And it was this, more than anything, which inflamed Fatalist sentiment, for if the so-called “right to life” could not be waived for the long-dead corpses of nonhuman noncitizens, then it could not be waived at all, and the Fatalist cause was utterly lost. But by its very nature, Fatalism could not take an armchair view of these matters.
Shall we imagine a deathist philosopher and Fatalist general? Call her “Starquake” or “Dark Cloud” or “Shiva.” Shall we imagine her followers, in their dozens or hundreds, or perhaps even thousands? Shall we describe the terrifying Death persona they crafted and physically instantiated, to loom cadaverously in their midst and remind them of their supposed duty?
This much is certain: a group of individuals held a meeting. Enormous care was taken to conceal their identities, as well as the meeting’s location. In theory this was both possible and legal, for the Queendom was not a tyranny. But it was astronimically difficult, for by its own nature the Nescog must store buffer images of the people passing through it; must log their movements and enforce their copy-hour limits. Too, nearly everything under Sol’s light was made from wellstone, or from other forms of programmable matter, and its nature was to record the commands—even subtly implied commands—that washed over it every moment of every day. Indeed, the universe itself was a witness to all of the events within it, and like any witness it could, with the proper inducements, be compelled to testify. And then, of course, there were the participants themselves, human and therefore corruptible.
To gather a “cluster house” or secret assembly from all corners of the solar system, whether virtually or in the flesh, and to leave no trace of having done so, was a work of great cleverness of which only a few thousand citizens were capable. And for no one to blab or squeal or accidentally invite a government informant would require not only an improbable degree of dedication, but also a meticulous attention to matters of psychology and logistics. Indeed, from this and other circumstantial evidence we may suspect that at least a few of the participants came from the highest echelons of bureaucracy and law enforcement, for such meetings had been going on for centuries, and none had ever been discovered.
The list probably also includes the most prominent and vocal right-to-death pundits and commentators of the day, as well as convicted murderers who had outlived their hundred-year “life” sentences. Surely they felt that life could be taken without consent, for some higher (or lower) purpose. Too, there may have been workers from the assorted and largely bygone deathist industries—the morticians and hospice orderlies, the coffin designers, the groomers and protectors of Earth’s historical graveyards. These were the people most displaced by the death of death, and also those most inclined, by general disposition, to see some value in its return.
But it must be said that the Queendom government, following this same line of reasoning, applied particular scrutiny to these individuals without ever turning up a single conclusive lead. “Vast conspiracy” is an oxymoron in any era, but despite this movement’s scope and influence and funding, it held successfully to the shadows of a nearly shadowless society. From this we may conclude that the conspirators were in fact the cloistered copies of our suspect individuals, secretly created without their progenitors’ knowledge. Imagine our Shiva—officially deceased, perhaps a victim of the Fall—selecting the most trustworthy of her living friends, hijacking their fax traces and printing unauthorized copies. Briefing and drilling them, yes, scanning their loyalties in a hidden cavern somewhere and killing off the ones who presented even the slightest security risk. If five captains—call them the Reapers—each found five lieutenants, who found five sergeants, who found five corporals and privates and orderlies, then an army of thousands could be assembled in as little as six months. Across the centuries of known Fatalist activity, we can only guess at the true scope of their operations.
Still, in the absence of evidence we may safely imagine our Shiva banging her gavel or drumhead, calling the attendees to order. We may then suggest that words were spoken in praise of death, for death was an integral component of the “natural cycle” which dominated their philosophy. If they (or their progenitors) did not choose death for themselves, it was because their lives were necessary for the advancement of the cause of death—a higher-order effect. The reasonable deathists were long in their graves; these were diehard visionaries, and this much at least can be said in their favor: they were more likely stout game theoreticians than cowards or hypocrites. They knew what they were doing, and they did it well.
Little is known of their religion, although the public writings of the pro-death movement argue for a variant of the dominant animism: a megapantheon of small gods or kami ruling over the mundane articles and processes of life, both natural and technological. And a single God, yes, who either rules over these kami or is, in some information-theoretic sense, generated by them. An afterlife—involving both reincarnation and divine judgment—is strongly implied. Drum music apparently played a symbolic or therapeutic role, along with more obscure rituals. “Grounding and awareness techniques” and “energy circles” and “silent cheering” were enlisted to generate “an atmosphere of support and appreciation and joy.” That these phrases are difficult to reconcile with the movement’s coercive violence is, one assumes, a failure of our own empathy; the Fatalists clearly viewed themselves as heroes rather than villains.
In any case, we shall suppose that under the guidance of Shiva and the Stygian glower of Death, certain motions were proposed, debated, amended, and voted affirmative.
“We have a direct action opportunity,” Shiva may have said, “which combines the salubrious traits of an open target, a high symbolic value, and a higher-than-usual alignment between public sympathies and our own cause. We have carried too much for too long, we few, but this is energy work for the soul of Humanity itself. Power originates in freedom of movement, and the love that flows in this circle must be channeled outward in a strong and coherent way. Can you feel the presence of the Whirlwind? He is storm and revolution and fire, lord of wild transformations and sudden, chaotic change. Great forces are gathering here; great deeds will flow through this space and into the physical Queendom. Nature herself feels enraged at the continual violation. Our natural ally, Entropy, held long at bay, grows stronger and more insistent, and Rage rises over her sister Compassion. They will dance, comrades, with ourselves as their avatars.”
Or perhaps it went nothing like that. Perhaps there was no Shiva. But certainly there was a Death, for he was physically present among the Newhope strike force.
This much is a matter of historical record: fifty days after the delivery of QSS Newhope into her parking orbit, a nameless inertial fusion boat, stealthed, without running lights or identity beacons, appeared some three thousand kilometers off the boot of Newhope’s docking cradle, and matched velocities with a hundred-second blast from its motors. The boat then fired a cable lanyard which wrapped itself mechanically around Newhope, and shortly thereafter, nine space-suited figures emerged bearing rectangular wellstone bricks of unknown programming and purpose.
They were accompanied by Death, who apparently needed no space suit, and whose black cowl had been programmed to swirl about him in a picturesque and unvacuumlike manner. The precise nature of this Death figure is not known, but he (or it) appeared skeletal within the robe—in some images, starlight clearly showed through the chin and neck vertebrae—and his movements showed a humanlike purpose and articulation.