Tag: Literature

Rich men’s flood myths: Batem and Yann’s comic “Fordlandia”

In a comic book from the Belgian comic series Marsupilami the artists Batem and Yann create a satire on megalomania pipe dreams of the super rich and the fascination of the flood myth.

Set in the South-American Amazon basin, the plot is based on the true stoy of Henry Ford’s „Fordlandia“ project, a business venture the us-American automobile entrepreneur conducted in the 1920‘s in the region to secure rubber supply for the booming car industry. In the comic book a fictitious billionaire follows Ford’s footsteps into the jungle to pick up the ruinous business. But he is obsessed with the idea of a second deluge and devotes all his time – and money – into catching animals to cage on his arch. Like a true business man he does not build the arch himself but buys a mega-flying boat off another billionaire, Howard Hughes. Like Fordlandia, the legendary „H-4 Hercules“ was a massive fail too; the only one of these planes ever produced had one flight only in 1947.

The images are from my german edition of the book:

The story was published in 1991 but one can’t help think of today’s grant rescue schemes of the likes of Elon Musk and Jeff Bezos. It’s a common feature of today’s climate debate, that billionaires seek and succesfully generate public attention to techno-utopian elitist projects. The nice twist in Batem and Yann’s story is that this rescue project is completely built on the past failures of similar minded men.

In addition to these megalomania schemes and failures, the story also references environmental destruction and authoritarian development projects in developing countries: When the deluge does eventually come, it is not a universal one but just the massive tidal wave from a bust reservoir dam, that was finished just before by the authoritarian regime of Palumbia, the fictitious state the adventures of the Marsupilami are set in.

“The sea has covered the plain of Gwydneu”

A Welsh legend tells the story of the sunken land Gwydneu (also known as “Gwydno” and later Cantre’r Gwaelod, “antref Gwaelod”, “Cantref y Gwaelod” and in English “: “The Lowland Hundred”) off the coast of Wales, UK.

It first appears in the Llyfr Du Caerfyrddin, considered to be the oldest book written in Welsh and dating from the middle of the 13. Century. Several later and differing versions of the legend exist. But as the BBC here writes:

“Whichever version of the legend you choose, it is said that if you listen closely you can hear the bells of the lost city ringing out from under the sea, especially on quiet Sunday mornings, and particularly if you’re in Aberdyfi [also known as Aberdovy], which is famous in Welsh folk legend as being the nearest place on dry land to Cantre’r Gwaelod.”

Here is the poem from the “Llyfr Du Caerfyrddin” in a modern English translation. The name “Seithenin” in the first line refers to one of two sons of the legendary ruler of Gwydneu, Gwyddno Garanhir. It was the princes’ duty to guard the floodgates that protected the low lying land:

Seithenhin, stand thou forth,
And behold hte billowy rows;
The sea has covered the plain of Gwydneu.

Accursed be the damsel,
Who, after the wailing,
Let loose the Fountain of Venus, the raging deep.

Accursed be the maiden,
Who, after the conflict, let loose
The fountain of Venus, the desolating sea.

A great cry from the roaring sea arises above the summit of the rampart,
To-day even to God does the supplication come!
Common after excess there ensues restraint.

A cry from the roaring sea overpowers me this night,
And it is not easy to relieve me;
Common after excess succeeds adversity.

A cry from the roaring sea comes upon the winds;
The mighty and beneficent God has caused it!
Common after excess is want.

A cry from the roaring sea
Impels me from my resting-place this night;
Common after excess is far-extending destruction.

The grave of Seithenhin the weak-minded
Between Caer Cenedir and the shore
Of the great sea and Cinran.

This is the online source. For the full book go here.

See also the posts on Marcus Vergette‘s art installation and the song The Bells of Aberdovey.

Similar legends from Northern Europe are the kingdom Ys in Brittany, the sunken palace Llys Helig in Wales or the land Lyoness in Cornwall.

Man made flooding in “Tintin and the Lake of Sharks”

The Belgian animation movie and comic book from 1972 and 1973 is set around an artificial lake in a fictious mountain state in the Balkans. We do not learn much about the history of the lake but Tintin explains during the landing flight that a whole town had to be evacuated in order to create the lake. We also learn that the locals think of the lake as a bad place or as cursed, implying that the flooding was not at all desirable, possibly it was experienced as an act of cruelty and arrogance towards the local population.

As Tintin finds out eventually the buildings of this submerged town now serve as hideaway for the story’s villain.

Later in the story, there is a submarine chase in the town’s streets. The movie makes much humorous use of the strange intactness of the architecture of the submerged city, for example when Capt. Haddock in his submarine ponders over a “Do not enter”-street sign whether to ignore it or not. In the comic book, Haddock cusses at the other submarine just like a typical driver in any city traffic:

This illustrates quite well the peculiar condition and uncanny of submerged cities.

At the climax of the plot, the submerged town is once again destroyed, this time by explosives set within the villain’s hideaway. In an interesting revearsal of the function of a flood meter above water, the explosives are triggered by a flood meter, measuring the rise of the water entering into the building that is below the lake’s surface. When the room become fully flooded, the buildings of the submerged town explode, sending a massive tsunami-like wave across the lake’s surface.

This probably mirrors and repeats the situation the town got submerged in originally. And it signals the second and presumably final destruction of the town.

The full comic book in english is available here.

See also my other post on the various covers here.

Covers of “Tintin and the Lake of Sharks”

This classic Tintin comic story around an underwater city in a lake appeared first as a movie and a year later as a comic book. While the movie poster displayed various imaes from the movie in a rather playful manner, the first french language book edition had a much more dramatic cover, clearly shifting the focus of the story towards disaster narrative.

The movie poster from 1972:

The cover of the Belgian comic book from 1973:

At least two other covers appeared for different editions of the story:

See also my other post about the story here.

Blake and Mortimer: The Atlantis Mystery

In the Belgian classic comic series Blake and Mortimer there appeared in 1955 an adventure set in the mythical city Atlantis. It’s the seventh story in the series which started in 1950.

What I find noteworthy is that the city Atlantis here undergoes several metamorphosis: It was once a city (and state) on land. It then got submerged due to seismic events. The citizens however survived and formed a new community in a subterranean system of caves. In the story this “new” Atlantis gets flooded and destroyed once again and the citizens evacuate once more, this time into space.

Since the plot is quite complicated, I mostly quote here from the respective wikipedia entry.

Professor Philip Mortimer takes his vacation to São Miguel, an island of the Azores. In a cave in the extinct volcanoe Sete Cidades he finds a radioactive rock and cannot help making a rapprochement with the orichalcum mentioned by Plato, the mysterious metal of Atlantis.

The comic then tells the following version of the myth:

12,000 years ago, Atlantis ruled the world from an island in the middle of the Atlantic (an island of the Azores) . But the collision between Earth and a huge celestial body caused the immersion of the continental coasts and island. The few survivors of the Atlantean civilization then decided to build a new and secret Atlantis in the bowels of the Earth. Since then, the Atlanteans, much more evolved than the inhabitants of the surface thanks to the immense energy source that constitutes the orichalcum, watching the surface of the Earth thanks to what earthlings call flying saucers.

Blake and Mortimer climb down into a labyrinth of caves and eventually arrive in Poseidopolis, the capital of subterranean Atlantis. Here they get caught in a political uprising to overthrow the royal reign of the state. The uprising results in disaster: Atlantis is flooded a second time, when the flood gates that hold back the ocean are accidently opened. The monarchy then engages the evacuation that had been planned for a long time: the departure of the Atlanteans to another planet with an armada of spaceships. While the Atlanteans prepare to join other skies, the other ethnos of this subterranean world, the so called barbarians, are facing extinction in the rising waters. Blake and Mortimer are released and evacuated by a submarine. Back on land, on the shores of the caldera of Sete Cidades, they attend the majestic departure of Atlantean ships inot the sky.

The connection between the submarine and outerspace was not an uncommon one in the 1950s as Helen M. Rozwadowski explains in her essay on submarine utopias in the 20. Century. Both – the deep sea and outerspace – held promises of alternate existences for an otherwise doomed human civilization. This also becomes evident in the oeuvre of one of sci-fi’s most important authors, Arthur C. Clarke, who wrote three volumes of non fiction books about the Great Barrier Reef. See my post on Rozwadowski’s essay here.

Original vesion odf the comic book in french language here.

“Bringing Humanity full circle bac into the Sea”

In an essay in which cultural historian HELEN M. ROZWADOWSKI traces the intellectual climate surrounding Jacques Cousteaus aquatic utopias, which he managed to manifest temporarily in his Conshelf-experiments (see my post here), she concludes:

“The story of ‘Homo aquaticus’ (a term invented by Cousteau) reveals the extent to which the future of humanity has become tied to the ocean, including as a font of moral rebirth and, more recently, as a refuge for the human species. […] A discourse about the fate of humanity and of the planet”

American Museum of Natural History: Pearl divers in coral reef, Tongareva, French Polynesia, diorama

According to Rozwadowski, aquatic fiction of the 19. and 20. century also reflected racist ideas of white superiority. According to the evolutionist concept that human evolution started in the oceans, popularized by Darwin and Haeckel, diving humans not only came closer to creation, maritime cultures like the Polynesians, were portrayed as less developed and closer to human origin. A popular trope of science fiction (and pseudo-science) from the 1950s through 1980s was the “insistence on evolutionary reversal to enable survival”. Man would have to develop backwards, grow gills and move back into the sea, if he was to survive the anthropocene.

Rozwadowski paints a picture of society, who’s view of the ocean is deeply connected and guided by “the twin dynamic of technophobia and technophilia”. Going into and mastering the ocean as a habitat was in the 20. Century at the same time a regressive phantasy and a futursit hight-tech adventure. To become aquatic, man either has to regress or he needs more and better technology.

As far as moral renewal is concerned, Rozwadowski quotes one of the divers of Cousteaus Conshelf project, Falco, with the words: “I don’t know exactly what happened. I am the same person, yet I am no longer the same. Under the sea everything is . . . moral.” Frederic Dugan, another diver and close associate of Cousteau and co-author of several of his books, “insisted that ‘the coming undersea life will be inspiring,’ drawing parallels to creative historical epochs such as the Renaissance.”

I find this very interesting under the light of current debates around climate crisis and particularly rising sea levels in the anthropocene. Could the threat of flooding also instigate utopian ideas about a moral and evolutionary renewal of mankind in the sea?

Amog the stories and books the essay quotes are: Jacques Cousteau with James Dugan: The Living Sea (1963), Paul Anderson: “Homo Aquaticus” (Amazing Stories, September 1963), Aleksandr Belayev: The Amphibian. (1928), Kenneth Bulmer: City under the Sea (1957), D.D. Chapman and Deloris Lehman Tarzan: Red Tide (1975), and Arthur C. Clarke: The Challenge of the Sea (1960) and: The Ghost of the Grand Banks and the Deep Range (2001).

Thanks to Lajos Talamonti for the lead.

A Chinese Creation and Flood Myth

(This text is from the site by the University of Pittsburg.)

“The Miao people in Southern China have no written records, but they have many legends in verse, which they learn to repeat and sing. The Hei Miao (or Black Miao, so called from their dark chocolate-colored clothes) treasure poetical legends of the creation and of a deluge. These are composed in lines of five syllables, in stanzas of unequal length, one interrogative and one responsive. They are sung or recited by two persons or two groups at feasts and festivals, often by a group of youths and a group of maidens. The legend of the creation commences:

Who made heaven and earth?
Who made insects?
Who made men?
Made male and made female?
I who speak don’t know.

Heavenly King made heaven and earth,
Ziene made insects,
Ziene made men and demons,
Made male and made female.
How is it you don’t know?

How made heaven and earth?
How made insects?
How made men and demons?
Made male and made female?
I who speak don’t know.

Heavenly King was intelligent,
Spat a lot of spittle into his hand,
Clapped his hands with a noise,
Produced heaven and earth,
Tall grass made insects,
Stories made men and demons,
Made men and demons,
Made male and made female.
How is it you don’t know?

The legend proceeds to state how and by whom the heavens were propped up and how the sun was made and fixed in its place.

The legend of the flood tells of a great deluge. It commences:

Who came to the bad disposition,
To send fire and burn the hill?
Who came to the bad disposition,
To send water and destroy the earth?
I who sing don’t know.

Zie did. Zie was of bad disposition,
Zie sent fire and burned the hill;
Thunder did. Thunder was of bad disposition,
Thunder sent water and destroyed the earth.
Why don’t you know?

In this story of the flood only two persons were saved in a large bottle gourd used as a boat, and these were A-Zie and his sister. After the flood the brother wished his sister to become his wife, but she objected to this as not being proper. At length she proposed that one should take the upper and one the lower millstone, and going to opposite hills should set the stones rolling to the valley between. If these should be found in the valley properly adjusted on above the other, she would be his wife, but not if they came to rest apart.

The young man, considering it unlikely that two stones thus rolled down from opposite hills would be found in the valley, one upon another, while pretending to accept the test suggested, secretly placed two other stones in the valley, one upon the other. The stones rolled from the hills were lost in the tall wild grass, and on descending into the valley, A-Zie called his sister to come and see the stones he had placed.

She, however, was not satisfied, and suggested as another test that each should take a knife from a double sheath and, going again to the opposite hilltops, hurl them into the valley below. If both these knives were found in the sheath in the valley, she would marry him, but if the knives were found apart, they would live apart.

Again the brother surreptitiously placed two knives in the sheath, and, the experiment ending as A-Zie wished, his sister became his wife. They had one child, a misshapen thing without arms or legs, which A-Zie in great anger killed and cut to pieces. He threw the pieces all over the hill, and next morning, on awakening, he found these pieces transformed into men and women. Thus the earth was re-peopled.

  • Source: E. T. C. Werner, Myths and Legends of China (London: George G. Harrap and Company, 1922), pp. 406-408.
  • Edited by D. L. Ashliman. © 2002-2003.

The case for culture

In a very nice, comprehensive and extensive article, Dutch author Thijs Weststeijn, describes the role of culture in forming a climate conscience. The article not only describes the threats to cultural heritage the world over, particularly flooding, and the efforts to save it, but he also makes a case for using cultural heritage to create awareness and ultimately climate action. Here are two short quotes:

“Perhaps an awareness that the building blocks of one’s own civilisation are under threat might mobilise new groups, for whom the disappearing of coral reefs, say, remains too abstract or remote. Behavioural scientists point out that, when confronted with overwhelming amounts of scientific data, such as that continuously produced by climatologists, people actually become less likely to take action (see Kari Norgaard’s book Living in Denial: Climate Change, Emotions, and Everyday Life, 2011). Instead, people have to be affected on a deep emotional, psychological and spiritual level, which suggests that the layered sensations we experience in encounters with heritage – historical connection, aesthetic appreciation, and solastalgia – might motivate people in new ways.”

“A focus on cultural heritage also offers new perspectives on human agency in the face of the climate crisis. This heritage has, after all, been made by humans and so by human hands we should be able to save it. Besides, historic heritage, while transcending the lifespan of one or more human generations, is less intractable to us than the ‘deep time’ associated with the evolution and extinction of coral reefs and other endangered creatures.”

Weststeijn also sketches future scenarios for cities and cultural sites. Another excerpt:

“One can imagine the partially flooded centres of Venice, Hoi An or Miami becoming particularly attractive tourist destinations for the duration of their disappearing (in a state of ‘dark euphoria’ described by the futurist Bruce Sterling in 2009), before turning into a diver’s paradise. And perhaps from the perspective of ‘deep time’ the man-made polder landscape was never a feasible project to begin with, and Dutch hydrologists might eventually, with a sigh of relief, surrender their lands back to the sea. Such visions are not necessarily long-term scenarios since, now, even the possibility of handing our heritage to the next generation appears impossible.”

M-o-s-e

The flood protection system that was installed in 2021 to protect Venice from rising sea level effects is named MOSE (for Modulo Sperimentale Elettromeccanico). The name was chosen to allude to the story of Moses dividing the Red Sea to save the judaic tribe in the Jewish and Christian Old Testament. The plans for MOSE were already introduced in the 1980s but it’s completion took amlmost 40 years.

A flooded St Mark’s Square by St Mark’s Basilica in Venice, 15 November 2019. Photo by Filippo Monteforte/AFP/Getty
Venice during highwater. © Andrea Merola/dpa
The M-O-S-E Sea Barrier

In the same manner is the sea wall that is currently in planning for Jakarta named – and shaped – after an ancient myth: The giant bird Garuda.

Both projects show, that the municipalities believed in the role of cultural history in the political communication of climata adaptation measures.

Churning the Ocean of Milk

In Hindu cosmology there are seven oceans. One of the is the Ocean of milk. In one of the most colorful episods of hindu scripture, the Samudra Manthana, the devas (gods) and asuras (demi-gods) team up to churn the ocean of milk to gain the nectar of immortality. The whole enterprise includes the uprooting of a mountain, a giant snake, lethal poison and an array of herbs and spices. Eventually the nectar of immortality is brought up from the sea and seized by the devas.