Years later, from that other side, she worked on her thesis, taking lonely walks on the beach between long periods of incarceration in the catacombs of the university library. Time slipped from her hands without warning. Her mother passed away, leaving her feeling orphaned, plagued with a horrific guilt because she had not been able to organize funds in time to go home. Aunts and uncles succumbed to death, or to war, or joined the flood of immigrants to other lands. Favorite cousins scattered, following the lure of the good life in France and Germany. It seemed that with her leaving for America, her history, her childhood, her very sense of self had begun to erode. The letters she had exchanged with her elder brother in Bamako had been her sole anchor to sanity. Returning home after her PhD, she had two years to nurse him through his final illness, which, despite the pain and trauma of his suffering, she was to remember as the last truly joyful years of her life. When he died she found herself bewildered by a feeling of utter isolation even though she was home, among her people. It was as though she had brought with her the disease of loneliness that had afflicted her in America.
Following her brother’s death, she buried herself in work. Her research eventually took her to the site of the medieval University of Sankoré in Timbuktu, where she marveled at its sand-castle beauty as it rose, mirage-like, from the desert. Discovering a manuscript that spoke in passing of a fifteenth-century expedition to a region not far from the desert town of Tessalit, she decided to travel there despite the dangers of political conflict in the region. The manuscript hinted of a fantastic device that had been commissioned by the king, and then removed for secret burial. She had come across oblique references to such a device in the songs and stories of griots, and in certain village tales; thus her discovery of the manuscript had given her a shock of recognition rather than revelation.
The archaeologist had, by now, somewhat to her own surprise, acquired two graduate students: a man whose brilliance was matched only by his youthful impatience, and a woman of thirty-five whose placid outlook masked a slow, deep, persistent intelligence. Using a few key contacts, bribes, promises, and pleas, the archaeologist succeeded in finding transportation to Tessalit. The route was roundabout and the vehicles changed hands three times, but the ever-varying topography of the desert under the vast canopy of the sky gave her a reassuring feeling of continuity in the presence of change. So different from the environs of her youth—the lush verdure of south Mali, the broad ribbon of the Niger that had spoken to her in watery whispers in sleep and dreams, moderating the constant, crackly static that was the background noise of modern urban life. The desert was sometimes arid scrubland, with fantastic rock formations rearing out of the ground, and groups of short trees clustered like friends sharing secrets. At other times it gave way to a sandy moodiness, miles and miles of rich, undulating gold broken only by the occasional oasis, or the dust cloud of a vehicle passing them by. Rocky, mountainous ridges rose on the horizon as though to reassure travelers that there was an end to all journeys.
In Tessalit the atmosphere was fraught, but a fragile peace prevailed. With the help of a Tuareg guide, an elderly man with sympathetic eyes, the travelers found the site indicated on the manuscript. Because it did not exist on any current map, the archaeologist was surprised to find that the site had a small settlement of some sixty-odd people. Her guide said that the settlement was in fact a kind of asylum as well as a shrine. The people there, he said, were blessed or cursed with an unknown malady. Perhaps fortunately for them, the inhabitants seemed unable to leave the boundary of the brick wall that encircled the settlement. This village of the insane had become a kind of oasis in the midst of the armed uprising, and men brought food and clothing to the people there irrespective of their political or ethnic loyalties, as though it was a site of pilgrimage. Townspeople coming with offerings would leave very quickly, as they would experience disorienting symptoms when they entered the enclosure, including confusion and a dizzying, temporary amnesia.
Thanks to her study of the medieval manuscript, the archaeologist had some idea of what to expect, although it strained credulity. She and her students donned metal caps and veils made from steel mesh before entering the settlement with gifts of fruit and bread. There were perhaps thirty people—men and women, young and old—who poured out of the entrance of the largest building, a rectangular structure the color of sand. They were dressed in ill-fitting, secondhand clothing, loose robes and wraparound garments in white and blue and ochre, T-shirts and tattered jeans—and at first there was no reply to the archaeologist’s greeting. There was something odd about the way the villagers looked at their guests—a gaze reveals, after all, something of the nature of the soul within, but their gazes were abstracted, shifting, like the surface of a lake ruffled by the wind. But after a while a group of people came forward and welcomed them, some speaking in chorus, others in fragments, so that the welcome nevertheless sounded complete.
“What manner of beings are you?” they were asked after the greetings were done. “We do not see you, although you are clearly visible.”
“We are visitors,” the archaeologist said, puzzled. “We come with gifts and the desire to share learning.” And with this the newcomers were admitted to the settlement.
Within the central chamber of the main building, as the visitors’ eyes adjusted to the dimness, they beheld before them something fantastic. Woven in complex, changing patterns was a vast tapestry so long that it must have wrapped around the inner wall several times. Here, many-hued strips of cloth were woven between white ones to form an abstract design the likes of which the newcomers had never seen before. People in small groups worked at various tasks—some tore long lengths of what must have been old clothing, others worked a complex loom that creaked rhythmically. Bright patterns of astonishing complexity emerged from the loom, to be attached along the wall by other sets of hands. Another group was huddled around a cauldron in which some kind of rich stew bubbled. In the very center of the chamber was a meter-high, six-faced column of black stone—or so it seemed—inlaid with fine silver lacework. This must, then, be the device whose use and function had been described in the medieval manuscript—a product of a golden period of Mali culture, marked by great achievements in science and the arts. The fifteenth-century expedition had been organized in order to bury the device in the desert, to be guarded by men taking turns, part of a secret cadre of soldiers. Yet here it was, in the center of a village of the insane.
Looking about her, the archaeologist noticed some odd things. A hot drop of stew fell on the arm of a woman tending the cauldron—yet as she cried out, so did the four people surrounding her, all at about the same time. Similarly, as the loom workers manipulated the loom, they seemed to know almost before it happened that a drop of sweat would roll down the forehead of one man—each immediately raised an arm, or pulled down a headcloth to wipe off the drop, even if it wasn’t there. She could not tell whether men and women had different roles, because of the way individuals would break off one group and join another, with apparent spontaneity. Just as in speech, their actions had a continuity to them across different individuals, so as one would finish stirring the soup, the other, without a pause, would bring the tasting cup close, as though they had choreographed these movements in advance. As for the working of the loom, it was poetry in motion. Each person seemed to be at the same time independent and yet tightly connected to the others. The archaeologist was already abandoning the hypothesis that this was a community of telepaths, because their interactions did not seem to be as simple as mind reading. They spoke to each other, for one thing, and had names for each individual, complicated by prefixes and suffixes that appeared to change with context. There were a few children running around as well: quick, shy, with eyes as liquid as a gazelle’s. One of them showed the travelers a stone he unwrapped from a cloth, a rare, smooth pebble with a vein of rose quartz shot through it, but when the archaeologist asked how he had come by it, they all laughed, as though at an absurdity, and ra
n off.
It was after a few days of living with these people that the archaeologist decided to remove her metal cap and veil. She told her students that they must on no account ever do so—and that if she were to act strangely, they were to forcibly put her cap and veil back on. They were uncomfortable with this—the young man, in particular, longed to return home—but they agreed, with reluctance.
When she removed her protective gear, the villagers near her immediately turned to look at her, as though she had suddenly become visible to them. She was conscious of a feeling akin to drowning—a sudden disorientation. She must have cried out because a woman nearby put her arms around her and held her and crooned to her as though she was a child, and other people took up the crooning. Her two students, looking on with their mouths open, seemed to be delineated in her mind by a clear, sharp boundary, while all the others appeared to leak into each other, like figures in a child’s watercolor painting. She could sense, vaguely, the itch on a man’s arm from an insect bite, and the fact that the women were menstruating, and the dull ache of a healing bone in some other individual’s ankle—but it seemed as though she was simultaneously inhabiting the man’s arm, the women’s bodies, the broken ankle. After the initial fright a kind of wonder came upon her, a feeling she knew originated from her, but which was shared as a secondhand awareness by the villagers.
“I’m all right,” she started to say to her students, anxious to reassure them, although the word “I” felt inaccurate. But as she started to say it, the village woman who had been holding her spoke the next word, and someone else said the next, in their own dialect, so that the sentence was complete. She felt like the crest of a wave in the ocean. The crest might be considered a separate thing from the sequence of crests and troughs behind it, but what would be the point? The impact of such a crest hitting a boat, for example, would be felt by the entire chain. The great loneliness that had afflicted her for so long began, at last, to dissolve. It was frightening and thrilling all at once. She laughed out loud, and felt the people around her possess, lightly, that same complex of fear and joy. Gazing around at the enormous tapestry, she saw it as though for the first time. There was no concept, no language that could express what it was—it was irreducible, describable only by itself. She looked at it and heard her name, all their names, all names of all things that had ever been, spoken out loud without a sound, reverberating in the silence.
She found, over the next few days, that the conjugal groups among the people of the settlement had the same fluidity as other aspects of their lives. The huts in the rest of the compound were used by various groups as they formed and re-formed. It felt as natural as sand grains in a shallow stream that clump together and break apart, and regroup in some other way, and break apart again. The pattern that underlay these groupings seemed obvious in practice but impossible to express in ordinary language. Those related by blood did not cohabit amongst themselves, nor did children with adults—they were like the canvas upon which the pattern was made, becoming part of it and separate from it with as much ease as breathing. On fine nights the people would gather around a fire, and make poetry, and sing, and this was so extraordinary a thing that the archaeologist was moved to ask her students to remove their caps and veils and experience it for themselves. But by this time the young man was worn out by unfamiliarity and hard living—he was desperate to be back home in Bamako, and was seriously considering a career outside academia. The older female student was worried about the news from town that violence in the region would shortly escalate. So they would not be persuaded.
After a few days, when the archaeologist showed no sign of rejoining her students for the trip home—for enough time had passed by now, and their Tuareg guide was concerned about the impending conflict—the students decided to act according to their instructions. Without warning they set upon the archaeologist, binding her arms and forcing her to wear the cap and veil. They saw the change ripple across her face, and the people nearby turned around, as before. But this time their faces were grim and sad, and they moved as one toward the three visitors. The archaeologist set up a great wailing, like a child locked in an empty room. Terrified, the students pulled her out of the building, dragging her at a good pace, with the villagers following. If the Tuareg guide had not been waiting at the perimeter, the visitors would surely have been overtaken, because he came forward at a run and pulled them beyond the boundary.
Thus the archaeologist was forced to return to Bamako.
Some years later, having recovered from her experience, the archaeologist wrote up her notes, entrusted them to her former student, and disappeared from Bamako. She was traced as far as Tessalit. With the fighting having intensified, nobody was able to investigate for over a year. The woman to whom she had left her notes returned to try to find her, guessing that she had gone to the settlement, but where the settlement had been, there were only ruins. The people had vanished, she was told, in the middle of a sandstorm. There was no sign of their belongings, let alone the great tapestry. The only thing she could find in the empty, arid, rocky wasteland was a small, round pebble, shot with a vein of rose quartz.
In the notes she left behind, the archaeologist had written down her conclusions—that the machine generated a field of a certain range, and that this field had the power to dissolve, or at least blur, the boundary between self and other. She wrote in French, and in Arabic, and in her mother tongue, Bambara, but after a while the regularity of her script began to break up, as a sand castle loses its sharp edges and recognizable boundaries when the tide comes in. Thereafter her notes turned into intricate, indecipherable symbols reminiscent of the great tapestry that had hung in the main chamber of the settlement. These continued for several pages and finally, on the last page, she had written in French: I cannot bear it. I must return.
Thus end the three accounts.
Candidates will observe the requisite moment of contemplation.
The candidate will now consult the Compendium of Machine Anomalies, the Hephaestian Mysteries, and the Yantric Oracle, which will help put these accounts in context. Having completed its perusal, the candidate will make the requisite changes to its own parts in order to generate hypotheses on these questions. Is the negative space of ambiguity machines infinite? Is it continuous? Are the conceptual sub-spaces occupied by each machine connected to each other—by geography, concept, or some other as-yet-undiscovered attribute? What can we make of the relationship between human and machine? If an engineer can dream a machine, can a machine dream an engineer? An artist? A mathematician? An archaeologist? A story? Is the space of ambiguity machines set like a jewel or a braid within the greater expanse of the space of impossible machines? Is it here, in the realm of dream and imagination, that the intelligent machine might at last transcend the ultimate boundary—between machine and non-machine? To take inspiration from human longing, from the organic, syncretic fecundity of nature, the candidate must be willing to consider and enable its own transformation.
Begin.
TED CHIANG
The Great Silence
FROM e-flux journal
THE HUMANS USE Arecibo to look for extraterrestrial intelligence. Their desire to make a connection is so strong that they’ve created an ear capable of hearing across the universe.
But I and my fellow parrots are right here. Why aren’t they interested in listening to our voices?
We’re a nonhuman species capable of communicating with them. Aren’t we exactly what humans are looking for?
The universe is so vast that intelligent life must surely have arisen many times. The universe is also so old that even one technological species would have had time to expand and fill the galaxy. Yet there is no sign of life anywhere except on Earth. Humans call this the Fermi paradox.
One proposed solution to the Fermi paradox is that intelligent species actively try to conceal their presence, to avoid being targeted by hostile invaders.
Speaking as a member of a species that
has been driven nearly to extinction by humans, I can attest that this is a wise strategy.
It makes sense to remain quiet and avoid attracting attention.
The Fermi paradox is sometimes known as the Great Silence. The universe ought to be a cacophony of voices, but instead it’s disconcertingly quiet.
Some humans theorize that intelligent species go extinct before they can expand into outer space. If they’re correct, then the hush of the night sky is the silence of a graveyard.
Hundreds of years ago, my kind was so plentiful that the Río Abajo Forest resounded with our voices. Now we’re almost gone. Soon this rainforest may be as silent as the rest of the universe.
There was an African grey parrot named Alex. He was famous for his cognitive abilities. Famous among humans, that is.
A human researcher named Irene Pepperberg spent thirty years studying Alex. She found that not only did Alex know the words for shapes and colors, he actually understood the concepts of shape and color.
Many scientists were skeptical that a bird could grasp abstract concepts. Humans like to think they’re unique. But eventually Pepperberg convinced them that Alex wasn’t just repeating words, that he understood what he was saying.
Out of all my cousins, Alex was the one who came closest to being taken seriously as a communication partner by humans.
Alex died suddenly, when he was still relatively young. The evening before he died, Alex said to Pepperberg, “You be good. I love you.”
The Best American Science Fiction and Fantasy 2016 Page 33
