Robert Charles Wilson

An honest book is almost as good as a friend.

“Bloody indeed,” the President said. “But we’re not a nation that flinches at blood, nor are we a people constrained by feminine delicacy. To us all is permitted—even cruelty, yes, even ruthlessness—for we’re the first in the world to raise the sword not in the name of enslaving and oppressing anyone, but in the name of freeing them from bondage. We must not be miserly with blood! Let there be blood, if blood alone can drown the old secular world. Let there be pain, and let there be death, if pain and death will save us from the twin tyrannies of Atheism and Europe.”

From this new point of view, the universe I had inhabited became an object I could perceive in its entirety. It was a hypersphere embedded in a cloud of alternative states—the sum of all possible quantum trajectories from the big bang to the decay of matter. “Reality”—history as we had known or inferred it—was only the most likely of these possible trajectories. There were countless others, real in a different sense: a vast but finite set of paths not taken, a ghostly forest of quantum alternatives, the shores of an unknown sea.

I would confront the thieves, I thought, and the self-evident justice of my case would cause them to crumble before me. I don't know why I expected such extravagant results from the application of mere justice. That kind of calculation is seldom borne out by worldly events.

Average people seldom talked about anything interesting and often hurt each other savagely.

What is inevitable is not death but change. Change is the only abiding reality. The metaverse evolves, fractally and forever. Saints become sinners, sinners become saints. Dust becomes men, men become gods, gods become dust.

Ziegler said, “You know the story in the Bible, the story of Abraham and Isaac?”
“Of course.”
“God instructs Abraham to offer his son as a sacrifice. Isaac makes it as far as the chopping block before God changes his mind.”
Yes. Jacob had always imagined God a little appalled at Abraham’s willingness to cooperate.
Ziegler said, “What’s the moral of the story?”
“Faith.”
“Hardly,” Ziegler said. “Faith has nothing to do with it. Abraham never doubted the existence of God—how could he? The evidence was ample. His virtue wasn’t faith, it was fealty. He was so simplemindedly loyal that he would commit even this awful, terrible act. He was the perfect foot soldier. The ideal pawn. Abraham’s lesson: fealty is rewarded. Not morality. The fable makes morality contingent. Don’t go around killing innocent people, that is, unless you're absolutely certain God want you to. It’s a lunatic’s credo.
“Isaac, on the other hand, learns something much more interesting. He learns that neither God nor his own father can be trusted. Maybe it makes him a better man than Abraham. Suppose Isaac grows up and fathers a child of his own, and God approaches him and makes the same demand. One imagines Isaac saying, ’No. You can take him if you must, but I won’t slaughter my son for you.’ He’s not the good and faithful servant his father was. But he is, perhaps, a more wholesome human being.”

There’s no drug that’ll make a stupid man smart.

We spent a lot of time discussing cosmology first. I think that was your father’s unique way of evaluating people. You can tell a lot about a person, he once said, by the way they look at the stars.

Children wear their natures like brightly-colored clothes; that’s why they lie so transparently. Adulthood is the art of deceit.

Personally, I don’t believe in anything more supernatural than what you read about in the Bible, and I only believe that one day out of seven.

We contrast the urban and the natural, but that’s a contemporary myth. We’re animals, after all; our cities are organic products, fully as “natural” (whatever that word really means) as a termite hill or a rabbit warren. But how much more interesting: how much more complex, dressed in the intricacies and exfoliations of human culture, simple patterns iterated into infinite variation. And full of secrets, secrets beyond counting.

I believed there were no Hypotheticals in the sense of consciously acting agents—conscious entities. There was only the process. The needles of evolution, endlessly knitting.

“Goddamn you,” Jacob said.
“There’s no damnation, Jacob. No Heaven but the forest and no God but the hive.”

“Truth is a perilous commodity,” Julian admitted, “but so is ignorance, Adam—more so.”

The Dutch at close proximity looked much like Americans, apart from their peculiar uniforms, and so it was their uniforms I fired at, half convinced that I was killing, not human beings, but enemy costumes, which had borne their contents here from a distant land; and if some living man suffered for his enslavement to the uniform, or was penetrated by the bullets aimed at it—well, that was unavoidable, and the fault couldn’t be placed at my feet.
The private charade was not equivalent to Courage, but it enabled a Callousness that served a similar purpose.

These movies belonged to the twentieth and early twenty-first centuries—that period of great, unsustainable, and hedonistic prosperity, driven by the burning of Earth’s reserves of perishable oil, which culminated in the False Tribulation, and the wars, and the plagues, and the painful dwindling of inflated populations to more reasonable numbers.

Times like this, with the wind moving the grass and curling around her like a huge cool hand, Tess felt the world as a second presence, as another person, as if the wind and the grass had voices of their own and she could hear them talking.

“Wow,” Sue said. “You actually stole this?”
“We don’t use that word,” Elaine told her. “Chris has an unnamed high-level source.”

Some things are taken away from you, some you leave behind—and some you carry with you, world without end.