Neurons as Art: See Beautiful Anatomy Drawings by the Father of Neuroscience, Santiago Ramón y Cajal

Art depends on pop­u­lar judg­ments about the uni­verse, and is nour­ished by the lim­it­ed expanse of sen­ti­ment. . . . In con­trast, sci­ence was bare­ly touched upon by the ancients, and is as free from the incon­sis­ten­cies of fash­ion as it is from the fick­le stan­dards of taste. . . . And let me stress that this con­quest of ideas is not sub­ject to fluc­tu­a­tions of opin­ion, to the silence of envy, or to the caprices of fash­ion that today repu­di­ate and detest what yes­ter­day was praised as sub­lime.

- San­ti­a­go Ramón y Cajal

The above draw­ing is the sort of sub­lime ren­der­ing that attracts throngs of vis­i­tors to the world’s great mod­ern art muse­ums, but that’s not the sort of renown the artist, Nobel Prize-win­ning father of mod­ern neu­ro­science San­ti­a­go Ramón y Cajal (1852 ‑1934), active­ly sought.

Or rather, he might have back before his father, a pro­fes­sor of anato­my, coerced his wild young son into trans­fer­ring from a provin­cial art acad­e­my to the med­ical school where he him­self was employed.

After a stint as an army med­ical offi­cer, the artist-turned-anatomist con­cen­trat­ed on inflam­ma­tion, cholera, and epithe­lial cells before zero­ing in on his true muse—the cen­tral ner­vous sys­tem.

At the time, retic­u­lar the­o­ry, which held that every­thing in the ner­vous sys­tem was part of a sin­gle con­tin­u­ous net­work, pre­vailed.

Ramón y Cajal was able to dis­prove this wide­ly held belief by using Gol­gi stains to sup­port the exis­tence of indi­vid­ual ner­vous cells—neurons—that, while not phys­i­cal­ly con­nect­ed, com­mu­ni­cat­ed with each oth­er through a sys­tem of axons, den­drites, and synaps­es.

He called upon both his artis­tic and med­ical train­ing in doc­u­ment­ing what he observed through his micro­scope. His metic­u­lous free­hand draw­ings are far more accu­rate than any­thing that could be pro­duced by the micro­scop­ic-image pho­to­graph­ic tools avail­able at the time.

His pre­ci­sion was such that his illus­tra­tions con­tin­ue to be pub­lished in med­ical text­books. Fur­ther research has con­firmed many of his sup­po­si­tions.

As art crit­ic Rober­ta Smith writes in The New York Times, the draw­ings are “fair­ly hard-nosed fact if you know your sci­ence”:

If you don’t, they are deep pools of sug­ges­tive motifs into which the imag­i­na­tion can dive. Their lines, forms and var­i­ous tex­tures of stip­pling, dash­es and faint pen­cil cir­cles would be the envy of any mod­ern artist. That they con­nect with Sur­re­al­ist draw­ing, bio­mor­phic abstrac­tion and exquis­ite doo­dling is only the half of it.

The draw­ings’ prag­mat­ic titles cer­tain­ly take on a poet­ic qual­i­ty when one con­sid­ers the con­text of their cre­ation:

Axon of Purk­in­je neu­rons in the cere­bel­lum of a drowned man

The hip­pocam­pus of a man three hours after death

Glial cells of the cere­bral cor­tex of a child

His spec­i­mens were not lim­it­ed to the human world:

Reti­na of lizard

The olfac­to­ry bulb of the dog

In his book Advice for a Young Inves­ti­gator, Ramón y Cajal took a holis­tic view of the rela­tion­ship between sci­ence and the arts:

The inves­ti­ga­tor ought to pos­sess an artis­tic tem­pera­ment that impels him to search for and admire the num­ber, beau­ty, and har­mo­ny of things; and—in the strug­gle for life that ideas cre­ate in our minds—a sound crit­i­cal judg­ment that is able to reject the rash impuls­es of day­dreams in favor of those thoughts most faith­ful­ly embrac­ing objec­tive real­i­ty.

Explore more of Ramón y Cajal’s cel­lu­lar draw­ings in Beau­ti­ful Brain: The Draw­ings of San­ti­a­go Ramón y Cajal, the com­pan­ion book to a recent trav­el­ing exhi­bi­tion of his work. Or immerse your­self at the neur­al lev­el by order­ing a repro­duc­tion on a beach tow­el, yoga mat, cell phone case, show­er cur­tain, or oth­er neces­si­ty on Sci­ence Source.

Relat­ed Con­tent:

Ernst Haeckel’s Sub­lime Draw­ings of Flo­ra and Fau­na: The Beau­ti­ful Sci­en­tif­ic Draw­ings That Influ­enced Europe’s Art Nou­veau Move­ment (1889)

Leonar­do da Vinci’s Vision­ary Note­books Now Online: Browse 570 Dig­i­tized Pages

Two Mil­lion Won­drous Nature Illus­tra­tions Put Online by The Bio­di­ver­si­ty Her­itage Library

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in New York City April 15 for the next install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

Cinema Lovers Rejoice, the New Criterion Channel Launches Today: Get a 14-Day Free Trial

If you lament­ed the demise of Film­struck last year, you’ll sure­ly wel­come the rise of the new Cri­te­ri­on Channel. It launch­es today. Accord­ing to Cri­te­ri­on, the “new ser­vice will host the Cri­te­ri­on Col­lec­tion and Janus Films’ ever-grow­ing library of more than 1,000 fea­ture films, 350 shorts, and 3,500 sup­ple­men­tary fea­tures, includ­ing trail­ers, intro­duc­tions, behind-the-scenes doc­u­men­taries, inter­views, video essays, com­men­tary tracks, and rare archival footage.” In addi­tion, you will get access to a “con­stant­ly refreshed selec­tions of Hol­ly­wood, inter­na­tion­al, art-house, and inde­pen­dent movies.”

The Cri­te­ri­on Chan­nel will launch in the U.S. and Cana­da. It can be accessed on desk­top browsers and also apps for Apple TV, Ama­zon Fire, Roku, iOS, and Android and Android TV devices. If you sign up now, you can get a 14 day free tri­al. Find more infor­ma­tion on the chan­nel here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

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!

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Deconstructing Steely Dan: The Band That Was More Than Just a Band

How do you explain Steely Dan to some­one who’s nev­er heard of them? Two pre­ten­tious, per­fec­tion­is­tic, and very tal­ent­ed white guys who love Bebop and R&B meet in pass­ing at Bard Col­lege in 1967. They start a series of bands, one of them fea­tur­ing Chevy Chase on drums. They rub every­one the wrong way and write songs too com­pli­cat­ed for pop and TV but too good to go away, so they become a cel­e­brat­ed stu­dio unit, named after a fic­tion­al steam-pow­ered dil­do in a William S. Bur­roughs’ Naked Lunch.

They obsess over stu­dio pro­duc­tion, putting togeth­er a revolv­ing cast of high-end ses­sion musi­cians and push­ing them through take after take. They care­ful­ly edit songs togeth­er from hours and hours of tape. And some­how, they end up cre­at­ing some of the funki­est music of the 70s—the smoothest of smooth jazz, the yacht-iest of yacht rock… then, a gen­er­a­tion lat­er, they become per­haps the most sam­pled band of all time, their grooves a sine qua non of hip hop’s evo­lu­tion….

Hard­ly sounds plau­si­ble. But there it is: Don­ald Fagen and Wal­ter Becker—two super-fans of the gen­res they cre­ative­ly appropriated—made some incred­i­ble, snarling, cyn­i­cal, vicious­ly groovy easy lis­ten­ing music, and it has more than held up over the decades since they released their debut album Can’t Buy a Thrill in 1972. Despite decades of crit­i­cal praise and hit after hit, they also remain a pro­found­ly mis­un­der­stood band.

That is, if we can even call them a band. The Poly­phon­ic video above con­vinc­ing­ly argues oth­er­wise. Beck­er and Fagen main­tained total con­trol at all times over the project, and most­ly resist­ed tour­ing to focus on build­ing albums out of thou­sands of per­fect takes. They were curat­ing “an aes­thet­ic… one that relied on intense per­fec­tion­ism” and satir­i­cal, oblique lyri­cism. Some­thing of a con­cep­tu­al art project that nev­er once broke char­ac­ter.

The ele­ments were there from the beginning—in “Do it Again,” for exam­ple, from their first album—and they grew more sophis­ti­cat­ed and cal­cu­lat­ed through­out the decade. The band’s obses­sion with qual­i­ty cul­mi­nat­ed in their mas­ter­piece Aja and their swan song (before re-unit­ing 20 years lat­er), the slick and bit­ter Gau­cho. Their hyper-crit­i­cal detach­ment can be off-putting to peo­ple who pre­fer to see musi­cians tele­graph pas­sion­ate authen­tic­i­ty, but for Steely Dan fans, the aloof­ness is part of the appeal.

Major gui­tar-rock hit “Reel­in’ in the Years,” a song Fagen called “dumb, but effec­tive,” sat­i­rizes 60s nos­tal­gia long before that became a major cul­tur­al phe­nom­e­non. The song mocks the very peo­ple who most respond to it, like Springsteen’s “Born in the U.S.A.” tips the sacred cows of many of its biggest fans. Even Steely Dan’s detrac­tors can’t help but admire their abil­i­ty to choose the per­fect play­ers for every song and to coax, or brow­beat, out of them the best pos­si­ble per­for­mances.

Their per­fec­tion­ism and stu­dio pol­ish, qual­i­ties you’ll learn much more about in the video, masked a dark, sub­ver­sive core. “For Fagen and Beck­er,” writes Chris Mor­ris at Vari­ety, “the beau­ti­ful­ly tooled music they made with their stu­dio cohorts served as the ulti­mate alien­ation effect. The true import of their work, which addressed for­bid­den impuls­es that moved to the edge of crime and fre­quent­ly beyond, was always garbed in satiny ele­gance; its sar­don­ic and hor­rif­ic essence was mar­ket­ed as the purest ear can­dy.”

Or, maybe, put dif­fer­ent­ly, if you get the dark humor of Patrick Bate­man earnest­ly extolling the virtues of Huey Lewis and the News, Whit­ney Hous­ton, and Phil Collins before a cap­tive audi­ence of his mur­der vic­tims in Mary Harron’s Amer­i­can Psy­cho, there’s a good chance you get Steely Dan. As Jay Black, lead singer of Jay and the Amer­i­cans, once said, Beck­er and Fagen were “the Man­son and Stark­weath­er of rock ‘n’ roll,” refer­ring, of course, to Charles Man­son and spree killer Charles Stark­weath­er. With that in mind, you might nev­er hear “Rik­ki Don’t Lose that Num­ber” the same way again.

Relat­ed Con­tent:

How Steely Dan Went Through Sev­en Gui­tarists and Dozens of Hours of Tape to Get the Per­fect Gui­tar Solo on “Peg”

How Steely Dan Wrote “Dea­con Blues,” the Song Audio­philes Use to Test High-End Stere­os

Steely Dan Cre­ates the Deadhead/Danfan Con­ver­sion Chart: A Wit­ty Guide Explain­ing How You Can Go From Lov­ing the Dead to Idol­iz­ing Steely Dan

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

Watch Great Directors, a Documentary That Explores the Minds of 10 Great Auteurs: David Lynch, Agnès Varda, Richard Linklater & More

When we first start watch­ing movies, often we decide what to watch by set­tling on a favorite genre, divi­sions first solid­i­fied by video-store shelves: action, com­e­dy, dra­ma, sci­ence fic­tion, and so on. When we’ve watched more movies, many of us move on to fol­low­ing the work of a par­tic­u­lar actor, which takes us across not just gen­res but eras as well. And prac­ti­cal­ly all cinephiles will remem­ber when it dawned on us that no fig­ure could bet­ter guide our view­ing than the direc­tor — about the same time we usu­al­ly learn the term auteur, which iden­ti­fies cer­tain direc­tors as the pri­ma­ry “authors” of their films. From that point on, we had only to mas­ter the knowl­edge of as many direc­tors’ fil­mo­gra­phies as pos­si­ble, then deter­mine those too whom we would pledge our alle­giance — thus forg­ing bonds with (or draw­ing bat­tle lines against) all oth­er film fans.

If the best movies come pri­mar­i­ly from the minds of their direc­tors, then there must be a great deal else of inter­est in those direc­to­r­i­al minds. Or so implic­it­ly argues Angela Ismai­los’ 2010 doc­u­men­tary Great Direc­tors, which con­sists of inter­views with ten auteurs of the late 20th and ear­ly 21st cen­tu­ry whose work has not only drawn crit­i­cal acclaim but also pro­voked the full range of audi­ence opin­ion, even inspir­ing some view­ers to ded­i­cate them­selves to cin­e­ma.

“I want­ed to cov­er the French cin­e­ma and I love the con­tro­ver­sial cin­e­ma of Cather­ine Breil­li­at and how she por­trays the emo­tion­al and phys­i­cal tra­vails of women in her cin­e­ma,” Ismai­los says of the pro­jec­t’s ori­gin in an inter­view with Film­mak­er mag­a­zine. Then came Agnès Var­da, and after her a line­up includ­ing Bernar­do Bertoluc­ci, Lil­iana Cavani, Todd Haynes, Richard Lin­klater, John Sayles, Ken Loach, and Stephen Frears. “The last direc­tor I added to the film was David Lynch. He was the most dif­fi­cult to get.”

Put togeth­er, these ten fil­mo­gra­phies — con­tain­ing pic­tures from Mate­wan to My Beau­ti­ful Laun­drette, The Last Emper­or to Vel­vet Gold­mine, Poor Cow to Eraser­head, Fat Girl to Slack­er — con­tain an impres­sive­ly wide range of cin­e­mat­ic sen­si­bil­i­ties. But what do the ten direc­tors, com­ing as they do from sev­er­al dif­fer­ent coun­tries and cul­tures, have in com­mon? “In their films they’re try­ing… to break moral stan­dards,” says Ismai­los. “They are not sur­ren­der­ing to pre­con­ceived notions of com­merce or audi­ence pop­u­lar­i­ty or pre­con­cep­tion of what cin­e­ma should be. I believe through the years they are con­stant­ly ask­ing their audi­ence to grow and face the uncer­tain­ties and unpre­dictabil­i­ty of adult life. This is the cin­e­ma I per­son­al­ly love.” She’s cer­tain­ly not the only one, and all the rest of us with an inter­est in films of that kind — and thus an inter­est in direc­tors of this kind — will cer­tain­ly be glad that she’s made Great Direc­tors free to view online.

Great Direc­tors will be added to our list of Free Doc­u­men­taries, a sub­set of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More

via Wel­come to Twin Peaks

Relat­ed Con­tent:

“The Direc­tors Series” Presents Free Immer­sive Stud­ies of Stan­ley Kubrick, the Coen Broth­ers, David Finch­er, Paul Thomas Ander­son & Christo­pher Nolan

Great Film­mak­ers Offer Advice to Young Direc­tors: Taran­ti­no, Her­zog, Cop­po­la, Scors­ese, Ander­son, Felli­ni & More

Stan­ley Kubrick’s Rare 1965 Inter­view with The New York­er

Lis­ten to Eight Inter­views of Orson Welles by Film­mak­er Peter Bog­danovich (1969–1972)

5 Hours of Free Alfred Hitch­cock Inter­views: Dis­cov­er His The­o­ries of Film Edit­ing, Cre­at­ing Sus­pense & More

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

700 Years of Persian Manuscripts Now Digitized and Available Online

Too often those in pow­er lump thou­sands of years of Mid­dle East­ern reli­gion and cul­ture into mono­lith­ic enti­ties to be feared or per­se­cut­ed. But at least one gov­ern­ment insti­tu­tion is doing exact­ly the oppo­site. For Nowruz, the Per­sian New Year, the Library of Con­gress has released a dig­i­tal col­lec­tion of its rare Per­sian-lan­guage man­u­scripts, an archive span­ning 700 years. This free resource opens win­dows on diverse reli­gious, nation­al, lin­guis­tic, and cul­tur­al tra­di­tions, most, but not all, Islam­ic, yet all dif­fer­ent from each oth­er in com­plex and strik­ing ways.

“We nowa­days are pro­grammed to think Per­sia equates with Iran, but when you look at this it is a mul­ti­re­gion­al col­lec­tion,” says a Library spe­cial­ist in its African and Mid­dle East­ern Divi­sion, Hirad Dinavari. “Many con­tributed to it. Some were Indi­an, some were Tur­kic, Cen­tral Asian.” The “deep, cos­mopoli­tan archive,” as Atlas Obscura’s Jonathan Carey writes, con­sists of a rel­a­tive­ly small num­ber of manuscripts—only 155. That may not seem par­tic­u­lar­ly sig­nif­i­cant giv­en the enor­mi­ty of some oth­er online col­lec­tions.

But its qual­i­ty and vari­ety mark it as espe­cial­ly valu­able, rep­re­sen­ta­tive of much larg­er bod­ies of work in the arts, sci­ences, reli­gion, and phi­los­o­phy, dat­ing back to the 13th cen­tu­ry and span­ning regions from India to Cen­tral Asia and the Cau­cus­es, “in addi­tion to the native Per­sian speak­ing lands of Iran, Afghanistan and Tajik­istan,” the LoC notes.

Promi­nent­ly rep­re­sent­ed are works like the epic poem of pre-Islam­ic Per­sia, the Shah­namah, “likened to the Ili­ad or the Odyssey,” writes Carey, as well as “writ­ten accounts of the life of Shah Jahan, the 17th-cen­tu­ry Mughal emper­or who over­saw con­struc­tion of the Taj Mahal.”

The Library points out the archive includes the “most beloved poems of the Per­sian poets Saa­di, Hafez, Rumi and Jami, along with the works of the poet Niza­mi Gan­javi.” Some read­ers might be sur­prised at the pic­to­r­i­al opu­lence of so many Islam­ic texts, with their col­or­ful, styl­ized bat­tle scenes and group­ings of human fig­ures.

Islam­ic art is typ­i­cal­ly thought of as icon­o­clas­tic, but as in Chris­t­ian Europe and North Amer­i­ca, cer­tain sects have fought oth­ers over this inter­pre­ta­tion (includ­ing over depic­tions of the Prophet Moham­mad). This is not to say that the icon­o­clasts deserve less atten­tion. Much medieval and ear­ly mod­ern Islam­ic art uses intri­cate pat­terns, designs, and cal­lig­ra­phy while scrupu­lous­ly avoid­ing like­ness­es of humans and ani­mals. It is deeply mov­ing in its own way, rig­or­ous­ly detailed and pas­sion­ate­ly exe­cut­ed, full of math­e­mat­i­cal and aes­thet­ic ideas about shape, pro­por­tion, col­or, and line that have inspired artists around the world for cen­turies.

The page from a lav­ish­ly illu­mi­nat­ed Qur’ān, above, cir­ca 1708, offers such an exam­ple, writ­ten in Ara­bic with an inter­lin­ear Per­sian trans­la­tion. There are reli­gious texts from oth­er faiths, like the Psalms in Hebrew with Per­sian trans­la­tion, there are sci­en­tif­ic texts and maps: the Rare Per­sian-Lan­guage Man­u­script Col­lec­tion cov­ers a lot of his­tor­i­cal ground, as has Per­sian lan­guage and cul­ture “from the 10th cen­tu­ry to the present,” the Library writes. Such a rich tra­di­tion deserves care­ful study and appre­ci­a­tion. Begin an edu­ca­tion in Per­sian man­u­script his­to­ry here.

via Atlas Obscu­ra

Relat­ed Con­tent:

15,000 Col­or­ful Images of Per­sian Man­u­scripts Now Online, Cour­tesy of the British Library

The Com­plex Geom­e­try of Islam­ic Art & Design: A Short Intro­duc­tion

800 Illu­mi­nat­ed Medieval Man­u­scripts Are Now Online: Browse & Down­load Them Cour­tesy of the British Library and Bib­lio­thèque Nationale de France

800+ Trea­sured Medieval Man­u­scripts to Be Dig­i­tized by Cam­bridge & Hei­del­berg Uni­ver­si­ties

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

The Fantastical Sketchbook of a Medieval Inventor: See Designs for Flamethrowers, Mechanical Camels & More (Circa 1415)

His­to­ry remem­bers, and will like­ly nev­er for­get, the name of Renais­sance Ital­ian inven­tor Leonar­do da Vin­ci. But what about the name of Renais­sance Ital­ian inven­tor Johannes de Fontana? Though he came along a cou­ple of gen­er­a­tions before Leonar­do, Johannes de Fontana, also known as Gio­van­ni Fontana, seems to have had no less fer­tile an imag­i­na­tion. Where Leonar­do came up with every­thing from musi­cal instru­ments to hydraulic pumps to war machines to self-sup­port­ing bridges, Fontana’s inven­tions include “fire-breath­ing automa­tons, pul­ley-pow­ered angels, and the ear­li­est sur­viv­ing draw­ing of a mag­ic lantern device.”

Those words come from Port­land State Uni­ver­si­ty’s Ben­nett Gilbert, who takes a dive into Fontana’s note­book of “designs for a vari­ety of fan­tas­tic and often impos­si­ble inven­tions” at the Pub­lic Domain Review.

Filled some time between the years 1415 and 1420, its 68 draw­ings meant to entice poten­tial patrons include plans for “mechan­i­cal camels for enter­tain­ing chil­dren, mys­te­ri­ous locks to guard trea­sure, flame-throw­ing con­trap­tions to ter­ror­ize the defend­ers of besieged cities, huge foun­tains, musi­cal instru­ments, actors’ masks, and many oth­er won­ders.”

It would seem that Fontana lacked the sense of prac­ti­cal­i­ty pos­sessed by his suc­ces­sor Leonar­do — and Leonar­do dreamed up not just a vari­ety of fly­ing machines but a mechan­i­cal knight. That may have to do with the era in which Fontana lived, “more than two hun­dred years before the dis­cov­er­ies of New­ton,” a time “of tran­si­tion from medieval knowl­edge of the world to that of the Renais­sance, which many now regard as the ori­gin of ear­ly mod­ern sci­ence.” And so his designs, many of them lib­er­al­ly dec­o­rat­ed with unearth­ly-look­ing crea­tures and bursts of flame, strike us today as at most half plau­si­ble and at least half fan­tas­ti­cal.

Fontana’s draw­ing style, too, reflects the state of human knowl­edge in the ear­ly fif­teenth cen­tu­ry: “The tow­ers and rock­ets, water and fire, noz­zles and pipes, pul­leys and ropes, gears and grap­ples, wheels and beams, and grids and spheres that were an engineer’s occu­pa­tion at the dawn of the Renais­sance fill Fontana’s sketch­book. His way of illus­trat­ing his ideas, how­ev­er, is dis­tinct­ly medieval, lack­ing per­spec­tive and using a lim­it­ed array of angles for dis­play­ing machine works.” Yet this makes Fontana’s note­book all the more fas­ci­nat­ing to 21st-cen­tu­ry eyes, and throws into con­trast some of his more plau­si­ble inven­tions, such as “a mag­ic lantern device, which trans­formed the light of fire into emo­tive dis­play.”

Will some bold schol­ar of the ear­ly Renais­sance one day argue that Fontana invent­ed motion pic­tures? But per­haps the man who designed “an awe-inspir­ing fire-illu­mi­nat­ed spec­ta­cle, most like­ly serv­ing as a pro­pa­gan­da machine, for use in war and in peace” would­n’t approve of a medi­um quite so ordi­nary. We might say that the most valu­able lega­cy of Johannes de Fontana, more so than any of his inven­tions them­selves, is the glimpse his note­book gives us into the the human imag­i­na­tion in his day, when fact and fan­ta­sy inter­min­gled as they will nev­er do again. And in the case of some tech­nolo­gies, we should prob­a­bly feel relieved that they won’t: Fontana’s “life sup­port sys­tem for patients under­go­ing grue­some surg­eries” may be fas­ci­nat­ing, but I can’t say I’d be eager to make use of it myself.

See his man­u­script online here.

via the Pub­lic Domain Review

Relat­ed Con­tent:

Leonar­do da Vinci’s Vision­ary Note­books Now Online: Browse 570 Dig­i­tized Pages

Leonar­do da Vin­ci Draws Designs of Future War Machines: Tanks, Machine Guns & More

Buck­min­ster Fuller Cre­ates Strik­ing Posters of His Own Inven­tions

Mark Twain’s Patent­ed Inven­tions for Bra Straps and Oth­er Every­day Items

The 10 Com­mand­ments of Chindōgu, the Japan­ese Art of Cre­at­ing Unusu­al­ly Use­less Inven­tions

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

An Animated History of Dogs, Inspired by Keith Haring

That quiv­er­ing teacup Chi­huahua…

The long-suf­fer­ing Labrador whose child-friend­ly rep­u­ta­tion has led to a life­time of ear tug­ging and tail pulling…

The wheez­ing French bull­dog, whose own­er has out­fit­ted with a full wardrobe of hood­ies, tutus, rain slick­ers, and paja­mas

All descend­ed from wolves.

As anthro­pol­o­gist and sci­ence edu­ca­tor David Ian Howe explains in the ani­mat­ed TED-Ed les­son, A Brief His­to­ry of Dogs, above, at first glance, can­is lupus seemed an unlike­ly choice for man’s best friend.

For one thing, the two were in direct com­pe­ti­tion for elk, rein­deer, bison, and oth­er tasty prey wan­der­ing Eura­sia dur­ing the Pleis­tocene Epoch.

Though both hunt­ed in groups, run­ning their prey to the point of exhaus­tion, only one roast­ed their kills, cre­at­ing tan­ta­liz­ing aro­mas that drew bold­er wolves ever-clos­er to the human camps.

The ones who will­ing­ly dialed down their wolfish­ness, mak­ing them­selves use­ful as com­pan­ions, secu­ri­ty guards and hunt­ing bud­dies, were reward­ed come sup­per­time. Even­tu­al­ly, this mutu­al­ly ben­e­fi­cial tail wag­ging became full on domes­ti­ca­tion, the first such ani­mal to come under the human yoke.

The intense focus on pure­breds did­n’t real­ly become a thing until the Vic­to­ri­ans began host­ing dog shows. The push to iden­ti­fy and pro­mote breed-spe­cif­ic char­ac­ter­is­tics often came at a cost to the ani­mals’ well­be­ing, as Neil Pem­ber­ton and Michael Wor­boys point out in BBC His­to­ry Mag­a­zine:

…the improve­ment of breeds towards ‘per­fec­tion’ was con­tro­ver­sial. While there was approval for the greater reg­u­lar­i­ty of type, many fanciers com­plained that stan­dards were being set on arbi­trary, large­ly aes­thet­ic grounds by enthu­si­asts in spe­cial­ist clubs, with­out con­cern for util­i­ty or the health of the ani­mal. This meant that breeds were chang­ing, and not always for the bet­ter. For exam­ple, the mod­ern St Bernard was said to be a beau­ti­ful ani­mal, but would be use­less in Alpine res­cue work.

Cat-fanciers, rest assured that the oppo­si­tion received fair and equal cov­er­age in a feline-cen­tric TED-Ed les­son, pub­lished ear­li­er this year.

And while we applaud TED-Ed for spark­ing our curios­i­ty with its “Brief His­to­ry of” series, cov­er­ing top­ics as far rang­ing as cheese, numer­i­cal sys­tems, goths, video games, and tea, sure­ly we are not the only ones won­der­ing why the late artist Kei­th Har­ing isn’t thanked or name checked in the cred­its?

Every canine-shaped image in this ani­ma­tion is clear­ly descend­ed from his icon­ic bark­ing dog.

While we can’t explain the omis­sion, we can direct read­ers toward Jon Nelson’s great analy­sis of Haring’s rela­tion­ship with dogs in Get Leashed:

They’re sym­bol­ic of unan­swered ques­tions, preva­lent in the 80s: “Can I do this?” “Is this right?” “What are you doing?” “What is hap­pen­ing?” Dogs stand by peo­ple, bark­ing or danc­ing along, some­times in pre­car­i­ous sce­nar­ios, even involved in some of Haring’s explic­it­ly sex­u­al work. Dogs are nei­ther approv­ing nor dis­ap­prov­ing of what peo­ple do in the images; their mouth angle is neu­tral or even hap­py. In some cas­es, human bod­ies wear a dog’s head, pos­si­bly stat­ing that we know only our own enjoy­ment, unaware, like a dog, of life’s next stage or the con­se­quences of our actions.

Vis­it Eth­no­cynol­o­gy, David Ian Howe’s Insta­gram page about the ancient rela­tion­ship between humans and dogs.

Relat­ed Con­tent:

An Ani­mat­ed His­to­ry of Cats: How Over 10,000 Years the Cat Went from Wild Preda­tor to Sofa Side­kick

Dis­cov­er David Lynch’s Bizarre & Min­i­mal­ist Com­ic Strip, The Angri­est Dog in the World (1983–1992)

Pho­tos of Famous Writ­ers (and Rock­ers) with their Dogs

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in New York City April 15 for the next install­ment of her book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

Tibetan Musical Notation Is Beautiful

Reli­gions take the cast and hue of the cul­tures in which they find root. This was cer­tain­ly true in Tibet when Bud­dhism arrived in the 7th cen­tu­ry. It trans­formed and was trans­formed by the native reli­gion of Bon. Of the many cre­ative prac­tices that arose from this syn­the­sis, Tibetan Bud­dhist music ranks very high­ly in impor­tance.

As in sacred music in the West, Tibetan music has com­plex sys­tems of musi­cal nota­tion and a long his­to­ry of writ­ten reli­gious song. “A vital com­po­nent of Tibetan Bud­dhist expe­ri­ence,” explains Google Arts & Cul­tures Bud­dhist Dig­i­tal Resource Cen­ter, “musi­cal nota­tion allows for the trans­fer­ence of sacred sound and cer­e­mo­ny across gen­er­a­tions. A means to mem­o­rize sacred text, express devo­tion, ward off fer­al spirts, and invoke deities.”

Some of these fea­tures may be alien to sec­u­lar West­ern Bud­dhists focused on mind­ful­ness and silent med­i­ta­tion, but to vary­ing degrees, Tibetan schools place con­sid­er­able val­ue on the aes­thet­ic expe­ri­ence of extra-human realms. As Uni­ver­si­ty of Tul­sa musi­col­o­gist John Pow­ell writes, “the use of sacred sound” in Tibetan Bud­dhism, a “Mantrayana” tra­di­tion, acts “as a for­mu­la for the trans­for­ma­tion of human con­scious­ness.”

Tibetan musi­cal nota­tions, Google points out, “sym­bol­i­cal­ly rep­re­sent the melodies, rhythm pat­terns, and instru­men­tal arrange­ments. In har­mo­ny with chant­i­ng, visu­al­iza­tions, and hand ges­tures, [Tibetan] music cru­cial­ly guides rit­u­al per­for­mance.” It is char­ac­ter­ized not only by its inte­gra­tion of rit­u­al dance, but also by a large col­lec­tion of rit­u­al instruments—including the long, Swiss-like horns suit­ed to a moun­tain environment—and unique forms of poly­phon­ic over­tone singing.

The exam­ples of musi­cal nota­tion you see here came from the appro­pri­ate­ly-named Twit­ter account Musi­cal Nota­tion is Beau­ti­ful and type­face design­er and researcher Jo De Baerde­maek­er. At the top is a 19th cen­tu­ry man­u­script belong­ing to the “Yang” tra­di­tion, “the most high­ly involved and regard­ed chant tra­di­tion in Tibetan music,” notes the Schoyen Col­lec­tion, “and the only one to rely on a sys­tem of nota­tion (Yang-Yig).”

The curved lines rep­re­sent “smooth­ly effect­ed ris­es and falls in into­na­tion.” The nota­tion also “fre­quent­ly con­tains detailed instruc­tions con­cern­ing in what spir­it the music should be sung (e.g. flow­ing like a riv­er, light like bird song) and the small­est mod­i­fi­ca­tions to be made to the voice in the utter­ance of a vow­el.” The Yang-Yig goes all the way back to the 6th cen­tu­ry, pre­dat­ing Tibetan Bud­dhism, and “does not record nei­ther the rhyth­mic pat­tern nor dura­tion of notes.” Oth­er kinds of music have their own types of nota­tion, such as that in the piece above for voice, drums, trum­pets, horns, and cym­bals.

Though they artic­u­late and elab­o­rate on reli­gious ideas from India, Tibet’s musi­cal tra­di­tions are entire­ly its own. “It is essen­tial to rethink the entire con­cept of melody and rhythm” to under­stand Tibetan Bud­dhist chant, writes Pow­ell in a detailed overview of Tibetan music’s vocal and instru­men­tal qual­i­ties. “Many out­side Tibetan cul­ture are accus­tomed to think of melody as a sequence of ris­ing or falling pitch­es,” he says. “In Tibetan Tantric chant­i­ng, how­ev­er, the melod­ic con­tent occurs in terms of vow­el mod­i­fi­ca­tion and the care­ful con­tour­ing of tones.”  Hear an exam­ple of tra­di­tion­al Tibetan Bud­dhist chant just above, and learn more about Tibetan musi­cal nota­tion at Google Arts & Cul­ture.

via @NotationIsGreat

Relat­ed Con­tent:

The World’s Largest Col­lec­tion of Tibetan Bud­dhist Lit­er­a­ture Now Online

Free Online Course: Robert Thurman’s Intro­duc­tion to Tibetan Bud­dhism (Record­ed at Colum­bia U)

Leonard Cohen Nar­rates Film on The Tibetan Book of the Dead, Fea­tur­ing the Dalai Lama (1994)

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

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