What does the past look like from 200 miles up? A new generation of archaeologists has found that the history of civilization may look far clearer from the top of the atmosphere than it does from the bottom of a dig

In the scattering of broccoli tops below us, Saturno, an expert in satellite imaging who typically splits his time between Boston University, the Guatemalan jungle and NASA’s Marshall Space Flight Center in Huntsville, Alabama, searches for clusters of unusually tall trees or circles of isolated species. If he can figure out what features correspond to human occupation at Lingapura, he can process satellite images so that the city’s trails pop out, allowing Evans to later identify hidden sites from his computer screen.

Hidden Gods: Damian Evans at one of the thousands of local temples that dot Angkor.  Ariana Lindquist
Saturno notices that the foliage surrounding the handful of temples not covered by trees is thriving, a promising sign. Returning to the ground, they tread a careful path to the temples; only a 30-foot-wide area around each building has been de-mined. Their first stop is a temple holding a one-ton, seven-foot-tall linga—“proof that size matters,” Evans cracks. But Saturno doesn’t respond. He’s busy examining the vegetation from a new angle. He gets excited when he spots a tall, bright-white tree growing near several temples. Sovann, their guide, tells him it’s a sralao tree. It’s almost too good to be true: a tree so distinctive that it will be easy to pick out in satellite photos. “There it is again,” Saturno says at a later temple, grinning.

Returning to the tower, where they’ve set up camp near a ramshackle concession stand, he couldn’t be more pleased. At around 11 the next morning, an Ikonos imaging satellite will pass over Lingapura, snapping images of the forest—including the sralao trees—below. Soon, Saturno and Evans will be back in their labs. And then the real archaeology will begin.

Satellite Power
Every few months, it seems, a discovery from the skies shakes up the world of archaeology. In Iraq, Harvard University archaeologist Jason Ur has revealed ancient irrigation canals that suggest that the 3,000-year-old Assyrian kingdom contained a network of previously undiscovered suburbs. At Easter Island, University of Hawaii and California State University scholars have exposed the paths—long a mystery—along which early Polynesians dragged statues. And in Guatemala, Saturno has uncovered sprawling Mayan sites dotted with hundreds of buildings.

This impulse skyward is not altogether new. Flying over Europe in World War I, conscripted archaeologists noticed enormous patterns in the crops below. Later excavations would show that these were remnants of buried settlements. Archaeology was transformed by the work of people like British Lieutenant-Colonel G.A. Beazeley, who once dryly noted that he was shot down before he could survey an irrigation system in Mesopotamia. Charles Lindbergh, an amateur enthusiast, discovered Pueblo cliff houses in the American Southwest and Mayan ruins in Central America. But only in the past few decades, with the introduction of remote sensing—digital sensors that illuminate the Earth’s surface from air or space—have archaeologists been able to expose sites invisible to the naked eye.

As the new methods spur increasingly spectacular discoveries, they are changing historians’ understanding of the ancient world. “People are looking at this data,” says Sarah Parcak, an archaeologist at the University of Alabama at Birmingham, “and going, ‘Oh my goodness, we’re going to have to reconceptualize our vision of ancient landscapes.’ ”

For archaeologists, the rise of remote sensing places a sudden premium on technical knowledge. In doing so, it rewards a certain comfort with computing not typically found among the old guard. Parcak was 23 when she started her dissertation on satellite imaging at the University of Cambridge. She searched papers in geology and other fields for information on how to analyze satellite images; there was no textbook for remote archaeology. (Now an old hand six years later, she’s writing it.) But the utility of her approach soon became clear.

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8 Comments

The linga is a representation of the god Shiva.
Its is the form of an egg, not a phallus.
The egg represents the universe in its seedling stage before the 'Big Bang'.
If you had eyes you would appreciate this egg shape.
Note there is not stalk attached to it so there is no way you can see a phallus in it, unless you are a moron.
It is half-articulate fools like you that insult ancient cultures.
If you want to be worthy of the title of scientist, get the whole picture and present it, rather than fragments glued together incorrectly.

Aside from that the article is nice.

Meh. Much more interesting if it WERE a phallus. An EGG? How emasculating. Pshh... shancre is a vedic fanboy.

EGG what?!>@?#
oh shancre oh shancre..u should have first confirmed b4 writing that comment...should have saved some embarrassments

Didn't they use something like this to locate the ancient temple underneath the antartctic ice, where the humans were lured by the Predators?

There are no "vedic fanboys" who pretend that the lingam is anything but a phallus. In fact, the representation of Shiva in iconic form is that of a phallus penetrating a yoni, aka vagina.

So much for eggs.

I think that particular pantheon has an imbalance in the arm to yoni ratio.

العاب البنات
العاب باربي
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افلام
منتديات
العاب طبخ

great

Whatever the abstract meaning of the lingam in classical Indian texts, this is largely irrelevant here, where the salient issues are: 1) what the object meant to the people of the culture in question; and 2) how scholars of that culture interpret the meaning.

Almost all of the ancient Khmer would have been utterly unaware of the formal meanings of things in the Indian tradition, 'cosmic eggs' or otherwise. In the Khmer traditon, linga are frequently carved with decorations showing, in elaborate and unmistakable detail, the physical characteristics of the male penis. They do indeed have a shaft, and are never even remotely egg-shaped. The Khmer-language name for the Shaivite temples that house them is 'prasat leung', which literally means 'penis temple'. I could go on (or you could just google it). It is perfectly reasonable therefore for scholars to interpret them, on one level, as phallic symbols.

The article is therefore bang on correct, and the original poster, shancre, has demonstrated for us irrefutably the moronism of which he incorrectly and hilariously accuses the article's author and subject. Nice work!



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