“The only thing we’ve all managed to agree on so far,” she continued, “is that we have to make some kind of arrangement before the turn of the millennium—and we’re insisting that no matter what you arithmetical pedants might say, that means the end of 2999 rather than 3000. It looks as if it won’t be a day sooner, but we’ll have to sort out a venue by then. If I can come to Earth afterward, Morty, I will—just for a visit, you understand—but I wouldn’t get your hopes up too high. It may well be that the only chances we’ll get to meet face-to-face once this miserable century’s done will depend on your willingness not merely to come out of the Well but to come all the way to the frontier. The new-generation spaceships will make that a lot easier, of course, but you’ll still have to get your head around the idea.”
I wastrying, in my slow and one-paced fashion, to get my head around that and many other ideas, but I had never even had Sharane’s fervor for novelty, let alone Emily’s, and it wasn’t easy.
It didn’t become any easier to come to an understanding of the new existential predicament of the various humankinds when I heard—not from Emily, in the first instance—that the aptly named starship worldlet Pandorahad effected the first meeting between humans and the products of an alien ecosphere. Pandora’sfaber inhabitants did not have to discover another “Earthlike” world in order to do this. Some freak of chance had allowed them to make a deep-space rendezvous with another, much smaller starship.
This was big news, but it had been so long awaited that its arrival seemed slightly anticlimactic. The letdown was reinforced by the fact that the aliens were not quite as alien as futuristic fantasies had always implied. That the alien vessel was so similar to the ancient Ark Hopein terms of its design was perhaps expectable, but no one had expected its crew to look so much like the human ambassadors granted the privilege of greeting them.
Like Pandora, the alien starship had a crew entirely composed of individuals who had been extensively bioengineered and even more extensively cyborgized for life in zero gee. Because Pandora’spopulation consisted entirely of fabers, many of whom had undergone extensive functional cyborgization, the “humans” and the “aliens” who contrived this allegedly epoch-making contact resembled one another rather more than they resembled unmodified members of their parent species. The fundamental biochemistries controlling the “ecosphere-imposed templates” of the two species were slightly different, but the main consequence of this difference was that the two sets of fabers enthusiastically traded their respective molecules of life, so that their own genetic engineers could henceforth make and use chromosomes of both kinds. The aliens also used stripped-down versions of their own DNA analogue in exactly the same ways that humans employed what had once been called para-DNA in shamirs and other gantzing systems.
“What kind of freedom is it,” I asked Eve Chin, with whom I was staying at the time, “that makes all the travelers of space into mirror images of one another? What kind of infinite possibility will there be in the further exploration of the galaxy if it turns out that every starfaring civilization within it has automatically taken the road of convergent evolution?”
“You’re exaggerating,” Eve told me. “The news reports are playing up the similarity between the Pandorans and the aliens, but it seems to me that it isn’t really as close as all that. Freedom won’t breed universal mediocrity in space any more than it has on Earth.”
I wasn’t so sure. Planetary atmospheres are infinitely variable, whereas hard vacuum is the same everywhere, and the physical attributes of planetary surfaces are subject to all kinds of whims that are rigorously excluded from artificial habitats.
“When I lived on the moon the fabers were talking about six-handed and eight-handed variants,” I recalled, “but we haven’t heard much about them lately. The four-handed model seems to have unique advantages.”
“But cyborgization adds another major dimension of variability,” Eve pointed out.
“Most of the differences between individual cyborgs are the result of cosmetic modifications,” I said, dubiously. “The strictly functional adaptations produce a fairly narrow range of stereotypes, and the Pandorapictures suggest that the aliens have adapted themselves to the same range of functions.”
Eve wouldn’t shift her position. “Adaptation to zero gee isn’t an existential straitjacket, Morty,” she insisted. “Infinite possibility is still available. One set of coincidences doesn’t prove that the next aliens we encounter will be stamped from the same mold. Anyway, far too much media space-time is being wasted on these coincidences. There’s something else that the news reports aren’t telling us, isn’t there? Don’t you get a distinct sense that certain matters are being set aside, left carefully unmentioned?”
Actually, I hadn’t. Even when Eve raised the possibility, I concluded almost immediately that she had become slightly paranoid by virtue of her long entanglement in the complex diplomatic wrangles that immediately enveloped anyone who proposed the slightest alteration in Earth’s ocean currents.
It turned out that I was wrong and Eve was right, but because I didn’t take her suspicions seriously to begin with, I didn’t give much thought to the possibility that the people who were actually monitoring the Pandorans’ transmission were keeping secrets. It never occurred to me to ask Emily any awkward questions when she sent me an uncharacteristically muted account of her own response to the news.
SEVENTY-FOUR
The tenth and last part of my History of Death, entitled The Marriage of Life and Death, was launched into the Labyrinth on 7 April 2998. It was not, from a purist point of view, an exercise in academic history, although I certainly considered it to be a fitting conclusion to my life’s work. It did deal in considerable detail with the events as well as the attitudes of the thirtieth century, thus bringing the whole enterprise up to date, but the balance of futurological speculation and historical analysis was far too evenhanded to please narrow-minded academicians.
The commentary element of The Marriage of Life and Deathdiscussed neo-Thanaticism and Cyborganization as philosophies as well as social movements, annoying many of my critics and surprising almost all of them. What surprised them was not so much that I had chosen to dabble in rhetoric as that the rhetoric in question treated both movements with considerably more sympathy than I had shown in either of my two public debates with Samuel Wheatstone, aliasHellward Lucifer Nyxson.
My commentary also touched upon several other recent and contemporary debates, including those that were currently attempting to settle vital questions about the physical development of the solar system. The discussion was introduced by an innocuous examination of the proposal that a special microworld should be established as a gigantic mausoleum to receive the bodies of all the solar system’s dead, but it soon diversified into issues that some reviewers thought—mistakenly, I believe—to be irrelevant to a history of death. I tried to be scrupulously evenhanded in my treatment of the ongoing disputes, but I found it impossible to describe the history of such phenomena as the Type-2 Movement without making some attempt to evaluate their goals. I could not compare and contrast spacefarers’ and Earthdwellers’ attitudes to death without linking those attitudes to the various projects in which spacefarers were engaged and the various visions and ambitions guiding those projects.
The title of my commentary was an ironic reflection of one of its main lines of argument. I contended that mankind’s war with death had reached its final balance, but I took care to remind my readers that this was not because death had been entirely banished from the human world. Death, I insisted, would forever remain a fact of life and its influence on fundamental human psychology must be recognized and respected. I argued that the infallible perpetuation of the human mind would never become possible, let alone routine, no matter how far biotechnology might advance or how much progress the cyborganizers might make in their material metamorphoses. The victory that humankind had achieved, I argued, was not and never would be a conclusive conquest; it had reached its conclusion because the only conclusion that was or had even been conceivable was a sensible reconciliation and the establishment of death within its proper place in human affairs. Having said that, however, I took some trouble to compliment the Cyborganizers for their bold attempts to widen the scope of human experience, and I did concede that any significant transformation of the quality of life has important consequences for the existential evaluation of death.