Desai inhaled fragrance from his cup, in lieu of the cigarette he had not yet ventured to mention. “Then Ivar is paradoxical,” he remarked. “By your account, he is a skeptic on his way to becoming the charismatic lord of a deeply religious people.”
“What?” He’d lost count of how often today he had taken the girl aback. “Oh, no. We’ve never been such. We began as scientific base, remember, and in no age of piety.” She ran fingers through her hair and said after a moment, “Well, true, there always were some believers, especially among Landfolk. . . . m-m, I suppose tendency does go back beyond Snelund administration, maybe several lifetimes . . . reaction to general decadence of Empire?—but our woes in last several years have certainly accelerated it—more and more, people are turnin’ to churches.” She frowned. “They’re not findin’ what they seek, though. That’s Ivar’s problem. He underwent conversion in early adolescence, he tells me, then later found creed unbelievable in light of science—unless, he says, they dilute it to cluck of soothin’ noises, which is not what he wants.”
“Since I came here for information, I have no business telling you what you are,” Desai said. “Nevertheless, I do have a rather varied background and— Well, how would this interpretation strike you? Aenean society has always had a strong faith. A faith in the value of knowledge, to plant this colony in the first place; a faith in, oh, in the sheer right and duty of survival, to carry it through the particularly severe impact of the Troubles which it suffered; a faith in service, honor, tradition, demonstrated by the fact that what is essentially paternalism continued to be viable in easier times. Now hard times have come back. Some Aeneans, like Ivar, react by making a still greater emotional commitment to the social system. Others look to the supernatural. But however he does it, the average Aenean must serve something which is greater than himself.” Tatiana frowned in thought. “That may be. That may be. Still, I don’t think ‘supernatural’ is right word, except in highly special sense. ‘Transcendental’ might be better. For instance, I’d call Cosmenosis philosophy rather than religion.” She smiled a trifle. “I ought to know, bein’ Cosmenosist myself.”
“I seem to recall— Isn’t that an increasingly popular movement in the University community?”
“Which is large and ramified, don’t forget. Yes, Commissioner, you’re right. And I don’t believe it’s mere fad.”
“What are the tenets?”
“Nothing exact, really. It doesn’t claim to be revealed truth, simply way of gropin’ toward . . . insight, oneness. Work with Didonians inspired it, originally. You can guess why, can’t you?”
Desai nodded. Through his mind passed the picture he had seen, and many more: in a red-brown rain forest, beneath an eternally clouded sky, stood a being which was triune. Upon the platformlike shoulders of a large monoceroid quadruped rested a feathered flyer and a furry brachiator with well-developed hands. Their faces ran out in tubes, which connected to the big animal to tap its bloodstream. It ate for all of them.
Yet they were not permanently linked. They belonged to their distinct genera, reproduced their separate kinds and carried out many functions independently.
That included a measure of thinking. But the Didonian was not truly intelligent until its—no, heesh’s—three members were joined. Then not only did veins link; nervous systems did. The three brains together became more than the sum of the three apart.
How much more was not known, perhaps not definable in any language comprehensible to man. The next world sunward from Aeneas remained as wrapped in mystery as in mist. That Didonian societies were technologically primitive proved nothing; human ones were, until a geologically infinitesimal moment ago, and Terra was an easier globe on which to find lawfulness in nature. That communication with Didonians was extraordinarily difficult, limited after seven hundred years to a set of pidgin dialects, proved nothing either, beyond the truism that their minds were alien beyond ready imagining.
What is a mind, when it is the temporary creation of three beings, each with its own individuality and memories, each able to have any number of different partners? What is personality—the soul, even—when these shifting linkages perpetuate those recollections, in a ghostly diminuendo that lasts for generations after the experiencing bodies have died? How many varieties of race and culture and self are possible, throughout the ages of an entire infinite-faceted world? What may we learn from them, or they from us?