Hilbert nodded. He grasped Jehan’s thin wrist and pulled her along after him. She questioned him in Arabic, but he could not reply. As he struggled through the menacing crowd, they were struck again and again by stones. Hilbert wondered what he had done, if he and the girl would get out of the mosque’s courtyard alive. His fondness for young women — it was an open joke in Got-tingen — had that been all that had motivated him? Had he unconsciously decided to rescue the girl and take her back to Germany? Or was it something more laudable? He would never know. He shocked himself: While he tried to shield himself and the girl from the vicious blows of the crowd, he thought only of how he might explain the girl to his wife, Käthe, and Clarchen, his mistress.
In 1957, Jehan Fatima Ashufi was fifty-eight years old and living in Princeton, New Jersey. By coincidence, Albert Einstein had come here to live out the end of his life, and before he died in 1955 they had many pleasant afternoons at his house. In the beginning, Jehan wanted to discuss quantum physics with Einstein; she even told him Heisenberg’s answer to Einstein’s objection to God’s playing dice with the universe. Einstein was not very amused, and from then on, their conversation concerned only nostalgic memories of the better days in Germany, before the advent of the National Socialists.
This afternoon, however, Jehan was sitting in a Princeton lecture hall, listening to a young man read a remarkable paper, his Ph.D. thesis. His name was Hugh Everett, and he was saying that there was an explanation for all the paradoxes of the quantum world, a simple but bizarre way of looking at them. His new idea included the Copenhagen interpretation and explained away all the objections that might be raised by less open-minded physicists. He stated first of all that quantum mechanics provided predictions that were invariably correct when measured against experimental data. Quantum physics had to be consistent and valid, there was no longer any doubt. The trouble was that quantum theory was beginning to lead to unappetizing alternatives.
Everett’s thesis reconciled them. It eliminated Schrödinger’s cat paradox, in which the cat in the box was merely a quantum wave function, not alive and not dead, until an observer looked to see which state the cat was in. Everett showed that the cat was no mere ghostly wave function. Everett said that wave functions do not “collapse,” choosing one alternative or the other. He said that the process of observation chose one reality, but the other reality existed in its own right, just as “real” as our world. Particles do not choose at random which path to take — they take every path, in a separate, newly branched world for each option. Of course, at the particle level, this meant a huge number of branchings occurring at every moment.
Jehan knew this almost-metaphysical idea would find a chilly reception from most physicists, but she had special reasons to accept it eagerly. It explained her visions. She glimpsed the particular branch that would be “real” for her and also those that would be “real” for other versions of her, her own duplicates living on the countless parallel worlds. Now, as she listened to Everett, she smiled. She saw another young man in the audience, wearing a T-shirt that said, WIGNER: WOULD YOU PLEASE ASK YOUR FRIEND TO FEED MY CAT? THANKS, SCHRÖDINGER. She found that very amusing.
When Everett finished reading, Jehan felt good. It wasn’t peace she felt, it was more like the release one feels after an argument that had been brewing for a long while. Jehan thought back over the turns and sidetracks she had taken since that dawn in the alley in the Budayeen. She smiled again, sadly, took a deep breath, and let it out. How many things she had done, how many things had happened to her! They had been long, strange lives. The only question that still remained was: How many uncountable futures did she still have to devise, to fabricate from the immaterial resources of this moment? As she sat there — in some worlds — Jehan knew the futures went on without her willing them to, needing nothing of her permission. She was not cautious of when tomorrow came, but which tomorrow came.
Jehan saw them all, but she still understood nothing. She thought, The Chinese say that a journey of a thousand li begins with a single step. How shortsighted that is! A thousand journeys of a thousand li begin with a single step. Or with each step not taken. She sat in her chair until everyone else had left the lecture hall. Then she got up slowly, her back and her knees giving her pain, and she took a step. She pictured myriad mirror-Jehans taking that step along with her, and a myriad that didn’t. And in all the worlds across time, it was another step into the future.
At last, there was no doubt about it: It was dawn. Jehan fingered her father’s dagger and felt a thrill of excitement. Strange words flickered in her mind. “The Heisenty uncertainberg principle,” she murmured, already hurrying toward the mouth of the alley. She felt no fear.
Introduction to
Marîd Changes His Mind
This is, of course, the first two chapters of A Fire in the Sun, the second of the Budayeen novels. George always said he liked to start a novel with what is essentially an unrelated (or almost unrelated) short story about the character, like that first ten-minute sequence of the film Goldfinger.
George was the first person I knew to write about clip-in personalities, long before Hollywood explored the idea in the film Strange Days, and he came back to this device many times in the Budayeen series. In many ways this story is an exploration of the Wonderful World of Moddies and Daddies.
The technology itself, he said, had been designed for treatment of neurological damage. But like all technology, it was immediately seized upon and exploited by the entertainment and pornography industries so that its original intent was almost forgotten.
In this story we also meet some of the Effinger Revolving Cast. George liked to recycle characters from story to story, sometimes disregarding entirely the fact that they might have been killed in a previous tale. In “Marîd Changes His Mind,” we encounter the tavern keeper M. Gargotier and his daughter Maddie, who are prototypical inhabitants of the Budayeen, having first made their appearance in “The City on the Sand” and who also figured in George’s caper-novel Felicia — which of course wasn’t set in the Budayeen and hadn’t the slightest thing to do with it.
We also encounter one of the many incarnations of Sandor Courane, the hapless science fiction writer who gets killed in so many of George’s stories. This is one of Courane’s few appearances where he doesn’t die, and in fact gets to live presumably happily ever after. Courane (whom we also meet in “The City on the Sand”) is, like Marîd, a version of George himself, so of course Marîd describes him as looking a little like himself but older, plumper, and wiser. A poet, allegedly, hut not a very good one.
— Barbara Hambly
Marîd Changes His Mind
1
WED RIDDEN FOR MANY DAYS OUT THE COAST highway toward Mauretania, the part of Algeria where I’d been born. In that time, even at its lethargic pace, the broken-down old bus had carried us from the city to some town forsaken by Allah before it even learned what its name was. Centuries come, centuries go: In the Arab world they arrive and depart loaded on the roofs of shuddering, rattling buses that are more trouble to keep in service than the long parades of camels used to be. I remembered what those bus rides were like from when I was a kid, sitting or standing in the aisle with fifty other boys and men and maybe another two dozen clinging up on the roof. The buses passed by my home then. I saw turbaned heads, heads wearing fezzes or knit caps, heads in white or checked keffiyas. All men. That was something I planned to ask my father about, if I ever met him. “O my father,” I would say, “tell me why everyone on the bus is a man. Where are their women?”