Uncut Gems

THE NEW CRITERION, October 2021

Uncut Gems

On the new Allison and Roberto Mignone Halls of Gems and Minerals at the American Museum of Natural History, New York.

On the evening of October 29, 1964, a trio of beach boys sidled their white Cadillac up to the American Museum of Natural History. By the next morning, they had pulled off the biggest jewelry heist in U.S. history. Allan Kuhn, Roger Clark, and Jack Roland Murphy—a champion wave-rider known as “Murph the Surf”—had that rare combination of talents. By the time they targeted the museum, they were accomplished swimmers, aerialists, and burglars. Living in Miami, Murphy had helped popularize California surf culture on the East Coast. He had also used his aquatic skills to swim away from the many mansions he looted along the Intracoastal Waterway. Flush from these capers, the gang lived large in New York. They took up an expensive penthouse suite at an Upper West Side hotel as they patronized jazz clubs and passed around a copy of The Story of the Gems by Her­bert P. Whitlock (who had been the curator of mineralogy at the museum from 1918 to 1941), all the while searching for targets. The museum’s J. P. Morgan Hall of Gems and Minerals, at the time an antiquated fourth-floor room of open windows and unalarmed cases, was an easy mark.

James A. Oliver, director of the Museum of Natural History, inspecting the case that held jewels stolen from the museum, 1964. Photo: Arthur Brower/The New York Times.

Scaling a fence at West Eighty-first Street, then an exterior staircase, then sidestepping along a hundred-foot-high ledge, at around 9 p.m. Kuhn and Murphy entered the fifth-floor office window of Colin Turnbull, a curator of African ethnology, who kept a harpsichord by his desk to play at lunchtime. As Clark stayed behind in the getaway car and communicated by walkie-talkie, Kuhn and Murphy timed the rounds of the museum guards. They then descended by rope through an open window into the Hall of Gems a floor below.

Through the gifts of J. P. Morgan and other Gilded Age benefactors, the collection of the American Museum of Natural History included some of the rarest gems in the world. Using a glass cutter, duct tape, and a hammer, the thieves took two dozen of the most valuable of them. Their haul included the 100-carat star ruby donated by Edith Haggin De­Long and the 116-carat Midnight Sapphire. They also carted away two en­graved emeralds, two aquamarines, a number of uncut diamonds, and several bracelets, brooches, and rings. Their biggest prize was the Star of India, a 563-carat sapphire, the largest gem-quality star sapphire ever discovered, which had been do­nated by Morgan himself. After the two made their late-night escape, they brought their loot along in a bag to the Metropole Cafe in Midtown as they went to listen to Gene Krupa’s band.

Thanks to their high-flying lifestyle, the three were soon tracked down and apprehended, but not before fencing the jewels in Miami. A New York prosecutor named Maurice Nadjari made a deal with the thieves and escorted Kuhn from his New York jail cell as they tracked down the jewels in Florida. While the uncut Eagle Diamond was never found, the prosecutor remarkably recovered over half the goods. A friend of the museum paid a hefty ransom for the De­Long ruby. The Star of India eventually returned as the jewel in the crown of the museum’s collection. A 1975 film called Murph the Surf was made about the caper.

The Star of India (left), the DeLong Star Ruby (center), and the Midnight Sapphire (lower right), on view at the Allison and Roberto Mignone Halls of Gems and Minerals, The American Museum of Natural History. Photo: James Panero.

“These gems have life in them: their colors speak, say what words fail of,” George Eliot famously wrote of the power of jewels and the minerals that compose them. A decade after the robbery, in 1976, the museum sought to embed this jeweled allure in the new Harry Frank Guggenheim Hall of Minerals and Morgan Memorial Hall of Gems. Designed by Fred B. Bookhardt, Jr., of William F. Pedersen & Associates, this new combined exhibition hall filled a windowless cul-de-sac on the first floor of the museum. Replete with ramps, enclosed passages, and amphitheater seats, all covered in dark wall-to-wall carpeting, the design was praised at the time as “one of the largest and most ambitious exhibition halls the museum has yet attempted.” “I’ve been on many a mineralogical exploration,” said Vincent Manson, the curator of the hall, “and the atmosphere one feels in here is very much like that of going down into the earth to explore for minerals.”

“God sleeps in the minerals, awakens in plants, walks in animals, and thinks in man,” observed the nineteenth-century agriculturalist Arthur Young. Like some space-age mine dappled in prismatic light, the 1976 hall inspired more than a generation of museumgoers with its mysterious appeal. Its sensory approach epitomized a style of museum design that saw specimens elevated out of their cases into theatrical, immersive displays—a method pioneered by Carl Akeley fifty years before through his animal dioramas.

For this critic, first as a child and then adult, the 1976 hall was a favorite piece of museum culture. It was also a dated specimen that revealed more about the crystalline obsessions of the 1970s than the crystals themselves. For the latest generation of earth scientists who just want to tell the story of rocks, however, the hall had become a ridiculed romper room for the museum’s underage visitors. George E. Harlow, the museum’s curator for the physical sciences, says his staff called it “Nanny Hall.”

Amethyst geode on view at the Allison and Roberto Mignone Halls of Gems and Minerals, The American Museum of Natural History, New York. Photo: © AMNH.

Shuttered in October 2017, the Guggenheim and Morgan halls have been gutted and replaced, after some delays this past June, with the Allison and Roberto Mignone Halls of Gems and Minerals. Museum practices often swing like a pendulum. Curated by Harlow and designed by Ralph Appelbaum Associates along with Lauri Halderman of the museum’s exhibition department, the new hall blasts out any remnants of that indoor-outdoor carpeting. In its place it presents an open, 11,000-square-foot room of labels and display cases that more resembles the gem hall of 1964 than 1976. What the presentation loses in immersive appeal it makes up for in the miraculous forms it displays and the often interesting stories they tell.

The completion of the Allison and Roberto Mignone Halls of Gems and Minerals is but the first stage of a larger project to turn the unfinished western side of the museum facing Columbus Avenue into the Richard Gilder Center for Science, Education, and Innovation, a new wing designed by Jeanne Gang with exhibition spaces again by Ralph Appelbaum Associates. No longer a cul-de-sac, the Mignone Halls will eventually connect into this new space.

Rocks “are books,” claimed John McPhee, who wrote more than a few clunkers about them himself. “They have a different vocabulary, a different alphabet, but you learn how to read them.” While it is true that every rock tells a story, you don’t necessarily need to hear the story of every rock. The new halls of gems and minerals now tell many stories, certainly too many for a single viewing. A theory of evolution concerning not just animals and vegetables but also minerals has lately gained currency among geologists and now takes up much of the storytelling. “The diversity of minerals on our dynamic planet is directly connected to the evolution of life,” says Harlow—turning the “diversity” key even in the cylinder of this hard science. Fortunately, the presentation of these minerals and gems, aided by artful lighting and unobtrusive stands, nevertheless keeps the natural world mostly front and center. The information provided, about both their evolution and their discovery, also largely adds to their interest and appeal.

The new halls open with two amethyst geodes that, at nine- and twelve-feet tall, are among the largest on public display. New to the museum, these “giant geodes” from the Bolsa Mine in Artigas, Uruguay, began forming 135 million years ago. Gas escaping between the separating South American and African continental plates opened up cavities in the hardening magma like rising bread. Groundwater then flowed through the spaces, depositing silica that crystallized into quartz. Over millions of years, high energy radiation from the surrounding rocks turned the colorless quartz a deep purple. Out of the ground and no longer exposed to this radiant energy, the amethyst will slowly lose its purple hue.

It seems quite a fanciful story—Middle Earth stuff—but the crystals are there to prove otherwise. Interspersed among display cases are similarly captivating crystals in what the museum calls its new “crystal garden”: stibnite from China; a double-ended dravite from Australia; fluorite from Spain; beryls from the American Northeast; elbaite and fluorapophyllite from Brazil; rhodonite from New Jersey; labradorite from Madagascar; petrified redwood from Oregon; grape agate from Indonesia; and calcite, aragonite, and a massive block of blue azurite and green malachite known as the “Singing Stone” from Arizona. From rounded to prismatic, textured to smooth, red to green and creamy to black, the variety of colors and textures here reveal the great sculptural powers of the natural world.

While the display cases are now abundant, their dark appearance and the metallic armatures within (crafted in the same way as the supports for dinosaur bones three floors up) largely allow the stones to stay in the foreground. The smaller specimens are then grouped in ways that illustrate the stories of their creation and discovery. Some examples: the difference between simple and complex pegmatites; “the many colors of fluorite”; the hydrothermal environments of mineral development; “the fabulous tourmaline family”; how light affects the perception of minerals; “the Tin Islands and the Bronze Age in Europe”; the zinc deposits of New Jersey; the minerals employed in the modern world; “How Do We Use Different Salts?”; and the extensively excavated mineralogy of New York City. A wide-ranging selection of minerals from the “Copper Hills of Arizona,” all from mines around the town of Bisbee, reveals the remarkable forms of copper, gold, and silver buried below the Mule Mountains.

Elbaite on view at the Allison and Roberto Mignone Halls of Gems and Minerals, The American Museum of Natural History, New York. Photo: James Panero.

As a display for both minerals and gems (which are simply polished minerals), the new Mignone halls divide up the two in much the same way as the old Guggenheim–Morgan footprint. Alcoves along the right wall serve as specialty galleries. One small space reveals the fluorescence and phosphorescence of a stone slab from the Sterling Hill Mining Museum in Ogdensburg, New Jersey, that glows in ultraviolet light. Another serves as a temporary gallery, now used for an exhibition on “Beautiful Creatures: Jewelry Inspired by the Animal Kingdom.” The most sought-after space in the hall, this new gallery is just a half-step away from a Cartier showroom. Marion Fasel, the guest curator, is otherwise a commercial consultant with a “passion of telling jewelry and watch adventure stories,” according to her biography. This opening show’s connection to the specimens of flora and fauna elsewhere in the museum barely saves it from commercial oblivion as naturalistic pieces are divided in cases dedicated to mammal, insect, and aquatic forms. The stand-out examples are the pieces that bring out the concurrences of nature: in particular, Paula Crevoshay’s 2014 brooch of a Portuguese man o’ war, inspired by the resemblance of the 33-carat Mexican water opal at its center to the pneumatophore, or “float,” of that dreaded hydrozoan.

Between these two alcoves is the central, permanent showcase of gems, one that is surprisingly reserved in its display. One suspects that the designers of this gallery, unlike the special exhibition with its illuminated Fifth Avenue-like stands, wanted to undercut the sparkle of the spectacular. In deadpan fashion, wall-mounted displays present the museum’s rich collection of opal, topaz, garnet, quartz, ruby, emerald, sapphire, diamond, tourmaline, and other precious gems. Located in a standalone case in front of this alcove are those collection highlights that spent some unwanted time away from the museum back in 1964. For all of the stories told in this new hall, the tale of Murph the Surf is notably, but understandably, absent.

Bursting With Color Late in Life

THE WALL STREET JOURNAL, September 9, 2021

Bursting With Color Late in Life

A review of ‘Alma W. Thomas: Everything Is Beautiful’

A traveling show brings together over 150 objects to explore the vibrant abstract work of the Washington painter who developed her iconic style in her 60s

Norfolk, Va.

Alma Thomas developed her unique abstract painting style only after retiring at age 68, in 1960, as a Washington, D.C., junior-high-school teacher. She called her forms “Alma’s Stripes” for their tessellated brushstrokes. Bold, rainbow daubs of paint weave together patterns of stripes and circles on canvas. Colors swirl and shimmer in these dazzling compositions. Vibrant hues react against one another. Active brush marks play off a tension between figure and ground. Suddenly garnering Thomas museum shows in New York and Washington, the paintings turned the unknown artist, a Black woman then in her 70s, into a trailblazer sought after by the country’s major collections. But where did it all come from? “ Alma W. Thomas : Everything Is Beautiful,” a new exhibition co-organized by the Columbus Museum in Columbus, Ga., and the Chrysler Museum of Art in Norfolk, Va., looks to fill in the background.

Alma Thomas’s ‘Blast Off’ (1970) PHOTO: CHRYSLER MUSEUM OF ART

Curated by Seth Feman of the Chrysler and Jonathan Frederick Walz of the Columbus, the show adds an abundance of context while exhibiting some of Thomas’s best-known works, such as “Blast Off” (1970) and “Starry Night and the Astronauts” (1972), both inspired by the American space program. With over 150 objects spread across multiple thematic sections, Thomas’s paintings, drawings and early sculptures, ranging from the 1920s until a year before her death in 1978, are presented here alongside her photographs, letters, furniture, examples of the art that influenced her, and even her own handmade dresses and dolls. A 336-page exhibition catalog, featuring 17 essays on topics ranging from Thomas’s graduate studies in marionettes to her passion for gardening, gives extra meaning to the “everything” of the show’s title. Now on view in Virginia, the exhibition will continue on to the Phillips Collection in Washington and the Frist Art Museum in Nashville before finishing in Columbus.

Born in Columbus in 1891, Thomas as a teenager moved with her family north to Washington. She enrolled in Howard University and became its first fine-arts graduate in 1924. She earned a graduate degree in education at Columbia University and remained a student even as she taught, enrolling in courses in abstract painting at American University in the 1950s.

Alma Thomas with two students at the Howard University Art Gallery (1928 or after) PHOTO: THE COLUMBUS MUSEUM/CHRYSLER MUSEUM OF ART

Thomas contended with arthritis just as she set out on her own abstract course. The condition became so acute she had to soak her hands in hot water before she could paint. Yet she was inspired by the late work of Henri Matisse, another artist who investigated color despite his infirmities. “Watusi (Hard Edge),” Thomas’s transitional painting from 1963, among her first in acrylic and the first to find her working in colorful abstract forms, pays direct homage to “The Snail (L’escargot),” Matisse’s cutout from just a decade before. Thomas pursued similarly distilled abstractions for the rest of her life.

A sculptor, costume designer, puppeteer and painter—in first a realistic and then abstract mode—Thomas ended up reflecting much of her earlier output in her distinctive breakout work starting with “Air View of a Spring Nursery” (1966). Through the show’s photographs of her Italianate townhouse and Washington neighborhood, we might see how the ashlar bricks of St. Luke’s, her local Episcopal church, reappear in the horizontal bands of this composition. Likewise her dress patterns can mirror the pieces and seams of “Orangery” (1973). The paving stones of her backyard garden path echo the sinuous forms of “Grassy Melodic Chant” (1976). The exhibition invites a search for such visual clues.

Alma Thomas, 'Air View of a Spring Nursery,' (1966) PHOTO: CHRYSLER MUSEUM OF ART

At times the presentation here focuses on the social at the expense of the aesthetic. An abundance of ephemera from the Thomas archive in Columbus leaves the show cluttered. A section meant to show the differences between Thomas and other Washington Color School painters, including Gene Davis, Sam Gilliam, Morris Louis and Kenneth Noland, better illustrates their affinities. To frame an opening room around a 1971 protest about racial exclusion at the Whitney, in which Thomas took no part, also distracts from the artist’s own achievements.

“I’ve never bothered painting the ugly things in life,” Thomas once observed. “No. I wanted something beautiful that you could sit down and look at. And then, the paintings change on you.” Her activism was pictorial rather than political. She identified as a painter of color chromatically more than racially. When asked if she considered herself a Black artist, she replied, “No, I do not. I am a painter. I am an American.” She read up on the theories of Bauhaus teacher Johannes Itten and energized her compositions through the use of complementary colors, such as between the red and blue of “Mars Dust” (1972).

Thomas appealed to the universal promise of modernism even in an age of protest. “Thomas ignored Black Consciousness all the while benefiting from it,” one critic, the retired Princeton historian Nell Irvin Painter, claims in an essay for the catalog. Yet “Everything Is Beautiful” cannot help but reveal the transcendence of Thomas’s paintings. Look closely and you can, in fact, see where it comes from. When the Phillips Collection acquired Paul Cézanne’s “The Garden at Les Lauves” in 1955—a seemingly unfinished landscape of colorful blocks included in this exhibition in a section called “The Field”—Thomas internalized the lessons of this work, with its minimum of forms building up into an all-over whole, just half a mile from her home. Cézanne “gave me the idea of using color to structure a painting,” she said. As with modernism itself, the story of Alma Thomas really starts with him.

Alma W. Thomas: Everything Is Beautiful

Chrysler Museum of Art
Through Oct. 3

New Worlds

THE NEW CRITERION, September 2021

New worlds

On a discovery of fifteenth-century Venetian glass beads in Alaska.

Venice can be a furnace, as anyone who visits in midsummer will tell you. Beyond the heat of the Adriatic sun, the lagoon city is also a furnace for culture. This is why we still visit: to experience those ingredients of East and West, of Rome and Byzantium, of Europe and Asia and past and present, that melted together and crystallized through art and architecture into islands of faith and fortune.

Out of that heat came many miracles. In the fifteenth century, Venice’s glass factories on the lagoon island of Murano produced a particular miracle that has only now come to light. One day, over five hundred years ago, a guild of Murano glassmakers combined a mixture of silica, plant ash, lime, cobalt, and copper. They fueled their furnace with alder and willow wood. They added their grains of silica made from the sands of Crete and Sicily and the quartz of the local Ticino and Adige rivers. Turned malleable through the ash, strengthened by the lime, the silica melted into molten glass that was lustrously colored like a milky blue cloud, the result of the material’s exposure in heat to the cobalt and copper. The glassmakers then extracted the mixture. They stretched it into a thin cane, or drawn tube, until it was no more than half an inch thick. Then they cut the tube into tiny segments and reheated the pieces in a special rotating furnace. This final process smoothed over the edges, until the glass cuttings became polished and round.

What emerged that day were translucent cerulean globes of a dreamy, oceanic radiance. Then as now they were the coveted creation of that particular Venetian genius for melding art and technology into objects that are unlike anything else in the world. Bisected with tiny holes, the beads were designed to be tied together. Little did the glassmakers of Murano know quite how far those ties would take them.

The glassmaking guilds of Venice developed their proprietary techniques for manufacturing rosary beads—paternostri—of extraordinary beauty. In the markets to the east, beyond Renaissance Christendom, these same glass beads became prized as veriselli—imitation gemstones. Two centuries before, the Venetian Marco Polo had famously opened up the worlds of Asia, returning with paper and stories of the Silk Road. Now it was the glass of Venice, an alchemy of art and artifice, that was making its way to the Orient.

Out of the furnaces of Venice, those blue beads ended up traveling farther than even Marco Polo could have imagined. In the months and years after their creation, a handful of the beads followed the Silk Road routes to the east. Down the Adriatic and around the horn of Greece, past the Black, Caspian, and Aral Seas, the beads moved hand over hand into China. Then to the north and east, they passed into aboriginal Asian territories. Eventually they reached the tribal lands along the northern Pacific. Now at the western edge of the Bering Sea, at the outer edge of Asia, the beads went again by boat. This time they were traded along indigenous fishing routes. Now in the hands of prehistoric Eskimos, they crossed the Bering Strait, a journey of over fifty miles by kayak—remarkably, into present-day Alaska.

It wasn’t until 1741 that Vitus Bering, a Danish cartographer in the service of Russian explorers, first made contact with the native peoples of southern Alaska. The sea and strait dividing the Asian and North American continents are named in his honor, and his discoveries ended the region’s prehistoric period by opening the door for Russian traders. The Murano beads, entering North America sometime in the 1400s, predate the arrival of European contact there by centuries.

Venetian beads found in northern Alaska. Image: Kunz & Mills / American Antiquity.

Following native trade routes along the Noatak River, Eskimos carried these beads up from the Chukchi Sea and the Kotzebue Sound. Eventually they reached the crest of the Continental Divide at a place called Punyik Point, a site in the Arctic tundra along the north shore of Etivlik Lake suited for caribou hunting and trout fishing. Here along the western Brooks Range, the Colville River begins its Arctic journey among the shrub-willow patches to the Beaufort Sea to the north east.

Judging by their well-worn appearance, the Venetian beads were prized, rubbed, and held close. The Eskimos likely divided them, now tied with local twine and mixed in with cold-hammered copper jewelry of native manufacture, among a family clan living in different temporary dwellings. One day, they hid the beads along with their local jewelry behind the benches and in the entry tunnels of the temporary winter shelters they had dug into the earth. Then, for reasons we can only imagine for a nomadic people who left no written record, they departed and never returned for their unique possessions. Maybe there was a catastrophe. Maybe they were simply unable to retrieve them. Over the seasons, as the shelters collapsed back into the earth, the beads came to rest among the caribou bones. They were only rediscovered and identified over five centuries on, matching beads found at two other Arctic sites, all connected by the drainages of nearby rivers.

When the archaeologists Michael L. Kunz and Robin O. Mills announced the finding of these Venetian beads in February 2021 in the journal American Antiquity—the result of decades of research and field investigation at three archaeological sites—they speculated that the objects were among the earliest evidence of European culture in the Americas. Through radio-carbon dating of the locally sourced twine discovered among the neighboring jewelry, and what is otherwise now known about the nomadic dwellings in which they were found, they concluded that the beads most likely arrived in their resting place sometime in the middle of the 1400s. The two archaeologists called their discovery the “first documented instance of the presence of indubitable European materials in prehistoric sites in the Western Hemisphere as the result of overland transport across the Eurasian continent.” That means the beads entered the North American continent many decades before Columbus’s arrival in the West Indies in 1492—an event that also brought Venetian beads to the New World.

It took a leap of faith for those beads to cross the ten-thousand-mile route from the Venetian lagoon to Punyik Point. It also took a leap and many years of research for archaeologists, digging for over half a century around the outlines of what remained of those small nomadic dwellings, to realize quite what they had found. Yet seeing those beads today, as extraordinary as it now seems, it is still possible for us to understand the dynamics that delivered them over such vast distances to be traded among such disparate peoples.

We speak too little of beauty. Yet, time and again, the wealth of culture, and the creativity to embed that culture into things of beauty, has the power to surprise. In the affections of art, of music and dance, even of captivating ideas, humanity extends its reach against the odds. Beauty can draw the lines of culture over vast distances, making the most unexpected connections. It can also be all that remains, not just of value, but of values, long outlasting the people who created, conveyed, and protected it. If only we would recognize culture qua culture, as something to be prized for its richness and coveted for its complexities outside of the diktats of the present moment.

There was a time, even in the lifetime of many readers today, when the arrival of European culture in the Americas was considered a cause for celebration. Perhaps this celebration was too unalloyed and too unchallenged, but American civic identity has long recognized the events around it as world-defining, on the order of the first humans stepping out of Africa, and not unreasonably so. In another time, the discovery of the Venetian beads of Punyik Point might have been heralded along the lines of Columbus’s first landfall, or the Pilgrims’ first Thanksgiving. Beyond Viking outposts in Greenland and Newfoundland, which might date to 1000 A.D., everything that European civilization has touched in the Americas started at Punyik Point, with tiny glass beads seeding the crest of the Continental Divide. The story invites wonder, not at conquest, but at culture and its astonishing powers to connect worlds we otherwise insist are unconnected.

We live at a moment when the historical overlay of European culture onto the Americas has never seemed more tenuous. The regular attacks on its symbols and rituals now feel like concerted acts of extirpation, with energies that seem to burn for nothing less than the annihilation of Western culture down to the roots of the American soil. The culture of the West has not always been here, the arguments go. It is alien, compromised, bringing with it a set of foreign ideals that have not nearly been met. Native peoples have also lived in the Americas for thousands of years—if not since the beginning of time, as oral traditions may teach, then at least for longer than anyone can remember, through the ice age, through periods when even the landscape looked quite different and the continents of America and Asia may have been connected. And these critics are right, at least about the West’s relatively brief presence in the Americas. Six hundred years is but a moment compared to six thousand years, or thirty thousand years.

The discovery of the Venetian beads should, in fact, remind us of this impermanence. It is precisely this impermanence, the bead-like preciousness of culture, that needs care and protection. Western culture often exists as an intervention—a cultivated garden, a voice in the wilderness, a remote settlement. Some of its most lasting moments have been on the margins, where cultures are set in relief and the divisions between settled and unsettled are most deeply felt. Western culture can be best expressed in these extended, exploratory, colonizing forms—as refugees from the Trojan War setting foot on the coast of Italy, or American astronauts touching down on the lunar surface, or Venetian beads adorning a family of Eskimos. This is why the culture of the Americas has been so remarkable in its heterogeneous, modern form. Those Venetian beads signaled the beginning of a moment that has enriched the world of culture.

The discovery of the Venetian beads should also suggest the true complexity of that exchange. Western culture arrived here as an interchange, an import to the Americas as much as an export of Europe. If only we would recognize and protect that culture today as well as its Asian and Mesoamerican custodians did half a millennium ago. The five-hundred-plus-year history of European contact in the Americas may be a blink of the eye, but consider what has been achieved in that short time. No matter how it may end, consider also that the future of the Americas will be buried together—
Native and European jewels mixed among the caribou bones.

For the prehistoric people of northwest Alaska, even if they could not have imagined the Basilica of San Marco with its celestial domes, they knew they had something remarkable in their tiny globes of sky, crystallized in Mediterranean sand. The same goes for the unimaginable chain of hands that connected these people through those beads, from the Arctic tundra of Punyik Point all the way back to the Murano glass guilds of fifteenth-century Venice.