Watch a New Animation of Richard Feynman’s Ode to the Wonder of Life, with Music by Yo-Yo Ma

…I would like not to under­es­ti­mate the val­ue of the world view which is the result of sci­en­tif­ic effort. We have been led to imag­ine all sorts of things infi­nite­ly more mar­velous than the imag­in­ings of poets and dream­ers of the past.

- Richard Feyn­man

In 1955, the­o­ret­i­cal physi­cist Richard Feyn­man gave a talk on the val­ue of sci­ence to mem­bers of the Nation­al Acad­e­my of Sci­ences at at Cal­tech Uni­ver­si­ty.

In the wake of the destruc­tion of Hiroshi­ma and Nagasa­ki, his involve­ment with the Man­hat­tan Project had been cause for seri­ous depres­sion and soul search­ing.

He con­clud­ed that the pur­suit of sci­en­tif­ic knowl­edge remained valu­able to soci­ety, even though such knowl­edge comes with­out oper­at­ing instruc­tions, and thus can be put to evil pur­pos­es.

In the Cal­tech speech, he cit­ed the life improv­ing tech­no­log­i­cal and med­ical break­throughs that are the result of sci­en­tif­ic explo­rations, as well as the sci­en­tif­ic field­’s alle­giance to the con­cept that we must be free to dis­sent, ques­tion, and dis­cuss:

If we sup­press all dis­cus­sion, all crit­i­cism, pro­claim­ing “This is the answer, my friends; man is saved!” we will doom human­i­ty for a long time to the chains of author­i­ty, con­fined to the lim­its of our present imag­i­na­tion.

(This strikes a pro­found chord in 2022, remem­ber­ing how some extreme­ly vocal politi­cians and cit­i­zens took chang­ing pub­lic health man­dates as evi­dence of con­spir­a­cy, rather than an ever-deep­en­ing sci­en­tif­ic under­stand­ing of how an unfa­mil­iar virus was oper­at­ing.)

Any child with an inter­est in STEM will be grat­i­fied to learn that Feyn­man also found much to admire in “the fun …which some peo­ple get from read­ing and learn­ing and think­ing about (sci­ence), and which oth­ers get from work­ing in it.

Through­out his speech, he refrained from tech­ni­cal jar­gon, using lan­guage that those whose pas­sions skew more toward the arts can under­stand to invoke the expe­ri­ence of sci­en­tif­ic dis­cov­ery.

His med­i­ta­tions con­cern­ing the inter­con­nect­ed­ness between every mol­e­cule “stu­pid­ly mind­ing its own busi­ness” and every­thing else in the known uni­verse, includ­ing him­self, a human stand­ing beside the sea, try­ing to make sense of it all, is of a piece with Shake­speare and Walt Whit­man.

Unti­tled Ode to the Won­der of Life

by Richard Feyn­man

I stand at the seashore, alone, and start to think.

There are the rush­ing waves

moun­tains of mol­e­cules

each stu­pid­ly mind­ing its own busi­ness

tril­lions apart

yet form­ing white surf in uni­son.

Ages on ages before any eyes could see

year after year

thun­der­ous­ly pound­ing the shore as now.

For whom, for what?

On a dead plan­et

with no life to enter­tain.

Nev­er at rest

tor­tured by ener­gy

wast­ed prodi­gious­ly by the sun

poured into space.

A mite makes the sea roar.

Deep in the sea

all mol­e­cules repeat

the pat­terns of one anoth­er

till com­plex new ones are formed.

They make oth­ers like them­selves

and a new dance starts.

Grow­ing in size and com­plex­i­ty

liv­ing things

mass­es of atoms

DNA, pro­tein

danc­ing a pat­tern ever more intri­cate.

Out of the cra­dle

onto dry land

here it is

stand­ing: atoms with con­scious­ness;

mat­ter with curios­i­ty.

Stands at the sea,

won­ders at won­der­ing: I

a uni­verse of atoms

an atom in the uni­verse

The Mar­gin­a­lian’s (for­mer­ly Brain Pick­ings) Maria Popo­va seizes on this inter­lude for the final install­ment of her video series, The Uni­verse in Verse, above, col­lab­o­rat­ing with ani­ma­tor Kel­li Ander­son on a “per­spec­tive-broad­en­ing, mind-deep­en­ing” visu­al inter­pre­ta­tion of Feynman’s excerpt­ed remarks.

Flow­ing under and around Feynman’s nar­ra­tion is an orig­i­nal com­po­si­tion by cel­list Yo-Yo Ma, whose renown in the field of music is on par with Feynman’s in physics, and who notes in the intro­duc­tion to The Quotable Feyn­man:

While he paid close atten­tion to prob­lems we face and gen­er­ate, he also knew that humans are a sub­set of nature, and nature held for him the great­est fas­ci­na­tion — for the imag­i­na­tion of nature is far, far greater than the imag­i­na­tion of man, and nature guards her secrets jeal­ous­ly.

Read Feynman’s com­plete speech to the Nation­al Acad­e­my of Sci­ences at at Cal­tech Uni­ver­si­ty here.

Watch all nine chap­ters of The Uni­verse in Verse here.

via The Mar­gin­a­lian

Relat­ed Con­tent 

The “Feyn­man Tech­nique” for Study­ing Effec­tive­ly: An Ani­mat­ed Primer

Richard Feynman’s “Lost Lec­ture:” An Ani­mat­ed Retelling

Richard Feynman’s “Note­book Tech­nique” Will Help You Learn Any Subject–at School, at Work, or in Life

Richard Feynman’s Tech­nique for Learn­ing Some­thing New: An Ani­mat­ed Intro­duc­tion

The Feyn­man Lec­tures on Physics, The Most Pop­u­lar Physics Book Ever Writ­ten, Is Now Com­plete­ly Online

What Ignit­ed Richard Feynman’s Love of Sci­ence Revealed in an Ani­mat­ed Video

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Behold 3D Recreations of Pompeii’s Lavish Homes–As They Existed Before the Eruption of Mount Vesuvius

“I pray that to their share of noble for­tunes [Zeus] send no Neme­sis of jeal­ous will, but in pros­per­i­ty and free from ills, exalt them and their city.” Pin­dar, Olympian Ode 8

Why are humans awestruck by nat­ur­al dis­as­ter? Or — more to the point — why are we dumb­found­ed when dis­as­ters destroy cities? We should hard­ly be sur­prised at this point when nature does what it invari­ably does: tec­ton­ic plates shift, vol­ca­noes erupt, hur­ri­canes and typhoons sweep the coasts…. These things have always hap­pened on Earth, with or with­out our help, and for many mil­lions of years before any­thing like us showed up.

Like the myth­i­cal Nar­cis­sus, we can only see our­selves and assume every­thing that hap­pens must be for us. After the Great Lis­bon Earth­quake in Por­tu­gal in 1755, “Lis­bon’s devout Catholic pop­u­la­tion saw the ruined city as divine pun­ish­ment,” writes Lau­ra Trethewey.

“The Protes­tant coun­tries of Europe also saw the destruc­tion as pun­ish­ment, but for back­ward Catholic behav­ior.” Mean­while, philoso­phers like Voltaire, who wrote Can­dide to sat­i­rize respons­es to the quake, saw the cat­a­stro­phe as more evi­dence that a cre­ator, if such a being had ever cared, cared no more.

In Greek and Roman mythol­o­gy, the gods nev­er stop med­dling, pun­ish­ing, reward­ing, etc. Nar­cis­sus is tempt­ed to gaze at him­self by Neme­sis, the god­dess who meets hubris with swift ret­ri­bu­tion. While gen­er­al­ly invoked as a lev­el­er of indi­vid­u­als who over­step, she also lev­els cities, as fifth cen­tu­ry BC Greek poet Pin­dar sug­gests when he begs Zeus to spare the island city of Aegi­na from her wrath. Per­haps, then, it was Neme­sis, winged vengeance her­self, that the cit­i­zens of Pom­peii believed bore down upon them, as molten lava, smoke, and ash.

From its ear­li­est sta­tus as a Roman-allied city (then Roman colony), Pom­peii grew into a very wealthy area, its sur­round­ing lands rich with vil­las and farms, its city cen­ter anchored by its Amphithe­ater, Odeon, Forum Baths and tem­ples, its run­ning water arriv­ing from the Seri­no Aque­duct. Maybe they had it too good? Maybe their extrav­a­gant good for­tune caused too much jeal­ous­ly in the neigh­bors? Maybe the gods demand­ed bal­ance. It’s very human to think so — to ascribe divine will, in the lack of expla­na­tion, for why some­thing so filled with teem­ing life should be destroyed for no rea­son at all.

It must have been the gods, who looked down on Pom­pei­i’s wealth and grew jeal­ous them­selves. In these 3D ani­mat­ed videos, see why ancient Pom­pei­ians would have been proud of their city, recre­at­ed here in part by Swe­den’s Lund Uni­ver­si­ty and Sto­ried Past Pro­duc­tions. “While in Pom­peii few could reach the elite,” notes the lat­ter in their descrip­tion of the video above, “many tried to recre­ate ‘the good life’ in their own ways.… From grand urban vil­las, to small pri­vate homes, to small­er apart­ments.” In these walk­throughs, you can “see all the dif­fer­ent things ‘home’ could mean in ancient Pom­peii.” You might also, if you aren’t care­ful, find your­self get­ting a lit­tle envi­ous of these doomed ancient urban­ites.

Relat­ed Con­tent:

Pom­peii Rebuilt: A Tour of the Ancient City Before It Was Entombed by Mount Vesu­vius

The Lit­tle-Known Bomb­ing of Pom­peii Dur­ing World War II

Archae­ol­o­gists Dis­cov­er an Ancient Roman Snack Bar in the Ruins of Pom­peii

A Drone’s Eye View of the Ruins of Pom­peii

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

Watch “Pass the Ball,” a Collaborative Animation Made by 40 Animators Across the Globe

Over 40 months, 40 ani­ma­tors con­tributed to mak­ing a short ani­ma­tion. The process went some­thing like this: An ani­ma­tor cre­at­ed a three sec­ond seg­ment, then passed it to anoth­er ani­ma­tor in a dif­fer­ent coun­try. Then, that next ani­ma­tor made a new con­tri­bu­tion, inch­ing things for­ward.

Above you can watch the final prod­uct. It’s the brain­child of Nathan Boey. Enjoy.

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!

via The Kids Should See This

Tate Kids Presents Introductions to Art Movements: Cubism, Impressionism, Surrealism & More

Tate Kids has a sol­id grasp on the sort of hands on art-relat­ed con­tent that appeals to chil­dren — Make a mud paint­ing! Make a spaghet­ti sculp­ture! Pho­to fil­ter chal­lenge!

Chil­dren of all ages, grown ups who skipped out on art his­to­ry includ­ed, will ben­e­fit from their break­neck overviews of entire art move­ments.

Take cubism.

The Tate Kids’ ani­ma­tion, above, pro­vides a sol­id if speedy overview, zip­ping through eight can­vas­es, six artists, and expla­na­tions of the move­men­t’s two phas­es — ana­lyt­i­cal and syn­thet­ic. (Three phas­es if you count Orphism, the abstract, cubist influ­enced paint­ing style mar­ried artists Robert and Sonia Delau­nay hatched around 1912.)

Giv­en the intend­ed audi­ence, the fond friend­ship between the fathers of cubism, Georges Braque and Pablo Picas­so looms large, with nary a peep about Picasso’s nar­cis­sism and misog­y­ny. And it must be said that the narrator’s tone grates a bit — a bit too loud, a bit too wowed.

The Impres­sion­ists come off as the real cool kids, with a dif­fer­ent nar­ra­tor, and nifty col­lage ani­ma­tions that find Camille Pis­sar­ro throw­ing horns and a Mohawked Alfred Sis­ley as they reject the Salon’s insis­tence on “myths, bat­tles and paint­ings of impor­tant peo­ple.”

Their defi­ant spir­it is sup­port­ed by crit­i­cism that most def­i­nite­ly has not stood the test of time:

Pure evil! 

Wall­pa­per! 

Like a mon­key has got hold of a box of paints!

Kid pre­sen­ters seize the con­trols for an intro­duc­tion to the mid-cen­tu­ry Japan­ese avant-garde move­ment, Gutai.

Their con­clu­sion?

Smash­ing things up is fun!

As are man­i­festos:

Let’s bid farewell to the hoax­es piled up on the altars and in the palaces, the draw­ing rooms and the antique shops…Lock up these corpses in the grave­yard!

Yay!

Those who are poor­ly equipped to stom­ach the nar­ra­tors’ whizbang enthu­si­asm should take a restora­tive min­utes to vis­it the muse­um oranges in hand, with 12-year-old Jae­da and 9‑year-old Fati­matu. Their calm will­ing­ness to engage with con­cep­tu­al art is a ton­ic:

When I start­ed art, I though art was just about mak­ing it per­fect, but you don’t have to care what oth­er peo­ple say. That could still mean an art to you.

Watch a Tate Kids Art Move­ments playlist on YouTube. Sup­ple­ment what you’ve learned with a host of Tate Kids activ­i­ties, col­or­ing pages, games, quizzes, artist bios and a gallery of crowd­sourced kid art.

Relat­ed Con­tent 

The Tate Dig­i­tizes 70,000 Works of Art: Pho­tos, Sketch­books, Let­ters & More

Watch the Tate Mod­ern Restore Mark Rothko’s Van­dal­ized Paint­ing, Black on Maroon: 18 Months of Work Con­densed Into 17 Min­utes

A 110-Year-Old Book Illus­trat­ed with Pho­tos of Kit­tens & Cats Taught Kids How to Read

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

A Brief Animated History of Martin Luther’s 95 Theses & the Reformation–Which Changed Europe and Later the World

What­ev­er our reli­gious back­ground, we all soon­er or lat­er have occa­sion to speak of nail­ing the­ses to a door. Most of us use the phrase as a metaphor, but sel­dom entire­ly with­out aware­ness of the his­tor­i­cal events that inspired it. On Octo­ber 31, 1517, a Ger­man priest and the­olo­gian named Mar­tin Luther nailed to the door of Wit­ten­berg’s All Saints’ Church his own the­ses, 95 of them, which col­lec­tive­ly made an argu­ment against the Roman Catholic Church’s prac­tice of sell­ing indul­gences, or par­dons for sins. Luther could not accept that the poor should “spend all their mon­ey buy­ing their way out of pun­ish­ment so they can go to heav­en,” nor that it should be “eas­i­er for the rich to avoid a long time in pur­ga­to­ry.”

In oth­er words, Luther believed that the Church in his time had become “way too much about mon­ey and too lit­tle about God,” accord­ing to the nar­ra­tion of the short film above. Cre­at­ed by Tum­ble­head Stu­dios and show­cased by Nation­al Geo­graph­ic for the 500th anniver­sary of the orig­i­nal the­sis-nail­ing, its five play­ful­ly ani­mat­ed min­utes tell the sto­ry of the Ref­or­ma­tion, which saw Protes­tantism split off from Catholi­cism as a result of Luther’s agi­ta­tion. It also man­ages to include such events as Luther’s own trans­la­tion of the New Tes­ta­ment, pre­vi­ous­ly avail­able only in Greek and Latin, into his native Ger­man, the pub­li­ca­tion of which cre­at­ed the basis of the mod­ern Ger­man lan­guage as spo­ken and writ­ten today.

Luther’s trans­la­tion gave ordi­nary peo­ple “the oppor­tu­ni­ty to read the Bible in their own lan­guage,” free from the inter­pre­ta­tions of the priests and the Church. It also gave them, per­haps less inten­tion­al­ly, the abil­i­ty to “use the words of the Bible as an argu­ment for all sorts of things.” Luther’s thoughts were soon mar­shaled “in the pow­er strug­gles of princes, in revolts, and in the strug­gle between kings, princes, and the Pope about who actu­al­ly decides what.” Squab­bles, bat­tles, and full-scale wars ensued. The con­se­quent insti­tu­tion­al schisms changed the world in ways vis­i­ble half a mil­len­ni­um lat­er — but they first changed Europe, where traces of that trans­for­ma­tion still reveal them­selves most strik­ing­ly. Few trav­el­ers can be trust­ed to find and explain those traces more ably than pub­lic-tele­vi­sion host Rick Steves.

In Luther and the Ref­or­ma­tion, his 2017 spe­cial above, Steves vis­its all the impor­tant sites involved in the cen­tral fig­ure’s life jour­ney, a rep­re­sen­ta­tion in micro­cosm of Europe’s grand shift from medieval­ism into moder­ni­ty.  In more than 40 years of pro­fes­sion­al trav­el, Steves has paid count­less vis­its to the mon­u­ments of Catholic Europe. Appre­ci­at­ing them, he admit­ted in a recent New York Times Mag­a­zine pro­file, required him to “park my Protes­tant sword at the door.” His sto­ry-of-the-Ref­or­ma­tion tour, how­ev­er, lets him draw on his own Luther­an tra­di­tion with his char­ac­ter­is­tic enthu­si­asm. That enthu­si­asm, in part, that has made him a such a suc­cess­ful trav­el entre­pre­neur, though he pre­sum­ably knows when to stop amass­ing wealth: after all, it’s eas­i­er for a camel to go through the eye of a nee­dle than for a rich man to enter the king­dom of God. Or so the New Tes­ta­ment has it.

Relat­ed con­tent:

An Ani­mat­ed Intro­duc­tion to the World’s Five Major Reli­gions: Hin­duism, Judaism, Bud­dhism, Chris­tian­i­ty & Islam

60-Sec­ond Adven­tures in Reli­gion: Watch New Ani­ma­tions by The Open Uni­ver­si­ty

Ani­mat­ed Map Shows How the Five Major Reli­gions Spread Across the World (3000 BC – 2000 AD)

The Reli­gious Affil­i­a­tion of Com­ic Book Heroes

Chris­tian­i­ty Through Its Scrip­tures: A Free Course from Har­vard Uni­ver­si­ty

Rick Steves’ Europe: Binge Watch 11 Sea­sons of America’s Favorite Trav­el­er Free Online

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities 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.

Watch the Renaissance Painting, The Battle of San Romano, Get Brought Beautifully to Life in a Hand-Painted Animation

Before the advent of the motion pic­ture, human­i­ty had the the­ater — but we also had paint­ings. Though phys­i­cal­ly still by def­i­n­i­tion, paint on can­vas could, in the hands of a suf­fi­cient­ly imag­i­na­tive mas­ter, seem actu­al­ly to move. Arguably this could even be pulled off with ochre and char­coal on the wall of a cave, if you cred­it the the­o­ry that pale­olith­ic paint­ings con­sti­tute the ear­li­est form of cin­e­ma. More famous­ly, and much more recent­ly, Rem­brandt imbued his mas­ter­piece The Night Watch with the illu­sion of move­ment. But over in Italy anoth­er painter, also work­ing on a large scale, pulled it off dif­fer­ent­ly two cen­turies ear­li­er. The artist was Pao­lo Uccel­lo, and the paint­ing is The Bat­tle of San Romano.

“The set of three paint­ings depicts the har­row­ing details of an epic con­fronta­tion between Flo­ren­tine and Sienese armies in 1432,” writes Meghan Oret­sky at Vimeo, which select­ed Swiss film­mak­er Georges Schwiz­ge­bel’s short ani­mat­ed adap­ta­tion of the trip­tych as a Staff Pick Pre­miere. Com­plet­ed in 2017, the film’s begin­nings go back to 1962, when Schwiz­gebel was a gallery-tour­ing art stu­dent in Italy.

“Even though I wasn’t nor­mal­ly moved by old paint­ings, this one made a strong impres­sion on me and still does today,” he tells Vimeo. “I was also inspired by the use of cycles, or loops, which suit­ed a mov­ing ver­sion of this image per­fect­ly.” Schwiz­gebel exe­cut­ed the ani­ma­tion itself over the course of six months, fore­go­ing com­put­er tech­nol­o­gy and paint­ing each frame with acrylic on glass.

Scored by com­pos­er Judith Gru­ber-Stitzer, Schwiz­ge­bel’s “The Bat­tle of San Romano” con­sti­tutes a kind of shape-shift­ing tour of the paint­ing that first cap­ti­vat­ed him half a cen­tu­ry ago. But what he would have seen at the Uffizi Gallery is only one third of Uccel­lo’s com­po­si­tion, albeit the third that art his­to­ri­ans con­sid­er cen­tral. The oth­er two reside at the Lou­vre and the Nation­al Gallery, and you can see the lat­ter’s piece dis­cussed by Direc­tor of Col­lec­tions and Research Car­o­line Camp­bell in the video above. Schwiz­gebel is hard­ly the first to react bold­ly to The Bat­tle of San Romano; in the 15th cen­tu­ry, Loren­zo de’ Medici was suf­fi­cient­ly moved to buy one part, then have the oth­er two stolen and brought to his palace. If that’s the kind of act it has the pow­er to inspire, per­haps it’s for the best that the trip­ty­ch’s union did­n’t last.

via Aeon

Relat­ed Con­tent:

Edvard Munch’s Famous Paint­ing “The Scream” Ani­mat­ed to Pink Floyd’s Pri­mal Music

13 Van Gogh’s Paint­ings Painstak­ing­ly Brought to Life with 3D Ani­ma­tion & Visu­al Map­ping

William Blake’s Paint­ings Come to Life in Two Ani­ma­tions

Late Rem­brandts Come to Life: Watch Ani­ma­tions of Paint­ings Now on Dis­play at the Rijksmu­se­um

10 Paint­ings by Edward Hop­per, the Most Cin­e­mat­ic Amer­i­can Painter of All, Turned into Ani­mat­ed GIFs

Dripped: An Ani­mat­ed Trib­ute to Jack­son Pollock’s Sig­na­ture Paint­ing Tech­nique

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities 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 8‑Minute Animated Flight Over Ancient Rome

“At roof-top lev­el, Rome may seem a city of spires and steeples and tow­ers that reach up towards eter­nal truths,” said Antho­ny Burgess of the great city in which he lived in the mid-70s. “But this city is not built in the sky. It is built on dirt, earth, dung, cop­u­la­tion, death, human­i­ty.” For all the city’s ancient grandeur, the real Rome is to be found in its broth­els, bath­hous­es, and cat­a­combs, a sen­ti­ment wide­ly shared by writ­ers in Rome since Lucil­ius, often cred­it­ed as Rome’s first satirist, a genre invent­ed to bring the lofty down to earth.

“The Romans … proud­ly declared that satire was ‘total­ly ours,’ ” writes Robert Cow­an, senior lec­tur­er in clas­sics at the Uni­ver­si­ty of Syd­ney. “Instead of heroes, noble deeds, and city-foun­da­tions recount­ed in ele­vat­ed lan­guage,” ancient Romans con­struct­ed their lit­er­a­ture from “a hodge­podge of scum­bags, orgies, and the break­down of urban soci­ety, spat out in words as filthy as the vices they describe.” Lit­tle won­der, per­haps, that the author of A Clock­work Orange found Rome so much to his lik­ing. For all the Chris­tian­i­ty over­laid atop the ruins, “the Romans are not a holy peo­ple; they are pagans.”

In the video above, see an 8‑minute rooftop-lev­el flight above the ancient impe­r­i­al city, “the most exten­sive, detailed and accu­rate vir­tu­al 3D recon­struc­tion of Ancient Rome,” its cre­ators, His­to­ry in 3D, write. They are about halfway through the project, which cur­rent­ly includes such areas as the Forum, the Colos­se­um, Impe­r­i­al Forums, “famous baths, the­aters, tem­ples and palaces” and the Traste­vere, where Burgess made his home mil­len­nia after the peri­od rep­re­sent­ed in the CGI recon­struc­tion above and where, he wrote in the 1970s, antiq­ui­ty had been pre­served: “Trastev­eri­ni… regard them­selves as the true Romans.”

The lan­guage of this Rome, like that of Juve­nal, the ancient city’s great­est satirist, offers “a ground-lev­el view of a Rome we could bare­ly guess at from the hero­ism of the Aeneid,” writes Cow­an. “The lan­guage of the Trastev­eri­ni is rough,” writes Burgess, “scur­rilous, blas­phe­mous, obscene, the tongue of the gut­ter. Many of them are lead­ers of inten­si­ty, rebels agains the gov­ern­ment. They have had two thou­sand years of bad gov­ern­ment and they must look for­ward to two thou­sand more.”

As we drift over the city’s rooftops in the impres­sive­ly ren­dered ani­ma­tion above, we might imag­ine its streets below teem­ing with pro­fane, dis­grun­tled Romans of all kinds. It may be impos­si­ble to recre­ate Ancient Rome at street lev­el, with all of its many sights, smells, and sounds. But if we’ve been to Rome, or ever get the chance to vis­it, we may mar­vel, along with Burgess, at its “con­ti­nu­ity of cul­ture.… Prob­a­bly Rome has changed less in two thou­sand years than Man­hat­tan has in twen­ty years.” The Empire may have been fat­ed to col­lapse under its own weight, but Rome, the Eter­nal City, may indeed endure for­ev­er.

Relat­ed Con­tent:

A Vir­tu­al Tour of Ancient Rome, Cir­ca 320 CE: Explore Stun­ning Recre­ations of The Forum, Colos­se­um and Oth­er Mon­u­ments

The His­to­ry of Ancient Rome in 20 Quick Min­utes: A Primer Nar­rat­ed by Bri­an Cox

What Did the Roman Emper­ors Look Like?: See Pho­to­re­al­is­tic Por­traits Cre­at­ed with Machine Learn­ing

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

A New Album of Goth-Folk Songs Inspired by the Life of Marie Curie

After sev­er­al years of writ­ing and per­form­ing songs influ­enced by such sources as authors Edward Gorey and Ray­mond Chan­dler, film­mak­er Tim Bur­ton, and mur­der bal­lads in the Amer­i­can folk tra­di­tion, Ellia Bisker and Jef­frey Mor­ris, known col­lec­tive­ly as Charm­ing Dis­as­ter, began cast­ing around for a sin­gle, exist­ing nar­ra­tive that could sus­tain an album’s worth of orig­i­nal tunes.

An encounter with Lau­ren Red­nis­s’s graph­ic nov­el Radioac­tive: Marie & Pierre Curie: A Tale of Love and Fall­out spurred them to look more deeply at the Nobel Prize-win­ning sci­en­tist and her pio­neer­ing dis­cov­er­ies.

The result is Our Lady of Radi­um, a nine song explo­ration of Curie’s life and work.

The crowd­fund­ed album, record­ed dur­ing the pan­dem­ic, is so exhaus­tive­ly researched that the accom­pa­ny­ing illus­trat­ed book­let includes a bib­li­og­ra­phy with titles rang­ing from David I. Harvie’s tech­ni­cal­ly dense Dead­ly Sun­shine: The His­to­ry and Fatal Lega­cy of Radi­um to Deb­o­rah Blum’s The Poi­son­er’s Hand­book, described by The New York Observ­er as “a vicious, page-turn­ing sto­ry that reads more like Ray­mond Chan­dler than Madame Curie.”

A chap­ter in the The Poi­son­er’s Hand­book intro­duced Bisker and Mor­ris to the Radi­um Girls, young work­ers whose pro­longed expo­sure to radi­um-based paint in ear­ly 20th-cen­tu­ry clock fac­to­ries had hor­rif­ic con­se­quences.

In La Porte v. Unit­ed States Radi­um Cor­po­ra­tion (1935) pros­e­cu­tors detailed the con­di­tions under which the lumi­nous dials of inex­pen­sive watch faces were pro­duced:

Each girl pro­cured a tray con­tain­ing twen­ty-four watch dials and the mate­r­i­al to be used to paint the numer­als upon them so that they would appear lumi­nous. The mate­r­i­al was a pow­der, of about the con­sis­ten­cy of cos­met­ic pow­der, and con­sist­ed of phos­pho­res­cent zinc sul­phide mixed with radi­um sulphate…The pow­der was poured from the vial into a small porce­lain cru­cible, about the size of a thim­ble. A quan­ti­ty of gum ara­bic, as an adhe­sive, and a thin­ner of water were then added, and this was stirred with a small glass rod until a paint­like sub­stance result­ed. In the course of a work­ing week each girl paint­ed the dials con­tained on twen­ty-two to forty-four such trays, depend­ing upon the speed with which she worked, and used a vial of pow­der for each tray. When the paint-like sub­stance was pro­duced a girl would employ it in paint­ing the fig­ures on a watch dial. There were four­teen numer­als, the fig­ure six being omit­ted. In the paint­ing each girl used a very fine brush of camel’s hair con­tain­ing about thir­ty hairs. In order to obtain the fine lines which the work required, a girl would place the bris­tles in her mouth, and by the action of her tongue and lips bring the bris­tles to a fine point. The brush was then dipped into the paint, the fig­ures paint­ed upon the dial until more paint was required or until the paint on the brush dried and hard­ened, when the brush was dipped into a small cru­cible of water. This water remained in the cru­cible with­out change for a day or per­haps two days. The brush would then be repoint­ed in the mouth and dipped into the paint or even repoint­ed in such man­ner after being dipped into the paint itself, in a con­tin­u­ous process.

The band found them­selves haunt­ed by the Radi­um Girls’ sto­ry:

Part­ly it’s that it seemed like a real­ly good job — it was clean work, it was less phys­i­cal­ly tax­ing and paid bet­ter than fac­to­ry or mill jobs, the work­ing envi­ron­ment was nice — and the work­ers were all young women. They were excit­ed about this sweet gig, and then it betrayed them, poi­son­ing them and cut­ting their lives short in a hor­ri­ble way. 

There were all these details we learned that we could­n’t stop think­ing about. Like the fact that radi­um gets tak­en up by bone, which then starts to dis­in­te­grate because radi­um isn’t as hard as cal­ci­um. The Radi­um Girls’ jaw bones were crum­bling away, because they (were instruct­ed) to use their lips to point the brush­es when paint­ing watch faces with radi­um-based paint. 

The radi­um they absorbed was irra­di­at­ing them from inside, from with­in their own bones. 

Radi­um decays into radon, and it was even­tu­al­ly dis­cov­ered that the radi­um girls were exhal­ing radon gas. They could expose a pho­to­graph­ic plate by breath­ing on it. Those images—the bones and the breath—stuck with us in par­tic­u­lar.

Fel­low musi­cian, Omer Gal, of the “the­atri­cal freak folk musi­cal menagerie” Cook­ie Tongue, height­ens the sense of dread in his chill­ing stop-motion ani­ma­tion for Our Lady of Radi­um’s first music video, above. There’s no ques­tion that a trag­ic fate awaits the crum­bling, uncom­pre­hend­ing lit­tle work­er.

Before their phys­i­cal symp­toms start­ed to man­i­fest, the Radi­um Girls believed what they had been told — that the radi­um-based paint they used on the time­pieces’ faces and hands posed no threat to their well being.

Com­pound­ing the prob­lem, the paint’s glow-in-the-dark prop­er­ties proved irre­sistible to high-spir­it­ed teens, as the niece of Mar­garet “Peg” Looney — 17 when she start­ed work at the Illi­nois Radi­um Dial Com­pa­ny (now a Super­fund Site) — recount­ed to NPR:

I can remem­ber my fam­i­ly talk­ing about my aunt bring­ing home the lit­tle vials (of radi­um paint.) They would go into their bed­room with the lights off and paint their fin­ger­nails, their eye­lids, their lips and then they’d laugh at each oth­er because they glowed in the dark.

Looney died at 24, hav­ing suf­fered from ane­mia, debil­i­tat­ing hip pain, and the loss of teeth and bits of her jaw. Although her fam­i­ly har­bored sus­pi­cions as to the cause of her bewil­der­ing decline, no attor­ney would take their case. They lat­er learned that the Illi­nois Radi­um Dial Com­pa­ny had arranged for med­ical tests to be per­formed on work­ers, with­out truth­ful­ly advis­ing them of the results.

Even­tu­al­ly, the mount­ing death toll made the con­nec­tion between work­ers’ health and the work­place impos­si­ble to ignore. Law­suits such as La Porte v. Unit­ed States Radi­um Cor­po­ra­tion led to improved indus­tri­al safe­ty reg­u­la­tions and oth­er labor reforms.

Too late, Charm­ing Dis­as­ter notes, for the Radi­um Girls them­selves:

(Our song) Radi­um Girls is ded­i­cat­ed to the young women who were unwit­ting­ly poi­soned by their work and who were ignored and maligned in seek­ing jus­tice. Their plight led to laws and safe­guards that even­tu­al­ly became the occu­pa­tion­al safe­ty pro­tec­tions we have today. Of course that is still a bat­tle that’s being fought, but it start­ed with them. We want­ed to pay trib­ute to these young women, hon­or their mem­o­ry, and give them a voice.  

Pre­order Charm­ing Disaster’s Our Lady of Radi­um here.

Relat­ed Con­tent: 

Marie Curie’s Research Papers Are Still Radioac­tive 100+ Years Lat­er

An Ani­mat­ed Intro­duc­tion to the Life & Work of Marie Curie, the First Female Nobel Lau­re­ate

Marie Curie Became the First Woman to Win a Nobel Prize, the First Per­son to Win Twice, and the Only Per­son in His­to­ry to Win in Two Dif­fer­ent Sci­ences

Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

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