“That is true. Which is the reason for my question. I am concerned. You speak always of your disbelief in Ugunenapsa and I find that both disconcerting and difficult to comprehend. You analyze our problems with great precision and aid us in understanding them better. But what of you yourself? What is your personal understanding? I hope that you will tell me. Is it your belief that Ugunenapsa’s Nine Principles are correct?”

“No. Except for the ninth that is.”

“Then—if you doubt that which is most important to us, why do you aid us?”

“A question I never thought you would ask. Are you asking it now because you have finally realized that I do not hold to your beliefs, never will?”

“Ambalasei is all-seeing, all-knowing. That is indeed the reason that I ask.”

“The answer is a simple and obvious one—from my point of view. Like all Yilanè of science I care how life functions, relates, continues, changes, dies. This is the Yilanè way, has been, is now, will be. I am satisfied with it. But I am not closed-minded like all of the others. I wanted to study your group, and your Ugunenapsa, because she is the first thinker to ask a different question. Not how things work—but why? Most intriguing. Asking why has aided me in my own research and speculation, and I am grateful to you for that. If not for all the physical difficulties it entailed. When Ugunenapsa asked why for the first time something new came into our world. Asking why produced her principles, these in turn produced the Daughters of Life—who produced endless trouble by refusing to die in a normal Yilanè manner. It also produced an entirely new attitude to Yilanè ways. If the fact should be known, and I think it must be, I care nothing at all for Ugunenapsa or her theories. What I have really been interested in is studying you.”

Enge was shaken, signed incomprehension, desire for explanation.

“I shall of course furnish that. Consider our ways, consider the Yilanè relationship, one to the other. The eistaa rules and all below obey. Or die. Fargi emerge from the ocean and are completely ignored. They are supplied with food, only because if they died that would be the end of all Yilanè, but given nothing else. If they persist, and have the will and the drive to learn, they become yilanè and may form part of the life of the city. Most don’t. They wander off and, I presume, die. It must be said therefore, that all we Yilanè have offered one another is rejection and death. You however, Enge, offer compassion and hope. This is a very unusual and new thing.”

“Hope signifies possibility of better tomorrow. I do not understand the other term.”