History of the Book

The Singer of Amun Nany’s Funerary Papyrus, ca. 1050 B.C.

I had the good fortune to live near Princeton University during much of my adolescence and spent many hours lost in the treasures of the University’s Firestone Library. Over the years, the University began to limit access to students and faculty, but always opened up special exhibitions to the community.  Princeton University Library‘s upcoming exhibition will focus on the diversity and beauty of global book making, concentrating on three major traditions of the book form, codex, East Asian, and pothī.

Forms and Function: The Splendors of Global Book Making opens tomorrow and runs though December 7 in the Ellen and Leonard Milberg Gallery at the Firestone Library lobby.

It will feature 73 items from Princeton’s collections of Western, Islamic, East Asian, and Mesoamerican manuscripts and printed books, as well as works by modern artists completed in the style of these global traditions.

Highlights include:

  • an early Egyptian papyrus scroll displaying parts from the work usually called the Book of the Dead dating from 3rd-1st century BCE
  • stele discovered in 1625 outside Xi’an, China that revealed that Christianity had been in China as early as 635
  • examples of texts written on dried and treated leaves from Bali and Myanmar
  • examples of works on materials like bark, textiles, shell, lacquer, and copper

“The exhibition will allow visitors to view such a wide variety of book forms from these different traditions,” said the exhibition’s curator Martin Heijdra, Director of PUL’s East Asian Library who received a Ph.D. in Ming History from Princeton in 1995. “They range from the humble to the spectacular, but they all share the purpose of carrying forward knowledge through time.”

A half-day symposium on October 3 at Princeton University organized by Heijdra will feature experts on some of the more unique aspects of book making. It will be held. The symposium is free and open to the public, but registration is required.

The companion digital exhibition will open concurrently on the Digital PUL website.

 

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September Song (hot, hot, hot)

Here in North America meteorological Fall started on September 1st. But if you live here and have been paying attention, you may have noticed that the usual cooling after the Summer season has been arriving late. That’s because the Autumn season has been steadily warming for decades. Since 1970, average Fall temperatures have risen in every single county in the United States.

On average, Fall temperatures are now a remarkable 2.8°F warmer than they were in the early 1970s. This might seem like a small number, but it has significant impacts on our environment, from delayed leaf changes to extended allergy seasons. It’s a clear signal of our changing climate, right in the middle of a season we often associate with cooling down.

You can explore how much warmer autumnal temperatures are in the U.S. on Climate Central’s Fall Warming. The map reveals that the Southwest is experiencing some of the fastest-rising fall temperatures, with many counties in New Mexico and Arizona seeing rises of over 4°F.

You can click on individual counties on the interactive map to see the change in average fall temperature (°F) since 1970. For a deeper dive, you can download a static image of the map and line charts showing the average rise in fall temperatures from Climate Central’s 2025 2025 Fall Package.

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Short Story

 

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The world is no better than its places.

A Poem on Hope
by Wendell Berry

It is hard to have hope. It is harder as you grow old, for hope must not depend on feeling good
and there is the dream of loneliness at absolute midnight. You also have withdrawn belief in the present reality of the future, which surely will surprise us, and hope is harder when it cannot come by prediction any more than by wishing. But stop dithering. The young ask the old to hope. What will you tell them? Tell them at least what you say to yourself.

Because we have not made our lives to fit
our places, the forests are ruined, the fields eroded, the streams polluted, the mountains overturned. Hope then to belong to your place by your own knowledge of what it is that no other place is, and by your caring for it as you care for no other place, this place that you belong to though it is not yours, for it was from the beginning and will be to the end.

Belong to your place by knowledge of the others who are your neighbors in it: the old man, sick and poor, who comes like a heron to fish in the creek, and the fish in the creek, and the heron who manlike fishes for the fish in the creek, and the birds who sing in the trees in the silence of the fisherman and the heron, and the trees that keep the land they stand upon as we too must keep it, or die.

This knowledge cannot be taken from you by power or by wealth. It will stop your ears to the powerful when they ask for your faith, and to the wealthy when they ask for your land and your work. Answer with knowledge of the others who are here and how to be here with them. By this knowledge make the sense you need to make. By it stand in the dignity of good sense, whatever may follow.

Speak to your fellow humans as your place
has taught you to speak, as it has spoken to you.
Speak its dialect as your old compatriots spoke it
before they had heard a radio. Speak publicly what cannot be taught or learned in public.

Listen privately, silently to the voices that rise up
from the pages of books and from your own heart. Be still and listen to the voices that belong
to the streambanks and the trees and the open fields. There are songs and sayings that belong to this place, by which it speaks for itself and no other.

Found your hope, then, on the ground under your feet. Your hope of Heaven, let it rest on the ground underfoot. Be it lighted by the light that falls freely upon it after the darkness of the nights and the darkness of our ignorance and madness. Let it be lighted also by the light that is within you, which is the light of imagination. By it you see the likeness of people in other places to yourself in your place. It lights invariably the need for care toward other people, other creatures, in other places as you would ask them for care toward your place and you.

No place at last is better than the world. The world is no better than its places. Its places at last are no better than their people while their people continue in them. When the people make
dark the light within them, the world darkens.

 

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The First Day

“On an otherwise unremarkable September morning, long before I learned to be ashamed of my mother, she takes my hand and we set off down New Jersey Avenue to begin my very first day of school.” –“The First Day” from Lost in City by Edward P. Jones

For the last 19 years I’ve lived across the road from an elementary school and at the beginning of every September I’m reminded of the line above.

Lost in the City is a collection of 14 stories. The author, a native of Washington D.C., writes about the ordinary residents of the city: “I had read James Joyce’s Dubliners, and I was quite taken with what he had done and I set out to give a better picture of what the city is like—the other city. The book starts with the youngest character and ends with the oldest character.

In Lost in the City, the story of “The First Day” chronicles a young girl’s first day of school. The story is told from the young girl’s point of view. The story opens with her describing how she gets ready by drawing a picture of the style of her hair and the outfit she wears including her new shoes that she loves. As the story progresses we learn that the narrator and her mom went to the wrong school and now have to travel and register for the new school in town. Unlike the old school, which was a familiar structure of their community but run-down, the new school was shiny and new and represents the unknown. The young girl’s mom doesn’t know how to read so she pays someone to help fill the paperwork out and the mom gives the helper 50 cents for her help. The story ends with the five-year-old girl listening to her mother’s footsteps as she walks away. When reading the story, the author stresses the value of education through the amount of effort the family and the community put into the first day of school.

Lost in the City won the Hemingway Foundation/PEN Award in 1993 and was a finalist for the National Book Award for Fiction.

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open the window. I’ll take a chance

In 1931, 5-year-old Mel Brooks saw Frankenstein and refused open his window on a summer night. His mother talked to him:

Let’s say you are right. That Frankenstein wants to come here and kill you and eat you. But let’s look at all the trouble he’s going to have to get to Brooklyn. First of all, he lives in Transylvania. That’s somewhere in Romania. That’s in Europe. And that’s a long, long ways away. So even if he decides to come here, he has to get a bus or a train or hitchhike to somewhere he can get a boat to go to America. Believe me, nobody is going to pick him up. So let’s say he’s lucky enough to find a boat that would take him here. Okay, so he is here in New York City, but he really doesn’t know how the subways work. When he asks people they just run away! Finally, let’s say he figures out it’s not the IRT, it’s the BMT and he gets to Brooklyn. Then he’s got to figure out how to get to 365 South Third Street. Okay, it’s going to be a long walk. So let’s say he finally gets to Williamsburg and he finally finds our tenement. But remember, all the windows at 365 are going to be wide open and he’s had a long journey, so he must be very hungry. So if he has to kill and eat somebody, he probably would go through the first-floor window and eat all the Rothsteins who are living in apartment 1A. And once he’s full, there is no reason for him to go all the way up to the fifth floor and eat you.

“The story made good sense to me. ‘Okay,’ I said, ‘open the window. I’ll take a chance.’”

From his memoir, All About Me!, 2021.

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“It takes a train to cry”

 

Although I reside in the Philadelphia metro area, I frequently use the New Jersey Transit system to travel to New York City. When it works smoothly, the trip is quick, convenient and relatively inexpensive compared to Amtrak. However, NJTransit can be problematic during bad weather and is sometimes plagued with delays.

Bloomberg news website has created a “fun” visualization of train delays on the New Jersey Transit commuter rail service. In NJ Transit Is NYC’s Least Reliable Commuter Rail — By a Long Shot Bloomberg has mapped a series of smiley-face emojis onto a New Jersey Transit map. Happy, sweating, and sad emojis are used to represent trains that are on time, 10-30 minutes late, and more than 30 minutes late, respectively. The use of expressive smiley emojis on an animated transit map vividly illustrates the levels of delays on different lines during a particularly bad evening commute.

Bloomberg tracked more than 190,000 trains using real-time transit feed data from May through July 2025 to determine that NJ Transit passengers experienced major service disruptions at six times the rate of other commuters on its New York and Connecticut counterparts. The data revealed that there are frequent delays of 15 minutes or more, cancellations, and particularly long delays of 30 minutes or more on NJ Transit trains.

By translating raw delay data into an immediately understandable visual language, Bloomberg’s mapped emoji visualization makes the scale and severity of NJ Transit’s service disruptions as clear as a smiley or sad face emoji.
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Knock, Knock

“Knocking”

by

Robert Walser

translated by Tom Whalen and Carol Gehrig


I am completely beat, this head hurts me.

Yesterday, the day before yesterday, the day before the day before yesterday, my landlady knocked.

“May I know why you are knocking?” I asked her.

This timid question was turned down with the response: “You are pretentious.”

Subtle questions are perceived as impertinent.

One should always make a lot of noise.

Knocking is a true pleasure, listening to it less so. Knockers don’t hear their knocking; i.e., they hear it, but it doesn’t disturb them. Each thump has something agreeable for the originator. I know that from my own experience. One believes oneself brave when making a racket.

There’s that knocking again.

Apparently it’s a rug being worked on. I envy all those who, thrashing, exercise harmlessly.

An instructor once took several students over his knee and spanked them thoroughly, to impress upon them that bars exist only for adults. I also was among the group beneficially beaten.

Anyone who wants to hang a picture on the wall must first pound in a nail. To this end, one must knock.

“Your knocking disturbs me.”

“That doesn’t concern me.”

“Good, then I shall compliantly see to the removal of this irritation.”

“It won’t hurt you.”

A polite conversation, don’t you agree?

Knocking, knocking! I’d like to stop up my ears.

Also, I once dusted as a servant the Persian carpets for the household of a count. The sound of it echoed through the magnificent landscape.

Clothes, mattresses, etc., are beaten.

So a modern city is full of knocking. Anyone who worries over something inevitable seems a simpleton.

“Go ahead, knock as much as you like.”

“Is that meant ironically?”

“Yes, a little.”

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The Relativity of Wrong

In the essay below from 1988, the iconic American writer, philosopher, and scientist Isaac Asimov addresses the comforting myth that being ‘wrong’ always means starting from zero, arguing instead that knowledge evolves in degrees rather than absolutes. A wonderful piece that will make you feel less certain about binary right/wrong thinking. “How much is 2 + 2? Suppose Joseph says: 2 + 2 = purple, while Maxwell says: 2 + 2 = 17. Both are wrong but isn’t it fair to say that Joseph is wronger than Maxwell? Suppose you said: 2 + 2 = an integer. You’d be right, wouldn’t you? Or suppose you said: 2 + 2 = an even integer. You’d be righter. Or suppose you said: 2 + 2 = 3.999. Wouldn’t you be nearly right?”

The Relativity of Wrong

by Isaac Asimov

I received a letter from a reader the other day. It was handwritten in crabbed penmanship so that it was very difficult to read. Nevertheless, I tried to make it out just in case it might prove to be important.

In the first sentence, he told me he was majoring in English Literature, but felt he needed to teach me science. (I sighed a bit, for I knew very few English Lit majors who are equipped to teach me science, but I am very aware of the vast state of my ignorance and I am prepared to learn as much as I can from anyone, however low on the social scale, so I read on.)

It seemed that in one of my innumerable essays, here and elsewhere, I had expressed a certain gladness at living in a century in which we finally got the basis of the Universe straight.

I didn’t go into detail in the matter, but what I meant was that we now know the basic rules governing the Universe, together with the gravitational interrelationships of its gross components, as shown in the theory of relativity worked out between 1905 and 1916. We also know the basic rules governing the subatomic particles and their interrelationships, since these are very neatly described by the quantum theory worked out between 1900 and 1930. What’s more, we have found that the galaxies and clusters of galaxies are the basic units of the physical Universe, as discovered between 1920 and 1930.

These are all twentieth-century discoveries, you see.

The young specialist in English Lit, having quoted me, went on to lecture me severely on the fact that in every century people have thought they understood the Universe at last, and in every century they were proven to be wrong. It follows that the one thing we can say about out modern “knowledge” is that it is wrong.

The young man then quoted with approval what Socrates had said on learning that the Delphic oracle had proclaimed him the wisest man in Greece. “If I am the wisest man,” said Socrates, “it is because I alone know that I know nothing.” The implication was that I was very foolish because I knew a great deal.

Alas, none of this was new to me. (There is very little that is new to me; I wish my corresponders would realize this.) This particular thesis was addressed to me a quarter of a century ago by John Campbell, who specialized in irritating me. He also told me that all theories are proven wrong in time.

My answer to him was, “John, when people thought the Earth was flat, they were wrong. When people thought the Earth was spherical, they were wrong. But if you think that thinking the Earth is spherical is just as wrong as thinking the Earth is flat, then your view is wronger than both of them put together.”

The basic trouble, you see, is that people think that “right” and “wrong” are absolute; that everything that isn’t perfectly and completely right is totally and equally wrong.

However, I don’t think that’s so. It seems to me that right and wrong are fuzzy concepts, and I will devote this essay to an explanation of why I think so.

First, let me dispose of Socrates because I am sick and tired of this pretense that knowing you know nothing is a mark of wisdom.

No one knows nothing. In a matter of days, babies learn to recognize their mothers.

Socrates would agree, of course, and explain that knowledge of trivia is not what he means. He means that in the great abstractions over which human beings debate, one should start without preconceived, unexamined notions, and that he alone knew this. (What an enormously arrogant claim!)

In his discussions of such matters as “What is justice?” or “What is virtue?” he took the attitude that he knew nothing and had to be instructed by others. (This is called “Socratic irony,” for Socrates knew very well that he knew a great deal more than the poor souls he was picking on.) By pretending ignorance, Socrates lured others into propounding their views on such abstractions. Socrates then, by a series of ignorant-sounding questions, forced the others into such a mélange of self-contradictions that they would finally break down and admit they didn’t know what they were talking about.

It is the mark of the marvelous toleration of the Athenians that they let this continue for decades and that it wasn’t till Socrates turned seventy that they broke down and forced him to drink poison.

Now where do we get the notion that “right” and “wrong” are absolutes? It seems to me that this arises in the early grades, when children who know very little are taught by teachers who know very little more.

Young children learn spelling and arithmetic, for instance, and here we tumble into apparent absolutes.

How do you spell “sugar?” Answer: s-u-g-a-r. That is right. Anything else is wrong.

How much is 2 + 2? The answer is 4. That is right. Anything else is wrong.

Having exact answers, and having absolute rights and wrongs, minimizes the necessity of thinking, and that pleases both students and teachers. For that reason, students and teachers alike prefer short-answer tests to essay tests; multiple-choice over blank short-answer tests; and true-false tests over multiple-choice.

But short-answer tests are, to my way of thinking, useless as a measure of the student’s understanding of a subject. They are merely a test of the efficiency of his ability to memorize.

You can see what I mean as soon as you admit that right and wrong are relative.

How do you spell “sugar?” Suppose Alice spells it p-q-z-z-f and Genevieve spells it s-h-u-g-e-r. Both are wrong, but is there any doubt that Alice is wronger than Genevieve? For that matter, I think it is possible to argue that Genevieve’s spelling is superior to the “right” one.

Or suppose you spell “sugar”: s-u-c-r-o-s-e, or C12H22O11. Strictly speaking, you are wrong each time, but you’re displaying a certain knowledge of the subject beyond conventional spelling.

Suppose then the test question was: how many different ways can you spell “sugar?” Justify each.

Naturally, the student would have to do a lot of thinking and, in the end, exhibit how much or how little he knows. The teacher would also have to do a lot of thinking in the attempt to evaluate how much or how little the student knows. Both, I imagine, would be outraged.

Again, how much is 2 + 2? Suppose Joseph says: 2 + 2 = purple, while Maxwell says: 2 + 2 = 17. Both are wrong but isn’t it fair to say that Joseph is wronger than Maxwell?

Suppose you said: 2 + 2 = an integer. You’d be right, wouldn’t you? Or suppose you said: 2 + 2 = an even integer. You’d be righter. Or suppose you said: 2 + 2 = 3.999. Wouldn’t you be nearly right?

If the teacher wants 4 for an answer and won’t distinguish between the various wrongs, doesn’t that set an unnecessary limit to understanding?

Suppose the question is, how much is 9 + 5?, and you answer 2. Will you not be excoriated and held up to ridicule, and will you not be told that 9 + 5 = 14?

If you were then told that 9 hours had pass since midnight and it was therefore 9 o’clock, and were asked what time it would be in 5 more hours, and you answered 14 o’clock on the grounds that 9 + 5 = 14, would you not be excoriated again, and told that it would be 2 o’clock? Apparently, in that case, 9 + 5 = 2 after all.

Or again suppose, Richard says: 2 + 2 = 11, and before the teacher can send him home with a note to his mother, he adds, “To the base 3, of course.” He’d be right.

Here’s another example. The teacher asks: “Who is the fortieth President of the United States?” and Barbara says, “There isn’t any, teacher.”

“Wrong!” says the teacher, “Ronald Reagan is the fortieth President of the United States.”

“Not at all,” says Barbara, “I have here a list of all the men who have served as President of the United States under the Constitution, from George Washington to Ronald Reagan, and there are only thirty-nine of them, so there is no fortieth President.”

“Ah,” says the teacher, “but Grover Cleveland served two nonconsecutive terms, one from 1885 to 1889, and the second from 1893 to 1897. He counts as both the twenty-second and twenty-fourth President. That is why Ronald Reagan is the thirty-ninth person to serve as President of the United States, and is, at the same time, the fortieth President of the United States.”

Isn’t that ridiculous? Why should a person be counted twice if his terms are nonconsecutive, and only once if he served two consecutive terms? Pure convention! Yet Barbara is marked wrong—just as wrong as if she had said that the fortieth President of the United States is Fidel Castro.

Therefore, when my friend the English Literature expert tells me that in every century scientists think they have worked out the Universe and are always wrong, what I want to know is how wrong are they? Are they always wrong to the same degree? Let’s take an example.

In the early days of civilization, the general feeling was that the Earth was flat.

This was not because people were stupid, or because they were intent on believing silly things. They felt it was flat on the basis of sound evidence. It was not just a matter of “That’s how it looks,” because the Earth does not look flat. It looks chaotically bumpy, with hills, valleys, ravines, cliffs, and so on.

Of course, there are plains where, over limited areas, the Earth’s surface does look fairly flat. One of those plains is in the Tigris-Euphrates area where the first historical civilization (one with writing) developed, that of the Sumerians.

Perhaps it was the appearance of the plain that may have persuaded the clever Sumerians to accept the generalization that the Earth was flat; that if you somehow evened out all the elevations and depressions, you would be left with flatness. Contributing to the notion may have been the fact that stretches of water (ponds and lakes) looked pretty flat on quiet days.

Another way of looking at it is to ask what is the “curvature” of Earth’s surface. Over a considerable length, how much does the surface deviate (on the average) from perfect flatness. The flat-Earth theory would make it seem that the surface doesn’t deviate from flatness at all, that its curvature is 0 to the mile.

Nowadays, of course, we are taught that the flat-Earth theory is wrong; that it is all wrong, terribly wrong, absolutely. But it isn’t. The curvature of the Earth is nearly 0 per mile, so that although the flat-Earth theory is wrong, it happens to be nearly right. That’s why the theory lasted so long.

There were reasons, to be sure, to find the flat-Earth theory unsatisfactory and, about 350 B.C., the Greek philosopher Aristotle summarized them. First, certain stars disappeared beyond the Southern Hemisphere as one traveled north, and beyond the Northern Hemisphere as one traveled south. Second, the Earth’s shadow on the Moon during a lunar eclipse was always the arc of a circle. Third, here on Earth itself, ships disappeared beyond the horizon hull-first in whatever direction they were traveling.

All three observations could not be reasonably explained if the Earth’s surface were flat, but could be explained by assuming the Earth to be a sphere.

What’s more, Aristotle believed that all solid matter tended to move toward a common center, and if solid matter did this, it would end up as a sphere. A given volume of matter is, on the average, closer to a common center if it is a sphere than if it is any other shape whatever.

About a century after Aristotle, the Greek philosopher Eratosthenes noted that the Sun cast a shadow of different lengths at different latitudes (all the shadows would be the same length if the Earth’s surface were flat). From the difference in shadow length, he calculated the size of the earthly sphere and it turned out to be 25,000 miles in circumference.

The curvature of such a sphere is about 0.000126 per mile, a quantity very close to 0 per mile as you can see, and one not easily measured by the techniques at the disposal of the ancients. The tiny difference between 0 and 0.000126 accounts for the fact that it took so long to pass from the flat Earth to the spherical Earth.

Mind you, even a tiny difference, such at that between 0 and 0.000126, can be extremely important. That difference mounts up. The Earth cannot be mapped over large areas with any accuracy at all if the difference isn’t taken into account and if the Earth isn’t considered a sphere rather than a flat surface. Long ocean voyages can’t be undertaken with any reasonable way of locating one’s own position in the ocean unless the Earth is considered spherical rather than flat.

Furthermore, the flat Earth presupposes the possibility of an infinite Earth, or of the existence of an “end” to the surface. The spherical Earth, however, postulates an Earth that is both endless and yet finite, and it is the latter postulate that is consistent with all later findings.

So although the flat-Earth theory is only slightly wrong and is a credit to its inventors, all things considered, it is wrong enough to be discarded in favor of the spherical-Earth theory.

And yet is the Earth a sphere?

No, it is not a sphere; not in the strict mathematical sense. A sphere has certain mathematical properties—for instance, all diameters (that is, all straight lines that pass from one point on its surface, through the center, to another point on its surface) have the same length.

That, however, is not true of the Earth. Various diameters of the Earth differ in length.

What gave people the notion the Earth wasn’t a true sphere? To begin with, the Sun and the Moon have outlines that are perfect circles within the limits of measurement in the early days of the telescope. This is consistent with the supposition that the Sun and Moon are perfectly spherical in shape.

However, when Jupiter and Saturn were observed by the first telescopic observers, it became quickly apparent that the outlines of those planets were not circles, but distinct ellipses. That meant that Jupiter and Saturn were not true spheres.

Isaac Newton, toward the end of the seventeenth century, showed that a massive body would form a sphere under the pull of gravitational forces (exactly as Aristotle had argued), but only if it were not rotating. If it were rotating, a centrifugal effect would be set up which would lift the body’s substance against gravity, and the effect would be greater the closer to the equator you progressed. The effect would also be greater the more rapidly a spherical object rotated and Jupiter and Saturn rotated very rapidly indeed.

The Earth rotated much more slowly than Jupiter or Saturn so the effect should be smaller, but it should still be there. Actual measurements of the curvature of the Earth were carried out in the eighteenth century and Newton was proved correct.

The Earth has an equatorial bulge, in other words. It is flattened at the poles. It is an “oblate spheroid” rather than a sphere. This means that the various diameters of the earth differ in length. The longest diameters are any of those that stretch from one point on the equator to an opposite point on the equator. The “equatorial diameter” is 12,755 kilometers (7,927 miles). The shortest diameter is from the North Pole to the South Pole and this “polar diameter” is 12,711 kilometers (7,900 miles).

The difference between the longest and shortest diameters is 44 kilometers (27 miles), and that means that the “oblateness” of the Earth (its departure from true sphericity) is 44/12,755, or 0.0034. This amounts to 1/3 of 1 percent.

To put it another way, on a flat surface, curvature is 0 per mile everywhere. On Earth’s spherical surface, curvature is 0.000126 per mile everywhere (or 8 inches per mile). On Earth’s oblate spheroidical surface, the curvature varies from 7.973 inches to the mile to 8.027 inches to the mile.

The correction in going from spherical to oblate spheroidal is much smaller than going from flat to spherical. Therefore, although the notion of the Earth as sphere is wrong, strictly speaking, it is not as wrong as the notion of the Earth as flat.

Even the oblate-spheroidal notion of the Earth is wrong, strictly speaking. In 1958, when the satellite Vanguard 1 was put into orbit about the Earth, it was able to measure the local gravitational pull of the Earth—and therefore its shape—with unprecedented precision. It turned out that the equatorial bulge south of the equator was slightly bulgier than the bulge north of the equator, and that the South Pole sea level was slightly nearer the center of the Earth than the North Pole sea level was.

There seemed no other way of describing this than by saying the Earth was pearshaped and at once many people decided that the Earth was nothing like a sphere but was shaped like a Bartlett pear dangling in space. Actually, the pearlike deviation from oblate-spheroid perfect was a matter of yards rather than miles and the adjustment of curvature was in the millionths of an inch per mile.

In short, my English Lit friend, living in a mental world of absolute rights and wrongs, may be imagining that because all theories are wrong, the Earth may be thought spherical now, but cubical next century, and a hollow icosahedron the next, and a doughnut shape the one after.

What actually happens is that once scientists get hold of a good concept they gradually refine and extend if with a greater and greater subtlety as their instruments of measurement improve. Theories are not so much wrong as incomplete.

This can be pointed out in many other cases than just the shape of the Earth. Even when a new theory seems to represent a revolution, it usually arises out of small refinements. If something more than a small refinement were needed, then the old theory would never have endured.

Copernicus switched from an Earth-centered planetary system to a Sun-centered one. In doing so, he switched from something that was obvious to something that was apparently ridiculous. However, it was a matter of finding better ways of calculating the motion of the planets in the sky and, eventually, the geocentric theory was just left behind. It was precisely because the old theory gave results that were fairly good by the measurement standards of the time that kept it in being so long.

Again, it is because the geological formations of the Earth change so slowly and the living things upon it evolve so slowly that it seemed reasonable at first to suppose that there was no change and that Earth and life always existed as they do today. If that were so, it would make no difference whether Earth and life were billions of years old or thousands. Thousands were easier to grasp.

But when careful observation showed that Earth and life were changing at a rate that was very tiny but not zero, then it became clear that Earth and life had to be very old. Modern geology came into being, and so did the notion of biological evolution.

If the rate of change were more rapid, geology and evolution would have reached their modern state in ancient times. It is only because the difference between the rate of change in a static Universe and the rate of change in an evolutionary one is that between zero and very nearly zero that the creationists can continue propagating their folly.

Again, how about the two great theories of the twentieth century; relativity and quantum mechanics?

 

Newton’s theories of motion and gravitation were very close to right, and they would have been absolutely right if only the speed of light were infinite. However, the speed of light is finite, and that had to be taken into account in Einstein’s relativistic equations, which were an extension and refinement of Newton’s equations.

You might say that the difference between infinite and finite is itself infinite, so why didn’t Newton’s equations fall to the ground at once? Let’s put it another way, and ask how long it takes light to travel over a distance of a meter.

If light traveled at infinite speed, it would take light 0 seconds to travel a meter. At the speed at which light actually travels, however, it takes it 0.0000000033 seconds. It is that difference between 0 and 0.0000000033 that Einstein corrected for.

Conceptually, the correction was as important as the correction of Earth’s curvature from 0 to 8 inches per mile was. Speeding subatomic particles wouldn’t behave the way they do without the correction, nor would particle accelerators work the way they do, nor nuclear bombs explode, nor the stars shine. Nevertheless, it was a tiny correction and it is no wonder that Newton, in his time, could not allow for it, since he was limited in his observations to speeds and distances over which the correction was insignificant.

Again, where the prequantum view of physics fell short was that it didn’t allow for the “graininess” of the Universe. All forms of energy had been thought to be continuous and to be capable of division into indefinitely smaller and smaller quantities.

This turned out to be not so. Energy comes in quanta, the size of which is dependent upon something called Planck’s constant. If Planck’s constant were equal to 0 erg-seconds, then energy would be continuous, and there would be no grain to the Universe. Planck’s constant, however, is equal to 0.000000000000000000000000066 erg-seconds. That is indeed a tiny deviation from zero, so tiny that ordinary questions of energy in everyday life need not concern themselves with it. When, however, you deal with subatomic particles, the graininess is sufficiently large, in comparison, to make it impossible to deal with them without taking quantum considerations into account.

Since the refinements in theory grow smaller and smaller, even quite ancient theories must have been sufficiently right to allow advances to be made; advances that were not wiped out by subsequent refinements.

The Greeks introduced the notion of latitude and longitude, for instance, and made reasonable maps of the Mediterranean basin even without taking sphericity into account, and we still use latitude and longitude today.

The Sumerians were probably the first to establish the principle that planetary movements in the sky exhibit regularity and can be predicted, and they proceeded to work out ways of doing so even though they assumed the Earth to be the center of the Universe. Their measurements have been enormously refined but the principle remains.

Newton’s theory of gravitation, while incomplete over vast distances and enormous speeds, is perfectly suitable for the Solar System. Halley’s Comet appears punctually as Newton’s theory of gravitation and laws of motion predict. All of rocketry is based on Newton, and Voyager II reached Uranus within a second of the predicted time. None of these things were outlawed by relativity.

In the nineteenth century, before quantum theory was dreamed of, the laws of thermodynamics were established, including the conservation of energy as first law, and the inevitable increase of entropy as the second law. Certain other conservation laws such as those of momentum, angular momentum, and electric charge were also established. So were Maxwell’s laws of electromagnetism. All remained firmly entrenched even after quantum theory came in.

Naturally, the theories we now have might be considered wrong in the simplistic sense of my English Lit correspondent, but in a much truer and subtler sense, they need only be considered incomplete.

For instance, quantum theory has produced something called “quantum weirdness” which brings into serious question the very nature of reality and which produces philosophical conundrums that physicists simply can’t seem to agree upon. It may be that we have reached a point where the human brain can no longer grasp matters, or it may be that quantum theory is incomplete and that once it is properly extended, all the “weirdness” will disappear.

Again, quantum theory and relativity seem to be independent of each other, so that while quantum theory makes it seem possible that three of the four known interactions can be combined into one mathematical system, gravitation—the realm of relativity—as yet seems intransigent.

If quantum theory and relativity can be combined, a true “unified field theory” may become possible.

If all this is done, however, it would be a still finer refinement that would affect the edges of the known—the nature of the big bang and the creation of the Universe, the properties at the center of black holes, some subtle points about the evolution of galaxies and supernovas, and so on.

Virtually all that we know today, however, would remain untouched and when I say I am glad that I live in a century when the Universe is essentially understood, I think I am justified.

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Ghosts, Goblins and Samurai

Here he goes again blathering on about Japan. Anyway, I ran across this marvelous title that is resplendent with a series of wonderful illustrations by the British artist Evelyn Paul . The impressive  Myths & Legends of Japan, a guide to Japanese folklore was written by F. Hadland Davis and published in London by George G. Harrap.

The hard to find book is available online at the Internet Archive for free. It’s worth a peek even if you are only mildly interested in Japan or Japanese culture. You can also find the title at the Project Gutenberg website where it is described as:

“Myths & Legends of Japan” by F. Hadland Davis is a collection of folk tales and mythical stories, likely written in the early 20th century. The work explores the rich tapestry of Japanese mythology, featuring various deities, legendary figures, and transformative narratives that reflect the culture and beliefs of Japan. Readers will find themselves immersed in fascinating tales that celebrate the gods, spirits, and heroes unique to this enchanting land. At the start of the book, the reader is introduced to the foundational cosmogony of Japanese mythology, describing the primordial state of Heaven and Earth and the creation of the deities like Izanagi and Izanami. This cosmic narrative is followed by a deeper exploration of key figures such as the sun goddess Ama-terasu and her siblings. The opening portion sets the stage for subsequent stories about various legends, including the deeds of heroic figures intertwined with the struggles between good and evil, all while emphasizing the importance of nature and divine influence in Japan’s tradition. Through these tales, Davis brings to life the uniqueness of Japanese cultural heritage and mythos. “

Evelyn Paul’s illustrations strive to balance the traditional elements of ukiyo-e print-making with the watercolor style that was a common feature of illustrated books at this time. The combination doesn’t always work as well as it might—the nebulosity of watercolor painting runs counter to the definition and flatness of woodcut prints—but her illustrations still look more Japanese than European.

 

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