Notes from a fascinating world.
The world is like a bazaar, full of interesting odds and ends, and I've been exiled into it. This is my all-over-the-map (literally and metaphorically) attempt at capturing some of the world's many wonders.
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One must be terribly grateful in these times to be able to do any traveling at all. A couple of months ago, I returned to the land of my birth, Taiwan. Being still a citizen here, I had the right to return regardless of Covid-19 border restrictions. And I must be doubly grateful that here and my other country, New Zealand, just happen right now to be the two safest places on earth as far as Covid is concerned. And recently I got out of the capital city of Taipei to visit the south and the offshore island of Kinmen. All of which—against the backdrop of the pandemic as well as events in Washington—makes me reflect upon what it means to be a remnant, to be an heir to lost causes I’ll explain. But let’s start in Kinmen and the 17th century.  Sunset in Kinmen. I had to learn how to play “chess” twice: once from my grandfather, and once from my aunt. And the reason I had to learn it twice is that I was learning two kinds of chess: Chinese chess and Western chess. The two share a common origin, and in considering them side by side, one can glean a hint of a history of the world. (I’ve barely started writing and have already tied myself in linguistic knots. In Eurocentric English, “Western” chess is simply “chess,” while Chinese chess must be distinguished by that ethnic descriptor. In Chinese, “Chinese chess” is called xiang qi, which can be translated as either “elephant chess” or something like “symbolic chess.” The elephant connection will become important below. Chess of the European variety is instead called “xiyang qi,” meaning “Western chess,” or “guo ji xiang qi”: “international elephant/symbolic chess.”)  A 13th century depiction of Knights Templar playing chess. Long before I visited Brest last week, I had heard about the fortress in that town and what happened there on the early morning of June 22, 1941. Brest (not to be confused with the coastal French town of the same name) is in the far western extremity of today’s Belarus. In 1941, it was on the western frontier of the USSR. On that fateful morning, Nazi Germany launched Operation Barbarossa against the Soviets. And Brest Fortress was one of the first targets of the assault. The Soviet soldiers garrisoned in the fortress put up a stubborn defense against the much superior German force. Soon they became a symbol of Soviet resistance. That much everyone can agree. But the full story of Brest Fortress is much more complicated and disputed than official Soviet and Belarusian accounts would have it. That in turn made me think about another war story that I grew up hearing about.  The colossal "Courage" monument inside Brest Fortress commemorating the defenders of 1941. There is nothing new under the sun. Even so, one reels with the shock of recognition when finding clear shadows of today in the pages of ancient history. I’ve been fairly immersed lately in the Warring States period (475—221 BC) of Chinese history lately. That period and the Spring and Autumn era immediately preceding it (771—476 BC) were times of division for China. First there were five kingdoms vying for supremacy, and then one of the five split into three, leaving seven powers to fight as “Warring States.” According to many historians, precisely because of division, these were also times of great intellectual ferment, so that these should really be considered China’s golden age. (This is a serious if surprising theory in Chinese historiography, that essentially this civilization has been in inexorable decline since 221 BC in a kind of long twilight.)  Zhuangzi, a Warring States era founding philosopher of Daoism. In one passage, he wondered whether he was a man dreaming that he was a butterfly or a butterfly dreaming that he was a man. I have spent enough time in Varna by now that I can hardly get away without mentioning its connection to my pet interest: John Hunyadi. Faithful readers of this blog may recall my arguably odd interest in this medieval Hungarian nobleman, Hunyadi János to the Hungarians and Ioan de Hunedoara to the Romanians. In 1456 at Belgrade, he led an alliance of European armies to victory over the Ottoman Turks, halting Ottoman advance into Europe for a century. If Hunyadi’s life were a Hollywood feature, Belgrade would constitute act 3, the hero’s final triumph and apotheosis. Varna, on the other hand, would happen at the end of act 2, his greatest defeat and the nadir of his career. Today Varna is a mid-sized semi-resort town on the Black Sea coast where Bulgarians and Russians and other Europeans and, yes, Turks, like to come to relax. But like so many places in Europe, it is also the site of much tortuous history.  Sunset over Varna's commercial harbor. Last year in Athens, I came upon the tomb stele of Dexileos, an Athenian cavalryman who died in the Corinthian War in 394 B.C. The relief carving showed Dexileos on horseback fighting a Peloponnesian hoplite on foot. The image struck me as obviously similar to the Eastern Orthodox depiction of St. George and other warrior saints, such as St. George on a white horse spearing a dragon and St. Demetrius of Thessaloniki on a red horse striking down an enemy. I posted photos of the stele and an icon of St. George side by side on Facebook, suggesting that one was descended from the other. Well, I was wrong.
The past is a foreign country. What is known as the Tiananmen Square Massacre in English is known in Chinese by just two numbers: 6-4, i.e., June 4. On that day in 1989, after weeks of demonstrations by students across China but particularly in Beijing, the Chinese Communist government called in its army. Hundreds of thousands of troops descended on the capital and fired on the unarmed demonstrators centered on that famous square in the heart of the city, killing hundreds or maybe thousands — the precise number will never be known. 1989 — the year when the fates of two parts of the world diverged. In Germany, the Berlin Wall came down. Throughout Eastern Europe, Communist regimes crumbled in rapid succession. By Christmas 1991, the Soviet Union itself dissolved. But on the other end of Eurasia, the Chinese government not only successfully resisted the tide of democracy but tightened its grip on the levers of power.  In the uncropped version of the famous "Tank Man" photo from Tiananmen Square, the anonymous man looks even smaller and the odds he faces even more terrible. “You know the Japanese word for ‘thank you’?” Ricardo asked me. He was missing a surprising number of teeth given that he was four years younger than I. And his hair was already verging on salt-and-pepper. But he spoke with youthful enthusiasm on behalf of all things Azorean. Azorean, not necessarily Portuguese — he favored independence for the islands. His own darker skin tone he attributed to Moroccan descent. The other side of his family was Dutch, he said, reflecting the complex ethnic mixture here. “Yes?” I said. “Arigato.” “You know it’s borrowed from Portuguese ‘obrigado’? Apparently the Japanese didn’t have a word for ‘thank you’ until they met the Portuguese.”  Sete Cidades, São Miguel, Azores. In July 1518 in the city of Strasbourg, then a part of the Holy Roman Empire but now in France, one Frau Troffea started to dance. The hours went by. Then the days. And Mrs. Troffea wouldn’t stop. Then others joined her. Hundreds of Strasbourgers were dancing within a few weeks. None of them cared to stop. They danced until they collapsed or — in many cases — died. I’ve been reading about the “Dancing Plague” over the last few days, perhaps in part due to my interest in plague narratives from Daniel Defoe’s A Journal of the Plague Year to Camus’s La Peste to Jose Saramago’s Blindness. Those zombie movies and shows that are your guilty pleasure? Plague narratives.  An 18th century example of the "Danse Macabre" genre of painting. In December 1400, just in time for Christmas, the emperor of Byzantium, Manuel II Palaiologos, arrived in England on a state visit. A professional historian tells the full story better than I can on her blog. In short, Manuel came to Western Europe to solicit aid against the Ottoman Turks who were encroaching upon his territory. He had already stopped in Italy and France, and now he sought the friendship of King Henry IV of England. Henry welcomed Manuel warmly. But after the emperor’s departure, England (and France and the Italian states) gave the Byzantines very little assistance. The immediate crisis for Byzantium passed because of an unlikely ally: Timur, or Tamerlane, from today’s Uzbekistan, attacked the Turks from the east. But the reprieve was temporary. Constantinople finally fell to the Ottomans in 1453.  King Henry IV welcomes Emperor Manuel II Palaiologos in London in December 1400. |
AuthorWriter, traveler, lawyer, dilettante. Failed student of physics. Not altogether distinguished graduate of two Ivy League institutions. Immigrant twice over. "The grand tour is just the inspired man's way of getting home." Archives
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