UPDATED BY VCG ON 8/14/2026 @ 18:18 EST#

Anyone can do this, but they won't.#

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I’ll separate what the KJV text actually says, what the geometry legitimately implies, what is theological interpretation, and what is rhetorical overreach.

I’ll also test the

“144,000 mathematical pattern”

claim rather than assuming it.

A first important correction is already clear:

the core Holy-of-Holies connection is not a fringe invention; it is a recognized scholarly reading of Revelation 21.

The problem is that several sentences turn a strong intertextual inference into an explicit biblical statement, and the “1,500 miles” figure needs a unit-of-measure qualification.

Soli Deo Gloria, brethren.

The central idea in this piece is substantially defensible, but the presentation repeatedly blurs five different categories:

• what Revelation explicitly says
• what mathematics implies
• what earlier Scripture suggests
• what theology concludes
• what numerical speculation proposes

That matters because a true observation can become misleading when its level of certainty is exaggerated.

The strongest conclusion is this:

Revelation 21 deliberately portrays the New Jerusalem with dimensions that strongly evoke Solomon’s Most Holy Place.

That connection is neither novel nor fringe; published scholarship recognizes it.

But Scripture never literally says,

“The New Jerusalem is a giant Holy of Holies,”

and several surrounding claims—especially

“all humanity,”

“the barrier is finally removed,”

the 1,500-mile conversion, and the 144,000 edge calculation—need qualification. (jstor.org)

Revelation 21, the Cube, and the 144,000#

A Scripture-first forensic examination#

1. Methodology: how we should test a claim like this#

A disciplined analysis needs an evidence ladder:

The chief methodological weakness of the article is that Levels 1–5 are often narrated with the same tone of certainty.

That does not make the article's main thesis false.

It makes its epistemology too loose.

2. “One of the most astonishing details in Revelation…”#

Verdict: Rhetoric, not a factual proposition#

“Astonishing,”

“remarkable,”

“profound,”

“shocking,”

and later

“mysterious”

are emotional framing words.

There is nothing inherently improper about them, but they are not evidence.

The article begins by priming the reader to expect a hidden discovery before demonstrating the case.

That can increase attentional salience: once readers are told a pattern is remarkable, they naturally look for confirming connections.

This becomes important later when the article says something is a pattern

“almost no one notices.”

3. “The city is described with precise measurements”#

Verdict: Correct#

Revelation 21:15–17 explicitly describes a measuring reed, gives the city's measurement as twelve thousand furlongs in the KJV, and gives the wall as 144 cubits.

The supplied KJV reads:

“And the city lieth foursquare, and the length is as large as the breadth… The length and the breadth and the height of it are equal.” — Revelation 21:16

That wording is confirmed in the supplied Pure Cambridge Edition.

The underlying Greek likewise gives δώδεκα χιλιάδων σταδίων,

“twelve thousand stadia,”

and says its length, breadth, and height are equal. (Greek Bible)

So, the numerical datum itself is not invented.

4. “…those measurements reveal a remarkable geometric pattern that mirrors the Holy of Holies”#

Verdict: Strong and defensible intertextual interpretation#

Here the article is on solid ground.

Solomon's temple contained an inner sanctuary, called the “oracle” and explicitly identified as “the most holy place”:

“And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof…” — 1 Kings 6:20

The supplied KJV confirms the 20 × 20 × 20 dimensions.

So we have:

Solomon's Most Holy Place:

20 × 20 × 20

New Jerusalem:

length = breadth = height

The resemblance is real and unusually specific.

This interpretation is also recognized in scholarship.

J. A. du Rand explicitly describes the cubic New Jerusalem in relation to the “holy of holies” of 1 Kings 6:20, and scholarly discussion of Revelation's numerical symbolism similarly identifies the cubic city with sanctuary imagery. (JSTOR)

So, this is not a fabricated internet pattern.

5. “This is not just architecture. It is symbolic theology built into the structure of the city.”#

Verdict: Plausible, but should be labeled interpretation#

Revelation is saturated with:

• symbolic numbers
• images
• temple language
• precious stones
• tribes
• apostles
• thrones
• lamps
• beasts
• horns
• seals

and other imagery.

So interpreting architectural dimensions theologically is entirely reasonable.

But the text does not append:

“These dimensions symbolize the Holy of Holies.”

That conclusion arises from comparison with 1 Kings 6 and the broader biblical sanctuary tradition.

A more rigorous statement would be:

“The dimensions strongly invite a sanctuary interpretation, particularly in light of the cubic Most Holy Place in 1 Kings 6:20.”

That preserves the insight without pretending the interpretation is itself a quotation from John.

6. “The city forms a perfect cube.”#

Verdict: Very likely; slightly overstated as a mathematical necessity#

This deserves precision.

Revelation explicitly says:

the city is “foursquare”;

length equals breadth;

height equals them both.

The natural architectural inference is a cube, and that is the dominant scholarly interpretation. (The Gospel Coalition)

However, John never uses the noun cube.

Strictly speaking, knowing only a structure's maximum:

• length
• width
• height

does not mathematically prove that every vertical face is square.

A square-based pyramid, for example, could have equal overall

• length
• width
• height

But there is no textual evidence for a pyramid, whereas the 20 × 20 × 20 Most Holy Place supplies an obvious biblical precedent for a cube.

Therefore:

“The city is portrayed as cubic”

= excellent.

“Geometry proves that it can only be a cube”

= too strong.

7. “This is extremely unusual because most ancient cities were rectangular or irregular”#

Verdict: Weak supporting argument#

This sentence is unnecessary to the biblical case.

Ancient urban planning did include orthogonal and deliberately organized city plans; grid planning was known in the ancient Mediterranean world. (Wikipedia)

What is genuinely extraordinary is not simply that Revelation's city has a square ground plan.

It is this:

The height equals the immense length and breadth.

That is what produces the sanctuary-like three-dimensional correspondence.

So the better argument is not:

“Ancient cities were not square.”

It is:

“An entire city's height being stated as equal to its length and breadth is extraordinary, and the same threefold equality occurs in Solomon's Most Holy Place.”

That is much stronger.

8. “There was one sacred place in the Bible that was also a perfect cube”#

Verdict: Essentially right in reference to Solomon's temple, but “one” is too absolute#

1 Kings 6:20 is unmistakable:

20 cubits × 20 cubits × 20 cubits.

That is the clearest explicit cubic sacred chamber in Scripture.

The word “one”, however, is rhetorically stronger than necessary.

The argument requires only this:

There is a major biblical sanctuary whose innermost chamber has precisely equal length, width, and height.

That alone establishes the connection.

9. “The Holy of Holies was the most sacred place in Israel”#

Verdict: Correct in normal biblical terminology#

1 Kings explicitly calls the oracle

“the most holy place.”

Hebrews calls the inner compartment:

“the Holiest of all.” — Hebrews 9:3

No significant correction is needed here.

10. “Inside it stood: the Ark of the Covenant; the mercy seat; the symbolic throne of God”#

Verdict: First two need precision; third is interpretive#

For Solomon's First Temple, the ark was indeed placed inside the Most Holy Place:

“the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place…” — 1 Kings 8:6

But the mercy seat was not a second independent object beside the ark.

It was the gold covering associated with the ark.

Exodus says:

“And thou shalt put the mercy seat above upon the ark…”

and then:

“there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims…”

Therefore

“symbolic throne of God”

is a reasonable theological description of the mercy-seat/cherubim complex, because divine presence and communion are connected with that location.

But Scripture should be allowed to speak in its own terminology first:

God says that he would meet and commune there.

One further historical correction matters:

if

“the ancient temple”

includes the Second Temple, the ark was not there.

Josephus describes the innermost chamber of the Second Temple as containing nothing. (Penelope)

So, the article should say:

“In Solomon's temple, the Most Holy Place contained the ark of the covenant with its mercy seat and cherubim.”

11. “Only the high priest could enter this room—and only once a year.”#

Verdict: Biblically grounded, but popularly oversimplified#

Hebrews states:

“But into the second went the high priest alone once every year, not without blood…” — Hebrews 9:7

So, the statement has direct biblical support.

But “once a year” should not be misunderstood as one single physical crossing of the curtain and immediately back out.

Leviticus 16 describes the annual Day of Atonement rites and has Aaron taking incense within the veil, then blood of the bullock, and then blood of the goat.

The better formulation is:

“The inner sanctuary was entered by the high priest alone in connection with the annual Day of Atonement, and not without sacrificial blood.”

That matches Hebrews while respecting Leviticus' ritual detail.

12. “In Revelation, the entire city becomes a giant Holy of Holies.”#

Verdict: Strong theological inference—not an explicit sentence of Revelation#

This is the article's central thesis, and it has significant merit.

Three lines of evidence converge:

First, the dimensions parallel the cubic Most Holy Place.

Second, Revelation says:

“And I saw no temple therein:

for the Lord God Almighty and the Lamb are the temple of it.” — Revelation 21:22

Third, Revelation 21:3 announces:

“Behold, the tabernacle of God is with men, and he will dwell with them…”

So, describing New Jerusalem as an eschatological Holy-of-Holies-like city is well grounded, and scholars have made essentially this argument. (JSTOR)

What should be removed is the impression that John explicitly writes:

“The whole city is now the Holy of Holies.”

He does not.

A rigorous hierarchy would be:

Text: equal dimensions + no temple + God dwells there.

Intertext: equal dimensions recall 1 Kings 6:20.

Synthesis: the entire New Jerusalem functions as the final sanctuary/Holy of Holies.

That is a strong case.

13. An important missing observation: the city is also the Bride#

The article treats New Jerusalem almost exclusively as architecture.

But immediately before describing it, John is told:

“Come hither, I will shew thee the bride, the Lamb’s wife.”

What does the angel then show him?

“that great city, the holy Jerusalem…”

That is crucial.

The city is therefore not merely a piece of celestial real estate.

Revelation intentionally overlaps:

• city imagery
• bride imagery
• people-of-God imagery
• temple imagery

This makes a crude “engineering blueprint only” reading inadequate.

It also means literal and symbolic need not be mutually exclusive.

Revelation may describe a genuine eschatological reality through deeply theological imagery.

14. “Instead of a small room where only one priest could enter, the whole city becomes God’s dwelling place with His people.”#

Verdict: Good theological summary with one qualification#

The contrast is compelling.

Under the Mosaic sanctuary arrangement, access to the innermost place was highly restricted.

Hebrews explicitly interprets that restriction:

“The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest…” — Hebrews 9:8

At the end of Revelation:

“the throne of God and of the Lamb shall be in it; and his servants shall serve him:

And they shall see his face…”— Revelation 22:3–4

That is a remarkable canonical progression.

But this leads us to one of the article's biggest mistakes.

15. “The barrier between God and humanity is completely removed.”#

Verdict: Needs major theological correction#

If this sentence means

“the eschatological consummation contains no sanctuary veil separating the redeemed from God's immediate presence,”

it is defensible.

If it means

“human beings do not gain access to God until New Jerusalem arrives,”

it conflicts with Hebrews.

Hebrews 10 says:

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
By a new and living way, which he hath consecrated for us, through the veil…”

and then:

“Let us draw near…”

Thus, according to Hebrews:

Access is already inaugurated through Christ.

Revelation 21–22 depicts its consummation, not its first beginning.

The correction should therefore read:

“Through Christ, believers already have access to the holiest; in New Jerusalem that access reaches its final, unveiled consummation, where God's servants see his face.”

That is far more faithful to the whole New Testament.

16. “God's presence was hidden in a small chamber.”#

Verdict: Misleading if taken literally#

This is rhetorically effective but theologically imprecise.

The Most Holy Place was indeed the unique locus of God's manifested covenant presence in the sanctuary system.

But Solomon himself denied that God could be spatially contained by the temple:

“behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” — 1 Kings 8:27

Moreover, when the ark entered the temple:

“the glory of the LORD had filled the house of the LORD.”

Not merely the little inner chamber.

So, the correct distinction is:

Wrong:

God was spatially imprisoned inside a 20-cubit room.

Better:

The Most Holy Place was the uniquely restricted sanctuary of God's covenantal manifestation among Israel.

That distinction matters enormously.

17. “12,000 furlongs is roughly 1,500 miles (about 2,400 km).”#

Verdict: Understandable from the KJV wording, but metrologically imprecise#

This is an excellent example of why translation and original units must be separated.

The KJV says “furlongs.”

A modern English furlong is exactly one-eighth of a mile, so:

12,000 ÷ 8 = 1,500 miles

and 1,500 miles ≈ 2,414 km.

So, the arithmetic behind the article is perfectly valid if you treat the KJV's English “furlong” as a modern standardized furlong.

But John's Greek is στάδια — stadia, not the modern British statutory furlong.

The ancient stadion was not universally identical in length.

Reference estimates commonly put the relevant unit around 185–192 meters. (Bill Mounce)

Using those estimates gives approximately:

185 m × 12,000 = 2,220 km / 1,379 miles

192 m × 12,000 = 2,304 km / 1,432 miles

The NET's note similarly gives roughly 2,200 km / 1,400 miles. (Bible Gateway)

So, a responsible wording would be:

“The KJV's 12,000 furlongs converts to 1,500 modern miles if ‘furlong’ is treated literally; using common estimates for the ancient Greek stadion yields roughly 1,400 miles, or about 2,200–2,300 km.”

The theological significance does not depend on choosing one conversion.

And arguably the number 12,000 itself is more important to John's symbolism than converting it into American highway mileage.

18. “1,500 miles long, 1,500 miles wide, 1,500 miles high.”#

Verdict: Same qualification#

As a modern-KJV-unit visualization, yes.

As an exact reconstruction of John's ancient measurement, no.

The important textual statement is:

12,000 stadia; length = breadth = height.

The modern conversion should be presented as approximate.

19. “Its immense scale symbolizes the vastness of God’s restored kingdom.”#

Verdict: Plausible, but not explicitly interpreted for us#

The city is unquestionably enormous under any reasonable unit conversion.

But Revelation never says:

“Twelve thousand means vastness.”

That is interpretive synthesis.

The number 12,000 is particularly suggestive because it combines the recurrent twelve-pattern with magnitude/completeness.

Scholarly work on Revelation's numerical symbolism connects the twelve and thousand motifs with the completeness of God's people. (The Gospel Coalition)

So “vastness” may be part of the impression, but it should not be treated as the exhaustive divinely supplied definition of the number.

20. The repeated number twelve#

Here the article is very strong textually.

Revelation 21 explicitly gives:

twelve gates;

twelve angels;

names of the twelve tribes;

twelve foundations;

names of the twelve apostles.

And the wall is:

“an hundred and forty and four cubits”

which is:

12 × 12 = 144.

The city's side is:

12,000 = 12 × 1,000.

These are objective arithmetic observations.

21. “Twelve represents God’s people, both Israel and the Church.”#

Verdict: Reasonable theological synthesis, but needs ecclesiological caution#

The strongest evidence is not an abstract theory that

“12 always means God's people.”

It is Revelation 21 itself:

Gates → twelve tribes of Israel

Foundations → twelve apostles of the Lamb

Thus, the city deliberately combines Israelite and apostolic imagery.

That unquestionably points toward the comprehensive people of God in the biblical story.

But saying simply:

“Twelve means Israel + Church”

can accidentally smuggle in an entire ecclesiology.

Christians disagree over exactly how Israel and the Church relate—

• continuity
• distinction
• fulfillment
• typology

and so forth.

Revelation 21 gives us something firmer than a denominational formula:

The names of Israel's twelve tribes and the Lamb's twelve apostles are both permanently built into the imagery of New Jerusalem.

Start there.

22. “No temple in the city… Why? Because the entire city has become the dwelling place of God.”#

Verdict: The conclusion is plausible, but the article bypasses John's explicit answer#

John actually tells us why:

“And I saw no temple therein:

for the Lord God Almighty and the Lamb are the temple of it.” — Revelation 21:22

That should be the primary explanation.

“Because the entire city is God's dwelling”

is a theological expansion.

The order should be:

Scripture's stated reason:

God Almighty and the Lamb are its temple.

Related fact:

God dwells with his people, 21:3.

Intertextual synthesis:

therefore the whole city can appropriately be understood as sanctuary-space.

The article reverses that order slightly by giving its interpretation as though it were John's own stated “because.”

23. The Old Testament background is broader than the Holy of Holies#

This is another important missing context.

Revelation 21–22 does not draw from only one Old Testament passage.

Its New Jerusalem imagery draws from a network of prophetic texts, especially themes found in

• Ezekiel
• Isaiah
• Zechariah

Scholarly treatments of Revelation's Jerusalem imagery emphasize this broader intertextual matrix. (St Andrews Research Repository)

For example, Isaiah already says:

“The sun shall be no more thy light by day… but the LORD shall be unto thee an everlasting light…”— Isaiah 60:19

Revelation 21 answers:

“the city had no need of the sun, neither of the moon… for the glory of God did lighten it…”

Likewise, Zechariah anticipates a Jerusalem characterized by pervasive holiness:

“Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD…”— Zechariah 14:21

So, the Holy-of-Holies connection is real, but Revelation's final city is a synthesis of many biblical restoration promises, not a one-reference code based solely on 1 Kings.

24. “Humanity finally lives fully in God's presence.”#

Verdict: Too universal#

This wording is probably the clearest doctrinal overstatement in the whole piece.

Revelation does not say indiscriminately that every human being inhabits New Jerusalem.

Revelation 21:27 says:

“there shall in no wise enter into it any thing that defileth… but they which are written in the Lamb’s book of life.”

Revelation 22 likewise distinguishes those who enter through the gates from those described as “without.”

Therefore:

❌

“Humanity finally lives fully in God's presence.”

Better:

✅

“God's redeemed people dwell permanently in his immediate presence.”

That is a substantive theological correction, not pedantry.

25. “The barrier between God and humanity is gone.”#

Verdict: Again, change “humanity” to “the redeemed,” and distinguish inauguration from consummation#

The canonical sequence is more beautiful—and more precise—than the article's version:

Leviticus:

access heavily restricted.

Hebrews 9:

the old sanctuary signifies restricted access.

Christ's sacrifice:

eternal redemption accomplished.

Hebrews 10:

believers already have boldness to enter the holiest through Christ.

Revelation 22:

God's servants finally

“see his face.”

So, the New Jerusalem is not when Christ first opens the way.

It is when opened access reaches its eschatological fullness.

That correction actually strengthens the biblical theology.

26. Now the teaser: “144,000 forms a mathematical pattern connected to the structure of the New Jerusalem”#

This needs careful separation because there are three different connections, and only one is completely explicit.

Connection A — Explicit and indisputable#

Revelation 7 says:

“there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.”

Then it enumerates 12,000 from each of twelve tribes.

Mathematically:

12 tribes × 12,000 = 144,000

This is not hidden numerology.

It is literally how Revelation presents the number.

Connection B — Explicit numbers, inferred relationship#

The New Jerusalem's wall is:

144 cubits = 12²

and its side is:

12,000 stadia = 12 × 1,000.

That makes the recurring numerical family unmistakable:

12 → 144 → 12,000 → 144,000

Whether every occurrence has precisely the same symbolic function requires interpretation, but the arithmetic recurrence is real.

Connection C — The “cube edge” pattern#

A cube has 12 edges.

If every edge corresponds to a 12,000-stadia side:

12 edges × 12,000 stadia = 144,000 stadia

That arithmetic is correct.

And contrary to

“almost no one notices,”

this exact observation has appeared in published theological scholarship:

discussion of Revelation's numerical symbolism notes that the cube's twelve edges multiplied by 12,000 produce 144,000. (The Gospel Coalition)

But here is the critical methodological distinction:

John never tells the reader to add the lengths of all twelve edges.

Therefore:

The calculation is mathematically real.

But:

Its intended exegetical significance is unproved.

That places it at Level 5 on our evidence ladder: an intriguing secondary numerical observation, not a doctrine and not a hidden key that controls Revelation.

27. “Almost no one notices”#

Verdict: Unsupported and demonstrably exaggerated#

Once a numerical observation has appeared in published scholarly discussion,

“almost no one notices”

cannot responsibly function as a factual claim without data showing how many readers or interpreters have noticed it. (The Gospel Coalition)

This is classic exclusivity framing:

you are about to learn something others missed.

It makes content more compelling.

It does not make the interpretation more probable.

28. Psychological/rhetorical analysis#

This section requires care:

we can analyze the communication techniques without pretending to diagnose the author's motives.

The article uses awe framing repeatedly: “astonishing,” “remarkable,” “profound,” “shocking,” “mysterious.”

Those words increase emotional salience and encourage the audience to experience ordinary exegetical inference as discovery.

It also uses what we might call an exact-number authority effect.

Psychological research has found that numerical precision can act as a cue to a communicator's confidence and can affect judgments and anchoring. (PubMed)

Here, the Scripture genuinely contains numbers, so the precision itself is legitimate.

The danger occurs when the reader unconsciously transfers the certainty of “12,000” to the much less certain interpretation

“therefore this symbolizes exactly X.”

There is also pattern completion.

Once the audience sees 12, 144, 12,000, and 144,000, the human mind naturally searches for further relations.

Pattern recognition is indispensable to reasoning, but experimental research also shows that people can sometimes perceive relationships beyond what the evidence warrants. (Science)

That research does not prove the New Jerusalem pattern is false; the main cube/Holy-of-Holies pattern is actually quite strong.

It simply explains why numerical claims require independent textual controls rather than

“the numbers line up”

alone.

Finally, the ending uses a deliberate curiosity gap:

“one of the most mysterious numbers…”

“almost no one notices…”

Research on curiosity describes how awareness of a gap in one's knowledge can motivate information-seeking; this same mechanism can be used in advertising and attention-grabbing communication. (Byrdseed.com)

Again, that does not establish dishonest intent.

It tells us what the sentence is doing rhetorically:

creating unfinished cognitive tension so the audience wants the next installment.

The methodological safeguard is simple:

A teaser is not evidence.

A coincidence is not automatically intentional symbolism.

An inference is not a quotation.

A strong interpretation should survive after all hype language is removed.

In this case, the central Holy-of-Holies interpretation does survive.

29. The corrected theological progression#

The article's overall biblical theology becomes much stronger when formulated this way:

Eden:

God dwelling with humanity is foundational to the biblical story.

Tabernacle/Temple:

God's covenant presence is manifested among Israel, with the innermost sanctuary intensely restricted.

Solomon's Most Holy Place:

20 × 20 × 20, containing the ark, with God's presence associated with the mercy seat and cherubim.

Christ:

through his own blood he obtains eternal redemption and opens access to the holiest.

New Jerusalem:

God dwells with his redeemed people; God and the Lamb are themselves its temple; God's glory illuminates it; his servants see his face.

That is richer than merely:

“small cube becomes enormous cube.”

The architectural correspondence is part of a larger theology of:

• presence
• holiness
• access
• redemption
• consummation

30. Final fact-check scorecard#

Bottom line#

The piece should not be debunked wholesale.

Its strongest claim is one we should preserve:

The equal dimensions of New Jerusalem very plausibly and deliberately echo the cubic Most Holy Place of Solomon's temple, helping portray the final city as the consummate dwelling of God with his redeemed people.

But Scripture does not warrant upgrading every surrounding inference to fact.

The most important corrections are:

“humanity”

→

“the redeemed / God's people.”

“the barrier is finally removed”

→

“access has already been opened through Christ and is finally consummated.”

“God was hidden/confined in a small room”

→

“the Most Holy Place was the specially restricted locus of God's covenantal manifestation; God was never spatially contained there.”

“1,500 miles”

→

“1,500 miles by modern KJV-furlong conversion; roughly 1,400 miles using common ancient-stadion estimates.”

And for the teaser:

144,000 is explicitly connected to twelve in Revelation 7; its mathematical correspondence with New Jerusalem's 144 cubits and 12,000-stadia dimensions is genuine.

The twelve-edge total of 144,000 is an intriguing published observation, but Scripture never instructs us to perform that calculation, so it should remain a secondary possibility—not hidden-code certainty.

That distinction—text first, then inference, then theology, then speculation clearly labeled—lets the remarkable pattern remain remarkable without making Scripture say more than it says.

VCG PAPER PROJECTS – Library of Rickandria

The New Jerusalem as the Holy of Holies: A Biblical & Theological Examination of Revelation 21

The New Jerusalem as the Holy of Holies: A Biblical & Theological Examination of Revelation 21 – Library of Rickandria