company in New York. In 1966, it was donated to Cremona, Italy, Amati’s birthplace and home to an international school of violin making.
Venerable unto the point of pricelessness, from time to time it is taken out and played–to wondrous effect–by world class violinists. It’s tempting to keep anthropomorphizing, so as to wonder if it might not prefer a forever home with a gifted young musician who would take it out and play it every day. I know what a children’s author would say on that subject.
You can view Amati’s Charles IX violin in more detail here, but why stop there, when you can also like it on Facebook!
Image courtesy of The Victoria and Albert Museum
On any given weekend, in any part of the state where I live, you can find yourself standing in a hall full of knives, if that’s the kind of thing you like to do. It is a very niche kind of experience. Not so in some other weapons expos—like the Arms and Armor galleries at the Metropolitan Museum of Art, where everyone, from the most warlike to the staunchest of pacifists, stands in awe at the intricate ornamentation and incredibly deft craftsmanship on display in the suits of armor, lances, shields, and lots and lots of knives.
We must acknowledge in such a space that the worlds of art and of killing for fame and profit were never very far apart during Europe’s late Medieval and Renaissance periods. Yet we encounter many similar artisanal instruments from the time, just as finely tuned, but made for far less belligerent purposes.
As Maya Corry of the Fitzwilliam Museum in Cambridge—an institution with its own impressive arms and armor collection—comments in the video above (at 2:30), one unusual kind of 16th century knife meant for the table, not the battlefield, offers “insight into that harmonious, audible aspect of family devotions,” prayer and song.
From the collection of the Fitzwilliam Museum, in Cambridge. (Johan Oosterman )
These knives, which have musical scores engraved in their blades, brought a table together in singing their prayers, and may have been used to carve the lamb or beef in their “striking balance of decorative and utilitarian function.” At least historians think such “notation knives,” which date from the early 1500s, were used at banquets. “The sharp, wide steel would have been ideal for cutting and serving meat,” writes Eliza Grace Martin at the WQXR blog, “and the accentuated tip would have made for a perfect skewer.” But as Kristen Kalber, curator at the Victoria and Albert Museum, which houses the knives at the top of the post, tells us “diners in very grand feasts didn’t cut their own meat.” It’s unlikely they would have sung from the bloody knives held by their servants.
The knives’ true purpose “remains a mystery,” Martin remarks, like many “rituals of the Renaissance table.” Victoria and Albert Museum curator Kirstin Kennedy admits in the video above that “we are not entirely sure” what the “splendid knife” she holds was used for. But we do know that each knife had a different piece of music on each side, and that a set of them together contained different harmony parts in order to turn a roomful of diners into a chorus. One set of blades had the grace on one side, with the inscription, “the blessing of the table. May the three-in-one bless that which we are about to eat.” The other side holds the benediction, to be sung after the dinner: “The saying of grace. We give thanks to you God for your generosity.”
Common enough verbiage for any household in Renaissance Europe, but when sung, at least by a chorus from the Royal College of Music, who recreated the music and made the recordings here, the prayers are superbly graceful. Above, hear one version of the Grace and Benediction from the Victoria and Albert Museum knives; below, hear a second version. You can hear a captivating set of choral prayers from the Fitzwilliam Museum knives at WQXR’s site, recorded for the Fitzwilliam’s “Madonnas & Miracles” exhibit. We are as unlikely now to encounter singing kitchen knives as we are to run into a horse and rider bearing 100 pounds of finely-wrought wearable steel sculpture. Such strange artifacts seem to speak of a strange people who valued beauty whether carving up the main course or cutting down their enemies.
The story is well known. Syd Barrett, spiralling into depression, “hallucinations, disorganized speech, memory lapses, intense mood swings, and periods of catatonia,” left Pink Floyd in April, 1968, before recording two solo albums (The Madcap Laughs and Barrett) and then fading into obscurity. Above you can watch a delightful, new animation of “Effervescing Elephant,” a song Barrett first wrote during his teenage years and recorded in 1970. The new “retro-style” animation comes from Yoann Hervo. Below, find another animated take on “Effervescing Elephant,” this one from Steve Bobinksi.
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Along with Astounding Science Fiction and The Magazine of Fantasy and Science Fiction, Galaxy Magazine was one of the most important science fiction digests in 1950s America. Ray Bradbury wrote for it–including an early version of his masterpiece Fahrenheit 451–as did Robert A. Heinlein, Isaac Asimov, Frederik Pohl, Theodore Sturgeon, Cordwainer Smith, Jack Vance, and numerous others.
When Galaxy appeared in October 1950, it promised a kind of science-fiction different from the space operas of previous decades. As an “annual report” written by publisher H.L. Gold proclaimed,
…other publishers thought the idea of offering mature science fiction in an attractive, adult format was downright funny. They knew what sold–shapely female endomorphs with bronze bras, embattled male mesomorphs clad in muscle, and frightful alien monsters in search of a human soul.
And while Astounding Science Fiction was focused on technology–suited for an America that had fundamentally changed since WWII–H.L. Gold’s Galaxy focused on ideas, humor, satire, psychology and sociology. It also had one of the best pay rates in the industry, and offered some of its writers exclusive contracts. And the writers responded in kind and followed their own obsessions–although Gold often pitched ideas.
(Ironically, though immersed in stories of inner and outer space, Gold was an acute agoraphobe, and stayed in his apartment, communicating by phone.)
After a wobbly start graphics-wise, Gold hired Ed Emshwiller in 1951 to paint covers, whose often humorous style (e.g. this Christmas issue below) suited the humor inside the issue.
Confident in their stable of writers, Galaxy produced the wonderful birthday cover at the top, featuring caricatures of everybody from Bradbury to Asimov. There’s also a guide to see who’s who.
A series of editors–including Frederik Pohl–took over from Gold after a car accident in 1961, and by 1977–eight years after Pohl’s departure–the magazine was on its decline. There were more iterations, reprints, anthologies, and online versions, but the essential run is here. And those first ten years changed American science-fiction forever, paving the way for experimental writers like Philip K. Dick and William Gibson.
Ted Mills is a freelance writer on the arts who currently hosts the artist interview-based FunkZone Podcast and is the producer of KCRW’s Curious Coast. You can also follow him on Twitter at @tedmills, read his other arts writing at tedmills.com and/or watch his films here.
FYI: If you sign up for a MasterClass course by clicking on the affiliate links in this post, Open Culture will receive a small fee that helps support our operation.
“Most of our cities are built with just faceless glass, only for economies and not for humanities.” We’ve all heard many variations on that complaint from many different people, but seldom with the authority carried by the man making it this time: Frank Gehry, author of some of the most talked-about buildings of the past thirty years. You may love or hate his work, the body of which includes such striking, formally and materially unconventional buildings as Bilbao’s Guggenheim Museum, Los Angeles’ Walt Disney Concert Hall, and Seattle’s Museum of Pop Culture, but you can’t remain indifferent to it, and that alone tells us how deeply Gehry understands the power of his craft.
And so when Gehry talks architecture, we should listen. Masterclass, the online education startup that has produced courses in various disciplines with such high-profile practitioner-teachers as David Mamet, Herbie Hancock, Jane Goodall, Steve Martin, and Werner Herzog, has readied a rich opportunity to do so in the fall: “Frank Gehry Teaches Design and Architecture,” whose trailer you can view above. The $90 course promises a look into the creative process, as well as into the “never-before-seen model archive,” of this biggest of all “starchitects” whose “vision for what architecture could accomplish” has reshaped not just our skylines but “the imaginations of artists and designers around the world.”
As with any educational experience, the more thoroughly you prepare in advance, the more you’ll get out of it, and so, to that end, we suggest watching Sydney Pollack’s documentary Sketches of Frank Gehry, recently made available online by the Louis Vuitton Foundation. “Pollack is not usually a documentarian, and Gehry has never been documented; they were friends, and Gehry suggested Pollack might want to ‘do something,’ ” wrote Roger Ebert in his review. “Because Pollack has his own clout and is not merely a supplicant at Gehry’s altar, he asks professional questions as his equal, sympathizes about big projects that seem to go wrong and offers insights.”
Pollack also “has access to the architect’s famous clients, like Michael Eisner,” commissioner of the Disney Concert hall, “and Dennis Hopper, who lives in a Gehry home in Santa Monica” — just as Gehry himself does, in the house whose radical, quasi-industrial modification did much to make his name. Though he also brings in a few of the architect’s many critics to provide balance, “Pollack’s opinion is clear: Gehry is a genius.” You may think so too, which would be a good a reason as any to take his Masterclass. Even if you think the opposite, the physical and cultural impact of Gehry’s work, as well as his enduring relevance and industriousness — he continues to design today, in his late eighties, especially for his long-ago adopted hometown of Los Angeles — has something to teach us all.
In a 1904 letter, Franz Kafka famously wrote, “a book must be the axe for the frozen sea inside us,” a line immortalized in pop culture by David Bowie’s “Ashes to Ashes.” Where Bowie referred to the frozen emotions of addiction, the arctic waste inside Kafka may have had much more to do with the agony of writing itself. In the year that he composed his best-known work, The Metamorphosis, Kafka kept a tortured journal in which he confessed to feeling “virtually useless” and suffering “unending torments.” Not only did he need to break the ice, but “you have to dive down,” he wrote on January 30th, “and sink more rapidly than that which sinks in advance of you.”
Whether as writers we find the evidence of Kafka’s crippling self-doubt to be a comfort I cannot say. For many people, no matter how successful, or prolific, some degree of pain inevitably attends every act of writing. And many, like Kafka, have left personal accounts of their most productive periods. John Steinbeck struggled mightily during the composition of his masterpiece, The Grapes of Wrath. His journal entries from the period tell the story of a frayed and anxious man overwhelmed by the seeming enormity of his task. But his example is instructive as well: despite his fragile mental state and lack of confidence, he continued to write, telling himself on June 11th, 1938, “this must be a good book. It simply must.” (See some of Steinbeck’s handwritten entries in the image above, courtesy of Austin Kleon.)
In setting the bar so high—“For the first time I am working on a real book,” he wrote—Steinbeck often felt crushed at the end of a day. “My whole nervous system in battered,” he wrote on June 5th. “I hope I’m not headed for a nervous breakdown.” He finds himself a few days later “assailed with my own ignorance and inability.” He continues in this vein. “Where has my discipline gone?” he asks in August, “Have I lost control?” By September he’s seeking perspective: “If only I wouldn’t take this book so seriously. It is just a book after all, and a book is very dead in a very short time. And I’ll be dead in a very short time too. So to hell with it.” The weight of expectation comes and goes, but he keeps writing.
The “private fruit” of Steinbeck’s diary entries, writes Maria Popova, “is in many ways at least as important and morally instructive” as the novel itself. At least that may be so for writers who are also beset by devastating neuroses. For Steinbeck, the diary (published here) was “a tool of discipline” and “hedge against self-doubt.” This may sound counterintuitive, but keeping a diary, even when the novel stalls, is itself a discipline, and an acknowledgement of the importance of being honest with oneself, allowing turbulence and doldrums to be a conscious part of the experience.
Steinbeck “feels his feelings of doubt fully, lets them run through him,” writes Popova, “and yet maintains a higher awareness that they are just that: feelings, not Truth.” His confrontations with negative capability can sound like “Buddhist scripture,” anticipating Ray Bradbury’s Zen in the Art of Writing. We needn’t attribute any religious significance to Steinbeck’s journals, but they do begin to sound like confessions of the kind many mystics have recorded over the centuries, including the imposter syndrome many a saint and bodhisattva has admitted to feeling. “I’m not a writer,” he laments in one entry. “I’ve been fooling myself and other people.” Nonetheless, no matter how excruciating, lonely, and confusing the effort, he resolved to develop a “quality of fierceness until the habit pattern of a certain number of words is established.” A ritual act, of a sort, which “must be a much stronger force than either willpower or inspiration.”
The San Francisco Museum of Modern Art–otherwise simply known as SFMOMA–has 34,678 artworks in its collections, only 5% of which it can put on display at any given time. That creates an accessibility problem. So the museum asked itself: “How can we provide a more comprehensive experience of our collection?” And they developed Send Me SFMOMA in response.
Send Me SFMOMA is “an SMS service that provides an approachable, personal, and creative method of sharing the breadth of SFMOMA’s collection with the public.” Here’s how it works:
Text 572–51 with the words “send me” followed by a keyword, a color, or even an emoji and you’ll receive a related artwork image and caption via text message. For example “send me the ocean” might get you Pirkle Jones’ Breaking Wave, Golden Gate; “send me something blue” could result in Éponge (SE180) by Yves Klein; and “send me 💐” might return Yasumasa Morimura’s An Inner Dialogue with Frida Kahlo (Collar of Thorns). Each text message triggers a query to the SFMOMA collection API, which then responds with an artwork matching your request.
Give it a spin. See what piece of the SFMOMA collection you get.
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Film has played an integral part in almost all of our cultural lives for decades and decades, but when did we invent it? “We have evidence of man experimenting with moving images from a time when we still lived in caves,” says the narrator of the video series One Hundred Years of Cinema. “Pictures of animals painted on cave walls seemed to dance and move in the flickering firelight.” From there the study of cinema jumps ahead to the work of stop-motion photography pioneer Eadweard Muybridge, Louis Le Prince’s building of the first single-lens movie camera, the invention of the kinetoscope, and the Lumière brothers’ first projection of a motion picture before an audience.
The birth of cinema, historians generally agree, happened when these events did, around the last decade of the nineteenth century and the first decade of the twentieth, and so the first episode of 100 Years of Cinema covers the years 1888 through 1914. But then, in 1915, comes D.W. Griffith’s groundbreaking and still deeply controversial feature The Birth of a Nation, which the narrator calls “one of the most important films in cinema history.”
100 Years of Cinema thus gives The Birth of a Nation its own episode, and in each subsequent episode it moves forward one year but adheres to the same format, picking out one particular movie through which to tell that chapter of the story of film.
The series, which began last April, has recently put out about one new episode per month. Its most recent video covers Scarface — not Brian de Palma’s tale of drug-dealing in 1980s Miami whose poster still adorns dorm-room walls today, but the 1932 Howard Hawks picture it remade. Here the original Scarface gets credited as one of the works that defined the American gangster film, leading not just to the version starring Al Pacino and his machine gun but to the likes of The Godfather, Boyz N the Hood, and Reservoir Dogs as well. Cinephiles, place your bets now as to whether 100 Years of Cinema will select any of those films for 1972, 1991, or 1992 — and start considering what each of them might teach us about the development of the cinema we enjoy today.
You can view all of the existing episodes, moving from 1915 through 1931, below. And support 100 Years of Cinema over at this Patreon page.
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