de l'ester—like musical chords touched by unskilled fingers are your thoughts, gentola̤. for some minutes we have watched your hurried preparations for our journey and it is evident that, though your spiritual aspirations reach out toward highest ideals, material duties equally claim your attention. yours is a harmonious combination of the mary and martha natures. martha, now, will please close her eyes, fold her active, capable hands and rest while mary shall accompany us starward.
we too, wish that it might be possible for you in your fully conscious moments to recall the memory of events, scenes and other matters pertaining to our journeys. as you cannot, that which your soul self will be made to write must serve as a record of your experiences while absent from your body. and when under my supervision you will, for publication rewrite the record, you will vividly realize all that has or will occur during our mission. you now are in a tranquil state and we will be off. george, we are ready.
ah, how grand, how exhilarating is the movement of this inconceivably swift magnetic current, bearing us on its glowing, undulating bosom toward our destination, which we are nearing. lower, lower, george. look downward now, gentola̤, for we are over the morass.
we perceive that the learned visitors have departed and
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that the great fossil is being carefully prepared for removal. the ledge is being further pierced to afford a passage for the waters of the morass, and the excavation is nearly completed. some time we again will pass this way to observe the result of the skill and labor expended in accomplishing so considerable an undertaking. this being an agricultural region, the irrigating reservoir will greatly add to its fertility.
we now will move southward for about fifty miles, and you will observe how thickly populated is the region over which we shall pass and that the inhabitants enjoy a degree of the comforts and luxuries of life found only among a highly civilized, consequently prosperous, people. observe too, the fine architectural effects, the well tilled fields and roadways as smooth and level as floors. and let me tell you, fine roadways always indicate an advanced civilization.
you are surprised at the paucity of animal life, but if you will consider that but few entoans are flesh eaters, that but a limited number of milch animals, known as vochas, are required; that agricultural machinery and most vehicles are propelled by electrical appliances, you will perceive the reasons why animals are not more in evidence. however, on portions of the planet there are herds of animals known as angossa, which are bred solely for their wool. by but one race, who are flesh eaters, are they used as food.
having reached the southern limit of this cultivated plain, we now will turn eastward. yes, owing to porosity of the soil throughout this region irrigation is prevalent. now that we are about to lose sight of the mountain range, it occurs to me that i have neglected to acquaint you with its name, which is keneto alista. the exact significance of keneto i cannot find in your language, but
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the shades of meaning would include giantlike, enormous, immense and the like. alista is the ento word for mountain. from northeast to southwest its length is about two hundred miles, and for the most part it lies almost parallel with the equator. its greatest elevation is but little more than 6,000 feet above sea level, and among mountain ranges north of the equator it takes first rank.
we now approach a region whose natural water supply is quite exceptional and the inhabitants equally so. to say why would but mar your interest in what may come under your observation. we now will descend to yonder slight elevation, and you, gentola̤, will speak of whatever to you may appear noteworthy.
gentola—all about us is a level country, luxuriantly clothed with grains, grasses, flowers, shrubs and groves of great forest trees. here and there are gray stone buildings, some quite large, others smaller—apparently outbuildings. at a distance are a few animals like some we have seen elsewhere. in front of us is a large meadow on which the grass grows luxuriantly and at its further side, in a grove of great trees, is a rather large gray stone building with smaller ones nearby. from that direction a man and woman come toward us; both are taller than any persons i have seen on ento. really, they are gigantic in stature and well proportioned. they are dark skinned, black haired and black eyed, and in their faces is an expression of gentleness and simplicity which renders them quite attractive. both are clothed in loose garments of what appears to be a coarse, brown woolen cloth. the upper garment of the man falls a little below his knees and he wears what you term birrsch (trowsers) of the same cloth, and pfettaa (shoes) of what seems to be leather, or a material very like it. his heavy black locks are held back by a really pretty filagree, silver fillet, which
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is wider in front than at the sides or back of the head. the rather loose fitting upper garment of the woman falls nearly to her feet, which are incased in shoes similar to those worn by the man. the distinguishing feature of her very simple costume is the queer head ornament she wears. it is very like a gilt bird cage without top or bottom. the lower band fits closely about her head and her long, black hair is drawn upward through the cage, falling over the upper band and down onto her shoulders in a heavy fringe. sheltered, as though under a canopy, she walks behind the man, and both seem to be searching in the grass for something. carefully parting the grass with his hands, the man eagerly hastens forward, snatching at some creature running away from him. now he springs forward and seizes—ugh, it is a large serpent, and he with one stroke of a large knife severs it in pieces. the woman laughs delightedly, and pats him on the back, but evidently the hunt is not ended, for giant resumes his search in the tall grass, and giantess follows timidly. now he waves her back, and with a great leap he has caught another serpent, which he also decapitates and casts from him. you may laugh at me if you like, but i am not fond of snakes. an inherited aversion? perhaps so, and a very positive one.
from their exultant exclamations, it is apparent that giant and giantess are greatly elated over the destruction of the serpents. de l'ester, do you understand what giant is saying?
de l'ester—he says "hildian, gandûlana̤a̤ salēno rana̤vû cominista̤ testo. ino dû lana̤. ah, viamon dûla̤ testo, landisto osten vi, ona̤ pra̤-o gentola̤." this is not pure ento, but a dialect of this race. i can only attempt a very free translation of what he has said. hildian is the woman's name, and he says, "the bad serpents are
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killed, and i am glad. ah, they are dead, and can no more harm thee, dear." listen, giantess calls some one.
giantess—ouaa̤men istan! ouaa̤men istan! gandûlana̤, fanistû testo.
de l'ester—in answer to her reassuring call, "that surely the serpents are dead," two boys and a girl are bounding across the meadow, and as they rush to their mother's arms, they fill the air with their excited exclamations and inquiries. now giant swings the girl to his shoulder, and like a conquering hero, leads the way toward the dwelling. the boys cling to the mother's gown, and all follow the father who relates to the delighted children the story of his prowess.
we will follow them to the dwelling, which is a fair example of the homes of this giant race. all their dwellings are built of stone, and though simply constructed, are well suited to their requirements. the average height of this pastoral race is quite eight feet and they are symmetrically proportioned. they are affectionate, gentle, industrious, devoted to their families, and in their way, intensely religious. they are the kenēto soûvanallo, which i shall translate as meaning giant flesh eaters. they never intermarry with other races, and what they now are as a race they have been for as far back as their history reaches. they cultivate only such grains, fruits and vegetables as their needs require, their chief sustenance and possession being animals, which are herded in the surrounding luxuriant grass lands. these animals are unlike any we have shown you, later we will afford you an opportunity of seeing them. the region occupied by this race is about two hundred miles long by one hundred and fifty in width, and its southern border approaches equatorial lands. you now will describe the exterior of this dwelling.
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gentola—it is built of a grayish stone, the surface rather rough, but the stones are very accurately fitted and cemented. it is two stories high and of ample width, and there are a number of windows filled in with what looks like glass. some stone steps lead up to the front door and a flight of stone steps at the north side of the house leads up to the roof, which slopes a little from front to rear. around the roof is a low balustrade, and spread all over it are several kinds of fruits drying in the warm sunshine. i think that is all i can say of the exterior. as i do not possess fine descriptive ability i fear that i fail to convey adequate ideas of things.
de l'ester—you are too modest. true, your style is not ornate, but you possess the greater virtues of conscientiousness and conciseness. we now will enter and learn what of interest the interior of the dwelling may offer. this hallway, running the depth of the house, divides it equally, and in the front room on our left, on a couch covered with skins, lies giant, talking excitedly with giantess. i gather from their conversation that in this region the presence of venomous serpents is very uncommon, but that there are harmless varieties, which these flesh eating giants consider delicacies. no, they are true serpents, and not allied to the eel, which on ento has some close kindred, known as chifa.
we now will look into the room across the hallway. ah, this is the sanctum sanctorum, the invariable feature of all rural ento dwellings, not pretentious enough to afford an istoira. on the draped altar are fruits and flowers and the floor is covered by a really handsome rug. these gentle, simple minded folk are faithful observers of the all pervading religion, and their spiritual conceptions are on a level with those of their teachers, the priesthood, who regard andûmana̤ and gods and goddesses
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as personalities who are to be adored, or appeased, as occasions may require. with great sincerity they fulfill their religious obligations and peacefully await whatever of good or ill may come to them.
ah, giant, giantess and the children have left the house and are wending their way toward the forest. during their absence we will look through the dwelling. in this and the adjoining sleeping room are couches, tables, chairs, some garments and nothing more. we now will ascend the stairway to learn what may be on the upper floor. as is the custom of this race, the upper floor is used for storage purposes, and here are grains, fruits and nuts in abundance. you will describe the contents of some of these receptacles.
gentola—here are two varieties of berries, and were i on earth i should say that they are raspberries and blackberries. taste them? shall i? they are slightly acidulous and well flavored, but do not taste like either raspberries or blackberries. these pretty scarlet berries look like very large cranberries.
de l'ester—do not taste them; they are not berries, but what you may term ento capsicum.
gentola—thanks for your warning. i have a sort of mania for tasting things, so, if you do not object, i shall taste this grapelike fruit. it is delicious, quite like fine raisins. i am especially fond of grapes, so, if in the dim future i must again become re-embodied, this fine fruit might induce in me a desire to be reborn on ento. de l'ester, that reminds me of a question i have wished to ask. after the change called death can spirits choose their homes? yes, i mean the locality and their manner of living.
de l'ester—time and opportunity permitting, i always am pleased to reply to your questions. as both are
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limited i must reply briefly. spirits, while yet in the physical body, in a sense earn their homes, or places, they must occupy on our side of life, and also in a sense they have a choice as to the place of their abode, but the choice must be made while on the physical plane. as you have learned, spirits are entities, individualized personalities, requiring homes, associations and pursuits. according as life on the physical plane has been elevated, pure, loving, true, or the reverse, so are spirit homes and pursuits beautiful and supremely enjoyable, or lamentably wretched. all newly-freed spirits gravitate to the sphere and condition for which their degree of evolvement has fitted them, there to remain until they have progressed to a more exalted state of being. do all spirits progress? most assuredly. evolution is not confined to the physical plane. progress, everywhere, is continuous. yes, spirits, who through countless trials and experiences have earned the exalted position of teachers, lovingly, patiently labor to aid all unevolved freed spirits to outgrow conditions which, like soiled garments, cling to those of the lower or earth spirit sphere. seldom does a newly-freed spirit gravitate to the higher realms. only exalted spirits, who, for some special purpose, have become re-embodied, do, when freed from the physical body, return to their former place of abode, or, perhaps, to a higher sphere.
the legend of jacob's ladder, on which angels descended and ascended into heaven, is a fitting symbol of the spirit's progress. ever descending angel teachers reach downward to those walking in darkness on both the mortal and the spirit side of life, instructing, inspiring, encouraging and strengthening them, until emerging from the shadows of sense, their quickened vision perceives the descending angels of love, and with eager, outreaching hands and trembling feet, they strive to climb
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the ladder of eternal progress, finding on each round the home, the place, the plane suited to the degree of their advancement. have i made myself understood?
gentola—yes, as far as i am fitted to comprehend such an abstruse matter. another question occurs to me. you have said that certain ento and other planetary spirits visit earth's spirit spheres. can they also come to our planet, as you and other spirits come?
de l'ester—yes, after they have learned how to accommodate themselves to earth's conditions. some ento friends who are learning this strange process soon will be able to visit you in your own home. not another question, i beg. we have already consumed too much time.
george—if you are ready to descend from celestial to terrestrial affairs, come to the adjoining room, gentola̤, and tell us what you think of its contents.
gentola—what do i think of its contents? well, i think that if these ears are not corn they are surprisingly like it, and in this round receptacle is a white grain very like, though considerably larger than grains of rice. and here is a small, round, black grain of which evidently this dark meal is a product. i wonder if giantess makes bread of it? what a noise! what is it, de l'ester?
de l'ester—as there is nothing more of note here, we will learn what occasions the disturbance. ah, it is the family returning, and what a spectacle! giant holding at arm's length a reptile which writhes and coils about his arm, and now, playfully, he thrusts it toward the children, who are in an ecstasy of excitement and delight.
giantess does not appear to have an aversion for snakes, for see, she takes from her spouse the harmless ophidian, allowing it to coil about her arms and holding it so that the children may toy with it. now she brings it into the house, and very unceremoniously cuts off its head, skins
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it, cuts it in pieces, which she tosses into a large cooking vessel, adds some seasoning, covers the vessel and suspends it over the fire, which giant has kindled in the great stone fireplace. now she puts into a broad, deep pan, some of the dark colored meal we have seen on the upper floor, adds milk until the pan is two-thirds full of a thin batter, and, with the addition of some honey and a quantity of yellow sliced fruit, we have before us a pudding which, if not to the queen's taste, is quite to the taste of our giant friends. yes, generally, the entoans use cooking stoves of various kinds, but these souvanallos appear content with a more primitive method. the brazier over which the pudding is boiling and bubbling is something of a compromise between a fireplace and a stove.
as you have learned that the entoans have both milch animals and bees, you no longer are surprised that they have both milk and honey. they also have sugar as excellent as you have on earth.
have you observed the animal lying under the projection near the fireplace? what a short-legged, long-bodied creature it is, and as spotted as a leopard, which, but for its short legs, it closely resembles. now it yawns, stretches itself, and follows giantess about, purring and rubbing itself against her garments, and as she stoops and smooths its glossy fur in a caressing tone she murmurs: "fenēta̤, fenēta̤, inēvo gandûlana̤, casto seffila̤ dissima̤. gandûlana̤ essin a̤ tuno, espen dûro."
what does she say? what i have learned of the ento language i have learned correctly, so find it difficult to translate this dialect. the sense of what she says is about this: "fenēta̤, fenēta̤, you shall have some of the serpent broth. the serpent will soon be cooked." fenēta̤ appears to understand his mistress's hospitable intention
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and he has taken a position where he can keep an eye on the odorous mess.
animals generally can perceive spirits. approach fenēta̤, gentola̤. he snarls and shrinks from you as though affrighted, and giantess seems greatly surprised at the behavior of her pet. now touch her hands. she regards one hand, now the other, evidently puzzled over the peculiar sensation. touch both her hands and face. she cries out in alarm, looking about her fearfully. again touch her face. she flies to giant and clings to him, crying, "gandûlana̤, oina̤ dos a̤ correnda̤, espen va̤o a̤ tosa̤ testo."
she tells him that the serpent's life is not gone, that it or something has touched her. valiantly giant lifts the cover from the cooking vessel and critically inspects the contents. with evident satisfaction he reassuringly says: "gandûlana̤, a̤ testo, espen eno nûya̤n dûro." giantess, as though doubting his assertion, that not only is the serpent dead but well cooked, timidly approaches and takes a rather furtive look at the bubbling mess. apparently satisfied that no harm can come from that quarter, she excitedly relates her experience, to which giant listens sympathizingly but evidently incredulously. not so fenēta̤, who has crawled under the projection and is regarding us with strong disfavor, but is keeping a sharp outlook for the promised savory stew. as giantess, with nervous apprehensive glances, stirs some meal into the mess the escaping odor fills the room and giant says approvingly: "es fûya̤n mûsa̤," and fenēta̤ quite agrees with his master, that the odor is good, so tempting, indeed, that he seems inclined to crawl out of his lair, but seeing such uncanny folk about, he draws back. on the long table across the front of the room giantess places plates, spoons and drinking cups. into a large deep platter she
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ladles the stew and carries it steaming to the table. the pudding follows and the luncheon is ready. giant places some seats, while from the rear doorway giantess calls, "ferra̤nd, tēda̤, listano," and the children rush into the house and to their seats at the table. the mother serves the father and them bountifully and fenēta, reassured by the coaxing invitation of his mistress and the children, goes shyly to the generous platter of stew placed for him near his mistress's feet.
this meal is an appetizer for a more substantial one later in the day, and as two of our ento friends are to join us here we may witness it, not that it is likely to be of particular interest, but it is a part of our plan to show you various features of ento life. while awaiting the arrival of our friends we will further observe this family.
gentola—what an incongruity there is between the stature of these children and their apparent ages. the boys are nearly as tall as any of you gentlemen, and the girl is nearly the height of a medium-sized woman. i wonder how old they may be?
de l'ester—i should say that their respective ages are about eight, ten and twelve years. the luncheon is ended and the family are repairing to the sanctuary. the father with a boy on either side of him, the mother with the girl by her side, stand before the altar with bowed heads and outreaching hands. reverently the father returns thanks, the mother and children repeating after him: "andûmana̤, andûmana̤, omi felistû, gandûlanos ino testo. omi felistû onda̤ ino omi mûsa̤ fer-ûja̤, oira̤h, oira̤h, oira̤h."
the sense of this is: "supreme one, supreme one. we offer thanks that the venomous serpents are dead, and again we offer thanks for the good one we have eaten." oira̤h means praise, thanks, it is so, and the like.
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the children return to their play. giant reclines on the couch, giantess busies herself with household affairs, and fenēta has retreated to his lair, from whence he suspiciously but rather drowsily watches our movements. we now will go out under the trees to await the coming of our friends.
the souvanallos occupy a position midway between ento's most advanced races and several isolated communities of people who are little more than semi-civilized, yet who are far from a condition of barbarism. they, like nearly all the entoans, through a reverential regard for life, abstain from eating the flesh of animals, yet, rather illogically, all eat fishes of various kinds. the souvanallos alone raise herds of angossa for food and for their wool, which they exchange for such commodities as they require, in this manner procuring textile fabrics, household furniture and utensils, agricultural implements, ornaments for personal adornment and so on. in no sense are they artisans. their dwellings and other structures are erected by men of other lands, and such materials as are not procurable at home are brought by air or other transportation from elsewhere. their priests are of their own race, they having been from early youth trained and educated for the office. they instruct the people in religion, in government, and in educational branches, officiate at marriages, at funerals, and adjust any differences between neighbors. being a truthful, virtuous, generous and loving people, differences seldom occur to mar the serenity of their lives.
again the family go toward the forest, and yonder are our ento spirit friends, inidora̤ and genessano, who are calling to us a greeting.
genessano—loha̤û, loha̤û, ēmanos. itsu fon ipsoien?
de l'ester—we impatiently have awaited your coming and truly you are welcome. but while we exchange greet
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ings we must remember that one whom you never have met is with us. gentola̤, as these ento spirits do not understand your language, or you theirs, it will be both my duty and pleasure to interpret for you and them. inidora̤, genessano, this is our missionary, gentola̤, of whom you have heard and of whom we all expect so much.
genessano—my brother inidora̤ and i gratefully appreciate your efforts on behalf of our people and we pray you accept our homage and the earnest desire of our hearts that we may come to be numbered among your friends. strangely do we come together, gentola̤ ēmana̤, you from a distant planet, we from our spirit realms. appropriate indeed is your new name, for well beloved are you by your dearest ones and your many friends on the spirit side who also give to my brother and me a place in their affection. drawn by varied duties and inclinations, we have visited other planets and their spirit realms, and, although we have visited earth's spirit realms, we as yet have not visited your planet, and only twice, since passing hence, have we returned to our beloved ento. on this, our third return, we find ourselves amid scenes once familiar but now so changed that we are as strangers in a strange land. through tender ties or weighty interests, often spirits are drawn to their former abodes, but inidora̤ and i, being, save for some distant kindred, the last of our race, have felt no attraction on ento strong enough to draw us away from dearer ties. you, perhaps, are aware that we now return for a special purpose, and may the supreme one aid us all in our loving endeavor. this my brother inidora̤ will speak for himself.
inidora—i am happy in being a member of this group of earnest, loving spirits. gentola̤ ēmana̤, you are devoting yourself to a grander, a loftier mission than you have yet been made to understand. myriad spirits of many
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planetary spirit realms eagerly, anxiously, hopefully watch its progress. from star to star a message has been heralded, summoning angel hosts to unite with us in a mighty effort to tear asunder the dense veil of materialism which so long has blinded the eyes of ento's despairing ones. to come in the might of their love and wisdom, that they may strengthen our hands and make firm our footsteps, while we strive to bring to the children of ento a knowledge of continuous existence. in answer to this message, angel hosts are combining their forces to aid us in the momentous hour which swiftly approaches. in that hour your spirit senses will be so unfolded that then you will comprehend what now you but dimly perceive. and may divinest influences aid us in this, as in all righteous undertakings.
gentola—i well know that i do not understand the supreme aim of what you and these friends are pleased to term our mission. it is my nature to trust all, or not at all, so, implicitly, i trust you and them, believing that whatever information may, for the time, be withheld from me, will be for a kind and wise purpose. at present i am more interested in what you may tell me of yourself and brother than in what may be the special object of bringing me to ento.
inidora—our friends approving, it will afford me pleasure to make genessano and myself better known to you. i regret that i do not know your language or you mine but, through our kind interpreter, de l'ester, we may arrive at a mutual understanding. we are sons of genessano allis immo, a former governor of the province of ondû, and of camarissa̤, his wife. my brother, genessano, is but two years younger than myself, and since his birth seldom have we been separated. since passing to our spirit world, at times certain duties have sent us far apart, but
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ever our mutual affection hastens our return to each other's presence. how long have we been on the spirit side? nearly four centuries of our time. i passed from my physical body first and almost suddenly, and the memory of that hour saddens me even now. as the nearness of approaching death grew into dread certainty, my brother and i frantically clung to each other, our despair that we were about to part to meet no more, finding expression in grievous sobs and moans. even while genessano held me in his arms, our voices blending in entreaties that andûmana̤ might stay the coming of phra (death) the cruel messenger, my spirit departed from the physical body and i was received by our dear parents and friends to be borne into our spirit realms and to my own place. i find no words to express my overwhelming surprise and joy when i at last realized that i still lived, that my adored parents held me to their hearts in rapture unspeakable; that dreaded death was but a birth into a higher life. aye, life, life, life forevermore. then very soon we joyfully realized that ere long our beloved one, our genessano, would be with us. yes, surely he would be with us, who would watch and wait for him. often the memory of that wondrous time comes to me and so fills me with ecstatic exultation, that had i at my command the combined voices of all the angelic hosts i would strive to fill the universe with the amazing, the priceless message, life is continuous, life is continuous, for spirit is indestructible and unchanging, as is god, who is spirit, and all that is is an expression of the one divine being. we waited and watched for the release of this dear brother, our genessano, for we were aware that his despair that he was left alone and that never again would he behold the forms and faces of his beloved ones was fast sapping his vital force and that soon his breaking heart would be stilled and he would be with us.
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i was not yet strong enough to go to him, but our beloved parents ministered to him, and when he was freed they bore him to his beautiful spirit home, where i awaited him. oh, the rapture of that moment, when again i gazed upon the dear, familiar face and form of my brother, and the still greater rapture, when his slowly unclosing eyes rested upon our adored parents, then, in indescribable bewilderment upon me. not yet could he realize the wonder that had occurred. as though he were dreaming, he murmured: "i—ah—i thought i—was dying, i thought—inidora̤, my brother inidora̤—leaned over me, and my—but i dream—i only—dream. i shall see him no more—no more." i stooped and kissed his lips, and he smiled, again murmuring, "i dream—i dream." again i kissed him, crying to him our old time greeting, "lohaû, lohaû, genessano." in extreme amazement and perturbation, and with widely-opened, affrighted eyes, he gazed into the faces of our parents, and then into mine, and as he gazed his wonder grew, but not his comprehension of the marvellous change which had come to him. tremblingly, incoherently, he cried, "father, mother, inidora̤—oh, pitiful gods, deceive me not. do i yet live? have not i died? phra, phra, come quickly and end this dream, which bewilders me with its alluring unreality, which"—— again, in joyous tones i cried, "lohaû, genassano, lohaû," and into his dear eyes grew an expression of recognition and of joy so unspeakable that, as he reached toward us his trembling hands, no words fell from his lips, but on his radiant face was the smile of one arisen from the depths of despair to the very heights of supremest bliss. then came to him the full realization that we his dearest ones were embracing him, that our tears and laughter, our endearing words, were a joyous, a blessed reality. ah, gentola̤, you who have ever known that life is continuous,
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can little comprehend the depth of the unutterable despair of a people ardent in their loving, constant in their affection, but without even a thought that life may not end with death of the body. but the hour is coming, quickly coming, when, through a knowledge of the glorious truth of a conscious continuity of existence, the shadows ever brooding over the lives of our people shall forever flee away.
if i have spoken at too great length i pray you pardon me. could you speak the planetary language, which, in your present but partly freed state, you do not remember, we would not be obliged to tax the patience of our comrades. as it is i find myself at a disadvantage and must beg de l'ester's forbearance.
de l'ester—make no apologies, i am at your and gentola̤'s service. as we shall await the return of the family, i suggest that you shall relate to us whatever you may know concerning this gigantic race.
inidora—with pleasure. long previous to, and during the life of our father, genessano allis immo, this region was a portion of the province of ondû, of which, as these friends are aware, my father was rûha̤ (governor). later it became, and at this time is, the southernmost region of the province of esvenēmo. while yet it was a portion of the province of ondû, our father resolved to visit it, and in such ways as might appear best, add to the well being of its inhabitants, of whom little was known. calling together a number of learned persons, artisans and laborers, he prepared for the journey. with the eager curiosity of a boy i begged for and received from my ever indulgent parents permission to accompany the expedition, which, in an uneventful manner, soon arrived at our destination. we found the country well watered and fertile, and its inhabitants, the kenēto soûvanallo, a gentle, hospitable and industrious race, owning great herds
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of animals, and cultivating some land, but not to the extent or so well as they do now. they occupied rather rudely constructed wooden houses, which imperfectly protected them from inclement weather, and their clothing was as rude as their dwellings. as it was for the purpose of teaching souvanallos better modes of living that our father had come to them, he had brought cloths and stores of various materials which he thought might become useful. artisans and laborers soon throughout the country erected stone dwellings and constructed furniture suited to the simple needs of the people. the women were taught to design and make garments of a better fashion than they wore, and to prepare food according to more highly civilized ideas. more thorough communication was established between the singularly isolated race and the different provincial governments, and for the elevation of the people schools were more perfectly organized, in which religious instruction, an understanding of the laws, industrial arts and educational branches should be taught. without exception the people were found eager and fairly apt in receiving instruction, and while witnessing the result of his expenditure of time and means our dear father felt himself highly gratified and more than repaid. when, after the lapse of more than half a year he turned his face homeward, he experienced profound satisfaction in the assurance that he had sowed good seed in a prolific soil.
once, previous to our passing into our spirit world, genessano and i, impelled by both interest and curiosity, visited this region. great was our surprise and pleasure to learn of the rapid progress made by this race. truly our father had sowed his seed in a prolific soil. up to the time of his coming among them they rarely had come in contact with their highly civilized neighbors, only, indeed,
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when their necessities obliged them to barter their wool and pelts for such commodities as their simple tastes and wants required. after the lapse of but a few years we found them occupying comfortable, and in many instances, well appointed homes, their newly acquired liking for the luxuries of their neighbors having accelerated their progress in many directions. previous to the visit of our father only rude vehicles drawn by animals were used for draught and other purposes; now we found well made roadways, modern carriages and well tilled fields, yielding grains, vegetables and fruits in abundance. clothing of a finer texture had replaced the former coarse and badly fashioned garments, and the people were earnestly striving for education, and the niceties of polite conduct generally were observed.
through various sources we have learned that still they are a wholly pastoral people. nowhere throughout their country is there a city, town or village. there are depots where air transports deliver and receive freight and travellers, but about these depots there are only the necessary officials and assistants. as an illustration of the average condition of this race this family has been selected. there are others of larger means and finer culture, others still of smaller means who are refined and well informed. of all it may be said that they are good citizens, and the good citizen must be a man of many virtues.
de l'ester—the family are returning, and in a very hilarious mood. across the meadow a party of three men and two women also come this way. giantess waves them a welcome and calls, "sistû, ēmanos, sistû," and they quicken their steps. gentola̤, have you ever seen an antelope? yes? well, giant carries in his arms a very similar creature. its large, beautiful eyes are full of alarm, and it bleats and struggles to escape, but giant is
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not a sensitive person, and its bleatings and struggles do not appeal to him, for while giantess and the visitors exchange greetings, he coolly cuts its throat and dexterously removes its skin.
the ladies have retired to the house, leaving the gentlemen to the society of giant, who proceeds to dress the slain rimoh, meanwhile exchanging with them views upon the topics of the day, which indicates that though they live somewhat apart from the world they are interested and informed as to its movements. poor rimoh is in readiness for the attention of the cook, and giant, escorted by his friends, bears him to the waiting hildian, who smilingly approves of the appearance of his remains, which she quickly dismembers and places in a large cooking vessel, adds a quantity of vegetables, seasoning and water, covers the vessel closely and suspends it over the fire. now, with quite an air, she prepares a pudding. we will hope that the family and guests may possess good digestive power, for what with sweets, spices, fruits and other ingredients, it promises to be a rich and savory compound. giant fills the brazier with glowing coals, on which giantess deposits the capacious vessel containing the pudding, and having gotten this important feature of the feast off her mind, she busily arranges the table and supervises a beverage which giant is brewing, the guests looking on with evident interest and approval. there are juices of fruits, honey and spices, over which he pours boiling water, closing the lid of the great jug to prevent the escape of the spice-laden steam. the combined odors of the stew, the pudding and the fragrant beverage are so alluring that fenēta̤, who, on our entrance prudently retired to his lair, cautiously crawls out but keeps close to his mistress, regarding us with evident distrust and aversion.
gentola̤, you were wondering if these people use bread.
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in this high heaped platter of small, nice-looking loaves is a reply to your query. giantess is preparing a batter of meal and milk, which she pours into the stew, stirs it about and removes it from the fire. with a large fork she lifts the meat on to a huge platter and ladles the gravy over it. into another platter she ladles the vegetables and bears to the table the steaming viands. the pudding being done to a turn is placed in the centre of the feast, flanked by bowls of honey and confections of fruits, and now giantess politely and very cordially says: "emēntos, rimoh ouman dû rana̤ dos lito, passen tento ēvossû." in your language, gentola̤, the sense of the invitation would be: "friends, rimoh and we wish you to partake of our hospitality." giant sits at one end, giantess at the other end of the table. the guest of honor is the white-haired, white-bearded giant at giantess's left side, the remaining guests occupying the side of the table on her right. the children, who have quietly entered, sit on the opposite side. all being seated, giant fills the drinking cups and giantess serves the meal, which evidently meets with flattering appreciation. fenēta̤ has not been neglected, and, as he carefully finishes the remains of a bountiful supply of stew, he regards us apprehensively, and retreats under the table.
leaving these kindly disposed, gentle humans to the enjoyment of the good things, they regard as having been specially provided for them by andûmana̤, the creator of all things, we will bid them adieu.
gentola̤, george and inez will bear you to your earth home and we will attend to a duty demanding our presence elsewhere. but our loving thoughts will keep us in touch with you until we shall meet again.
george—come, sister, rest your hands on our shoulders. you require less assistance than formerly. as
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you are but slightly exhausted we need not hasten. how do we move through space? that i cannot demonstrate to your present understanding. no words can convey to you that which is outside your sense of realization. not until you shall again become a wholly freed spirit will your consciousness compass this and other marvels. so rest satisfied and await such knowledge as in the nature of events must ere long come to you. no, i do not mean in a month or a year, but after your work shall be ended. inez, dear, we will pause for a little.
yonder, gentola̤, is our planet. see how its luminous envelope pulses and palpitates as though imprisoning the throbbing heart of some living thing. imagine some of your learned astronomers, with one or more of your great telescopes, out here in space; do you not think that through their observations they might arrive at some surprising conclusions? were you less sensitive to possible scientific criticism, bruno and others might use your organism for a grand purpose, and we are hoping that you may gain sufficient confidence in yourself and spirit friends to allow them to give through you some facts now only guessed at.
can you realize that beyond that luminous veil is your home? it is not surprising that you cannot, for i, whose quickened senses are more acute than your own, can scarcely realize that once on the swiftly flying globe i, too, dwelt. where? in england, on an estate near the banks of the thames. heretofore no opportunity has favored my acquainting you with the story of my earth life. now i will briefly relate it.
for services rendered their sovereign some of my ancestors were rewarded with wealth and distinction. thus the members of our family were regarded as eminently respectable commoners. my father, who was in the army, was engaged in the war of the revolution. at its close
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he returned from america to england and soon afterwards suddenly passed to the spirit side, leaving my dear mother a young and handsome widow. some years later, when i was nearly sixteen years old, she became the wife of a titled gentleman, and in less than one year she, too, passed to the spirit world, leaving me to the care of my stepfather, a kind and honorable man. a year later, with a party of youths i went boating on the river thames. some of the lads, in a mischievous mood, began rocking the boat from side to side, the remonstrances of the more prudent ones only serving to render them more reckless. one more heedless than the others, stood up and shouting, "here we go," gave such an impetus to the rocking boat that it was capsized and all were thrown into the water. some of the party could swim, and thus saved themselves and assisted others to the shore. i had nearly reached it when i discovered that the lad who had caused the catastrophe was drowning, and i turned about to rescue him. twice he had gone under, and as he again came to the surface i seized him by his hair, hoping to sustain him and myself until assistance should arrive. in his frantic struggling he caught me about the neck, and i being too exhausted to release myself, we both were drowned. my quickly freed spirit was by its own gravity borne to a realm suited to my condition, and there my dear parents immediately found me and with loving ministrations assisted my recovery from the terror of my sudden change from earth life to the spirit world. subsequently, they also assisted me in my efforts to complete my mortal education, which as you are aware, is a requisite of spiritual growth.
i shall pass over the time intervening between my entrance into the world of spirits and the coming of your infant sister, inez. being my soul mate, my dear mother brought her into our home, where she has ever remained.
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when your and inez's mother came to our side of life she of course, claimed her daughter. inez, with a joyful recognition of their relationship, and with the natural love of a child for its mother, was drawn hither and thither, but in the end the law of affinity was recognized by both mother and child, as eventually it became recognized by all spirits, and inez remained with me. now you know who i am, and how it is that i am your brother, george brooke.
yes, that is earth's satellite, the little planet luna, and it occurs to me that from our vantage ground we behold what no astronomer or other mortal has ever seen or ever will see through the medium of mortal vision. desolate and well nigh inanimate it indeed is, and in coming time, atom by atom, its disintegrated particles will be attracted to other combinations of matter, and ages hence a period must arrive when its shadowy valleys, its frozen waters, its toppling crags and cavernous depths will no longer afford a spectacle for the learned or the curious. it is the purpose of our band to some time afford you another series of visits to luna, so you will pardon me for declining to now approach it more nearly.
gentola—it is i who should apologize for having made the request, but i so dimly recall what was shown me, that i am curious to again observe the peculiar features of earth's satellite. may i ask if your band always journeys together?
george—always, unless one or more may be detailed for some special duty or mission. yes, together, we repeatedly have visited venus, scintillating yonder like a great diamond on the bosom of space. willingly i would tell you of the grandly beautiful planet, but as i am aware that our band has under advisement certain plans relating to it, in which it is desired that you shall par
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ticipate, i do not consider it advisable to further speak of it. my dear sister, your mortal existence will yet be so prolonged that you will take many starward journeys with us.
has it occurred to you that this is january 4th, 1893? no? it would be well that all mortals should cease setting up milestones along the roadway of life. on our side of life there is only the ever present now. why? because, to a degree, spirits realize what mortal mind cannot grasp, the meaning of eternity.
gentola—have spirits a knowledge of how long ago venus or any of yonder shining worlds came into existence as worlds?
george—not the slightest. why, my sister, the immensity of time that has elapsed since venus or any of the planets of our solar system came into our galaxy of worlds is inconceivable, yet, compared with eternity, their birth was as of yesterday. when i said that spirits (and i do not mean all spirits) to a degree realize the meaning of eternity, i do not wish you to understand that any spirit has a conception or realization of the duration of eternity. yes, i know how flippantly mortals, who have no conception of either, prate of god, of time and of eternity, yet that is less remarkable than the stupendous egotism inducing mortals to believe that the infinite spirit of an infinite universe became incarnated in the body of a finite human creature, that thus to the humans of one small planet (which is but one of a countless number of inhabited planets) certain benefits might be secured and yet once i regarded any other religious belief as sacrilegious. what a puerile conception of infinity, but one on a level with the evolvement of those entertaining it, and spirits constantly enter the world of realities who must outgrow this and other mistaken conceptions and in nu
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merous instances a long time elapses before they yield to the evidences of their experiences. but, on both the mortal and spiritual planes of life evolution goes steadily, invincibly forward, and inevitably all grow into a clearer comprehension of truth.
gentola—as we need not hasten our, or, rather, my return to earth, i should like you to tell me how spirits define time, space and spirit.
george—that which never had a beginning, and can never have an ending, may be denominated eternity or infinite duration of time, and what is termed time as a separation of periods for the purpose of making definite statements, or for marking definite occurrences. understand, i now am considering your question from a mortal, not a spirit standpoint, for, on the spirit side, we are not conscious, in the sense that mortals are conscious, of the divisions of time. as neither time or space are dimensional, they can have no real existence or recognition, so we do not assume to define that which is not. for purposes of convenience, conscious mortal mind takes cognizance of phenomena, but the subconscious self, the ego, recognizes only realities, hence, unlike mortal mind (which is the intelligent human animal soul), bears no relation to the phenomena of so termed time and space. thus, from a spirit view, neither time or space are definable. neither can angel or archangel define spirit, yet all spirits progressed beyond the first, or earth sphere, are conscious of their spirit being. we are taught by those of higher spheres, and our own experiences teach the same truth, that every progressive step affords the high reward of a clearer consciousness that all spirit entities are the expressions of the one infinite spirit, and are one and inseparable from their origin. hence, is not it reasonable to assume that if all spirits in or apart from physical bodies are in
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separable parts of the infinite spirit, vicarious atonement for sin, which is a misnomer for undevelopment, is an uncalled for proceeding.
gentola—i rejoice to say that i have outgrown that belief, but i endured years of agony of mind while passing through the process. but, george, do the peoples of other planets entertain religious beliefs similar to those of christians, hindus and others of earth's peoples?
george—none of the peoples of planets we have visited entertain a belief corresponding with the dogmas involving the incarnation and crucifixion of god. human sacrifices are a concomitant of religious superstitions of the crude civilizations or dominant ecclesiasticisms of many planets. animal sacrifices of a less cruel, hence of a more advanced state, offerings of grains, fruits, flowers and objects of value, of a still higher spiritual unfoldment, while devotional aspirations and a desire to benefit others, indicate a tendency toward rational views of the possible attributes of the infinite good.
all spiritualized humans are of necessity religious, and all adore such gods as the degrees of their evolvement fashion. our earth peoples have fashioned gods suited to their various immature conceptions, and for the selfish purpose of having their real or fancied wants supplied. all the divinities of all religions are the exact indicators of the spiritual status of their worshippers, and as the peoples unfold higher spirituality they will oblige their gods to keep pace with them. so will it continue to be and in some coming age earth's peoples will have so evolved as to recognize but one god—the infinite, all pervading spirit, in whom all things live, move and have their being.
yes, truly, the entoans in nearly all ways are more highly evolved than are our earth peoples, and when the bonds of ecclesiasticism and superstitious beliefs, shall
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have been broken they will emerge from spiritual darkness into light, casting from them forever the shackles which have held them in slavery to a dreary, deadening materialism.
gentola—if i should pass to the spirit side, would that interfere with what you all term our mission?
george—it would prolong the night of ento's spiritual darkness. our and other spirit bands have been, and now are, endeavoring to prepare sensitives for this and similar missions, but as yet we can only use you for this special work. we find you fitted for it quite beyond our hopes and expectations, and now feel assured of entire success. success that means life for death, joy for sorrow, to the present and coming generations of ento.
not yet, my sister, will you come to our side of life, not until your work shall be finished. we have journeyed so leisurely that night shadows are falling over your city of st. louis. now we will descend, and in good time, for your husband is rapping at your door. a hasty good-bye until we again come for you.
