Collected Fictions by Jorge Luis Borges, Andrew Hurley
Authors: Jorge Luis Borges, Andrew Hurley
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article on Uqbar.
The big old house (we had taken it furnished) possessed a copy of that work. On the last pages of Volume XLVI we found an article on Uppsala; on the first of Volume XLVII, "Ural-Altaic Languages"—not a word on Uqbar. Bioy, somewhat bewildered, consulted the volumes of the Index. He tried every possible spelling: Ukbar, Ucbar, Ookbar, Oukbahr ... all in vain. before he left, he told me it was a region in Iraq or Asia Minor. I confess I nodded a bit uncomfortably; I surmised that that undocumented country and its anonymous heresiarch were a fiction that Bioy had invented on the spur of the moment, out of modesty, in order to justify a fine-sounding epigram. A sterile search through one of the atlases of Justus Perthes reinforced my doubt.
The next day, Bioy called me from Buenos Aires. He told me he had the article on Uqbar right in front of him—in Volume XLVI* of the encyclopedia. The heresiarch's name wasn't given, but the entry did report his doc-trine, formulated in words almost identical to those Bioy had quoted, though from a literary point of view perhaps inferior. Bioy had remembered its being "copulation and mirrors are abominable,"while the text of the encyclopedia ran For one of those gnostics, the visible universe was an illusion or, more precisely, a sophism. Mirrors and fatherhood are hateful because they multiply and proclaim it. I told Bioy, quite truthfully, that I'd like to see that article. A few days later he brought it to me—which surprised me, because the scrupulous cartographic indices of Hitter's Erdkunde evinced complete and total ignorance of the existence of the name Uqbar.
The volume Bioy brought was indeed Volume XLVI of the Anglo-American Cyclopaedia. On both the false cover and spine, the alphabetical key to the volume's contents (Tor-Upps) was the same as ours, but instead of 917 pages, Bioy's volume had 921. Those four additional pages held the article on Uqbar—an article not contemplated (as the reader will have noted) by the alphabetical key. We later compared the two volumes and found that there was no further difference between them. Both (as I believe I have said) are reprints of the tenth edition of the Encyclopœdia Britannica. Bioy had purchased his copy at one of his many sales.
We read the article with some care. The passage that Bioy had recalled was perhaps the only one that might raise a reader's eyebrow; the rest seemed quite plausible, very much in keeping with the general tone of the work, even (naturally) somewhat boring. Rereading it, however, we discovered that the rigorous writing was underlain by a basic vagueness. Of the fourteen names that figured in the section on geography, we recognized only three (Khorasan, Armenia, Erzerum), and they interpolated into the text ambiguously. Of the historical names, we recognized only one: the impostor-wizard Smerdis, and he was invoked, really, as a metaphor. The article seemed to define the borders of Uqbar, but its nebulous points of reference were rivers and craters and mountain chains of the region itself. We read, for example, that the Axadelta and the lowlands of Tsai Khaldun mark the southern boundary, and that wild horses breed on the islands of the delta. That was at the top of page 918. In the section on Uqbar's history (p. 920), we learned that religious persecutions in the thirteenth century had forced the orthodox to seek refuge on those same islands, where their obelisks are still standing and their stone mirrors are occasionally unearthed. The section titled "Language and Literature" was brief. One memorable feature: the article said that the literature of Uqbar was a literature of fantasy, and that its epics and legends never referred to reality but rather to the two imaginary realms of Mle'khnas and Tlön.... The bibliography listed four volumes we have yet to find, though the third—Silas Haslam's History of the Land Called Uqbar (1874)—does figure in the catalogs published by Bernard
The big old house (we had taken it furnished) possessed a copy of that work. On the last pages of Volume XLVI we found an article on Uppsala; on the first of Volume XLVII, "Ural-Altaic Languages"—not a word on Uqbar. Bioy, somewhat bewildered, consulted the volumes of the Index. He tried every possible spelling: Ukbar, Ucbar, Ookbar, Oukbahr ... all in vain. before he left, he told me it was a region in Iraq or Asia Minor. I confess I nodded a bit uncomfortably; I surmised that that undocumented country and its anonymous heresiarch were a fiction that Bioy had invented on the spur of the moment, out of modesty, in order to justify a fine-sounding epigram. A sterile search through one of the atlases of Justus Perthes reinforced my doubt.
The next day, Bioy called me from Buenos Aires. He told me he had the article on Uqbar right in front of him—in Volume XLVI* of the encyclopedia. The heresiarch's name wasn't given, but the entry did report his doc-trine, formulated in words almost identical to those Bioy had quoted, though from a literary point of view perhaps inferior. Bioy had remembered its being "copulation and mirrors are abominable,"while the text of the encyclopedia ran For one of those gnostics, the visible universe was an illusion or, more precisely, a sophism. Mirrors and fatherhood are hateful because they multiply and proclaim it. I told Bioy, quite truthfully, that I'd like to see that article. A few days later he brought it to me—which surprised me, because the scrupulous cartographic indices of Hitter's Erdkunde evinced complete and total ignorance of the existence of the name Uqbar.
The volume Bioy brought was indeed Volume XLVI of the Anglo-American Cyclopaedia. On both the false cover and spine, the alphabetical key to the volume's contents (Tor-Upps) was the same as ours, but instead of 917 pages, Bioy's volume had 921. Those four additional pages held the article on Uqbar—an article not contemplated (as the reader will have noted) by the alphabetical key. We later compared the two volumes and found that there was no further difference between them. Both (as I believe I have said) are reprints of the tenth edition of the Encyclopœdia Britannica. Bioy had purchased his copy at one of his many sales.
We read the article with some care. The passage that Bioy had recalled was perhaps the only one that might raise a reader's eyebrow; the rest seemed quite plausible, very much in keeping with the general tone of the work, even (naturally) somewhat boring. Rereading it, however, we discovered that the rigorous writing was underlain by a basic vagueness. Of the fourteen names that figured in the section on geography, we recognized only three (Khorasan, Armenia, Erzerum), and they interpolated into the text ambiguously. Of the historical names, we recognized only one: the impostor-wizard Smerdis, and he was invoked, really, as a metaphor. The article seemed to define the borders of Uqbar, but its nebulous points of reference were rivers and craters and mountain chains of the region itself. We read, for example, that the Axadelta and the lowlands of Tsai Khaldun mark the southern boundary, and that wild horses breed on the islands of the delta. That was at the top of page 918. In the section on Uqbar's history (p. 920), we learned that religious persecutions in the thirteenth century had forced the orthodox to seek refuge on those same islands, where their obelisks are still standing and their stone mirrors are occasionally unearthed. The section titled "Language and Literature" was brief. One memorable feature: the article said that the literature of Uqbar was a literature of fantasy, and that its epics and legends never referred to reality but rather to the two imaginary realms of Mle'khnas and Tlön.... The bibliography listed four volumes we have yet to find, though the third—Silas Haslam's History of the Land Called Uqbar (1874)—does figure in the catalogs published by Bernard
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