American Innovations. Rivka Galchen
with me, something he’d rather not mention over the phone. “What is it?” I asked.
“Can you meet me?” he asked.
“But what is it?”
“What time should we meet?”
I refused the first three meeting times he proposed, because I could. Eventually Jacob suggested we meet at the Moroccan place at whatever time I wanted, that day or the next, but urgently, not farther in the future, please.
“You mean the place where I first met Ilan?” This just slipped out.
“And me. Yes. There.”
In preparation for our meeting, I reread the negative reviews of Jacob’s book.
And I felt so happy.
•
Predictably, the coffee shop was the same but somehow not quite the same. Someone, not me, was reading the New York Post. Someone, not Ilan, was reading Deleuze. The fashion had made for shorter shorts on many of the women, and my lemonade came with slushy, rather than cubed, ice. But the chairs were still trimmed with chipping red paint, and the floor tile seemed, as ever, to fall just short of exhibiting a regular pattern. Jacob walked in only a few minutes late, his gaze detained by one after another set of bare legs. With an expression like someone sucking on an unpleasant cough drop, he made his way over to me.
I offered my sincerest consolations on the poor reviews of his work.
“Oh, time will tell,” he said. He looked uncomfortable; he didn’t even touch the green leaf cookies I’d ordered for him. Sighing, wrapping his hand tightly around the edge of the table and looking away, he said, “You know what Augustine says about time? Augustine describes time as a symptom of the world being out of order, a symptom of things in the world not being themselves, having to make their way back to themselves, by moving through time—”
Somehow I had already ceded control of the conversation. No billiard ball diagrams. No Ilan. No reviews. Almost as if I weren’t there, Jacob went on with his unencouraged ruminations: “There’s a paradox there, of course, since what can things be but themselves? In Augustine’s view, we live in what he calls the region of unlikeness, and what we’re unlike is God. We are apart from God, who is pure being, who is himself, who is outside of time. Time is our tragedy, the substance we have to wade through as we try to move closer to God. Rivers flowing to the sea, a flame reaching upward, a bird homing: these movements are things yearning to reach their true state. As humans, our motion reflects our yearning for God, and everything we do through time comes from moving, or at least trying to move, toward God. So that we can be”—someone at a nearby table cleared his throat judgmentally, which made me think of Ilan’s also being there—“our true selves. So there’s a paradox there again, that we must submit to God, which feels deceptively like not being ourselves, in order to become ourselves. We might call this yearning love, and it’s just that we often mistake what we love. We think we love sensuality. Or admiration. Or, say, another person. But loving another person is just a confusion, an error. Even if it is the kind of error that a nice, reasonable person might make—”
It struck me that Jacob might be manically depressed and that in addition to his career, his marriage might not be going so well, either.
“I mean,” Jacob amended, “it’s all bullshit, of course, but aren’t I a great guy? Isn’t talking to me great? I can tell you about time and you learn all about Western civilization. Augustine’s ideas are beautiful, no? I love this thought that motion is about something, that things have a place to get to, and a person has something to become, and that thing she must become is herself. Isn’t that nice?”
Jacob had never sounded more like Ilan. It was getting on my nerves. Maybe Jacob could read my very heart and was trying to insult, or cure, me. “You’ve never called me before,” I said. “I have a lot of work to do, you know.”
“Nonsense,” he said, without making it clear which statement of mine he was dismissing.
“You said that you wanted to discuss something ‘delicate.’”
Jacob returned to the topic of Augustine; I returned to the question of why the two of us had come to sit together right then, right there. We ping-ponged in this way, until eventually Jacob said, “Well, it’s about Ilan, so you’ll like that.”
“About the grandfather paradox?” I said, too quickly.
“Or it could be called the father paradox. Or even the mother paradox.”
“I guess I’ve never thought of it that way, but sure.” My happiness had dissipated; I felt angry and manipulated.
“Not only about Ilan but about my work as well.” Jacob then began to whisper. “The thing is, I’m going to ask you to try to kill me. Don’t worry, I can assure you that you won’t succeed. But in attempting, you’ll prove a glorious, shunned truth that touches on the nature of time, free will, causal loops, and quantum theory. You’ll also probably work out some aggression you feel toward me.”
Truth be told, through the thin haze of my disdain, I had always been envious of Jacob’s intellect; I had privately believed—despite what those reviews said, or maybe partly because of what those reviews said—that Jacob was a rare genius. Now I realized that he was just crazy.
“I know what you’re thinking,” Jacob said. “Unfortunately, I can’t explain everything to you right here, right now. It’s too psychologically trying. For you, I mean. Listen, come over to my apartment on Saturday. My family will be away for the weekend, and I’ll explain everything to you then. Don’t be alarmed. You probably know that I’ve lost my job”—I hadn’t known that, but I should have been able to guess it—“but those morons, trust me, their falseness will become obvious. They’ll be flies at the horse’s ass. My ideas will bestride the world like a colossus. And you, too: you’ll be essential.”
I promised to attend, fully intending not to.
“Please,” he said.
“Of course,” I said.
All the rest of that week I tried to think through my decision carefully, but the more I tried to organize my thoughts, the more ludicrous I felt for thinking them at all. I thought: As a friend, isn’t it my responsibility to find out if Jacob has gone crazy? But really we’re not friends. And if I come to know too much about his madness, he may destroy me in order to preserve his psychotic worldview. But maybe I should take that risk because in drawing closer to Jacob—mad or not—I’ll learn something more of Ilan. But why do I need to know anything? And do my propositions really follow one from the other? Maybe my not going will entail Jacob’s having to destroy me in order to preserve his worldview. Or maybe Jacob is utterly levelheaded and just bored enough to play an elaborate joke on me. Or maybe, despite there never having been the least spark of sexual attraction between us, despite the fact that we could have been locked in a closet for seven hours and nothing would have happened, maybe, for some reason, Jacob is trying to seduce me. Out of nostalgia for Ilan. Or as consolation for the turn in his career. Was I really up for dealing with a desperate man?
Or was I, in my dusty way, passing up the opportunity to be part of an idea that would, as Jacob had said, “bestride the world like a colossus”?
•
Early Saturday morning I found myself knocking on Jacob’s half-open door; this was when my world began to grow strange to me—strange and yet also familiar, as if my destiny had once been known to me and I had forgotten it incompletely. Jacob’s voice invited me in.
I’d never been to his apartment before. It was tiny, and smelled of orange rinds, and had, incongruously, behind a futon, a chalkboard; also so many piles of papers and books that the apartment seemed more like the movie set for an intellectual’s rooms than like the real McCoy. I had once visited a ninety-one-year-old great-uncle who was still conducting research on fruit flies, and his apartment was cluttered with countless hand-stoppered jars of cloned fruit flies and also hot plates for preparing