The Mammoth Book of the Best of Best New SF

by Gardner Dozois

  On the other hand, perhaps that’s all confabulation and rationalization. I was a different person then, and I’ve since lost touch with that person as completely as I’ve lost touch with everyone else I once knew.

  But I do remember, vaguely. . . .

  I remember that I found in Sharane a certain precious wildness that, although it wasn’t entirely spontaneous, was unfailingly amusing. She had the happy gift of never taking herself too seriously, although she was wholehearted enough in her determined attempts to put herself imaginatively in touch with the past.

  From her point of view, I suppose I was doubly valuable. On the one hand, I was a fount of information and inspiration, on the other a kind of anchorage whose solidity kept her from losing herself in her flights of the imagination. Twenty years of marriage ought to have cemented her dependence on me just as it had cemented my dependence on her, but it didn’t.

  “You think I need you to keep my feet on the ground,” Sharane said, as the break between us was completely and carefully rendered irreparable, “but I don’t. Anyhow, I’ve been weighed down long enough. I need to soar for a while, to spread my wings.”

  Sharane and I had talked for a while, as married people do, about the possibility of having a child. We had both made deposits to the French national gamete bank, so that if we felt the same way when the time finally came to exercise our right of replacement – or to specify in our wills how that right was to be posthumously exercised – we could order an ovum to be unfrozen and fertilized.

  I had always known, of course, that such flights of fancy were not to be taken too seriously, but when I accepted that the marriage was indeed over, there seemed to be an extra dimension of tragedy and misery in the knowledge that our genes never would be combined – that our separation cast our legacies once again upon the chaotic sea of irresolution.

  Despite the extremity of my melancholy, I never contemplated suicide. Although I’d already used up the traditional threescore years and ten, I was in no doubt at all that it wasn’t yet time to remove myself from the crucible of human evolution to make room for my successor, whether that successor was to be born from an ovum of Sharane’s or not. No matter how black my mood was when Sharane left, I knew that my History of Death remained to be completed, and that the work would require at least another century. Even so, the breaking of such an intimate bond filled me with intimations of mortality and a painful sense of the futility of all my endeavors.

  My first divorce had come about because a cruel accident had ripped apart the delicate fabric of my life, but my second – or so it seemed to me – was itself a horrid rent shearing my very being into ragged fragments. I hope that I tried with all my might not to blame Sharane, but how could I avoid it? And how could she not resent my overt and covert accusations, my veiled and naked resentments?

  “Your problem, Mortimer,” she said to me, when her lachrymose phase had given way to bright anger, “is that you’re obsessed. You’re a deeply morbid man, and it’s not healthy. There’s some special fear in you, some altogether exceptional horror which feeds upon you day and night, and makes you grotesquely vulnerable to occurrences that normal people can take in their stride, and that ill befit a self-styled Epicurean. If you want my advice, you ought to abandon that history you’re writing, at least for a while, and devote yourself to something brighter and more vigorous.”

  “Death is my life,” I informed her, speaking metaphorically, and not entirely without irony. “It always will be, until and including the end.”

  I remember saying that. The rest is vague, but I really do remember saying that.

  6

  The third volume of Mortimer Gray’s History of Death, entitled The Empires of Faith, was published on 18 August 2954. The introduction announced that the author had been forced to set aside his initial ambition to write a truly comprehensive history, and stated that he would henceforth be unashamedly eclectic, and contentedly ethnocentric, because he did not wish to be a mere archivist of death, and therefore could not regard all episodes in humankind’s war against death as being of equal interest. He declared that he was more interested in interpretation than mere summary, and that insofar as the war against death had been a moral crusade, he felt fully entitled to draw morals from it.

  This preface, understandably, dismayed those critics who had urged the author to be more dispassionate. Some reviewers were content to condemn the new volume without even bothering to inspect the rest of it, although it was considerably shorter than the second volume and had a rather more fluent style. Others complained that the day of mute text was dead and gone, and that there was no place in the modern world for pictures that resolutely refused to move.

  Unlike many contemporary historians, whose birth into a world in which religious faith was almost extinct had robbed them of any sympathy for the imperialists of dogma, Gray proposed that the great religions had been one of the finest achievements of humankind. He regarded them as a vital stage in the evolution of community – as social technologies which had permitted a spectacular transcendence of the limitation of community to the tribe or region. Faiths, he suggested, were the first instruments that could bind together different language groups, and even different races. It was not until the spread of the great religions, Gray argued, that the possibility came into being of gathering all men together into a single common enterprise. He regretted, of course, that the principal product of this great dream was two millennia of bitter and savage conflict between adherents of different faiths or adherents of different versions of the same faith, but thought the ambition worthy of all possible respect and admiration. He even retained some sympathy for jihads and crusades, in the formulation of which people had tried to attribute more meaning to the sacrifice of life than they ever had before.

  Gray was particularly fascinated by the symbology of the Christian mythos, which had taken as its central image the death on the cross of Jesus, and had tried to make that one image of death carry an enormous allegorical load. He was entranced by the idea of Christ’s death as a force of redemption and salvation, by the notion that this person died for others. He extended the argument to take in the Christian martyrs, who added to the primal crucifixion a vast series of symbolic and morally significant deaths. This, he considered, was a colossal achievement of the imagination, a crucial victory by which death was dramatically transfigured in the theater of the human imagination – as was the Christian idea of death as a kind of reconciliation: a gateway to Heaven, if properly met; a gateway to Hell, if not. Gray seized upon the idea of absolution from sin following confession, and particularly the notion of deathbed repentance, as a daring raid into the territories of the imagination previously ruled by fear of death.

  Gray’s commentaries on the other major religions were less elaborate but no less interested. Various ideas of reincarnation and the related concept of karma he discussed at great length, as one of the most ingenious imaginative bids for freedom from the tyranny of death. He was not quite so enthusiastic about the idea of the world as illusion, the idea of nirvana, and certain other aspects of Far Eastern thought, although he was impressed in several ways by Confucius and the Buddha. All these things and more he assimilated to the main line of his argument, which was that the great religions had made bold imaginative leaps in order to carry forward the war against death on a broader front than ever before, providing vast numbers of individuals with an efficient intellectual weaponry of moral purpose.

  7

  After Sharane left, I stayed on in Avignon for a while. The house where we had lived was demolished, and I had another raised in its place. I resolved to take up the reclusive life again, at least for a while. I had come to think of myself as one of nature’s monks, and when I was tempted to flights of fancy of a more personal kind than those retailed in virtual reality, I could imagine myself an avatar of some patient scholar born fifteen hundred years before, contentedly submissive to the Benedictine rule. I didn’t, of course, believe in the p
ossibility of reincarnation, and when such beliefs became fashionable again I found it almost impossible to indulge any more fantasies of that kind.

  In 2960, I moved to Antarctica, not to Amundsen City – which had become the world’s political center since the United Nations had elected to set up headquarters in “the continent without nations” – but to Cape Adare on the Ross Sea, which was a relatively lonely spot.

  I moved into a tall house rather resembling a lighthouse, from whose upper stories I could look out at the edge of the ice cap and watch the penguins at play. I was reasonably contented, and soon came to feel that I had put the torments and turbulences of my early life behind me.

  I often went walking across the nearer reaches of the icebound sea, but I rarely got into difficulties. Ironically enough, my only serious injury of that period was a broken leg, which I sustained while working with a rescue party attempting to locate and save one of my neighbors, Ziru Majumdar, who had fallen into a crevasse while out on a similar expedition. We ended up in adjacent beds at the hospital in Amundsen City.

  “I’m truly sorry about your leg, Mr. Gray,” Majumdar said. “It was very stupid of me to get lost. After all, I’ve lived here for thirty years; I thought I knew every last iceridge like the back of my hand. It’s not as if the weather was particularly bad, and I’ve never suffered from summer rhapsody or snowblindness.”

  I’d suffered from both – I was still awkwardly vulnerable to psychosomatic ills – but they only served to make me more careful. An uneasy mind can sometimes be an advantage.

  “It wasn’t your fault, Mr. Majumdar,” I graciously insisted. “I suppose I must have been a little overconfident myself, or I’d never have slipped and fallen. At least they were able to pull me out in a matter of minutes; you must have lain unconscious at the bottom of that crevasse for nearly two days.”

  “Just about. I came round several times – at least, I think I did – but my internal tech was pumping so much dope around my system it’s difficult to be sure. My surskin and thermosuit were doing their best to keep me warm, but the first law of thermodynamics doesn’t give you much slack when you’re at the bottom of a cleft in the permafrost. I’ve got authentic frostbite in my toes, you know – imagine that!”

  I dutifully tried to imagine it, but it wasn’t easy. He could hardly be in pain, so it was difficult to conjure up any notion of what it might feel like to have necrotized toes. The doctors reckoned that it would take a week for the nanomachines to restore the tissues to their former pristine condition.

  “Mind you,” he added, with a small embarrassed laugh, “it’s only a matter of time before the whole biosphere gets frostbite, isn’t it? Unless the sun gets stirred up again.”

  More than fifty years had passed since scrupulous students of the sunspot cycle had announced the advent of a new Ice Age, but the world was quite unworried by the exceedingly slow advance of the glaciers across the Northern Hemisphere. It was the sort of thing that only cropped up in light banter.

  “I won’t mind that,” I said, contemplatively. “Nor will you, I dare say. We like ice – why else would we live here?”

  “Right. Not that I agree with those Gaean Liberationists, mind. I hear they’re proclaiming that the interglacial periods are simply Gaea’s fevers, that the birth of civilization was just a morbid symptom of the planet’s sickness, and that human culture has so far been a mere delirium of the noösphere.”

  He obviously paid more attention to the lunatic fringe channels than I did.

  “It’s just colorful rhetoric,” I told him. “They don’t mean it literally.”

  “Think not? Well, perhaps. I was delirious myself for a while when I was down that hole. Can’t be sure whether I was asleep or awake, but I was certainly lost in some vivid dreams – and I mean vivid. I don’t know about you, but I always find VR a bit flat, even if I use illicit psychotropics to give delusion a helping hand. I think it’s to do with the protective effects of our internal technology. Nanomachines mostly do their job a little too well, because of the built-in safety margins – it’s only when they reach the limits of their capacity that they let really interesting things begin to happen.”

  I knew he was building up to some kind of self-justification, but I felt that he was entitled to it. I nodded, to give him permission to prattle on.

  “You have to go to the very brink of extinction to reach the cutting edge of experience, you see. I found that out while I was trapped down there in the ice, not knowing whether the rescuers would get to me in time. You can learn a lot about life, and about yourself, in a situation like that. It really was vivid – more vivid than anything I ever . . . well, what I’m trying to get at is that we’re too safe nowadays; we can have no idea of the zest there was in living in the bad old days. Not that I’m about to take up jumping into crevasses as a hobby, you understand. Once in a very long while is plenty.”

  “Yes, it is,” I agreed, shifting my itching leg and wishing that nanomachines weren’t so slow to compensate for trifling but annoying sensations. “Once in a while is certainly enough for me. In fact, I for one will be quite content if it never happens again. I don’t think I need any more of the kind of enlightenment which comes from experiences like that. I was in the Great Coral Sea Catastrophe, you know – shipwrecked, scalded, and lost at sea for days on end.”

  “It’s not the same,” he insisted, “but you won’t be able to understand the difference until it happens to you.”

  I didn’t believe him. In that instance, I suppose, he was right and I was wrong.

  I’d never heard Mr. Majumdar speak so freely before, and I never heard him do it again. The social life of the Cape Adare “exiles” was unusually formal, hemmed in by numerous barriers of formality and etiquette. After an embarrassing phase of learning and adjustment, I’d found the formality aesthetically appealing, and had played the game with enthusiasm, but it was beginning to lose its appeal by the time the accident shook me up. I suppose it’s understandable that whatever you set out to exclude from the pattern of your life eventually comes to seem like a lack, and then an unfulfilled need.

  After a few years more, I began to hunger once again for the spontaneity and abandonment of warmer climes. I decided there’d be time enough to celebrate the advent of the Ice Age when the glaciers had reached the full extent of their reclaimed empire, and that I might as well make what use I could of Gaea’s temporary fever before it cooled. I moved to Venezuela, to dwell in the gloriously restored jungles of the Orinoco amid their teeming wildlife.

  Following the destruction of much of the southern part of the continent in the second nuclear war, Venezuela had attained a cultural hegemony in South America that it had never surrendered. Brazil and Argentina had long since recovered, both economically and ecologically, from their disastrous fit of ill temper, but Venezuela was still the home of the avant garde of the Americas. It was there, for the first time, that I came into close contact with Thanaticism.

  The original Thanatic cults had flourished in the twenty-eighth century. They had appeared among the last generations of children born without Zaman transformations; their members were people who, denied emortality through blastular engineering, had perversely elected to reject the benefits of rejuvenation too, making a fetish out of living only a “natural” lifespan. At the time, it had seemed likely that they would be the last of the many Millenarian cults which had long afflicted Western culture, and they had quite literally died out some eighty or ninety years before I was born.

  Nobody had then thought it possible, let alone likely, that genetically endowed emortals would ever embrace Thanaticism, but they were wrong.

  There had always been suicides in the emortal population – indeed, suicide was the commonest cause of death among emortals, outnumbering accidental deaths by a factor of three – but such acts were usually covert and normally involved people who had lived at least a hundred years. The neo-Thanatics were not only indiscreet – their whole purpose seemed
to be to make a public spectacle of themselves – but also young; people over seventy were held to have violated the Thanaticist ethic simply by surviving to that age.

  Thanatics tended to choose violent means of death, and usually issued invitations as well as choosing their moments so that large crowds could gather. Jumping from tall buildings and burning to death were the most favored means in the beginning, but these quickly ceased to be interesting. As the Thanatic revival progressed, adherents of the movement sought increasingly bizarre methods in the interests of capturing attention and outdoing their predecessors. For these reasons, it was impossible for anyone living alongside the cults to avoid becoming implicated in their rites, if only as a spectator.

  By the time I had been in Venezuela for a year, I had seen five people die horribly. After the first, I had resolved to turn away from any others, so as not to lend even minimal support to the practice, but I soon found that I had underestimated the difficulty of so doing. There was no excuse to be found in my vocation; thousands of people who were not historians of death found it equally impossible to resist the fascination.

  I believed at first that the fad would soon pass, after wasting the lives of a handful of neurotics, but the cults continued to grow. Gaea’s fever might be cooling, its crisis having passed, but the delirium of human culture had evidently not yet reached what Ziru Majumdar called “the cutting edge of experience.”

  8

  The fourth volume of Mortimer Gray’s History of Death, entitled Fear and Fascination, was published on 12 February 2977. In spite of being mute and motionless it was immediately subject to heavy access-demand, presumably in consequence of the world’s increasing fascination with the “problem” of neo-Thanaticism. Requisitions of the earlier volumes of Gray’s history had picked up worldwide during the early 2970s, but the author had not appreciated what this might mean in terms of the demand for the new volume, and might have set a higher access fee had he realized.