The Best Time Travel Stories of the 20th Century (61 page)

“I’m from downriver,” I said. “Udan of Derdan’nad.” I suddenly broke into tears. I managed to control myself, apologized again, drank my tea, and set the cup down. She was not overly troubled by my fit of weeping. Students are intense people, they laugh and cry, they break down and rebuild. She asked if I had a place to spend the night: a perceptive question. I said I did, thanked her, and left.

I did not go back to the biology laboratory, but went downstairs and started to cut through the gardens to my rooms in the New Quadrangle. As I walked the mind kept working; it worked out that somebody else had been/would be in those rooms then/now.

I turned back towards the Shrine Quadrangle, where I had lived my last two years as a student before I left for Hain. If this was in fact, as the clock had indicated, the night after I had left, my room might still be empty and unlocked. It proved to be so, to be as I had left it, the mattress bare, the cyclebasket unemptied.

That was the most frightening moment. I stared at that cyclebasket for a long time before I took a crumpled bit of outprint from it and carefully smoothed it on the desk. It was a set of temporal equations scribbled on my old pocketscreen in my own handwriting, notes from Sedharad’s class in Interval, from my last term at Ran’n, day before yesterday, eighteen years ago.

I was now very shaky indeed. You are caught in a chaos field, said the mind, and I believed it. Fear and stress, and nothing to do about it, not till the long night was past. I lay down on the bare bunk-mattress, ready for the stars to burn through the walls and my eyelids if I shut them. I meant to try and plan what I should do in the morning, if there was a morning. I fell asleep instantly and slept like a stone till broad daylight, when I woke up on the bare bed in the familiar room, alert, hungry, and without a moment of doubt as to who or where or when I was.

I went down into the village for breakfast. I didn’t want to meet any colleagues—no, fellow students—who might know me and say, “Hideo! What are you doing here? You left on the
Terraces of Darranda
yesterday!”

I had little hope they would not recognize me. I was thirty-one now, not twenty-one, much thinner and not as fit as I had been; but my half-Terran features were unmistakable. I did not want to be recognized, to have to try to explain. I wanted to get out of Ran’n. I wanted to go home.

O is a good world to time-travel in. Things don’t change. Our trains run on the same schedule to the same places for centuries. We sign for payment and pay in contracted barter or cash monthly, so I did not have to produce mysterious coins from the future. I signed at the station and took the morning train to Saduun Delta.

The little suntrain glided through the plains and hills of the South Watershed and then the Northwest Watershed, following the ever-widening river, stopping at each village. I got off in the late afternoon at the station in Derdan’nad. Since it was very early spring, the station was muddy, not dusty.

I walked out the road to Udan. I opened the road gate that I had rehung a few days/eighteen years ago; it moved easily on its new hinges. That gave me a little gleam of pleasure. The she-yamas were all in the nursery pasture. Birthing would start any day; their woolly sides stuck out, and they moved like sailboats in a slow breeze, turning their elegant, scornful heads to look distrustfully at me as I passed. Rain clouds hung over the hills. I crossed the Oro on the humpbacked wooden bridge. Four or five great blue ochid hung in a backwater by the bridgefoot; I stopped to watch them; if I’d had a spear... The clouds drifted overhead trailing a fine, faint drizzle. I strode on. My face felt hot and stiff as the cool rain touched it. I followed the river road and saw the house come into view, the dark, wide roofs low on the tree-crowned hill. I came past the aviary and the collectors, past the irrigation center, under the avenue of tall bare trees, up the steps of the deep porch, to the door, the wide door of Udan. I went in.

Tubdu was crossing the hall—not the woman I had last seen, in her sixties, grey-haired and tired and fragile, but Tubdu of The Great Giggle, Tubdu at forty-five, fat and rosy-brown and brisk, crossing the hall with short, quick steps, stopping, looking at me at first with mere recognition, there’s Hideo, then with puzzlement, is that Hideo? and then with shock—that can’t be Hideo! 

“Ombu,” I said, the baby word for othermother, “Ombu, it’s me, Hideo, don’t worry, it’s all right, I came back.” I embraced her, pressed my cheek to hers.

“But, but—” She held me off, looked up at my face. “But what has happened to you, darling boy?” she cried, and then, turning, called out in a high voice, “Isako! Isako!”

When my mother saw me she thought, of course, that I had not left on the ship to Hain, that my courage or my intent had failed me; and in her first embrace there was an involuntary reserve, a withholding. Had I thrown away the destiny for which I had been so ready to throw away everything else? I knew what was in her mind. I laid my cheek to hers and whispered, “I did go, mother, and I came back. I’m thirty-one years old. I came back—”

She held me away a little just as Tubdu had done, and saw my face. “Oh Hideo!” she said, and held me to her with all her strength. “My dear, my dear!”

We held each other in silence, till I said at last, “I need to see Isidri.”

My mother looked up at me intently but asked no questions. “She’s in the shrine, I think.”

“I’ll be right back.”

I left her and Tubdu side by side and hurried through the halls to the central room, in the oldest part of the house, rebuilt seven centuries ago on the foundations that go back three thousand years. The walls are stone and clay, the roof is thick glass, curved. It is always cool and still there. Books line the walls, the Discussions, the discussions of the Discussions, poetry, texts and versions of the Plays; there are drums and whispersticks for meditation and ceremony; the small, round pool which is the shrine itself wells up from clay pipes and brims its blue-green basin, reflecting the rainy sky above the skylight. Isidri was there. She had brought in fresh boughs for the vase beside the shrine, and was kneeling to arrange them.

I went straight to her and said, “Isidri, I came back. Listen—”

Her face was utterly open, startled, scared, defenseless, the soft, thin face of a woman of twenty-two, the dark eyes gazing into me.

“Listen, Isidri: I went to Hain, I studied there, I worked on a new kind of temporal physics, a new theory—transilience—I spent ten years there. Then we began experiments, I was in Ran’n and crossed over to the Hainish system in no time, using that technology, in no time, you understand me, literally, like the ansible—not at lightspeed, not faster than light, but in no time. In one place and in another place instantaneously, you understand? And it went fine, it worked, but coming back there was... there was a fold, a crease, in my field. I was in the same place in a different time. I came back eighteen of your years, ten of mine. I came back to the day I left, but I didn’t leave, I came back, I came back to you.”

I was holding her hands, kneeling to face her as she knelt by the silent pool. She searched my face with her watchful eyes, silent. On her cheekbone there was a fresh scratch and a little bruise; a branch had lashed her as she gathered the evergreen boughs.

“Let me come back to you,” I said in a whisper.

She touched my face with her hand. “You look so tired,” she said. “Hideo... Are you all right?”

“Yes,” I said. “Oh, yes. I’m all right.”

And there my story, so far as it has any interest to the Ekumen or to research in transilience, comes to an end. I have lived now for eighteen years as a farmholder of Udan Farm of Derdan’nad Village of the hill region of the Northwest Watershed of the Saduun on Oket, on O. I am fifty years old. I am the Morning husband of the Second Sedoretu of Udan; my wife is Isidri; my Night marriage is to Sota of Drehe, whose Evening wife is my sister Koneko. My children of the Morning with Isidri are Latubdu and Tadri; the Evening children are Murmi and Lasako. But none of this is of much interest to the Stabiles of the Ekumen.

My mother, who had had some training in temporal engineering, asked for my story, listened to it carefully, and accepted it without question; so did Isidri. Most of the people of my farmhold chose a simpler and far more plausible story, which explained everything fairly well, even my severe loss of weight and ten-year age gain overnight.

At the very last moment, just before the space ship left, they said, Hideo decided not to go to the Ekumenical School on Hain after all. He came back to Udan, because he was in love with Isidri. But it had made him quite ill, because it was a very hard decision and he was very much in love.

Maybe that is indeed the true story. But Isidri and Isako chose a stranger truth.

Later, when we were forming our sedoretu, Sota asked me for that truth. “You aren’t the same man, Hideo, though you are the man I always loved,” he said. I told him why, as best I could. He was sure that Koneko would understand it better than he could, and indeed she listened gravely, and asked several keen questions which I could not answer.

I did attempt to send a message to the temporal physics department of the Ekumenical Schools on Hain. I had not been home long before my mother, with her strong sense of duty and her obligation to the Ekumen, became insistent that I do so.

“Mother,” I said, “what can I tell them? They haven’t invented churten theory yet!”

“Apologize for not coming to study, as you said you would. And explain it to the Director, the Anarresti woman. Maybe she would understand.”

“Even Gvonesh doesn’t know about churten yet. They’ll begin telling her about it on the ansible from Urras and Anarres about three years from now. Anyhow, Gvonesh didn’t know me the first couple of years I was there.” The past tense was inevitable but ridiculous; it would have been more accurate to say, “She won’t know me the first couple of years I won’t be there.”

Or
was
I there on Hain, now? That paradoxical idea of two simultaneous existences on two different worlds disturbed me exceedingly. It was one of the points Koneko had asked about. No matter how I discounted it as impossible under every law of temporality, I could not keep from imagining that it was possible, that another I was living on Hain, and would come to Udan in eighteen years and meet myself. After all, my present existence was also and equally impossible.

When such notions haunted and troubled me I learned to replace them with a different image: the little whorls of water that slid down between the two big rocks, where the current ran strong, just above the swimming bay in the Oro. I would imagine, those whirlpools forming and dissolving, or I would go down to the river and sit and watch them. And they seemed to hold a solution to my question, to dissolve it as they endlessly dissolved and formed.

But my mother’s sense of duty and obligation was unmoved by such trifles as a life impossibly lived twice.

“You should try to tell them,” she said.

She was right. If my double transilience field had established itself permanently, it was a matter of real importance to temporal science, not only to myself. So I tried. I borrowed a staggering sum in cash from the farm reserves, went up to Ran’n, bought a five-thousand-word ansible screen transmission, and sent a message to my director of studies at the Ekumenical School, trying to explain why, after being accepted at the School, I had not arrived—if in fact I had not arrived.

I take it that this was the “creased message” or “ghost” they asked me to try to interpret, my first year there. Some of it is gibberish, and some words probably came from the other, nearly simultaneous transmission, but parts of my name are in it, and other words may be fragments or reversals from my long message—problem, churten, return, arrived, time.

It is interesting, I think, that at the ansible center the Receivers used the word

“creased” for a temporally disturbed transilient, as Gvonesh would use it for the anomaly, the “wrinkle” in my churten field. In fact, the ansible field was meeting a resonance resistance, caused by the ten-year anomaly in the churten field, which did fold the message back into itself, crumple it up, inverting and erasing. At that point, within the implication of the Tiokunan’n Double Field, my existence on O as I sent the message was simultaneous with my existence on Hain when the message was received. There was an I who sent and an I who received. Yet, so long as the encapsulated field anomaly existed, the simultaneity was literally a point, an instant, a crossing without further implication in either the ansible or the churten field.

An image for the churten field in this case might be a river winding in its floodplain, winding in deep, redoubling curves, folding back upon itself so closely that at last the current breaks through the double banks of the S and runs straight, leaving a whole reach of the water aside as a curving lake, cut off from the current, unconnected. In this analogy, my ansible message would have been the one link, other than my memory, between the current and the lake.

But I think a truer image is the whirlpools of the current itself, occurring and recurring, the same? or not the same?

I worked at the mathematics of an explanation in the early years of my marriage, while my physics was still in good working order. See the “Notes toward a Theory of Resonance Interference in Doubled Ansible and Churten Fields,” appended to this document. I realize that the explanation is probably irrelevant, since, on this stretch of the river, there is no Tiokunan’n Field. But independent research from an odd direction can be useful. And I am attached to it, since it is the last temporal physics I did. I have followed churten research with intense interest, but my life’s work has been concerned with vineyards, drainage, the care of yamas, the care and education of children, the Discussions, and trying to learn how to catch fish with my bare hands.

Working on that paper, I satisfied myself in terms of mathematics and physics that the existence in which I went to Hain and became a temporal physicist specializing in transilience was in fact encapsulated (enfolded, erased) by the churten effect. But no amount of theory or proof could quite allay my anxiety, my fear—which increased after my marriage and with the birth of each of my children—that there was a crossing point yet to come. For all my images of rivers and whirlpools, I could not prove that the encapsulation might not reverse at the instant of transilience. It was possible that on the day I churtened from Ve to Ran’n I might undo, lose, erase my marriage, our children, all my life at Udan, crumple it up like a bit of paper tossed into a basket. I could not endure that thought.