Supermen: Tales of the Posthuman Future (33 page)

My interviewers always appreciated that kind of link, which handed them their next question on a plate. "Is that what you think of the Thanatics?" they would follow up, eagerly.

It was, and I would say so at any length they considered appropriate.

Eventually, my interlocutors no longer talked about my book, taking it for granted that everyone knew who I was and what I'd done. They'd cut straight to the chase, asking me what I thought of the latest Thanaticist publicity stunt.

*

Personally, I thought the media's interest in Thanaticism was exaggerated. All death was, of course, news in a world populated almost entirely by emortals, and the Thanatics took care to be newsworthy by making such a song and dance about what they were doing, but the number of individuals involved was very small. In a world population of nearly three billion, a hundred deaths per week was a drop in the ocean, and "quiet" suicides still outnumbered the ostentatious Thanatics by a factor of five or six throughout the 2980s. The public debates quickly expanded to take in other issues. Subscription figures for net access to videotapes and teletexts concerned with the topic of violent death came under scrutiny, and everyone began talking about the "new pornography of death" —although fascination with such material had undoubtedly been widespread for many years.

"Don't you feel, Mr. Gray," I was often asked, "that a continued fascination with death in a world where everyone has a potential lifespan of several centuries is rather
sick
? Shouldn't we have put such matters behind us?"

"Not at all," I replied, earnestly and frequently. "In the days when death was inescapable, people were deeply frustrated by this imperious imposition of fate. They resented it with all the force and bitterness they could muster, but it could not be truly fascinating while it remained a simple and universal fact of life. Now that death is no longer a necessity, it has perforce become a luxury. Because it is no longer inevitable, we no longer feel such pressure to hate and fear it, and this frees us so that we may take an essentially
aesthetic
view of death. The transformation of the imagery of death into a species of pornography is both understandable and healthy."

"But such material surely encourages the spread of Thanaticism. You can't possibly approve of that?"

Actually, the more I was asked it the less censorious I became, at least for a while.

"Planning a life," I explained to a whole series of faces, indistinguishable by virtue of having been sculptured according to the latest theory of telegenicity, "is an exercise in story-making. Living people are forever writing the narratives of their own lives, deciding who to be and what to do, according to various aesthetic criteria. In olden days, death was inevitably seen as an
interruption
of the business of life, cutting short life-stories before they were— in the eyes of their creators— complete. Nowadays, people have the opportunity to plan
whole
lives, deciding exactly when and how their life-stories
should reach a climax and a conclusion. We may not share their aesthetic sensibilities, and may well think them fools, but there is a discernible logic in their actions. They are neither mad nor evil."

Perhaps I was reckless in adopting this point of view, or at least in proclaiming it to the whole world. By proposing that the new Thanatics were simply individuals who had a particular kind of aesthetic sensibility, tending toward conciseness and melodrama rather than prolixity and anticlimax, I became something of a hero to the cultists themselves— which was not my intention. The more lavishly I embroidered my chosen analogy— declaring that ordinary emortals were the
feuilletonistes
, epic poets, and three-decker novelists of modern life while Thanatics were the prose-poets and short-story writers who liked to sign off with a neat punch line— the more they liked me. I received many invitations to attend suicides, and my refusal to take them up only served to make my presence a prize to be sought after.

I was, of course, entirely in agreement with the United Nations Charter of Human Rights, whose Ninety-ninth Amendment guaranteed the citizens of every nation the right to take their own lives, and to be assisted in making a dignified exit should they so desire, but I had strong reservations about the way in which the Thanaticists construed the amendment. Its original intention had been to facilitate self-administered euthanasia in an age when that was sometimes necessary, not to guarantee Thanatics the entitlement to recruit whatever help they required in staging whatever kinds of exit they desired. Some of the invitations I received were exhortations to participate in legalized murders, and these became more common as time went by and the cults became more extreme in their bizarrerie.

In the 2980s, the Thanatics had progressed from conventional suicides to public executions, by rope, sword, ax, or guillotine. At first, the executioners were volunteers— and one or two were actually arrested and charged with murder, although none could be convicted— but the Thanatics were not satisfied even with this, and began campaigning for various nations to re-create the official position of Public Executioner, together with bureaucratic structures that would give all citizens the right to call upon the services of such officials. Even I, who claimed to understand the cults better than their members, was astonished when the government of Colombia— which was jealous of Venezuela's reputation as the home of the world's
avant garde—
actually accepted such an obligation, with the result that Thanatics began to flock to Maracaibo and Cartagena in order to obtain an appropriate send-off. I was profoundly relieved when the UN, following the crucifixion of Shamiel Sihra in 2991, revised the wording of the amendment and outlawed suicide by public execution.

By this time, I was automatically refusing invitations to appear on 3-V, in much the same way that I was refusing invitations to take part in Thanaticist ceremonies. It was time to become a recluse once again.

*

I left Venezuela in 2989 to take up residence on Cape Wolstenholme, at the neck of Hudson's Bay. Canada was an urbane, highly civilized, and rather staid confederacy of states whose people had no time for such follies as Than
aticism; it provided an ideal retreat, where I could throw myself wholeheartedly into my work again.

I handed over full responsibility for answering all my calls to a state-of-the-art Personal Simulation program, which grew so clever and so ambitious with practice that it began to give live interviews on broadcast television. Although it offered what was effectively no comment in a carefully elaborate fashion, I eventually thought it best to introduce a block into its operating system— a block that ensured that my face dropped out of public sight for half a century.

Having once experienced the rewards and pressures of fame, I never felt the need to seek them again. I can't and won't say that I learned as much from that phase in my life as I learned from any of my close encounters with death, but I still remember it— vaguely— with a certain nostalgia. Unmelodramatic it might have been, but it doubtless played its part in shaping the person that I now am. It certainly made me more self-assured in public.

10

The fifth volume of Mortimer Gray's
History of Death
, entitled
The War of Attrition
, was published on 19 March 2999. It marked a return to the cooler and more comprehensive style of scholarship exhibited by the first two volumes. It dealt with the history of medical science and hygiene up to the end of the nineteenth century, thus concerning itself with a new and very different arena of the war between mankind and mortality.

To many of its readers,
The War of Attrition
was undoubtedly a disappointment, though it did include some material about Victorian tomb-decoration and nineteenth-century spiritualism that carried forward arguments from Volume Four. Access was initially widespread, although demand tailed off fairly rapidly when it was realized how vast and how tightly packed with data the document was. This lack of popular enthusiasm was not counterbalanced by any redemption of Mortimer's academic reputation; like many earlier scholars who had made contact with a popular audience, Gray was considered guilty of a kind of intellectual treason, and was frozen out of the scholarly community in spite of what appeared to be a determined attempt at rehabilitation. Some popular reviewers argued, however, that there was much in the new volume to intrigue the inhabitants of a world whose medical science was so adept that almost everyone enjoyed perfect health as well as eternal youth, and in which almost any injury could be repaired completely. It was suggested that there was a certain piquant delight to be obtained from recalling a world where everyone was (by modern standards) crippled or deformed, and in which everyone suffered continually from illnesses of a most horrific nature.

Although it had a wealth of scrupulously dry passages, there were parts of
The War of Attrition
that were deemed pornographic by some commentators. Its accounts of the early history of surgery and midwifery were condemned as unjustifiably bloodcurdling, and its painstaking analysis of the spread of syphilis through Europe in the sixteenth century was censured as a mere horror story made all the nastier by its clinical narration. Gray was particularly interested in syphilis, because of the dramatic social effects of its sudden
advent in Europe and its significance in the development of prophylactic medicine. He argued that syphilis was primarily responsible for the rise and spread of Puritanism, repressive sexual morality being the only truly effective weapon against its spread. He then deployed well-tried sociological arguments to the effect that Puritanism and its associated habits of thought had been importantly implicated in the rapid development of Capitalism in the Western World, in order that he might claim that syphilis ought to be regarded as the root cause of the economic and political systems that came to dominate the most chaotic, the most extravagantly progressive, and the most extravagantly destructive centuries of human history.

The history of medicine and the conquest of disease were, of course, topics of elementary education in the thirtieth century. There was supposedly not a citizen of any nation to whom the names of Semmelweis, Jenner, and Pasteur were unknown— but disease had been so long banished from the world, and it was so completely outside the experience of ordinary men and women, that what they "knew" about it was never really brought to consciousness, and never came alive to the imagination. Words like "smallpox," "plague," and "cancer" were used metaphorically in common parlance, and over the centuries had become virtually empty of any real significance. Gray's fifth volume, therefore— despite the fact that it contained little that was really new— did serve as a stimulus to collective memory. It reminded the world of some issues which, though not exactly forgotten, had not really been
brought to mind
for some time. It is at least arguable that it touched off ripples whose movement across the collective consciousness of world culture was of some moment. Mortimer Gray was no longer famous, but his continuing work had become firmly established within the
zeitgeist
.

11

Neo-Thanaticism began to peter out as the turn of the century approached. By 3010, the whole movement had "gone underground" —which is to say that Thanatics no longer staged their exits before the largest audiences they could attain, but saved their performance for small, carefully selected groups. This wasn't so much a response to persecution as a variation in the strange game that they were playing out; it was simply a different kind of drama. Unfortunately, there was no let-up in the communications with which Thanatics continued to batter my patient AI interceptors.

Although it disappointed the rest of the world,
The War of Attrition
was welcomed enthusiastically by some of the Thanatic cults, whose members cultivated an altogether unhealthy interest in disease as a means of decease, replacing the violent executions that had become too familiar. As time went by and Thanaticism declined generally, this particular subspecies underwent a kind of mutation, as the cultists began to promote diseases not as means of death but as valuable
experiences
from which much might be learned. A black market in carcinogens and bioengineered pathogens quickly sprang up. The original agents of smallpox, cholera, bubonic plague, and syphilis were long since extinct, but the world abounded in clever genetic engineers who could synthesize a virus with very little effort. Suddenly, they began to find clients
for a whole range of horrid diseases. Those which afflicted the mind as well as or instead of the body were particularly prized; there was a boom in recreational schizophrenia that almost broke through to the mainstream of accredited psychotropics.

I couldn't help but remember, with a new sense of irony, Ziru Majumdar's enthusiasm for the vivid delusions which had visited him while his internal technology was tested to the limit in staving off hypothermia and frostbite.

When the new trend spread beyond the ranks of the Thanaticists, and large numbers of people began to regard disease as something that could be temporarily and interestingly indulged in without any real danger to life or subsequent health, I began to find my arguments about death quoted— without acknowledgment— with reference to
disease
. A popular way of talking about the phenomenon was to claim that what had ceased to be a dire necessity "naturally" became available as a perverse luxury.

None of this would have mattered much had it not been for the difficulty of restricting the spread of recreational diseases to people who
wanted
to indulge, but those caught up in the fad refused to restrict themselves to noninfectious varieties. There had been no serious threat of epidemic since the Plague Wars of the twenty-first century, but now it seemed that medical science might once again have to be mobilized on a vast scale. Because of the threat to innocent parties who might be accidently infected, the self-infliction of dangerous diseases was quickly outlawed in many nations, but some governments were slow to act.