Buttresses, Ruskin writes, are structures against pressure: a cathedral’s walls want to fall outward, for example, pushed aside by the relentless weight of the roof. But this gravitational pressure can be stabilized by an exoskeleton: a sequence of buttresses that will prevent those walls from collapsing outward.
However, Ruskin points out, there is a similar kind of pressure from the waves of the sea. Think of the curved hull of a ship, he writes, which is internally buttressed against the “crushing force” of the ocean around it. It is a kind of inside-out cathedral.
Consider other high-pressure environments where architecture can thrive—resting in the benthic abyss or twirling through the vacuum of outer space, where offworld stations rotate and spin through exotic gravitational scenarios—and you’ve perhaps envisioned what John Ruskin would be writing about today. Ship-必威手机版
s, buttressed against the void.
In any case, for Ruskin, buttresses perform a kind of gravitational judo: he describes “buttresses of peculiar forms, cunning buttresses, which do not attempt to sustain the weight, but parry it, and throw it off in directions clear of the wall.” They shed the load, so to speak, flipping it elsewhere, as if taking advantage of an opponent’s slow and graceless momentum.
…as science advances, the weight to be borne is designedly and decisively thrown upon certain points; the direction and degree of the forces which are then received are exactly calculated, and met by conducting buttresses of the smallest possible dimensions; themselves, in their turn, supported by vertical buttresses acting by weight, and these perhaps, in their turn, by another set of conducting buttresses: so that, in the best examples of such arrangements, the weight to be borne may be considered as the shock of an electric fluid, which, by a hundred different rods and channels, is divided and carried away into the ground.
It’s buttresses buttressing buttresses—or buttresses all the way down.
Ruskin reminds his readers, however, that a buttress’s function can even be seen outdoors, where he specifically cites Swiss landscape defenses. There, Ruskin writes, horizontal buttresses like defensive walls “are often built round churches, heading up hill, to divide and throw off the avalanches.” Again, it’s a question of parrying an oppositional force, deflecting it elsewhere.
[Image: “Profile of a buttress with vertical internal line, when the line of thrust coincides with the axis of the buttress,” taken from a paper called “Milankovitch’s Theorie der Druckkurven: Good mechanics for masonry architecture” by Federico Foce, in Nexus Network Journal.]
From an architectural point of view, you might say that a landscape is stationary until it buckles, shudders, or moves, becoming oceanic, heaving like the sea.
Or, to be pretentious and quote myself from an op-ed in the New York Times, “the ground itself is a kind of ocean in waiting. We might say that [the Earth] is a marine landscape, not a terrestrial one, a slow ocean buffeted by underground waves occasionally strong enough to flatten whole cities. We do not, in fact, live on solid ground: We are mariners, rolling on the peaks and troughs of a planet we’re still learning to navigate. This is both deeply vertiginous and oddly invigorating.”
For Ruskin, the buttress is an architectural technology—a 必威客户端app
tool—that can be built to anticipate this act of marine transformation, a device that can prepare our 必威手机版
s and cities to resist violent events in the landscape they are built upon.
With this in mind, it’s worth recalling a recent experiment that showed 必威手机版
s can be partially shielded from the effects of earthquakes. An “invisibility cloak,” as researchers somewhat hyperbolically described it back in 2013, would use a “regular grid of cylindrical and empty boreholes” drilled into the earth to absorb and deflect seismic waves and thus protect certain structures from damage.
They would “parry it,” as Ruskin once wrote, “and throw it off in directions clear” of the city. In Ruskin’s terms, in other words, they would be buttresses: empty void-silos in the earth that nevertheless function like the exoskeletal cage of a cathedral or the internal ribs of a ship at sea.
The second interesting thing from The Stones of Venice—among many others, to be sure, but I will only focus on two here—is that, amazingly, for a book published back in 1853, Ruskin scales his analysis up to the point of suggesting that glaciers should be considered as complex architectural objects.
Ruskin describes “a curve about three quarters of a mile long,” for example, “formed by the surface of a small glacier of the second order.” This curve, he writes, is “the most beautiful simple curve I have ever seen in my life.” So, he wonders, how could it be applied to architecture? How could we learn from glaciers?
At this point, Ruskin draws a diagram—the one I’ve scanned, above—to highlight a variety of nested curves that he believes are hiding inside a particular glacier. These are organizational systems that extend for many miles at a time through the ice and that allegedly entail geometric lessons for architects.
The idea here—that Ruskin was trying to extract architectural lessons from glaciers nearly two centuries ago—is incredible to me.
After all, if the Gothic is an architectural language that, as writers such as Lars Spuybroek have compellingly shown, draws from the natural vocabulary of leaves, plants, tree roots, and so on, then this means that Ruskin is suggesting—in 1853!—a kind of Glacial Gothic, an architectural lesson drawn from continent-spanning masses of ice.
I’m reminded of an old t-shirt produced by the band Godflesh that described their music as an “Avalanche On Pause.”
This is a very Ruskinian description, we might say in the present context.
An avalanche on pause brings together Ruskin’s interests in landscape-scale structural events—such as glaciers and landslides—with his attention to the mechanics of cathedrals built to resist such imposing pressures. To freeze them in place. To press pause.
(Thanks to Marc Weidenbaum for reminding me of that Godflesh shirt many years ago.)
[Nearly a decade ago, I wrote a series of blog posts as part of a Fellowship at the Canadian Centre for Architecture. Those posts appear to be falling into an internet memory hole, so I thought I’d reproduce lightly edited versions of some of them here, simply for posterity.]
Specialized landscapes animated by very particular forms of cultural use, sacred groves “held a significant place in ancient Greek life over ten centuries,” Bowe writes. Indeed, “They formed significant landmarks in the landscape, both urban and rural.”
Geographers described them. Poets evoked them. Philosophers discussed them. In them, natural woodland was conserved and new wood planted, primarily for religious, but also for recreational, purposes. Architectural and sculptural elements were disposed. Prominent natural features were highlighted. Some individual trees, being considered sacred, were also conserved. In these various activities, the beginnings of the Western tradition of designed landscapes can be found.
Bowe’s ensuing history of sacred groves describes these “ritual zones” of the forest in terms of “the physical aspects of sacred groves, their location and size, the different kinds of trees of which they were composed, the architectural and sculptural elements that were installed in them and the adaptation for use of some of the natural features located in them.”
This has the effect, he notes, of filling a noticeable hole in historical scholarship: “No detailed description of a sacred grove survives from ancient Greek literature. However, a compilation of the many passing and diverse references in the literature, dating from the eighth century BC”—by which Bowe means Homer—“to the second century AD”—by which he means Pausanias—“may provide us with a composite picture.”
Somewhat obviously, sacred groves don’t leave much to see in the archaeological record—”archaeological evidence is sparse,” Bowe writes with understatement—as their vegetation dies, rots, spreads, or is deliberately torn up and replaced over time (all of the above, in fact, often erase Greek sacred groves from the terrestrial record).
Landscape historians are thus left searching for other sources of information about the ancient world’s enigmatic sacred land-use patterns. Interestingly, these sources include poems and even coinage—archaeology by way of numismatics. Bowe writes that “the evidence of contemporary coins” implies what these groves might have looked like, these coins’ obverse images depicting “boundary walls and entrances,” gates and artificially arranged stone features, as certain groves were shown in miniature on the backs of these moneyed pieces.
The very idea that money might serve as a useful object of study in an art historical survey of lost landscapes is inspiringly unexpected. A visual history of landscape told entirely through coins!
In any case, Bowe assembles a list of tree species most often associated with these sacred sites, including cypress, poplar, olive, oak, cedar, willow, plane, ash, apple, pine, and even palm trees. These groves were quite varied locations, botanically speaking, and they consisted of both wild and cultivated varieties of the trees at hand.
It simply wasn’t the case that a sacred grove had to be one particular type of tree, or that it had to be wild; the sacred qualities came from how the grove was treated, used, interpreted, and even deliberately rebuilt. In the latter case, adding small architectural features, including fences and gates, or even statuettes to the grove were ways of making sacred what in other circumstances might have been a mere garden.
While Bowe’s literary-numismatic archaeology of sacred groves is already fascinating, I found myself wondering what sorts of uniquely specific groves or small forests of our own time might be seen, even if only millennia from now, as “sacred” in some way or another. The “sacred grove,” seen in this light, would really be a kind of specialized forestry service, and thus something interpretatively present in a variety of surprising sites.
After all, it is distinctly possible that a landscape now retroactively seen as sacred might not have been anything of the sort; perhaps it was simply being grown for timber; perhaps it was the subject of a property dispute; perhaps it was over-run with insects for a decade or two and thus left untouched. It should always be assumed, in other words, that ancient sites we jump to call “sacred” might actually have been utterly mundane.
Accordingly, I’ve put together a short, entirely subjective, and by no means anywhere near exhaustive list of a few speculative landscape design proposals and real-life forestry sites that strike me as particularly worthy of consideration in the context of the ancient Greek sacred grove. If, in some future catalog of lost landscapes, one of the following sites was to be listed alongside the sacred groves of a forgotten civilization, how might that transform our understanding of their intended 必威客户端app
Consider this list nothing more than a brief conversation-starter.
The Shapely Grove
[Image: From “Atree?” by the Bureau of Architecture, Research, and Design (BOARD)].
Rotterdam-based design firm Bureau of Architecture, Research, and Design (BOARD) recently proposed a grove of twisted and looping arboreal forms called “Atree?”
[Image: From “Atree?” by the Bureau of Architecture, Research, and Design (BOARD)].
“Imagine a project that does not need to be constructed,” they write, “because—being a tree—it grows by itself.”
Such a project only needs to be planted. Therefore the transportation of the materials for such a project is very energy efficient, because as a matter of fact, no major transportation of materials is actually necessary. The only materials to be transported are the seeds for planting. And the only energy spent is to prevent hastiness and impetuousness as such a project needs a lot of time and patience to grow.
Using clip-on bioplastic molds that “can easily be transported by bike to the site and fixed simply to the trees,” along with “a fast growing willow that reaches a height of more than two meters in only one year,” BOARD’s roller coaster of a grove would put even Axel Erlandson’s so-called tree circus to shame.
[Image: From “Atree?” by the Bureau of Architecture, Research, and Design (BOARD)].
Are these formal manipulations of a traditional thicket nothing more than stylistic play—mere ornamental tweaking—or do they reveal something more fundamental about how we can relate to the growth and tending of global forests?
Further, could a grove of deliberately misshapen trees—that is, trees that have been formally remade—be archaeologically mistaken for a place of religious significance? If so, what beliefs might we assume were being celebrated in these carnivalesque examples of what Bowe would call “ritual zones”—and who might we think had constructed them? Perhaps a strange race of druidic geometers once turned their forests into prayers and diagrams.
The Moon Trees of Apollo
One of the strangest entries on this list is also very real: the so-called Moon Trees are a distributed forest of redwood, sycamore, loblolly pine, sweetgum, and douglas fir saplings grown from seeds that were taken to the moon and back as part of the Apollo space program.
Apollo 14 launched in the late afternoon of January 31, 1971 on what was to be our third trip to the lunar surface. Five days later Alan Shepard and Edgar Mitchell walked on the Moon while Stuart Roosa, a former U.S. Forest Service smoke jumper, orbited above in the command module. Packed in small containers in Roosa’s personal kit were hundreds of tree seeds, part of a joint NASA/USFS project. Upon return to Earth, the seeds were germinated by the Forest Service. Known as the “Moon Trees,” the resulting seedlings were planted throughout the United States (often as part of the nation’s bicentennial in 1976) and the world. They stand as a tribute to astronaut Roosa and the Apollo program.
Fantastically, grafts and seeds from the original Moon Trees have since been planted elsewhere, producing second-generation Moon Trees that grow freely in private backyards, public parks, and open forests around the planet.
Compare Moon Trees to the space seed program run by the Chinese government, “a mission that will expose 2000 seeds to cosmic radiation and microgravity.” These cosmically exposed seeds have since been planted here on earth, in the hope of producing a slightly ominous-sounding batch of “super-crops.”
But what about a super-forest—cosmically exposed Moon Trees grown on a continental scale, in a vast sacred grove shaped by radiation from deep space?
The Duplicative Forest
[Image: The Duplicative Forest—17,000 acres of identical trees—courtesy of Atlas Obscura].
I have written elsewhere about a place in Oregon called the duplicative forest, but it seems worth mentioning again in the present context. The “duplicative forest” is a 17,000-acre farm whose poplar trees are “all the same height and thickness,” we read courtesy of Atlas Obscura, as well as “evenly spaced in all directions. The effect is compounded when blasting by at 75 mph. If you look for too long the strobe effect may induce seizures.”
The discovery of an optically mesmerizing forest landscape, one with potential neurological effects on its visitors, and one that was very clearly planted according to an artificial geometric plan, will perhaps not instantly seem like a tree farm several hundred years from now; until its actual quotidian purpose is deduced, the duplicative-forest-as-sacred-grove would be a wonderfully odd thing to ponder.
In England, the car company Jaguar has planted a forest of walnut trees, partially to offset its harvesting needs for the fine wood used in its cars’ interiors. As Jaguar themselves describe the specialty landscape:
The Jaguar Walnut Wood is located at Lount in the heart of Leicestershire, less than 50km from Jaguar’s UK HQ. It was first planted on former farmland in 2001, but there are now more than 13,000 walnut trees and 70,000 other trees in a scenic 80-hectare woodland. Within it is a 27-hectare experimental zone researching the growth of different varieties of walnut tree for use as a hardwood timber and as a source of nuts.
The mathematical logic of an “offset” landscape—something planted or maintained in one location in order to make up for the loss or insufficient quantity of something elsewhere, forming an economic chain of surrogacy and doubling—is already quite fascinating, but a forest specially cultivated by an automotive firm adds an interesting touch.
While wood from these groves does not actually make it into Jaguar cars, the “experimental zone” inside the forest might seem rather regal—or perhaps simply surreal—to anyone stumbling upon records of it in a thousand years’ time.
And who knows: perhaps we might even someday discover that a small grove of walnut trees growing on a hill in upstate New York, on a distant tributary of the Hudson, was actually planted for no other reason than to panel the interior walls of a specific skyscraper in 1950s Manhattan, a grove now derelict and teeming with weeds, its original purpose gone, the rooms it was once meant to panel now themselves long dismantled; or an entire forest somewhere north of Athens, Greece, originally planted to serve as wood stock for a Mediterranean fleet, its trunks and branches grown only for hulling warships, now lies abandoned, bearing no historical trace of that earlier purpose.
How do we account for these missing histories of specialty groves in our sense of landscape mythology?
Her Majesty’s Ship必威手机版
The New Forest in England was, in fact, once extensively used and harvested for the purpose of Royal ship必威手机版
. From the period 1685 to 1875, “timber requirements of the Navy dominate[d] the Forest,” we read in a short history of the landscape. There are even now remnant groves left over from those ship-planting days:
Admiral Nelson, ever mindful of the needs of ship必威手机版
, visited in 1802 and declared the “finest timber in the kingdom” had sunk to a deplorable state! So, 30 million acorns were planted across 11,000 acres. But before the oaks were half grown, they were redundant, replaced by iron and steel in the shipbuilders’ yards. Thanks to Nelson, however, the forest now contains the country’s largest area of mature oak.
In other words, scattered across an area of nearly 11,000 acres are trees that never became ships—escaping that fate in which whole forests would go to war at sea, their wood sailing into battle in the form of imperial fleets.
We might ask, then: Could a sacred grove be something in which future ships are deliberately cultivated? For me, the most interesting aspect of that question would be the idea that, hovering negatively like a ghost around a forest’s growing branches, are the devices, ships, 必威手机版
s, and machines that those forests are meant to become—like wooden Transformers, whole groves will unlock their roots from shattered bedrock, clip together in filigrees of undergrowth, and assemble into some vast and fearsome battleship, which then floats out with a monstrous roar into the wine-dark sea.
For Growing A Hidden Architecture, Christian Kerrigan proposed an awe-inspiring series of contraptions—collars, tourniquets, hinges, corsets, and belts—that could be attached to still-growing trees, bending and shaping their growth into a functioning, sea-ready ship.
“By controlling the manipulation of refined armatures, calibrating devices and designed corsets,” Kerrigan writes, “the system is capable of controlling the growth of a ship inside the forest. The ship will grow over a period of 200 years and will exist as a hidden architecture inside the trees. The ship growing in the forest is the ship from the ‘Rime of the Ancient Mariner,’ a tale of man’s relationship to mortality.”
In a particularly awesome detail, “the artificial system harvests resin from the trees to measure time passing”:
Slowly growing to completion, the end of the system within the forest is signalled by the Amber Clock, the resin cycles in the trees keeping time. The armatures alter the geometries of the copse with technologies, which are spliced into the hull of the ship.
Kerrigan’s vision of a ship self-assembling through carefully restricted tree growth—and the architectural implications of such a technique—is both astonishing and powerful.
Called Growth Assembly, their project included the added splash of gene-splicing: the trio proposed a grove of genetically modified trees that could sprout machine-parts instead of fruit.
Pohflepp writes: “Coded into the DNA of a plant, product parts grow within the supporting system of the plant’s structure. When fully developed, they are stripped like a walnut from its shell or corn from its husk, ready for assembly.”
This genetic revolution in plant-based manufacturing—wherein the gears used in your car’s engine might actually be the hard fruit of modified trees—would have a corresponding effect on the world’s economic landscape:
Shops have evolved into factory farms as licensed products are grown where sold. Large items take time to grow and are more expensive while small ones are more affordable. The postal service delivers lightweight seed-packets for domestic manufacturers.
Like some Industrial Age “Jack and the Beanstalk,” you simply plant a few seeds and watch as vast, living factories soon grow.
So, with these projects in mind, and having read Bowe’s essay, what other unexpected forest landscapes might we suggest as viable candidates for inclusion in a broadened definition of the sacred grove—a new kind of sacred sci-fi, with mutated trees and fruitful juxtapositions? What is the design future of the sacred grove?
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The carved statuary, the stone ornament, the careful placement of scenes: it was all part of an edited visual narrative that you could return to again and again, like a 3-dimensional comic book or a collection of film stills in the center of your city, a body of symbolic storylines and characters given architectural form.
At the time of these cathedrals’ construction, Eco explained, “manuscripts were reserved to a restricted elite of literate persons, and the only thing to teach the masses about the stories of the Bible, the life of Christ and of the Saints, the moral principles, even the deeds of national history or the most elementary notions of geography and natural sciences (the nature of unknown peoples and the virtues of herbs or stones), was provided by the images of a cathedral.” Then, the sentence I quote above: “A medieval cathedral was a sort of permanent and unchangeable TV program that was supposed to tell people everything indispensable for their everyday life, as well as for their eternal salvation.”
I’ve long been a fan of Eco’s writing, even as a kid growing up in a variety of houses where we seemed to always have a copy of The Name of the Rose stored somewhere in the family-room bookshelves. Well before I could even conceivably read such a thing in full, yet captivated by its original cover art, I’d flip through the book to find descriptions of imposing monastery walls or hidden courtyards, of mirrored libraries concealed inside stone towers. I even memorized, for no particular reason, the monastic hours that Eco enumerates at the book’s beginning.
It’s also a novel, I’d eventually see, full of superb lines: “As I lay on my pallet,” Eco’s monastic narrator at one point writes, “I concluded that my father should not have sent me out in the world, which was more complicated than I had thought. I was learning too many things.” Or: “How beautiful the world would be if there were a procedure for moving through labyrinths.”
But Foucault’s Pendulum—way too quickly dismissed today as a kind of hipster Da Vinci Code—is a novel I’ve read so many times I am embarrassed to admit the number. It’s a book I’ve obsessively traveled with, having read it now in Greece, Berlin, Warsaw, County Donegal, even Beijing. A mere ten days ago, I picked it up again here in New York City, for a variety of reasons, to give it one more spin.
So the news that Umberto Eco died yesterday was both sad and, for me, oddly timed; it’s also news I feel compelled to mention here, for both personal and architectural reasons.
Let’s start with the obvious: the fractal library in The Name of the Rose, a fictional architectural construct that belongs up there with other mythical 必威手机版
s, from Kafka’s Castle to Daedalus’s Labyrinth or the Tower of Babel. The library, Eco explains, is a fortified architectural complex doubly protected by a weird system of mirrors and winds:
“The library must, of course, have a ventilation system,” William [the book’s non-narrating protagonist] said. “Otherwise the atmosphere would be stifling, especially in the summer. Moreover, those slits provide the right amount of humidity, so the parchments will not dry out. But the cleverness of the founders did not stop there. Placing the slits at certain angles, they made sure that on windy nights the gusts penetrating from those openings would encounter other gusts, and swirl inside the sequence of rooms, producing the sounds we have heard. Which, along with the mirrors and the herbs, increase the fear of the foolhardy who come in here, as we have, without knowing the place well. And we ourselves for a moment thought ghosts were breathing on our faces.”
What we would now call the 必威手机版
’s HVAC system was deliberately engineered to induce the aeolian illusion of other humans. It was a kind of super-sensory burglar alarm for spooking uninvited guests—必威客户端app
hauntings in surroundsound.
[Image: The fractal stairs of the breeze-haunted library in The Name of the Rose; courtesy Twentieth-Century Fox/Columbia Pictures].
One of that book’s minor characters mentions a house in Paris that is simultaneously more and less than it appears. Parisians “walk by” this house every day, Eco writes, but “they don’t know the truth. That the house is a fake. It’s a facade, an enclosure with no room, no interior. It is really a chimney, a ventilation flue that serves to release the vapors of the regional Métro. And once you know this you feel you are standing at the mouth of the underworld…”
There, an over-excited former colonel explains that “something” has been in Provins “since prehistoric times: tunnels. A network of tunnels—real catacombs—extends beneath the hill.”
Some tunnels lead from 必威手机版
. You can enter a granary or a warehouse and come out in a church. Some tunnels are constructed with columns and vaulted ceilings. Even today, every house in the upper city still has a cellar with ogival vaults—there must be more than a hundred of them. And every cellar has an entrance to a tunnel.
In 1894, the colonel continues, two Chevaliers came to the village and asked to be taken down into the tunnels beneath a granary:
Accompanied by the caretaker, they went down into one of the subterranean rooms, on the second level belowground. When the caretaker, trying to show that there were other levels even farther down, stamped on the earth, they heard echoes and reverberations. [The Chevaliers] promptly fetched lanterns and ropes and went into the unknown tunnels like boys down a mine, pulling themselves forward on their elbows, crawling through mysterious passages. [They soon] came to a great hall with a fine fireplace and a dry well in the center. They tied a stone to a rope, lowered it, and found that the well was eleven meters deep. They went back a week later with stronger ropes, and two companions lowered [one of the Chevaliers] into the well, where he discovered a big room with stone walls, ten meters square and five meters high. The others then followed him down.
Eco excelled at these sorts of allegorical details: rooms that served to mask the presence of other rooms, a town built atop a subterranean twin of itself, a library that conceals a parallel, clandestine collection of books, another library somehow tucked inside its very walls, even an island lost on the precise border between today and yesterday.
Among many other reasons, Foucault’s Pendulum remains an amazing novel for revealing the seemingly endless extent of one’s own gullibility—that is, the often overwhelming need to believe in or to pursue something, to connect together things you think are signs or clues in fits of irrationality and inspiration, to give your life, your cause, your project, your movement its larger emotional meaning or narrative gravity; only to realize, in retrospect, that these were all just neutral facts of the world you temporarily and needlessly seized upon. They were there when you needed them—or it all made sense at the time.
In fact, the novel contains its own fantastic distillation of this argument in an early scene, set in a Milanese bar. The world, we read, consists of only four types of people: “cretins, fools, morons, and lunatics.” “And that covers everybody?” the book’s narrator asks. “Oh, yes, including us.” I’d risk copying the entire book if I continue on like this in any detail, but I particularly love Eco’s description of “lunatics.” It is an excellent cautionary tale.
A lunatic, he writes, is “a moron who doesn’t know the ropes. The moron proves his [own] thesis; he has a logic, however twisted it may be. The lunatic, on the other hand, doesn’t concern himself at all with logic; he works by short circuits. For him, everything proves everything else. The lunatic is all idée fixe, and whatever he comes across confirms his lunacy. You can tell him by the liberties he takes with common sense, by his flashes of inspiration…”
In any case, as my own tendency to over-re-read Foucault’s Pendulum undoubtedly shows, Eco’s books are perfect for people who are too willing to believe that truth can be found in reading—even if the stories they return to again and again are published not with words at all, but on the façade of a cathedral, in a theological sci-fi of intertwined saints, symbols, and landscapes.
Even if found in the narrative ornament of “a sort of permanent and unchangeable TV program,” as Eco once wrote, these stories we tell ourselves promise a truth it is always wiser to question.
“A mediaeval cathedral was a sort of permanent and unchangeable TV programme that was supposed to tell people everything indispensable for their everyday life, as well as for their eternal salvation.” So says Umberto Eco, speaking at the BibliothecaAlexandrina, Egypt, 2003.
This makes me wonder if everyone on Earth could take everything they know and carve it into a cliffside somewhere – or a mountain – sculpting all that rock into a cathedral; and, then, if they could take that hulking monolith of information and minerals and break it off, launch it into orbit, send it drifting through space… It’d be a kind of moving table of contents for the human species. A knowledge-object. Would that have a better chance than NASA’s so-called Golden Record, that got sent out with Voyager, of explaining the Earth and human history to distant civilizations?
[Image: NASA’s Golden Record, “intended to communicate a story of our world to extraterrestrials.” The record is really “a 12-inch gold-plated copper disk containing sounds and images selected to portray the diversity of life and culture on Earth,” including the sound of “surf, wind and thunder, birds, whales, and other animals,” and a signed letter from then-president Jimmy Carter. A Menudo video was reportedly removed at the last minute].
Or, instead of demolishing old 必威手机版
s, perhaps we should detach them from the Earth’s surface and send them into space as lessons for alien species. Like that Michael Crichton novel. You could learn about the Earth by studying its architecture – because the planet flings 必威手机版
s everywhere. Constantly. Archipelagoes of abandoned shopping malls pulled slowly toward distant planets. There goes the Mall of America… A new film directed by Jerry Bruckheimer.