Just as the Protestants were trying to replace the Catholic Church’s centralized authority with a more personal relationship between men and God, I argued, so the creative artists of the era were trying to achieve a more personal and more intimate form of reconciliation between men and death, equipping individuals with the power to mount their own idiosyncratic ideative assaults.

The Medieval personalization of death, whether as a hooded figure carrying a scythe or as the leader of the dance of death, seemed to me to be part and parcel of the re-creation of human personality. This was the period in which the individual gave way to the ego, in which the humans of the Western World first attained the privilege of uniqueness. As the human personality became unique and idiosyncratic, so did the death of that personality. Death became a visitor knocking at the door and demanding admission. The ghostly voices that had formerly been bound together into an ancestral chorus became distinct as the dead became as distinct and idiosyncratic as the living, demanding specific reparation for particular slights. The ever-present ancestors of the tribe and the demons of general temptation were replaced by lone haunters and possessors who settled upon equally isolated victims. The universal war against death dissolved into a chaotic mass of hand-to-hand combats.

I drew numerous parallels, of course, between what happened in the Christian world and similar periods of crisis that were discernible in other cultures at other times, but I cannot deny that my study of Fear and Fascinationwas ethnocentric in the extreme. It was, I suppose, inevitable that so many of my peers would claim that my cross-cultural analogies were fatally weak and that such generalizations as I attempted were illusory, but that was the temper of the times with which I was trying to deal. No other period in history saw the emergence of such sharp distinctions between the technological and moral progress of different cultures—distinctions that were not significantly eroded even by the global communication systems of the twentieth century, until the Crash came. We take the philosophical and economic bases of the Oikumene too much for granted, and it is difficult for us to imagine the extremity of the inequalities that afflicted the world throughout the Second Millennium.

A few of my critics, studiously ignoring the nature of the world with which I was trying to deal, argued that my intense study of the phenomena associated with the idea of death had become so personal simply because I had become so personally involved with Thanaticism. Others suggested that I had become so utterly infatuated with the ephemeral ideas of past ages that they had taken predatory control over my own imagination, and that I had become too wrapped up in my own unique contest with a hooded but toothless death whose scythe had lost its edge.

I took what comfort I could in the conviction that by the time my work was complete there would be no room for such misunderstandings, that the whole would be seen for what it really was and its worth properly evaluated.

I knew that I would have a good deal more work to do before I had broadened the concerns of Fear and Fascinationsufficiently to take in the whole world, but I cannot deny that I was slightly disheartened by the element of mockery that often crept into criticisms of my commentary. My recently renewed reclusiveness was further intensified by this sense of injury, and I came to feel that my home by the Orinoco was too exposed, its environs too crowded with predators far more insidious than alligators.

I was tempted to go back to Antarctica, but Cape Adare was now ill fitted to serve as any kind of refuge. Instead, I decided to remove myself to the other extremity of the civilized world. In 2774 I took up residence in an ancient stone residence—albeit one internally refitted with all modern conveniences—on the tip of Cape Wolstenholme, at the neck of Hudson’s Bay in Canada.

FORTY-EIGHT

Twenty-eighth-century Canada was an urbane, highly civilized, and rather staid region of the Reunited States. It was as distinct from the spectral array of the New York-San Francisco Mainline, in its own idiosyncratic fashion, as the Old Southern Confederacy and the Latin Satellites. Its people seemed to be uniformly modest, intelligent, and down-to-earth—the sort of folk who had no time for such follies as Thanaticism. Cape Wolstenholme seemed, therefore, to offer an ideal retreat, where I could continue to throw myself wholeheartedly into my work and leave the world behind the headlines to feed a closeted store of data to which I would get around in my own good time.

I handed over full responsibility for answering all my calls to a brand-new state-of-the-art Personal Simulation program, which grew so clever and so ambitious with practice that it soon began to give to casters interviews that were retransmitted on broadcast television. Although the silver offered what was effectively “no comment” in a carefully elaborate fashion I eventually thought it best to introduce into its operating system a block that restrained its ambitions—a block that was intended to ensure that my face dropped out of public sight for at least half a century. Having fully experienced the rewards and pressures of celebrity, I felt not the slightest need to extend that phase of my life, even via an artificial alter ego.

The one person with whom I maintained contact faithfully was Emily Marchant, partly because she was the most precious person in the Oikumene and partly because she had been too far from Earth to witness my inglorious involvement with the Thanaticist panic. Her messages to me seemed to come out of an earlier and better world, and they were full of pleas to join her in the making of a future that would be even better.

“The Earthbound know nothing of the universe in which they live,” she told me, in an entirely characteristic lyrical moment. “The atmosphere surrounding the Well is a chrysalis from which we must emerge if we are to be what we were always destined to be. You may think that you have seen the stars and the galaxies in VE, but the people who called the world of Virtual Experience a Universe Without Limits had no idea what the actual limits of sensation were. Morty, you haveto come out of the Well, at least as far as the moon. Once you’ve seen the stars as they are, you won’t be able to go back.”

I couldn’t take that sort of rhetoric seriously. I knew that she’d been carried away by the zeal of the recent convert and had lost her sense of proportion. I had always found it difficult to take Mama Siorane seriously on the admittedly rare occasions when she had insisted on referring to the Earth as “the Well.”

“Leave Earth to the Thanaticists,” Emily said, on another occasion, long after the heyday of Thanaticism was past. “Out here, death is still a threat to be avoided, and everyonewants to live as long and as gloriously as she can. Earth is already rotting, Morty—but Titan hasn’t yet begun to breathe.”

I told myself that she didn’t have the least idea what she was talking about, as far as Earth and the Earthbound were concerned, and that she was probably as far off the mark in her estimation of the potentiality of the cold satellites of the gas giant worlds. My business, I was utterly convinced, was with Earth and solid history, not Titan and wild optimism. I never stopped replying to her messages with mechanical regularity, but I did stop listening to their exhortations.

It must have seemed to the majority of the Earthbound that Thanaticism had already petered out as the turn of the century approached. The word eventually ceased to appear in the headlines. In fact, its last followers had “gone underground”—which is to say that Thanaticist martyrs no longer attempted to stage their exits before the largest audiences they could obtain but instead saved their performance for small, carefully selected groups. This was not a response to persecution but merely a variation in the strange game that they were playing: indulgence in a different kind of drama.