Authors: Alan Lightman
The woman from the future, thrust without warning into this time and this place and now attempting to be invisible in her darkened spot at no. 22 Kramgasse, knows the Klausen story and a thousand other stories waiting to unfold, dependent on the births of children, the movement of people in the streets, the songs of birds at certain moments, the precise position of chairs, the wind. She crouches in the shadows and does not return the stares of people. She crouches and waits for the stream of time to carry her back to her own time.
When a traveler from the future must talk, he does not talk but whimpers. He whispers tortured sounds. He is agonized. For if he makes the slightest alteration in anything, he may destroy the future. At the same time, he is forced to witness events without being part of them, without changing them. He envies the people who live in their own time, who can act at will, oblivious of the future, ignorant of the effects of their actions. But he cannot act. He is an inert gas, a ghost, a sheet without soul. He has lost his personhood. He is an exile of time.
Such wretched people from the future can be found in every
village and every town, hiding under the eaves of buildings, in basements, under bridges, in deserted fields. They are not questioned about coming events, about future marriages, births, finances, inventions, profits to be made. Instead, they are left alone and pitied.
It is a cold morning in November and the first snow has fallen. A man in a long leather coat stands on his fourth-floor balcony on Kramgasse overlooking the Zähringer Fountain and the white street below. To the east, he can see the fragile steeple of St. Vincent’s Cathedral, to the west, the curved roof of the Zytgloggeturm. But the man is not looking east or west. He is staring down at a tiny red hat left in the snow below, and he is thinking. Should he go to the woman’s house in Fribourg? His hands grip the metal balustrade, let go, grip again. Should he visit her? Should he visit her?
He decides not to see her again. She is manipulative and judgmental, and she could make his life miserable. Perhaps she would not be interested in him anyway. So he decides not to see her again. Instead, he keeps to the company of men. He works hard at the pharmaceutical, where he hardly notices the female assistant manager. He goes to the brasserie on Kochergasse in the evenings with his friends and drinks beer, he learns to make fondue. Then, in three years, he meets another woman in a clothing shop in Neuchâtel. She is nice. She makes love to him very very slowly, over a period of months. After a year, she comes to live with him in Berne. They live quietly, take walks together along the Aare, are companions to each other, grow old and contented.
In the second world, the man in the long leather coat decides that he must see the Fribourg woman again. He hardly knows her, she could be manipulative, and her movements hint at volatility, but that way her face softens when she smiles, that laugh, that clever use of words. Yes, he must see her again. He goes to her house in Fribourg, sits on the couch with her, within moments feels his heart pounding, grows weak at the sight of the white of her arms. They make love, loudly and with passion. She persuades him to move to Fribourg. He leaves his job in Berne and begins work at the Fribourg Post Bureau. He
burns with his love for her. Every day he comes home at noon. They eat, they make love, they argue, she complains that she needs more money, he pleads with her, she throws pots at him, they make love again, he returns to the Post Bureau. She threatens to leave him, but she does not leave him. He lives for her, and he is happy with his anguish.
In the third world, he also decides that he must see her again. He hardly knows her, she could be manipulative, and her movements hint at volatility, but that smile, that laugh, that clever use of words. Yes, he must see her again. He goes to her house in Fribourg, meets her at the door, has tea with her at her kitchen table. They talk of her work at the library, his job at the pharmaceutical. After an hour, she says that she must leave to help a friend, she says goodbye to him, they shake hands. He travels the thirty kilometers back to Berne, feels empty during the train ride home, goes to his fourth-floor apartment on Kramgasse, stands on the balcony and stares down at the tiny red hat left in the snow.
These three chains of events all indeed happen, simultaneously. For in this world, time has three dimensions, like space. Just as an object may move in three perpendicular directions, corresponding to horizontal, vertical, and longitudinal, so an
object may participate in three perpendicular futures. Each future moves in a different direction of time. Each future is real. At every point of decision, whether to visit a woman in Fribourg or to buy a new coat, the world splits into three worlds, each with the same people but with different fates for those people. In time, there are an infinity of worlds.
Some make light of decisions, arguing that all possible decisions will occur. In such a world, how could one be responsible for his actions? Others hold that each decision must be considered and committed to, that without commitment there is chaos. Such people are content to live in contradictory worlds, so long as they know the reason for each.
In this world, there are two times. There is mechanical time and there is body time. The first is as rigid and metallic as a massive pendulum of iron that swings back and forth, back and forth, back and forth. The second squirms and wriggles like a bluefish in a bay. The first is unyielding, predetermined. The second makes up its mind as it goes along.
Many are convinced that mechanical time does not exist. When they pass the giant clock on the Kramgasse they do not see it; nor do they hear its chimes while sending packages on
Postgasse or strolling between flowers in the Rosengarten. They wear watches on their wrists, but only as ornaments or as courtesies to those who would give timepieces as gifts. They do not keep clocks in their houses. Instead, they listen to their heartbeats. They feel the rhythms of their moods and desires. Such people eat when they are hungry, go to their jobs at the millinery or the chemist’s whenever they wake from their sleep, make love all hours of the day. Such people laugh at the thought of mechanical time. They know that time moves in fits and starts. They know that time struggles forward with a weight on its back when they are rushing an injured child to the hospital or bearing the gaze of a neighbor wronged. And they know too that time darts across the field of vision when they are eating well with friends or receiving praise or lying in the arms of a secret lover.
Then there are those who think their bodies don’t exist. They live by mechanical time. They rise at seven o’clock in the morning. They eat their lunch at noon and their supper at six. They arrive at their appointments on time, precisely by the clock. They make love between eight and ten at night. They work forty hours a week, read the Sunday paper on Sunday, play chess on Tuesday nights. When their stomach growls, they
look at their watch to see if it is time to eat. When they begin to lose themselves in a concert, they look at the clock above the stage to see when it will be time to go home. They know that the body is not a thing of wild magic, but a collection of chemicals, tissues, and nerve impulses. Thoughts are no more than electrical surges in the brain. Sexual arousal is no more than a flow of chemicals to certain nerve endings. Sadness no more than a bit of acid transfixed in the cerebellum. In short, the body is a machine, subject to the same laws of electricity and mechanics as an electron or clock. As such, the body must be addressed in the language of physics. And if the body speaks, it is the speaking only of so many levers and forces. The body is a thing to be ordered, not obeyed.
Taking the night air along the river Aare, one sees evidence for two worlds in one. A boatman gauges his position in the dark by counting seconds drifted in the water’s current. “One, three meters. Two, six meters. Three, nine meters.” His voice cuts through the black in clean and certain syllables. Beneath a lamppost on the Nydegg Bridge, two brothers who have not seen each other for a year stand and drink and laugh. The bell of St. Vincent’s Cathedral sings ten times. In seconds, lights in the apartments lining Schifflaube wink out, in a perfect mechanized
response, like the deductions of Euclid’s geometry. Lying on the riverbank, two lovers look up lazily, awakened from a timeless sleep by the distant church bells, surprised to find that night has come.
Where the two times meet, desperation. Where the two times go their separate ways, contentment. For, miraculously, a barrister, a nurse, a baker can make a world in either time, but not in both times. Each time is true, but the truths are not the same.
In this world, it is instantly obvious that something is odd. No houses can be seen in the valleys or plains. Everyone lives in the mountains.
At some time in the past, scientists discovered that time flows more slowly the farther from the center of earth. The effect is minuscule, but it can be measured with extremely sensitive instruments. Once the phenomenon was known, a few people, anxious to stay young, moved to the mountains. Now all houses are built on Dom, the Matterhorn, Monte Rosa, and other high ground. It is impossible to sell living quarters elsewhere.
Many are not content simply to locate their homes on a mountain. To get the maximum effect, they have constructed their houses on stilts. The mountaintops all over the world are nested with such houses, which from a distance look like a flock of fat birds squatting on long skinny legs. People most eager to live longest have built their houses on the highest stilts. Indeed, some houses rise half a mile high on their spindly wooden legs. Height has become status. When a person from his kitchen window must look up to see a neighbor, he believes that neighbor will not become stiff in the joints as soon as he, will not lose his hair until later, will not wrinkle until later, will not lose the urge for romance as early. Likewise, a person looking down on another house tends to dismiss its occupants as spent, weak, and shortsighted. Some boast that they have lived their whole lives high up, that they were born in the highest house on the highest mountain peak and have never descended. They celebrate their youth in their mirrors and walk naked on their balconies.
Now and then some urgent business forces people to come down from their houses, and they do so with haste, hurrying down their tall ladders to the ground, running to another ladder or to the valley below, completing their transactions, and then returning as quickly as possible to their houses, or to other
high places. They know that with each downward step, time passes just a little bit faster and they age a little more quickly. People at ground level never sit. They run, while carrying their briefcases or groceries.
A small number of residents in each city have stopped caring whether they age a few seconds faster than their neighbors. These adventuresome souls come down to the lower world for days at a time, lounge under the trees that grow in the valleys, swim leisurely in the lakes that lie at warmer altitudes, roll on level ground. They hardly look at their watches and cannot tell you if it is Monday or Thursday. When the others rush by them and scoff, they just smile.
In time, people have forgotten the reason why higher is better. Nonetheless, they continue to live on the mountains, to avoid sunken regions as much as they can, to teach their children to shun other children from low elevations. They tolerate the cold of the mountains by habit and enjoy the discomfort as part of their breeding. They have even convinced themselves that thin air is good for their bodies and, following that logic, have gone on spare diets, refusing all but the most gossamer food. At length, the populace have become thin like the air, bony, old before their time.
One cannot walk down an avenue, converse with a friend, enter a building, browse beneath the sandstone arches of an old arcade without meeting an instrument of time. Time is visible in all places. Clock towers, wristwatches, church bells divide years into months, months into days, days into hours, hours into seconds, each increment of time marching after the other in perfect succession. And beyond any particular clock, a vast scaffold of time, stretching across the universe, lays down the law of time equally for all. In this world, a second is a second is
a second. Time paces forward with exquisite regularity, at precisely the same velocity in every corner of space. Time is an infinite ruler. Time is absolute.
Every afternoon, the townspeople of Berne convene at the west end of Kramgasse. There, at four minutes to three, the Zytgloggeturm pays tribute to time. High on the turret of the tower clowns dance, roosters crow, bears play fife and drum, their mechanical movements and sounds synchronized exactly by the turning of gears, which, in turn, are inspired by the perfection of time. At three o’clock precisely, a massive bell chimes three times, people verify their watches and then return to their offices on Speichergasse, their shops on Marktgasse, their farms beyond the bridges on the Aare.
Those of religious faith see time as the evidence for God. For surely nothing could be created perfect without a Creator. Nothing could be universal and not be divine. All absolutes are part of the One Absolute. And wherever absolutes, so too time. Thus the philosophers of ethics have placed time at the center of their belief. Time is the reference against which all actions are judged. Time is the clarity for seeing right and wrong.
In a linen shop on Amthausgasse, a woman talks with her friend. She has just lost her job. For twenty years she worked as
a clerk in the Bundeshaus, recording debates. She has supported her family. Now, with a daughter still in school and a husband who spends two hours each morning on the toilet, she has been fired. Her administrator, a heavily oiled and grotesque lady, came in one morning and told her to clear out her desk by the following day. The friend in the shop listens quietly, neatly folds the tablecloth she has purchased, picks lint off the sweater of the woman who has just lost her job. The two friends agree to meet for tea at ten o’clock the next morning. Ten o’clock. Seventeen hours and fifty-three minutes from this moment. The woman who has just lost her job smiles for the first time in days. In her mind she imagines the clock on the wall in her kitchen, ticking off each second between now and tomorrow at ten, without interruption, without consultation. And a similar clock in the home of her friend, synchronized. At twenty minutes to ten tomorrow morning, the woman will put on her scarf and her gloves and her coat and walk down the Schifflaube, past the Nydegg Bridge and on to the tea shop on Postgasse. Across town, at fifteen minutes before ten, her friend will leave her own house on Zeughausgasse and make her way to the same place. At ten o’clock they will meet. They will meet at ten o’clock.