Collected Fictions

The Garden of Forking Paths

For Victoria Ocampo

On page 242 of The History of the World War, Liddell Hart tells us that an Allied offensive against the Serre-Montauban line (to be mounted by thirteen British divisions backed by one thousand four hundred artillery pieces) had been planned for July 24, 1916, but had to be put off until the morning of the twenty-ninth. Torrential rains (notes Capt. Liddell Hart) were the cause of that delay—a delay that entailed no great consequences, as it turns out. The statement which follows—dictated, reread, and signed by Dr. Yu Tsun, former professor of English in the Hochschule at Tsingtao— throws unexpected light on the case. The two first pages of the statement are missing.

· · ·

... and I hung up the receiver. Immediately afterward, I recognised the voice that had answered in German. It was that of Capt. Richard Madden. Madden's presence in Viktor Runeberg's flat meant the end of our efforts and (though this seemed to me quite secondary, or should have seemed) our lives as well. It meant that Runeberg had been arrested, or murdered. [1]

Before the sun set on that day, I would face the same fate. Madden was implacable—or rather, he was obliged to be implacable. An Irishman at the orders of the English, a man accused of a certain lack of zealousness, perhaps even treason, how could he fail to embrace and give thanks for this miraculous favour—the discovery, capture, perhaps death, of two agents of the German Empire? I went upstairs to my room; absurdly, I locked thedoor, and then I threw myself, on my back, onto my narrow iron bed. Outside the window were the usual rooftops and the overcast six o'clock sun. I found it incredible that this day, lacking all omens and premonitions, should be the day of my implacable death. Despite my deceased father, despite my having been a child in a symmetrical garden in Hai Feng—was I, now, about to die? Then I reflected that all things happen to oneself, and happen precisely, precisely now. Century follows century, yet events occur only in the present; countless men in the air, on the land and sea, yet every-thing that truly happens, happens to me.... The almost unbearable memory of Madden's horsey face demolished those mental ramblings. In the midst of my hatred and my terror (now I don't mind talking about terror—now that I have foiled Richard Madden, now that my neck hungers for the rope), it occurred to me that that brawling and undoubtedly happy warrior did not suspect that I possessed the Secret—the name of the exact location of the new British artillery park on the Ancre. A bird furrowed the grey sky, and I blindly translated it into an aeroplane, and that aeroplane into many (in the French sky), annihilating the artillery park with vertical bombs. If only my throat, before a bullet crushed it, could cry out that name so that it might be heard in Germany.... But my human voice was so terribly inadequate. How was I to make it reach the Leader's ear—the ear of that sick and hateful man who knew nothing of Runebergand me save that we were in Staffordshire, and who was vainly awaiting word from us in his arid office in Berlin, poring infinitely through the newspapers? ...I must flee, I said aloud. I sat up noiselessly, in needless but perfect silence, as though Madden were already just outside my door. Something—perhaps the mere show of proving that my resources were nonexistent—made me go through my pockets. I found what I knew I would find: the American watch, the nickel-plated chain and quadrangular coin, the key ring with the compromising and useless keys to Runeberg's flat, the notebook, a letter I resolved to destroy at once (and never did), the false passport, one crown, two shillings, and a few odd pence, the red-and-blue pencil, the handkerchief, the revolver with its single bullet. Absurdly, I picked it up and hefted it, to give myself courage. I vaguely reflected that a pistol shot can be heard at a considerable distance. In ten minutes, my plan was ripe. The telephone book gave me the name of the only person able to communicate the information: he lived in a suburb of Fenton, less than a half hour away by train.

I am a coward. I can say that, now that I have carried out a plan whose dangerousness and daring no man will deny. I know that it was a terrible thing to do. I did not do it for Germany. What do I care for a barbaric country that has forced me to the ignominy of spying? Furthermore, I know of a man of England—a modest man—who in my view is no less a genius than Goethe. I spoke with him for no more than an hour, but for one hour he was Goethe.... No—I did it because I sensed that the Leader looked down on the people of my race—the countless ancestors whose blood flows through my veins. I wanted to prove to him that a yellow man could save his armies. And I had to escape from Madden. His hands, his voice, could beat upon my door at any moment. I silently dressed, said goodbye to myself in the mirror, made my way downstairs, looked up and down the quiet street, and set off. The train station was not far from my flat, but I thought it better to take a cab. I argued that I ran less chance of being recognised that way; the fact is, I felt I was visible and vulnerable—infinitely vulnerable—in the deserted street. I recall that I told the driver to stop a little ways from the main entrance to the station. I got down from the cab with willed and almost painful slowness. I would be going to the village of Ashgrove, but I bought a ticket for a station farther down the line. The train was to leave at eight-fifty, scant minutes away. I had to hurry; the next train would not be until nine-thirty. There was almost no one on the platform. I walked through the cars; I recall a few workmen, a woman dressed in mourning weeds, a young man fervently reading Tacitus' Annals, and a cheerful-looking wounded soldier. The train pulled out at last. A man I recognised ran, vainly, out to the end of the platform; it was Capt. Richard Madden. Shattered, trembling, I huddled on the other end of the seat, far from the feared window.

From that shattered state I passed into a state of almost abject cheerfulness. I told myself that my duel had begun, and that in dodging my adversary's thrust—even by forty minutes, even thanks to the slightest smile from fate—the first round had gone to me. I argued that this small win prefigured total victory. I argued that the win was not really even so small, since without the precious hour that the trains had given me, I'd be in gaol, or dead. I argued (no less sophistically) that my cowardly cheerfulness proved that I was a man capable of following this adventure through to its successful end. From that weakness I drew strength that was never to abandon me. I foresee that mankind will resign itself more and more fully every day to more and more horrendous undertakings; soon there will be nothing but warriors and brigands. I give them this piece of advice: He who is to perform a horrendous act should imagine to himself that it is already done, should impose upon himself a future as irrevocable as the past. That is what I did, while my eyes—the eyes of a man already dead—registered the flow of that day perhaps to be my last, and the spreading of the night. The train ran sweetly, gently, through woods of ash trees. It stopped virtually in the middle of the countryside. No one called out the name of the station. "Ashgrove?" I asked some boys on the platform. "Ashgrove," they said, nodding. I got off the train.

A lamp illuminated the platform, but the boys' faces remained within the area of shadow. "Are you going to Dr. Stephen Albert's house?" one queried. Without waiting for an answer, another of them said: "The house is a far way, but you'll not get lost if you follow that road there to the left, and turn left at every crossing." I tossed them a coin (my last), went down some stone steps, and started down the solitary road. It ran ever so slightly downhill and was of elemental dirt. Branches tangled overhead, and the low round moon seemed to walk along beside me.

For one instant, I feared that Richard Madden had somehow seen through my desperate plan, but I soon realized that that was impossible. The boy's advice to turn always to the left reminded me that that was the common way of discovering the central lawn of a certain type of maze. I am something of a connoisseur of mazes: not for nothing am I the great-grandson of that Ts'ui Pen who was governor of Yunan province and who renounced all temporal power in order to write a novel containing more characters than the Hung Lu Meng and construct a labyrinth in which all men would lose their way. Ts'ui Pen devoted thirteen years to those disparate labours, but the hand of a foreigner murdered him and his novel made no sense and no one ever found the labyrinth. It was under English trees that I meditated on that lost labyrinth: I pictured it perfect and inviolate on the secret summit of a mountain; I pictured its outlines blurred by rice paddies, or underwater; I pictured it as infinite—a labyrinth not of octagonal pavillions and paths that turn back upon themselves, but of rivers and provinces and kingdoms.... I imagined a labyrinth of labyrinths, amaze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

The road dropped and forked as it cut through the now-formless meadows. A keen and vaguely syllabic song, blurred by leaves and distance, ram*» anrl went on the gentle mists of breeze. I was struck by the thought that a man may be the enemy of other men, the enemy of other men's other moments, yet not be the enemy of a country—of fireflies, words, gardens, watercourses, zephyrs. It was amidst such thoughts that I came to a high rusty gate. Through the iron bars I made out a drive lined with poplars, and a gazebo of some kind. Suddenly, I realised two things—the first trivial, the second almost incredible: the music I had heard was coming from that gazebo, or pavillion, and the music was Chinese. That was why unconsciously I had fully given myself over to it. I do not recall whether there was a bell or whether I had to clap my hands to make my arrival known.

The sputtering of the music continued, but from the rear of the intimate house, a lantern was making its way toward me—a lantern cross-hatched and sometimes blotted out altogether by the trees, a paper lantern the shape of a drum and the colour of the moon. It was carried by a tall man. I could not see his face because the light blinded me. He opened the gate and slowly spoke to me in my own language.

"I see that the compassionate Hsi P'eng has undertaken to remedy my solitude. You will no doubt wish to see the garden?"

I recognised the name of one of our consuls, but I could only disconcertedly repeat, "The garden?"

"The garden of forking paths."

Something stirred in my memory, and I spoke with incomprehensible assurance.

"The garden of my ancestor Ts'ui Pen."

"Your ancestor? Your illustrious ancestor? Please—come in."

The dew-drenched path meandered like the paths of my childhood. We came to a library of Western and Oriental books. I recognised, bound in yellow silk, several handwritten volumes of the Lost Encyclopedia compiled by the third emperor of the Luminous Dynasty but never printed. The disk on the gramophone revolved near a bronze phoenix. I also recall a vase of famillerose and another, earlier by several hundred years, of that blue colour our artificers copied from the potters of ancient Persia....

Stephen Albert, with a smile, regarded me. He was, as I have said, quite tall, with sharp features, grey eyes, and a grey beard. There was something priestlike about him, somehow, but something sailorlike as well; later he told me he had been a missionary in Tientsin "before aspiring to be a Sinologist."

We sat down, I on a long low divan, he with his back to the window and a tall circular clock. I figured that my pursuer, Richard Madden, could not possibly arrive for at least an hour. My irrevocable decision could wait.

"An amazing life, Ts'ui Pen's," Stephen Albert said. "Governor of the province in which he had been born, a man learned in astronomy, astrology, and the unwearying interpretation of canonical books, a chess player, a renowned poet and calligraphier—he abandoned it all in order to compose a book and a labyrinth. He renounced the pleasures of oppression, justice, the populous marriage bed, banquets, and even erudition in order to sequester himself for thirteen years in the Pavillion of Limpid Solitude. Upon his death, his heirs found nothing but chaotic manuscripts. The family, as you perhaps are aware, were about to deliver them to the fire, but his counsellor—a Taoist or Buddhist monk—insisted upon publishing them."

"To this day," I replied, "we who are descended from Ts'ui Pen execrate that monk. It was senseless to publish those manuscripts. The book is a contradictory jumble of irresolute drafts. I once examined it myself; in the third chapter the hero dies, yet in the fourth he is alive again. As for Ts'ui Pen's other labor, his Labyrinth ..."

"Here is the Labyrinth," Albert said, gesturing towards a tall lacquered writing cabinet.

"An ivory labyrinth!" I exclaimed. "A very small sort of labyrinth ..."

"A labyrinth of symbols," he corrected me. "An invisible labyrinth of time. I, an English barbarian, have somehow been chosen to unveil the diaphanous mystery. Now, more than a hundred years after the fact, the precise details are irrecoverable, but it is not difficult to surmise what happened. Ts'ui Pen must at one point have remarked, 'I shall retire to write a book,' and at another point, 'I shall retire to construct a labyrinth.' Everyone pictured two projects; it occurred to no one that book and labyrinth were one and the same. The Pavillion of Limpid Solitude was erected in the centre of a garden that was, perhaps, most intricately laid out; that fact might well have suggested a physical labyrinth. Ts'ui Pen died; no one in all the wide lands that had been his could find the labyrinth. The novel's confusion—confusedness, I mean, of course—suggested to me that it was that labyrinth. Two circumstances lent me the final solution of the problem—one, the curious legend that Ts'ui Pen had intended to construct a labyrinth which was truly infinite, and two, a fragment of a letter I discovered."

Albert stood. His back was turned to me for several moments; he opened a drawer in the black-and-gold writing cabinet. He turned back with a paper that had once been crimson but was now pink and delicate and rectangular. It was written in Ts'ui Pen's renowned calligraphy. Eagerly yet uncomprehendingly I read the words that a man of my own lineage had written with painstaking brushstrokes: I leave to several futures (not to all) my garden of forking paths. I wordlessly handed the paper back to Albert. He continued:

"Before unearthing this letter, I had wondered how a book could be infinite. The only way I could surmise was that it be a cyclical, or circular, volume, a volume whose last page would be identical to the first, so that one might go on indefinitely. I also recalled that night at the centre of the 1001 Nights, when the queen Scheherazade (through some magical distractedness on the part of the copyist) begins to retell, verbatim, the story of the looi Nights, with the risk of returning once again to the night on which she is telling it—and so on, ad infinitum. I also pictured to myself a platonic, hereditary sort of work, passed down from father to son, in which each new individual would add a chapter or with reverent care correct his elders' pages. These imaginings amused and distracted me, but none of them seemed to correspond even remotely to Ts'ui Pen's contradictory chapters. As I was floundering about in the mire of these perplexities, I was sent from Oxford the document you have just examined. I paused, as you may well imagine, at the sentence 'I leave to several futures (not to all) my garden of forking paths.' Almost instantly, I saw it—the garden of forking paths was the chaotic novel; the phrase 'several futures (not all)' suggested to me the image of a forking in time, rather than in space. A full rereading of the book confirmed my theory. In all fictions, each time a man meets diverse alternatives, he chooses one and eliminates the others; in the work of the virtually impossible-to-disentangle Ts'ui Pen, the character chooses— simultaneously—all of them. He creates, thereby, 'several futures,' several times, which themselves proliferate and fork. That is the explanation for the novel's contradictions. Fang, let us say, has a secret; a stranger knocks at his door; Fang decides to kill him. Naturally, there are various possible outcomes—Fang can kill the intruder, the intruder can kill Fang, they can both live, they can both be killed, and so on. In Ts'ui Pen's novel, all the outcomes in fact occur; each is the starting point for further bifurcations. Once in a while, the paths of that labyrinth converge: for example, you come to this house, but in one of the possible pasts you are my enemy, in another my friend. If you can bear my incorrigible pronunciation, we shall read a few pages."

His face, in the vivid circle of the lamp, was undoubtedly that of an old man, though with something indomitable and even immortal about it. He read with slow precision two versions of a single epic chapter. In the first, an army marches off to battle through a mountain wilderness; the horror of the rocks and darkness inspires in them a disdain for life, and they go on to an easy victory. In the second, the same army passes through a palace in which a ball is being held; the brilliant battle seems to them a continuation of the fête, and they win it easily.

I listened with honourable veneration to those ancient fictions, which were themselves perhaps not as remarkable as the fact that a man of my blood had invented them and a man of a distant empire was restoring them to me on an island in the West in the course of a desperate mission. I recall the final words, repeated in each version like some secret commandment: "Thus the heroes fought, their admirable hearts calm, their swords violent, they themselves resigned to killing and to dying."

From that moment on, I felt all about me and within my obscure body an invisible, intangible pullulation—not that of the divergent, parallel, and finally coalescing armies, but an agitation more inaccessible, more inward than that, yet one those armies somehow prefigured. Albert went on:

"I do not believe that your venerable ancestor played at idle variations. I cannot think it probable that he would sacrifice thirteen years to the infinite performance of a rhetorical exercise. In your country, the novel is a subordinate genre; at that time it was a genre beneath contempt. Ts'ui Pen was a novelist of genius, but he was also a man of letters, and surely would not have considered himself a mere novelist. The testimony of his contemporaries proclaims his metaphysical, mystical leanings—and his life is their fullest confirmation. Philosophical debate consumes a good part of his novel. I know that of all problems, none disturbed him, none gnawed at him like the unfathomable problem of time. How strange, then, that that problem should be the only one that does not figure in the pages of his Garden. He never even uses the word. How do you explain that wilful omission?"

I proposed several solutions—all unsatisfactory. We discussed them; finally, Stephen Albert said:

"In a riddle whose answer is chess, what is the only word that must not be used?"

I thought for a moment.

"The word chess,' " I replied.

"Exactly," Albert said. "The Garden of Forking Paths is a huge riddle, or parable, whose subject is time; that secret purpose forbids Ts'ui Pen the merest mention of its name. To always omit one word, to employ awkward metaphors and obvious circumlocutions, is perhaps the most emphatic way of calling attention to that word. It is at any rate, the tortuous path chosen by the devious Ts'ui Pen at each and every one of the turnings of his inexhaustible novel. I have compared hundreds of manuscripts, I have corrected the errors introduced through the negligence of copyists, I have reached a hypothesis for the plan of that chaos, I have reestablished, or believe I've reestablished, its fundamental order—I have translated the entire work; and I know that not once does the word 'time' appear. The explanation is obvious: The Garden of Forking Paths is an incomplete, but not false, image of the universe as conceived by Ts'ui Pen. Unlike Newton and Schopenhauer, your ancestor did not believe in a uniform and absolute time; he believed in an infinite series of times, a growing, dizzying web of divergent, convergent, and parallel times. That fabric of times that approach one another, fork, are snipped off, or are simply unknown for centuries, contains all possibilities. In most of those times, we do not exist; in some, you exist but I do not; in others, I do and you do not; in others still, we both do. In this one, which the favouring hand of chance has dealt me, you have come to my home; in another, when you come through my garden you find me dead; in another, I say these same words, but I am an error, a ghost."

"In all," I said, not without a tremble, "I am grateful for, and I venerate, your recreation of the garden of Ts'ui Pen."

"Not in all," he whispered with a smile. "Time forks, perpetually, into countless futures. In one of them, I am your enemy."

I felt again that pullulation I have mentioned. I sensed that the dew-drenched garden that surrounded the house was saturated, infinitely, with invisible persons. Those persons were Albert and myself—secret, busily at work, multiform—in other dimensions of time. I raised my eyes and the gossamer nightmare faded. In the yellow-and-black garden there was but a single man—but that man was as mighty as a statue, and that man was coming down the path, and he was Capt. Richard Madden.

"The future is with us," I replied, "but I am your friend. May I look at the letter again?"

Albert rose once again. He stood tall as he opened the drawer of the tall writing cabinet; he turned his back to me for a moment. I had cocked the revolver. With utmost care, I fired. Albert fell without a groan, without a sound, on the instant. I swear that he died instantly—one clap of thunder.

The rest is unreal, insignificant. Madden burst into the room and arrested me. I have been sentenced to hang. I have most abhorrently triumphed: I have communicated to Berlin the secret name of the city to be attacked. Yesterday it was bombed—I read about it in the same newspapers that posed to all of England the enigma of the murder of the eminent Sinologist Stephen Albert by a stranger, Yu Tsun. The Leader solved the riddle. He knew that my problem was how to report (over the deafening noise of the war) the name of the city named Albert, and that the only way I could find was murdering a person of that name. He does not know (no one can know) my endless contrition, and my weariness.

[1] A bizarre and despicable supposition. The Prussian spy Hans Rabener, alias Viktor Runeberg, had turned an automatic pistol on his arresting officer, Capt. Richard Madden. Madden, in self-defense, inflicted the wounds on Rabener that caused his subsequent death. [Ed. note.]