When he was born, man was pure:
without prejudice, without sin, without vices.

And without clothes.

Then came progress and man, perhaps stricken by cold or thorns (modesty came later), started to cover himself firstly with sheepskin, then a tunic, and gradually developing his skill as a taylor began to make clothes as we know now.

He soon discovered that besides protecting him, these clothes could also be used, with some slight alteration, to carry everyday items.
And so from these early beginnings, coins, keys, kleenex and snacks were placed in what we nowadays call pockets.

It was only later that man really understood the true significance of his new invention: as he searched in in these pockets for the items he would place there, he discovered not keys or coins, but a relaxing, cosy and totally new position.

Warmed fingers, carpus gently resting against stiffened fabric, the palm of his hand touching his own thigh – all this giving a pleasant sensation such as that of the protection of a small shell. Immediately, the rest of the body would begin a gradual but total metamorphosis striving to partake in this pleasurable discovery: his shoulders became gently rounded allowing his wrists to be free in an almost non-existant idleness; his back arched, his hip pushed forward to counterbalance this position.

One leg, after convincing the other to straighten in order to substain all the weight, lifts slightly with only the point of the foot resting on the ground; the neck also relaxes.
poggiando solo la punta del piede, e infine anche il collo si rilassò.

Man had discovered a new behaviour, a way of being which until then had been denied him by his own purity and simplicity.

And so man had the pockets, whoever man had the pockets.
Or rather owned pockets. The concept of “possessing-owning” is today associated with goods extraneous to mankind. Moreover these goods may be described as artificial and often with a value attributed to them by market forces, rather than by the very essence
of the object
We often classify them in the "accessories" category.

Nowadays, a pocket can be defined as an accessory to an outfit as the outfit itself is now one of man’s accessories: in brief, we consider the pocket to be a second rate accessory.
This is demonstrated by the fact that no one goes to buy an outfit attracted simply by the pocket itself, but rather by the cut, the colour or other ephemeral aspects of fashion.
Anyway, none of theese latter values visibly influence our posture or
comfort.

On the other hand, the pockets produced individually by the HSM surpassed these observations holistically, for reasons related to their own genesis.

From progress we therefore come to evolution.
This involved quite a few difficulties, as the pocket had been anatomically considered by nature as an organ completely incoherent with the rest of the human body.
Although aesthetically it resembled other openings such as mouth, vagina, anus or nose (which in some cases could also contain the hands, although a little less comfortably) the discrepancies were remarkable.

First of all, its inner consistency was the same or very similar to the outer one,
with no difference in moisture or viscosity. Not even the temperature change was so evident: if there was, it was because this artifice was made with the hair more inside than outside (one more difference).

A pocket, moreover, does not have its own excretory production like all the other holes,
sinning of an independent expressive capacity or a purifying functionality.
A pocket, nature thought, would deprive the body of its integrity, being able to contain
foreign objects, even synthetic ones (and let's leave out the vulgarities related to the same use of some natural orifices)... What's more, all the above mentioned orifices have always performed perfectly
its function even if positioned in the most disparate angles, while a pocket, for archetypal conception, needs a very precise verticality and directionality.

But the biggest difference was its intrinsic limitation: the bottom.
Each of the other orifices can be considered infinite: all the openings of our body are somehow connected, inside the body, to the body itself. They are the active demonstration that a body is an only entity, crossed by channels that communicate both with the inside and with the outside, without a beginning or an end.
Penetrating one of these holes we can, through bottlenecks, labyrinths, valves and branches,
reach any organ of the body, and then go out somewhere else through a practically unlimited external - internal - external communication system.

A pocket instead has a well closed bottom, and often very close to its entrance.
It is therefore an individual in its own right, a foreign element that, although integrated, could seem an optional, if not even a parasite.
And human nature, in order to favor the body through all the benefits of this alien, had to prepare to accept this totally new component among the already numerous parts that
make us up.

It is said that some enlightened people had already modified their hips using plastic surgery, skipping the trauma of natural evolution. But their attitude in the face of this diversity can certainly not be compared to what the first specimens of the new stage of evolution felt.

These "precursors" were in a certain way benefited from the faculty of choice,
that not easy (but remedial) decision to correct a part of one's body thanks to an operation.
The particular inclination of the personality (exhibitionism, laziness, egocentricity, purity, insecurity, etc.) raised the false mutants to the rank of geniuses or fools, depending on the
point of view.
The artificiality of the change involves in fact a very precise impact, both on the person itself
and on the others (whose judgment, as we well know, has a strong influence on the behavior of anyone).

A physical deformity, when pleasant or useful, is mostly accepted by the common man (when it is not envied and therefore causes the opposite effect), and is instead accepted or endured if considered unsightly or limiting, because of the incipient and petty pietism typical of civilized peoples.

The first natural HSM specimens suffered a different reaction.
They were pointed out as freaks of nature attributable to the usual clichés (demonization of
nuclear power plants or the hole in the ozone layer, supposed inbreeding, polytheistic curses),
they still incite a reverential fear similar to that caused by many lunar gods, combined
with a deep racial hatred.

Because since the dawn of time, every endangered species (Homo Sapiens Sapiens, to be precise) genetically recognizes the one that will replace it.
And fears it.