The eleventh volume of which I speak refers to both subsequent and preceding volumes. Néstor Ibarra, in an article (in the N.R.F.), now a classic, has denied the existence of those corollary volumes; Ezequiel Martínez Estrada and Drieu La Rochelle have, I think, succeeded in refuting this doubt. The fact is that, up until now, the most patient investigations have proved fruitless. We have turned the libraries of Europe, North and South America upside down—in vain. Alfonso Reyes, bored with the tedium of this minor detective work, proposes that we all take on the task of reconstructing the missing volumes, many and vast as they were: ex ungue leonem. He calculates, half seriously, that one generation of Tlönists would be enough. This bold estimate brings us back to the basic problem: who were the people who had invented Tlön? The plural is unavoidable, because we have unanimously rejected the idea of a single creator, some transcendental Leibnitz working in modest obscurity. We conjecture that this “brave new world” was the work of a secret society of astronomers, biologists, engineers, metaphysicians, poets, chemists, mathematicians, moralists, painters and geometricians, all under the supervision of an unknown genius. There are plenty of individuals who have mastered these various disciplines without having any facility for invention, far less for submitting that inventiveness to a strict, systematic plan. This plan is so vast that each individual contribution to it is infinitesimal. To begin with, Tlön was thought to be nothing more than a chaos, a free and irresponsible work of the imagination; now it was clear that it is a complete cosmos, and that the strict laws which govern it have been carefully formulated, albeit provisionally. It is enough to note that the apparent contradictions in the eleventh volume are the basis for proving the existence of the others, so lucid and clear is the scheme maintained in it. The popular magazines have publicized, with pardonable zeal, the zoology and topography of Tlön. I think, however, that its transparent tigers and its towers of blood scarcely deserve the unwavering attention of all men. I should like to take some little time to deal with its conception of the universe.
Hume remarked once and for all that the arguments of Berkeley were not only thoroughly unanswerable but thoroughly unconvincing. This dictum is emphatically true as it applies to our world; but it falls down completely in Tlön. The nations of that planet are congenitally idealist. Their language, with its derivatives—religion, literature, and metaphysics—presupposes idealism. For them, the world is not a concurrence of objects in space, but a heterogeneous series of independent acts. It is serial and temporal, but not spatial. There are no nouns in the hypothetical Ursprache of Tlön, which is the source of the living language and the dialects; there are impersonal verbs qualified by monosyllabic suffixes or prefixes which have the force of adverbs. For example, there is no word corresponding to the noun moon, but there is a verb to moon or to moondle. The moon rose over the sea would be written hlör u fang axaxaxas mlö, or, to put it in order: upward beyond the constant flow there was moondling. (Xul Solar translates it succinctly: upward, behind the onstreaming it mooned.)
The previous passage refers to the languages of the southern hemisphere. In those of the northern hemisphere (the eleventh volume has little information on its Ursprache), the basic unit is not the verb, but the monosyllabic adjective. Nouns are formed by an accumulation of adjectives. One does not say moon; one says airy-clear over dark-round or orange-faint-of-sky or some other accumulation. In the chosen example, the mass of adjectives corresponds to a real object. The happening is completely fortuitous. In the literature of this hemisphere (as in the lesser world of Meinong), ideal objects abound, invoked and dissolved momentarily, according to poetic necessity. Sometimes, the faintest simultaneousness brings them about. There are objects made up of two sense elements, one visual, the other auditory—the color of a sunrise and the distant call of a bird. Other objects are made up of many elements—the sun, the water against the swimmer's chest, the vague quivering pink which one sees when the eyes are closed, the feeling of being swept away by a river or by sleep. These second degree objects can be combined with others; using certain abbreviations, the process is practically an infinite one. There are famous poems made up of one enormous word, a word which in truth forms a poetic object, the creation of the writer. The fact that no one believes that nouns refer to an actual reality means, paradoxically enough, that there is no limit to the numbers of them. The languages of the northern hemisphere of Tlön include all the names in Indo-European languages—plus a great many others.
It is no exaggeration to state that in the classical culture of Tlön, there is only one discipline, that of psychology. All others are subordinated to it. I have remarked that the men of that planet conceive of the universe as a series of mental processes, whose unfolding is to be understood only as a time sequence. Spinoza attributes to the inexhaustibly divine in man the qualities of extension and of thinking. In Tlön, nobody would understand the juxtaposition of the first, which is only characteristic of certain states of being, with the second, which is a perfect synonym for the cosmos. To put it another way—they do not conceive of the spatial as everlasting in time. The perception of a cloud of smoke on the horizon and, later, of the countryside on fire and, later, of a half-extinguished cigar which caused the conflagration would be considered an example of the association of ideas.
This monism, or extreme idealism, completely invalidates science. To explain or to judge an event is to identify or unite it with another one. In Tlön, such connection is a later stage in the mind of the observer, which can in no way affect or illuminate the earlier stage. Each state of mind is irreducible. The mere act of giving it a name, that is of classifying it, implies a falsification of it. From all this, it would be possible to deduce that there is no science in Tlön, let alone rational thought. The paradox, however, is that sciences exist, in countless number. In philosophy, the same thing happens as happens with the nouns in the northern hemisphere. The fact that any philosophical system is bound in advance to be a dialectical game, a Philosophie des Als Ob, means that systems abound, unbelievable systems, beautifully constructed or else sensational in effect. The metaphysicians of Tlön are not looking for truth, nor even for an approximation of it; they are after a kind of amazement. They consider metaphysics a branch of fantastic literature. They know that a system is nothing more than the subordination of all the aspects of the universe to some one of them. Even the phrase “all the aspects” can be rejected, since it presupposes the impossible inclusion of the present moment, and of past moments. Even so, the plural, “past moments” is inadmissable, since it supposes another impossible operation. . . . One of the schools in Tlön has reached the point of denying time. It reasons that the present is undefined, that the future has no other reality than as present hope, that the past is no more than present memory.2 Another school declares that the whole of time has already happened and that our life is a vague memory or dim reflection, doubtless false and fragmented, of an irrevocable process. Another school has it that the history of the universe, which contains the history of our lives and the most tenuous details of them, is the handwriting produced by a minor god in order to communicate with a demon. Another maintains that the universe is comparable to those code systems in which not all the symbols have meaning, and in which only that which happens every three hundredth night is true. Another believes that, while we are asleep here, we are awake somewhere else, and that thus every man is two men.
Among the doctrines of Tlön, none has occasioned greater scandal than the doctrine of materialism. Some thinkers have formulated it with less clarity than zeal, as one might put forward a paradox. To clarify the general understanding of this unlikely thesis, one eleventh century3 heresiarch offered the parable of nine copper coins, which enjoyed in Tlön the same noisy reputation as did the Eleatic paradoxes of Zeno in their day. There are many versions of this “feat of specious reasoning” which vary the number of coins and the number of discoveries. Here is the commonest:
On Tuesday, X ventures along a de
serted road and loses nine copper coins. On Thursday, Y finds on the road four coins, somewhat rusted by Wednesday's rain. On Friday, Z comes across three coins on the road. On Friday morning, X finds two coins in the corridor of his house. [The heresiarch is trying to deduce from this story the reality, that is, the continuity, of the nine recovered coins.] It is absurd, he states, to suppose that four of the coins have not existed between Tuesday and Thursday, three between Tuesday and Friday afternoon, and two between Tuesday and Friday morning. It is logical to assume that they have existed, albeit in some secret way, in a manner whose understanding is concealed from men, in every moment, in all three places.
The language of Tlön is by its nature resistant to the formulation of this paradox; most people do not understand it. At first, the defenders of common sense confined themselves to denying the truth of the anecdote. They declared that it was a verbal fallacy, based on the reckless use of two neological expressions, not substantiated by common usage, and contrary to the laws of strict thought—the verbs to find and to lose entail a petitio principii, since they presuppose that the first nine coins and the second are identical. They recalled that any noun—man, money, Thursday, Wednesday, rain—has only metaphorical value. They denied the misleading detail “somewhat rusted by Wednesday's rain,” since it assumes what must be demonstrated—the continuing existence of the four coins between Thursday and Tuesday. They explained that equality is one thing and identity another, and formulated a kind of reductio ad absurdum, the hypothetical case of nine men who, on nine successive nights, suffer a violent pain. Would it not be ridiculous, they asked, to claim that this pain is the same one each time?4 They said that the heresiarch was motivated mainly by the blasphemous intention of attributing the divine category of being to some ordinary coins; and that sometimes he was denying plurality, at other times not. They argued thus: that if equality entails identity, it would have to be admitted at the same time that the nine coins are only one coin.
Amazingly enough, these refutations were not conclusive. After the problem had been stated and restated for a hundred years, one thinker no less brilliant than the heresiarch himself, but in the orthodox tradition, advanced a most daring hypothesis. This felicitous supposition declared that there is only one Individual, and that this indivisible Individual is every one of the separate beings in the universe, and that those beings are the instruments and masks of divinity itself. X is Y and is Z. Z finds three coins because he remembers that X lost them. X finds only two in the corridor because he remembers that the others have been recovered. ... The eleventh volume gives us to understand that there were three principal reasons which led to the complete victory of this pantheistic idealism. First, it repudiated solipsism. Second, it made possible the retention of a psychological basis for the sciences. Third, it permitted the cult of the gods to be retained. Schopenhauer, the passionate and clear-headed Schopenhauer, advanced a very similar theory in the first volume of his Parerga und Paralipomena.
The geometry of Tlön has two somewhat distinct systems, a visual one and a tactile one. The latter system corresponds to our geometry; they consider it inferior to the former. The foundation of visual geometry is the surface, not the point. This system rejects the principle of parallelism, and states that, as man moves about, he alters the forms which surround him. The arithmetical system is based on the idea of indefinite numbers. It emphasizes the importance of the concepts greater and lesser, which our mathematicians symbolize as > and <. It states that the operation of counting modifies quantities and changes them from indefinites into definites. The fact that several individuals counting the same quantity arrive at the same result is, say their psychologists, an example of the association of ideas or the good use of memory. We already know that in Tlön the source of all-knowing is single and eternal.
In literary matters too, the dominant notion is that everything is the work of one single author. Books are rarely signed. The concept of plagiarism does not exist; it has been established that all books are the work of one single writer, who is timeless and anonymous. Criticism is prone to invent authors. A critic will choose two dissimilar works—the Tao Tê Ching and The Thousand and One Nights, let us say—and attribute them to the same writer, and then with all probity explore the psychology of this interesting homme de lettres. . . .
The books themselves are also odd. Works of fiction are based on a single plot, which runs through every imaginable permutation. Works of natural philosophy invariably include thesis and antithesis, the strict pro and con of a theory. A book which does not include its opposite, or “counter-book,” is considered incomplete.
Centuries and centuries of idealism have not failed to influence reality. In the very oldest regions of Tlön, it is not an uncommon occurrence for lost objects to be duplicated. Two people are looking for a pencil; the first one finds it and says nothing; the second finds a second pencil, no less real, but more in keeping with his expectation. These secondary objects are called hrönir and, even though awkward in form, are a little larger than the originals. Until recently, the hrönir were the accidental children of absent-mindedness and forgetfulness. It seems improbable that the methodical production of them has been going on for almost a hundred years, but so it is stated in the eleventh volume. The first attempts were fruitless. Nevertheless, the modus operandi is worthy of note. The director of one of the state prisons announced to the convicts that in an ancient river bed certain tombs were to be found, and promised freedom to any prisoner who made an important discovery. In the months preceding the excavation, printed photographs of what was to be found were shown the prisoners. The first attempt proved that hope and zeal could be inhibiting; a week of work with shovel and pick succeeded in unearthing no hrön other than a rusty wheel, postdating the experiment. This was kept a secret, and the experiment was later repeated in four colleges. In three of them the failure was almost complete; in the fourth (the director of which died by chance during the initial excavation), the students dug up—or produced—a gold mask, an archaic sword, two or three earthenware urns, and the moldered mutilated torso of a king with an inscription on his breast which has so far not been deciphered. Thus was discovered the unfitness of witnesses who were aware of the experimental nature of the search. . . . Mass investigations produced objects which contradicted one another; now, individual projects, as far as possible spontaneous, are preferred. The methodical development of hrönir, states the eleventh volume, has been of enormous service to archaeologists. It has allowed them to question and even to modify the past, which nowadays is no less malleable or obedient than the future. One curious fact: the hrönir of the second and third degree—that is, the hrönir derived from another hrön, and the hrönir derived from the hrön of a hrön—exaggerate the flaws of the original; those of the fifth degree are almost uniform; those of the ninth can be confused with those of the second; and those of the eleventh degree have a purity of form which the originals do not possess. The process is a recurrent one; a hrön of the twelfth degree begins to deteriorate in quality. Stranger and more perfect than any hrön is sometimes the ur, which is a thing produced by suggestion, an object brought into being by hope. The great gold mask I mentioned previously is a distinguished example.
Things duplicate themselves in Tlön. They tend at the same time to efface themselves, to lose their detail when people forget them. The classic example is that of a stone threshold which lasted as long as it was visited by a beggar, and which faded from sight on his death. Occasionally, a few birds, a horse perhaps, have saved the ruins of an amphitheater. (1940. Salto Oriental.)
Postscript. 1947. I reprint the foregoing article just as it appeared in the Anthology of Fantastic Literature, 1940, omitting no more than some figures of speech, and a kind of burlesque summing up, which now strikes me as frivolous. So many things have happened since that date. ... I will confine myself to putting them down.
In March, 1941, a manuscript letter by Gunnar Erfjord came to light in a volume of Hinto
n, which had belonged to Herbert Ashe. The envelope bore the postmark of Ouro Preto. The letter cleared up entirely the mystery of Tlön. The text of it confirmed Martínez Estrada's thesis. The elaborate story began one night in Lucerne or London, in the early seventeenth century. A benevolent secret society (which counted Dalgarno and, later, George Berkeley among its members) came together to invent a country. The first tentative plan gave prominence to “hermetic studies,” philanthropy, and the cabala. Andreä's curious book dates from that first period. At the end of some years of conventicles and premature syntheses, they realized that a single generation was not long enough in which to define a country. They made a resolution that each one of the master-scholars involved should elect a disciple to carry on the work. That hereditary arrangement prevailed; and after a hiatus of two centuries, the persecuted brotherhood reappeared in America. About 1824, in Memphis, Tennessee, one of the members had a conversation with the millionaire ascetic, Ezra Buckley. Buckley listened with some disdain as the other man talked, and then burst out laughing at the modesty of the project. He declared that in America it was absurd to invent a country, and proposed the invention of a whole planet. To this gigantic idea, he added another, born of his own nihilism5—that of keeping the enormous project a secret. The twenty volumes of the Encyclopaedia Britannica were then in circulation; Buckley suggested a systematic encyclopedia of the imaginary planet. He would leave the society his mountain ranges with their gold fields, his navigable rivers, his prairies where bull and bison roamed, his Negroes, his brothels, and his dollars, on one condition: “The work will have no truck with the imposter Jesus Christ.” Buckley did not believe in God, but nevertheless wished to demonstrate to the nonexistent God that mortal men were capable of conceiving a world. Buckley was poisoned in Baton Rouge in 1828; in 1914, the society forwarded to its collaborators, three hundred in number, the final volume of the First Encyclopaedia of Tlön. The edition was secret; the forty volumes which comprised it (the work was vaster than any previously undertaken by men) were to be the basis for another work, more detailed, and this time written, not in English, but in some one of the languages of Tlön. This review of an illusory world was called, provisionally, Orbis Tertius, and one of its minor demiurges was Herbert Ashe, whether as an agent of Gunnar Erfjord, or as a full associate, I do not know. The fact that he received a copy of the eleventh volume would favor the second view. But what about the others? About 1942, events began to speed up. I recall with distinct clarity one of the first, and I seem to have felt something of its premonitory character. It occurred in an apartment on the Calle Laprida, facing a high open balcony which looked to the west. From Poitiers, the Princess of Faucigny Lucinge had received her silver table service. Out of the recesses of a crate, stamped all over with international markings, fine immobile pieces were emerging—silver plate from Utrecht and Paris, with hard heraldic fauna, a samovar. Amongst them, trembling faintly, just perceptibly, like a sleeping bird, was a magnetic compass. It shivered mysteriously. The princess did not recognize it. The blue needle longed for magnetic north. The metal case was concave. The letters on the dial corresponded to those of one of the alphabets of Tlön. Such was the first intrusion of the fantastic world into the real one. A disturbing accident brought it about that I was also witness to the second. It happened some months afterward, in a grocery store belonging to a Brazilian, in Cuchilla Negra. Amorim and I were on our way back from Sant'Anna. A sudden rising of the Tacuarembó river compelled us to test (and to suffer patiently) the rudimentary hospitality of the general store. The grocer set up some creaking cots for us in a large room, cluttered with barrels and wineskins. We went to bed, but were kept from sleeping until dawn by the drunkenness of an invisible neighbor, who alternated between shouting indecipherable abuse and singing snatches of milongas, or rather, snatches of the same milonga. As might be supposed, we attributed this insistent uproar to the fiery rum of the proprietor.... At dawn, the man lay dead in the corridor. The coarseness of his voice had deceived us; he was a young boy. In his delirium, he had spilled a few coins and a shining metal cone, of the diameter of a die, from his heavy gaucho belt. A serving lad tried to pick up this cone—in vain. It was scarcely possible for a man to lift it. I held it in my hand for some minutes. I remember that it was intolerably heavy, and that after putting it down, its oppression remained. I also remember the precise circle it marked in my flesh. This manifestation of an object which was so tiny and at the same time so heavy left me with an unpleasant sense of abhorrence and fear. A countryman proposed that it be thrown into the rushing river. Amorim acquired it for a few pesos. No one knew anything of the dead man, only that “he came from the frontier.” Those small and extremely heavy cones, made of a metal which does not exist in this world, are images of divinity in certain religions in Tlön.