Standing where they stood

Most of what we mean by 'historic' is geometry, not events. An essay on why standing in the same column of space is the only honest form of time travel, and what it tells us about the rest of the way we look at the past.

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TL;DR

The events end, but the geometry doesn't. When we call a place historic, what we usually mean is that you can stand in the same column of space someone else stood in two thousand years ago. That coordinate-matching is the only mode of historical encounter that isn't a reconstruction, and it's the only form of time travel that isn't metaphor.

Key points

  • Geographic continuity is the only form of historical encounter that does not depend on reconstruction.
  • Pilgrimages, religious or not, are body-in-coordinate practices, not visits to an idea.
  • Roman Forum, Pompeii's wheel-ruts, and the line of the Long Walls of Athens survive at the level of geometry, even where the events do not.
  • The opposite case is pre-Columbian North America: the continent is intact, but most of the addresses are gone.
  • Images are reconstructions. Geography is touch.

There is one form of time travel that isn't metaphor. You can put your hand on a stone someone put their hand on two thousand years ago. The stone has not moved. Your hand and theirs have occupied the same coordinates.

The geometry, not the events

This is most of what we mean when we say a place is historic. We do not mean the events. The events ended. We mean the geometry. The Roman Forum is the same Forum. The line of the Long Walls of Athens still runs from the city to Piraeus, even now that the walls themselves are gone. The wheel-ruts grooved into the basalt at Pompeii were carved by cart wheels at a gauge we can still measure, and the gauge matches.

This is unfashionable as a way to think about history. The discipline prefers narratives, structures, the long arc. A guidebook will tell you what happened here, who held office, what was decided. It will not draw your attention to the fact that you are standing in the same column of space. That fact feels too plain to mention. It is also the only fact in the whole encounter that is not a reconstruction.

Pilgrimage, religious or not

Pilgrimages know this. Even secular pilgrims, to Hemingway's cafés, to the Lincoln Memorial, to the studio where a grandmother once recorded an album, are not visiting an idea. They are placing their body in a coordinate that mattered. The religious frame is one way to make sense of why this is moving. There are others.

When the address is gone

The opposite case sharpens the point. Most of pre-Columbian North America is geographically the same continent it was in 1400, but most of its cities have left no street plan. The earthworks of Cahokia survive. The alleys, the markets, the doorways do not. To "stand where they stood" at Cahokia is harder than at Pompeii. Not because the place has moved, but because the place has been emptied of the geometry that would let you stand somewhere specific. The continent is intact. The address is gone.

What images can't do

This is what travel to historical places is for, when it works. Not the textbook event you came to think about, but the strange quiet privilege of arrival: this exact column of air, opened to a different sky, once contained someone who is now eighty generations away from you. The body knows what the mind keeps forgetting: that they were here, that here is the same word, and that the distance is only time.

We have other ways to look at the past. Most of them are images, and images are reconstructions. They are useful, but they are not touch. Geography is touch.

Sources and further reading
  • David H. Conwell, Connecting a City to the Sea: The History of the Athenian Long Walls (Brill, 2008). On the line and the lived geography of the wall route from Athens to Piraeus.
  • Mary Beard, Pompeii: The Life of a Roman Town (Profile, 2008). Includes the wheel-rut and cart-gauge survey work that anchors the Pompeii passage above.
  • Timothy R. Pauketat, Cahokia: Ancient America's Great City on the Mississippi (Penguin, 2010). On what survives, what doesn't, and the limits of reconstructed geometry in pre-Columbian North America.
  • Rebecca Solnit, Wanderlust: A History of Walking (Penguin, 2001). The longer secular argument for pilgrimage and place that this short essay leans on.

Filed under

  • essays
  • place
  • memory
  • pilgrimage

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