It did not surprise my critics in the least, of course, that I commended neo-Epicureanism as the optimal psychological adaptation to emortality. Even those who did not know enough biographical details to judge that I had been a lifelong, if slightly unsteady, adherent of “careful hedonism” had inferred from the earlier parts of my study that I was an ardent champion of self-knowledge and avoidance of excess. The cruelest of the early reviewers did venture to suggest that I had been so halfhearted a neo-Epicurean as almost to qualify as a neo-Stoic by default, but I was well used by then to treating criticism of that nature with deserved contempt.

One of the appendixes to The Honeymoon of Emortalitycollated the statistics of birth and death during the twenty-seventh, twenty-eighth, and twenty-ninth centuries, recording the spread of Zaman transformations and the universalization of ectogenesis on Earth and the extension of the Oikumene throughout and beyond the solar system. I recorded acknowledgments to numerous faber scholars based on the moon and Mars for their assistance in gleaning information from the slowly diffusing microworlds and the first wave of their descendant starships. I noted that because the transfer of information between data stores was limited by the speed of light, Earth-based historians might have to wait centuries for significant data about the more distant human colonies, but I promised that I would do my best to update the statistics as and when I could.

These data showed, slightly to my surprise, that the number of individuals of the various humankinds that now existed had already begun to increase more rapidly than ever before by the time of my birth. I could not help but recall, as I noted that conclusion, the lectures I had received from Papa Domenico on the subject of the alleged sterility of the “realist” philosophy and the supposedly inevitable victory of “virtualism.” What, I wondered, would Papa Domenico have thought of Emily Marchant and the highkickers? What would he have thought of a human race whose “virtualist Utopians” were now a small minority? I consigned to a footnote the observation that that although Homo sapiens sapienshad become extinct in the twenty-eighth century there was as yet no consensus on the labeling of its descendant species.

Although it generated a good deal of interest and a very healthy financial return, many lay reviewers were disappointed that the coverage of The Honeymoon of Emortalitydid not extend to the present day. The surviving Cyborganizers—predictably grateful for the opportunity to heat up a flagging controversy—reacted more noisily than anyone else to this “manifest cowardice” but I had decided that it would be more sensible to reserve such discussions to a tenth and concluding volume of my magnum opus.

The conclusion of my ninth commentary promised that I would consider in all due detail the futurological arguments of the Cyborganizers as well as the hopes and expectations of other contemporary schools of thought. As I had told Emily when she visited the moon, I still had every intention of completing my Herculean labor by the end of the millennium, and I urged my loyal readers to be patient for just a little while longer.

SEVENTY-TWO

I didn’t bother to find another place to live before I left Neyu for good. For several years I led a contentedly rootless existence, traveling far more widely about the mainstreams and backwaters of Garden Earth than I had ever contrived to do before.

In my first 480 years I had seen hundreds of archaeological sites and thousands of museums but relatively little of the casters’ hit parade of “the wonders of the world.” Once, when I enlisted the help of my domestic silver in adding up the time I had spent away from my various homes I found that I had spent more hours inside mountains than sampling the glories of the managed ecosphere. It would have been easy enough to perform a second set of calculations with regard to the time I had spent in virtual environments, but I did not do so. I had no doubt that I had spent far many more hours sampling the delights of imaginary landscapes than real ones even in more recent centuries, let alone in the early years I had spent exploring Papa Domenico’s beloved Universe Without Limits.

Now that further alternatives to Earthbound life appeared to be emerging almost yearly from the mists of possibility, not only in the outer system but also in the colony worlds, it was starkly obvious that every person born on Earth had to make the choice that Lua Tawana had recently made: to stay or to seek one’s fortune in the infinite. I was part of the older generation in the fashionable reckoning of the day, and my neighbors on Neyu always assumed that I had made my choice long before, but I had never entirely shaken off the confusion that had surrounded my descent from Mare Moscoviense. I was still committed to the neo-Epicurean ethic of permanent growth and I refused to consider the matter settled. I felt as young as I ever had, and I certainly didn’t want to be reckoned an element of the Earthbound’s supposed decadence. I decided that I would have to renew my decision to remain Earthbound at least once in every century and that it ought to be an informed decision, based on intimate experience of what Garden Earth had to offer to those who chose to remain.

As the thirtieth century wound down, therefore, I made judicious use of the healthy earnings of the more recent volumes of my Historyto roam around all six of the old continents. I made a particular point of visiting those parts of the globe that I had missed out on during my first two centuries of life, although ingrained habit ensured that I took care to include all those sites of special historical interest that had somehow slipped through the nets of my previous itineraries.

Everything I saw was transformed by my habit-educated eyes and the sheer relentlessness of my progress into a series of monuments: memorials of those luckless eras before men invented science and civilization and became demigods. I visited a hundred cities and at least as many agricultural and “protected wilderness” areas. I toured a thousand limited ecosystems, both recapitulative and innovative. I also took care to locate and visit many old friends, including as many of my former marriage partners as I could find.

The Lamu Rainmakers had long since ceased to make mere rain, but they had not lost their commitment to ecological management. Axel, Jodocus, and Minna were still on Earth and all enthusiastic Gardeners. Even more remarkably, they were still in regular touch with one another. They provided the best evidence I had ever found, outside my own admittedly unusual relationship with Emily Marchant, that friendship could endure forever even though the friends maintained the pace of their own personal evolution. I found them much changed—and was mildly surprised that they thought the same of me.

“You’re not as self-protective as you used to be, Morty,” Axel observed. “Less defensive.Life on the moon must have loosened you up—I’ve noticed that a lot of returners never quite readapt to allthe correlates of gravity. You should have known better than to take on that Cyborganizer, though. He was always going to make you look slow.”

“I never realized back in the twenty-sixth that you were so well connected,” Jodocus marveled. “The number of times you told us about meeting Julius Ngomi inside a mountain and saving Emily Marchant’s life! They’re two of the most important people in the Oikumene now! So tell me—what’s on the agenda of this big meeting they’re planning to settle the future of the human race?”

I didn’t like to admit that I had only the faintest idea, gleaned from reading between the lines of Emily’s VE-monologue communications, so I told Jodocus that the fate of Jupiter was likely to be a significant bone of contention. He nodded sagely, as if I had provided official confirmation of his own suspicions.