Mesopotamia

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History of Iraq

Map showing the extent of Mesopotamia. Shown are Washukanni, Nineveh, Hatra, Assur, Nuzi, Palmyra, Mari, Sippar, Babylon, Kish, Nippur, Isin, Lagash, Uruk, Charax Spasinu and Ur, from north to south.

 

A modern satellite view of Mesopotamia (October 2020).

Mesopotamia (Ancient Greek: Μεσοποταμία Mesopotamíā; Arabic: بِلَاد ٱلرَّافِدَيْن‎ Bilād ar-Rāfidayn; Classical Syriac: ܐܪܡ ܢܗܪ̈ܝܢ‎, Ārām-Nahrīn or ܒܝܬ ܢܗܪ̈ܝܢ, Bēṯ Nahrīn) is a historical region of Western Asia situated within the Tigris–Euphrates river system, in the northern part of the Fertile Crescent. Mesopotamia occupies most of present-day Iraq and Kuwait. The historical region includes the head of the Persian Gulf and parts of present-day Iran, Syria, and Turkey.

The Sumerians and Akkadians (including Assyrians and Babylonians) dominated Mesopotamia from the beginning of written history (c. 3100 BC) to the fall of Babylon in 539 BC, when it was conquered by the Achaemenid Empire. It fell to Alexander the Great in 332 BC, and after his death, it became part of the Greek Seleucid Empire. Later the Arameans dominated major parts of Mesopotamia (c. 900 BC – 270 AD).

Around 150 BC, Mesopotamia was under the control of the Parthian Empire. Mesopotamia became a battleground between the Romans and Parthians, with western parts of Mesopotamia coming under ephemeral Roman control. In 226 AD, the eastern regions of Mesopotamia fell to the Sassanid Persians. The division of Mesopotamia between Roman (Byzantine from 395 AD) and Sassanid Empires lasted until the 7th century Muslim conquest of Persia of the Sasanian Empire and Muslim conquest of the Levant from Byzantines. A number of primarily neo-Assyrian and Christian native Mesopotamian states existed between the 1st century BC and 3rd century BC, including Adiabene, Osroene, and Hatra.

Mesopotamia is the site of the earliest developments of the Neolithic Revolution from around 10,000 BC. It has been identified as having "inspired some of the most important developments in human history, including the invention of the wheel, the planting of the first cereal crops, and the development of cursive script, mathematics, astronomy, and agriculture". It has been known as one of the earliest civilizations to ever exist in the world.

Etymology

The regional toponym Mesopotamia (/ˌmɛsəpəˈteɪmiə/, Ancient Greek: Μεσοποταμία '[land] between rivers'; Arabic: بِلَاد ٱلرَّافِدَيْن‎ Bilād ar-Rāfidayn

Map showing the Tigris–Euphrates river system, which surrounds Mesopotamia

or بَيْن ٱلنَّهْرَيْن‎ Bayn an-Nahrayn; Persian: میان‌رودان‎ miyân rudân; Syriac: ܒܝܬ ܢܗܪ̈ܝܢ‎ Beth Nahrain "land of rivers") comes from the ancient Greek root words μέσος (mesos, 'middle') and ποταμός (potamos, 'river') and translates to '(land) between rivers'. It is used throughout the Greek Septuagint (c. 250 BC) to translate the Hebrew and Aramaic equivalent Naharaim. An even earlier Greek usage of the name Mesopotamia is evident from The Anabasis of Alexander, which was written in the late 2nd century AD but specifically refers to sources from the time of Alexander the Great. In the Anabasis, Mesopotamia was used to designate the land east of the Euphrates in north Syria. The term Ārām Nahrīn (Classical Syriac: ܐܪܡ ܢܗܪ̈ܝܢ‎) (Hebrew: ארם נהריים‎, Aram Naharayim) was used multiple times in the Old Testament of the Bible to describe "Aram between the (two) rivers".

The Aramaic term biritum/birit narim corresponded to a similar geographical concept. Later, the term Mesopotamia was more generally applied to all the lands between the Euphrates and the Tigris, thereby incorporating not only parts of Syria but also almost all of Iraq and southeastern Turkey. The neighbouring steppes to the west of the Euphrates and the western part of the Zagros Mountains are also often included under the wider term Mesopotamia.

A further distinction is usually made between Northern or Upper Mesopotamia and Southern or Lower Mesopotamia. Upper Mesopotamia, also known as the Jazira, is the area between the Euphrates and the Tigris from their sources down to Baghdad. Lower Mesopotamia is the area from Baghdad to the Persian Gulf and includes Kuwait and parts of western Iran.

In modern academic usage, the term Mesopotamia often also has a chronological connotation. It is usually used to designate the area until the Muslim conquests, with names like Syria, Jazira, and Iraq being used to describe the region after that date. It has been argued that these later euphemisms are Eurocentric terms attributed to the region in the midst of various 19th-century Western encroachments.

Geography

Main article: Geography of Mesopotamia

Mesopotamia encompasses the land between the Euphrates and Tigris rivers, both of which have their headwaters in the Taurus Mountains. Both rivers are fed by numerous tributaries, and the entire river system drains a vast mountainous region. Overland routes in Mesopotamia usually follow the Euphrates because the banks of the Tigris are frequently steep and difficult. The climate of the region is semi-arid with a vast desert expanse in the north which gives way to a 15,000-square-kilometre (5,800 sq mi) region of marshes, lagoons, mudflats, and reed banks in the south. In the extreme south, the Euphrates and the Tigris unite and empty into the Persian Gulf.

The arid environment ranges from the northern areas of rain-fed agriculture to the south where irrigation of agriculture is essential if a surplus energy returned on energy invested (EROEI) is to be obtained. This irrigation is aided by a high water table and by melting snows from the high peaks of the northern Zagros Mountains and from the Armenian Highlands, the source of the Tigris and Euphrates Rivers that give the region its name. The usefulness of irrigation depends upon the ability to mobilize sufficient labor for the construction and maintenance of canals, and this, from the earliest period, has assisted the development of urban settlements and centralized systems of political authority.

Agriculture throughout the region has been supplemented by nomadic pastoralism, where tent-dwelling nomads herded sheep and goats (and later camels) from the river pastures in the dry summer months, out into seasonal grazing lands on the desert fringe in the wet winter season. The area is generally lacking in building stone, precious metals, and timber, and so historically has relied upon long-distance trade of agricultural products to secure these items from outlying areas. In the marshlands to the south of the area, a complex water-borne fishing culture has existed since prehistoric times and has added to the cultural mix.

Periodic breakdowns in the cultural system have occurred for a number of reasons. The demands for labor has from time to time led to population increases that push the limits of the ecological carrying capacity, and should a period of climatic instability ensue, collapsing central government and declining populations can occur. Alternatively, military vulnerability to invasion from marginal hill tribes or nomadic pastoralists has led to periods of trade collapse and neglect of irrigation systems. Equally, centripetal tendencies amongst city-states have meant that central authority over the whole region, when imposed, has tended to be ephemeral, and localism has fragmented power into tribal or smaller regional units. These trends have continued to the present day in Iraq.

History

One of 18 Statues of Gudea, a ruler around 2090 BC

Main article: History of Mesopotamia

Further information: History of Iraq, History of the Middle East, and Chronology of the ancient Near East

The prehistory of the Ancient Near East begins in the Lower Paleolithic period. Therein, writing emerged with a pictographic script in the Uruk IV period (c. 4th millennium BC), and the documented record of actual historical events — and the ancient history of lower Mesopotamia — commenced in the mid-third millennium BC with cuneiform records of early dynastic kings. This entire history ends with either the arrival of the Achaemenid Empire in the late 6th century BC or with the Muslim conquest and the establishment of the Caliphate in the late 7th century AD, from which point the region came to be known as Iraq. In the long span of this period, Mesopotamia housed some of the world's most ancient highly developed, and socially complex states.

The region was one of the four riverine civilizations where writing was invented, along with the Nile valley in Ancient Egypt, the Indus Valley Civilization in the Indian subcontinent, and the Yellow River in Ancient China. Mesopotamia housed historically important cities such as Uruk, Nippur, Nineveh, Assur and Babylon, as well as major territorial states such as the city of Eridu, the Akkadian kingdoms, the Third Dynasty of Ur, and the various Assyrian empires. Some of the important historical Mesopotamian leaders were Ur-Nammu (king of Ur), Sargon of Akkad (who established the Akkadian Empire), Hammurabi (who established the Old Babylonian state), Ashur-uballit I and Tiglath-Pileser I (who established the Assyrian Empire).

Scientists analysed DNA from the 8,000-year-old remains of early farmers found at an ancient graveyard in Germany. They compared the genetic signatures to those of modern populations and found similarities with the DNA of people living in today's Turkey and Iraq.

Periodization

After early starts in Jarmo (red dot, circa 7500 BC), the civilization of Mesopotamia in the 7th–5th millennium BC was centered around the Hassuna culture in the north, the Halaf culture in the northwest, the Samarra culture in central Mesopotamia and the Ubaid culture in the southeast, which later expanded to encompass the whole region.

 

Overview map in the 15th century BC showing the core territory of Assyria with its two major cities Assur and Nineveh wedged between Babylonia downstream and the states of Mitanni and Hatti upstream.

• Pre- and protohistory
  • Pre-Pottery Neolithic A (10,000–8700 BC)
  • Pre-Pottery Neolithic B (8700–6800 BC)
  • Jarmo (7500–5000 BC)
  • Hassuna (~6000 BC–? BC), Samarra (~5700–4900 BC) and Halaf cultures (~6000–5300 BC) cultures
  • Ubaid period (~6500–4000 BC)
  • Uruk period (~4000–3100 BC)
  • Jemdet Nasr period (~3100–2900 BC)
• Early Bronze Age
  • Early Dynastic period (~2900–2350 BC)
  • Akkadian Empire (~2350–2100 BC)
  • Third Dynasty of Ur (2112–2004 BC)
  • Early Assyrian kingdom (24th to 18th century BC)
• Middle Bronze Age
  • Isin-Larsa period (19th to 18th century BC)
  • First Babylonian dynasty (18th to 17th century BC)
  • Minoan eruption (c. 1620 BC)
• Late Bronze Age
  • Old Assyrian period (16th to 11th century BC)
  • Middle Assyrian period (c. 1365–1076 BC)
  • Kassites in Babylon, (c. 1595–1155 BC)
  • Late Bronze Age collapse (12th to 11th century BC)
• Iron Age
  • Syro-Hittite states (11th to 7th century BC)
  • Neo-Assyrian Empire (10th to 7th century BC)
  • Neo-Babylonian Empire (7th to 6th century BC)
• Classical antiquity
  • Persian Babylonia, Achaemenid Assyria (6th to 4th century BC)
  • Seleucid Mesopotamia (4th to 3rd century BC)
  • Parthian Babylonia (3rd century BC to 3rd century AD)
  • Osroene (2nd century BC to 3rd century AD)
  • Adiabene (1st to 2nd century AD)
  • Hatra (1st to 2nd century AD)
  • Roman Mesopotamia (2nd to 7th centuries AD), Roman Assyria (2nd century AD)
• Late Antiquity
  • Palmyrene Empire (3nd century AD)
  • Asōristān (3rd to 7th century AD)
  • Euphratensis (mid-4th century AD to 7th century AD)
  • Muslim conquest (mid-7th century AD)

Language and writing

One of the Nimrud ivories shows a lion eating a man. Neo-Assyrian period, 9th to 7th centuries BC.

The earliest language written in Mesopotamia was Sumerian, an agglutinative language isolate. Along with Sumerian, Semitic languages were also spoken in early Mesopotamia. Subartuan, a language of the Zagros possibly related to the Hurro-Urartuan language family, is attested in personal names, rivers and mountains and in various crafts. Akkadian came to be the dominant language during the Akkadian Empire and the Assyrian empires, but Sumerian was retained for administrative, religious, literary and scientific purposes. Different varieties of Akkadian were used until the end of the Neo-Babylonian period. Old Aramaic, which had already become common in Mesopotamia, then became the official provincial administration language of first the Neo-Assyrian Empire, and then the Achaemenid Empire: the official lect is called Imperial Aramaic. Akkadian fell into disuse, but both it and Sumerian were still used in temples for some centuries. The last Akkadian texts date from the late 1st century AD.

Early in Mesopotamia's history (around the mid-4th millennium BC) cuneiform was invented for the Sumerian language. Cuneiform literally means "wedge-shaped", due to the triangular tip of the stylus used for impressing signs on wet clay. The standardized form of each cuneiform sign appears to have been developed from pictograms. The earliest texts (7 archaic tablets) come from the É, a temple dedicated to the goddess Inanna at Uruk, from a building labeled as Temple C by its excavators.

The early logographic system of cuneiform script took many years to master. Thus, only a limited number of individuals were hired as scribes to be trained in its use. It was not until the widespread use of a syllabic script was adopted under Sargon's rule that significant portions of the Mesopotamian population became literate. Massive archives of texts were recovered from the archaeological contexts of Old Babylonian scribal schools, through which literacy was disseminated.

Akkadian gradually replaced Sumerian as the spoken language of Mesopotamia somewhere around the turn of the 3rd and the 2nd millennium BC (the exact dating being a matter of debate), but Sumerian continued to be used as a sacred, ceremonial, literary, and scientific language in Mesopotamia until the 1st century AD.

Literature

Main article: Akkadian literature

Libraries were extant in towns and temples during the Babylonian Empire. An old Sumerian proverb averred that "he who would excel in the school of the scribes must rise with the dawn." Women as well as men learned to read and write, and for the Semitic Babylonians, this involved knowledge of the extinct Sumerian language, and a complicated and extensive syllabary.

A considerable amount of Babylonian literature was translated from Sumerian originals, and the language of religion and law long continued to be the old agglutinative language of Sumer. Vocabularies, grammars, and interlinear translations were compiled for the use of students, as well as commentaries on the older texts and explanations of obscure words and phrases. The characters of the syllabary were all arranged and named, and elaborate lists were drawn up.

Many Babylonian literary works are still studied today. One of the most famous of these was the Epic of Gilgamesh, in twelve books, translated from the original Sumerian by a certain Sîn-lēqi-unninni, and arranged upon an astronomical principle. Each division contains the story of a single adventure in the career of Gilgamesh. The whole story is a composite product, although it is probable that some of the stories are artificially attached to the central figure.

Science and technology

Mathematics

Main article: Babylonian mathematics

Clay tablet, mathematical, geometric-algebraic, similar to the Euclidean geometry. From Tell Harmal, Iraq. 2003-1595 BC. Iraq Museum

Mesopotamian mathematics and science was based on a sexagesimal (base 60) numeral system. This is the source of the 60-minute hour, the 24-hour day, and the 360-degree circle. The Sumerian calendar was lunisolar, with three seven-day weeks of a lunar month. This form of mathematics was instrumental in early map-making. The Babylonians also had theorems on how to measure the area of several shapes and solids. They measured the circumference of a circle as three times the diameter and the area as one-twelfth the square of the circumference, which would be correct if π were fixed at 3. The volume of a cylinder was taken as the product of the area of the base and the height; however, the volume of the frustum of a cone or a square pyramid was incorrectly taken as the product of the height and half the sum of the bases. Also, there was a recent discovery in which a tablet used π as 25/8 (3.125 instead of 3.14159~). The Babylonians are also known for the Babylonian mile, which was a measure of distance equal to about seven modern miles (11 km). This measurement for distances eventually was converted to a time-mile used for measuring the travel of the Sun, therefore, representing time.

Astronomy

Main article: Babylonian astronomy

From Sumerian times, temple priesthoods had attempted to associate current events with certain positions of the planets and stars. This continued to Assyrian times, when Limmu lists were created as a year by year association of events with planetary positions, which, when they have survived to the present day, allow accurate associations of relative with absolute dating for establishing the history of Mesopotamia.

The Babylonian astronomers were very adept at mathematics and could predict eclipses and solstices. Scholars thought that everything had some purpose in astronomy. Most of these related to religion and omens. Mesopotamian astronomers worked out a 12-month calendar based on the cycles of the moon. They divided the year into two seasons: summer and winter. The origins of astronomy as well as astrology date from this time.

During the 8th and 7th centuries BC, Babylonian astronomers developed a new approach to astronomy. They began studying philosophy dealing with the ideal nature of the early universe and began employing an internal logic within their predictive planetary systems. This was an important contribution to astronomy and the philosophy of science and some scholars have thus referred to this new approach as the first scientific revolution. This new approach to astronomy was adopted and further developed in Greek and Hellenistic astronomy.

In Seleucid and Parthian times, the astronomical reports were thoroughly scientific; how much earlier their advanced knowledge and methods were developed is uncertain. The Babylonian development of methods for predicting the motions of the planets is considered to be a major episode in the history of astronomy.

The only Greek-Babylonian astronomer known to have supported a heliocentric model of planetary motion was Seleucus of Seleucia (b. 190 BC). Seleucus is known from the writings of Plutarch. He supported Aristarchus of Samos' heliocentric theory where the Earth rotated around its own axis which in turn revolved around the Sun. According to Plutarch, Seleucus even proved the heliocentric system, but it is not known what arguments he used (except that he correctly theorized on tides as a result of Moon's attraction).

Babylonian astronomy served as the basis for much of Greek, classical Indian, Sassanian, Byzantine, Syrian, medieval Islamic, Central Asian, and Western European astronomy.

Medicine

The oldest Babylonian texts on medicine date back to the Old Babylonian period in the first half of the 2nd millennium BC. The most extensive Babylonian medical text, however, is the Diagnostic Handbook written by the ummânū, or chief scholar, Esagil-kin-apli of Borsippa, during the reign of the Babylonian king Adad-apla-iddina (1069-1046 BC).

Along with contemporary Egyptian medicine, the Babylonians introduced the concepts of diagnosis, prognosis, physical examination, enemas, and prescriptions. In addition, the Diagnostic Handbook introduced the methods of therapy and aetiology and the use of empiricism, logic, and rationality in diagnosis, prognosis and therapy. The text contains a list of medical symptoms and often detailed empirical observations along with logical rules used in combining observed symptoms on the body of a patient with its diagnosis and prognosis.

The symptoms and diseases of a patient were treated through therapeutic means such as bandages, creams and pills. If a patient could not be cured physically, the Babylonian physicians often relied on exorcism to cleanse the patient from any curses. Esagil-kin-apli's Diagnostic Handbook was based on a logical set of axioms and assumptions, including the modern view that through the examination and inspection of the symptoms of a patient, it is possible to determine the patient's disease, its aetiology, its future development, and the chances of the patient's recovery.

Esagil-kin-apli discovered a variety of illnesses and diseases and described their symptoms in his Diagnostic Handbook. These include the symptoms for many varieties of epilepsy and related ailments along with their diagnosis and prognosis.

Technology

Mesopotamian people invented many technologies including metal and copper-working, glass and lamp making, textile weaving, flood control, water storage, and irrigation. They were also one of the first Bronze Age societies in the world. They developed from copper, bronze, and gold on to iron. Palaces were decorated with hundreds of kilograms of these very expensive metals. Also, copper, bronze, and iron were used for armor as well as for different weapons such as swords, daggers, spears, and maces.

According to a recent hypothesis, the Archimedes' screw may have been used by Sennacherib, King of Assyria, for the water systems at the Hanging Gardens of Babylon and Nineveh in the 7th century BC, although mainstream scholarship holds it to be a Greek invention of later times. Later, during the Parthian or Sasanian periods, the Baghdad Battery, which may have been the world's first battery, was created in Mesopotamia.

Religion and philosophy

Main article: Ancient Mesopotamian religion

The Burney Relief, First Babylonian dynasty, around 1800 BC

The Ancient Mesopotamian religion was the first recorded. Mesopotamians believed that the world was a flat disc, surrounded by a huge, holed space, and above that, heaven. They also believed that water was everywhere, the top, bottom and sides, and that the universe was born from this enormous sea. In addition, Mesopotamian religion was polytheistic. Although the beliefs described above were held in common among Mesopotamians, there were also regional variations. The Sumerian word for universe is an-ki, which refers to the god An and the goddess Ki. Their son was Enlil, the air god. They believed that Enlil was the most powerful god. He was the chief god of the pantheon.

Philosophy

The numerous civilizations of the area influenced the Abrahamic religions, especially the Hebrew Bible; its cultural values and literary influence are especially evident in the Book of Genesis.

Giorgio Buccellati believes that the origins of philosophy can be traced back to early Mesopotamian wisdom, which embodied certain philosophies of life, particularly ethics, in the forms of dialectic, dialogues, epic poetry, folklore, hymns, lyrics, prose works, and proverbs. Babylonian reason and rationality developed beyond empirical observation.

The earliest form of logic was developed by the Babylonians, notably in the rigorous nonergodic nature of their social systems. Babylonian thought was axiomatic and is comparable to the "ordinary logic" described by John Maynard Keynes. Babylonian thought was also based on an open-systems ontology which is compatible with ergodic axioms. Logic was employed to some extent in Babylonian astronomy and medicine.

Babylonian thought had a considerable influence on early Ancient Greek and Hellenistic philosophy. In particular, the Babylonian text Dialogue of Pessimism contains similarities to the agonistic thought of the Sophists, the Heraclitean doctrine of dialectic, and the dialogs of Plato, as well as a precursor to the Socratic method. The Ionian philosopher Thales was influenced by Babylonian cosmological ideas.

Culture

Alabaster with shell eyes, male worshiper from Eshnunna, 2750–2600 BC

Festivals

Ancient Mesopotamians had ceremonies each month. The theme of the rituals and festivals for each month was determined by at least six important factors:

1. The Lunar phase (a waxing moon meant abundance and growth, while a waning moon was associated with decline, conservation, and festivals of the Underworld)
2. The phase of the annual agricultural cycle
3. Equinoxes and solstices
4. The local mythos and its divine Patrons
5. The success of the reigning Monarch
6. The Akitu, or New Year Festival (first full moon after spring equinox)
7. Commemoration of specific historical events (founding, military victories, temple holidays, etc.)

Music

Main article: Music of Mesopotamia

Some songs were written for the gods but many were written to describe important events. Although music and songs amused kings, they were also enjoyed by ordinary people who liked to sing and dance in their homes or in the marketplaces. Songs were sung to children who passed them on to their children. Thus songs were passed on through many generations as an oral tradition until writing was more universal. These songs provided a means of passing on through the centuries highly important information about historical events.

The Oud (Arabic:العود) is a small, stringed musical instrument used by the Mesopotamians. The oldest pictorial record of the Oud dates back to the Uruk period in Southern Mesopotamia over 5000 years ago. It is on a cylinder seal currently housed at the British Museum and acquired by Dr. Dominique Collon. The image depicts a female crouching with her instruments upon a boat, playing right-handed. This instrument appears hundreds of times throughout Mesopotamian history and again in ancient Egypt from the 18th dynasty onwards in long- and short-neck varieties. The oud is regarded as a precursor to the European lute. Its name is derived from the Arabic word العود al-‘ūd 'the wood', which is probably the name of the tree from which the oud was made. (The Arabic name, with the definite article, is the source of the word 'lute'.)

Games

Hunting was popular among Assyrian kings. Boxing and wrestling feature frequently in art, and some form of polo was probably popular, with men sitting on the shoulders of other men rather than on horses. They also played majore, a game similar to the sport rugby, but played with a ball made of wood. They also played a board game similar to senet and backgammon, now known as the "Royal Game of Ur".

Family life

The Babylonian marriage market by the 19th-century painter Edwin Long

Mesopotamia, as shown by successive law codes, those of Urukagina, Lipit Ishtar and Hammurabi, across its history became more and more a patriarchal society, one in which the men were far more powerful than the women. For example, during the earliest Sumerian period, the "en", or high priest of male gods was originally a woman, that of female goddesses, a man. Thorkild Jacobsen, as well as many others, has suggested that early Mesopotamian society was ruled by a "council of elders" in which men and women were equally represented, but that over time, as the status of women fell, that of men increased. As for schooling, only royal offspring and sons of the rich and professionals, such as scribes, physicians, temple administrators, went to school. Most boys were taught their father's trade or were apprenticed out to learn a trade. Girls had to stay home with their mothers to learn housekeeping and cooking, and to look after the younger children. Some children would help with crushing grain or cleaning birds. Unusually for that time in history, women in Mesopotamia had rights. They could own property and, if they had good reason, get a divorce.

Burials

Hundreds of graves have been excavated in parts of Mesopotamia, revealing information about Mesopotamian burial habits. In the city of Ur, most people were buried in family graves under their houses, along with some possessions. A few have been found wrapped in mats and carpets. Deceased children were put in big "jars" which were placed in the family chapel. Other remains have been found buried in common city graveyards. 17 graves have been found with very precious objects in them. It is assumed that these were royal graves. Rich of various periods, have been discovered to have sought burial in Bahrein, identified with Sumerian Dilmun.

Economy

Mining areas of the ancient West Asia.

Sumerian temples functioned as banks and developed the first large-scale system of loans and credit, but the Babylonians developed the earliest system of commercial banking. It was comparable in some ways to modern post-Keynesian economics, but with a more "anything goes" approach.

Agriculture

Irrigated agriculture spread southwards from the Zagros foothills with the Samara and Hadji Muhammed culture, from about 5,000 BC.

In the early period down to Ur III temples owned up to one third of the available land, declining over time as royal and other private holdings increased in frequency. The word Ensi was used to describe the official who organized the work of all facets of temple agriculture. Villeins are known to have worked most frequently within agriculture, especially in the grounds of temples or palaces.

The geography of southern Mesopotamia is such that agriculture is possible only with irrigation and with good drainage, a fact which had a profound effect on the evolution of early Mesopotamian civilization. The need for irrigation led the Sumerians, and later the Akkadians, to build their cities along the Tigris and Euphrates and the branches of these rivers. Major cities, such as Ur and Uruk, took root on tributaries of the Euphrates, while others, notably Lagash, were built on branches of the Tigris. The rivers provided the further benefits of fish (used both for food and fertilizer), reeds, and clay (for building materials). With irrigation, the food supply in Mesopotamia was comparable to that of the Canadian prairies.

The Tigris and Euphrates River valleys form the northeastern portion of the Fertile Crescent, which also included the Jordan River valley and that of the Nile. Although land nearer to the rivers was fertile and good for crops, portions of land farther from the water were dry and largely uninhabitable. Thus the development of irrigation became very important for settlers of Mesopotamia. Other Mesopotamian innovations include the control of water by dams and the use of aqueducts. Early settlers of fertile land in Mesopotamia used wooden plows to soften the soil before planting crops such as barley, onions, grapes, turnips, and apples. Mesopotamian settlers were some of the first people to make beer and wine. As a result of the skill involved in farming in the Mesopotamian region, farmers did not generally depend on slaves to complete farm work for them, but there were some exceptions. There were too many risks involved to make slavery practical (i.e. the escape/mutiny of the slaves). Although the rivers sustained life, they also destroyed it by frequent floods that ravaged entire cities. The unpredictable Mesopotamian weather was often hard on farmers; crops were often ruined so backup sources of food such as cows and lambs were also kept. Over time the southernmost parts of Sumerian Mesopotamia suffered from increased salinity of the soils, leading to a slow urban decline and a centring of power in Akkad, further north.

Trade

Mesopotamian trade with the Indus Valley civilisation flourished as early as the third millennium BC. Starting in the 4th millennium BC, Mesopotamian civilizations also traded with ancient Egypt (see Egypt–Mesopotamia relations).

For much of history, Mesopotamia served as a trade nexus - east-west between Central Asia and the Mediterranean world (part of the Silk Road), as well as north–south between the Eastern Europe and Baghdad (Volga trade route). Vasco da Gama's pioneering (1497-1499) of the sea route between India and Europe and the opening of the Suez Canal in 1869 impacted on this nexus.

Government

The geography of Mesopotamia had a profound impact on the political development of the region. Among the rivers and streams, the Sumerian people built the first cities along with irrigation canals which were separated by vast stretches of open desert or swamp where nomadic tribes roamed. Communication among the isolated cities was difficult and, at times, dangerous. Thus, each Sumerian city became a city-state, independent of the others and protective of its independence. At times one city would try to conquer and unify the region, but such efforts were resisted and failed for centuries. As a result, the political history of Sumer is one of almost constant warfare. Eventually Sumer was unified by Eannatum, but the unification was tenuous and failed to last as the Akkadians conquered Sumer in 2331 BC only a generation later. The Akkadian Empire was the first successful empire to last beyond a generation and see the peaceful succession of kings. The empire was relatively short-lived, as the Babylonians conquered them within only a few generations.

Kings

Further information: List of Mesopotamian dynasties, List of kings of Babylon, and List of Assyrian kings

The Mesopotamians believed their kings and queens were descended from the City of Gods, but, unlike the ancient Egyptians, they never believed their kings were real gods. Most kings named themselves "king of the universe" or "great king". Another common name was "shepherd", as kings had to look after their people.

Power

When Assyria grew into an empire, it was divided into smaller parts, called provinces. Each of these were named after their main cities, like Nineveh, Samaria, Damascus, and Arpad. They all had their own governor who had to make sure everyone paid their taxes. Governors also had to call up soldiers to war and supply workers when a temple was built. He was also responsible for enforcing the laws. In this way, it was easier to keep control of a large empire. Although Babylon was quite a small state in Sumer, it grew tremendously throughout the time of Hammurabi's rule. He was known as "the lawmaker" and created the Code of Hammurabi, and soon Babylon became one of the main cities in Mesopotamia. It was later called Babylonia, which meant "the gateway of the gods." It also became one of history's greatest centers of learning.

Warfare

Fragment of the Stele of the Vultures showing marching warriors, Early Dynastic III period, 2600–2350 BC

 

One of two figures of the Ram in a Thicket found in the Royal Cemetery in Ur, 2600–2400 BC

With the end of the Uruk phase, walled cities grew and many isolated Ubaid villages were abandoned indicating a rise in communal violence. An early king Lugalbanda was supposed to have built the white walls around the city. As city-states began to grow, their spheres of influence overlapped, creating arguments between other city-states, especially over land and canals. These arguments were recorded in tablets several hundreds of years before any major war—the first recording of a war occurred around 3200 BC but was not common until about 2500 BC. An Early Dynastic II king (Ensi) of Uruk in Sumer, Gilgamesh (c. 2600 BC), was commended for military exploits against Humbaba guardian of the Cedar Mountain, and was later celebrated in many later poems and songs in which he was claimed to be two-thirds god and only one-third human. The later Stele of the Vultures at the end of the Early Dynastic III period (2600–2350 BC), commemorating the victory of Eannatum of Lagash over the neighbouring rival city of Umma is the oldest monument in the world that celebrates a massacre. From this point forwards, warfare was incorporated into the Mesopotamian political system. At times a neutral city may act as an arbitrator for the two rival cities. This helped to form unions between cities, leading to regional states. When empires were created, they went to war more with foreign countries. King Sargon, for example, conquered all the cities of Sumer, some cities in Mari, and then went to war with northern Syria. Many Assyrian and Babylonian palace walls were decorated with the pictures of the successful fights and the enemy either desperately escaping or hiding amongst reeds.

Laws

See also: Mesopotamian marriage law

City-states of Mesopotamia created the first law codes, drawn from legal precedence and decisions made by kings. The codes of Urukagina and Lipit Ishtar have been found. The most renowned of these was that of Hammurabi, as mentioned above, who was posthumously famous for his set of laws, the Code of Hammurabi (created c. 1780 BC), which is one of the earliest sets of laws found and one of the best preserved examples of this type of document from ancient Mesopotamia. He codified over 200 laws for Mesopotamia. Examination of the laws show a progressive weakening of the rights of women, and increasing severity in the treatment of slaves.

Art

Main article: Art of Mesopotamia

"Pair of Basket-Shaped Hair Ornaments", c. 2000 BC.

The art of Mesopotamia rivalled that of Ancient Egypt as the most grand, sophisticated and elaborate in western Eurasia from the 4th millennium BC until the Persian Achaemenid Empire conquered the region in the 6th century BC. The main emphasis was on various, very durable, forms of sculpture in stone and clay; little painting has survived, but what has suggests that painting was mainly used for geometrical and plant-based decorative schemes, though most sculpture was also painted.

The Protoliterate period, dominated by Uruk, saw the production of sophisticated works like the Warka Vase and cylinder seals. The Guennol Lioness is an outstanding small limestone figure from Elam of about 3000–2800 BC, part man and part lion. A little later there are a number of figures of large-eyed priests and worshippers, mostly in alabaster and up to a foot high, who attended temple cult images of the deity, but very few of these have survived. Sculptures from the Sumerian and Akkadian period generally had large, staring eyes, and long beards on the men. Many masterpieces have also been found at the Royal Cemetery at Ur (c. 2650 BC), including the two figures of a Ram in a Thicket, the Copper Bull and a bull's head on one of the Lyres of Ur.

From the many subsequent periods before the ascendency of the Neo-Assyrian Empire Mesopotamian art survives in a number of forms: cylinder seals, relatively small figures in the round, and reliefs of various sizes, including cheap plaques of moulded pottery for the home, some religious and some apparently not. The Burney Relief is an unusual elaborate and relatively large (20 x 15 inches) terracotta plaque of a naked winged goddess with the feet of a bird of prey, and attendant owls and lions. It comes from the 18th or 19th centuries BC, and may also be moulded. Stone stelae, votive offerings, or ones probably commemorating victories and showing feasts, are also found from temples, which unlike more official ones lack inscriptions that would explain them; the fragmentary Stele of the Vultures is an early example of the inscribed type, and the Assyrian Black Obelisk of Shalmaneser III a large and solid late one.

The conquest of the whole of Mesopotamia and much surrounding territory by the Assyrians created a larger and wealthier state than the region had known before, and very grandiose art in palaces and public places, no doubt partly intended to match the splendour of the art of the neighbouring Egyptian empire. The Assyrians developed a style of extremely large schemes of very finely detailed narrative low reliefs in stone for palaces, with scenes of war or hunting; the British Museum has an outstanding collection. They produced very little sculpture in the round, except for colossal guardian figures, often the human-headed lamassu, which are sculpted in high relief on two sides of a rectangular block, with the heads effectively in the round (and also five legs, so that both views seem complete). Even before dominating the region they had continued the cylinder seal tradition with designs which are often exceptionally energetic and refined.

Architecture

A suggested reconstruction of the appearance of a Sumerian ziggurat

Main article: Architecture of Mesopotamia

The study of ancient Mesopotamian architecture is based on available archaeological evidence, pictorial representation of buildings, and texts on building practices. Scholarly literature usually concentrates on temples, palaces, city walls and gates, and other monumental buildings, but occasionally one finds works on residential architecture as well. Archaeological surface surveys also allowed for the study of urban form in early Mesopotamian cities.

Brick is the dominant material, as the material was freely available locally, whereas building stone had to be brought a considerable distance to most cities. The ziggurat is the most distinctive form, and cities often had large gateways, of which the Ishtar Gate from Neo-Babylonian Babylon, decorated with beasts in polychrome brick, is the most famous, now largely in the Pergamon Museum in Berlin.

The most notable architectural remains from early Mesopotamia are the temple complexes at Uruk from the 4th millennium BC, temples and palaces from the Early Dynastic period sites in the Diyala River valley such as Khafajah and Tell Asmar, the Third Dynasty of Ur remains at Nippur (Sanctuary of Enlil) and Ur (Sanctuary of Nanna), Middle Bronze Age remains at Syrian-Turkish sites of Ebla, Mari, Alalakh, Aleppo and Kultepe, Late Bronze Age palaces at Hattusa, Ugarit, Ashur and Nuzi, Iron Age palaces and temples at Assyrian (Kalhu/Nimrud, Khorsabad, Nineveh), Babylonian (Babylon), Urartian (Tushpa/Van, Kalesi, Cavustepe, Ayanis, Armavir, Erebuni, Bastam) and Neo-Hittite sites (Karkamis, Tell Halaf, Karatepe). Houses are mostly known from Old Babylonian remains at Nippur and Ur. Among the textual sources on building construction and associated rituals are Gudea's cylinders from the late 3rd millennium are notable, as well as the Assyrian and Babylonian royal inscriptions from the Iron Age.

Encyclopedia Galactica

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Encyclopedia_Galactica 

The Encyclopedia Galactica is a fictional or hypothetical encyclopedia containing all the knowledge accumulated by a galaxy-spanning (Type III in Kardashev scale) civilization. The name evokes the exhaustive aspects of the real-life Encyclopædia Britannica.

Asimov's Encyclopedia Galactica

Encyclopedia Galactica first appeared in Isaac Asimov's short story "Foundation" (Astounding Science Fiction, May 1942), later republished as "The Encyclopedists" in the short-story collection Foundation (1951). Asimov's Encyclopedia Galactica was a compendium of all knowledge then available in the Galactic Empire, intended to preserve that knowledge in a remote region of the galaxy in the event of a foreseen galactic catastrophe. The Encyclopedia is later revealed to be an element in an act of misdirection, with its real purpose being to concentrate a group of knowledgeable scientists on a remote, resource-poor planet named Terminus, with the long-term aim of revitalizing the technologically stagnant and scientifically dormant empire. Originally published in a physical medium, it later becomes computerized and subject to continual change.

Asimov used the Encyclopedia Galactica as a literary device throughout his Foundation series, beginning many of the book sections or chapters with a short extract from the Encyclopedia discussing a key character or event in the story. This provides the reader with a hazy idea of what is to come.

The first citation, in the chronological order is present in Prelude to Foundation. It is about Emperor Cleon, First of the Name, and last of the Entun Dynasty.

CLEON I – ... The last Galactic Emperor of the Entun Dynasty. He was born in the year 11,988 of the Galactic Era, the same year in which Hari Seldon was born. (It is thought that Seldon’s birthdate, which some consider doubtful, may have been adjusted to match that of Cleon, whom Seldon, soon after his first arrival on Trantor, is supposed to have encountered.)

Having succeeded to the Imperial throne in 12,010 at the age of twenty-two, Cleon I's reign represented a curious interval of quiet in those troubled times. This is undoubtedly due to the skills of his chief of staff, Eto Demerzel, who so carefully obscured himself from public record that little is known about him.

Cleon himself...

ENCYCLOPEDIA GALACTICA

Theodore Wein considers the Encyclopedia Galactica as possibly inspired by a reference in H. G. Wells's The Shape of Things to Come (1933). The future world envisioned by Wells includes an "Encyclopaedic organization which centres upon Barcelona, with seventeen million active workers" and which is tasked with creating "the Fundamental Knowledge System which accumulates, sorts, keeps in order and renders available everything that is known". As pointed out by Wein, this Wells book was at its best-known and most influential in the late 1930s – coinciding with "the period of incubation" when the young Asimov became interested in science fiction, reading a lot of it and starting to formulate his own ideas.^[1]

Later instances in fiction

Various authors have invoked the Encyclopædia Galactica in both science and science fiction. The first may have been author Frank Holby's short story "The Strange Case of the Missing Hero" in the July 1942 issue of Astounding Science Fiction which featured Sebastian Lelong, editor of the Encyclopedia. It was also a common fixture in previous incarnations of the Legion of Super-Heroes comic books, and has appeared in the Star Wars expanded universe and Superman comics set in the future. The "Encyclopedia Galactica" was also mentioned as being a collection of all the knowledge of a galactic Empire in the science fiction short story called "The Originist", which was written by American novelist Orson Scott Card in 1989, and took place in Isaac Asimov's fictional "Foundation" Universe.

In the comic science fiction series by Douglas Adams, the Galactica is frequently contrasted with the apparently more popular Hitchhiker's Guide to the Galaxy:

In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitchhiker’s Guide has already supplanted the great Encyclopaedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and second, it has the words "DON'T PANIC" inscribed in large friendly letters on its cover.

— Adams, The Hitchhiker's Guide to the Galaxy (1979)

Robert A. Heinlein mentioned the Encyclopedia in chapter three of To Sail Beyond the Sunset (1987): "... the computer that led the Lunar Revolution on time line three, code 'Neil Armstrong.' Let's skip the details; it's all in Encyclopedia Galacta (sic) and other books."

In Arthur C. Clarke's and Gentry Lee's novel Rama II (1989), Nicole des Jardins says to Richard Wakefield, "Just think, the sum of everything all human beings know or have ever known might be nothing more than an infinitesimal fraction of the Encyclopedia Galactica."

"Encyclopedia Galactica" is mentioned by Charlie Sheen's character in The Arrival (1996), and by Jodie Foster's character in Contact (1997).

Other uses

There was a series of five video documentaries in 1993, collectively called Encyclopædia Galactica, with the episode titles “The Inner Solar System”, “The Outer Solar System”, “Star Trekking”, “Discovery”, and “Astronomy and the Stars”. The videos were produced by York Films of England and distributed by Encyclopædia Britannica (Australia). Other entities associated with the production of the video series were Encyclopædia Britannica Educational Corporation, The Learning Channel, The Discovery Channel Europe, S4C Wales, System TV France and Yleisradio Finland.

There was an Encyclopedia Galactica: from the Fleet Library aboard the Battlestar Galactica published in 1978. Aimed at a juvenile audience, this was a tie in to the Battlestar Galactica television series being broadcast at the time.

In reality

The term has been used in non-fictional contexts as well. One example is its use by Carl Sagan (1934–1996) in his 1980 book Cosmos, and his documentary video series of the same name, to refer to a text where hypothetical extraterrestrial civilizations could store all of their information and knowledge.

Boltzmann brain

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Boltzmann_brain 

 

Ludwig Boltzmann, after whom Boltzmann brains are named

The Boltzmann brain argument suggests that it is more likely for a single brain to spontaneously and briefly form in a void (complete with a memory of having existed in our universe) than it is for the universe to have come about as the result of a random fluctuation in a universe in thermal equilibrium. It was first proposed as a reductio ad absurdum response to Ludwig Boltzmann's early explanation for the low-entropy state of our universe.

In this physics thought experiment, a Boltzmann brain is a fully formed brain, complete with memories of a full human life in our universe, that arises due to extremely rare random fluctuations out of a state of thermodynamic equilibrium. Theoretically, over an extremely large but not infinite amount of time, by sheer chance, atoms in a void could spontaneously come together in such a way as to assemble a functioning human brain. Like any brain in such circumstances (the hostile vacuum of space with no blood supply or body), it would almost immediately stop functioning and begin to deteriorate.

The idea is named after the Austrian physicist Ludwig Boltzmann (1844–1906), who, in 1896, published a theory that tried to account for the fact that humans find themselves in a universe that is not as chaotic as the budding field of thermodynamics seemed to predict. He offered several explanations, one of them being that the universe, even one that is fully random (or at thermal equilibrium), would spontaneously fluctuate to a more ordered (or low-entropy) state.

Boltzmann brains gained new relevance around 2002, when some cosmologists started to become concerned that, in many theories about the Universe, human brains in the current universe appear to be vastly less likely than Boltzmann brains will be in the future; this leads to the conclusion that, statistically, humans are likely to be Boltzmann brains. Such a reductio ad absurdum argument is sometimes used to argue against certain theories of the Universe. When applied to more recent theories about the multiverse, Boltzmann brain arguments are part of the unsolved measure problem of cosmology. Physics, being an experimental science, uses the Boltzmann brain thought experiment as a tool for evaluating competing scientific theories.

Boltzmann universe

In 1896, the mathematician Ernst Zermelo advanced a theory that the second law of thermodynamics was absolute rather than statistical. Zermelo bolstered his theory by pointing out that the Poincaré recurrence theorem shows statistical entropy in a closed system must eventually be a periodic function; therefore, the Second Law, which is always observed to increase entropy, is unlikely to be statistical. To counter Zermelo's argument, the Austrian physicist Ludwig Boltzmann advanced two theories. The first theory, now believed to be the correct one, is that the Universe started for some unknown reason in a low-entropy state. The second and alternative theory, published in 1896 but attributed in 1895 to Boltzmann's assistant Ignaz Schütz, is the "Boltzmann universe" scenario. In this scenario, the Universe spends the vast majority of eternity in a featureless state of heat death; however, over enough eons, eventually a very rare thermal fluctuation will occur where atoms bounce off each other in exactly such a way as to form a substructure equivalent to our entire observable universe. Boltzmann argues that, while most of the universe is featureless, humans do not see those regions because they are devoid of intelligent life; to Boltzmann, it is unremarkable that humanity views solely the interior of its Boltzmann universe, as that is the only place where intelligent life lives. (This may be the first use in modern science of the anthropic principle).

In 1931, astronomer Arthur Eddington pointed out that, because a large fluctuation is exponentially less probable than a small fluctuation, observers in Boltzmann universes will be vastly outnumbered by observers in smaller fluctuations. Physicist Richard Feynman published a similar counterargument within his widely read 1964 Feynman Lectures on Physics. By 2004, physicists had pushed Eddington's observation to its logical conclusion: the most numerous observers in an eternity of thermal fluctuations would be minimal "Boltzmann brains" popping up in an otherwise featureless universe.

Spontaneous formation

In the universe's eventual state of ergodic "heat death", given enough time, every possible structure (including every possible brain) gets formed via random fluctuation. The timescale for this is related to the Poincaré recurrence time. Boltzmann-style thought experiments focus on structures like human brains that are presumably self-aware observers. Given any arbitrary criteria for what constitutes a Boltzmann brain (or planet, or universe), smaller structures that minimally and barely meet the criteria are vastly and exponentially more common than larger structures; a rough analogy is how the odds of a real English word showing up when one shakes a box of Scrabble letters are greater than the odds that a whole English sentence or paragraph will form. The average timescale required for the formation of a Boltzmann brain is vastly greater than the current age of the Universe. In modern physics, Boltzmann brains can be formed either by quantum fluctuation, or by a thermal fluctuation generally involving nucleation.

Via quantum fluctuation

By one calculation, a Boltzmann brain would appear as a quantum fluctuation in the vacuum after a time interval of ${\displaystyle 10^{10^{50}}}$ years. This fluctuation can occur even in a true Minkowski vacuum (a flat spacetime vacuum lacking vacuum energy). Quantum mechanics heavily favors smaller fluctuations that "borrow" the least amount of energy from the vacuum. Typically, a quantum Boltzmann brain would suddenly appear from the vacuum (alongside an equivalent amount of virtual antimatter), remain only long enough to have a single coherent thought or observation, and then disappear into the vacuum as suddenly as it appeared. Such a brain is completely self-contained, and can never radiate energy out to infinity.

Via nucleation

Current evidence suggests that the vacuum permeating the observable Universe is not a Minkowski space, but rather a de Sitter space with a positive cosmological constant. In a de Sitter vacuum (but not in a Minkowski vacuum), a Boltzmann brain can form via nucleation of non-virtual particles gradually assembled by chance from the Hawking radiation emitted from the de Sitter space's bounded cosmological horizon. One estimate for the average time required until nucleation is around ${\displaystyle 10^{10^{69}}}$ years. A typical nucleated Boltzmann brain will, after it finishes its activity, cool off to absolute zero and eventually completely decay, as any isolated object would in the vacuum of space. Unlike the quantum fluctuation case, the Boltzmann brain will radiate energy out to infinity. In nucleation, the most common fluctuations are as close to thermal equilibrium overall as possible given whatever arbitrary criteria are provided for labeling a fluctuation a "Boltzmann brain".

Theoretically a Boltzmann brain can also form, albeit again with a tiny probability, at any time during the matter-dominated early universe.

Modern reactions to the Boltzmann brain problem

The consensus amongst cosmologists is that some yet to be revealed error is hinted at by the surprising calculation that Boltzmann brains should vastly outnumber normal human brains. Sean Carroll states "We're not arguing that Boltzmann Brains exist—we're trying to avoid them." Carroll has stated that the hypothesis of being a Boltzmann brain results in "cognitive instability". Because, he argues, it would take longer than the current age of the universe for a brain to form, and yet it thinks that it observes that it exists in a younger universe, this shows that memories and reasoning processes would be untrustworthy if it were indeed a Boltzmann brain. Seth Lloyd has stated "they fail the Monty Python test: Stop that! That's too silly!" A New Scientist journalist summarizes that "the starting point for our understanding of the universe and its behavior is that humans, not disembodied brains, are typical observers."

Some argue that brains produced via quantum fluctuation, and maybe even brains produced via nucleation in the de Sitter vacuum, do not count as observers. Quantum fluctuations are easier to exclude than nucleated brains, as quantum fluctuations can more easily be targeted by straightforward criteria (such as their lack of interaction with the environment at infinity).

Some cosmologists believe that a better understanding of the degrees of freedom in the quantum vacuum of holographic string theory can solve the Boltzmann brain problem.

Brian Greene states: "I am confident that I am not a Boltzmann brain. However, we want our theories to similarly concur that we are not Boltzmann brains, but so far it has proved surprisingly difficult for them to do so."

In single-Universe scenarios

In a single de Sitter Universe with a cosmological constant, and starting from any finite spatial slice, the number of "normal" observers is finite and bounded by the heat death of the Universe. If the Universe lasts forever, the number of nucleated Boltzmann brains is, in most models, infinite; cosmologists such as Alan Guth worry that this would make it seem "infinitely unlikely for us to be normal brains". One caveat is that if the Universe is a false vacuum that locally decays into a Minkowski or a Big Crunch-bound anti-de Sitter space in less than 20 billion years, then infinite Boltzmann nucleation is avoided. (If the average local false vacuum decay rate is over 20 billion years, Boltzmann brain nucleation is still infinite, as the Universe increases in size faster than local vacuum collapses destroy the portions of the Universe within the collapses' future light cones). Proposed hypothetical mechanisms to destroy the universe within that timeframe range from superheavy gravitinos to a heavier-than-observed top quark triggering "death by Higgs".

If no cosmological constant exists, and if the presently observed vacuum energy is from quintessence that will eventually completely dissipate, then infinite Boltzmann nucleation is also avoided.

In eternal inflation

Further information: Measure problem (cosmology)

One class of solutions to the Boltzmann brain problem makes use of differing approaches to the measure problem in cosmology: in infinite multiverse theories, the ratio of normal observers to Boltzmann brains depends on how infinite limits are taken. Measures might be chosen to avoid appreciable fractions of Boltzmann brains. Unlike the single-universe case, one challenge in finding a global solution in eternal inflation is that all possible string landscapes must be summed over; in some measures, having even a small fraction of universes permeated with Boltzmann brains causes the measure of the multiverse as a whole to be dominated by Boltzmann brains.

The measurement problem in cosmology also grapples with the ratio of normal observers to abnormally early observers. In measures such as the proper time measure that suffer from an extreme "youngness" problem, the typical observer is a "Boltzmann baby" formed by rare fluctuation in an extremely hot, early universe.

Identifying whether oneself is a Boltzmann observer

In Boltzmann brain scenarios, the ratio of Boltzmann brains to "normal observers" is astronomically large. Almost any relevant subset of Boltzmann brains, such as "brains embedded within functioning bodies", "observers who believe they are perceiving 3 K microwave background radiation through telescopes", "observers who have a memory of coherent experiences", or "observers who have the same series of experiences as me", also vastly outnumber "normal observers". Therefore, under most models of consciousness, it is unclear that one can reliably conclude that oneself is not such a "Boltzmann observer", in a case where Boltzmann brains dominate the Universe. Even under "content externalism" models of consciousness, Boltzmann observers living in a consistent Earth-sized fluctuation over the course of the past several years outnumber the "normal observers" spawned before a Universe's "heat death".

As stated earlier, most Boltzmann brains have "abnormal" experiences; Feynman has pointed out that, if one knows oneself to be a typical Boltzmann brain, one does not expect "normal" observations to continue in the future. In other words, in a Boltzmann-dominated Universe, most Boltzmann brains have "abnormal" experiences, but most observers with only "normal" experiences are Boltzmann brains, due to the overwhelming vastness of the population of Boltzmann brains in such a Universe.

 

Cartesian doubt

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Cartesian_doubt
René Descartes

Cartesian doubt is a form of methodological skepticism associated with the writings and methodology of René Descartes (March 31, 1596–Feb 11, 1650). Cartesian doubt is also known as Cartesian skepticism, methodic doubt, methodological skepticism, universal doubt, systematic doubt, or hyperbolic doubt.

Cartesian doubt is a systematic process of being skeptical about (or doubting) the truth of one's beliefs, which has become a characteristic method in philosophy. Additionally, Descartes' method has been seen by many as the root of the modern scientific method. This method of doubt was largely popularized in Western philosophy by René Descartes, who sought to doubt the truth of all beliefs in order to determine which he could be certain were true. It is the basis for Descartes' statement, "Cogito ergo sum" (I think, therefore I am). A fuller version of his phrase: "dubito ergo cogito, cogito ergo sum" translates to "I doubt therefore I think, I think therefore I exist." Sum translated as "I exist" (per various Latin to English dictionaries) presents a much larger and clearer meaning to the phrase.

Methodological skepticism is distinguished from philosophical skepticism in that methodological skepticism is an approach that subjects all knowledge claims to scrutiny with the goal of sorting out true from false claims, whereas philosophical skepticism is an approach that questions the possibility of certain knowledge.

Characteristics

Cartesian doubt is methodological. It uses doubt as a route to certain knowledge by identifying what can't be doubted. The fallibility of sense data in particular is a subject of Cartesian doubt.

There are several interpretations as to the objective of Descartes' skepticism. Prominent among these is a foundationalist account, which claims that Descartes' skepticism aims to eliminate all belief that it is possible to doubt, thus leaving only basic beliefs (also known as foundational beliefs). From these indubitable basic beliefs, Descartes then attempts to derive further knowledge. It's an archetypal and significant example that epitomizes the Continental Rational schools of philosophy.

Mario Bunge argues that methodological skepticism presupposes that scientific theories and methods satisfy certain philosophical requirements: materialism, realism, rationalism, empiricism, and systemism, that the data and hypotheses of science constitute a system.

Technique

Descartes' method of hyperbolic doubt included:

• Accepting only information you know is true
• Breaking down these truths into smaller units
• Solving the simple problems first
• Making complete lists of further problems

Hyperbolic doubt means having the tendency to doubt, since it is an extreme or exaggerated form of doubt. Knowledge in the Cartesian sense means to know something beyond not merely all reasonable doubt, but all possible doubt. In his Meditations on First Philosophy (1641), Descartes resolved to systematically doubt that any of his beliefs were true, in order to build, from the ground up, a belief system consisting of only certainly true beliefs; his end goal—or at least a major one—was to find an undoubtable basis for the sciences. Consider Descartes' opening lines of the Meditations:

Several years have now elapsed since I first became aware that I had accepted, even from my youth, many false opinions for true, and that consequently what I afterward based on such principles was highly doubtful; and from that time I was convinced of the necessity of undertaking once in my life to rid myself of all the opinions I had adopted, and of commencing anew the work of building from the foundation...—Descartes, Meditation I, 1641

Descartes' method

René Descartes, the originator of Cartesian doubt, put all beliefs, ideas, thoughts, and matter in doubt. He showed that his grounds, or reasoning, for any knowledge could just as well be false. Sensory experience, the primary mode of knowledge, is often erroneous and therefore must be doubted. For instance, what one is seeing may very well be a hallucination. There is nothing that proves it cannot be. In short, if there is any way a belief can be disproved, then its grounds are insufficient. From this, Descartes proposed two arguments, the dream and the demon.

The dream argument

See also: Dream argument

Descartes, knowing that the context of our dreams, while possibly unbelievable, are often lifelike, hypothesized that humans can only believe that they are awake. There are no sufficient grounds to distinguish a dream experience from a waking experience. For instance, Subject A sits at the computer, typing this article. Just as much evidence exists to indicate that the act of composing this article is reality as there is evidence to demonstrate the opposite. Descartes conceded that we live in a world that can create such ideas as dreams. However, by the end of The Meditations, he concludes that we can distinguish dream from reality at least in retrospect:

"But when I distinctly see where things come from and where and when they come to me, and when I can connect my perceptions of them with the whole of the rest of my life without a break, then I am quite certain that when I encounter these things I am not asleep but awake."—Descartes: Selected Philosophical Writings

The Evil Demon

Main article: Evil demon

Descartes reasoned that our very own experience may very well be controlled by an evil demon of sorts. This demon is as clever and deceitful as he is powerful. He could have created a superficial world that we may think we live in. As a result of this doubt, sometimes termed the Malicious Demon Hypothesis, Descartes found that he was unable to trust even the simplest of his perceptions.

In Meditation I, Descartes stated that if one were mad, even briefly, the insanity might have driven man into believing that what we thought was true could be merely our minds deceiving us. He also stated that there could be 'some malicious, powerful, cunning demon' that had deceived us, preventing us from judging correctly.

Descartes argued that all his senses were lying, and since your senses can easily fool you, his idea of an infinitely powerful being must be true—since that idea could have only been put there by an infinitely powerful being who would have no reason for deceit.

I think, therefore I am

While methodic doubt has a nature, one need not hold that knowledge is impossible to apply the method of doubt. Indeed, Descartes' attempt to apply the method of doubt to the existence of himself spawned the proof of his famous saying, "Cogito, ergo sum" (I think, therefore I am). That is, Descartes tried to doubt his own existence, but found that even his doubting showed that he existed, since he could not doubt if he did not exist.

Dream argument

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Dream_argument 

 

The Dream of Life, by Michelangelo, ca. 1533

The dream argument is the postulation that the act of dreaming provides preliminary evidence that the senses we trust to distinguish reality from illusion should not be fully trusted, and therefore, any state that is dependent on our senses should at the very least be carefully examined and rigorously tested to determine whether it is in fact reality.

Synopsis

René Descartes

While one dreams, one does not normally realize one is dreaming. On more rare occasions, the dream may be contained inside another dream with the very act of realizing that one is dreaming, itself, being only a dream that one is not aware of having. This has led philosophers to wonder whether it is possible for one ever to be certain, at any given point in time, that one is not in fact dreaming, or whether indeed it could be possible for one to remain in a perpetual dream state and never experience the reality of wakefulness at all.

In Western philosophy this philosophical puzzle was referred to by Plato (Theaetetus 158b-d), Aristotle (Metaphysics 1011a6), and the Academic Skeptics. It is now best known from René Descartes' Meditations on First Philosophy. The dream argument has become one of the most prominent skeptical hypotheses.

In Eastern philosophy this type of argument is sometimes referred to as the "Zhuangzi paradox":

He who dreams of drinking wine may weep when morning comes; he who dreams of weeping may in the morning go off to hunt. While he is dreaming he does not know it is a dream, and in his dream he may even try to interpret a dream. Only after he wakes does he know it was a dream. And someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman—how dense! Confucius and you are both dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. Yet, after ten thousand generations, a great sage may appear who will know their meaning, and it will still be as though he appeared with astonishing speed.

The Yogachara philosopher Vasubandhu (4th to 5th century C.E.) referenced the argument in his "Twenty verses on appearance only."

The dream argument came to feature prominently in Mahayana and Tibetan Buddhist philosophy. Some schools of thought (e.g., Dzogchen) consider perceived reality to be literally unreal. As Chögyal Namkhai Norbu puts it: "In a real sense, all the visions that we see in our lifetime are like a big dream . . . ." In this context, the term 'visions' denotes not only visual perceptions, but also appearances perceived through all senses, including sounds, smells, tastes, and tactile sensations, and operations on perceived mental objects.

Simulated reality

See also: Simulated reality and Simulation hypothesis

Dreaming provides a springboard for those who question whether our own reality may be an illusion. The ability of the mind to be tricked into believing a mentally generated world is the "real world" means at least one variety of simulated reality is a common, even nightly event.

Those who argue that the world is not simulated must concede that the mind—at least the sleeping mind—is not itself an entirely reliable mechanism for attempting to differentiate reality from illusion.

Whatever I have accepted until now as most true has come to me through my senses. But occasionally I have found that they have deceived me, and it is unwise to trust completely those who have deceived us even once.

— René Descartes

Critical discussion

In the past, philosophers John Locke and Thomas Hobbes have separately attempted to refute Descartes's account of the dream argument. Locke claimed that you cannot experience pain in dreams. Various scientific studies conducted within the last few decades provided evidence against Locke's claim by concluding that pain in dreams can occur, but on very rare occasions. Philosopher Ben Springett has said that Locke might respond to this by stating that the agonizing pain of stepping into a fire is non-comparable to stepping into a fire in a dream. Hobbes claimed that dreams are susceptible to absurdity while the waking life is not.

Many contemporary philosophers have attempted to refute dream skepticism in detail (see, e.g., Stone (1984)). Ernest Sosa (2007) devoted a chapter of a monograph to the topic, in which he presented a new theory of dreaming and argued that his theory raises a new argument for skepticism, which he attempted to refute. In A Virtue Epistemology: Apt Belief and Reflective Knowledge, he states: "in dreaming we do not really believe; we only make-believe." Jonathan Ichikawa (2008) and Nathan Ballantyne & Ian Evans (2010) have offered critiques of Sosa's proposed solution. Ichikawa argued that as we cannot tell whether our beliefs in waking life are truly beliefs and not imaginings, like in a dream, we are still not able to tell whether we are awake or dreaming.

Norman Malcolm in his monograph "Dreaming" (published in 1959) elaborated on Wittgenstein's question as to whether it really mattered if people who tell dreams "really had these images while they slept, or whether it merely seems so to them on waking". He argues that the sentence "I am asleep" is a senseless form of words; that dreams cannot exist independently of the waking impression; and that skepticism based on dreaming "comes from confusing the historical and dream telling senses...[of]...the past tense" (page 120). In the chapter: "Do I Know I Am Awake ?" he argues that we do not have to say: "I know that I am awake" simply because it would be absurd to deny that one is awake.

The dream hypothesis is also used to develop other philosophical concepts, such as Valberg's personal horizon: what this world would be internal to if this were all a dream.

 

Law of truly large numbers

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Law_of_truly_large_numbers 

The law of truly large numbers (a statistical adage), attributed to Persi Diaconis and Frederick Mosteller, states that with a large enough number of samples, any outrageous (i.e. unlikely in any single sample) thing is likely to be observed. Because we never find it notable when likely events occur, we highlight unlikely events and notice them more. The law is often used to falsify different pseudo-scientific claims, as such it and its use are sometimes criticized by fringe scientists.

The law is meant to make a statement about probabilities and statistical significance: in large enough masses of statistical data, even minuscule fluctuations attain statistical significance. Thus in truly large numbers of observations, it is paradoxically easy to find significant correlations, in large numbers, which still do not lead to causal theories (see: spurious correlation), and which by their collective number, might lead to obfuscation as well.

The law can be rephrased as "large numbers also deceive", something which is counter-intuitive to a descriptive statistician. More concretely, skeptic Penn Jillette has said, "Million-to-one odds happen eight times a day in New York" (population about 8,000,000).

Example

For a simplified example of the law, assume that a given event happens with a probability for its occurrence of 0.1%, within a single trial. Then, the probability that this so-called unlikely event does not happen (improbability) in a single trial is 99.9% (0.999).

Already for a sample of 1000 independent trials, however, the probability that the event does not happen in any of them, even once (improbability), is only 0.999¹⁰⁰⁰ ≈ 0.3677 = 36.77%. Then, the probability that the event does happen, at least once, in 1000 trials is 1 − 0.999¹⁰⁰⁰ ≈ 0.6323 or 63.23%. This means that this "unlikely event" has a probability of 63.23% of happening if 1000 independent trials are conducted, or over 99.9% for 10,000 trials.

The probability that it happens at least once in 10,000 trials is 1 − 0.999¹⁰⁰⁰⁰ ≈ 0.99995 = 99.995%. In other words, a highly unlikely event, given enough trials with some fixed number of draws per trial, is even more likely to occur.

For event X that occurs with very low probability of 0.0000001% (in any single sample), already 1,000,000,000 as "truly large" number of independent samples gives probability of occurrence of X equal to 1 − 0.999999999^1000000000 ≈ 0.63 = 63% and number of independent samples equal (in 2021) to size of human population gives probability of event X: 1 − 0.999999999^7900000000 ≈ 0.9996 = 99.96%. 

These calculations can be generalized, formalized to use in mathematical proof that: "the probability c for the less likely event X to happen in N independent trials can become arbitrarily near to 1, no matter how small the probability a of the event X in one single trial is, provided that N is truly large."

In criticism of pseudoscience

The law comes up in criticism of pseudoscience and is sometimes called the Jeane Dixon effect (see also Postdiction). It holds that the more predictions a psychic makes, the better the odds that one of them will "hit". Thus, if one comes true, the psychic expects us to forget the vast majority that did not happen (confirmation bias). Humans can be susceptible to this fallacy.

Another similar (to some degree) manifestation of the law can be found in gambling, where gamblers tend to remember their wins and forget their losses, even if the latter far outnumbers the former (though depending on a particular person, the opposite may also be truth when they think they need more analysis of their losses to achieve fine tuning of their playing system). Mikal Aasved links it with "selective memory bias", allowing gamblers to mentally distance themselves from the consequences of their gambling by holding an inflated view of their real winnings (or losses in the opposite case - "selective memory bias in either direction").

The Library of Babel

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/The_Library_of_Babel

 

"The Library of Babel"
English language cover
Author	Jorge Luis Borges
Original title	"La biblioteca de Babel"
Translator	numerous
Country	Argentina
Language	Spanish
Genre(s)	Fantasy
Published in	El Jardín de senderos que se bifurcan
Publisher	Editorial Sur
Publication date	1941
Published in English	1962

"The Library of Babel" (Spanish: La biblioteca de Babel) is a short story by Argentine author and librarian Jorge Luis Borges (1899–1986), conceiving of a universe in the form of a vast library containing all possible 410-page books of a certain format and character set.

The story was originally published in Spanish in Borges' 1941 collection of stories El jardín de senderos que se bifurcan (The Garden of Forking Paths). That entire book was, in turn, included within his much-reprinted Ficciones (1944). Two English-language translations appeared approximately simultaneously in 1962, one by James E. Irby in a diverse collection of Borges's works titled Labyrinths and the other by Anthony Kerrigan as part of a collaborative translation of the entirety of Ficciones.

Plot

Borges' narrator describes how his universe consists of an enormous expanse of adjacent hexagonal rooms. In each room, there is an entrance on one wall, the bare necessities for human survival on another wall, and four walls of bookshelves. Though the order and content of the books are random and apparently completely meaningless, the inhabitants believe that the books contain every possible ordering of just 25 basic characters (22 letters, the period, the comma, and space). Though the vast majority of the books in this universe are pure gibberish, the library also must contain, somewhere, every coherent book ever written, or that might ever be written, and every possible permutation or slightly erroneous version of every one of those books. The narrator notes that the library must contain all useful information, including predictions of the future, biographies of any person, and translations of every book in all languages. Conversely, for many of the texts, some language could be devised that would make it readable with any of a vast number of different contents.

Despite—indeed, because of—this glut of information, all books are totally useless to the reader, leaving the librarians in a state of suicidal despair. This leads some librarians to superstitious and cult-like behaviors, such as the "Purifiers", who arbitrarily destroy books they deem nonsense as they scour through the library seeking the "Crimson Hexagon" and its illustrated, magical books. Others believe that since all books exist in the library, somewhere one of the books must be a perfect index of the library's contents; some even believe that a messianic figure known as the "Man of the Book" has read it, and they travel through the library seeking him.

Themes

Borges in 1976

The story repeats the theme of Borges' 1939 essay "The Total Library" ("La Biblioteca Total"), which in turn acknowledges the earlier development of this theme by Kurd Lasswitz in his 1901 story "The Universal Library" ("Die Universalbibliothek"):

Certain examples that Aristotle attributes to Democritus and Leucippus clearly prefigure it, but its belated inventor is Gustav Theodor Fechner, and its first exponent, Kurd Lasswitz. [...] In his book The Race with the Tortoise (Berlin, 1919), Dr Theodor Wolff suggests that it is a derivation from, or a parody of, Ramón Llull's thinking machine [...T]he elements of his game are the universal orthographic symbols, not the words of a language [...] Lasswitz arrives at twenty-five symbols (twenty-two letters, the space, the period, the comma), whose recombinations and repetitions encompass everything possible to express in all languages. The totality of such variations would form a Total Library of astronomical size. Lasswitz urges mankind to construct that inhuman library, which chance would organize and which would eliminate intelligence. (Wolff's The Race with the Tortoise expounds the execution and the dimensions of that impossible enterprise.)

Many of Borges' signature motifs are featured in the story, including infinity, reality, cabalistic reasoning, and labyrinths. The concept of the library is often compared to Borel's dactylographic monkey theorem. There is no reference to monkeys or typewriters in "The Library of Babel", although Borges had mentioned that analogy in "The Total Library": "[A] half-dozen monkeys provided with typewriters would, in a few eternities, produce all the books in the British Museum." In this story, the closest equivalent is the line, "A blasphemous sect suggested [...] that all men should juggle letters and symbols until they constructed, by an improbable gift of chance, these canonical books."

Borges would examine a similar idea in his 1975 story, "The Book of Sand" in which there is an infinite book (or book with an indefinite number of pages) rather than an infinite library. Moreover, the story's Book of Sand is said to be written in an unknown alphabet and its content is not obviously random. In The Library of Babel, Borges interpolates Italian mathematician Bonaventura Cavalieri's suggestion that any solid body could be conceptualized as the superimposition of an infinite number of planes.

The concept of the library is also overtly analogous to the view of the universe as a sphere having its center everywhere and its circumference nowhere. The mathematician and philosopher Blaise Pascal employed this metaphor, and in an earlier essay Borges noted that Pascal's manuscript called the sphere effroyable, or "frightful".

In any case, a library containing all possible books, arranged at random, might as well be a library containing zero books, as any true information would be buried in, and rendered indistinguishable from, all possible forms of false information; the experience of opening to any page of any of the library's books has been simulated by websites which create screenfuls of random letters.

The quote at the beginning of the story, "By this art you may contemplate the variation of the twenty-three letters," is from Robert Burton's 1621 The Anatomy of Melancholy.

Philosophical implications

This lends itself to the philosophical idea proposed by Immanuel Kant, that our mind helps to structure our experience of reality; thus the rules of reality (as we know it) are intrinsic to the mind. So if we identify these rules, we can better decode 'reality'. One might speculate that these rules are contained in the crimson hexagon room which is the key to decoding the others. The library becomes a temptation, even an obsession, because it contains these gems of enlightenment while also burying them in deception. On a psychological level, the infinite storehouse of information is a hindrance and a distraction, because it lures one away from writing one's own book (i.e. living one's life). Anything one might write would of course already exist. One can see any text as being pulled from the library by the act of the author defining the search letter by letter until they reach a text close enough to the one they intended to write. The text already existed theoretically, but had to be found by the act of the author's imagination. Another implication is an argument against certain proofs of the existence of God, as it is carried out by David Hume using the thought experiment of a similar library of books generated not by human mind, but by nature.

Infinite extent

In mainstream theories of natural language syntax, every syntactically-valid utterance can be extended to produce a new, longer one, because of recursion. However, the books in the Library of Babel are of bounded length ("each book is of four hundred and ten pages; each page, of forty lines, each line, of some eighty letters"), so the Library can only contain a finite number of distinct strings. Borges' narrator notes this fact, but believes that the Library is nevertheless infinite; he speculates that it repeats itself periodically, giving an eventual "order" to the "disorder" of the seemingly random arrangement of books.

Quine's reduction

In a short essay, W. V. O. Quine noted that the Library of Babel is finite, and that any text that doesn't fit in a single book can be reconstructed by finding a second book with the continuation. The size of the alphabet can be reduced by using, say, Morse code, even though it makes the books more verbose; the size of the books can also be reduced by splitting each into multiple volumes and discarding the duplicates. Writes Quine, "The ultimate absurdity is now staring us in the face: a universal library of two volumes, one containing a single dot and the other a dash. Persistent repetition and alternation of the two are sufficient, we well know, for spelling out any and every truth. The miracle of the finite but universal library is a mere inflation of the miracle of binary notation: everything worth saying, and everything else as well, can be said with two characters."

Comparison with biology

The full possible set of protein sequences (protein sequence space) has been compared to the Library of Babel.^[7][8] In the Library of Babel, finding any book that made sense was almost impossible due to the sheer number and lack of order. The same would be true of protein sequences if it were not for natural selection, which has picked out only protein sequences that make sense. Additionally, each protein sequence is surrounded by a set of neighbors (point mutants) that are likely to have at least some function. Daniel Dennett's 1995 book Darwin's Dangerous Idea includes an elaboration of the Library of Babel concept to imagine the set of all possible genetic sequences, which he calls the Library of Mendel, in order to illustrate the mathematics of genetic variation. Dennett uses this concept again later in the book to imagine all possible algorithms that can be included in his Toshiba computer, which he calls the Library of Toshiba. He describes the Library of Mendel and the Library of Toshiba as subsets within the Library of Babel.

Influence on later writers

• Umberto Eco's postmodern novel The Name of the Rose (1980) features a labyrinthine library, presided over by a blind monk named Jorge of Burgos. The aedificium is, however, octagonal in shape.
• In "The Net of Babel", published in Interzone in 1995, David Langford imagines the Library becoming computerized for easy access. This aids the librarians in searching for specific text while also highlighting the futility of such searches as they can find anything, but nothing of meaning as such. The sequel continues many of Borges's themes, while also highlighting the difference between data and information, and satirizing the Internet.
• Russell Standish's Theory of Nothing uses the concept of the Library of Babel to illustrate how an ultimate ensemble containing all possible descriptions would in sum contain zero information and would thus be the simplest possible explanation for the existence of the universe. This theory, therefore, implies the reality of all universes.
• Michael Ende reused the idea of a universe of hexagonal rooms in the Temple of a Thousand Doors from The Neverending Story, which contained all the possible characteristics of doors in the fantastic realm. A later chapter features the infinite monkey theorem.
• Terry Pratchett uses the concept of the infinite library in his Discworld novels. The knowledgeable librarian is a human wizard transformed into an orangutan.
• The Unimaginable Mathematics of Borges' Library of Babel (2008) by William Goldbloom Bloch explores the short story from a mathematical perspective. Bloch analyzes the hypothetical library presented by Borges using the ideas of topology, information theory, and geometry.
• In Greg Bear's novel City at the End of Time (2008), the sum-runners carried by the protagonists are intended by their creator to be combined to form a 'Babel', an infinite library containing every possible permutation of every possible character in every possible language. Bear has stated that this was inspired by Borges, who is also namechecked in the novel. Borges is described as an unknown Argentinian who commissioned an encyclopedia of impossible things, a reference to either "Tlön, Uqbar, Orbis Tertius" or the Book of Imaginary Beings.
• Fone, a short comic novel drawn by Milo Manara, features a human astronaut and his alien partner stranded on a planet named Borges Profeta. The planet is overflowed by books containing all the possible permutations of letters.
• Steven L. Peck wrote a novella entitled A Short Stay in Hell (2012) in which the protagonist must find the book containing his life story in an afterlife replica of Borges' Library of Babel.
• The third season of Carmilla, a Canadian single-frame web series based on the novella by J. Sheridan Le Fanu, is set in a mystical library described as "non-Euclidean" and omnipotent. It contains a door that, depending on the knocking pattern on its panels, can be opened into any universe. It also creates a temporary parallel universe and is able to shift a character between the parallel and the original. As the parallel universe collapses, darkness falls, and a character perishes in the void after uttering the words, "O time thy pyramids," which are contained on the second-to-last page of a book in the Library of Babel.
• In Christopher Nolan's film Interstellar, the protagonist, Cooper, played by Matthew McConaughey, becomes trapped in a black hole which mirrors the Library of Babel; Cooper's universe consists of an infinitely extended tesseract consisting of the back-side of a specific bookshelf full of books in his former family home in all directions, but at different times in the bookshelf's history. This scene has been compared to the Library of Babel, and Nolan cites Borges as an artistic influence.
• The Library of Babel, a website created by Jonathan Basile, emulates an English-language version of Borges' library. An algorithm he created generates a 'book' by iterating every permutation of 29 characters: the 26 English letters, space, comma, and period. Each book is marked by a coordinate, corresponding to its place on the hexagonal library (hexagon name, wall number, shelf number, and book name) so that every book can be found at the same place every time. The website is said to contain "all possible pages of 3200 characters, about 10⁴⁶⁷⁷ books".