Jorge Luis Borges - Tlön, Uqbar, Orbis Tertius lyrics

I I owe the discovery of Uqbar to the conjunction of a mirror and an encyclopedia. The mirror troubled the depths of a corridor in a country house on Gaona Street in Ramos Mejia; the encyclopedia is fallaciously called The Anglo-American Cyclopaedia (New York, 1917) and is a literal but delinquent reprint of the Encyclopedia Britannica of 1902. The event took place some five years ago. Bioy Casares had had dinner with me that evening and we became lengthily engaged in a vast polemic concerning the composition of a novel in the first person, whose narrator would omit or disfigure the facts and indulge in various contradictions which would permit a few readers - very few readers - to perceive an atrocious or ban*l reality. From the remote depths of the corridor, the mirror spied upon us. We discovered (such a discovery is inevitable in the late hours of the night) that mirrors hare something monstrous about them. Then Bioy Casares recalled that one of the heresiarchs of Uqbar had declared that mirrors and copulation are abominable, because they increase the number of men. I asked him the origin of this memorable observation and he answered that it was reproduced in The Anglo-American Cyclopaedia, in its article on Uqbar. The house (which we had rented furnished) had a set of this work. On the last pages of Volume XLVI we found an article on Upsala; on the first pages of Volume XLVII, one on Ural-Altaic Languages, but not a word about Uqbar. Bioy, a bit taken aback, consulted the volumes of the index. In vain he exhausted all of the imaginable spellings: Ukbar, Ucbar, Ooqbar, Ookbar, Oukbahr... Before leaving, he told me that it was a region of Iraq of or Asia Minor. I must confess that I agreed with some discomfort. I conjectured that this undocumented country and its anonymous heresiarch were a fiction devised by Bioy's modesty in order to justify a statement. The fruitless examination of one of Justus Perthes' atlases fortified my doubt. The following day, Bioy called me from Buenos Aires. He told me he had before him the article on Uqbar, in volume XLVI of the encyclopedia. The heresiarch's name was not forthcoming, but there was a note on his doctrine, formulated in words almost identical to those he had repeated, though perhaps literally inferior. He had recalled: Copulation and mirrors are abominable. The text of the encyclopedia said: For one of those gnostics, the visible universe was an illusion or (more precisely) a sophism. Mirrors and fatherhood are abominable because they multiply and disseminate that universe. I told him, in all truthfulness, that I should like to see that article. A few days later he brought it. This surprised me, since the scrupulous cartographical indices of Ritter's Erdkunde were plentifully ignorant of the name Uqbar. The tome Bioy brought was, in fact, Volume XLVI of the Anglo-American Cyclopaedia. On the half-title page and the spine, the alphabetical marking (Tor-Ups) was that of our copy but, instead of 917, it contained 921 pages. These four additional pages made up the article on Uqbar, which (as the reader will have noticed) was not indicated by the alphabetical marking. We later determined that there was no other difference between the volumes. Both of them (as I believe I have indicated) are reprints of the tenth Encyclopaedia Britannica. Bioy had acquired his copy at some sale or other. We read the article with some care. The pa**age recalled by Bioy was perhaps the only surprising one. The rest of it seemed very plausible, quite in keeping with the general tone of the work and (as is natural) a bit boring. Reading it over again, we discovered beneath its rigorous prose a fundamental vagueness. Of the fourteen names which figured in the geographical part, we only recognized three - Khorasan, Armenia, Erzerum - interpolated in the text in an ambiguous way. Of the historical names, only one: the impostor magician Smerdis, invoked more as a metaphor. The note seemed to fix the boundaries of Uqbar, but its nebulous reference points were rivers and craters and mountain ranges of that same region. We read, for example, that the lowlands of Tsai Khaldun and the Axa Delta marked the southern frontier and that on the islands of the delta wild horses procreate. All this, on the first part of page 918. In the historical section (page 920) we learned that as a result of the religious persecutions of the thirteenth century, the orthodox believers sought refuge on these islands, where to this day their obelisks remain and where it is not uncommon to unearth their stone mirrors. The section on Language and Literature was brief. Only one trait is worthy of recollection: it noted that the literature of Uqbar was one of fantasy and that its epics and legends never referred to reality, but to the two imaginary regions of Mlejnas and Tlön... The bibliography enumerated four volumes which we have not yet found, though the third - Silas Haslam: History of the Land Called Uqbar, 1874 - figures in the catalogs of Bernard Quaritch's book shop (1). The first, Lesbare und lesenswerthe Bemerkungen uber das Land Ukkbar in Klein-Asien, dates from 1641 and is the work of Johannes Valentinus Andrea. This fact is significant; a few years later, I came upon that name in the unsuspected pages of De Quincey (Writings, Volume XIII) and learned that it belonged to a German theologian who, in the early seventeenth century, described the imaginary community of Rosae Crucis - a community that others founded later, in imitation of what he had prefigured. That night we visited the National Library. In vain we exhausted atlases, catalogs, annuals of geographical societies, travelers' and historians' memoirs: no one had ever been in Uqbar. Neither did the general index of Bioy's encyclopedia register that name. The following day, Carlos Mastronardi (to whom I had related the matter) noticed the black and gold covers of the Anglo-American Cyclopaedia in a bookshop on Corrientes and Talcahuano... He entered and examined Volume XLVI. Of course, he did not find the slightest indication of Uqbar. II Some limited and waning memory of Herbert Ashe, an engineer of the southern railways, persists in the hotel at Adrogue, amongst the effusive honeys**les and in the illusory depths of the mirrors. In his lifetime, he suffered from unreality, as do so many Englishmen; once dead, he is not even the ghost he was then. He was tall and listless and his tired rectangular beard had once been red. I understand he was a widower, without children. Every few years he would go to England, to visit (I judge from some photographs he showed us) a sundial and a few oaks. He and my father had entered into one of those close (the adjective is excessive) English friendships that begin by excluding confidences and very soon dispense with dialog. They used to carry out an exchange of books and newspapers and engage in taciturn chess games... I remember him in the hotel corridor, with a mathematics book in his hand, sometimes looking at the irrecoverable colors of the sky. One afternoon, we spoke of the duodecimal system of numbering (in which twelve is written as 10). Ashe said that he was converting some kind of tables from the duodecimal to the s**agesimal system (in which sixty is written as 10). He added that the task had been entrusted to him by a Norwegian, in Rio Grande du Sul. We had known him for eight years and he had never mentioned in sojourn in that region... We talked of country life, of the capangas, of the Brazilian etymology of the word gaucho (which some old Uruguayans still pronounce gaucho) and nothing more was said - may God forgive me - of duodecimal functions. In September of 1937 (we were not at the hotel), Herbert Ashe died of a ruptured aneurysm. A few days before, he had received a sealed and certified package from Brazil. It was a book in large octavo. Ashe left it at the bar, where - months later - I found it. I began to leaf through it and experienced an astonished and airy feeling of vertigo which I shall not describe, for this is not the story of my emotions but of Uqbar and Tlön and Orbis Tertius. On one of the nights of Islam called the Night of Nights, the secret doors of heaven open wide and the water in the jars becomes sweeter; if those doors opened, I would not feel what I felt that afternoon. The book was written in English and contained 1001 pages. On the yellow leather back I read these curious words which were repeated on the title page: A First Encyclopedia of Tlön. Vol. XI. Hlaer to Jangr. There was no indication of date or place. On the first page and on a leaf of silk paper that covered on of the color plates there was stamped a blue oval with this inscription: Orbis Tertius. Two years before I had discovered, in a volume of a certain pirated encyclopedia, a superficial description of a nonexistent country; now chance afforded me something more precious and arduous. Now I held in my hands a vast methodical fragment of an unknown planet's entire history, with its architecture and its playing cards, with the dread of its mythologies and the murmur of its languages, with its emperors and its seas, with its minerals and its birds and its fish, with its algebra and its fire, with its theological and metaphysical controversy. And all of it articulated, coherent, with no visible doctrinal intent or tone of parody. In the "Eleventh Volume" which I have mentioned, there are allusions to preceding and succeeding volumes. In an article in the N. R. F. which is now cla**ic, Nestor Ibarra has denied the existence of those companion volumes; Ezequiel Martinez Estrada and Drieu La Rochelle have refuted that doubt, perhaps victoriously. The fact is that up to now the most diligent inquiries have been fruitless. In vain we have upended the libraries of the two Americas and of Europe. Alfonso Reyes, tired of these subordinate sleuthing procedures, proposes that we should all undertake the task of reconstructing the many and weighty tomes that are lacking: ex ungue leonem. He calculates, half in earnest and half jokingly, that a generation of tlonistas should be sufficient. This venturesome computation brings us back to the fundamental problem: Who are the inventors of Tlön? The plural is inevitable, because the hypothesis of a lone inventor - an infinite Leibniz laboring away darkly and modestly - has been unanimously discounted. It is conjectured that this brave new world is the work of a secret society of astronomers, biologists, engineers, metaphysicians, poets, chemists, algebraists, moralists, painters, geometers... directed by an obscure man of genius. Individuals mastering these diverse disciplines are abundant, but not so those capable of inventiveness and less so those capable of subordinating that inventiveness to a rigorous and systematic plan. This plan is so vast that each writer's contribution is infinitesimal. At first it was believed that Tlön was a mere chaos, and irresponsible license of the imagination; now it is known that is a cosmos and that the intimate laws which govern it have been formulated, at least provisionally. Let it suffice for me to recall that the apparent contradictions of the Eleventh Volume are the fundamental basis for the proof that the other volumes exist, so lucid and exact is the order observed in it. The popular magazines, with pardonable excess, have spread news of the zoology and topography of Tlön; I think its transparent tiger and towers of blood perhaps do not merit the continued attention of all men. I shall venture to request a few minutes to expound its concept of the universe. Hume noted for all time that Berkeley's arguments did not admit the slightest refutation nor did they cause the slightest conviction. This dictum is entirely correct in its application to the earth, but entirely false in Tlön. The nations of this planet are congenitally idealist. Their language and the derivations of their language - religion, letters, metaphysics - all presuppose idealism. The world for them is not a concourse of objects in space; it is a heterogeneous series of independent acts. It is successive and temporal, not spatial. There are no nouns in Tlön's conjectural Ursprache, from which the "present" languages and the dialects are derived: there are impersonal verbs, modified by monosyllabic suffixes (or prefixes) with an adverbial value. For example: there is no word corresponding to the word "moon,", but there is a verb which in English would be "to moon" or "to moonate." "The moon rose above the river" is hlor u fang axaxaxas mlo, or literally: "upward behind the onstreaming it mooned." The preceding applies to the languages of the southern hemisphere. In those of the northern hemisphere (on whose Ursprache there is very little data in the Eleventh Volume) the prime unit is not the verb, but the monosyllabic adjective. The noun is formed by an accumulation of adjectives. They do not say "moon," but rather "round airy-light on dark" or "pale-orange-of-the-sky" or any other such combination. In the example selected the ma** of adjectives refers to a real object, but this is purely fortuitous. The literature of this hemisphere (like Meinong's subsistent world) abounds in ideal objects, which are convoked and dissolved in a moment, according to poetic needs. At times they are determined by mere simultaneity. There are objects composed of two terms, one of visual and another of auditory character: the color of the rising sun and the faraway cry of a bird. There are objects of many terms: the sun and the water on a swimmer's chest, the vague tremulous rose color we see with our eyes closed, the sensation of being carried along by a river and also by sleep. These second-degree objects can be combined with others; through the use of certain abbreviations, the process is practically infinite. There are famous poems made up of one enormous word. This word forms a poetic object created by the author. The fact that no one believes in the reality of nouns paradoxically causes their number to be unending. The languages of Tlön's northern hemisphere contain all the nouns of the Indo-European languages - and many others as well. It is no exaggeration to state that the cla**ic culture of Tlön comprises only one discipline: psychology. All others are subordinated to it. I have said that the men of this planet conceive the universe as a series of mental processes which do not develop in space but successively in time. Spinoza ascribes to his inexhaustible divinity the attributes of extension and thought; no one in Tlön would understand the juxtaposition of the first (which is typical only of certain states) and the second - which is a perfect synonym of the cosmos. In other words, they do not conceive that the spatial persists in time. The perception of a cloud of smoke on the horizon and then of the burning field and then of 7 the half-extinguished cigarette that produced the blaze is considered an example of a**ociation of ideas. This monism or complete idealism invalidates all science. If we explain (or judge) a fact, we connect it with another; such linking, in Tlön, is a later state of the subject which cannot affect or illuminate the previous state. Every mental state is irreducible: there mere fact of naming it - i.e., of cla**ifying it - implies a falsification. From which it can be deduced that there are no sciences on Tlön, not even reasoning. The paradoxical truth is that they do exist, and in almost uncountable number. The same thing happens with philosophies as happens with nouns in the northern hemisphere. The fact that every philosophy is by definition a dialectical game, a Philosophie des Als Ob , has caused them to multiply. There is an abundance of incredible systems of pleasing design or sensational type. The metaphysicians of Tlön do not seek for the truth or even for verisimilitude, but rather for the astounding. They judge that metaphysics is a branch of fantastic literature. They know that a system is nothing more than the subordination of all aspects of the universe to any one such aspect. Even the phrase "all aspects" is rejectable, for it supposes the impossible addition of the present and of all past moments. Neither is it licit to use the plural "past moments," since it supposes another operation... One of the schools of Tlön goes so far as to negate time: it reasons that the present is indefinite, that the future has no reality other than as a present memory (2). Another school declares that all time has already transpired and that our life is only the crepuscular and no doubt falsified an mutilated memory or reflection of an irrecoverable process. Another, that the history of the universe - and in it our lives and the most tenuous detail of our lives - is the scripture produced by a subordinate god in order to communicate with a demon. Another, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true. Another, that while we sleep here, we are awake elsewhere and that in this way every man is two men. 8 Amongst the doctrines of Tlön, none has merited the scandalous reception accorded to materialism. Some thinkers have formulated it with less clarity than fervor, as one might put forth a paradox. In order to facilitate the comprehension of this inconceivable thesis, a heresiarch of the eleventh century (3) devised the sophism of the nine copper coins, whose scandalous renown is in Tlön equivalent to that of the Eleatic paradoxes. There are many versions of this "specious reasoning," which vary the number of coins and the number of discoveries; the following is the most common: On Tuesday, X crosses a deserted road and loses nine copper coins. On Thursday, Y finds in the road four coins, somewhat rusted by Wednesday's rain. On Friday, Z discovers three coins in the road. On Friday morning, X finds two coins in the corridor of his house. The heresiarch would deduce from this story the reality - i.e., the continuity - of the nine coins which were recovered. It is absurd (he affirmed) to imagine that four of the coins have not existed between Tuesday and Thursday, three between Tuesday and Friday afternoon, two between Tuesday and Friday morning. It is logical to think that they have existed - at least in some secret way, hidden from the comprehension of men - at every moment of those three periods. The language of Tlön resists the formulation of this paradox; most people did not even understand it. The defenders of common sense at first did no more than negate the veracity of the anecdote. They repeated that it was a verbal fallacy, based on the rash application of two neologisms not authorized by usage and alien to all rigorous thought: the verbs "find" and "lose," which beg the question, because they presuppose the identity of the first and of the last nine coins. They recalled that all nouns (man, coin, Thursday, Wednesday, rain) have only a metaphorical value. They denounced the treacherous circumstance "somewhat rusted by Wednesday's rain," which presupposes what is trying to be demonstrated: the persistence of the four coins from Tuesday to Thursday. They explained that equality is one thing and 9 2 Russell ( The an*luysis of Mind , 1921, page 159) supposes that the planet has been created a few minutes ago, furnished with a humanity that "remembers" an illusory past. 3 A century, according to the duodecimal system, signifies a period of a hundred and forty-four years. 4 Today, one of the churches of Tlön Platonically maintains that a certain pain, a certain greenish tint of yellow, a certain temperature, a certain sound, are the only reality. All men, in the vertiginous moment of coitus, are the same man. All men who repeat a line from Shakespeare are William Shakespeare. 5 There remains, of course, the problem of the material of some objects.