Return to Eden

by Harry Harrison

  The female’s part is now finished, her vital role fulfilled, and responsibility for the continuation of the Yilanè race now becomes that of the male. The fertilized egg now contains the genes of both male and female. The implanted eggs now grow placentas and increase in size as they draw sustenance; for this to occur major changes happen in the male body. There is first the urge to return to the sea, the warm sea, and this is done within two days, since a stable temperature is needed for the maturing eggs. Once on the beach and in the sea the male enjoys a physiological change, growing torpid and slow, sleeping most of the time. This state remains until the eggs hatch and the young are born and enter the sea.

  It should be mentioned, though it has no bearing upon the continuation of our species, that a few males die on the beaches each year as their bodies resist the metabolic change back to their normal condition. But since this only affects males it is of no importance.

  Thus the life-cycle of the Yilanè begins anew.

  SCIENCE

  There are many sciences, each a specialized system of study, too detailed to go into in this brief history. Those interested can consult specialized works that deal with Chromosome Surgery, Chemistry, Geology, Physics, Astronomy, etc. Note will only be taken here of Genetic Engineering and Mathematics.

  Like all else in Yilanè history the true history of our biological development is lost in the mists of time. We can, however, make some logical assumptions that explain the facts as we know them now. With patience enough—and time enough—any biological problem can be solved. In the beginning it can be assumed that crude breeding was the only technique that was used. As time passed, and greater interest evolved in how reproduction actually took place, research into gene structure would have begun. The first real breakthrough would have been when the researchers succeeded in crystallizing the genome, that is bringing about evolutionary stasis. Only when we can stop evolution can we begin to understand it.

  At this point the uninformed reader may be puzzled and might be inclined to ask—how does one stop evolution and make genetic changes? The answer is not a simple one and in order to answer it we must begin at the beginning.

  In order to understand Genetic Engineering some knowledge of the biological makeup of life on this planet must be considered. Organisms exist as two grades. The simplest are the prokaryotes, ordinary bacteria, blue-green bacteria, blue-green algae, viruses and so on. The other larger and more complex life forms, the eukaryotes, will be considered in a moment. First let us look at the prokaryotes.

  All of these have their genetic material as rings of DNA, or RNA in some viruses. These tiny organisms seem to be economizing on their genetic material because many of these coding regions overlap. They possess special DNA sequences between genes for at least two purposes. Firstly, there is the control of gene function, such as the turning off of gene transcription by the products of the coded enzyme in operons, and for providing sequences recognized by transcription or replication enzymes. Secondly, there are DNA sequences that incorporate the DNA between them into other strands of DNA. (Examples would be into a host bacterium, for a plasmid or a bacteriophage, or a host eukaryote cell for a virus.) There are bacteria that produce a few enzymes which actually snip or join DNA by recognizing specific sequences for snipping or joining between two nucleotides. By using these enzymes it is possible to determine the sequence of DNA lengths. This is done by digesting them sequentially with enzymes which recognize the different sequences. Then each mixture of shorter resultant sequences is analyzed with other enzymes.

  This is a lengthy process requiring millions of tries. But then Yilanè patience is infinite and we have had millions of years to develop the process. In order to recognize particular sequences radioactive DNA or RNA messengers are attached specifically with base complementation along their length. Afterwards special enzymes are used to remove a specific length and insert it into another organism’s DNA ring.

  This is the way that bacterial DNA rings are modified. Firstly by the use of plasmids, natural bacterial ‘sex’ sequences. Secondly by phages, viruses that naturally attack bacteria. And thirdly by using cosmids, artificial DNA circles with special joining sequences, any of which can be tailored to include new or modified genes, so that the modified bacteria can make new proteins.

  So it can be seen that it is relatively easy to change the protein chemistry of bacteria, simple eukaryotes such as yeast, and to reprogram other eukaryotic cells in a similar simple manner.

  It is much more complicated to produce desired changes in the larger eukaryotic animals. In these creatures the egg itself is programmed in the mother’s ovary, where it builds upon itself in the foundation of the embryo’s development. Only after completion of this embryonic structure does each cell produce proteins that change the cell itself, as well as other nearby cells, in a process that finally results in the juvenile organism. How this process has been mastered and altered is too complex to go into in this curtailed discussion. There are other facets of Yilanè science that have to be considered.

  Mathematics must be discussed since many Yilanè have heard of this, and since all of the sciences employ it, though they will not have run across it at other times. The following explanation, although brief, is accurate.

  The science of Mathematics is based upon numbers. If you wish to understand numbers spread your hands out before you, palms down, and inner thumbs touching. Wriggle your outside thumb on the right. That is called number one. Now moving one finger at a time from right to left, the adjacent finger is two, the next finger three, the inner thumb four. Left inside thumb five, fingers six and seven, and finally the outside thumb on the left is ten. Ten is also called base, a technical term that we will not go into here. It is enough to know that numbering starts over again after the base is reached, ten-and-one, ten-and-two, right up to two-times-ten. There is no limit to the number of multiples of ten that you can have. That is why numbers are so important in the sciences where things are weighed, measured, recorded, counted, etc. Mathematics itself is very simple, just a recording of things that are bigger than things, smaller than other things, equal or not equal to other things.

  The origin of mathematics is lost in time. Although mathematicians themselves believe that the base ten was chosen because we have ten fingers. They say that any number may be chosen as a base, though this seems highly unlikely. If we took two for a base then 2 would be 10, 3 = 11, then on with 4 = 100, 5 = 101, 6 = 110 and so on. Very clumsy and impractical and of no real use. It has even been suggested that if ustuzou could count, a singularly wild idea in any case, that their base 10 would be our 12. All our numbers would change as well; the 40 million years of Yilanè existence would shrink to a mere 32 million years. You can see where such unwise speculation might lead so it is best we abandon such unhealthy theorizing.

  CULTURE

  We have had to introduce a number of new terms in this history, and culture is another one. It might be defined as the sum total of the way we live as it is transmitted down through the ages. We can assume that our culture had historical beginnings, though we cannot possibly imagine what they might have been. All we can do is describe our existence now.

  Every Yilanè has her city, for Yilanè life revolves around the city. When we emerge from the sea we can only look on in speechless awe at the beauty and symmetry of our city. We go there as fargi and are taken in and fed. We listen and learn from others. We watch and learn. When we can speak we offer our services and are treated kindly. We see all the manifold life of the city and are drawn to one part or another. Some of us serve humbly and well with the herds and in the slaughterhouses. All Yilanè who read this should remember that service is not only in the sciences and the studies that you do; it is in service and all Yilanè are equal in that.

  As a city is built in rings, with fields and animals outermost, the living city next, the birth beaches and the ambesed at the heart of it, so also is our culture built. The large circle of fargi outermost. Within them
the assistants and the trained laborers in the various specialities. They in turn circle about the scientists, the supervisors, the builders—all those at the peak of their learned skills. They in turn look to the city leaders, and all look to the Eistaa who rules. It is logical, simple, complete, the only possible culture to have.

  This is the world of the Yilanè. It has been this way since the egg of time, and will go on forever. Where there are Yilanè there is Yilanè rule and law and all are happy.

  At the two poles of our globe there is great cold and discomfort and Yilanè are too wise to penetrate these places. But only recently it has been discovered that there are comfortable places in this world where there are no Yilanè. We owe it to ourselves and to the world to fill these empty spaces. Some of these places contain ustuzou, unpleasant ustuzou. In the interests of science we must examine these creatures. Most readers will close this volume now since they have no interest in such matters. Therefore what follows in the section beginning on this page is for those with specialized interests.

  When discussing unpleasant matters it must be mentioned that monolithic as the Yilanè culture may seem, it must of course encompass minor variations. And, it must be said, schisms as well. For the student who wishes to know all of the details of the world and existence, no matter how repugnant, there follows a description of a belief based upon the thoughts of a Yilanè named Ugunenapsa, also called Farneskei for obvious reasons. It is advised that these thoughts should not be seen by the young and the impressionable.

  It must also be emphasized quite strongly that the publication of these writings is in no way an endorsement of them.

  THE EIGHT PRINCIPLES OF UGUNENAPSA

  ONE

  We exist between the Thumbs of the Spirit of Life which is named Efeneleiaa.

  All principles spring from this singular and most significant insight: Yilanè and all other living creatures live between the Thumbs of the Spirit of Life. This insight came to me as a revelation, that is it was something that was always there, existing since the Egg of Time, that once seen was evident and obviously true. But the study that led to the insight, that was a revelation, took many years of study, much stern thought, even more extensive questioning and seeking of answers. During these years my quest took me through all of the principles of all of our fields of knowledge. In doing this my mind was stretched to its limits before attaining success. Until what has always existed was seen at last.

  First I saw that the Spirit of Life must be within me, for I was alive. If it was within me, therefore it must be within all other Yilanè as well. With this comprehension came the final and complete understanding that all other living creatures also exist as well between the Thumbs of the Spirit. Most creatures do not have the capacity to comprehend the reality of their own existence; most Yilanè as well. They will not search out this knowledge. Only those Seekers for Understanding do begin to understand, and when they do they become Daughters of Life. In all of existence they are the only ones who are willing to realize or recognize this truth.

  From this basic principle, this truth, many implications follow. Only some of these have I been able to consider and understand. Of these I include only the most general here. It will be seen that all of the other insights I have labored to comprehend and to teach and share with others, all of them follow from this single revealed foundation, this root source, this well of truth from which all that follows draws strength. I liken this truth to the cherished seed from which springs the tree that will be the city. My seed of truth, like the city’s seed, grows a great taproot into the earth, then a mighty trunk into the sky. From which grow many branches that are insights that encompass the world of living things. This image constructs and embodies my second principle.

  TWO

  We all dwell in the City of Life.

  When this has been stated there instantly appears the implication that this principle may be a threat to our traditional Yilanè way of life. This implication can only be explored when we understand completely an earlier, older, greater tradition; that we are all citizens of one great world-encompassing city; the City of Life.

  Consider this. As full citizens of this greater City we are equally members of the City, so if equally members we are then equal in value, equal in worth. Rank and rule are now seen as being different from our traditional order of ruler and ruled. Equality becomes based upon our mutual citizenship in Life and not upon political, social or linguistic skills that normally determine our daily order. The eistaa of a city and the fargi still wet from the sea are both equal citizens in this larger City of Life. They will each be equally sustained, valued, enriched in direct proportion to the degree of realization and acceptance each achieves of this true order of life.

  The basic truth of this observation may be seen in, and explained by, the Yilanè respect for all other species, our unstinting efforts to aid species that are threatened and to preserve the continuity of all species. We do this although we are unaware of the underlying principle upon which all of our actions and inclinations are based. It must be mentioned that even our greatest scientists, those who have manipulated life forms, changing and adapting them for our comfort and pragmatic benefits, even they have not seen the permeating principle of this shared citizenship in the great City of Life.

  It has also, unfortunately, remained hidden from even our best and most powerful eistaa. Although they have the power of ordering and control, life and death, they still have not seen the underlying principle from which their own power flows. It may also be unhappily said that many a strong eistaa by placing herself above this greater power has demanded an allegiance to herself that contradicts the greater citizenship that we all share. Although this may be caused by selfishness and the urge for absolute control, it is basically an unknowing lack of knowledge of the hidden truth.

  THREE

  The Spirit of Life, Efeneleiaa, is the supreme Eistaa of the City of Life and we are citizens and beings in this city.

  Efeneleiaa’s benevolence sustains our lives and the provenance of living. This rich luminescence enlightens us. To understand and know this Spirit of Life is to find meaning of self, through allegiance to Life and through kinship with all living things. Her qualities of sedate affirmation of life enable us to endure when death strikes those around us who do not know of her and her Way. We who know then come to see ourselves differently, apart from the unknowing, and see our lives and the lives of others in a totally different manner.

  FOUR

  When we know the Greater Truth we are possessed of a new strength, for we then have a greater and higher center of identity and loyalty.

  Knowing this truth bestows upon us a power and focus of life that others do not possess. The knowledge that we are Citizens of Life provides the causality for us to join together as Daughters of Life. Although we live as other Yilanè do in cities, and acknowledge the rule of the eistaa just as others do, we live there in the knowledge that our ultimate allegiance is pledged to the Spirit of Life. We are then embued with a greater sense of allegiance to a greater eistaa that goes far beyond the realm of the eistaa of our city. We serve the eistaa of the lesser city and are loyal to her. But only as long as she does not command us to violate the Principles of Life. If this should happen then we must reject her commands and obey the greater commands of Efeneleiaa.

  This higher allegiance to a superior center of loyalty by one who truly understands the meaning of Efeneleiaa enables the believer to continue affirming life, by living, when the eistaa’s wrath is turned upon her. This is a positive and not a negative act, for dying is the negation of living. It is the eistaa who orders death who has violated the Principles of Life. So what the eistaa sees as a defiance of authority is in reality an obedience to a higher authority. The opposite is also true: if we violate Efeneleiaa’s principles we die—even though an eistaa orders us to live on.

  FIVE

  The power to know The Truth requires a new vision of the mind. This vision enables the vie
wer to look at those things seen by all living beings, but to look beyond the surface to the unseen but present true order of existence.

  Conscious awareness of the True Order of things enables us to identify with and give our allegiance to the Spirit of Life. This new vision, however, cannot be acquired without a major effort. It calls for a strict discipline of the mind, a conscious developing of the powers of the mind until the ability is realized to see in all things a pattern of a higher order. To be aware of this order in which all living things exist and become fulfilled.

  There may be other paths that lead to the truth. If they exist I have not found them yet. But I have set my feet upon this path that has carried me through the barrier of seeing in the same manner as all others see. Now I behold reality in a different and enlightened way. I found this path by asking questions about the seemingly normal and obvious. But these were questions that Yilanè do not normally ask. I wanted to know why we are as we are. I wanted to know why we live as we do, follow the rules of existence as we do, relate one to the other as we do. I wanted to know why the eistaa is above and the fargi below. I wanted to know why we continually follow ways that are familiar and comfortable. Through our knowledge of all the sciences we modify all of the existing life-forms to meet our short-term needs. Yet we never consider modifying ourselves. For Yilanè want only stability and order for Yilanè. Tomorrow’s tomorrow will be as yesterday’s yesterday. We accept this way unquestioningly, so much so that even asking about it is seen as a threat.