Perhaps a short list of speculative mechanisms for future archaeological research would be interesting to produce.
[Image: A toy antique oscilloscope by Andrew Smith, courtesy of Gadget Master and otherwise unrelated to this post].
Ground-scanners, Transparent-Earth (PDF) eyeglasses, metal detectors, 4D earth-modeling environments used to visualize abandoned settlements, and giant magnets that pull buried cities from the earth.
Or we could install upside-down periscopes on the sidewalks of NYC so pedestrians can peer into subterranean infrastructure, exploring subways, cellars, and buried streams. Franchise this to London, Istanbul, and Jerusalem, scanning back and forth through ruined foundations.
Holograph-bombs—ArchaeoGrenades™—that spark into life when you throw them, World of Warcraft-style, out into the landscape, and the blue-flickering ancient walls of missing buildings come to life like an old TV channel, hazy and distorted above the ground. Mechanisms of ancient light unfold to reveal lost architecture in the earth.
[Image: An LED cube by Pic Projects, otherwise unrelated to this post].
Or there could be football-field-sized milling machines that re-cut and sculpt muddy landscapes into the cities and towns that once stood above them. A peat-bog miller. Leave it operating for several years and it reconstructs whole Iron Age villages in situ.
Simultaneous milling/scanning devices that bring into being the very structures they claim to study. Ancient fortifications 3D-printed in realtime as you scan unreachable sites beneath your city’s streets.
Deep-earth projection equipment that impregnates the earth’s crust with holograms of missing cities, outlining three-dimensional sites a mile below ground; dazed miners stumble upon the shining walls of imaginary buildings like a laser show in the rocks around them.
Or a distributed iPhone app for registering and recording previously undiscovered archaeological sites (through gravitational anomalies, perhaps, or minor compass swerves caused by old iron nails, lost swords, and medieval dining tools embedded in the ground). Like SETI, but archaeological and directed back into the earth. As Steven Glaser writes in the PDF linked above, “We can image deep space and the formation of stars, but at present we have great difficulty imaging even tens of meters into the earth. We want to develop the Hubble into, not away from, the earth.”
Artificially geomagnetized flocks of migratory birds, like “GPS pigeons,” used as distributed earth-anomaly detectors in the name of experimental archaeology.
So perhaps there could be two simultaneous goals here: to produce a list of such devices—impossible tools of future excavation—but also to design a museum for housing them.
What might a museum of speculative archaeological devices look like? A Mercer Museum for experimental excavation?
(Thanks to Rob Holmes and Alex Trevi for engaging with some of these ideas over email).
[Image: From Andrejs Rauchut’s thesis project at the Cooper Union].
For his final thesis project this year at the Cooper Union in New York City, student Andrejs Rauchut diagrammed and modeled “a constellation of architectural set pieces” meant for “a day-long performance of The Comedy of Errors” by William Shakespeare. Rauchut’s project presentation included an absolutely massive, wood-bound book: it started off as a flat chest or cabinet, before opening up as its own display table.
[Images: From Andrejs Rauchut’s thesis project at the Cooper Union].
The diagrams therein are extraordinary: they map character movement not only through the ancient city of Ephesus, where Shakespeare’s play is set, but through the “constellation” of set pieces that Rauchut himself later designed.
As Rauchut describes it, The Comedy of Errors “follows a single day in the life of the port city of Ephesus through the eyes of its commuting citizens, from the high perch of the duke to the city’s prostitutes.” This has interesting spatial implications:
The shrewdest and most elaborate part of the play is its circuitous, knotted plot. The city starts to fold in on itself when a merchant named Antipholus arrives in Ephesus unaware that his long-lost twin brother now lives in Ephesus. The local citizenry misidentify the brothers as each Antipholus is shuffled in and out of scene. A complex strand of chaos breaks out throughout the city that climaxes with one of the brothers attempting to publicly murder his wife out of shear frustration. While the play investigates how the circulation patterns in a city can be hijacked to create chaos, it also demonstrates how, through the art of gathering, peace can be obtained via discussion and the exchange of information. We see this in the last act when all the characters gather and finally make sense of the day’s events.
Urban design becomes public dramaturgy.
[Image: From Andrejs Rauchut’s thesis project at the Cooper Union].
The bulk of Rauchut’s work went into producing a series of timelines and graphic depictions of character movement in Shakespeare’s play.
[Image: From Andrejs Rauchut’s thesis project at the Cooper Union].
In the massive image seen above, for instance, “Each box represents the time and space of an act and the crossing of a box by a line signals a character’s entrance onto the stage. One can see that it is in the final act, when nearly all the lines collectively intersect the last rectangle, and all the characters are on stage, that they can finally straighten out the events of their collective day. Up to this point, as the timeline demonstrates, the characters have been weaving in and out of contact with one another, multiplying the fragmented misinformation that spreads throughout the city.”
[Images: From Andrejs Rauchut’s thesis project at the Cooper Union].
He then went on to experiment with overlaying these character paths onto Staten Island, part of the New York City archipelago, as if trying to draw an analogy between the seafaring, splintered island geography of the ancient Mediterranean—with its attendant heroes and unacknowledged gods—and the contemporary commuter landscape of greater New York.
This transposition of Shakespeare’s characters’ movements onto Staten Island, Rauchut explains, became “the backbone for the design of a series of architectural set pieces inserted into the suburban fabric of Staten Island. At each of the points where characters interact, an architectural set is built.”
[Image: From Andrejs Rauchut’s thesis project at the Cooper Union].
Ultimately, the project aimed for the indirect choreographing of a public, urban event—it was to be a “guerilla instigator of public space,” as Rauchut describes it:
The final design is a constellation of architectural set pieces that would be used for a day-long performance of The Comedy of Errors. Actors would travel along their scripted routes through the city dressed in plain-clothes crossing paths and delivering lines. The audience would consist of interested citizens, gathering, following, growing, leaving, and occasionally returning as they continue through their daily routines.
“After the play is over,” he concludes, “the architecture would remain and would be used by the locals of Staten Island”—the remnants of a play incorporated into everyday urbanism.
To be honest, I’m not a huge fan of that sort of participatory street theater, but the spatial ideas underlying Rauchut’s project—that is, the precipitation of architectural forms from the public passing of an unannounced literary event—is certainly thought-provoking and could have some pretty awesome effects applied elsewhere, with different texts. Books become clouds, raining events and built forms onto the city.
(Thanks to Hayley Eber for inviting me to see Andrejs Rauchut’s project at midterm last spring! Of possible earlier interest: Bloomsday).
[Images: (top) “Nuestra Señora de los Dolores (Monflorite)” and (bottom) “Nuestra Señora de las Viñas (Quintanilla de las Viñas)” by Sebastian Schutyser, used with permission].
Schutyser has been working on a new project, which he calls Ermita.
[Image: “San Juan Bautista (Barbadillo del Mercato)” by Sebastian Schutyser, used with permission].
“During the last seven years,” he writes, “I photographed 575 Romanesque and Pre-Romanesque ermitas,” using a pinhole camera—which he describes as “a poor man’s camera for the poor man’s church.”
The word ermita, which has a similar structure in all languages derived from Latin, holds the same meaning as its equivalents in non-Latin languages. It always refers to an uninhabited or isolated place. In Romance languages it comes from the Latin word eremus, again derived from Greek eremos, which means deserted. In Spain, the use of the hermitage, or ermita, has shifted throughout history, but it has always been an isolated sanctuary or chapel. Hermits have been living in them alone, or in other times, in small groups. Other hermitages were built by travelers, who tried to implore divine protection on their voyages. Finally, some hermitages were erected for pastoral cults, or to house religious brotherhoods.
The isolation of these hermit-structures gives them an almost in-built photographic frame: distinguished from the landscapes they sit within, surrounded by snowbanks, hillsides, or the foundational remnants of earlier buildings.
[Images: (top) “San Juan de Busa (Larrède),” (middle) “Virgen de Berzosa (Palazuelos de Villadiego),” and (bottom) “Nuestra Señora de las Viñas (Quintanilla de las Viñas)” by Sebastian Schutyser, used with permission].
Schutyser, who is hoping to assemble a book from these photographs, explains the architectural history of these minor structures:
The span between the disintegration of the Roman Empire and the triumphant birth of Romanesque art in Spain produced some remarkable Christian art and architecture, known as Pre-Romanesque. First the Visigoths left their traces up to the year 711, date of the Islamic invasion. A second important phase, starting from the beginning of the Reconquista in the 8th century till the early 11th century, became known as Mozarabic. Whereas the Visigothic artistic development was abruptly severed by the Muslim occupation, Mozarabic art took form as a result of northern migration of Christians under Muslim pressure. The skills of these Mozarab—or would-be Arab—migrants were strongly influenced by the Islamic arts and culture. Some of the most remarkable hermitages in Spain stem from these Pre-Romanesque times.
In the very design language of medieval Christian structures, then, we see the flickering presence of “would-be Arab” influence.
Tangentially, I’m reminded of the original World Trade Center towers, designed by Minoru Yamasaki: as William Fox writes in his book Aereality: On the World from Above, Yamasaki came to New York immediately after working on a new terminal for the Dhahran airport in Saudi Arabia; there, he “gave the facility a long facade of pointed arches, a minaret for an air control tower, and prefabricated concrete forms that resembled the traditional tracery of Islamic art and architecture.” Yamasaki, however, “was so taken with his Islamic modernism,” as Fox writes, “that he used it in numerous other projects—including the World Trade Center, which he was commissioned to design the year after the Dhahran Airport was finished.” Indeed, “the architect deliberately echoed the plan and features of Mecca’s courtyard with its two minarets on the New York site. The pointed arches at the base of the towers, and the filigree of the exterior truss of the buildings, were overt references to traditional Islamic architecture.”
I mention this by way of highlighting the perhaps quite surprising presence of so-called Mozarabic design motifs in some of these explicitly Christian structures—they are switchboards of influence in architectural form.
But it’s also the physical state of many of these buildings that intrigues me: arches eroded down so extensively they appear to be the roofs of caves, as others collapse in on themselves over time to reveal a crazed stratigraphy of bricks and wooden roof frames.
[Images: (top) “San Vicente (Cervera de Pisuerga),” (middle) “Virgen del Vallejo (Alcozar),” and (bottom) “Virgen del Carmén (Cadalso)” by Sebastian Schutyser, used with permission].
The windowless walls of others evoke a tomblike silence that I find fantastically compelling.
[Image: “San Millan (Velilla de los Ajos)” by Sebastian Schutyser, used with permission].
The “humble and too often forgotten cultural heritage” of these ermitas deserves, at the very least, a photographic inventory, though Schutyser hopes that his visual catalog will inspire a more sustained form of explicit preservation.
After all, “While they survived many centuries, the last few decades dropped too many of them into a terrible state of abandon, or worse, a subject to destructive theft and vandalism.”
[Image: “San Bartolomé (Ucero)” by Sebastian Schutyser, used with permission].
More of Schutyser’s photographs can be explored on his website, along with the photographer’s other often architecturally-themed series.
Keep your eyes peeled for a resulting Ermita book, meanwhile, which I hope finds its way into production soon.
Tomorrow night in Los Angeles, at the Center for Land Use Interpretation, David Taylor will be presenting his project “Working the Line.”
[Image: U.S./Mexico border marker #184; photograph by David Taylor].
Taylor has been documenting “276 obelisks, installed between the years 1892 and 1895, that mark the U.S./Mexico boundary from El Paso/Juarez to San Diego/Tijuana. He will present this work, and describe his experiences along this often remote and dramatic linear and liminal space.”
As geographer Michael Dear—who spoke about border issues back at Postopolis! LA—describes these obelisks:
The monuments erected by the boundary survey played a pivotal role in securing the line after the Mexican-American War. These obelisks and stone mounds literally marked on the ground the southernmost edges of the nation; they became fundamental points of reference in subsequent boundary disputes (of which there were many) and in the resurvey of the border that took place at the end of the 19th century.
In the context of Taylor’s project, it’s interesting to read a 2006 discussion about “GeoCaching the Mexican Border Obelisk Monuments,” in which a project nearly identical to Taylor’s was presented as “extreme & dangerous,” and thus all but impossible to achieve. Rhetorically speaking, I also want to point out CLUI’s use of the terms “remote and dramatic” to describe what the geocaching site sees as “extreme & dangerous”—an intriguing insight into the spirit of the two approaches. In any case, the ensuing conversation there includes fascinating technical details of the obelisks themselves—their materiality and scale—as well as precise coordinate locations for several dozen of them.
The talk kicks off at 7pm, on Wednesday, August 4, at CLUI’s gallery space in Culver City; here’s a map.
[Image: Archaeologists work at Gobero, “the largest graveyard discovered to date in the Sahara.” Photo by Mike Hettwer, courtesy of National Geographic, otherwise unrelated to this post].
Archaeologist Sara Gonzalez, we read, courtesy of an older post on Middle Savagery, “practices what she calls ‘catch and release’ archaeology.” This means Gonzalez “plots all of the artifacts as they are excavated and then reburies the artifacts after analysis.”
While you can apparently read more about her method in this paper, I’m intrigued by the more general idea of systematically reburying things for their later, contrived rediscovery. This sort of behavior seems all but guaranteed to upset the existing stratigraphy of a site—and thus, in fact, be archaeologically usless—but it also sets up an interesting relationship with subterranean artifacts. That is, objects inside the earth enter into a kind of regulated hide-and-seek with surface dwellers.
Anthropologically speaking, I would love to learn more about cultures that have practiced this strangely squirrel-like behavior: burying perhaps quite large-scale things, in a loop bordering on repetition-compulsion, so that someone can unearth them later, thus deliberately leaving traces that future humans might not even know to look for.
[Image: “Archive II” from the Archive Series by David Garcia Architect, Copenhagen].
When I started the “Books Received” series last year, I did so just in time to box all my books up, put them in storage for what was supposed to be a three-month trip—and then abandon the series with only two posts written. But now it’s May 2010, that “three-month” trip has still not ended (the one-year mark is in two weeks), my things are still out in an L.A. storage warehouse gathering dust, and I’ve managed to hoard a whole new collection of books and papers.
About to hit the road once again now, for a trip within the trip, heading north to spend the summer in Montreal, I thought I’d revive the “Books Received” posts with a look at some of the many, many pieces of reading material that have gathered in our apartment over the past half-year. As before, I have not read all of the following books, which means I cannot vouch for all of their quality (except in a few cases that I will note); also, as before, these are not all new books. They are newly purchased—or newly received as review copies—but they are not necessarily hot off the press.
And with that…
—Radical Games by Lara Schrijver (Netherlands Architecture Institute). Schrijver looks back at the “radical movements” of the 1960s, to “a moment in the history of architecture when revolutionary ideals were paramount and dreams became drawings.” Her goal, however, is to uncover how the ideals of three specific groups—Archigram, the Situationists, and Venturi & Scott Brown—maintained a confusing dependency on the very Modernist philosophies they were trying to dispute. This continues to have effects today, Schrijver argues, in muddying the waters of both theoretical debate and experimental practice.
—Provisional: Emerging Modes of Architectural Practice USA, edited by Elite Kedan, Jon Dreyfous, and Craig Mutter (Princeton Architectural Press). Speaking of architectural practice, this fantastically designed (by Project Projects) book shows how architects actually work and how their buildings come together, including nARCHITECTS’ extraordinary “Wind Shape.” A very useful and interesting look at the organizational innovations, technical breakthroughs, and work-flow challenges that architectural offices now face. In fact, if there are forthcoming titles, designed to the same fabulous standard, called Emerging Modes of Architectural Practice Europe, …Asia, …Africa, …South America, and so on, I would snap all of them up.
—Newtown Creek: A Photographic Survey of New York’s Industrial Waterway by Anthony Hamboussi (Princeton Architectural Press). From gargantuan salt piles to paving yards, UPS loading docks to derelict oil terminals and the sludge tanks of the NY Department of Sanitation, Hamboussi leads a photogeographic tour through the industrial landscapes of Newtown Creek, dividing Brooklyn and Queens. “Having worked along the creek for about a decade,” Paul Parkhill writes in the book’s afterword, on the other hand, “I can say with some conviction that any assumptions about abandonment are misplaced. Behind the street walls and cyclone fencing, inside the shuttered factories and warehouses, there exists a world hidden to the casual observer. Newtown Creeks reflects, in the words of one waterfront planning official, the ‘backyard’ of New York City. Desolate in spots, disgusting in others, it is far from abandoned.”
— Meet The Nelsons by Wes Jones and Pendulum Plane by the Oyler Wu Collaborative (Los Angeles Forum for Architecture and Urban Design). These two pamphlets from the LA Forum unfortunately suffer from bad production, with almost instantly cracking spines and pages falling loose within minutes of reading. No matter, the Oyler Wu pamphlet in particular has some fantastic details, including beautiful shots of their Lebbeus Woods-like sketchbooks and some backstage glimpses of the “Live Wire” installation they did for SCI-Arc.
—The Future History of the Arctic by Charles Emmerson (PublicAffairs). Emmerson takes us through the now-rapidly shifting geography north of the Arctic Circle, where nation-state territorial ambitions and private-sector mineral & gas claims—not to mention thawing international shipping lanes, package tourism, and global climate change—are beginning to collide.
—The Edge of Physics: A Journey to Earth’s Extremes to Unlock the Secrets of the Universe by Anil Ananthaswamy (HMH). I’m halfway through this, and absolutely loving it. There are sensitive, remote, large-scale, and theoretically complex physics experiments going on all over the world, complete with massive pieces of infrastructure that such things require. So why not take a trip around the world and visit these extraordinary sites, as well as the unearthly landscapes in which they sit? Ananthaswamy does exactly that, taking us into an abandoned mine in Minnesota, to a neutrino detector deep beneath Russia’s Lake Baikal, up into the mountain deserts of South America, and past hulking telescopes in dark regions all over the world. All travel writing should be this interesting.
—Dust: The Inside Story of its Role in the September 11th Aftermath by Paul Lioy (Rowman & Littlefield). In the book’s Prologue, Lioy writes that, “Within twenty-four hours of the September 11 attack on the World Trade Center (WTC) in New York City, representatives from several governmental agencies asked me about the dust that was released during the collapse of each tower.”
The thick gray and fluffy dust seemed to be everywhere, settling on all of the animate and inanimate objects in its path. It covered the skin and clothes of many of those who had survived but who had been trapped in harm’s way. You could see it being resuspended in the air after official vehicles drove through Manhattan. What was in that dust and its companion plume of smoke that was moving across Brooklyn and out to sea? At that time, I didn’t know the answer to this question.
Lioy—a “specialist in exposure science”—has thus written this investigative chemical analysis of the cloud: what was in it, its basic morphology, how it interacted with human tissue, and how long its residue actually stuck around in New York City.
—Poets in a Landscape by Gilbert Highet (New York Review of Books). This brand new, NYRB edition revives Highet’s classic textual history of Roman poets, zooming in through the curtain of their words to focus on the background landscapes within which their poetic events took place—revealing a geography of lost place-names, gardens, villages, city fringes, and farms. An earlier edition of Highet’s book was praised in an old post on the excellent blog Some landscapes.
—Traveling Heroes: In the Epic Age of Homer by Robin Lane Fox (Vintage). This book has been greeted with mixed reviews, but the premise still thrills me: Fox has written a survey of “traveling heroes”: “particular Greeks at a particular phase in the ancient world who travelled with mythical stories of gods and heroes in their minds.” Or this, from the back cover description: Fox “explores how the intrepid Mediterranean seafarers of eight-century B.C. Greece encountered strange new sights—volcanic mountains, vaporous springs, huge prehistoric bones—and weaved them into the myths of gods, monsters, and heroes that would become the cornerstone of Western civilization.”
—The Routes of Man: How Roads Are Changing the World and the Way We Live Today by Ted Conover (Knopf). The premise of this book is fantastically simple: to travel the world’s roads, to ask how they have shaped human culture, and to reveal their literal resurfacing of the planet. After all, “Roads constitute the largest human-made artifact on earth,” Conover writes, so why not approach them as an anthropologist might? The execution so far, however, has left me underwhelmed. At the moment, Conover has just spent an awfully long time writing in a faux-naive voice about the South American jungle, telling us far less about roads, in any real sense, than about his own travels through this remote, intensely rural region that he can’t seem adequately to decipher. I’m finding myself wishing that Matthew Coolidge of the Center for Land Use Interpretation had written this book—or that a similarly themed book comes out soon, perhaps by the authors of mammoth—but I hope this sense of anticlimax dissipates as I continue reading.
—The Road to Ubar: Finding the Atlantis of the Sands by Nicholas Clapp (Mariner). I picked this up after seeing a brief reference to it in Michael Welland’s excellent book Sand. At first, it sounds like total b.s.—a lost city called the “Atlantis of the Sands,” known only through rumors and myth, like something published by Weiser. But it turns out to be true: there is a lost trading city beneath the sand dunes of Oman, and the whole thing disappeared when it collapsed into a sinkhole. Read this old New York Times review if you’re not convinced; there, we read that Clapp
assembled a group of collaborators that included a remote-imaging geologist from J.P.L.; an Arabic-speaking expedition wrangler with a knighthood; a fund-raiser; a cameraman (the personal quest having meanwhile become a film project); a sound man; Clapp’s wife, Kay; and Juris Zarins, an archeologist with a special interest in the Arabian incense trade. In 1990, Sultan Qaboos ibn Said granted them access not just to a remote zone of desert but also to one of his helicopters. After some reconnaissance flights, a more laborious search in Land Rovers led the team to a fruitful dig site in the Omani desert—though at an unexpected location, under an unexpected name. Over the next four years, Zarins, with a crew of helpers, would excavate that site tellingly.
To reveal here just what they found, and where they found it, would betray the suspense of Clapp’s narrative.
Think of it as Indiana Jones meets subterranean desert hydrology.
—The First Fossil Hunters: Paleontology in Greek and Roman Times by Adrienne Mayor. (Princeton University Press). What an amazing topic for a book: how did ancient cultures understand, collect, and eventually explain fossils from gigantic creatures that they had no scientific means of understanding? From myths of dragons to fossilized deities, what cultural reactions did these petrified remains inspire? Looking back at the fossil-hunting record of Mediterranean cultures 2000 years ago, Mayor attempts to answer those questions. On another note, Mayor’s most recent book, The Poison King, also looks great.
—Obelisk: A History by Brian A. Curran, Anthony Grafton, Pamela O. Long, and Benjamin Weiss (MIT). An illustrated, multiply-authored account of how massive stone plinths were quarried, transported, publicly erected, and culturally adored from Ancient Egypt to Paris in the 21st century.
—TV Towers by Friedrich von Borries, Matthias Böttger, and Florian Heilmeyer. This “architectural history of TV towers” tracks the political history and structural forms of television-broadcasting towers all over the world, primarily in Europe—yet, as the authors point out, “the most recent are being erected in up-and-coming Asian cities and in the Middle East.”
TV towers have been—and still are—the most visible symbols of an otherwise invisible technological revolution. The geographical spread of such towers traces twentieth century political history until this day: rivalry between political systems in East and West was followed by competition among global cities for touristic and economic appeal… TV towers are the cathedrals of a media society.
The book was published to coincide with an exhibition at the Deutsches Architekturmuseum that closed in March 2010.
—Other Space Odysseys, edited by Mirko Zardini and Giovanna Borasi (Canadian Centre for Architecture/Lars Müller). I’m looking forward to seeing this exhibition in person up in Montreal next month. This pamphlet-sized accompanying booklet does a great job in portraying the loopy design history of architects who have directly engaged with the space program (and, specifically, with human experience on the moon). The Alessandro Poli chapter is a highlight.
—Al Manakh 2 (Volume/Archis). A sober, recessionary note, kicked off right away by Rem Koolhaas’s introductory letter, haunts this sequel to Al-Manakh. Koolhaas sounds more like a defiant sports fan who knows his favorite team is having an off-season (but who has decided to cheer them on, nonetheless). “Dubai is an experiment that will never be repeated,” he writes; it is (was?) “an entirely different construct, the brainchild of a local minority that generously invited manpower and expertise from everywhere to assemble an artificial community, to test, explore and put into practice the relationship between Islam and modernity.” Whether or not this massive—and, physically, very nicely realized—book amplifies or eviscerates the “understandable Schadenfreude” Koolhaas mentions in his intro is something I will have to find out while reading it this summer.
—Cyber War: The Next Threat to National Security and What to Do About It by Richard Clarke and Robert Knake (Ecco). This is another book I’m roughly halfway through (and enjoying, precisely because of its alarming nature). If Clarke and Knake are to be believed—and they seem like reliable narrators—the U.S. is wildly underprepared for any sort of concentrated, militarized cyber-attack, whether from another nation-state or from an organized network of criminal hackers. “The U.S. military is no more capable of operating without the Internet than Amazon.com would be,” the authors write, and the eye-popping infrastructural vulnerabilities that they point out here and there—such as counterfeit routers, manufactured in China and sold throughout the U.S. market, with security flaws suspiciously (and deliberately?) well-placed for later attacks, or the “logic bombs” that have been found “all over our [the U.S.’s] electric grid”—are worth the price of the book alone.
—Constructing a New Agenda for Architecture: 1993 to the Present, edited by A. Krista Sykes (Princeton Architectural Press). This is an historically valuable collection of essays commonly assigned by architecture professors over the past seventeen years—but, to be honest, if you want interesting ideas for future design projects, I think you’re better off reading even just a handful of the other titles mentioned above. This is not universally true for everyone reading this blog, of course, and I don’t mean to be idiotically dismissive of the past decade and a half of theoretical writing; after all, Sykes has put together an impressive survey. But, for my own needs, impulsive architectural speculation is a much more valuable, projective form of theorizing than the overly careful, citational micropolitics that too often passed for academic work in the 1990s.
—Finally, The Other City by Michal Ajvaz (Dalkey Archive). Ajvaz’s novel is a “strange and lovely hymn to Prague,” we read, falling somewhere between magic realism, Labyrinths, and perhaps Jeff VanderMeer. “Can there really exist a world in such close proximity to our own,” Ajvaz asks, “one that seethes with such strange life, one that was possibly here before our own city and yet we know absolutely nothing about it?” That is “indeed quite possible,” his narrator concludes, wandering through streets always on the verge of mutating into something else.
As of roughly 16 hours ago, the Archigram Archival Project is finally online and ready to for browsing, courtesy of the University of Westminster: the archive “makes the work of the seminal architectural group Archigram available free online for public viewing and academic study.”
[Image: “Proposal for a series of inflatable dwellings as part of an exhibition for the Commonwealth Festival, located in the lodge of Cardiff Castle,” by Archigram/Ron Herron].
Even at their most surreal, it feels as if Archigram did, in fact, accurately foresee what the architectural world was coming to. After all, if Chalk & Co. had built the things around us, there would be electricity supplies in the middle of nowhere and drive-in housing amidst the sprawl; for good or for bad, we’d all be playing with gadgets like the Electronic Tomato, that perhaps would not have given the iPhone a run for its money but was a “mobile sensory stimulation device,” nonetheless. We might even live together on the outer fringes of “extreme suburbs,” constructed like concentric halos around minor airports, such as Peter Cook’s “Crater City,” an “earth sheltered hotel-type city around central park,” or “Hedgerow Village,” tiny clusters of houses like North Face tents “hidden in hedgerow strips.”
There would be temporary, inflatable additions to whole towns and cities; pyramidal diagrid megastructures squatting over dead neighborhoods like malls; dream cities like Rorschach blots stretched across the sky, toothed and angular Montreal Towers looming in the distance; plug-in universities and capsule homes in a computer-controlled city of automatic switches and micro-pneumatic infrastructure.
At its more bizarre, there would have been things like the Fabergram castle, as if the Teutonic Knights became an over-chimneyed race of factory-builders in an era of cheap LSD, reading Gormenghast in Disneyworld, or this proposal “for technology enabling underwater farming by scuba divers, including chambers, floats and tubes for walking and farm control.” After all, Archigram asked, why live in a house at all when you can live in a submarine? Why use airplanes when you can ride a magic carpet constructed from shining looms in a “‘reverse hovercraft’ facility where a body can be held at an adjustable point in space through the use of jets of air”?
It might not be architects who have realized much of this fever dream of the world to come, but that doesn’t mean that these ideas have not, in many cases, been constructed. Archigram spoke of instant cities and easily deployed, reconfigurable megastructures—but the people more likely to own and operate such spaces today are Big Box retailers, with their clip-on ornaments, infinitely exchangeable modular shelving, and fleeting themes-of-the-week. Archigram’s flexible, just-in-time, climate-controlled interiors are not a sign of impending utopia, in other words, but of the reach of your neighborhood shopping mall—and the people airdropping instant cities into the middle of nowhere today are less likely to be algorithmically trained Rhino enthusiasts from architecture school, but the logistics support teams behind Bechtel and the U.S. military.
Another way of saying this is that Archigram’s ideas seem unbuilt—even unbuildable—but those ideas actually lend themselves surprisingly well to the environment in which we now live, full of “extreme suburbs,” drive-in everything, KFC-supplied army bases in the middle of foreign deserts, robot bank tellers, and huge, HVAC-dependent wonderlands on the exurban fringe.
The irony, for me, is that Archigram’s ideas have, in many ways, actually been constructed—but in most cases it was for the wrong reasons, in the wrong ways, and by the wrong people.
In any case, what was it about Archigram that promised on-demand self-transformation in an urban strobe of flashing lights but then got so easily realized as a kind of down-market Times Square? How did Archigram simply become the plug-in units of discount retail—or the Fun Palaces of forty years ago downgraded to Barnes & Noble outlets in the suburbs? How did the Walking City become Bremer Walls and Forward Operating Bases, where the Instant City meets Camp Bondsteel?
Archigram predicted a modular future propelled by cheap fuel, petrodollars, and a billion easy tons of unrecycled plastic—but, beneath that seamless gleam of artificial surfacing and extraterrestrial color combinations was a fizzy-lifting drink of human ideas—as many ideas as you could think of, sometimes imperfectly illustrated but illustrated nonetheless, and, thus, now canonical—all of it wrapped up in a dossier of new forms of planetary civilization. Archigram wasn’t just out on the prowl for better escalators or to make our buildings look like giant orchids and Venus Flytraps, where today’s avant-bust software formalism has unfortunately so far been mired; it wasn’t just bigger bank towers and the Burj Dubai.
Instead, Archigram suggested, we could all act differently if we had the right spaces in which to meet, love, and live, and what matters to me less here is whether or not they were right, or even if they were the only people saying such things (they weren’t)—what matters to me is the idea that architecture can reframe and inspire whole new anthropologies, new ways of being human on earth, new chances to do something more fun tomorrow (and later today). Architecture can reshape how we inhabit continents, the planet, and the solar system at large. Whether or not you even want inflatable attics, flying carpets, and underwater eel farms, the overwhelming impulse here is that if you don’t like the world you’ve been dropped into, then you should build the one you want.
In any case, the entire Archigram Archival Project is worth a look; even treated simply as an historical resource, its presence corrects what had been a sorely missing feature of online architecture culture: we can now finally link to, and see, Archigram’s work.
(Note: Part of the latter half of this post includes some re-edited bits from a comment I posted several months ago).
[Images: (left) An archaeologist examines soil cores. (right) Researchers plot lost roads across the grounds of Monticello. Courtesy of the Glenn A. Black Laboratory of Archaeology at IU Bloomington].
It’s hard to resist a caption referring to a “team of researchers” who have used their “electrical resistivity profiler to discover long-buried roads around the historic Virginia home” of 18th century U.S. president Thomas Jefferson. But that’s exactly what you’ll see courtesy of a recent press release from Indiana University.
Specifically, we read, a team of Indiana University archaeologists have “conducted a landscape study to find evidence of two lost roads: a ‘kitchen road’ that serviced the Monticello kitchen, and a formal carriageway that circled along the Ellipse Fence marking the edge of the East Lawn and the formal landscape in front of Monticello.”
A combination of soil cores and direct electrical data helped that team outline this otherwise lost geography at the heart of U.S. presidential history and across the original lawns of American Palladianism. Jefferson, as you might know, was an architect, one heavily influenced by the texts and buildings of Andrea Palladio. American architecture, from day one, was, in a sense, a facsimile: created, with far-reaching variations and personal stylistic quirks, based on reproduced manuscripts from Europe.
In any case, stepping back: beneath Jefferson’s lawn are lost roads.
I’m reminded here of an amazing story published two years ago in the New York Times about “ancient roads,” dating from colonial times, in the U.S. state of Vermont.
As the The New York Times explained back then, a 2006 state law gave Vermont residents a strong incentive to uncover the buried throughways in, around, and through their often quite rural towns. Indeed, “citizen volunteers are poring over record books with a common, increasingly urgent purpose: finding evidence of every road ever legally created in their towns, including many that are now impassable and all but unobservable.”
These “elusive roads”—many of them “now all but unrecognizable as byways”—are lost routes, connecting equally erased destinations. In almost all particular cases, they have barely even left a trace on the ground; their presence is almost entirely textual.
They are not just lost roads; they are road that have been deterrestrialized.
If these ancient routes can be re-discovered, however, then Vermont state law dictates that they can also be added to official town lands (and thus be eligible for some kind of federal something-or-other). Accordingly:
Some towns, content to abandon the overgrown roads that crisscross their valleys and hills, are forgoing the project. But many more have recruited teams to comb through old documents, make lists of whatever roads they find evidence of, plot them on maps and set out to locate them.
And, in what is surely one of the most interesting geographical subplots in recent newspaper publishing, we read: “Even for history buffs, the challenge is steep: evidence of ancient roads may be scattered through antique record books, incomplete or hard to make sense of.”
Like something out of the poetry of PaulMetcalf, or even William Carlos Williams, the descriptions found in these old documents are narrative, impressionistic, and vague. They “might be, ‘Starting at Abel Turner’s front door and going to so-and-so’s sawmill,’ said Aaron Worthley, a member of the ancient roads committee in Huntington, southeast of Burlington. ‘But the house might have burned down 100 years ago. And even if not, is the front door still where it was in 1815? These are the kinds of questions we’re dealing with.'”
While making sense of cryptic references to lost byways is fascinating in and of itself, these acts of perambulatory interpretation are part of a much larger, fairly mundane attempt to end “fights between towns and landowners whose property abuts or even intersects ancient roads.”
In the most infamous legal battle, the town of Chittenden blocked a couple from adding on to their house, saying the addition would encroach on an ancient road laid out in 1793. Town officials forced a showdown when they arrived on the property with chain saws one day in 2004, intending to cut down trees and bushes on the road until the police intervened.
The article here goes on to refer to one local, a lawyer, who explains that “he loved getting out and looking for hints of ancient roads: parallel stone walls or rows of old-growth trees about 50 feet apart. Old culverts are clues, too, as are cellar holes that suggest people lived there; if so, a road probably passed nearby.”
What would happen, then, if you discovered that an ancient road actually passes through your house? Your living room is a former throughway, and old paths knot and twirl off to every side; one even leads right through the guest bedroom. And then another road pops up, and another—and you realize that you live on the intersecting scars of a lost built environment, some old village that disappeared or was destroyed in an H.P. Lovecraft-like enigmatic disaster.
[Image: An old Roman road in Britain; photo via Historic UK].
I’d also be curious, meanwhile, to see what might happen if such a law was passed in a city like London. In an old but interesting review of the book London: City of Disappearances, edited by Iain Sinclair, we’re told that London “is a city of the forgotten.” It is where anyone “can still disappear without trace.” Indeed, London is a city “built upon lost things”; it “towers above forgotten underground rivers and discarded tunnels. It is built upon old graveyards and burial pits.”
Best of all, entire London streets have disappeared: “Catherine Street, Jewin Street, Golden Place are just three of the vanished thoroughfares named in a litany of sorrowful mysteries,” our reviewer points out. “Other streets have been curtailed. Swallow Street has been swallowed by burgeoning London. Grub Street has been renamed Milton Street.”
So what would happen if someone—who liked “getting out and looking for hints of ancient roads”—were to set about such a task elsewhere, in a city made from unstable geographies flashing in and out of county land registers?
I’m reminded here of China Miéville’s short story “Reports of Certain Events in London,” in which “unstable” streets appear and disappear throughout the city. One night they’re there, the next night they’re not.
Or take Chris Carlsson’s explorations of San Francisco’s ghost streets. “Intrepid explorers of San Francisco regularly stumble upon the many ghost streets that still hide all over town, rewarding the patient pedestrian for their diligence,” Carlsson wrote last autumn. “Mostly they are on hillsides where steep grades impeded road building at earlier moments in history, but they’re still presented as if they were through-streets on the maps.”
[Image: A map of San Francisco, including many “ghost streets,” courtesy of Streetsblog SF].
Carlsson’s post—something every San Franciscan should read—seemingly paved the way for a later exploration of “San Francisco’s unaccepted streets,” throughways too ephemeral for any real act of archaeology.
This unaccepted geographical unconscious of the city was recently mapped by Nicholas de Monchaux in an awesomely ambitious project called Local Code. It’s hard to exaggerate how interesting this project is; the following embedded video barely does it justice:
Here we are, then, surrounded by lost roads, forgotten throughways, and unaccepted streets. We turn on ground-penetrating radar and we find lost highways. What new cartographies could possibly account for these layers? With avenues leading nowhere and medieval freeways whose stratigraphic routes remain unpaved?
Finally—though by no means answering these questions—roughly two years ago, historian Kitty Hauser published a book called Bloody Old Britain. That book told the story of pilot, and accidental archaeologist, O.G.S. Crawford. Crawford pioneered the use of aerial photography in both discovering and analyzing ancient sites. Learning to read the landscape from the air, on the look-out for German ditches and bunkers, Crawford “would later apply this kind of skill honed in war, the trained interpretation of visual evidence, to the peacetime work of archaeology,” Hauser writes.
In the process, he realized almost instantly that you could detect, from high above, the traces of ancient landscape features that would otherwise have gone unseen. For instance, “at certain times of day, when the sun is low in the sky, the outlines of ancient fields become visible over Salisbury Plain, as shadows throw their ridges and dimples into sharp relief; these are known as ‘shadow sites.’” Much of this comes down to the specific species of plant growing over these landscapes:
Field archaeologists know that vegetation grows differently on soil that has been disturbed, even if that disturbance happened centuries ago. They know that crops grow more luxuriantly over silted-up ditches, and more stunted where there are buried remains. The site of a Roman villa might go unnoticed until a field of wheat grows and ripens, to reveal most strangely the outlines of buried masonry, only to disappear again at harvest. Slight contours or indentations on the land marking out the site of a lost settlement might be invisible to the eye until a low sun throws them into sharp but momentary relief.
Further:
Barley is a more sensitive ‘developer,’ for example, than oats, wheat, or grass, but only in certain soils. Dry spells can bring about remarkably sharp crop sites, like the outline of the medieval tithe barn, complete with buttresses, that appeared in the grass at Dorchester in June of 1938.
Hauser continues, pushing the awe factor:
One of the most remarkable things about aerial archaeology is that very few human processes will completely remove a site from view for ever. It might be decades—centuries even—before the right combination of crop growth, rain, sun, and aerial observer results in a site manifesting itself and being photographed. But unless deep excavations or quarrying are carried out, removing all traces of the site, the possibility remains that one day, under new conditions, it will reveal itself.
And, thus, “Photographs of unimpressive-looking mounds and lumps, the sort of thing one might not notice as one went past in a car or a train, turn out to be burial mounds, still for all we know containing crouching skeletons or buried treasure. You just needed to know where to look.” And Crawford knew where to look: there were ancient archaeological features everywhere, from buried roads to wooden menhirs rotting back into the soil. Britain was very old, Crawford himself could see; it was Bloody Old Britain.
[Image: O.G.S. Crawford and his archaeological airplane; via Kitty Hauser’s Bloody Old Britain].
What, then, if we could combine all this? Dead streets buried beneath the sprawling lawn of a U.S. president—himself now erased from the historical memory of U.S. Conservatives—crossed with lost streets from San Francisco, wed with linear archaeological sites known only from the air of 1910s England, meeting ancient roads through the hills of rural Vermont, informing short story sci-fi by China Miéville: how does our understanding of the built environment accordingly change?
What ancient routes exist all around us—like the dead streets of California City?
When I first mentioned the story of Vermont’s ancient roads two years ago on BLDGBLOG, commenters pointed out things like the Icknield Way, a.k.a. the “oldest road in Britain,” as well as lost railway lines in North Dakota:
I’ve done a lot of ‘landscape hermeneutics’ with former rail lines. I’m working on photographing every town in North Dakota, and most of these towns were built on a rail line. Many of those lines are now long-gone, so there’s often a ridge running through the town where the railroad used to be. Some of the tiniest spots (like Petrel) that still manage to get on the map can only be identified by a swath of cleared land where a railroad siding and depot might have been.
Or, from Ian Milliss, perhaps the best commenter in BLDGBLOG history (punctuation added):
For the last two years I’ve been on a National Trust committee working on heritage listing for Coxs Road, the first road across the Blue Mountains west of Sydney that opened up Australia to European settlement. Its bicentenary is in 2015.
Numerous pieces of it survive intact, and it does, indeed, sometimes disappear under houses. I’ve also been working on an overlay of it for Google Earth and even some virtual sections done using SketchUp… Its entire construction is detailed in the diaries and reports of its builders so that it can still be tracked through farmland where there is no visible trace of it.
It also relates to Australian indigenous mapping via ancestor stories and songlines, to produce virtual highways that can easily be followed but have very little obvious physical evidence of their existence.
Geography is a dream. Like an absorbed twin, we are surrounded by forgotten roads. That there are lost routes even at the spatial core of the U.S. presidency is just one of many surprising acts of poetry that this world seems always capable of.
(Monticello story spotted via Jessica Saraceni’s great newsfeed over at Archaeology Magazine. Of interest, meanwhile, earlier on BLDGBLOG: Ancient Roads, from which part of this post actually comes, Ancient Lights, and Z).
I’ll be leading a research seminar at the Pratt Institute’s School of Architecture this coming spring. I’ve decided to post the general course description here, simply because I think it might be of interest; I’m really looking forward to exploring this more in the spring.
BLACKOUT: Failures of Power and The City
In this guided research seminar we will look at blackouts—the total loss of electrical power and its impact on the built environment. From the blackouts of NYC in 1965 and 1977 to the complete blackout of the northeast in August 2003; from the “rolling blackouts” of Enron-era California to the flickering electrical supplies of developing economies; from terrorist attacks on physical infrastructure to aerial bombing campaigns in Iraq and beyond; loss of power affects millions of people, urban and rural, worldwide.
But how do blackouts also affect the form, function, social experience, and even ecology of the city? What do blackouts do to infrastructure—from hospitals to police and traffic systems—as well as to the cultural lives of a city’s residents? While blackouts can lead to a surge in crime and looting, they can also catalyze informal concerts, sleep-outs, and neighborhood festivities. Further, how do such things as “dark sky” regulations transform what we know as nighttime in the city—and how does the temporary disappearance of electrical light change the city for species other than humans? This raises a final point: before electricity, cities at night presented a fundamentally different spatio-cultural experience. That is, the pre-industrial night was always blacked-out (something to consider when we read that, according to the International Energy Agency, nearly 25% of the global human population currently lacks access to electricity).
We will look at multiple examples of blackouts—internationally and throughout history—exploring what caused them, what impacts they had, and what spatial opportunities exist for architects in a blacked-out city. On the one hand, we might ask: how do we make the city more resilient against future failures of electrical power? But, on the other: how might we take advantage of blackouts for a temporary re-programming of the city?
One of many books I’ve been enjoying this autumn is On Monsters by Stephen T. Asma, an extended look into where formal deviation occurs in the world and what unexpected, often emotionally disconcerting, shapes and forces can result.
[Image: The Dariel Pass in the Caucausus Mountains, rumored possible site of the mythic Alexander’s Gates].
According to Asma, measuring these swerves and abnormalities against each other—and against ourselves—can shed much-needed light on the alternative “developmental trajectories” by which monsters come into being. This speculative monsterology, as he describes it it, would thus uncover the rules by which even the most stunning mutational transformations occur—allowing us to catalog extraordinary beings according to what Asma calls a “continuum of strangeness: first, nonnative species, then familiar beasts with unfamiliar sizes or modified body parts, then hybrids of surprising combination, and finally, at the furthest margins, shape-shifters and indescribable creatures.” Asma specifically mentions “mosaic beings,” beings “grafted together or hybridized by nature or artifice.”
In the book’s fascinating first-third—easily the book’s best section—Asma spends a great deal of time describing ancient myths of variation by which monsters were believed to have originated. From the mind-blowing and completely inexplicable discovery of dinosaur bones by ancient societies with no conception of geological time to the hordes of “monstrous races” believed to exist on the imperial perimeter, there have always been monsters somewhere in the world’s geography.
Of specific relevance to an architecture blog, however, are Alexander’s Gates.
[Image: Constructing the wall of Dhul-Qarnayn, mythic isotope to Alexander’s Gates].
Alexander’s Gates, Asma writes, were the ultimate wall between the literally Caucasian West and its monstrous opponents, dating back to Alexander the Great:
Alexander supposedly chased his foreign enemies through a mountain pass in the Caucasus region and then enclosed them behind unbreachable iron gates. The details and the symbolic significance of the story changed slightly in every medieval retelling, and it was retold often, especially in the age of exploration.
(…) The maps of the time, the mappaemundi, almost always include the gates, though their placement is not consistent. Most maps and narratives of the later medieval period agree that this prison territory, created proximately by Alexander but ultimately by God, houses the savage tribes of Gog and Magog, who are referred to with great ambiguity throughout the Bible, and sometimes as individual monsters, sometimes as nations, sometimes as places.
Beyond this wall was a “monster zone.”
[Image: The geography of Us vs. Them, in a “12th century map by the Muslim scholar Al-Idrisi. ‘Yajooj’ and ‘Majooj’ (Gog and Magog) appear in Arabic script on the bottom-left edge of the Eurasian landmass, enclosed within dark mountains, at a location corresponding roughly to Mongolia.” Via Wikipedia].
Interestingly, a variation of this story is also told within Islam—indeed, in the Koran itself. In Islamic mythology, however, Alexander the Great is replaced by a figure called Dhul-Qarnayn (who might also be a legendary variation on the Persian king Cyrus).
Even more interesting than that, however, the Koran’s own story of geographically distant monsters entombed behind a vast wall—the border fence as theological infrastructure—appears to be a kind of literary remix of the so-called Alexander Romance. To quote that widely known religious authority Wikipedia, “The story of Dhul-Qarnayn in the Qur’an… matches the Gog and Magog episode in the Romance, which has caused some controversy among Islamic scholars.” That is, the Koran actually includes a secular myth from 3rd-century Greece.
The construction of Dhul-Qarnayn’s wall against the non-Muslim monstrous hordes can specifically be found in verses 18:89-98. For instance:
“…Lend me a force of men, and I will raise a rampart between you and them. Come, bring me blocks or iron.” He dammed up the valley between the Two Mountains, and said: “Ply your bellows.” And when the iron blocks were red with heat, he said: “Bring me molten brass to pour on them.” Gog and Magog could not scale it, nor could they dig their way through it.
Think of it as a kind of religious quarantine—a biosafe wall through which no moral contagion could pass.
[Image: Constructing the wall of Dhul-Qarnayn, via Wikipedia].
For instance, Asma goes on to cite a book, published in the 14th century, called the Travels of Sir John Mandeville. There, we read how Alexander’s Gates will, on some future day blackened by the full horror of monstrous return, be rendered completely obsolete:
In the end, Mandeville predicts, a lowly fox will bring the chaos of invading monsters upon the heads of the Christians. He claims, without revealing how he comes by such specific prophecy, that during the time of the Antichrist a fox will dig a hole through Alexander’s gates and emerge inside the monster zone. The monsters will be amazed to see the fox, as such creatures do not live there locally, and they will follow it until it reveals its narrow passageway between the gates. The cursed sons of Cain will finally burst forth from the gates, and the realm of the reprobate will be emptied into the apocalyptic world.
In any case, the idea that the line between human and not-human has been represented in myth and religion as a very specifically architectural form—that is, a literal wall built high in the mountains, far away—is absolutely fascinating to me.
Further, it’s not hard to wonder how Alexander’s Gates compare, on the level of imperial psychology, to things like the Great Wall of China, the Berlin Wall, the U.S./Mexico border fence, or the Distant Early Warning Line—even London’s Ring of Steel—let alone the Black Gates of Mordor in Tolkien’s Lord of the Rings.
[Image: A map of the Distant Early Warning Line, an electromagnetic Alexander’s Gates for the Cold War].
Perhaps there is a kind of theological Hyperborder waiting to be written about the Wall of Gog and Magog.
Or could someone produce an architectural history of border stations as described in world mythology? I sense an amazing Ph.D. research topic here.
[Image: The Georgian cave monastery of Vardzia, via Wikipedia].
Vardzia is a ruined honeycomb of arched passageways and artificially enlarged caves on a steep mountainside in Georgia. It is on a “tentative list” for UNESCO World Heritage status.
The monastery was constructed as protection from the Mongols, and consisted of over six thousand apartments in a thirteen-story complex. The city included a church, a throne room, and a complex irrigation system watering terraced farmlands. The only access to the complex was through some well hidden tunnels near the Mtkvari river.
Nearby are the ruins of another cave monastery, called Vanis Kvabebi.
In the formal application sent to UNESCO for consideration of the site, we read that the architecture of this region can be seen as spatially punctuating the landscape, supplying moments of almost grammatical emphasis:
Fortresses and churches erected on high mountains and hills are perceived as distinguished vertical accents in such a horizontally developed setting. They terminate and emphasise natural verticals, being in perfect harmony with the latter. They introduce great emotional impulse imparting specific grandeur to the whole environment. The same artistic affect is created by rock-cut monasteries and villages arranged in several tiers on high rocky mountain slopes.
Originally constructed in the 12th century—in a region inhabited by humans since at least neolithic times—and very much resembling one of the cave-cities of Cappadocia, Vardzia is a spatially fantastic site (and, I’d assume, a videogame level waiting to happen).
It is also located in one of the most geologically interesting places on earth—at least from a subterranean standpoint—as the nation of Georgia also contains the world’s deepest known cave.
As National Geographic explained in an article several years ago, Krubera Cave—also known as Voronya—is still incompletely explored, despite its record-breaking, abyssal depths; expeditions have spent more than three weeks underground there, mapping windows and chambers, sleeping in tents, and using colored dyes to trace rivers and streams locked in the rock walls around them.
Check out this sequence of images, for instance, documenting an organized descent into the planet—or this article about caving in Abkhazia, or even this summary of the “Call of the Abyss” exploration project that sought to find the true depths of Voronya Cave.
In any case, there’s absolutely no geological connection between Vardzia and Krubera Cave—there is no secret tunnel system linking the two across the vast Georgian landscape (after all, they are extremely far apart)—but how exciting would it be to discover that Vardzia had, in fact, been constructed as a kind of architectural filter above the stovepipe-like opening of a titanic cave system, and that, 800 years ago, monks alone in the mountains reading books about the end of the world might have sat there, surrounded by fading frescoes of saints and dragons, looking into the mouth of the abyss, perhaps even in their own local twist on millennial Christianity standing guard over something they believed to be hiding far below.
In fact, I don’t mean to belabor the point here, but I’ve always been fascinated by the fact that the CIA has satellite photos that have been used as scouting documents for the rumored location of Noah’s Ark—it is “satellite archaeology,” one researcher claims. That is, there being quite a few religious members of the U.S. government, things like Noah’s Ark are considered more objective and archaeological than they are superstitious or theological.
But how absolutely mind-boggling would it be to find out someday that there is, operating within the U.S. intelligence services, a small group of especially religious analysts who have been scouring the Caucausus region, funded by tax dollars, and armed with geoscanning equipment and several miles of rope, looking for the entrance to Hell?
[Image: A toy antique oscilloscope by Andrew Smith, courtesy of Gadget Master and otherwise unrelated to this post]. 
[Image: An LED cube by Pic Projects, otherwise unrelated to this post]. 
[Image: “GPS pigeons” by Beatriz da Costa, courtesy of Pruned].
[Image: From Andrejs Rauchut’s thesis project at the 
[Images: From Andrejs Rauchut’s thesis project at the 
[Image: From Andrejs Rauchut’s thesis project at the 
[Image: From Andrejs Rauchut’s thesis project at the 
[Image: From Andrejs Rauchut’s thesis project at the 
[Images: From Andrejs Rauchut’s thesis project at the 
[Image: From Andrejs Rauchut’s thesis project at the 
[Image: “Santissima Trinidad (Iturgoyen)” by 
[Images: (top) “Nuestra Señora de los Dolores (Monflorite)” and (bottom) “Nuestra Señora de las Viñas (Quintanilla de las Viñas)” by 
[Image: “San Juan Bautista (Barbadillo del Mercato)” by 
[Images: (top) “San Juan de Busa (Larrède),” (middle) “Virgen de Berzosa (Palazuelos de Villadiego),” and (bottom) “Nuestra Señora de las Viñas (Quintanilla de las Viñas)” by 
[Images: (top) “San Vicente (Cervera de Pisuerga),” (middle) “Virgen del Vallejo (Alcozar),” and (bottom) “Virgen del Carmén (Cadalso)” by 
[Image: “San Millan (Velilla de los Ajos)” by 
[Image: “San Bartolomé (Ucero)” by 
[Image: U.S./Mexico border marker #184; photograph by 
[Image: Archaeologists work at 
[Image: “Archive II” from the 
—
—
— 
—
—
—
—
[Image: From an “ongoing speculative proposal 
[Image: “Proposal for a 
[Image: “Speculative proposal showing use of the ‘Popular Pak’, a 
[Image: Proposal “
[Images: (left) An archaeologist examines soil cores. (right) Researchers plot lost roads across the grounds of Monticello. Courtesy of the 
[Image: Walking an “ancient road” in Vermont; photo by 
[Image: A hand-written inventory of Vermont’s ancient routes; photo by 
[Image: An old Roman road in Britain; photo via 
[Image: A map of San Francisco, including many “ghost streets,” courtesy of 
[Image: O.G.S. Crawford and his archaeological airplane; via Kitty Hauser’s 
[Image: California City, CA; view 
[Image: Three views of Australia’s lost 
[Image: From 
[Image: From 
[Image: The Dariel Pass in the Caucausus Mountains, rumored possible site of the mythic 
[Image: Constructing the wall of Dhul-Qarnayn, mythic isotope to Alexander’s Gates].
[Image: The geography of Us vs. Them, in a “12th century map by the Muslim scholar Al-Idrisi. ‘Yajooj’ and ‘Majooj’ (Gog and Magog) appear in Arabic script on the bottom-left edge of the Eurasian landmass, enclosed within dark mountains, at a location corresponding roughly to Mongolia.” Via 
[Image: Constructing the wall of Dhul-Qarnayn, via 
[Image: A map of the 
[Image: The Georgian cave monastery of Vardzia, via 
[Image: Vardzia, via 
[Images: Vardzia, via 
[Images: Vardzia, via 
[Images: Vardzia, as seen in some 
[Images: Vardzia, via