Free Red Mars by Kim Stanley Robinson

requires a v of about one kilometer per second. The hardest part is leaving Earth behind, for that is by far the deepest gravity well involved. Climbing up that steep curve of spacetime takes tremendous force, shifting the direction of an enormous inertia.History too has an inertia. In the four dimensions of spacetime, particles (or events) have directionality; mathematicians, trying to show this, draw what they call “world lines” on graphs. In human affairs, individual world lines form a thick tangle, curling out of the darkness of prehistory and stretching through time: a cable the size of Earth itself, spiraling round the sun on a long curved course. That cable of tangled world lines is history. Seeing where it has been, it is clear where it is going— it is a matter of simple extrapolation. For what kind of v would it take to escape history, to escape an inertia that powerful, and carve a new course? The hardest part is leaving Earth behind.

T he form of the Ares gave a structure to reality; the vacuum between Earth and Mars began to seem to Maya like a long series of cylinders, bent up at their joints at forty-five-degree angles. There was a runner’s course, a kind of steeplechase, around Torus C, and at each joint she slowed down in her run and tensed her legs for the increased pressure of the two 22.5-degree bends, and suddenly she could see up the length of the next cylinder. It was beginning to seem a rather narrow world.
    Perhaps in compensation, the people inside began to get somehow larger. The process of shedding their Antarctic masks continued, and every time someone displayed some new and hitherto unknown characteristic, it made all who noticed it feel that much freer; and this feeling caused more hidden traits to be revealed. One Sunday morning the Christians aboard, numbering a dozen or so, celebrated Easter in the bubble dome. It was April back home, though the Ares ‘ season was midsummer. After their service they came down to the D dining hall for brunch among them Yuri, Rya, Edvard and Mary. Maya, Frank, John, Arkady, and Sax were at a table, drinking cups of coffee and tea. The conversations among them and with other tables were densely interwoven, and at first only Maya and Frank heard what John was saying to Phyllis Boyle, the geologist who had conducted the Easter service.
    “I understand the idea of the universe as a superbeing, and all its energy being the thoughts of this being. It’s a nice concept. But the Christ story . . .” John shook his head.
    “Do you really know the story?” Phyllis asked.
    “I was brought up Lutheran in Minnesota,” John replied shortly. “I went to confirmation class, had the whole thing drilled into me.”
    Which, Maya thought, was probably why he bothered to get into discussions like this. He had a displeased expression that Maya had never seen before, and she leaned forward a bit, suddenly concentrating. She glanced at Frank; he was gazing into his coffee cup as if in a reverie, but she was sure he was listening.
    John said, “You must know that the gospels were written decades after the event, by people who never met Christ. And that there are other gospels which reveal a different Christ, gospels that were excluded from the Bible by a political process in the third century. So he’s a kind of literary figure really, a political construct. We don’t know anything about the man himself.”
    Phyllis shook her head. “That’s not true.”
    “But it is,” John objected. This caused Sax and Arkady to look up from the next table. “Look, there’s a history to all this stuff. Monotheism is a belief system that you see appearing in early herding societies. The greater their dependence on sheep herding, the more likely their belief in a shepherd god. It’s an exact correlation, you can chart it and see. And the god is always male, because those societies were patriarchal. There’s a kind of archeology, an anthropology— a sociology of religion,