The Oldest Known Photographs of India (1863–1870)

After about a cen­tu­ry of indi­rect com­pa­ny rule, India became a full-fledged British colony in 1858. The con­se­quences of this polit­i­cal devel­op­ment remain a mat­ter of heat­ed debate today, but one thing is cer­tain: it made India into a nat­ur­al des­ti­na­tion for enter­pris­ing Britons. Take the aspir­ing cler­gy­man turned Not­ting­ham bank employ­ee Samuel Bourne, who made his name as an ama­teur pho­tog­ra­ph­er with his pic­tures of the Lake Dis­trict in the late eigh­teen-fifties. When those works met with a good recep­tion at the Lon­don Inter­na­tion­al Exhi­bi­tion of 1862, Bourne real­ized that he’d found his true méti­er; soon there­after, he quit the bank and set sail for Cal­cut­ta to prac­tice it.

It was in the city of Shim­la that Bourne estab­lished a prop­er pho­to stu­dio, first with his fel­low pho­tog­ra­ph­er William Howard, then with anoth­er named Charles Shep­herd. (Bourne & Shep­herd, as it was even­tu­al­ly named, remained in busi­ness until 2016.) Bourne trav­eled exten­sive­ly in India, tak­ing the pic­tures you can see col­lect­ed in the video above, but it was his “three suc­ces­sive pho­to­graph­ic expe­di­tions to the Himalayas” that secured his place in the his­to­ry of pho­tog­ra­phy.

In the last of these, “Bourne enlist­ed a team of eighty porters who drove a live food sup­ply of sheep and goats and car­ried box­es of chem­i­cals, glass plates, and a portable dark­room tent,” says the Met­ro­pol­i­tan Muse­um of Art. When he crossed the Manirung Pass “at an ele­va­tion of 18,600 feet, Bourne suc­ceed­ed in tak­ing three views before the sky cloud­ed over, set­ting a record for pho­tog­ra­phy at high alti­tudes.”

Though he spent only six years in India, Bourne man­aged to take 2,200 high-qual­i­ty pic­tures in that time, some of the old­est — and indeed, some of the finest — pho­tographs of India and its near­by region known today.

In addi­tion to views of the Himalayas, he cap­tured no few archi­tec­tur­al won­ders: the Taj Mahal and the Ram­nathi tem­ple, of course, but also Raj-era cre­ations like what was then known as the Gov­ern­ment House in Cal­cut­ta (see below).

Colo­nial rule has been over for near­ly eighty years now, and in that time India has grown rich­er in every sense, not least visu­al­ly. It hard­ly takes an eye as keen as Bourne’s to rec­og­nize in it one of the world’s great civ­i­liza­tions, but a Bourne of the twen­ty-first cen­tu­ry prob­a­bly needs some­thing more than a cam­era phone to do it jus­tice.

Relat­ed con­tent:

The First Pho­to­graph Ever Tak­en (1826)

Some of the Old­est Pho­tos You Will Ever See: Dis­cov­er Pho­tographs of Greece, Egypt, Turkey & Oth­er Mediter­ranean Lands (1840s)

The Old­est Known Pho­tographs of Rome (1841–1871)

The Ear­li­est Sur­viv­ing Pho­tos of Iran: Pho­tos from 1850s-60s Cap­ture Every­thing from Grand Palaces to the Ruins of Perse­po­lis

Behold the Pho­tographs of John Thom­son, the First West­ern Pho­tog­ra­ph­er to Trav­el Wide­ly Through Chi­na (1870s)

Around the World in 1896: 40 Min­utes of Real Footage Lets You Vis­it Paris, New York, Venice, Rome, Budapest & More

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

The Evolution of Animation, 1833–2017: From the Phenakistiscope to Pixar

This year has giv­en us occa­sion to revis­it the 1928 Dis­ney car­toon Steam­boat Willie, what with its entry — and thus, that of an ear­ly ver­sion of a cer­tain Mick­ey Mouse — into the pub­lic domain. Though it may look com­par­a­tive­ly prim­i­tive today, that eight-minute black-and-white film actu­al­ly rep­re­sents a great many advance­ments in the art and tech­nol­o­gy of ani­ma­tion since its incep­tion. You can get a sense of that entire process, just about, from the video above, “The Evo­lu­tion of Ani­ma­tion 1833–2017,” which ends up at The LEGO Bat­man Movie but begins with the hum­ble phenakistis­cope.

First intro­duced to the pub­lic in 1833, the phenakistis­cope is an illus­trat­ed disc that, when spun, cre­ates the illu­sion of motion. Essen­tial­ly a nov­el­ty designed to cre­ate an opti­cal illu­sion (the Greek roots of its name being phenakizein, or “deceiv­ing,” and óps, or “eye”), it seems to have attained great pop­u­lar­i­ty as a chil­dren’s toy in the nine­teenth cen­tu­ry, and it lat­er became capa­ble of pro­jec­tion and gained util­i­ty in sci­en­tif­ic research. Pio­neer­ing motion pho­tog­ra­ph­er Ead­weard Muy­bridge’s Zooprax­is­cope, now immor­tal­ized in cin­e­ma his­to­ry as a pre­de­ces­sor of the movie pro­jec­tor, was based on the phenakistis­cope.

The first moments of “The Evo­lu­tion of Ani­ma­tion” include a cou­ple of phenakistis­copes, but soon the com­pi­la­tion moves on to clips star­ring some­what bet­ter-known fig­ures from the ear­ly twen­ti­eth cen­tu­ry like Lit­tle Nemo and Ger­tie the Dinosaur. But it’s only after Steam­boat Willie that ani­ma­tion under­goes its real cre­ative explo­sion, bring­ing to whim­si­cal and hyper­ki­net­ic life not just human char­ac­ters but a host of ani­mals, trees, and non-liv­ing objects besides. After releas­ing the mon­u­men­tal Snow White in 1937, Dis­ney dom­i­nat­ed the form both tech­no­log­i­cal­ly and artis­ti­cal­ly for at least three decades. Though this video does con­tain plen­ty of Dis­ney, it also includes the work of oth­er stu­dios that have explored quite dif­fer­ent areas of the vast field of pos­si­bil­i­ty in ani­ma­tion.

Take, for exam­ple, the psy­che­del­ic Bea­t­les movie Yel­low Sub­ma­rine, the French-Czech sur­re­al­ist sci­ence-fic­tion fable Fan­tas­tic Plan­et, the stop-motion between-hol­i­days spec­ta­cle of The Night­mare Before Christ­mas, and of course, the depth and refine­ment of Hayao Miyaza­ki’s Stu­dio Ghi­b­li, begin­ning with Nau­si­caä of the Val­ley of the Wind (which came before the for­ma­tion of the stu­dio itself). From the mid-nineties — with cer­tain notable excep­tions, like Wal­lace & Gromit: The Movie and Char­lie Kauf­man’s Anom­aL­isa — com­put­er-gen­er­at­ed 3D ani­ma­tion more or less takes over from the tra­di­tion­al vari­eties. This has pro­duced a num­ber of fea­tures wide­ly con­sid­ered mas­ter­pieces, most of them from the now-Dis­ney-owned Pixar. But after expe­ri­enc­ing the his­to­ry of the form in minia­ture, it’s tempt­ing to hope that the next stage of the ani­ma­tion’s evo­lu­tion will involve the redis­cov­ery of its past.

Relat­ed con­tent:

Behold the World’s Old­est Ani­ma­tion Made on a Vase in Iran 5,200 Years Ago

Ger­tie the Dinosaur: The Moth­er of all Car­toon Char­ac­ters (1914)

Ear­ly Japan­ese Ani­ma­tions: The Ori­gins of Ani­me (1917–1931)

The Ani­ma­tions That Changed Cin­e­ma: The Ground­break­ing Lega­cies of Prince Achmed, Aki­ra, The Iron Giant & More

The Beau­ti­ful Anar­chy of the Ear­li­est Ani­mat­ed Car­toons: Explore an Archive with 200+ Ear­ly Ani­ma­tions

Ead­weard Muybridge’s Motion Pho­tog­ra­phy Exper­i­ments from the 1870s Pre­sent­ed in 93 Ani­mat­ed Gifs

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

Laurence Fishburne Reads a Former Slave’s Incredible Letter to His Old Master (1865)

Lawrence Fish­burne brings a degree of grav­i­ty to his roles offered by few oth­er liv­ing actors. That has secured his place in pop cul­ture as Mor­pheus from The Matrix, for exam­ple. But he could even mar­shal it ear­ly in his career, as evi­denced by his role as Apoc­a­lypse Now’s “Mr. Clean,” which he took on at just four­teen years old. But it was a much more recent per­for­mance he gave for Let­ters Live, which you can see in the video above, that clear­ly brings out the qual­i­ties that have made him a beloved and endur­ing fig­ure onscreen: not just his moral seri­ous­ness, but this sense of humor as well.

“To my old mas­ter,” Fish­burne begins, get­ting a laugh right away. The let­ter in ques­tion, pre­vi­ous­ly fea­tured here on Open Cul­ture, was orig­i­nal­ly writ­ten in 1865 by a man named Jour­don Ander­son, who had escaped a life of slav­ery in Ten­nessee with his wife the pre­vi­ous year. Hav­ing since fall­en on hard times, that for­mer mas­ter had writ­ten to Ander­son and asked him to come back to work on the plan­ta­tion. “I have often felt uneasy about you,” Ander­son writes. “I thought the Yan­kees would’ve hung you before this for har­bor­ing Rebs that they found at your house,” among oth­er crimes he recalls.

Hav­ing set him­self and his fam­i­ly up in Ohio, Ander­son could hard­ly have felt tempt­ed to go down South again. “I want to know par­tic­u­lar­ly what the good chance is you pro­pose to give me,” he writes. “I am doing tol­er­a­bly well here. I get $25 a month, with vict­uals and cloth­ing, have a com­fort­able home for Mandy — the folks call her Mrs. Ander­son — and the chil­dren, Mil­lie, Jane, and Grundy, go to school and are learn­ing well.” But “if you will write and say what wages you will give me, I will bet­ter be able to decide whether it will be to my advan­tage to move back again.”

Fish­burne deliv­ers these lines with a thick lay­er of irony, as Ander­son no doubt intend­ed. “Mandy says she would be afraid to go back with­out some proof that you were dis­posed to treat us kind­ly and just­ly, and we have con­clud­ed to test your sin­cer­i­ty by ask­ing you to send us our wages for the time that we served you.” When Fish­burne says that, he prac­ti­cal­ly gets a stand­ing ova­tion, and indeed, the let­ter met with a favor­able recep­tion in its day as well — not from Colonel P. H. Ander­son him­self, but from the read­ers of the news­pa­pers in which it was reprint­ed. In the end, Jour­don Ander­son kept his free­dom, and got fame last­ing more than a cen­tu­ry after his death to go with it.

Relat­ed con­tent:

Hear the Voic­es of Amer­i­cans Born in Slav­ery: The Library of Con­gress Fea­tures 23 Audio Inter­views with For­mer­ly Enslaved Peo­ple (1932–75)

What the Text­books Don’t Tell Us About The Atlantic Slave Trade: An Ani­mat­ed Video Fills In His­tor­i­cal Gaps

The Names of 1.8 Mil­lion Eman­ci­pat­ed Slaves Are Now Search­able in the World’s Largest Genealog­i­cal Data­base, Help­ing African Amer­i­cans Find Lost Ances­tors

A New Data­base Will Doc­u­ment Every Slave House in the U.S.: Dis­cov­er the “Sav­ing Slave Hous­es Project”

The Atlantic Slave Trade Visu­al­ized in Two Min­utes: 10 Mil­lion Lives, 20,000 Voy­ages, Over 315 Years

“Ask a Slave” by Azie Dungey Sets the His­tor­i­cal Record Straight in a New Web Series

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

 

A Day in Tokyo: A 1968 Film Captures a City Reborn 23 Years After Its Destruction

Dur­ing World War II, Tokyo sus­tained heavy dam­age, espe­cial­ly with the bomb­ings con­duct­ed by the U.S. mil­i­tary in March 1945. Known as Oper­a­tion Meet­ing­house, US air raids destroyed 16 square miles in cen­tral Tokyo, leav­ing 100,000 civil­ians dead and one mil­lion home­less. Tokyo did­n’t recov­er quick­ly. It took until the 1950s for recon­struc­tion to real­ly gain momen­tum. But gain momen­tum it did. By 1964, Tokyo found itself large­ly rebuilt, mod­ern­ized, and ready to host the Olympics. That brings us to the 1968 film above, A Day in Tokyo, cre­at­ed by the Japan Nation­al Tourism Orga­ni­za­tion (JNTO) to pro­mote tourism in the rebuilt city.

The web­site Japan­ese Nos­tal­gic Car sets the scene:

The year 1968 was a spe­cial time for Japan. It was emerg­ing as a mod­ern coun­try. The Tokyo Olympics had just been held a few years pri­or. Bul­let trains, high-speed express­ways, and col­or tele­vi­sion broad­casts were spread­ing through­out the land. The year before saw the Toy­ota 2000GT and Maz­da Cos­mo Sport, Japan’s con­tem­po­rary sports cars, debut. It must have been incred­i­bly excit­ing.

In the 23-minute film above, you can revis­it this moment of trans­for­ma­tion and renew­al, when Tokyo—as the film’s nar­ra­tor put it—combined the best of new and old. Here, in the “con­stant meta­bol­ic cycle of destruc­tion and cre­ation, Tokyo pro­gress­es at a dizzy­ing pace.” And it’s a sight to behold. Enjoy.

Relat­ed Con­tent 

Watch Life on the Streets of Tokyo in Footage Record­ed in 1913: Caught Between the Tra­di­tion­al and the Mod­ern

A Vir­tu­al Tour of Frank Lloyd Wright’s Lost Japan­ese Mas­ter­piece, the Impe­r­i­al Hotel in Tokyo

Behold the Unique Beau­ty of Japan’s Artis­tic Man­hole Cov­ers

180,000 Years of Religion Charted on a “Histomap” in 1943

For many, even most of us mod­erns, the cen­tral reli­gious choice is a sim­ple one: adhere to the belief sys­tem in which you grew up, or stop adher­ing to it. But if you sur­vey the vari­ety of reli­gions in the world, the sit­u­a­tion no longer seems quite so bina­ry; if you then add the vari­ety of reli­gions that have exist­ed through­out human his­to­ry, it starts look­ing down­right kalei­do­scop­ic. Or rather, it looks some­thing like the faint­ly psy­che­del­ic but also infor­ma­tion-rich His­tom­ap of Reli­gion above, cre­at­ed in 1943 by chemist John B. Sparks, whom we’ve pre­vi­ous­ly fea­tured here on Open Cul­ture for his orig­i­nal His­tom­ap depict­ing 4,000 Years of World His­to­ry and his sub­se­quent His­tom­ap of Evo­lu­tion.

The Use­fulCharts video below explains Sparks’ His­tom­ap of Reli­gion in detail, but it also cites his His­tom­ap of Evo­lu­tion, an exam­ple of how his world­view fails to align with cur­rent per­cep­tions of these sub­jects. Even the new­er His­tom­ap of Reli­gion is by now more than 80 years old, dur­ing which time schol­ar­ship in reli­gion and relat­ed fields has made cer­tain dis­cov­er­ies and clar­i­fi­ca­tions that nec­es­sar­i­ly go unre­flect­ed in Sparks’ work. But if you bear this in mind while look­ing at the His­tom­ap of Reli­gion, you can still gain a new and use­ful per­spec­tive on how the beliefs that mankind has held high­est have changed and inter­min­gled over the mil­len­nia.

The chart begins in pre­his­to­ry, divid­ing the then-extant faiths into the cat­e­gories “mag­ic and fetishism,” “tabu and totemism,” “ances­tor wor­ship,” “trib­al gods and divine kings,” “pro­pi­ti­a­tion of nature spir­its,” and “fer­til­i­ty cults.” Though Sparks’ infor­ma­tion may on the whole be “based on the­o­ries about the ori­gins of reli­gion which have now been either reject­ed or at least seri­ous­ly revised,” explains Use­fulCharts cre­ator Matt Bak­er, “the gen­er­al ideas expressed by these six types are still some­what valid.” The expan­sion and con­trac­tion of adher­ence to these types of ear­ly reli­gion through time are reflect­ed by changes in the width of the col­ored columns that rep­re­sent them. Fol­low these columns down­ward through his­to­ry, and new, more famil­iar reli­gions emerge: Tao­ism, Judaism, Hin­duism, Bud­dhism, Chris­tian­i­ty both Catholic and Protes­tant.

There­after come oth­er move­ments and fig­ures per­haps not imme­di­ate­ly rec­og­niz­able as reli­gious in nature: “human­ism,” for exam­ple, whose rep­re­sen­ta­tives include Shake­speare and Rousseau. Lat­er, the ideas of Russ­ian intel­lec­tu­als Vis­sar­i­on Belin­sky and Alexan­der Herzen branch off to become, after about a cen­tu­ry, the “cor­rupt phi­los­o­phy” of com­mu­nism, with its “God-less pro­pa­gan­da” sup­port­ing a “police state aimed at world dom­i­na­tion.” Bak­er objects that, if Sparks counts com­mu­nism as a reli­gion, then sure­ly he should count cap­i­tal­ism as a reli­gion as well. This is a fair-enough point, though behold this dense chart of “cults, faiths, and eth­i­cal philoso­phies” long enough, and you’ll start to won­der if every­thing human­i­ty has ever done isn’t, in some sense, ulti­mate­ly reli­gious in nature.

Relat­ed con­tent:

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

The Tree of Lan­guages Illus­trat­ed in a Big, Beau­ti­ful Info­graph­ic

Joseph Priest­ley Visu­al­izes His­to­ry & Great His­tor­i­cal Fig­ures with Two of the Most Influ­en­tial Info­graph­ics Ever (1769)

4000 Years of His­to­ry Dis­played in a 5‑Foot-Long “His­tom­ap” (Ear­ly Info­graph­ic) From 1931

10 Mil­lion Years of Evo­lu­tion Visu­al­ized in an Ele­gant, 5‑Foot Long Info­graph­ic from 1931

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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.

When Frank Lloyd Wright Designed a Plan to Turn Ellis Island Into a Futuristic Jules Verne-Esque City (1959)

The very words “Ellis Island” bring to mind a host of sepia-toned images, shaped by both Amer­i­can his­tor­i­cal fact and nation­al myth. Offi­cers employed there real­ly did inspect the eye­lids of new arrivals with but­ton­hooks, for exam­ple, but they did­n’t actu­al­ly make a pol­i­cy of chang­ing their names, how­ev­er for­eign they sound­ed. You can learn this and much else besides by pay­ing a vis­it to the Nation­al Immi­gra­tion Muse­um on Ellis Island, which opened in 1990, 36 years after the clo­sure of the immi­grant inspec­tion and pro­cess­ing sta­tion itself. But if Frank Lloyd Wright had had his way, you could live on Ellis Island — and what’s more, you’d nev­er need to leave it.

“After Ellis Island was decom­mis­sioned in 1954 as the nation’s gate­way to the world’s hud­dled mass­es, the U.S. Gen­er­al Ser­vices Admin­is­tra­tion (GSA) chose an all-Amer­i­can path: open­ing the site to devel­op­ers,” write Sam Lubell and Greg Goldin at the Gotham Cen­ter for New York City His­to­ry. When NBC radio and tele­vi­sion announc­er Jer­ry Damon and direc­tor Elwood Doudt pitched to Wright the ambi­tious idea of rede­vel­op­ing the dis­used island into a “com­plete­ly self-con­tained city of the future,” the archi­tect replied that the project was “vir­tu­al­ly made to order for me.” Alas, Wright died just before they could all meet and ham­mer out the details, but not before he’d drawn up a pre­lim­i­nary but vivid plan.

Damon and Doudt car­ried on with what the late Wright has named the “Key Project.” “Its Jules Verne-esque design, based on Wright’s sketch­es, was res­olute­ly futur­is­tic,” write Lubell and Goldin. A “cir­cu­lar podi­um” on the island would sup­port “apart­ments for 7,500 res­i­dents, ris­ing like a stack of off­set, alter­nat­ing dish­es. Above these dwelling floors, and sep­a­rat­ed by sun­decks, would be a cres­cent of sev­en cor­ru­gat­ed, can­dle­stick-shaped tow­ers con­tain­ing more apart­ments and a 500-room hotel.” At the cen­ter of it all, Wright placed “a huge globe, seem­ing­ly pock­marked by eons of mete­or col­li­sions, and held aloft by plas­tic canopies pro­tect­ing the plazas below.”

It’s easy to imag­ine the exe­cu­tion of this Space Age urban utopia not quite liv­ing up to Wright’s vision — and, indeed, to imag­ine it hav­ing fall­en by now into just as thor­ough a state of dilap­i­da­tion as did Ellis Island’s orig­i­nal build­ings. But it’s also fas­ci­nat­ing to con­sid­er what could have been Wright’s final com­mis­sion as the acme of the evo­lu­tion of his think­ing about the urban space itself. A quar­ter-cen­tu­ry ear­li­er, he’d been obsessed with the qua­si-rur­al devel­op­ment he called Broad­acre City; just a few years before his death, he came up with the Illi­nois Mile-High Tow­er, a megas­truc­ture that would prac­ti­cal­ly have con­sti­tut­ed a metrop­o­lis in and of itself. The Key Project, as Damon and Doudt pro­mot­ed it, would have offered “casu­al, inspired liv­ing, minus the usu­al big-city clam­or”: the kind of mar­ket­ing lan­guage we hear from devel­op­ers still today, though not backed by the genius of the most renowned archi­tect in Amer­i­can his­to­ry.

via Messy Nessy

Relat­ed con­tent:

Frank Lloyd Wright Designs an Urban Utopia: See His Hand-Drawn Sketch­es of Broad­acre City (1932)

The Unre­al­ized Projects of Frank Lloyd Wright Get Brought to Life with 3D Dig­i­tal Recon­struc­tions

Take a 360° Vir­tu­al Tours of Frank Lloyd Wright’s Archi­tec­tur­al Mas­ter­pieces, Tal­iesin & Tal­iesin West

Why Frank Lloyd Wright Designed a Gas Sta­tion in Min­neso­ta (1958)

Por­traits of Ellis Island Immi­grants Arriv­ing on America’s Wel­com­ing Shores Cir­ca 1907

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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 Architectural Tour of Sagrada Família, Antoni Gaudí’s Audacious Church That’s Been Under Construction for 142 Years

In less than a year and a half, the cen­te­nary of Antoni Gaudí’s death will be here. Faced with this fact, espe­cial­ly ded­i­cat­ed enthu­si­asts of Cata­lan archi­tec­ture may already be plan­ning their fes­tiv­i­ties. But we can be sure where the real pres­sure is felt: the Basíli­ca i Tem­ple Expi­a­tori de la Sagra­da Família, Gaudí’s most famous build­ing, which — as of tomor­row — has been under con­struc­tion for 142 years. When it first broke ground in 1882, Gaudí was­n’t involved at all, but when he took over the project the fol­low­ing year, he re-envi­sioned it in a dis­tinc­tive com­bi­na­tion of the Goth­ic and Art Nou­veau styles. The rest, as they say, is his­to­ry: a trou­bled, unpre­dictable his­to­ry con­tin­u­ing to this day, explained by archi­tec­ture-and-his­to­ry Youtu­ber Manuel Bra­vo in the video above.

Though it isn’t yet com­plete, you can vis­it Sagra­da Família; indeed, it’s long been the most pop­u­lar tourist attrac­tion in Barcelona. The expe­ri­ence of mar­veling at the basil­i­ca’s aston­ish­ing degree of detail and not-quite-of-this-Earth struc­ture is worth the price of admis­sion, which has helped to fund its ongo­ing con­struc­tion. But you’ll appre­ci­ate it on a high­er lev­el if you go with some­one who can explain its many unusu­al fea­tures, both archi­tec­tur­al and reli­gious — some­one with as much knowl­edge ad enthu­si­asm as Bra­vo, whom we’ve pre­vi­ous­ly fea­tured here on Open Cul­ture for his videos on Pom­peii, Venice, the Great Pyra­mids of Giza, and the Duo­mo di Firen­ze.

With Sagra­da Famíli­a’s pyra­mi­dal shape, Bra­vo explains, Gaudí “hoped to sug­gest a con­nec­tion between the human and the divine.” Its three façades are ded­i­cat­ed to the birth, death, and eter­nal life of Jesus Christ, to whom the cen­tral and tallest of its planned eigh­teen tow­ers will be ded­i­cat­ed. The cathe­dral’s exte­ri­or alone con­sti­tutes an “authen­tic Bible of stone,” but it can hard­ly pre­pare you to step into the inte­ri­or, with its “beau­ti­ful play of space, light, and col­or.” As Bra­vo puts it, “the pro­tag­o­nist here is the space itself,” envi­sioned by Gaudí as “a huge for­est” involv­ing no un-nature-like straight lines. All of it show­cas­es “the com­bi­na­tion of aes­thet­ics and effi­cien­cy” that defines the archi­tec­t’s work.

Bravo’s video runs a bit over twen­ty min­utes, but you could spend much, much longer appre­ci­at­ing every aspect of Sagra­da Família, those com­plet­ed in Gaudí’s life­time as well as those com­plet­ed by the many devot­ed arti­sans who have con­tin­ued his work for almost 100 years now. The archi­tect “knew quite well that he would not live to see the tem­ple com­plet­ed,” says Bra­vo, hence his hav­ing “left behind so many mod­els and draw­ings” for his suc­ces­sors to go on. They’re work­ing on a 2026 dead­line, but as Bra­vo notes, giv­en the inter­rup­tions inflict­ed by COVID-19, “that date seems unlike­ly.” But then, has there ever been as unlike­ly a build­ing as Sagra­da Família?

Relat­ed con­tent:

The Incred­i­ble Engi­neer­ing of Anto­nio Gaudí’s Sagra­da Famil­ia, the 137 Year Con­struc­tion Project

The Japan­ese Sculp­tor Who Ded­i­cat­ed His Life to Fin­ish­ing Gaudí’s Mag­num Opus, the Sagra­da Família

Venice Explained: Its Archi­tec­ture, Its Streets, Its Canals, and How Best to Expe­ri­ence Them All

Take a High Def, Guid­ed Tour of Pom­peii

How the World’s Biggest Dome Was Built: The Sto­ry of Fil­ip­po Brunelleschi and the Duo­mo in Flo­rence

What the Great Pyra­mids of Giza Orig­i­nal­ly Looked Like

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, 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 Introduction to the Rosetta Stone, and How It Unlocked Our Understanding of Egyptian Hieroglyphs

In 1799, Napoleon’s army encoun­tered a curi­ous arti­fact in Egypt, a black stone that fea­tured writ­ing in three dif­fer­ent lan­guages: Egypt­ian Hiero­glyphs, Demot­ic Egypt­ian, and Ancient Greek. Before long, Eng­lish troops cap­tured the stone and brought it to the British Muse­um in 1802—where it remains today. The ani­mat­ed video above, cre­at­ed by Egyp­tol­o­gist Franziska Naether, explains “how schol­ars decod­ed the ancient mes­sage of the Roset­ta Stone,” a painstak­ing process that took decades to com­plete. By the 1850s, philol­o­gists had unlocked the mean­ing of Egypt­ian hiero­glyphs and, with them, the secrets of ancient Egypt­ian civ­i­liza­tion.

Relat­ed Con­tent 

What the Roset­ta Stone Actu­al­ly Says

How to Read Ancient Egypt­ian Hiero­glyphs: A British Muse­um Cura­tor Explains

The British Muse­um Cre­ates 3D Mod­els of the Roset­ta Stone & 200+ Oth­er His­toric Arti­facts: Down­load or View in Vir­tu­al Real­i­ty

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