When I arrived in Moscoviense the majority of the city’s long-term residents were unmodified, like me, or lightly modified by reversible cyborgization. A substantial minority of the permanent population and a great many of those visiting were, however, fabers like Khan Mirafzal, genetically engineered for low-gee environments. Most of their adaptations were internal and subtle, but the one that had won them their name was the most conspicuous. Every faber possessed four hands, being equipped with an extra pair of “arms” instead of legs. All but a few of the public places in Moscoviense were designed to accommodate their kind as well as “walkers.” All the corridors were railed and all the ceilings ringed.

The sight of fabers swinging around the place like gibbons, getting everywhere at five or six times the pace of walkers, was one that I found subtly disturbing to begin with. Fabers couldn’t live, save with the utmost difficulty, in the gravity well that was Earth. They almost never descended to the planet’s surface. By the same token, it was difficult for men from Earth to work in zero-gee environments without extensive modification, surgical if not genetic. For this reason, the only “ordinary” men who tarried in highly specialized faber environments weren’t ordinary by any customary standard. The moon, with its one-sixth Earth gravity, was one of the few places in the inner solar system where fabers and unmodified men frequently met and mingled. Even the L-5 colonies were divided by their rates of spin into “footslogger territories” and “faberwebs.”

I had always known about fabers, of course, but like so much other “common knowledge” the information had lain unattended in some unheeded pigeonhole of my memory until direct acquaintance ignited it and gave it life. By the time I had lived in Moscoviense for a month that unused reserve of common knowledge had turned into a profound fascination.

It seemed to me that fabers lived their lives at a very rapid tempo, despite the fact that they were just as emortal as members of their parent species. For one thing, faber parents normally had their children while they were still alive, and very often they had several at intervals of only twenty or thirty years. An aggregate family of fabers often had three or even four children growing up in parallel. In the infinite reaches of space, there was no population control, and no restrictive “right of replacement.” A microworld’s population could grow as fast as the microworld could acquire extra biomass and organize more living space. Then again, the fabers were always doingthings. Even though they had four arms, they never seemed to leave one dangling. They seemed to have no difficulty at all in doing two different things at the same time, often using only one limb for attachment. On the moon this generally meant hanging from the ceiling like a bat while one exceedingly busy hand mediated between the separate tasks being carried out by the remaining two.

I quickly realized that it wasn’t just the widely accepted notion that the future of mankind must take the form of a gradual diffusion through the galaxy that made the fabers think of Earth as decadent. From their viewpoint, the habits and manners of the lunar footsloggers seemed annoyingly slow and sedentary. The Earthbound, having long since attained control of the ecosphere of their native world, seemed to the fabers to be living a lotus-eater existence, indolently pottering about in its spacious garden, and unmodified spacefarers seemed to the fabers to have brought that deep-seated indolence with them into environments where it did not belong.

The most extreme fabers, in this and other respects, were the “converts” who had attained that state by means of somatic engineering rather than having been born four-handed. Many footsloggers did not regard the converts as “real” fabers and emphasized this point by referring to the faber-born as “naturals,” borrowing an obsolete term that false emortals had once applied to the earliest Earthbound ZTs. The converts, on the other hand, regarded themselves as the formulators and best practitioners of faber philosophy.

Most fabers weren’t contemptuous of legs as such, but converts were often inclined to draw nice distinctions in their arguments about the relative worth of different variants of humankind. They would give their wholehearted endorsement to the hypothetical spacefaring folk who would one day be given legs by genetic engineers in order that they might descend to the surfaces of new and alien worlds, but they would be casually dismissive of those emigrants from Earth who insisted on hanging on to the legs their ancestors had bequeathed to them in order to enjoy the fruits of the labors of past generations.

Such airy discussions came as a shock to me, because I was suddenly able to see Mama Siorane as the faber converts must have seen her rather than as she had seen herself—as a flawedpioneer who had never quite had the courage of her convictions, who had gone all the way out to Titan but had stopped short of modifying her own unfortunately mortal flesh. I was very conscious of the fact that Emily was following in Mama Siorane’s footsteps, and I could not help but wonder whether she would take up the challenge of the converts and trade her emortal feet for emortal hands.

Papa Ezra, by contrast, was a hero even to converts despite that he had hung on to his legs till he died. The name of Ezra Derhan meant nothing to anyone on Earth, but it was familiar in every household on the moon and in the micro worlds. Papa Ezra had madeconverts and had contributed to the perfection of the Zaman transformations with which every faber infant was now equipped. In Mare Moscoviense in 2825 hardly anyone had heard of Mortimer Gray, historian of death and unsuccessful scourge of the Thanaticists, and only one person in five was impressed if I introduced myself as a friend of Emily Marchant, gantzer extraordinaire and ice-palace designer, but everyonereacted when I mentioned that I was the foster son of Ezra Derhan.

I quickly came to understand that although unmodified men were still the majority population of the moon in 2825, they were no longer the dominant population, politically or ideologically. Faber attitudes were already recognized there, tacitly if not explicitly, as the attitudes that humankind would one day export to the farther reaches of the galaxy. Faber attitudes constituted the philosophy of that fraction of the human race that was not merely new but blessed with a new sense of purpose. It was hardly surprising that they considered Earthbound humanity to be decadent or that they took such aberrations as Thanaticism for glaring symptoms of that decay.

FIFTY-TWO

Where I had lived on Earth, it had always seemed to me that one could blindly throw a stone into a crowded room and stand a fifty-fifty chance of hitting either an ecologist or a historian. In Mare Moscoviense, the only ecologists were humble engineers who helped maintain the life-support systems, and the population of historians could be counted on the fingers of an unmodified man. This was in a city of a quarter of a million people. Whether they were resident or passing through, the people of the moon were far more preoccupied with the inorganic than the organic, and far more interested in the future than the past.

When I told them about my vocation, my new neighbors were likely to smile politely and shake their heads.

“It’s the weight of those legs,” the fabers among them were wont to say. “You think they’re holding you up, but in fact they’re holding you down. Give them a chance and you’ll find that you’ve put down roots.”

If any unmodified man dared to inform a faber that “having roots” wasn’t considered an altogether bad thing on Earth, the faber would laugh.