Places Seen by Satellite

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Pre-Modern View of Planetary Earth

Mid-way through Book III of Paradise Lost, Satan descends the golden staircase that leads from heaven to earth. From here he is able to see the entire world, like an astronaut looking at it from the moon. Milton narrates this scene with the following lines:

“Satan from hence now on the lower stair
That scal’d by steps of Gold to Heaven Gate
Looks down with wonder at the sudden view
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Most modern people know what the earth looks like from orbit. To readers in 17th century Britain, a “view of all this World at once” would have been beyond comprehension. Maps did exist in Milton’s time of a round world with 5 continents. Anyone familiar with navigation would have been able to visualize the earth geographically, but Satan sees more than landmasses and oceans from where he stands. He sees everything that is happening, and he sees it all simultaneously. Milton applies the inadequate simile of a scout who “obtains the brow of some high-climbing Hill” and spies from its summit “some renown’d Metropolis / With glistering Spires and Pinnacles adorn’d.” It’s such a narrow illustration compared with knowing the entire globe. Perhaps sensing the scope might be too small, Milton then attempts to equate regions of the earth with corresponding regions in the sky. Libra hangs in the west and Andromeda is positioned just off the Atlantic ocean at the planet’s horizon. “Then from Pole to Pole / He views in breadth.” (3.560)

Later, Satan flies over Eden and alights on Mount Amara to study the world that God has recently made, and Milton describes in detail the different flora and fauna he sees. For this task, Milton appropriates factual information from science books he has read and employs mythological allusion to represent different groves and bowers. He mentions the different beasts of the field which God appoints Adam to name. So the reader gathers these images and facts and vague memories together in his or her mind, and from that pool of categories and dim representations assembles an exhaustive construction of a vast and varied world. An approximation of all this World at once, or at least the closest thing that a single mind is able to imagine.

Giovanni Battista Tiepolo’s Olympus

This famous baroque treatment of the Greek pantheon by Giovanni Battista Tiepolo which hangs today in the Prado Museum in Madrid is positively arresting. The image is framed in mid-air with no horizon to train one’s perspective upon. Up and down are interchangeable. We see Mercury at the top, inverted and sprawled against the sky. Venus is borne on a chariot of clouds yoked to two white doves. Everything appears weightless and swirling. Forms are alleviated of basic physicality. It is a depiction of flight, but it is also more than that. Figures do not appear suspended; rather, they seem to be floating, perhaps rising. This is an application of recognizable levity to convey the sensation of transcendence. And it works. The picture is thrilling to look at. It is a view into perspectiveless space. Form freed of relation.

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Below is Gianbattista’s best-known work, Allegory of the Planets and Continents. Here the earth and heavens are imagined as having changed places, with the sun and the sky occupying the middle of the frame and four hemispheres of the globe arranged along the outside. I present it here upside down, with America at the bottom, right-side up, and the Europeans hanging from the top.

Have I Not Drunk Soma?

The Rigveda contains many hymns extolling the virtues of soma. Written in Vedic Sanskrit, they some of the oldest written verse in the world. And as far as poetry goes, it’s rather good. The following veda is found in the Rigveda’s tenth mandala:

This, yes, this is my thinking: I will win a cow and a horse.
Have I not drunk Soma?

Like currents of wind, the drinks have lifted me up.
Have I not drunk Soma?

The drinks have lifted me up, like swift horses bolting with a chariot.
Have I not drunk Soma?

The thought has come to me as a lowing cow to her beloved son.
Have I not drunk Soma?

I turn the thought around in my heart, as a wheelwright turns a chariot seat.
Have I not drunk Soma?

The five tribes are no more to me than a mote in the eye.
Have I not drunk Soma?

The two world halves do not equal a single wing of mine.
Have I not drunk Soma?

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I greatness, I surpass heaven and this great earth.
Have I not drunk Soma?

Yes, I will place the earth here, or perhaps there.
Have I not drunk Soma?

I will thrash the earth soundly, here or perhaps there.
Have I not drunk Soma?

One of my wings is in heaven, the other trails below.
Have I not drunk Soma?

I am huge, huge! Flying to the clouds.
Have I not drunk Soma?

I am going, a well-stocked house carrying oblations to the gods.
Have I not drunk Soma?

— 10.119, Trans. Wendy Doniger

The poem describes stages and alternating states of a soma intoxication. The episode culminates in flight and personal aggrandizement. What I find most interesting about these verses is the speaker’s pronouncements on his own cognition. The line that reads, “I turn the thought around in my heart, as a wheelwright turns a chariot seat.” presents a fine characterization of contemplative reflection as an act of turning and offers the metaphor of the chariot seat to illustrate clearly what is meant by this. The fact that the speaker turns the thought in his heart rather than his mind is a conscious departure from expectation. The soma somehow allows him to perceive with his heart, uniting mind with spirit, anima and animus. The line, “The thought has come to me as a lowing cow to her beloved son.” is an expression of delight over thought materializing in the speaker’s consciousness unbidden. It is significant that here thought is placed in the role of mother and the speaker its child, perhaps suggesting that the speaker views himself as a product of his own thinking or at least in some way subordinate to thought as it manifests itself in his mind. Other lines like “The five tribes are no more to me than a mote in the eye.” and “The two world halves do not equal a single wing of mine.” signify the sudden immateriality of worldly matters as an object of care or consequentiality. The speaker eschews his social affiliations. While in flight he looks down and sees that the world is circumscribed and small. He observes that it is perfectly movable and that he could place it here or there, or even obliterate it if he were to choose to do so, if the world were nothing more than a toy and subject to his whim. Relation between entities deteriorates, along with comparative understanding. Where before the world was vast and the speaker only a miniscule particle on its surface, now, as the speaker flies from the world and is no longer of it, he feels vast and of central importance while the world shrinks into the distance.

What was heavy becomes light, what was immense and boundless becomes minute and contained. Soma uncouples the speaker from all his prior associations. In doing so, it effects an utter collapse of relational logic.

Lost Intoxicant: Soma

In both Hindu and Zoroastrian texts, reference is made to a blessed and enchanting elixir that endows one with god-like sight, the strength and energy of a panther, and the gift of everlasting life. According to the Sushruta school of Indian medicine its rejuvenating properties work by causing ones hair teeth and nails to fall off and the rest of the physical self to whither; following this, it compels the body to regenerate into an adamantine form that could last for ten thousand years. The substance to which I refer is called soma in Hindi, and haoma in the vedic languages. It was believed to have been gathered and brewed by the Indo-Iranian people of present-day Afghanistan, probably starting a little before the tenth century BC. The plant from which it is derived grew at high elevations in the Hindu Kush. It was used in religious ritual by Hindu and Zoroastrian priests who believed it was the only means available to mortal beings to commune with the divine.

Chalky or cottage cheese-like formations appear under the skin, in and around the joints order levitra canada or on other parts of your body. Although foea.org sildenafil 100mg price easy, an online consultation cannot replace the face-to-face consultation with a physician. Fruity flavor, like cialis 5mg tablets http://foea.org/wp-content/uploads/2014/12/FEA-ANNUAL-REPORT-2013.pdf strawberries or banana, is a good compliment to the effect of the drug. Basically, buy cheapest cialis the problem of obesity is caused due to the blockage of blood flow to the penile area and when there is proper blood flow to the penile area. We do not know what soma actually was. Priests of the Hindu and Avestan traditions still perform the rites related to the taking of soma, and they consume a drink which they call soma but is more likely a surrogate for the seemingly more potent soma known to the ancients. Present-day soma is extracted from the ephedra plant. It is a mild stimulant and has an effect on the body similar to caffeine. Many believe ephedra is the very same plant referred to in the Rigveda and the Avestan Yasna. If this is true, then reports of soma’s extraordinary effects and its scarcity would have been majorly exaggerated. R. Gordon Wasson, an amateur scholar with a great interest in soma, puts forth a very convincing argument that soma was more likely a psychoactive intoxicant that caused reverie and hallucination. He identifies the fly-agaric mushroom to be the most likely candidate. This would have provided a very potent psychotropic experience, but description does not seem to match that given by ancient texts as to soma’s color and shape. Fly-agaric is a mushroom with a bright red cap; soma was supposed to be a branching stalk that was greenish yellow in color. Wasson points out that the greenish yellow color might have described only the drink itself and speculates that fly-agaric might have been consumed by a head priest who would then offer his urine, replete with all of the fungus’s psychoactive agents, to the ritual’s other participants to drink.

Frits Staal notes that ritualistic activity surrounding soma began to increase a great deal as the Proto Indo-European Aryan peoples migrated from the Oxus River into the Indus River Valley, further away from the source of the Soma plant. New rites emerged relating to the importation of soma, like, for example, the priest’s greeting to the soma merchant and the dismissal of the soma merchant from the temple. Staal speculates that the build up of ritual around soma intensified as the soma itself grew increasingly unavailable. Eventually, the spiritual energy once associated with the soma intoxication might have been transferred to its accompanying rituals, and that the actual consumption of soma became simply a component of the rite and was easily supplanted by a more readily available surrogate like ephedra. To date no conclusive evidence has been submitted that supports ephedra as the original soma or any other substance. Whatever spiritual qualities the soma elixir might have possessed, they are now lost to human experience and forgotten.

Picturesque Poppy Fields in Afghanistan

The places where Afghanis cultivate opium are incredibly scenic.

NBC News

Foreign Policy Magazine

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That Great and Reviled Tradition of the Opium Den

Trade with China became a crucial component of the British economy at the beginning of the 18th century when demand for tea among the fledgling English bourgeoisie suddenly exploded. The necessity of dealing with China for Britain’s tea was problematic to European merchants who could only trade silver in Chinese markets. Ships bound for China would leave port empty, save for a chest of silver ingots and ten tons of sand loaded into their hulls for ballast. The British East India Company discovered that they could grow opium with their plantations in India, smuggle it into China by bribing port officials and use this to trade for tea at a favorable rate. Opium use was fashionable in China at the time. It was banned by the emperor and so very scarce and expensive. Opium was thought of as a luxury enjoyed only by the leisure classes. Once it was introduced by the East India Company into the import market, it became available to everyone. Some estimate that by the end of the 19th century more than a quarter of all men in China took opium habitually. Inasmuch as the British became infatuated with tea, the Chinese grew addicted to opium.

Opium use was so commonplace in China that one encountered opium dens in Chinese towns the way one might have found coffeehouses in Europe around the same time. Normally we think of the opium den as a squalid, sweaty little room like the one pictured above. This might accurately reflect what they were like in America and Europe, which were frequented almost exclusively by poor coolies and garden-variety degenerates, but in China, opium dens were opulent and tasteful. They were staffed by servers who tended to guests in various states of swoon and who saw to the den’s upkeep. People would visit opium dens in old China the way they would bars today.

Opium was prevalent among all classes in society. The quality of the opium den one frequented reflected his or her wealth and social standing. Some of the very rich had rooms in their abodes devoted to opium smoking. The picture below is of a replica opium room crafted by a master dollhouse maker who goes by Sweetington on flickr. It is not an actual room but rather a model room that Sweetington assembled as part of a miniature Chinese palace project he is currently working on.
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Opium culture in China was effectively eliminated by the communist government in the 1950s. The borders were closed to most foreign imports and of course, opium was among these. All domestic cultivation was suspended and made illegal. Chairman Mao had hundreds of known opium dealers put to death and placed ten million citizens in compulsory treatment programs.

Paraphernalia from old Chinese opium dens are still pretty widely available today. I found this very nice Qing Dynasty opium bed being auctioned at Christies of London. The closing bid was just £2,375, surprisingly low, in my opinion, given the detail and elegance of the piece. Evidently these things are fairly easy to come by.

Haijin

At various points in China’s history, the Haijin order has been placed on peoples of the coastal. Haijin is a restriction on maritime activity. It means literally “sea ban.” The entailments of these bans would change from age to age. In some cases it meant prohibitions against owning ocean-going vessels and putting them to sea. Less strict Haijins sought only to regulate maritime shipping. The ostensible purpose of the policy was to deter piracy and smuggling. Some have speculated that the underlying intent was to mitigate the development of coastal economies so as to preserve the supremacy of the imperial capital. Haijin certainly had the practical effect of devastating China’s ports and of keeping the coastal border weak and unfortified.

The most traumatic Haijin was instituted in 1661 under Emperor Kangxi’s reign. Since the Emperor was only a boy king at the time, the policy was actually executed by Guwalgiya Oboi, one of four regents appointed by the previous Emperor to administer the government until his son reached maturity. Oboi was a successful Manchurian general who had been instrumental in deposing the Ming and installing a Manchu Emperor on the throne. He regarded the Chinese as enemies and even though he was appointed to govern the country, he had no sympathy for its people and no interest in its enrichment. Oboi suspected certain factions on the southern coast of harboring loyalties to the Ming. Remnants of the old Ming armies were still operating out of Taiwan. To make sure that the people on the mainland could not aid them in making landfall, Oboi ordered by imperial edict that inhabitants of the coastal regions of Guangdong Province abandon their dwellings and move no less than 50 li (25 km) inland. Oboi dispatched a sizable force to enforce the edict. The general who oversaw the operation had is soldiers build a small earthen wall to mark the restricted area. Anyone caught on the other side of the wall was to be beheaded.

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This sweeping Haijin would become known as the Great Clearance. It dragged on for 8 years, the entire duration of Guwalgiya Oboi’s regency. When the Kangxi Emperor reached the age of fourteen, he took power and discharged Oboi from office. He had him arrested and later executed. That same year, Kangxi lifted the edict of the Great Clearance and withdrew the armies that were enforcing it. History tells us that it was the court officials Zhou Youde and Wang Lairen who persuaded Kangxi to lift the ban. The nondescript building pictured above is the Chou Wong Yi Kung Study Hall, erected in 1685 by the sea in honor their honor.

During the years of the Great Clearance, Xin’an and surrounding counties had become a wilderness. Several clans returned to the area after the ban was lifted, but it would be many years before the area would again rise to prominence as British Hong Kong.

Marginalization of European Mercantilism in China

The members of the first Portuguese embassy to arrive in China in the early 16th century were arrested and beaten to death by the imperial authorities of Canton. The mouths of their corpses were stuffed with their own genitals, and their heads were then sawn from their bodies and strung up in the city square. This was done in response to Portugal’s military activities in Malaysia. Being an imperial power themselves, the Chinese understood colonial expansion and recognized that the Portuguese were clumsily and brutally carrying out just such a venture in the Indian Ocean. Expecting a reprisal for the slaughter of their emissaries, the Chinese Emperor ordered the construction of a war fleet to repel a Portuguese counter attack. None came. Portugal in the 1520’s hadn’t the strength to challenge the JiaJing Emperor. It remained in the East Indies and consolidated its power there.

No-one will want to lose your business for the NBA viagra india price team members. Treatment Treatment varies, betting on that plant life is inflicting the condition and how severe the symptoms square measure gentle samples viagra and vary greatly from person to person. Keep it in a safe and dry cheap sildenafil uk place away from heat, light and moisture. cialis best price http://cute-n-tiny.com/tag/hambuger/ But one should consult their physicians before consuming such medicines. Thirteen years passed and the quarrel was forgotten. To the Chinese, the presence of Portuguese ships in the east was an insignificance. When Portuguese traders again appeared in the Pear River Estuary in 1835, it was not a cause for anxiety among the officials in Canton. They permitted the storm-beaten merchants to anchor in a remote harbor and haul their goods ashore to dry. The Portuguese would continue returning to this place for many years to trade with the Chinese. In the 1550s they erected warehouses to store their purchases, which made them able to trade while their ships were away. They paid Canton 20 Kilos of silver each year as rent, and in return, the local authorities allowed them to construct domiciles and maintain a permanent presence on the swampy peninsula where they were established. This trading outpost was the beginnings of Portuguese Macau, one of a few colonial footholds Europeans held on the Chinese mainland. Throughout history most of China’s economic and diplomatic contact with the West has been conducted through Macau and neighboring Hong Kong located on the opposite side of the estuary. This was and to a large part still remains one of the only access points to Chinese markets permitted to Europeans. Early merchants in the Pearl River delta had to adhere to the Emperor’s strict terms on trade. They were to remain at all times in Macau or Hong Kong and were restricted from traveling elsewhere in China. They could stay only during designated trading seasons. They could not carry firearms. And, most important to the Chinese authorities, they could trade only in silver and had to keep the Emperor’s weights and measures. This meant that the Europeans could not exchange their own goods with Chinese buyers. They essentially had to resort to paying for everything in currency. This did not initially deter European traders because, in truth, they did not have goods to offer that the Chinese would have wanted. China had a hand in every major trade market and already had everything available to them for better prices than what European traders could offer them. It wasn’t until the Portuguese and the British began smuggling opium into the country from India that they could finally achieve a trading advantage.

Chinese Nail Houses

In rapidly developing China, it is apparently common to see old ramshackle housing sitting unperturbed amid intense construction. The Chinese call these properties nail houses. They are often the only standing structure on a block that has been completely demolished, making them look like nails sticking out of a flat board. The analogy also suggests that the property owners themselves are like nails who the hammer has missed and who stubbornly refused to be pounded down. Since most of the large-scale real estate development projects in China are commissioned by the government, developers are able to be a lot more coercive with holdout residents. They begin carrying out projects around an occupied domicile knowing that eventually the resident will be forced to leave and construction will be allowed resume as usual. I’m not sure what recourse property owners have available to them in the Chinese courts. There are evidently scenarios in which residents have secured the right to remain in their homes. The lengths to which developers will go to compel holdouts to leave are rather striking:

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This crater in Shenzhen (mainland Hong Kong) is supposed to be the site of an 88-storey financial center. 389 other property owners accepted compensation for their land. The 340th refused. He claimed that his building was worth more that what they were offering him. The developer argued that when Hong Kong merged into the People’s Republic of China the land reverted to state property and that he no longer held any claim to it. The Chinese government refused to intervene on the matter, so the developer began removing earth around the house and effectively isolating it from the rest of the city. After 11 days, the property owner and the developer finally came to an agreement over compensation.
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It is only within the last 30 years that people in China were even allowed to own land. If someone owns land it is usually to conduct business on. Many small shopkeepers own the land upon which their stores sit. Because of this one will see dilapidated newsstands and restaurants sitting in the middle of shiny, new public plazas.

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This house in Chongqing and its owner became famous as eminent domain holdouts. The house sat right in the middle of a block where developers wanted to build a high-rise apartment building. The owner of the house wanted an apartment in the building of comparable size to her current house. The developer of the apartment building offered her a small sum of money instead, which she vocally refused. To this the developer and construction company isolated the house and its resident by digging out a ten-meter deep pit around the property. They did not even leave her with a causeway to the street. With no electricity gas or running water, the owner had supplies like food and propane hoisted up to her. She resisted seizure of her house for 2 years before finally settling with the developer in 2007 for 3.5 million yuan (US$453,000).