That was the last time.
Δ V. V for velocity, delta for change. In space, this is the measure of the change in velocity required to get from one place to another – thus, a measure of the energy required to do it.
Everything is moving already. But to get something from the (moving) surface of the Earth into orbit around it, requires a minimum Δ v of ten kilometers per second; to leave Earth’s orbit and fly to Mars requires a minimum Δ v of 3.6 kilometers per second; and to orbit Mars and land on it requires a Δ v of about one kilometer per second. The hardest part is leaving Earth behind, for that is by far the deepest gravity well involved. Climbing up that steep curve of spacetime takes tremendous force, shifting the direction of an enormous inertia.
History too has an inertia. In the four dimensions of spacetime, particles (or events) have directionality; mathematicians, trying to show this, draw what they call “world lines” on graphs. In human affairs, individual world lines form a thick tangle, curling out of the darkness of prehistory and stretching through time: a cable the size of Earth itself, spiraling round the sun on a long curved course. That cable of tangled world lines is history. Seeing where it has been, it is clear where it is going – it is a matter of simple extrapolation. For what kind of Δ v would it take to escape history, to escape an inertia that powerful, and carve a new course?
The hardest part is leaving Earth behind.
The form of the Ares gave a structure to reality; the vacuum between Earth and Mars began to seem to Maya like a long series of cylinders, bent up at their joints at 45° angles. There was a runner’s course, a kind of steeplechase, around Torus C, and at each joint she slowed down in her run and tensed her legs for the increased pressure of the two 22.5° bends, and suddenly she could see up the length of the next cylinder. It was beginning to seem a rather narrow world.
Perhaps in compensation, the people inside began to get somehow larger. The process of shedding their Antarctic masks continued, and every time someone displayed some new and hitherto unknown characteristic, it made all who noticed it feel that much freer; and this feeling caused more hidden traits to be revealed. One Sunday morning the Christians aboard, numbering a dozen or so, celebrated Easter in the bubble dome. It was April back home, though the Ares’ season was midsummer. After their service they came down to the D dining hall for brunch. Maya, Frank, John, Arkady, and Sax were at a table, drinking cups of coffee and tea. The conversations among them and with other tables were densely interwoven, and at first only Maya and Frank heard what John was saying to Phyllis Boyle, the geologist who had conducted the Easter service.
“I understand the idea of the universe as a superbeing, and all its energy being the thoughts of this being. It’s a nice concept. But the Christ story …” John shook his head.
“Do you really know the story?” Phyllis asked.
“I was brought up Lutheran in Minnesota,” John replied shortly. “I went to confirmation class, had the whole thing drilled into me.”
Which, Maya thought, was probably why he bothered to get into discussions like this. He had a displeased expression that Maya had never seen before, and she leaned forward a bit, suddenly concentrating. She glanced at Frank; he was gazing into his coffee cup as if in a reverie, but she was sure he was listening.
John said, “You must know that the gospels were written decades after the event, by people who never met Christ. And that there are other gospels which reveal a different Christ, gospels that were excluded from the Bible by a political process in the third century. So he’s a kind of literary figure really, a political construct. We don’t know anything about the man himself.”
Phyllis shook her head. “That’s not true.”
“But it is,” John objected. This caused Sax and Arkady to look up from the next table. “Look, there’s a history to all this stuff. Monotheism is a belief system that you see appearing in early herding societies. The greater their dependence on sheep herding, the more likely their belief in a shepherd god. It’s an exact correlation, you can chart it and see. And the god is always male, because those societies were patriarchal. There’s a kind of archeology, an anthropology – a sociology of religion, that makes all of this perfectly clear – how it came about, what needs it fulfilled.”
Phyllis regarded him with a small smile. “I don’t know what to say to that, John. It’s not a matter of history, after all. It’s a matter of faith.”
“Do you believe in Christ’s miracles?”
“The miracles aren’t what matter. It’s not the church or its dogma that matters. It’s Jesus himself that matters.”
“But he’s just a literary construct,” John repeated doggedly. “Something like Sherlock Holmes, or the Lone Ranger. And you didn’t answer my question about the miracles.”
Phyllis shrugged. “I consider the presence of the universe to be a miracle. The universe and everything in it. Can you deny it?”
“Sure,” John said. “The universe just is. I define a miracle as an action that clearly breaks known physical law.”
“Like traveling to other planets?”
“No. Like raising the dead.”
“Doctors do that every day.”
“Doctors have never done that.”
Phyllis looked nonplussed. “I don’t know what to say to you, John. I’m kind of surprised. We don’t know everything, to pretend we do is arrogance. The creation is mysterious. To give something a name like ‘the big bang,’ and then think you have an explanation – it’s bad logic, bad thinking. Outside your rational scientific thought is an enormous area of consciousness, an area more important than science. Faith in God is part of that. And I suppose you either have it or you don’t.” She stood. “I hope it comes to you.” She left the room.
After a silence, John sighed. “Sorry, folks. Sometimes it still gets to me.”
“Whenever scientists say they’re Christian,” Sax said, “I take it to be an aesthetic statement.”
“The church of the wouldn’t-it-be-pretty-to-think-so,” Frank said, still looking into his cup.
Sax said, “They feel we’re missing a spiritual dimension of life that earlier generations had, and they attempt to regain it using the same means.” He blinked in his owlish way, as if the problem were disposed of by being defined.
“But that brings in so many absurdities!” John exclaimed.
“You just don’t have faith,” Frank said, egging him on.
John ignored him. “People who in the lab are as hard-headed as can be – you should see Phyllis grilling the conclusions her colleagues draw from their data! And then suddenly they start using all kinds of debater’s tricks, evasions, qualifications, fuzzy thinking of every kind. As if they were an entirely different person.”
“You just don’t have faith!” Frank repeated.
“Well I hope I never get it! It’s like being hit by a hammer in the head!”
John stood and took his tray to the kitchen. The rest looked at each other in silence. It must have been, Maya thought, a really bad confirmation class. Clearly none of the others had known any more than her about this side of their easygoing hero. Who knew what they would learn next, about him or any of them?
News of the argument between John and Phyllis spread through the crew. Maya wasn’t sure who was telling the story; neither John nor Phyllis seemed inclined to speak of it. Then she saw Frank with Hiroko, laughing as he told her something. Walking by them she heard Hiroko say, “You’ve got to admit Phyllis is right about that part – we don’t understand the why of things at all.”
Frank,