result. Augustine’s theory was an even blunter refutation of Newton’s law of absolutes, and he’d conceived it in a North African backwater, surrounded by desert, a millennium before Sir Isaac had drawn his first breath! Scrambling to recover his equilibrium, Waldemar reminded himself that Augustine had been a cleric, not a scientist; but the fact remained that Ottokar had cited him. The thought of it made Waldemar physically ill. Newton’s laws—with their elegance, their reasonableness, and, above all, their immaculate order—were the reason he’d consecrated himself to physics; without them, he might as well have stayed a pickler. He was not a young man who took pleasure in ambiguity. Ambiguity was dangerously close, in his estimation, to hypocrisy; and hypocrisy—as every true revolutionary knows—is the music by which complacency and decadence dance their unholy quadrille.
The next citation was more unsettling still: As the soul grows toward eternal life, it remembers less and less. This seemed more like something his mother might mutter into her handkerchief at church than anything relevant to Ottokar’s work. In which tightly shuttered compartment of his father’s brain had this mystical strain been concealed? For the briefest of instants, Waldemar found himself questioning Ottokar’s competence, even—fleetingly, half-consciously—his sanity; it took his last reserves of love and strength to force that portal closed. The very next night, however, when he identified Plotinus, of all people, as the author of the passage, his confusion returned with a force that swamped him utterly. Plotinus was the worst of the old pagan neoplatonists: a fuzzy-headed metaphysician who’d inspired countless early Christian flower-sniffers, not to mention soothsayers and Gnostics and God knew who else. Important as he might have been for the Church, he had no place in a scientific treatise.
Ironically enough, it turned out to be the Church—or one church, in particular—that set Waldemar on the proper path at last. Disenchanted with his father’s taste in philosophy, he narrowed his focus still further, restricting it to the parts of Ottokar’s text that seemed to refer to actual events of his duration. This proved most difficult of all, to his dismay, because the slightest reference to the sausage-chewing sow his father had fornicated with each weekday made piss-colored spots dance before Waldemar’s eyes and the carpet twitch and heave beneath his feet. In the end he was reduced to pondering a single sentence of the letter, which he read and reread, recombined and dissected and recited to himself until it acquired the power of prophecy. It was the plainest of sentences, no more than a phrase: the pulpit for preachers in Pamět’ Cathedral. It was pure chance, he would later write—certainly not fate, let alone Providence—that this turned out to be the only phrase he needed.
Ottokar had been clever—cunning, even—to hide the key in plain sight, in a thicket of high-minded nonsense. It stood out exceedingly subtly, betraying itself only if one knew where to look. Unlike his brother, Waldemar recalled that pulpit very well, not only because of its peculiar globelike shape, but also because of their father’s fascination with it. Like the uncle of Wilhelm von Tegetthoff, who’d once torn out a lock of his nephew’s hair so that the boy might never forget having seen the royal carriage pass, Ottokar had given Waldemar’s ear a sharp twist on that December morning, then directed his gaze upward toward the gilt-and-silver pulpit without a word of explanation.
The significance of that structure—for it was clearly the pulpit itself that interested his father, not the lisping, milk-faced clergyman it buttressed—became the defining enigma of Waldemar’s youth. If he’d kept the memory stowed away until that moment, if he’d hesitated to tell even his brother, it was only because of the tremendous charge it carried. But now his father himself, two years after his death, had eased the mystery back into the light. And what affected Waldemar most keenly—what made his eyes water and his fingers go numb with excitement—was that his father had done so with such stealth that he alone, of all people living, could recognize it for the hidden sign it was.
The pulpit was no more than five feet in diameter and (aside from a narrow, flattened opening through which the priest protruded) was perfectly round. It had been meant to symbolize the triumph of Catholic doctrine in all the seven corners of the world, evidently, because its silver-plated surface was marked by lines of longitude and latitude, and all the continents of the earth—Antarctica included!—were proudly represented in gold leaf. But Waldemar had spent nearly three years assisting his father, and he knew that geography had held even less interest for him than the niceties of internal combustion. It must therefore have been the shape of the pulpit that had mattered to Ottokar: its shape, and the relation of that shape to the pulpit’s purpose as a staging area for the Holy Word. A globe had been chosen to symbolize Rome’s omnipresence simply because the earth, at the time, was as much of the universe as mankind understood.
It was then that Waldemar had a remarkable thought, one that set him, quietly but inescapably, on a course for infamy. If the shape of the pulpit was the feature that had inpired his father, and if the pulpit had been built to house the truth, and if that truth—the divine truth, the Holy Word of God—had been meant both to explain and to contain the universe, then Ottokar’s message wasn’t so obscure at all. He was saying, in effect, that the sphere was not only the fundamental shape in the solar system—not only the shape taken by the planets, and by the moons of those planets, and by the sun at its center—but that the sphere was the shape of the universe itself. We were all contained within it—all matter, all energy, all experience, all time—like the priest in his pulpit in Pamët’ Cathedral.
But then, in the course of a month’s feverish work, my great-uncle strayed even farther. If the speed of light was unchanging, as Michelson and Morley insisted, then time and space would clearly have to bend; but a spherical universe alone wasn’t enough to account for the interferometer’s readings. The distortions in space and time would have to be local—measurable in a few cubic feet in the basement of a Midwestern university—and the act of measurement itself would have to summon those distortions into being.
This last notion, in particular, led Waldemar to suspect that he had forfeited his place among the sane. He was speculating wildly now, almost hysterically: this new work felt less like science to him than like philosophy, or poetry, or some strain of wordless, polyrhythmic song. He was drifting into twilight, Mrs. Haven, but the glories that awaited him there were beautiful—so beautiful that he regretted nothing. There was power in severing the umbilical cord of precedent: the power of complete supremacy. Finally, after more than a year of hurling himself against the walls of consensus reality, he could feel those walls starting to give.
In the ensuing weeks, emboldened by his progress, Waldemar scuttled his last remaining scraps of orthodoxy. He found himself utterly alone, in a singularity of his own making, falling away from everyone he’d ever known or cared for. There was no turning back any longer, no bread-crumb trail, no lifeline to the past. He was wholly at the mercy of the future.
If the cosmos as a whole is subject to mysterious forces that warp it into the shape of a globe, Waldemar reasoned, shouldn’t those forces have the same effect on smaller amounts of matter, given the right set of conditions? The fact that the world as we experience it doesn’t seem filled with countless bubbles of spacetime—essentially tiny, autonomous universes, as he was coming to believe—is no argument against the possibility. We don’t see the world around us as constructed of microscopic particles, after all, yet no one has contested the atomic model in a century.
The idea of the observer having an impact on observed phenomena would eventually find expression in Werner Heisenberg’s famous uncertainty principle, of course—but this was two decades earlier, Mrs. Haven, and Waldemar went Heisenberg one better. What was the act of inquiry into the nature of time, he asked himself, but an expression of human consciousness: in fact, the highest form of that expression? What else could be the catalyst, therefore—the source of the impulse that made spacetime buckle—but the concerted action of the human brain?
At last, after weeks of exquisite agony, he appreciated Augustine’s genius. More than that: he saw its implications burst into flower around him in explosions of pure mental color. It was the defining moment of his life, and Waldemar knew it, though he had no idea as yet where it would lead him. The foundational postulate had been established: the great and reckless leap from the salons of bourgeois reason into the primeval fissure from which