『Ｇ‐レコ』の初期設定
G-RECO’S INITIAL SETTING

Preface

Since the post-Atomic era of 2019, if humanity could survive on renewable natural energy alone, the premise of this story would be rendered implausible.

However, as the world has been turned into a global economic market, the resultant saturation might inevitably lead us down the path of “Recongista,” a portmanteau inspired by the Portuguese “Reconquista,” meaning a movement to reclaim lost territories. I acknowledge that this prediction is a rationale driven by a sense of guilt for commercializing the world and future for the sake of fiction.

Yet, by anticipating a history of transgressions, I believe and hope that in real history, humanity will not choose the path of self-destruction, and with this belief, I undertake the creation of this work.

■汚染源のヒトは増殖する
■組織は地球を考慮しない
■ウソをつく道具
■心身症がささえる西暦二一世紀
■人工の脅威
■ルナツーの発見と曳航
■ユニバーサル・センチュリー（宇宙世紀）末期
■共食いの時代
■宇宙エレベータの再建

■ザンクト・ポルト
Sankt Porto

With the everyday presence of the Capital Tower, it likely spurred feelings of nationalism and populism in people previously torn by ambivalence, awakening a spirit of exploration and ambition. The belief that Earth was running out of resources gave way to the recognition of its richness as a planet. This spurred fantasies about developing ways to colonize new stars before the Earth’s core cooled or the sun expanded to engulf it, fantasies that started to be discussed as tangible possibilities.

These ideas became a source of vitality for humanity.

The Capital Tower’s counterweight is located approximately 72,000 kilometers in orbit, where Sankt Porto also serves as a spaceport. For Earthlings, however, this site has become revered as a sacred place of the SU-Cord religion because it sends photon batteries that light and warm the Earth (see Appendix 1 at the end of the volume).

Moreover, the nuclear fusion engine rockets launched from Sankt Porto are rumored to reach the moon in just over a day, propelled at a significantly lower speed of 2.7 kilometers per second than those escaping Earth’s gravitational field from low orbit. This maintained the allure of the site as a pilgrimage destination, tickling the sense of sanctity among Earth’s inhabitants. The belief has settled that unlike violently launched Earth-based rockets, these start at initial speeds and gradually accelerate, making them less violent as conveyances.

However, reaching Sankt Porto itself from Earth takes about a week, making the journey from Earth to the moon perceived as a ten-day trip. Importantly, only those qualified as adherents of the SU-Cord religion could undertake this sacred pilgrimage.

■周辺技術の開花
■スペース・コロニー建設期
■新バッテリーとカプセルの発明
■兵器について
■ルナツーの領有権争い
■ジオン公国とガンダム

■棄民意識
Perception of Abandonment

The perception of abandonment—of being cast off into space—was not due to Earthlings rejecting intervention from others, but rather, to Spacenoids, it seemed as if Earthlings were monopolizing Earth, the one supreme and absolute entity. This perception was further reinforced after the war with Zeon, which highlighted Earthlings’ indifference towards space and nature, though this too was a Spacenoid presumption.

In the aftermath of this conflict, the concept that space migrants were essentially abandoned in space solidified among the Spacenoids. Consequently, armed conflicts in space continued relentlessly, devolving into fierce battles for dominance within each sector. Ultimately, these conflicts led to severe contamination of the Earth Sphere, reducing it to ruins.

The century of space wars came to an end not because humans ran out of will or resources, but because Earth had been stripped bare and tainted. This narrative of exhaustion and desolation was not merely physical but also a profound emotional and cultural drain on all involved.

■宇宙エレベータ
Space Elevator

The reconstruction of the space elevator marked the transition from the dark “Era of Cannibalism” to a new age. On an Earth where energy resources were believed to be exhausted and natural regenerative energy alone couldn’t revitalize society, the supply of energy from space became a lifeline, especially after technologies like solar panel production had been thoroughly destroyed (amid conspiracy theories).

The promise of photon battery supplies through the space elevator sounded like a gospel to the surviving Earthlings. Clinging to this operation enabled them to unfold an umbrella of hope over their beleaguered planet.

The notion of social self-purification does not inherently aim to eradicate the roots of its pathology; descending to the root of the malady often results in touching the cyclical contamination and succumbing to self-destruction. Thus, with the realization that humanity on Earth might self-destruct, clinging to the space elevator as a slender thread of hope represented an attempt to escape this pollution. This tactic echoes the longstanding political and diplomatic strategy of diverting the public’s attention outward during internal crises.

The reconstruction of the space elevator began with Spacenoid leadership extending wires downward from low-orbit shuttles and satellites, while simultaneously extending wires upward. The visibility of this effort began around the start of the Reguild Century.

The project was initiated due to two pivotal factors. First, there was a reflection and assessment of the Universal Century. Second, although the space elevator was originally intended to bolster Earth’s industrial activities, the severe depletion of Earth’s resources, including the thinning of jungles around its terrestrial base in Elride (present-day South America), led Spacenoids to conclude that there was nothing left to exploit from Earth.

However, an entirely different initiative emerged from the Spacenoid side. They began a project to supply photon batteries globally, proposing that Earth only needed to pay for the power usage of these batteries. Exhausted and depleted, the Earth side accepted this proposal unconditionally, welcoming a new era of dependency but also of potential rejuvenation, sustained by celestial support.

■トワサンガのヘルメス財団
The Hermes Foundation of Towasanga

In the space colony of Towasanga, designated for those deemed war criminals during the Universal Century, there existed a deep sense of exile (symbolically)—though the colony was on the moon, which allowed for self-sufficiency, the likelihood of sustaining human life there for another millennium seemed doubtful.

This community of Spacenoids, wishing for Earth’s continued existence, chose to conserve the planet by providing perpetual energy. Realizing the lack of true land left on Earth, which forced humans to adapt to space—a state that does not foster mental stability—Spacenoids from Towasanga initiated efforts to ensure connectivity with Earth. This led to the creation of the Hermes Foundation, which began extensive repair work on the space elevator, taking advantage of the structural ease of starting from geostationary orbit. Consequently, Earth’s role was relegated to merely observing the construction.

The photon batteries—essential for the project and beyond—were a technology unknown on Earth, made from Gundarium-based materials. A single battery, with a capacity of about 18 liters, could supply household electricity for several years and was versatile enough to power a humanoid vehicle for ten thousand kilometers of walking. In space, these batteries served as propellant relations and allowed for nearly a month of autonomous operation, though their exact capacity couldn’t be quantified in kilometers.

These batteries varied in size, adaptable for installation in different motors or even used as a cooling heat source. Essentially, though they functioned as storage batteries, they were better understood as containers for energy itself, hence the Hermes Foundation’s preference for the term “battery.”

This technology was an extension of what might be termed “water sphere capsules,” and the Hermes Foundation had successfully managed to “battery-ize” all essential infrastructure resources for Earthlings. Their motto encapsulated their vision:

“Without this, humanity cannot write its history in space.”

This was the mantra of the Hermes Foundation.

■キャピタル・タワーの運用圏の移譲

■リギルド・センチュリーにむけて
Toward the Reguild Century

Not all of the Hermes Foundation technologies were disclosed to Earthlings. These technologies were preserved within the corporate entities involved in repairing the Capital Tower, and were safeguarded under taboos more compelling than mere trade secrets. These prohibitions included bans on technological innovation, dismantling battery capsules, astronomical observations, militarizing technology, and expanding into space.

The true intent behind these restrictions was to preserve Earth, sealing human ingenuity—kindly put, to prevent the recurrence of war. This was a heartfelt desire of the descendants of the space war criminals from Towasanga, and the Hermes Foundation, acting as their representative, imposed these taboos on Earth, elevating them to norms and moral laws.

If Earth could be rejuvenated as a lush planet observable from the moon’s orbit, it wouldn’t be a sight of despair or the progression of terminal conditions; rather, it would become a period of abundance. Earthlings operating the Capital Tower adhered to these taboos, focusing solely on distributing the photon batteries delivered from Sankt Porto.

This necessitated a hierarchical structure within the Capital Tower, yet even those managing it were bound by absolute taboos. They were prohibited from engaging in any activities other than distributing batteries, and violators were executed. This was made possible because the SU-Cord religion had been established.

If the celestial threads and umbilicals could bring clean energy to Earth, seen as sources of life, then such a belief would naturally take on a religious form. When wrapped in religious norms, humans held fast to them.

Since human nature evolves slowly, this method proved decisively effective. Thus, Earth remained stable, at least freed from the grip of deadly plagues and despair named.

Therefore, the Hermes Foundation did not facilitate the return of humans stranded in space to Earth, nor did the people of Towasanga wish to return to Earth.

■クラウン

■スコード教
SU-Cordism

The faith of the SU-Cord is often abbreviated from the “Umbilical Faith of the Cosmos,” though some argue it’s merely a collective name for the world religions of the past. Sankt Porto is considered the inner sanctum of the SU-Cord faith, off-limits to ordinary Earthlings and reserved for the prayers of the devout. However, this public facade masks its true purpose as nothing more than a collection hub for photon batteries.

Since the transfer of Capital Tower from the Hermes Foundation to the Earth side, the launch of vehicles from Sankt Porto has, in principle, ceased; only cargo ships bearing photon batteries—such as the Kashiba Mikoshi—make contact. Space travel was taboo for Earthlings, a fact not widely understood. To sustain this taboo, the SU-Cord religion was fabricated to obscure the true operations at Sankt Porto.

In the era before our story begins, it was necessary to erect such barriers, dubbing the Capital Tower as the pillar essential for Earth’s rejuvenation—hence its name, Capital.

■リギルド・センチュリーの原則的なタブー
■ヒトの習性

■別種のタブー
Different Kinds of Taboo

In addition to forbidding inquiries into the sources of photon batteries, the Hermes Foundation established other taboos, such as prohibiting advancements in science and technology and barring astronomical observations, making these restrictions effective deterrents.

Consequently, Earthlings could only mythologize the idea of human habitation in space. They were aware of the existence of extraterrestrials, given the records and memories of history. However, affirming such a fact risked reviving a bygone era of darkness—a period marked by societal cannibalism—adding immense pressure.

This mental external pressure relates to historical facts that many prefer to forget. Thus, even if set by an unknown entity, adhering to these taboos offers a sense of peace.

The SU-Cord faith has played a significant role in supporting the psyche of Earthlings by making known the existence of the batteries, while also manipulating religious doctrine to offer reassurance. By framing the understanding of these revelations within the realm of religion, they effectively sold peace of mind to the people.

■禁忌は宗教に任せる
Entrusting Taboos to Religion

When it comes to enforcing taboos, using politics to make something forbidden merely applies psychological pressure and can, at worst, spawn reactionary forces. To effectively encourage people to willingly observe taboos, the wide doctrinal reach of religion was utilized, not as an invention of the Hermes Foundation alone but as an adaptation of existing practices since the Universal Century, integrating these taboos within a broader moral framework.

This approach is highly ethical in its capacity to deceive. The SU-Cord religion itself originated in an era when space travel was commonplace, and the sight of rocket contrails, like threads stretching into the sky, became objects of human longing. These glowing trails, envisioned as celestial cords connecting humanity to the heavens, naturally evolved into the “Umbilical Faith of the Cosmos.”

Thus, it’s unsurprising that this concept crystallized into a common religious belief, evolving into the formal structure of a religion. Particularly with the advent of the Capital Tower, which represents a new form of celestial connection, people innately revere and worship it, strictly adhering to the philosophies it seems to emanate.

With such a structure in place, the photon batteries and the taboos associated with them remained unscrutinized on Earth, ensuring their secrecy was preserved.

■タブーの例外（宵越しの祭りのこと）
Exception to the Taboos (About the Overnight Festival)

The self-awareness of these taboos is precisely what allowed humanity to once again thrive on Earth, bearing and raising children across millennia.

Yet, the operation of the Capital Tower continues, and exceptions exist within these restrictions. The materials needed to maintain the Capital Tower are transported by the Towasanga spacecraft, Kashiba Mikoshi, from Cyrano-5, which makes contact with Sankt Porto—primarily for the delivery of photon batteries.

This occurs once a year.

It is the grandest “festival,” known only to the executives and affiliated personnel of the Capital Tower. While this operates under the guise of business confidentiality, its details are never disclosed externally.

This event came to be known as the “Overnight Festival,” (I’m writing this as if it’s plausible, but I didn’t come up with this setting until I wrote this book). Fundamentally, the activity involved is the reception of photon batteries, conducted through around-the-clock, almost forced labor, but it’s cloaked under the term “festival.”

In Sankt Porto, there exists a taboo—things “not to be spoken of” and “not to have occurred.” The staff working on the operations of the Capital Tower are akin to priests, embodying a solemn, untouchable profession imbued with self-discipline, ensuring these taboos remain unbroken.

In the SU-Cord religion, although there is no god, the batteries sent from space are nothing less than celestial gifts. The task of receiving these gifts is not to be desecrated.

It is simply to be performed. This was the belief held firm.

The Pontiff of the SU-Cord religion is not selected through an internal ecclesiastical election but is instead drawn from the laity, much like the Dalai Lama is picked from the general populace within Tibetan Buddhism. This approach likely emerged from lessons learned about the problems of massive organizations operating autonomously as systems, coupled with a desire to maintain the SU-Cord teachings as a doctrine with organic functionality—originating, presumably, from the Hermes Foundation.

Such societal imperatives and currents of thought have made the SU-Cord Pontiff, for his term, an absolute sovereign. Yet, this movement was not about making the organization autonomous but rather about perpetuating the human-like breath of life within it. By performing secretive rituals that are not disclosed to outsiders and instilling a sense of privilege in those involved, the secrets are inherently preserved. This structure, admittedly obscure in its description, is deliberate.

For comparison, think of the rituals within the inner sanctum of Ise Jingu during the Shikinen Sengu, which are not publicly detailed, or the core ceremonies of the Daijosai, where the new Emperor prays overnight for national peace and bountiful harvests within the Yukiden sanctuary. These examples reflect a similar intent in their execution.

This form of distinction not only prevents the engulfment by the masses but is also considered necessary for establishing a conscious identity. By continually identifying and extracting a new Pontiff from the public, the organization aims to maintain its system indefinitely, ensuring perpetual governance under an absolute authority.

■ヘルメス財団