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.