A Short Introduction to Caravaggio, the Master Of Light

Like many a great artist, the for­tunes of Michelan­ge­lo Merisi da Car­avag­gio rose and fell dra­mat­i­cal­ly. After his death, pos­si­bly from syphilis or mur­der, his influ­ence spread across the con­ti­nent as fol­low­ers called Car­avaggisti took his extreme use of chiaroscuro abroad. He influ­enced Rubens, Rem­brandt, and Velázquez—indeed, the entire Baroque peri­od in Euro­pean art his­to­ry prob­a­bly would nev­er have hap­pened with­out him. “With the excep­tion of Michelan­ge­lo,” art his­to­ri­an Bernard Beren­son wrote, “no oth­er Ital­ian painter exer­cised so great an influ­ence.”

But lat­er crit­ics sav­aged his hyper-dra­mat­ic, high-con­trast real­ism. His style, called “tene­brism” for its use of deep dark­ness in paint­ings like The Call­ing of St. Matthew, is shock­ing by com­par­i­son with the fan­ci­ful Man­ner­ism that came before. In the video above, Evan Puschak, the Nerd­writer, explains what makes Caravaggio’s work so strange­ly hyper­re­al. He “pre­ferred to paint his sub­jects as the eye sees them,” the Car­avag­gio Foun­da­tion writes, “with all their nat­ur­al flaws and defects instead of as ide­al­ized cre­ations…. This shift from stan­dard prac­tice and the clas­si­cal ide­al­ism of Michelan­ge­lo was very con­tro­ver­sial at the time…. His real­ism was seen by some as unac­cept­ably vul­gar.”

Also con­tro­ver­sial was Car­avag­gio him­self. His wild life made an ide­al sub­ject for Derek Jarman’s 1986 art­house biopic star­ring Til­da Swin­ton. Famous for brawl­ing, “the tran­scripts of his police records and tri­al pro­ceed­ings fill sev­er­al pages.” He nev­er mar­ried or set­tled down and the male eroti­cism in his paint­ings has led many to sug­ges­tions he was gay .(Jarman’s film makes this an explic­it part of his biog­ra­phy.) It’s like­ly, art his­to­ri­ans think, that the painter had many tumul­tuous rela­tion­ships, sex­u­al and oth­er­wise, with both men and women before his ear­ly death at the age of 38.

Despite his pro­fane life, Caravaggio’s paint­ings evince a “remark­able spir­i­tu­al­i­ty” and illus­trate, as Puschak notes, exact­ly the kind of pas­sion­ate inten­si­ty the counter-Ref­or­ma­tion Catholic Church want­ed to use to stir the faith­ful. Caravaggio’s pop­u­lar­i­ty meant com­mis­sions from wealthy patrons, and for a time, he was the most famous painter in Rome, as well as one of the city’s most infa­mous char­ac­ters. Car­avag­gio paint­ed from life, stag­ing his intri­cate arrange­ments with real mod­els who held the pos­es as he worked.

His fig­ures were ordi­nary peo­ple one might meet on the 17th cen­tu­ry streets of the city. And Car­avag­gio him­self, despite his enor­mous tal­ent, was an ordi­nary per­son as well, stereo­types of trag­ic, tor­tured genius­es aside. He was deeply flawed, it’s true, yet dri­ven by an incred­i­ble long­ing to become some­thing greater.

Relat­ed Con­tent:

Liv­ing Paint­ings: 13 Car­avag­gio Works of Art Per­formed by Real-Life Actors

Paint­ings by Car­avag­gio, Ver­meer, & Oth­er Great Mas­ters Come to Life in a New Ani­mat­ed Video

Why Babies in Medieval Paint­ings Look Like Mid­dle-Aged Men: An Inves­tiga­tive Video

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

Behold a Beautiful 400-Year-Old ‘Friendship Book’ Featuring the Signatures of Historic Figures

Main­tain­ing the bal­ance of pow­er among Euro­pean states has always been a fraught affair, but it was espe­cial­ly so in the years when mer­can­til­ism made frag­ile alliances dur­ing the reli­gious wars of the 17th cen­tu­ry. This was a time when mer­chants made excel­lent diplo­mats, not only because they trav­eled exten­sive­ly and learned for­eign tongues and cus­toms, but because they spoke the uni­ver­sal lan­guage of trade.

Ger­man mer­chant and diplo­mat Philipp Hain­hofer from Augs­burg was such a fig­ure, trav­el­ing from court to court to meet with Europe’s renowned dig­ni­taries. As he did so, he would ask them to sign his album ami­co­rum, or “friend­ship book,” also called a stamm­buch. Each sign­er would then “com­mis­sion an artist to cre­ate a paint­ing accom­pa­ny­ing their sig­na­tures,” Ali­son Flood writes at The Guardian.

“There are around 100 draw­ings” in his auto­graph book, known as the Große Stamm­buch, “which took more than 50 years to com­pile.” After Hainhofer’s death in 1647, his friend August the Younger—who helped col­lect the hun­dreds of thou­sand of books in the Her­zog August Bibliothek—tried to acquire the book but failed. Now it has final­ly land­ed in the huge library, one of the world’s old­est, almost 400 years lat­er, after a pur­chase at a pri­vate auc­tion this week.

Friend­ship books were com­mon­ly used at the time to record the names of fam­i­ly and friends. Stu­dents used them as year­books, and Hain­hofer began his col­lec­tion of sig­na­tures as a col­lege stu­dent. He grad­u­al­ly gained a select clien­tele as his career advanced. Sig­na­to­ries, the His­to­ry Blog points out, “include Holy Roman Emper­or Rudolf II, anoth­er HRE Matthias, Chris­t­ian IV of Den­mark and Nor­way, Cosi­mo II de’Medici, Grand Duke of Tus­cany…” and many oth­ers.

Hainhofer’s Große Stamm­buch is, as you can see, a beau­ti­ful work of art—or almost 100 col­lect­ed works of art—in its own right. “The elab­o­rate­ness of the illus­tra­tions direct­ly cor­re­sponds to the signatory’s sta­tus and rank in soci­ety,” as Grace Ebert notes at Colos­sal. It is also a fas­ci­nat­ing record of Ear­ly Mod­ern Euro­pean pol­i­tics, trade, and diplo­ma­cy, a fine art all its own.

via Colos­sal

Relat­ed Con­tent:  

160,000 Pages of Glo­ri­ous Medieval Man­u­scripts Dig­i­tized: Vis­it the Bib­lio­the­ca Philadel­phien­sis

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

The Vat­i­can Library Goes Online and Dig­i­tizes Tens of Thou­sands of Man­u­scripts, Books, Coins, and More

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

Take Immersive Virtual Tours of the World’s Great Museums: The Louvre, Hermitage, Van Gogh Museum & Much More

Can you remem­ber when you last vis­it­ed a muse­um? Even if you did­n’t much care for them before the time of the coro­n­avirus, you’re prob­a­bly begin­ning to miss them right about now. At least the inter­net tech­nol­o­gy that has kept our com­mu­ni­ca­tion open and our enter­tain­ment flow­ing — and, regret­tably for some, kept our work meet­ings reg­u­lar — has also made it pos­si­ble to expe­ri­ence art insti­tu­tions through our screens. Here on Open Cul­ture we’ve pre­vi­ous­ly fea­tured many such online art spaces, dig­i­tal gallery expe­ri­ences, and vir­tu­al muse­um tours, and today we’ve round­ed up some of the best for you.

Most every­one who had a trip to France sched­uled for this spring or sum­mer will have can­celed it. But thanks to these three high-def­i­n­i­tion, first-per­son videos, you can still tour the Lou­vre, Lib­er­ty Lead­ing the Peo­ple, the Venus de Milo, the Mona Lisa, and even I.M. Pei’s rooftop pyra­mid and all. Per­haps you’d planned to spend part of 2020 trav­el­ing Europe more wide­ly, in which case you’d almost cer­tain­ly have gone to Italy and seen Forence’s Uffizi Gallery as well. Luck­i­ly, that most famous col­lec­tion of Renais­sance art has gone dig­i­tal with a com­plete “street view” tour as well as an archive of 3D sculp­ture scans.

Of course, no art-ori­ent­ed trip to Italy would be well spent only in gal­leries and muse­ums: it would also have to include St. Peter’s Basil­i­ca, the Sis­tine Chapel, and oth­er sacred spaces of the Vat­i­can, in whose vir­tu­al ver­sions you can now spend as long as you like. And while some tourists in Europe face time or mon­ey con­straints too tight to allow vis­its to small­er coun­tries like the Nether­lands, inter­net trav­el is sub­ject to no such lim­i­ta­tions. So go ahead and take a sev­en-part tour of the Van Gogh Muse­um in 4K, or have a look at Rem­brandt’s The Night Watch down to every last brush­stroke.

You won’t find every Dutch mas­ter­piece in the Nether­lands. Take Hierony­mus Bosch’s The Gar­den of Ear­ly Delights, for instance, cur­rent­ly held by Spain’s Pra­do Muse­um, which has also made a vir­tu­al tour of the grotesque and spec­tac­u­lar paint­ing avail­able online. As for the work of Spain’s own artists, you can go even deep­er into the work of Sal­vador Dalí with this 360-degree vir­tu­al-real­i­ty video of his paint­ing Archae­o­log­i­cal Rem­i­nis­cence of Millet’s ‘Angelus.’  Those who’d like to spend some time off the con­ti­nent and back down on Earth can view an alto­geth­er dif­fer­ent 360-degree video, this one of Shake­peare’s Globe The­atre in Lon­don — and have a look at the trea­sures of the British Muse­um while they’re at it.

The ongo­ing pan­dem­ic hav­ing put a tem­po­rary stop to not just most trav­el to Europe but most inter­na­tion­al trav­el of any kind, hope­ful trav­el­ers to and with­in North Amer­i­ca have also been forced to change their plans. If this describes you, con­sid­er tak­ing a vir­tu­al tour of the Smith­son­ian Nation­al Muse­um of Nat­ur­al His­to­ryFrank Lloyd Wright’s stu­dio Tal­iesin, or the Fri­da Kahlo Muse­um in Mex­i­co City. But while you’re online, why not mount an even more ambi­tious world­wide art jour­ney: to the Her­mitage in Rus­sia, the Ghi­b­li Muse­um in Japan, and street art (as well as stolen art) from all over? It’s a big world of art out there — some­thing we can’t let our­selves for­get before we can see it in per­son again.

Relat­ed Con­tent:

Take a Vir­tu­al Tour of 30 World-Class Muse­ums & Safe­ly Vis­it 2 Mil­lion Works of Fine Art

The Stay At Home Muse­um: Your Pri­vate, Guid­ed Tours of Rubens, Bruegel & Oth­er Flem­ish Mas­ters

14 Paris Muse­ums Put 300,000 Works of Art Online: Down­load Clas­sics by Mon­et, Cézanne & More

The Met­ro­pol­i­tan Muse­um of Art Puts 400,000 High-Res Images Online & Makes Them Free to Use

Free: The Met­ro­pol­i­tan Muse­um of Art and the Guggen­heim Offer 474 Free Art Books Online

Chi­nese Muse­ums, Closed by the Coro­n­avirus, Put Their Exhi­bi­tions Online

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, on Face­book, or on Insta­gram.

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

Image via the Wilt­shire Muse­um

The bur­ial rites of ancient and exot­ic peo­ples can seem out­landish to us, but there’s noth­ing par­tic­u­lar­ly nor­mal about the funer­al tra­di­tions in the Unit­ed States and the UK, where corpses are sent off to pro­fes­sion­al under­tak­ers and made to look alive before they’re sealed in box­es and buried or turned into piles of ash.

Andrea Den­Hoed at The New York­er refers to the prac­tice of Tibetan Bud­dhist sky buri­als, in which “bod­ies are rit­u­al­ly dis­sect­ed and left in the open to be con­sumed by vul­tures” and of the Tora­jans of Indone­sia, who “have a rit­u­al called Ma’Nene, in which bod­ies are dis­in­terred, dressed in new clothes, and car­ried in a parade around the vil­lage.” These rites seem almost to mock our west­ern fears of death.

Inno­va­tions on the funer­al dis­place us fur­ther from the body. Den­Hoed writes, in 2016, of the then-rel­a­tive­ly rare expe­ri­ence of attend­ing a funer­al over Skype, now com­mon­place by virtue of bleak neces­si­ty. It’s hard to say if high-tech mourn­ing rit­u­als like turn­ing human remains into playable vinyl records brings us clos­er to accept­ing dead bod­ies, but they cer­tain­ly bring us clos­er to an ances­tral pre­his­toric past when at least some Bronze Age Britons turned the bones of their dead into musi­cal instru­ments.

Is it any more macabre than turn­ing rel­a­tives into dia­monds? Who’s to say. The researchers who made this dis­cov­ery, Dr. Thomas Booth and Joan­na Brück, pub­lished their find­ings in the jour­nal Antiq­ui­ty under the tongue-in-cheek title “Death is not the end: radio­car­bon and his­to-tapho­nom­ic evi­dence for the cura­tion and excar­na­tion of human remains in Bronze Age Briton.”

What’s that now? Through radio­car­bon-dat­ing, the researchers, in oth­er words, were able to deter­mine that ancient peo­ple who lived between 2500–600 BC “were keep­ing and curat­ing body parts, bones and cre­mat­ed remains” of peo­ple they knew well, some­times exhum­ing and rit­u­al­ly re-bury­ing the remains in their homes, or just keep­ing them around for a cou­ple gen­er­a­tions.

“It’s indica­tive of a broad­er mind­set where the line between the liv­ing and the dead was more blurred than it is today,” Booth tells The Guardian. “There wasn’t a mind­set that human remains go in the ground and you for­get about them. They were always present among the liv­ing.” This is hard­ly strange. The incred­i­ble amount of loss peo­ple will feel after COVID-19 will like­ly bring a pro­lif­er­a­tion of such rit­u­als.

The find mak­ing head­lines is a human thigh bone “that had been carved into a whis­tle” Josh Davis writes at the British Nat­ur­al His­to­ry Muse­um, and buried with anoth­er adult male. “When dat­ed, it revealed that the thigh bone came from a per­son who prob­a­bly lived around the same date as the man that it was buried with, mean­ing it is like­ly that it was some­one that they knew in life, or were fair­ly close to.”

There doesn’t seem to be any sug­ges­tion that this was a com­mon or wide­spread prac­tice, but it’s not that dis­sim­i­lar to wear­ing the remains of the dead as jew­el­ry. “The Romans did it,” notes Glenn McDon­ald at Nation­al Geo­graph­ic, “The Per­sians did it. The Maya did it.” And the Vic­to­ri­ans, also, wore the remains of their dead, 4,000 years after their ancient ances­tors. “The tech­nolo­gies change,” says McDon­ald, “but the basic human expe­ri­ence” of death, loss, and mourn­ing remains the same.

The thigh bone whis­tle is on dis­play at the Wilt­shire Muse­um in the UK.

Relat­ed Con­tent: 

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

Hear a 9,000 Year Old Flute—the World’s Old­est Playable Instrument—Get Played Again

Lis­ten to the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

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

Hear Patti Smith’s First Poetry Reading, Accompanied by Her Longtime Guitarist Lenny Kaye (St. Mark’s Church, 1971)

There are so many ori­gin sto­ries of punk that no sin­gle his­to­ry can count as defin­i­tive. But there’s also no dis­put­ing its roots in the New York poet­ry scene from which Pat­ti Smith emerged in the 1960s and 70s. She learned from Allen Gins­berg and William S. Bur­roughs, and Gre­go­ry Cor­so and Sam Shep­herd inspired the poetry/rock hybrid that would become the music of Hors­es.

Cor­so, who called him­self a “punk debauche” in his 1960 poem “1959,” lived up to the label. He would heck­le poets “dur­ing their list­less per­for­mances,” writes Kem­brew McLeod in Down­town Pop Under­ground, “yelling, ‘Shit! Shit! No blood! Get a trans­fu­sion!’ Sit­ting at Corso’s side,” dur­ing poet­ry read­ings host­ed by the Poet­ry Project at St. Mark’s Church, “Smith made a men­tal note not to be bor­ing.”

She fol­lowed her friend Sam Shepard’s advice to add music to her first pub­lic read­ing and called gui­tar play­er Lenny Kaye to accom­pa­ny her. “It was pri­mar­i­ly a solo poet­ry read­ing,” McLeod writes, “with occa­sion­al gui­tar accom­pa­ni­ment.” The 1971 appear­ance, which you can hear in the record­ing above, set the tone for almost all of her sub­se­quent per­for­mances for the next sev­er­al decades.

“We did ‘Mack the Knife,” Kaye recalls, “because it was Bertolt Brecht’s birth­day, and then I came back for the last three musi­cal pieces. I hes­i­tate to call them ‘songs,’ but in a sense they were the essence of what we would pur­sue.” Odd­ly, that year also marked the first usage of “punk” to describe a style of music, though it was applied to the garage rock of ? and the Mys­te­ri­ans, not to Smith and Kaye’s music. She her­self has said she didn’t con­sid­er what they were doing to be “punk” at all.

This does­n’t much mat­ter. It was atti­tude and the ener­gy Smith trans­lat­ed from St. Marks to the CBG­Bs scene that secures her “God­moth­er” sta­tus. She was impressed, as she says above, by Jim Mor­ri­son and Jimi Hen­drix. She was also impressed by a 1971 essay writ­ten by Andrew Wylie, who pub­lished her first book after her St. Mark’s read­ing. “Liv­ing as we were in an extreme­ly vio­lent, frag­ile time,” Smith’s Unau­tho­rized Biog­ra­phy recounts, “[Wylie] was drawn to short, almost ampu­tat­ed works.” He con­clud­ed that “just to be alive in such times was an act of vio­lence.”

Punk poet­ry, or what­ev­er we want to call it, was born in a church on St. Mark’s Place in New York City in 1971. From then on, what­ev­er oth­er strains came togeth­er to make punk rock, Smith’s chan­nel­ing of Cor­so, Shep­ard, Bur­roughs, Mor­ri­son, etc., backed by Kaye’s steady gui­tar work, has res­onat­ed through the music into the present.

Relat­ed Con­tent:

How Pat­ti Smith “Saved” Rock and Roll: A New Video Makes the Case

Pat­ti Smith’s List of Favorite Books: From Rim­baud to Susan Son­tag

Pat­ti Smith Sings “Peo­ple Have the Pow­er” with a Choir of 250 Fel­low Singers

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

How to Manage Your Time More Effectively: The Science of Applying Computer Algorithms to Our Everyday Lives

Who among us has­n’t wished to be as effi­cient as a com­put­er? While com­put­ers seem to do every­thing at once, we either flit or plod from task to task, often get­ting side­tracked or even lost. At this point most have relin­quished the dream of true “mul­ti­task­ing,” which turns out to lie not only beyond the reach of humans but, tech­ni­cal­ly speak­ing, beyond the reach of com­put­ers as well. “Done right, com­put­ers move so flu­id­ly between their var­i­ous respon­si­bil­i­ties, they give the illu­sion of doing every­thing simul­ta­ne­ous­ly,” says the nar­ra­tor of the ani­mat­ed TED-Ed les­son above. But in real­i­ty, even they do one thing at a time; what, then, can we humans learn from how they’re pro­grammed to pri­or­i­tize and switch between their many tasks?

A com­put­er oper­at­ing sys­tem has an ele­ment called a “sched­uler,” which “tells the CPU how long to work on each task before switch­ing.” Sched­ulers work quite well these days, but “even com­put­ers get over­whelmed some­times.” This used to hap­pen to the open-source oper­at­ing sys­tem Lin­ux, which “would rank every sin­gle one of its tasks in order of impor­tance, and some­times spent more time rank­ing tasks than doing them. The pro­gram­mers’ coun­ter­in­tu­itive solu­tion was to replace this full rank­ing with a lim­it­ed num­ber of pri­or­i­ty ‘buck­ets,’ ” replac­ing a pre­cise pri­or­i­ty order­ing with a broad­er low-medi­um-high kind of group­ing. This turned out to be a great improve­ment: “The sys­tem was less pre­cise about what to do next, but more than made up for it by spend­ing more time mak­ing progress.”

The les­son for those of us who habit­u­al­ly list and pri­or­i­tize our tasks is obvi­ous: “All the time you spend pri­or­i­tiz­ing your work is time you aren’t spend­ing doing it,” and “giv­ing up on doing things in the per­fect order may be the key to get­ting them done.” In the case of e‑mail, bane of many a 21st-cen­tu­ry exis­tence, “Insist­ing on always doing the very most impor­tant thing first could lead to a melt­down. Wak­ing up to an inbox three times fuller than nor­mal could take nine times longer to clear.

You’d be bet­ter off reply­ing in chrono­log­i­cal order, or even at ran­dom.” Robert Pir­sig mem­o­rably artic­u­lat­ed this in Zen and the Art of Motor­cy­cle Main­te­nance, whose main char­ac­ter offers advice to his son frus­trat­ed by the task of writ­ing a let­ter home from their road trip:

I tell him get­ting stuck is the com­mon­est trou­ble of all. Usu­al­ly, I say, your mind gets stuck when you’re try­ing to do too many things at once. What you have to do is try not to force words to come. That just gets you more stuck. What you have to do now is sep­a­rate out the things and do them one at a time. You’re try­ing to think of what to say and what to say first at the same time and that’s too hard. So sep­a­rate them out. Just make a list of all the things you want to say in any old order. Then lat­er we’ll fig­ure out the right order.

We don’t write many let­ters home these days, of course, and even e‑mail may no longer pose the direst threat to our time man­age­ment. More of us blame our lack of pro­duc­tiv­i­ty on the inter­rup­tions of instant mes­sag­ing in all its forms, from tex­ting to social media, anoth­er prob­lem with an equiv­a­lent in com­put­ing. That a com­put­er can be inter­rupt­ed by any num­ber of the process­es it runs neces­si­tat­ed the devel­op­ment of a pro­ce­dure called “inter­rupt coa­lesc­ing,” accord­ing to which, “rather than deal­ing with things as they come up,” the sys­tem “groups these inter­rup­tions togeth­er based on how long they can afford to wait.” Even if we can’t elim­i­nate inter­rup­tions in our lives, we can group them: “If no noti­fi­ca­tion or e‑mail requires a response more urgent­ly than once an hour, say, then that’s exact­ly how often you should check them — no more.”

This TED-Ed les­son comes adapt­ed from Bri­an Chris­t­ian and Tom Grif­fiths’ book Algo­rithms to Live By: The Com­put­er Sci­ence of Human Deci­sions. If you’d like to hear about more of the ways in which they apply com­put­ers’ meth­ods of deci­sion mak­ing to areas of human life — home-buy­ing, gam­bling, dat­ing — you can also watch their talk at Google. We also have plen­ty of sup­ple­men­tary time man­age­ment-relat­ed mate­r­i­al here in the Open Cul­ture archives, on every­thing from the neu­ro­science of pro­cras­ti­na­tion to the dai­ly rou­tines of philoso­phers, writ­ers and oth­er cre­ative peo­ple to tips for read­ing more books per year to the pres­i­den­tial­ly-approved “Eisen­how­er Matrix.” By all means, click on all these links; just don’t over­think the order in which to do it.

Relat­ed Con­tent:

Use the “Eisen­how­er Matrix” to Man­age Your Time & Increase Your Pro­duc­tiv­i­ty: The Sys­tem Designed by the 34th Pres­i­dent of the Unit­ed States

The Neu­ro­science & Psy­chol­o­gy of Pro­cras­ti­na­tion, and How to Over­come It

The Dai­ly Rou­tines of Famous Cre­ative Peo­ple, Pre­sent­ed in an Inter­ac­tive Info­graph­ic

The Dai­ly Habits of High­ly Pro­duc­tive Philoso­phers: Niet­zsche, Marx & Immanuel Kant

The Dai­ly Habits of Famous Writ­ers: Franz Kaf­ka, Haru­ki Muraka­mi, Stephen King & More

7 Tips for Read­ing More Books in a Year

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, on Face­book, or on Insta­gram.

Watch Home Movies Starring Salvador Dali, Henri Matisse, Igor Stravinsky, Gertrude Stein, Colette & Other Early 20th Century Luminaries

Léonide Mas­sine may not be not the most famous name to grace socialite Eliz­a­beth Fuller Chapman’s home movies.

In terms of 21st cen­tu­ry name brand recog­ni­tion, he def­i­nite­ly lags behind art world heav­ies Sal­vador DaliMar­cel DuchampCon­stan­tin Brân­cușiHen­ri Matisse, com­pos­er Igor Stravin­sky, nov­el­ist Colette, play­wright Thorn­ton Wilder, the ever-for­mi­da­ble poet and col­lec­tor Gertrude Stein, and her long­time com­pan­ion Alice B. Tok­las. Such were the lumi­nar­ies in Mrs. Chapman’s cir­cle.

But in terms of sheer on-cam­era charis­ma, the Bal­lets Russ­es dancer and chore­o­g­ra­ph­er def­i­nite­ly steals the col­lec­tive show, above, cur­rent­ly on exhib­it as part of the Muse­um of Mod­ern Art’s Pri­vate Lives Pub­lic Spaces, an exhib­it explor­ing home movies as an art form.

Massine’s unbri­dled al fres­co hip-twirling, pranc­ing, and side kicks (pre­ced­ed by a slow-motion run at 1:55) exist in stark con­trast with Matisse’s stiff dis­com­fort in the same set­ting (11:11) One need not be a skilled lipread­er to guess the tone of the com­men­tary Mrs. Chapman’s 16mm cam­era was not equipped to cap­ture.

Stein (12:00), whose force­ful per­son­al­i­ty was the stuff of leg­end, appears relaxed at the sum­mer home she and Tok­las shared in Bilignin, but also hap­py to posi­tion their stan­dard poo­dle, Bas­ket, as the cen­ter of atten­tion.

Georges Braque (14:50), the intro­vert­ed Father of Cubism, clings grate­ful­ly to his palette as he stands before a large can­vas in his stu­dio, and appears just as wary in anoth­er clip at 20:10.

The Sur­re­al­ist Dali (21:50), as extro­vert­ed as Braque was retir­ing, takes a dif­fer­ent approach to his palette, engag­ing with it as a sort of com­ic prop. Dit­to his wife-to-be, Gala, and a paint­ed porce­lain bust he once acces­sorized with an inkwell, a baguette, and a zoetrope strip.

Dali serves up some seri­ous Tik-Tok vibes, but we have a hunch Colette’s strug­gles with her friend, pianist Misia Sert’s semi-tame mon­key (4:35), would rack up more likes.

As the cura­tors of the MoMA exhi­bi­tion note:

Chap­man Films is immense­ly pop­u­lar in the Film Study Cen­ter for the rare and inti­mate glimpses of their lives it pro­vides, from a time when the famous were not read­i­ly acces­si­ble. Yes, there were gos­sip columns, fan mag­a­zines, and juicy exposés in the 1930s and ‘40s, but many notable fig­ures care­ful­ly curat­ed their pub­lic per­sonas. We know these fig­ures through their paint­ings, music, or words, not their faces, so to see them at all—let alone in real life, doing every­day things—is remark­able.

Also charm­ing is the fresh­ness of their inter­ac­tions with Chapman’s camera—many of her sub­jects were celebri­ties, but their fame was in no way teth­ered to the ubiq­ui­ty of smart phones. Hard to go viral in 16mm, decades before YouTube.

Though danc­ing, as Mas­sine, and his close sec­ond Serge Lifar (8:50) make plain, is an excel­lent way to hold our atten­tion.

Relat­ed Con­tent:

Sal­vador Dalí Explains Why He Was a “Bad Painter” and Con­tributed “Noth­ing” to Art (1986)

Vin­tage Film: Watch Hen­ri Matisse Sketch and Make His Famous Cut-Outs (1946)

Gertrude Stein Recites ‘If I Told Him: A Com­plet­ed Por­trait of Picas­so’

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday.

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Open Culture was founded by Dan Colman.