Information

A door socket from Anu-Adad Temple



A door socket from Anu-Adad Temple - History

Sockets (the hidden foundation)

They were the hidden foundation (1 Cor 3:11 "no other foundation. ")

- They were first (mentioned first in setting up).

- They were costly (a talent of silver each, very costly).

    Pet 1:18-19 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.

"And let them make Me a sanctuary, that I may dwell among (in) them" - Exodus 25:8

The Purpose and Heart of the Law - A Devotional Message

The Tabernacle of Ancient Israel was a sanctuary which was given in a vision to Moses as a pattern and constructed by the children of Israel. God's promise was that He would dwell within the Holy of Holies above the Mercy Seat of the Ark of the Covenant.

Why Study the Tabernacle?

A) 50 Chapters Mention The Tabernacle

Because at least 50 chapters (13-Ex, 18-Lev, 13-Num, 2-Deut, 4-Heb) in the Bible tell of the construction, the ritual, the priesthood, the carrying of the tabernacle, and the meaning of it all. Also many other places in Scripture speak in figurative language concerning the tabernacle. In many Bible studies this subject is overlooked and considered insignificant.

B) The Tearing of the Veil

God Himself thought so much of the importance of the type, as shown by the tearing of the veil:

Matt 27:50-51 And Jesus cried out again with a loud voice, and yielded up His spirit. Then, behold, the veil of the temple was torn in two from top to bottom and the earth quaked, and the rocks were split,

If we don't understand the meaning in Scripture of the holy of holies and the veil we miss out on extremely significant information concerning exactly what Christ's death meant to sinful mankind.

C) The Tabernacle is a Type of Christ:

Remember what the Word says, "all Scripture is given by inspiration (God-breathed) of God. " When we look at the Bible we must remember that it is completely God-breathed. When we look at each Word we must remember that every Word is specifically God-breathed. That was the view of Christ when it came to the Scriptures, that was the view of the apostles, and that must be our view. This is the very Word of God. It doesn't just contain the Word of God, or just point to religious experience, this is the Word of God.

Is it any wonder then that each and every detail and Word about the tabernacle has spiritual significance? As we look to the tabernacle structure itself and its unique pieces of redemptive furniture there is great symbolism and typology found in them. Remember, everything was a finger pointing to the Messiah. The tabernacle, as a type, designed specifically and in detail by God, would point to the character and aspects of the ministry of Christ. The more we become familiar with the tabernacle the more we become familiar with Christ and all that He means to us. What a great reason to become familiar with the Scriptures concerning the tabernacle.

Heb 10:20 by a new and living way which He consecrated for us, through the veil, that is, His flesh,

Col 2:17 which are a shadow of things to come, but the substance is of Christ.

Jn 1:14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

D) It is a Representation of the True Tabernacle in Heaven:

The Lord wants us to be aware of His nature and character. Even the angels don't fully understand the nature and character of God but they learn from watching His dealings with His church (Eph 3). Things are really happening in the heavenly dimension and the Lord wants to reveal to us what took place in heaven after the resurrection of Christ. There is a real tabernacle in the heavenlies and Christ really appeared before the throne of heaven as the Lamb of God (Rev 5). There is no doubt that some of these things are a mystery but the more we draw close to God and His Word the more He draws close to us.

Heb 9:11 But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.

E) The Presence Within the Holy of Holies Dwells Within the Believer in Jesus:

Jesus said I am the temple (Mishkan) of God. When the glory (Heb. Sh'chinah) would come down like a tornado or funnel right through the roof of the holy of holies and the Presence would manifest on the mercy seat between the cherubim after the blood was sprinkled, that was the mishkan. That Presence was what Jesus said dwelt within Him. And in fact Paul said about the church, "Know ye not that you are the temple (Mishkan) of God?" We, as the body of Christ, have the same Presence dwelling within us. God doesn't dwell in buildings now but within His people.

1 Cor 6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?

F) Its teaching covers in type almost all of New Testament truth.

The study of the tabernacle is so rich in meaning to the Christian and so pregnant with Messianic significance that we can spend a lifetime in the study of it and only begin to understand the riches and the depth of truth that lies within the study of the tabernacle.

Rom 15:4 "Whatever things that were written before were written for our learning."

G) Studying the Tabernacle will absolutely strengthen our faith in the Bible.

Be assured that anyone who has delved into the wonderful details of the tabernacle will confess that the Bible is more than just a book. No man could have thought of this. The Bible is the Word of God.

"all Scripture is given by inspiration of God. "


Functions And History Of Doors

Doors date back from the ancient Egyptian era. There are paintings which serve as historical records of door architecture. The climate in Egypt was hot and dry enough, that there wasn't any fear of warping. The wood used for doors were just that, slabs of wood on hinges.

In most places, due to change of temperature and humidity, doors usually have to be framed.

Other historical records of doors include King Solomon's temple doors. These were made of Olive wood, as were many doors of the past. In India, there were ancient stone doors found. These had pivots on each end, which then fit into sockets. These doors swung open and shut, similar to saloon doors of the old west, but not as quickly.

The Greeks and Romans used many styles of doors single, double, sliding, or folding. These doors, as well as many others found throughout Europe's past, were made of bronze. This seemed to be the going material for doors, according to historical records.

Doors of today can be made of just about any material found on Earth wood, metal, plastic, glass, paper, and even fabric. They usually serve the purpose of keeping something in or out. There are interior and exterior doors animal and people doors, automatic and manual doors, plus real and false doors.

Interior and Exterior -Household doors are usually divided up into interior and exterior groups. An interior door is one found on the inside of a house, while an exterior is exposed to the outer elements on at least one side. Interior doors are found in the bathroom, bedroom, basement (as long as it isn't an outside entrance), and closet. Exterior doors are generally the front and back doors, there might be a door for entering the garage from the outside as well.

Animals and People -People and animals both use doors, but animal doors are usually much simpler than the ones for people. Doors for people have, most of the time, handles or knobs to open them with. Animal doors generally are in the form of a flap, such as in a dog or cat door. These are cut into a larger people door, or sometimes, the wall of a house or building.

Automatic and Manual -There are usually manual doors found in houses. These are the ones that need to have a lever lifted or knob turned, then pulled or pushed by hand in order to open. Automatic doors are a feature that has only been around since 1954, but wasn't first installed until 1960. These were doors for buildings and a mat on the ground which activated the opening. Today, most automatic doors have sensors which trigger the opening. Electric garage door openers were first sold in the year of 1926, today, these also have sensors. Some revolving doors of today are even automatic, instead of the traditional manual style.

Real and False -For the most part, doors are able to be seen, yet sometimes there are doors that lead to nowhere, they don't even open. These are known as 'false' doors. The Egyptians were big on putting these in tombs, in order for the family to have a place to lay offerings. There are even doors made to not look like doors. These are real, but are called 'secret' or 'hidden' doors. Secret doorways can look like a book case in the wall, or a part of the wall itself.

Whether it's a pet door, hidden door, or revolving door, these portals will always be a necessity. Unless humans decide to start leaving gaping holes in their homes , doors aren't something that will likely disappear with the changing times.


Contents

The principle was formulated as a response to a series of observations that the laws of nature and parameters of the universe take on values that are consistent with conditions for life as we know it rather than a set of values that would not be consistent with life on Earth. The anthropic principle states that this is a necessity, because if life were impossible, no living entity would be there to observe it, and thus would not be known. That is, it must be possible to observe some universe, and hence, the laws and constants of any such universe must accommodate that possibility.

The term anthropic in "anthropic principle" has been argued [3] to be a misnomer. [note 1] While singling out our kind of carbon-based life, none of the finely tuned phenomena require human life or some kind of carbon chauvinism. [4] [5] Any form of life or any form of heavy atom, stone, star or galaxy would do nothing specifically human or anthropic is involved. [ citation needed ]

The anthropic principle has given rise to some confusion and controversy, partly because the phrase has been applied to several distinct ideas. All versions of the principle have been accused of discouraging the search for a deeper physical understanding of the universe. The anthropic principle is often criticized for lacking falsifiability and therefore critics of the anthropic principle may point out that the anthropic principle is a non-scientific concept, even though the weak anthropic principle, "conditions that are observed in the universe must allow the observer to exist", [6] is "easy" to support in mathematics and philosophy, i.e. it is a tautology or truism. However, building a substantive argument based on a tautological foundation is problematic. Stronger variants of the anthropic principle are not tautologies and thus make claims considered controversial by some and that are contingent upon empirical verification. [7] [8]

In 1961, Robert Dicke noted that the age of the universe, as seen by living observers, cannot be random. [9] Instead, biological factors constrain the universe to be more or less in a "golden age", neither too young nor too old. [10] If the universe were one tenth as old as its present age, there would not have been sufficient time to build up appreciable levels of metallicity (levels of elements besides hydrogen and helium) especially carbon, by nucleosynthesis. Small rocky planets did not yet exist. If the universe were 10 times older than it actually is, most stars would be too old to remain on the main sequence and would have turned into white dwarfs, aside from the dimmest red dwarfs, and stable planetary systems would have already come to an end. Thus, Dicke explained the coincidence between large dimensionless numbers constructed from the constants of physics and the age of the universe, a coincidence that inspired Dirac's varying-G theory.

Dicke later reasoned that the density of matter in the universe must be almost exactly the critical density needed to prevent the Big Crunch (the "Dicke coincidences" argument). The most recent measurements may suggest that the observed density of baryonic matter, and some theoretical predictions of the amount of dark matter account for about 30% of this critical density, with the rest contributed by a cosmological constant. Steven Weinberg [11] gave an anthropic explanation for this fact: he noted that the cosmological constant has a remarkably low value, some 120 orders of magnitude smaller than the value particle physics predicts (this has been described as the "worst prediction in physics"). [12] However, if the cosmological constant were only several orders of magnitude larger than its observed value, the universe would suffer catastrophic inflation, which would preclude the formation of stars, and hence life.

The observed values of the dimensionless physical constants (such as the fine-structure constant) governing the four fundamental interactions are balanced as if fine-tuned to permit the formation of commonly found matter and subsequently the emergence of life. [13] A slight increase in the strong interaction would bind the dineutron and the diproton and convert all hydrogen in the early universe to helium [14] likewise, an increase in the weak interaction also would convert all hydrogen to helium. Water, as well as sufficiently long-lived stable stars, both essential for the emergence of life as we know it, would not exist. [15] More generally, small changes in the relative strengths of the four fundamental interactions can greatly affect the universe's age, structure, and capacity for life.

The phrase "anthropic principle" first appeared in Brandon Carter's contribution to a 1973 Kraków symposium honouring Copernicus's 500th birthday. Carter, a theoretical astrophysicist, articulated the Anthropic Principle in reaction to the Copernican Principle, which states that humans do not occupy a privileged position in the Universe. As Carter said: "Although our situation is not necessarily central, it is inevitably privileged to some extent." [16] Specifically, Carter disagreed with using the Copernican principle to justify the Perfect Cosmological Principle, which states that all large regions and times in the universe must be statistically identical. The latter principle underlay the steady-state theory, which had recently been falsified by the 1965 discovery of the cosmic microwave background radiation. This discovery was unequivocal evidence that the universe has changed radically over time (for example, via the Big Bang).

Carter defined two forms of the anthropic principle, a "weak" one which referred only to anthropic selection of privileged spacetime locations in the universe, and a more controversial "strong" form that addressed the values of the fundamental constants of physics.

Roger Penrose explained the weak form as follows:

The argument can be used to explain why the conditions happen to be just right for the existence of (intelligent) life on the Earth at the present time. For if they were not just right, then we should not have found ourselves to be here now, but somewhere else, at some other appropriate time. This principle was used very effectively by Brandon Carter and Robert Dicke to resolve an issue that had puzzled physicists for a good many years. The issue concerned various striking numerical relations that are observed to hold between the physical constants (the gravitational constant, the mass of the proton, the age of the universe, etc.). A puzzling aspect of this was that some of the relations hold only at the present epoch in the Earth's history, so we appear, coincidentally, to be living at a very special time (give or take a few million years!). This was later explained, by Carter and Dicke, by the fact that this epoch coincided with the lifetime of what are called main-sequence stars, such as the Sun. At any other epoch, the argument ran, there would be no intelligent life around to measure the physical constants in question—so the coincidence had to hold, simply because there would be intelligent life around only at the particular time that the coincidence did hold!

One reason this is plausible is that there are many other places and times in which we can imagine finding ourselves. But when applying the strong principle, we only have one universe, with one set of fundamental parameters, so what exactly is the point being made? Carter offers two possibilities: First, we can use our own existence to make "predictions" about the parameters. But second, "as a last resort", we can convert these predictions into explanations by assuming that there is more than one universe, in fact a large and possibly infinite collection of universes, something that is now called the multiverse ("world ensemble" was Carter's term), in which the parameters (and perhaps the laws of physics) vary across universes. The strong principle then becomes an example of a selection effect, exactly analogous to the weak principle. Postulating a multiverse is certainly a radical step, but taking it could provide at least a partial answer to a question seemingly out of the reach of normal science: "Why do the fundamental laws of physics take the particular form we observe and not another?"

Since Carter's 1973 paper, the term anthropic principle has been extended to cover a number of ideas that differ in important ways from his. Particular confusion was caused in 1986 by the book The Anthropic Cosmological Principle by John D. Barrow and Frank Tipler, [17] published that year, which distinguished between a "weak" and "strong" anthropic principle in a way very different from Carter's, as discussed in the next section.

Carter was not the first to invoke some form of the anthropic principle. In fact, the evolutionary biologist Alfred Russel Wallace anticipated the anthropic principle as long ago as 1904: "Such a vast and complex universe as that which we know exists around us, may have been absolutely required [. ] in order to produce a world that should be precisely adapted in every detail for the orderly development of life culminating in man." [18] In 1957, Robert Dicke wrote: "The age of the Universe 'now' is not random but conditioned by biological factors [. ] [changes in the values of the fundamental constants of physics] would preclude the existence of man to consider the problem." [19]

Ludwig Boltzmann may have been one of the first in modern science to use anthropic reasoning. Prior to knowledge of the Big Bang Boltzmann's thermodynamic concepts painted a picture of a universe that had inexplicably low entropy. Boltzmann suggested several explanations, one of which relied on fluctuations that could produce pockets of low entropy or Boltzmann universes. While most of the universe is featureless in this model. To Boltzmann, it is unremarkable that humanity happens to inhabit a Boltzmann universe, as that is the only place where intelligent life could be. [20] [21]

Weak anthropic principle (WAP) (Carter): "[W]e must be prepared to take account of the fact that our location in the universe is necessarily privileged to the extent of being compatible with our existence as observers." Note that for Carter, "location" refers to our location in time as well as space.

Strong anthropic principle (SAP) (Carter): "[T]he universe (and hence the fundamental parameters on which it depends) must be such as to admit the creation of observers within it at some stage. To paraphrase Descartes, cogito ergo mundus talis est."
The Latin tag ("I think, therefore the world is such [as it is]") makes it clear that "must" indicates a deduction from the fact of our existence the statement is thus a truism.

In their 1986 book, The Anthropic Cosmological Principle, John Barrow and Frank Tipler depart from Carter and define the WAP and SAP as follows: [22] [23]

Weak anthropic principle (WAP) (Barrow and Tipler): "The observed values of all physical and cosmological quantities are not equally probable but they take on values restricted by the requirement that there exist sites where carbon-based life can evolve and by the requirements that the universe be old enough for it to have already done so." [24]
Unlike Carter they restrict the principle to carbon-based life, rather than just "observers". A more important difference is that they apply the WAP to the fundamental physical constants, such as the fine-structure constant, the number of spacetime dimensions, and the cosmological constant—topics that fall under Carter's SAP.

Strong anthropic principle (SAP) (Barrow and Tipler): "The Universe must have those properties which allow life to develop within it at some stage in its history." [25]
This looks very similar to Carter's SAP, but unlike the case with Carter's SAP, the "must" is an imperative, as shown by the following three possible elaborations of the SAP, each proposed by Barrow and Tipler: [26]

  • "There exists one possible Universe 'designed' with the goal of generating and sustaining 'observers'."
  • "Observers are necessary to bring the Universe into being."
  • "An ensemble of other different universes is necessary for the existence of our Universe."

The philosophers John Leslie [27] and Nick Bostrom [21] reject the Barrow and Tipler SAP as a fundamental misreading of Carter. For Bostrom, Carter's anthropic principle just warns us to make allowance for anthropic bias—that is, the bias created by anthropic selection effects (which Bostrom calls "observation" selection effects)—the necessity for observers to exist in order to get a result. He writes:

Many 'anthropic principles' are simply confused. Some, especially those drawing inspiration from Brandon Carter's seminal papers, are sound, but. they are too weak to do any real scientific work. In particular, I argue that existing methodology does not permit any observational consequences to be derived from contemporary cosmological theories, though these theories quite plainly can be and are being tested empirically by astronomers. What is needed to bridge this methodological gap is a more adequate formulation of how observation selection effects are to be taken into account.

Strong self-sampling assumption (SSSA) (Bostrom): "Each observer-moment should reason as if it were randomly selected from the class of all observer-moments in its reference class."
Analysing an observer's experience into a sequence of "observer-moments" helps avoid certain paradoxes but the main ambiguity is the selection of the appropriate "reference class": for Carter's WAP this might correspond to all real or potential observer-moments in our universe for the SAP, to all in the multiverse. Bostrom's mathematical development shows that choosing either too broad or too narrow a reference class leads to counter-intuitive results, but he is not able to prescribe an ideal choice.

According to Jürgen Schmidhuber, the anthropic principle essentially just says that the conditional probability of finding yourself in a universe compatible with your existence is always 1. It does not allow for any additional nontrivial predictions such as "gravity won't change tomorrow". To gain more predictive power, additional assumptions on the prior distribution of alternative universes are necessary. [29] [30]

Playwright and novelist Michael Frayn describes a form of the Strong Anthropic Principle in his 2006 book The Human Touch, which explores what he characterises as "the central oddity of the Universe":

It's this simple paradox. The Universe is very old and very large. Humankind, by comparison, is only a tiny disturbance in one small corner of it – and a very recent one. Yet the Universe is only very large and very old because we are here to say it is. And yet, of course, we all know perfectly well that it is what it is whether we are here or not. [31]

Carter chose to focus on a tautological aspect of his ideas, which has resulted in much confusion. In fact, anthropic reasoning interests scientists because of something that is only implicit in the above formal definitions, namely that we should give serious consideration to there being other universes with different values of the "fundamental parameters"—that is, the dimensionless physical constants and initial conditions for the Big Bang. Carter and others have argued that life as we know it would not be possible in most such universes. In other words, the universe we are in is fine tuned to permit life. Collins & Hawking (1973) characterized Carter's then-unpublished big idea as the postulate that "there is not one universe but a whole infinite ensemble of universes with all possible initial conditions". [32] If this is granted, the anthropic principle provides a plausible explanation for the fine tuning of our universe: the "typical" universe is not fine-tuned, but given enough universes, a small fraction will be capable of supporting intelligent life. Ours must be one of these, and so the observed fine tuning should be no cause for wonder.

Although philosophers have discussed related concepts for centuries, in the early 1970s the only genuine physical theory yielding a multiverse of sorts was the many-worlds interpretation of quantum mechanics. This would allow variation in initial conditions, but not in the truly fundamental constants. Since that time a number of mechanisms for producing a multiverse have been suggested: see the review by Max Tegmark. [33] An important development in the 1980s was the combination of inflation theory with the hypothesis that some parameters are determined by symmetry breaking in the early universe, which allows parameters previously thought of as "fundamental constants" to vary over very large distances, thus eroding the distinction between Carter's weak and strong principles. At the beginning of the 21st century, the string landscape emerged as a mechanism for varying essentially all the constants, including the number of spatial dimensions. [note 2]

The anthropic idea that fundamental parameters are selected from a multitude of different possibilities (each actual in some universe or other) contrasts with the traditional hope of physicists for a theory of everything having no free parameters. As Albert Einstein said: "What really interests me is whether God had any choice in the creation of the world." In 2002, some proponents of the leading candidate for a "theory of everything", string theory, proclaimed "the end of the anthropic principle" [34] since there would be no free parameters to select. In 2003, however, Leonard Susskind stated: ". it seems plausible that the landscape is unimaginably large and diverse. Whether we like it or not, this is the kind of behavior that gives credence to the Anthropic Principle." [35]

The modern form of a design argument is put forth by intelligent design. Proponents of intelligent design often cite the fine-tuning observations that (in part) preceded the formulation of the anthropic principle by Carter as a proof of an intelligent designer. Opponents of intelligent design are not limited to those who hypothesize that other universes exist they may also argue, anti-anthropically, that the universe is less fine-tuned than often claimed, or that accepting fine tuning as a brute fact is less astonishing than the idea of an intelligent creator. Furthermore, even accepting fine tuning, Sober (2005) [36] and Ikeda and Jefferys, [37] [38] argue that the Anthropic Principle as conventionally stated actually undermines intelligent design.

Paul Davies's book The Goldilocks Enigma (2006) reviews the current state of the fine tuning debate in detail, and concludes by enumerating the following responses to that debate: [ page needed ]

  1. The absurd universe: Our universe just happens to be the way it is.
  2. The unique universe: There is a deep underlying unity in physics that necessitates the Universe being the way it is. Some Theory of Everything will explain why the various features of the Universe must have exactly the values that we see.
  3. The multiverse: Multiple universes exist, having all possible combinations of characteristics, and we inevitably find ourselves within a universe that allows us to exist.
  4. Intelligent design: A creator designed the Universe with the purpose of supporting complexity and the emergence of intelligence.
  5. The life principle: There is an underlying principle that constrains the Universe to evolve towards life and mind.
  6. The self-explaining universe: A closed explanatory or causal loop: "perhaps only universes with a capacity for consciousness can exist". This is Wheeler's Participatory Anthropic Principle (PAP).
  7. The fake universe: We live inside a virtual reality simulation.

Omitted here is Lee Smolin's model of cosmological natural selection, also known as fecund universes, which proposes that universes have "offspring" that are more plentiful if they resemble our universe. Also see Gardner (2005). [39]

Clearly each of these hypotheses resolve some aspects of the puzzle, while leaving others unanswered. Followers of Carter would admit only option 3 as an anthropic explanation, whereas 3 through 6 are covered by different versions of Barrow and Tipler's SAP (which would also include 7 if it is considered a variant of 4, as in Tipler 1994).

The anthropic principle, at least as Carter conceived it, can be applied on scales much smaller than the whole universe. For example, Carter (1983) [40] inverted the usual line of reasoning and pointed out that when interpreting the evolutionary record, one must take into account cosmological and astrophysical considerations. With this in mind, Carter concluded that given the best estimates of the age of the universe, the evolutionary chain culminating in Homo sapiens probably admits only one or two low probability links.

No possible observational evidence bears on Carter's WAP, as it is merely advice to the scientist and asserts nothing debatable. The obvious test of Barrow's SAP, which says that the universe is "required" to support life, is to find evidence of life in universes other than ours. Any other universe is, by most definitions, unobservable (otherwise it would be included in our portion of this universe). Thus, in principle Barrow's SAP cannot be falsified by observing a universe in which an observer cannot exist.

Philosopher John Leslie [41] states that the Carter SAP (with multiverse) predicts the following:

  • Physical theory will evolve so as to strengthen the hypothesis that early phase transitions occur probabilistically rather than deterministically, in which case there will be no deep physical reason for the values of fundamental constants
  • Various theories for generating multiple universes will prove robust
  • Evidence that the universe is fine tuned will continue to accumulate
  • No life with a non-carbon chemistry will be discovered
  • Mathematical studies of galaxy formation will confirm that it is sensitive to the rate of expansion of the universe.

Hogan [42] has emphasised that it would be very strange if all fundamental constants were strictly determined, since this would leave us with no ready explanation for apparent fine tuning. In fact we might have to resort to something akin to Barrow and Tipler's SAP: there would be no option for such a universe not to support life.

Probabilistic predictions of parameter values can be made given:

  1. a particular multiverse with a "measure", i.e. a well defined "density of universes" (so, for parameter X, one can calculate the prior probabilityP(X0) dX that X is in the range X0 < X < X0 + dX), and
  2. an estimate of the number of observers in each universe, N(X) (e.g., this might be taken as proportional to the number of stars in the universe).

The probability of observing value X is then proportional to N(X) P(X). A generic feature of an analysis of this nature is that the expected values of the fundamental physical constants should not be "over-tuned", i.e. if there is some perfectly tuned predicted value (e.g. zero), the observed value need be no closer to that predicted value than what is required to make life possible. The small but finite value of the cosmological constant can be regarded as a successful prediction in this sense.

One thing that would not count as evidence for the Anthropic Principle is evidence that the Earth or the Solar System occupied a privileged position in the universe, in violation of the Copernican principle (for possible counterevidence to this principle, see Copernican principle), unless there was some reason to think that that position was a necessary condition for our existence as observers.

The nucleosynthesis of carbon-12 Edit

Fred Hoyle may have invoked anthropic reasoning to predict an astrophysical phenomenon. He is said to have reasoned, from the prevalence on Earth of life forms whose chemistry was based on carbon-12 nuclei, that there must be an undiscovered resonance in the carbon-12 nucleus facilitating its synthesis in stellar interiors via the triple-alpha process. He then calculated the energy of this undiscovered resonance to be 7.6 million electronvolts. [43] [44] Willie Fowler's research group soon found this resonance, and its measured energy was close to Hoyle's prediction.

However, in 2010 Helge Kragh argued that Hoyle did not use anthropic reasoning in making his prediction, since he made his prediction in 1953 and anthropic reasoning did not come into prominence until 1980. He called this an "anthropic myth," saying that Hoyle and others made an after-the-fact connection between carbon and life decades after the discovery of the resonance.

An investigation of the historical circumstances of the prediction and its subsequent experimental confirmation shows that Hoyle and his contemporaries did not associate the level in the carbon nucleus with life at all. [45]

Cosmic inflation Edit

Don Page criticized the entire theory of cosmic inflation as follows. [46] He emphasized that initial conditions that made possible a thermodynamic arrow of time in a universe with a Big Bang origin, must include the assumption that at the initial singularity, the entropy of the universe was low and therefore extremely improbable. Paul Davies rebutted this criticism by invoking an inflationary version of the anthropic principle. [47] While Davies accepted the premise that the initial state of the visible universe (which filled a microscopic amount of space before inflating) had to possess a very low entropy value—due to random quantum fluctuations—to account for the observed thermodynamic arrow of time, he deemed this fact an advantage for the theory. That the tiny patch of space from which our observable universe grew had to be extremely orderly, to allow the post-inflation universe to have an arrow of time, makes it unnecessary to adopt any "ad hoc" hypotheses about the initial entropy state, hypotheses other Big Bang theories require.

String theory Edit

String theory predicts a large number of possible universes, called the "backgrounds" or "vacua". The set of these vacua is often called the "multiverse" or "anthropic landscape" or "string landscape". Leonard Susskind has argued that the existence of a large number of vacua puts anthropic reasoning on firm ground: only universes whose properties are such as to allow observers to exist are observed, while a possibly much larger set of universes lacking such properties go unnoticed. [35]

Steven Weinberg [48] believes the Anthropic Principle may be appropriated by cosmologists committed to nontheism, and refers to that Principle as a "turning point" in modern science because applying it to the string landscape "may explain how the constants of nature that we observe can take values suitable for life without being fine-tuned by a benevolent creator". Others—most notably David Gross but also Lubos Motl, Peter Woit, and Lee Smolin—argue that this is not predictive. Max Tegmark, [49] Mario Livio, and Martin Rees [50] argue that only some aspects of a physical theory need be observable and/or testable for the theory to be accepted, and that many well-accepted theories are far from completely testable at present.

Jürgen Schmidhuber (2000–2002) points out that Ray Solomonoff's theory of universal inductive inference and its extensions already provide a framework for maximizing our confidence in any theory, given a limited sequence of physical observations, and some prior distribution on the set of possible explanations of the universe.

Dimensions of spacetime Edit

There are two kinds of dimensions: spatial (bidirectional) and temporal (unidirectional). [51] Let the number of spatial dimensions be N and the number of temporal dimensions be T. That N = 3 and T = 1, setting aside the compactified dimensions invoked by string theory and undetectable to date, can be explained by appealing to the physical consequences of letting N differ from 3 and T differ from 1. The argument is often of an anthropic character and possibly the first of its kind, albeit before the complete concept came into vogue.

The implicit notion that the dimensionality of the universe is special is first attributed to Gottfried Wilhelm Leibniz, who in the Discourse on Metaphysics suggested that the world is "the one which is at the same time the simplest in hypothesis and the richest in phenomena". [52] Immanuel Kant argued that 3-dimensional space was a consequence of the inverse square law of universal gravitation. While Kant's argument is historically important, John D. Barrow says that it "gets the punch-line back to front: it is the three-dimensionality of space that explains why we see inverse-square force laws in Nature, not vice-versa" (Barrow 2002: 204). [note 3]

In 1920, Paul Ehrenfest showed that if there is only one time dimension and greater than three spatial dimensions, the orbit of a planet about its Sun cannot remain stable. The same is true of a star's orbit around the center of its galaxy. [53] Ehrenfest also showed that if there are an even number of spatial dimensions, then the different parts of a wave impulse will travel at different speeds. If there are 5 + 2 k spatial dimensions, where k is a positive whole number, then wave impulses become distorted. In 1922, Hermann Weyl showed that Maxwell's theory of electromagnetism works only with three dimensions of space and one of time. [54] Finally, Tangherlini showed in 1963 that when there are more than three spatial dimensions, electron orbitals around nuclei cannot be stable electrons would either fall into the nucleus or disperse. [55]

Max Tegmark expands on the preceding argument in the following anthropic manner. [56] If T differs from 1, the behavior of physical systems could not be predicted reliably from knowledge of the relevant partial differential equations. In such a universe, intelligent life capable of manipulating technology could not emerge. Moreover, if T > 1, Tegmark maintains that protons and electrons would be unstable and could decay into particles having greater mass than themselves. (This is not a problem if the particles have a sufficiently low temperature.) N = 1 and T = 3 has the peculiar property that the speed of light in a vacuum is a lower bound on the velocity of matter all matter consists of tachyons. [56]

Lastly, if N < 3, gravitation of any kind becomes problematic, and the universe is probably too simple to contain observers. For example, when N < 3, nerves cannot cross without intersecting. [56]

Hence anthropic and other arguments rule out all cases except N = 3 and T = 1, which happens to describe the world around us.

In 2019, James Scargill argued that complex life may be possible with two spatial dimensions. According to Scargill, a purely scalar theory of gravity may enable a local gravitational force, and 2D networks may be sufficient for complex neural networks. [57] [58]

Some of the metaphysical disputes and speculations include, for example, attempts to back Pierre Teilhard de Chardin's earlier interpretation of the universe as being Christ centered (compare Omega Point), expressing a creatio evolutiva instead the elder notion of creatio continua. [59] From a strictly secular, humanist perspective, it allows as well to put human beings back in the center, an anthropogenic shift in cosmology. [59] Karl W. Giberson [60] has been sort of laconic in stating that

What emerges is the suggestion that cosmology may at last be in possession of some raw material for a postmodern creation myth.

William Sims Bainbridge disagreed with de Chardin's optimism about a future Omega Point at the end of history, arguing that logically we are trapped at the Omicron Point, in the middle of the Greek alphabet rather than advancing to the end, because the universe does not need to have any characteristics that would support our further technical progress, if the Anthropic principle merely requires it to be suitable for our evolution to this point. [61]

The Anthropic Cosmological Principle Edit

A thorough extant study of the anthropic principle is the book The Anthropic Cosmological Principle by John D. Barrow, a cosmologist, and Frank J. Tipler, a cosmologist and mathematical physicist. This book sets out in detail the many known anthropic coincidences and constraints, including many found by its authors. While the book is primarily a work of theoretical astrophysics, it also touches on quantum physics, chemistry, and earth science. An entire chapter argues that Homo sapiens is, with high probability, the only intelligent species in the Milky Way.

The book begins with an extensive review of many topics in the history of ideas the authors deem relevant to the anthropic principle, because the authors believe that principle has important antecedents in the notions of teleology and intelligent design. They discuss the writings of Fichte, Hegel, Bergson, and Alfred North Whitehead, and the Omega Point cosmology of Teilhard de Chardin. Barrow and Tipler carefully distinguish teleological reasoning from eutaxiological reasoning the former asserts that order must have a consequent purpose the latter asserts more modestly that order must have a planned cause. They attribute this important but nearly always overlooked distinction to an obscure 1883 book by L. E. Hicks. [62]

Seeing little sense in a principle requiring intelligent life to emerge while remaining indifferent to the possibility of its eventual extinction, Barrow and Tipler propose the final anthropic principle (FAP): Intelligent information-processing must come into existence in the universe, and, once it comes into existence, it will never die out. [63]

Barrow and Tipler submit that the FAP is both a valid physical statement and "closely connected with moral values". FAP places strong constraints on the structure of the universe, constraints developed further in Tipler's The Physics of Immortality. [64] One such constraint is that the universe must end in a Big Crunch, which seems unlikely in view of the tentative conclusions drawn since 1998 about dark energy, based on observations of very distant supernovas.

In his review [65] of Barrow and Tipler, Martin Gardner ridiculed the FAP by quoting the last two sentences of their book as defining a Completely Ridiculous Anthropic Principle (CRAP):

At the instant the Omega Point is reached, life will have gained control of all matter and forces not only in a single universe, but in all universes whose existence is logically possible life will have spread into all spatial regions in all universes which could logically exist, and will have stored an infinite amount of information, including all bits of knowledge that it is logically possible to know. And this is the end. [66]

Carter has frequently regretted his own choice of the word "anthropic", because it conveys the misleading impression that the principle involves humans specifically, rather than intelligent observers in general. [67] Others [68] have criticised the word "principle" as being too grandiose to describe straightforward applications of selection effects.

A common criticism of Carter's SAP is that it is an easy deus ex machina that discourages searches for physical explanations. To quote Penrose again: "[I]t tends to be invoked by theorists whenever they do not have a good enough theory to explain the observed facts." [69]

Carter's SAP and Barrow and Tipler's WAP have been dismissed as truisms or trivial tautologies—that is, statements true solely by virtue of their logical form and not because a substantive claim is made and supported by observation of reality. As such, they are criticized as an elaborate way of saying, "If things were different, they would be different," which is a valid statement, but does not make a claim of some factual alternative over another.

Critics of the Barrow and Tipler SAP claim that it is neither testable nor falsifiable, and thus is not a scientific statement but rather a philosophical one. The same criticism has been leveled against the hypothesis of a multiverse, although some argue [70] that it does make falsifiable predictions. A modified version of this criticism is that we understand so little about the emergence of life, especially intelligent life, that it is effectively impossible to calculate the number of observers in each universe. Also, the prior distribution of universes as a function of the fundamental constants is easily modified to get any desired result. [71]

Many criticisms focus on versions of the strong anthropic principle, such as Barrow and Tipler's anthropic cosmological principle, which are teleological notions that tend to describe the existence of life as a necessary prerequisite for the observable constants of physics. Similarly, Stephen Jay Gould, [72] [73] Michael Shermer, [74] and others claim that the stronger versions of the anthropic principle seem to reverse known causes and effects. Gould compared the claim that the universe is fine-tuned for the benefit of our kind of life to saying that sausages were made long and narrow so that they could fit into modern hotdog buns, or saying that ships had been invented to house barnacles. These critics cite the vast physical, fossil, genetic, and other biological evidence consistent with life having been fine-tuned through natural selection to adapt to the physical and geophysical environment in which life exists. Life appears to have adapted to the universe, and not vice versa.

Some applications of the anthropic principle have been criticized as an argument by lack of imagination, for tacitly assuming that carbon compounds and water are the only possible chemistry of life (sometimes called "carbon chauvinism", see also alternative biochemistry). [75] The range of fundamental physical constants consistent with the evolution of carbon-based life may also be wider than those who advocate a fine tuned universe have argued. [76] For instance, Harnik et al. [77] propose a Weakless Universe in which the weak nuclear force is eliminated. They show that this has no significant effect on the other fundamental interactions, provided some adjustments are made in how those interactions work. However, if some of the fine-tuned details of our universe were violated, that would rule out complex structures of any kind—stars, planets, galaxies, etc.

Lee Smolin has offered a theory designed to improve on the lack of imagination that anthropic principles have been accused of. He puts forth his fecund universes theory, which assumes universes have "offspring" through the creation of black holes whose offspring universes have values of physical constants that depend on those of the mother universe. [78]

The philosophers of cosmology John Earman, [79] Ernan McMullin, [80] and Jesús Mosterín contend that "in its weak version, the anthropic principle is a mere tautology, which does not allow us to explain anything or to predict anything that we did not already know. In its strong version, it is a gratuitous speculation". [81] A further criticism by Mosterín concerns the flawed "anthropic" inference from the assumption of an infinity of worlds to the existence of one like ours:

The suggestion that an infinity of objects characterized by certain numbers or properties implies the existence among them of objects with any combination of those numbers or characteristics [. ] is mistaken. An infinity does not imply at all that any arrangement is present or repeated. [. ] The assumption that all possible worlds are realized in an infinite universe is equivalent to the assertion that any infinite set of numbers contains all numbers (or at least all Gödel numbers of the [defining] sequences), which is obviously false.


Door and Doorpost

The Bible distinguishes between the term petaḥ, which is the entrance to a house (Gen. 43:19), and delet, which is a device for closing and opening the entrance. Thus, while petaḥ applies to both the entrance to a tent (Gen. 18:1) and a house, the term delet is used only in connection with a built house. The door has two main components: a fixed frame and a moving board or slab. The frame has two doorposts (Heb. mezuzot), which are its vertical sides a lintel (Heb. mashqof), its upper horizontal side and a sill or threshold (Heb. saf), its lower horizontal side. Wider doorways occasionally had a third vertical beam on which two doorleaves, as implied by the dual form of the word delata'im ("paired doors" Isa. 45:1), one attached to each of the doorposts, converged when shut. The doorway was constructed as part of the wall in question, but the doorposts, lintel, and threshold were built in after the construction of the building was completed. Finally, the door itself was set into this framework. At the top and bottom of each doorleaf was added a projecting hinge of wood, metal, or other material, to be received within depressions in the lintel and threshold respectively (cf. I Kings 7:50). Doors generally opened inward they were prevented from swinging outward by ledges, stops at the outer edges of the lintel, and the threshold. Other methods of placing hinges were to suspend the door on some pliable material, such as leather or rope – these were fixed between the door and the doorpost at two points and served as hinges to enable the movement of the doors back and forth – or sometimes to put up special metal hinges that joined the door to the doorpost. A number of excavations have revealed the remains of metal coverings on hinges and sockets that served to protect them from wear. Excavations in Palestine have frequently uncovered sockets carved into the lintel and the threshold.

The threshold was of stone, either cut to size and laid slightly higher than the floor or built up from smaller stones. It was built slightly higher than the level of the floor and the street in order to keep out water and dirt. Doorposts were made either of wood or stone. The term ʾammot in Isaiah 6:4 probably refers to stone doorposts standing at both ends of the threshold. Doorposts made of wood are implied by the law about the Hebrew slave (Ex. 21:6 Deut. 15:17), according to which a Hebrew slave who, when the time of his release arrived, preferred slavery to freedom was to be placed against a doorpost and have his earlobe and the doorpost pierced with an awl as a symbol of his enslavement for life. Similarly, the lintel might be made either of stone or wood and was placed horizontally across the doorposts. The size of a doorway was related to the size of the building. Doorways to private dwellings from the Israelite period preserved in the Negev were lower than man's height, while the entrances to large buildings, such as palaces and temples, were proportionately higher and wider. Very large doors were erected at the gates of fortified cities (Judg. 16:3). The doors of luxurious buildings were made of special, expensive wood (I Kings 6:31, 34) or were overlaid with metal, usually copper, or even gold, like the doors of the Temple. Descriptions from various places on cylinder seals or monuments show single or double doors set within a decorative framework (Frankfurt, The Art and Architecture… (1954), Fig. 83). An integral part of the door was its bar or bolt, a device used to lock the door from the inside or the outside. The bar consisted of a movable horizontal beam which, when slid into a slot in the doorpost, prevented the door from opening. The lock was somewhat more complex and could be operated for locking or unlocking from the outside (II Sam. 13:17, 18). Another way to lock the door from inside was to put an iron bar on the inner side in a fitting depression. It seems that the Hebrew term for it is bariɺḥ (cf. I Sam. 23:7). In the ancient world doorposts were marked in order to protect the people within the house from evil spirits and devils. That practice is reflected in Exodus 12:7, 22�.

Sources:Pritchard, Pictures, 219, pl. 675 Y. Kaplan, Ha-Arkhe'ologyah ve-ha-Historyah shel Tel Aviv-Yafo (1959), 60, fig. 20, pls. 9� Y. Yadin et al., Hazor, 2 (1960), pl. 16:1.

Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.


Contents

Dilmun was an important trading center from the late fourth millennium to 800 BC. At the height of its power, Dilmun controlled the Persian Gulf trading routes. Dilmun was very prosperous during the first 300 years of the second millennium. Dilmun's commercial power began to decline between 1000 BC and 800 BC because piracy flourished in the Persian Gulf. In the 8th and 7th centuries BC the Neo-Assyrian Empire conquered Dilmun, and in the 6th century BC the Neo-Babylonian Empire, and later the Persian Empire, ruled Dilmun.

The Dilmun civilization was the centre of commercial activities linking traditional agriculture of the land—then utterly fertile due to artesian wells that have dried since, and due to a much wetter climate—with maritime trade between diverse regions such as the Meluhha (suspected to be Indus Valley Civilisation), Magan (Oman), and Mesopotamia. The Dilmun civilization is mentioned first in Sumerian cuneiform clay tablets dated to the late third millennium BC, found in the temple of goddess Inanna, in the city of Uruk. The adjective Dilmun is used to describe a type of axe and one specific official in addition there are lists of rations of wool issued to people connected with Dilmun.

One of the earliest inscriptions mentioning Dilmun is that of king Ur-Nanshe of Lagash (c. 2300 BC) found in a door-socket: "The ships of Dilmun brought him wood as tribute from foreign lands."

From about 2050 BC onward Dilmun seems to had its heyday. Qal'at al-Bahrain was most likely the capital. From texts found at Isin it becomes clear that Dilmun became an independent kingdom. Royal gifts to Dilmun are mentioned. Contacts with the Syrian city Mari are attested. In about this time the largest royal burial mounds were erected. From about 1780 BC come several inscriptions on stone vessels naming two kings of Dilmun. King Yagli-El and his father Rimum. The inscriptions were found in huge tumuli evidently the burial places of these kings. Rimum was already known to archaeology from the Durand Stone, discovered in 1879.

From about 1720 BC a decline is visible. Many settlements were no longer used and the building of royal mounts stopped. The Barbar Temple felt into ruins. From about 1650 BC there is recovering period detectable. New royal burial mounts were built and at Qal'at al-Bahrain there is evidence for increased building activity. To this period belongs a further inscription on a seal found at Failaka and preserving a king's name. The short text readsː [La]'ù-la Panipa, daughter of Sumu-lěl, the servant of Inzak of Akarum. Sumu-lěl was evidently a third king of Dilmun belonging to about this period. Servant of Inzak of Akarum was the king's title in Dilmun. The names of these rulers are Amoritic.


History

Nippur never enjoyed political hegemony in its own right, but its control was crucial, as it was considered capable of conferring the overall “kingship” on monarchs from other city-states. It was distinctively a sacred city, important from the possession of the famous shrine of Enlil.

According to the Tummal Chronicle, Enmebaragesi, an early ruler of Kish, was the first to build up this temple by kish

[2] His influence over Nippur has also been detected archaeologically. The Chronicle lists successive early Sumerian rulers who kept up intermittent ceremonies at the temple: Aga of Kish, son of Enmebaragesi Mesannepada of Ur his son Meskiang-nunna Gilgamesh of Uruk his son Ur-Nungal Nanni of Ur and his son Meskiang-nanna. It also indicates that the practice was revived in Neo-Sumerian times by Ur-Nammu of Ur, and continued until Ibbi-Sin appointed Enmegalana high priest in Uruk (ca. 1950 BC).

Inscriptions of Lugal-Zage-Si and Lugal-kigub-nidudu, kings of Uruk and Ur respectively, and of other early pre-non-Semitic rulers, on door-sockets and stone vases, show the veneration in which the ancient shrine was then held, and the importance attached to its possession, as giving a certain stamp of legitimacy. On their votive offerings, some of these rulers designate themselves as ensis, or governors.

Pre-Sargonic era

Originally a village of reed huts in the marshes, Nippur was especially prone to devastation by flooding or fire. For some reason, settlement persisted at the same spot, and gradually the site rose above the marshes – partly from the accumulation of debris, and partly through the efforts of the inhabitants. As the inhabitants began to develop in civilization, they substituted, at least in the case of their shrine, mud-brick buildings instead of reed huts. The earliest age of civilization, the “clay age”, is marked by crude, hand-made pottery and thumb-marked bricks – flat on one side, concave on the other, gradually developing through several fairly marked stages. The exact form of the sanctuary at that period cannot be determined, but it seems to have been connected with the burning of the dead, and extensive remains of such cremation are found in all the earlier, pre-Sargonic strata. There is evidence of the succession on the site of different peoples, varying somewhat in their degrees of civilization. One stratum is marked by painted pottery of good make, similar to that found in a corresponding stratum in Susa, and resembling early Aegean pottery more closely than any later pottery found in sumer, Mesopotamia.

This people gave way in time to another, markedly inferior in the manufacture of pottery, but apparently superior as builders. In one of these earlier strata, of very great antiquity, there was discovered, in connection with the shrine, a conduit built of bricks in the form of an arch. At some point, Sumerian inscriptions began to be written on clay, in an almost linear script. The shrine at this time stood on a raised platform, and apparently contained a ziggurat.

Akkadian, Ur III, and Old Babylonian periods

Late in the 3rd millennium BC, Nippur was conquered and occupied by the Semitic rulers of Akkad, or Agade, and numerous votive objects of Sargon, Rimush, and Naram-Sin testify to the veneration in which they also held this sanctuary. Naram-Sin rebuilt both the temple and the city walls, and in the accumulation of debris now marking the ancient site, his remains are found about half way from the top to the bottom. One of the few instances of Nippur being recorded as having its own ruler comes from a tablet depicting a revolt of several Mesopotamian cities against Naram-Sin, including Nippur under Amar-enlila. The tablet goes on to relate that Naram-Sin defeated these rebel cities in nine battles, and brought them back under his control. The Weidner tablet (ABC 19) suggests that the Akkadian Empire fell as divine retribution, because of Sargon’s initiating the transfer of “holy city” status from Nippur to Babylon.

This Akkadian occupation was succeeded by an occupation during the third dynasty of Ur, and the constructions of Ur-Nammu, the great builder of temples, are superimposed immediately upon those of Naram-Sin. Ur-Nammu gave the temple its final characteristic form. Partly razing the constructions of his predecessors, he erected a terrace of bricks, some 12 m high, covering a space of about 32,000 m². Near the northwestern edge, towards the western corner, he built a ziggurat of three stages of dry brick, faced with kiln-fired bricks laid in bitumen. On the summit stood, as at Ur and Eridu, a small chamber, the special shrine or abode of the god. Access to the stages of the ziggurat, from the court beneath, was by an inclined plane on the south-east side. To the north-east of the ziggurat stood, apparently, the House of Bel, and in the courts below the ziggurat stood various other buildings, shrines, treasure chambers, and the like. The whole structure was oriented with the corners toward the cardinal points of the compass.

Ur-Nammu also rebuilt the walls of the city on the line of Naram-Sin’s walls. The restoration of the general features of the temple of this, and the immediately succeeding periods, has been greatly facilitated by the discovery of a sketch map on a fragment of a clay tablet. This sketch map represents a quarter of the city to the east of the Shatt-en-Nil canal. This quarter was enclosed within its own walls, a city within a city, forming an irregular square, with sides roughly 820 m long, separated from the other quarters, and from the country to the north and east, by canals on all sides, with broad quays along the walls. A smaller canal divided this quarter of the city itself into two parts. In the south-eastern part, in the middle of its southeast side, stood the temple, while in the northwest part, along the Shatt-en-Nil, two great storehouses are indicated. The temple proper, according to this plan, consisted of an outer and inner court, each covering approximately 8 acres (32,000 m²), surrounded by double walls, with a ziggurat on the north-western edge of the latter.

The temple continued to be built upon or rebuilt by kings of various succeeding dynasties, as shown by bricks and votive objects bearing the inscriptions of the kings of various dynasties of Ur and Isin. It seems to have suffered severely in some manner at or about the time the Elamites invaded, as shown by broken fragments of statuary, votive vases and the like, from that period. At the same time it seems to have won recognition from the Elamite conquerors, so that Rim-Sin I, the Elamite king of Larsa, styles himself “shepherd of the land of Nippur.” With the establishment of the Babylonian empire, under Hammurabi, early in the 2nd millennium BC, the religious as well as the political centre of influence was transferred to Babylon, Marduk became lord of the pantheon, many of Enlil’s attributes were transferred to him, and Ekur, Enlil’s temple, was to some extent neglected.

Later history

Under the succeeding Kassite dynasty, shortly after the middle of the 2nd millennium, Ekur was restored once more to its former splendour, several monarchs of that dynasty built upon and adorned it, and thousands of inscriptions, dating from the time of those rulers, have been discovered in its archives. After the middle of the 12th century BC follows another long period of comparative neglect, but with the conquest of Babylonia by the Assyrian king Sargon II, at the close of the 8th century BC, we meet again with building inscriptions, and under Ashurbanipal, about the middle of the 7th century BC, we find Ekur restored with a splendour greater than ever before, the ziggurat of that period being 58 by 39 m. After the fall of the Neo Assyrian Empire Ekur appears to have gradually fallen into decay, until finally, in the Seleucid period, the ancient temple was turned into a fortress. Huge walls were erected at the edges of the ancient terrace, the courts of the temple were filled with houses and streets, and the ziggurat itself was curiously built over in a cruciform shape, and converted into an acropolis for the fortress. This fortress was occupied and further built upon until the close of the Parthian period, about AD 250 but under the succeeding rule of the Sassanids it in its turn fell into decay, and the ancient sanctuary became, to a considerable extent, a mere place of sepulture, only a small village of mud huts huddled about the ancient ziggurat continuing to be inhabited. It appears that the city was the seat of an Assyrian Church of the East Christian bishopric as late as the 8th century AD.


Hinginess in the Future

While magnetic bearings exist, humanity currently does not use magnetic bearings as hinges. Such a hinge has the potential for extremely high tractability compared to all current hinges, because magnetic bearings have no mechanical friction, only tiny eddy current losses. However, recall that tractability is also proportional to the torque required to twist the door off of its hinges, which is much lower for magnetic bearings than for other types of hinges. So, designers must increase the force aligning the door to its hinges to achieve high tractability, and thus high hinginess. 6 If future civilization can solve this "alignment problem", the universe's hinginess could quickly increase to almost unimaginable levels.

On the other hand, it is possible that humanity fails to reach its ultimate hinginess potential. If humanity goes extinct, the hinginess of the universe will increase at first (due to increasing neglectedness), but then decrease as this neglect causes the tractability of hinges to fall to zero. (If large animals survive, the hinginess of the world will eventually return to the pre-human baseline). Even in this case, it is possible that prior to extinction, humanity could construct extremely durable hinges in geologically stable locations that can remain tractable for millions of years. Even a single such hinge could potentially result in a combination of scale, neglectedness, and tractability that outweighs the total hinginess of the present.


Enderal:Into the Deep

This quest will begin automatically after the end of Interlude. Constantine Firespark will tell you to meet him and Jespar Dal'Varek in Fogville, to search for the Sigil Gem that can open the door to the Crystal Temple. After fighting your way through a few Arps, you'll encounter Jespar and Firespark, who complains that you took too long to arrive. He'll then head for the temple and leave you with Jespar to search for the gem. Jespar will suggest that you search the Town Hall first.

Be careful as you enter the Town Hall. Two Arps are waiting for you inside, and the place is heavily booby-trapped. At the top of the stairs on the main hall, a charged Petty Soul Gem will cast Lightning on you continuously, and a spiked ball will come down swinging on you if you try to disable it. The key to the door blocking your path can be found on the Arp Shaman that you just killed. Behind it, you will find a trap door to the cellar.

You'll find a safe on the cellar, which you'll have to lockpick. There are a few lockpicks on the table to the east of the safe. Inside the safe you'll find a Sigil Gem of the Crystal Temple. Return to Jespar and tell him you're ready, then head to the quest marker to find the Crystal Temple. You can fast-travel to the Myrad Tower near the Frostcliff Tavern to get there faster.

When you arrive on the Crystal Forest, you'll have to talk with Jespar. You can get one knowledge point, about the Living Temple, in this dialogue.

Crystal Temple

The Trial

As you near the Temple, Firespark will greet you and explain that there is a consciousness bound to the temple, a consciousness that probably belongs to a Pyrean priest. Interact with the marked socket to put the gem in it, and a magical bridge will form on the temple's entrance. You can now enter the Crystal Temple.

Be careful, as the inside of the temple contains many Lost Ones, including a giant Grotesque Lost One and the Lord of the Lost Ones. After you make your way through the undead, you'll come across a trisection, with three paths: The Wise Man, The Warrior, and The Dark One. Firespark heads to The Wise Man, and Jespar heads to The Warrior, leaving you with The Dark One. Step on the pressure plate to the east and enter the door to face your trial.

In the path of The Dark One, you'll have to face many magical enemies, including Wisps and Fire Elementals. When inside, make your way to the broken stairwell to the south and go down to the lower level. Then, head south again, and you'll find yourself on a very peculiar room, with a pillar of levers at its center. The lever configurations are as follows:

  • The lever facing North controls the door to the West.
  • The lever facing West controls the door to the South.
  • The lever facing East controls the doors to the East and West.
  • The lever facing South controls the doors to the South and West.

You can take the paths to the East and to the West to disable the Soul Gems blasting you with lightning magic, but that is not required. When you're ready, head to the south path, where a few Wisps and an Ancestral Spirit guard the door to the next section. Following the light-marked path will lead you to a chest sitting on top of a fake floor to a spike pit, which leads to instant death. The chest only contains 10 Pennies.

Madness

Head to the path on the west. You'll have to dodge a few swinging blades, which you can disable at the end of the path with a chain on the wall. Going further down, through the broken stairwell, will lead you to Jespar, who asks if you have met Firespark yet. Just after asking, whoever, both of you hear Firespark's voice through the metal door.

Open the door and you will find Firespark. Apparently, the consciousness in the Temple has shown him the truth, about the Enderal:High Ones, about The Cycle, and about the Enderal:Emissaries. That, however, has driven him crazy, and you'll be forced to kill him to continue. Be prepared, as Firespark is a formidable opponent, using strong Elemental magic against you. After the battle, you can choose to have him buried properly, if you wish. Talk to Jespar and he'll open the door leading to the next area.

You'll find yourself on top of a ledge in a big cavernous area where the sea flows into. As you near the bottom of the cavern, Jespar will stop you and scout the ruined house ahead. After coming back, he will ask you a "trivia" question, then tell you to look inside the ruined house yourself. Go into the house, and you'll find two dead bodies: Sirius, and You. Talk with Jespar and keep following the ledges to go the next area.

Undertrain

In the Living Temple's Lower Floors you'll find your destination: The Undertrain. Make your way through the two giant Grotesque Lost Ones to the engine wagon, and Jespar will ask you to find the four levers that activate the train. You can find the levers on the ruined path right across the train itself. Activating the levers will cause Lost Ones to spawn. Talk with Jespar and he'll tell you to take a seat inside the train.

Follow the quest marker and sit on the train wagon. The train will start running, and Jespar will enter the wagon and sit down with you. As you wait to reach your destination, Jespar will tell you the story of his father, Damean Dal'Varek. Damean was a respected judge, who treated all those equally, regardless of status. When judging the son of a powerful and influential Sublime, who confessed his crimes outright, he refused to accept the threats of the boy's father, and was the only judge to condemn the boy. The father used his connections with the Rhalâta to have Damean and his family killed. Jespar and his Sister only survived because they were out of the house at the time.

Jespar will then ask for your story as an orphan, which you can choose to share or not. After that, you'll both sleep until you reach your destination. This quest will end, and The Lion's Den will begin.


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