de l'ester—good-morning, gentola̤. our satisfaction over the departure of your early visitor quite equals your own. you have forgotten to lower the shades over the south window, and soon the sun will be shining through the blinds. sit in the armchair, it is more restful than this armless one. now, render yourself passive. that is well. as we are late, we will swiftly and directly pass to the country of the soûvanallo.
yes, that is giant's dwelling and we now are moving directly southward. from this low altitude we have a fine view of the country, and we desire that you shall speak of whatever may to you appear noticeable.
gentola—in all directions there are extensive plains, with here and there forests heavily timbered with enormously large trees and undergrowths of shrubbery. toward the west are numbers of small lakes or, perhaps, they may be reservoirs connecting with each other through channels on which are small boats passing to and fro. far eastward is a river, flowing southward, and it is the only flowing water within range of my vision. the entire region is dotted with residences and other structures. some are very like the one occupied by giant and his family, others are more pretentious and picturesque and all are surrounded by orchards, gardens and cultivated fields, in which are many men busily engaged. i see, too,
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immense herds of grazing animals which are quite unlike any you yet have shown me.
de l'ester—george, we will alight near the herds toward our left, and you, gentola̤, will describe the creatures.
gentola—what gentle looking, pretty animals they are. they are twice as large as our domestic sheep, and from their heads to the tips of their short tails they are covered with a close growth of long waved, silken wool. some herds are white, some brown, others of a light reddish, brown, and their hornless heads, large pointed, erect ears, and large wide open eyes, give them such a surprised expression that it really is amusing. even to their cloven hoofs, they resemble, but are handsomer animals than sheep.
de l'ester—your description is accurate. yes, the creatures, naturally, are hornless; that is why they are known as the angossa. having already informed you as to their uses, we will not devote further time to them. those bodies of water are, for the most part, reservoirs for the retention of the spring over-flow of the river you have seen in the distance. indeed, all are reservoirs, though formerly some of them were diminutive lakes which have been enlarged. along the entire length of the river at intervals its banks are pierced by channels through which its surplusage is conveyed into reservoirs to be used for irrigation and other purposes. inidora̤ informs us that previous to his father's visit to these people their methods of irrigation were very imperfect, but quickly they were taught a better system.
apart from general irrigation, which is a necessary process on this leveled planet, you have been informed that there is what is termed the irrigating and waterways system; as we journey toward the equator we will cross the northern half of this system, which is about 1,400
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miles wide, and at present nearly 5,000 in length. the central waterways traverse the equatorial and temperate regions, and in time the system will, through connections with natural water divisions, encircle the entire planet. during the time allotted to our mission it will not be practicable to visit the entire planet, so only such portions and features of it as may best subserve our purpose will be shown you.
throughout the north and south temperate regions the lands, wherever practicable, are cultivated, and densely populated by highly civilized and cultured people. further northward and southward, even within the frigid zones, and under most unpromising conditions, the lands are well occupied by educated and refined races, who, possessing a knowledge of natural forces, do not so much accommodate themselves to their environments as that they, to a degree, oblige their environments to yield to their requirements. they are not at all nomads, but the vicissitudes and exigencies of many centuries of warfare with nature's pitiless and at times unconquerable forces has developed in them a migratory tendency, hence during the long winter season, through the agency of air and other transportation, they in large numbers flit to other climes, returning in the spring to their homes and occupations. these races are most interesting and some time you shall visit them.
we now will move southward. the plateau over which we now are passing is the southern boundary of esvenemo, and a vestige of a once great mountain chain extending in a southwesterly direction and forming the northern boundary of indoloisa̤, which is one of ento's largest salt seas. is not this a beautiful country? certainly you have seen nothing surpassing it.
gentola—truly, i have not, and i wish that i may be able to retain a memory of the wonderfully beautiful
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land which seems a very paradise. there are fields cultivated like gardens, and gardens amid which are fountains and statuary, and there are groves and groups of gigantic trees. the finest, i think, are those great bûda̤s trees, whose feathery foliage is ever in tremulous motion. there are reservoirs like miniature lakes, and all are bordered by small, pretty structures, with statuary, trees, shrubbery and blooming plants, and all are surrounded by wide paved roadways, over which people in motor vehicles or on foot are passing, and overhead air transports, like huge humming birds, are rushing in all directions. what an amazing, bewildering scene! i cannot conceive of even spirit realms being lovelier than this enchanting view.
de l'ester—of its kind it is very attractive; but you will be shown other views much finer. you have mentioned the tremulous motion of the foliage of bûda̤s trees. they are so named because of the tremulousness of their leaves.
we now will move slowly onward. as you perceive, the scenes vary, but everywhere are indications of high intelligence, luxury and refined tastes. george, again we will pause for a little. what do you now see?
gentola—what do i see? i cannot say. the scene is so unlike anything i ever have beheld that i cannot even attempt to describe it.
de l'ester—we have reached the northern limit of the irrigating and waterways system, and are 700 miles from the equator. within the limits of this system, the civilization of ento manifests its highest expression in sciences, arts, literature, mechanics and all that constitutes a very advanced social condition. as we move onward we perceive two parallel waterways running diagonally across the equator, and they at greater or lesser intervals are intersected by smaller, but navigable, waterways. those lofty structures are the stations containing the
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machinery through which the waterways and irrigating system is controlled. to such perfection has hydraulic and civil engineering been brought, and so adequate are the receiving reservoirs that little if any difficulty is experienced in regulating the water supply of ento.
as we already have intimated, owing to ento's excessively humid atmosphere and rather high temperature, as spring approaches and advances, the vast accumulations of ice and snow at the north pole, and throughout the arctic, antarctic, frigid and temperate regions, melt with phenomenal rapidity, and water courses, lakes, rivers, canals, and waterways are filled to overflowing. were it not that the soil to a great depth is as porous and absorbent as a sponge, even ento's advanced methods would inadequately cope with its annual floods. the generally cloudless skies might lead you to suppose that necessarily rains must be of rare occurrence; quite the contrary, throughout the irrigated equatorial belt and temperate regions you will have occasion to observe sudden, frequent, heavy showers, but the porous soil so quickly absorbs them that they serve merely as additions to irrigation.
previous to the introduction of the irrigating and waterways system, the entire equatorial regions largely were arid and unproductive; but as the great and beneficent work progressed, and the soil was supplied with life giving streams, vegetation was quickened into immediate growth, and gradually the then very infrequent rains came to be of common occurrence, and the lands of the progressing system prolific to a high degree.
inidora̤ now will speak of matters which i doubt not will be interesting to all.
inidora—ere i attempt to continue the conversation i propose that we shall pass directly to the height overlooking
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the city camarissa̤. with your approval, friends, i will lead the way.
ah, here is a pretty vine covered arbor, in which we may rest while i shall endeavor to entertain you. the imposing edifice so grandly crowning this portion of the height marks the site of genessano's and my ancestral home, of which at another time i may further speak. as an introduction to other themes i shall presume to speak of matters relating to personal history. this eminence was in a remote age, a lofty spur of the mountain range, a vestige of which we crossed on our journey hither, and for centuries its levelled summit was beautified by the residences of the governors of this province of ondû, and by other structures quite as admirable. after the death of our parents, my brother and i resolved to carry into execution a work contemplated by them, and left to us as a sacred trust. in pursuance of this resolve we decided that our home which had sheltered so many generations of our kindred should be demolished, and the height lowered to afford a suitable site for an institution which should be of lasting benefit to many generations of ento's sons and daughters, and a fitting monument to perpetuate the memory of our beloved parents. we lived to see our work only well begun; but in yonder stately edifice we find our plans and desires embodied. it is an institution devoted to science, art, and other educational purposes of a most comprehensive nature, and is what our parents contemplated that it should be, the best equipped and richly endowed galaresa̤ of ento.
after the death of his father, our father became hereditary governor of this province of ondû, and it was he who conceived and carried into execution the plan of the irrigating system. the waterways were an afterthought, the result indeed of obvious necessity. you will make a distinction between the irrigating and waterways system,
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and the imperfect methods of irrigation, which for many centuries previous to its introduction prevailed over a large portion of the arable lands of ento, and which, owing to adverse conditions ever were unsatisfactory. the new and improved method revolutionized the old practices, and our father lived to witness the successful inception and assured progress of an undertaking which promised perpetual prosperity to the children of ento, then with a mind at peace with himself and all men, he followed our dear mother, the lady camarissa̤, into our world of spirits.
the great and beautiful city covering the slope, and spreading far eastward, northward and southward, is named camarissa̤, in honor and memory of our mother. it is at the head of what is termed the great central waterway, and as you perceive it is intersected by canals, on which small boats carrying passengers, or laden with various wares, pass to all parts of the city. over intersections of the canals are light, beautifully constructed bridges, affording passageways for pedestrians and vehicles of various kinds.
yonder huge vessel coming into view is one of many coming or going on the central waterway. electricity is the motive power urging it swiftly forward. our friends inform me that on your planet, electrical appliances are only coming into general use. on ento, during many centuries of our time this force has been so well understood that aside from vibratory and atmospheric forces it has, as a motive power, nearly superseded all other applied energies. now the vessel approaches the calloisa̤ (landing) and draws alongside. while the busy crew attend to their duties the numerous passengers disembark and greetings and embraces are exchanged with friends awaiting them.
now a number of men, women and children also are dis
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embarking and under guidance of an official of the galaresa̤ they are coming this way. it is apparent that they all are natives of a southland town, known as kyfû. they will attend courses of special instruction in the galaresa̤, and, when qualified, will return to their own people to serve as teachers in industrial and other vocations. this is a custom which has long existed on ento. you perceive, gentola̤, that they are fair skinned, blue or brown eyed, brown haired, of medium height and of a more vivacious manner than are our darker complexioned peoples. yes, they will reside in the galaresa̤ until sufficiently educated to assume the duties of instructors. what did i mean by medium height? why, that they are not so tall as are genessano and myself, whose altitude is above seven english feet.
looking downward over this terraced slope, with its many statues, fountains, and stately and beautifully picturesque dwellings, embowered amid trees and flower laden vines, it is difficult to realize that once near this spot was our home. all is changed, but, as the improvement is as great as the change, my brother and i experience no regret. at the time of our passing into our spirit world this beautiful city was scarcely a promise of what it long has been, one of ento's finest and most populous cities.
the imposing structures crowning the height to the north and south are devoted to educational and beneficent purposes, and all, in their several ways, are very admirable, but through personal reasons my brother and i are more interested in yonder galarēsa̤ than in other institutions, and we feel assured that within its walls we all shall find much that will be pleasing and instructive. if it may please you, friends, we will turn our steps in that direction.
nowhere on ento is there a more beautiful or imposing
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edifice than is this great galarēsa̤. the grand flights of steps leading up to the spacious porticos, with their golden domed roofs, supported by many lofty, massive, flower crowned columns, present a most harmonious and pleasing effect. the group surmounting the roof of the central portico represents the forms of eminent entoans. in the admirable statue at the front of the portico is a faithful representation of our father genessano allis immo, as he appeared during the middle years of his mortal existence. he was, and is a man of noble and gracious mien, with features as harmoniously beautiful as a musical chord, and though of unusually lofty stature, he is so finely molded as to leave nothing further to be desired. as you may perceive my brother genessano closely resembles our father, and in spirit they are two entities, with one thought. nay, my brother, i do not overrate you, for like our father you are an embodiment of all the virtues and graces.
this galarēsa̤, having been built nearly four ento centuries ago, its architecture is unlike that of the more modern style of some of the structures to the north and south, but to my taste it compares more than favorably with either of them. the rotunda, which we now are entering, de l'ester will be good enough to describe.
de l'ester—from foundation to apex its height is quite two hundred feet, its diameter little less than half its height. looking upward we perceive that the upper portion, including the domed roof, is filled in with glass of a soft opalescent tint, through which the sun's rays fall with a pleasing radiance. as we cannot avail ourselves of the lifting apparatus we will, like mortals, try the experience of ascending the staircase, which winds and climbs upward around the walls to the landings, opening into balconies, until this topmost one is reached, and as it encircles the dome it affords a comprehensive view of the
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landscape. yes, the view is really fine. far westward and southward extends the waters of yonder inland sea, which is but little less than the largest salt sea of ento. so tranquil are its waters that scarcely a ripple disturbs its sparkling surface. what a number of small boats are gliding hither and thither. some of the occupants appear to be on pleasure bent, and the western breeze bears to us musical notes of stringed instruments.
the great vessels coming, going or lying by the piers, extending far outward from the eastern shore, are of the same class as those traversing the waterways and large bodies of water with which they connect. they are most scientifically and stanchly built, and as on ento's waters dangerous gales seldom occur, and their motive power is electric, they rarely are exposed to the destructive forces of storms, or of fire. then, too, ento's ethereal signal system is so perfect that collisions never occur. indeed, by the entoans accidents are regarded as little less than crimes. life is considered so sacred, and death so deplorable that all possible precautions are taken to preserve the one, and ward off the other. inidora̤, you will kindly resume.
inidora—genessano and i remember seeing the same kind of vessels plying between this and other ports. at that time indoloisa̤'s eastern shore was further away, and with surprise we note how its waters have encroached upon the land. i am informed that in your tongue indoloisa̤ would be quiet or tranquil water. compared with other large bodies of water it is tranquil, yet i have seen it very tempestuous indeed. yonder massive sea wall is being constructed for the purpose of arresting its aggressive waters, which have bitten deeply into its eastern and northern shores. de l'ester says that some of your astronomers have decided that the surface of ento is about
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equally divided between land and water. in a sense, this is true, but its natural divisions of water fall far short of occupying one-half of its surface. considered as a whole, the made areas fully equal one-third of the natural water areas of our planet. at other times we may call your attention to this matter, so for the present we will pass it by.
indoloisa̤ is a very salt body of water, but during the season of floods its volume being enormously increased, it, of course, is less so. were it a fresh water sea long ago the plateau would have been pierced to form a connection between it and the central waterway. as it is, it is included in the system, interchange of transportation being as you perceive, effected by means of both air transportation and soitzēna̤ (tramways). we now will descend, but before proceeding further de l'ester has something to say to you.
de l'ester—i indeed have something to say to you, and am somewhat at a loss how to word it. from time to time we have intimated to you that our purpose in bringing you to ento, is that we may use you as an instrument through whom we hope to accomplish a certain mission, trusting that its gradual unfoldment might induce in you a willing acquiescence with our desires until now we have deferred acquainting you with our entire purposes. be assured, gentola̤, that your personal safety and welfare is to us as sacred as is our mission, and we pray you to trust yourself unreservedly to our care and guidance.
gentola—i confess that you startle me, but as i already have said, it is my nature to trust all, or not at all, and i hope that the success of this mission may be as unbounded as is my faith in you all.
de l'ester—then understand that in the lecture hall we now are entering an important step is to be taken,
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and now we will attempt it. on yonder slightly raised platform are several scholarly, dignified, fine looking professors, one of whom has just ceased addressing the youths and maidens about the hall. with their spiritual and mental states we have made ourselves acquainted, and we know that three of those youths are highly sensitive. as a subject for our first experiment we have chosen the handsome, grave looking youth, clothed in dark blue. remain where you are, we will approach and address him. you perceive that he is not aware of our presence. now you, who are not so etherealized as ourselves, will stand by his side, repeating to him what i shall say to you.
gentola—commista̤ estandû, ento lisson?
de l'ester—he starts, looks about him in great surprise, and involuntarily replies, "rēvol antissa̤, ento ēmana̤." professors and students stare at him inquiringly.
gentola—indoloisa̤, esto a̤ fondû, comprano gardo, ēvon non ista paro mano. ga̤-fon vos tran ista̤ gandûlana̤. gandûlanos inos esta̤ companista̤ rēmondû. illo ēmano, illo.
de l'ester—trembling and amazed he springs to his feet, crying, "who speaks to me? who speaks to me?" this youth, lēta verronadas, is both clairvoyant and clairaudient, but cannot yet perceive wholly freed spirits. neither does he quite clearly perceive you, but he is developing rapidly, and soon will both see and hear in a manner that will greatly surprise himself and others. you wish to know what you said to him, and the sense of his replies? you asked, "how are you, ento lad?" he replied, "very well, ento friend." you remarked, "indoloisa̤ oversteps its bounds. like some huge serpent it stealthily crawls onward. serpents are treacherous. remember, friend, remember."
the commotion is disturbing conditions. quickly ap
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proach the student clothed in purple. he is dano andûlēsa, son of prince basto andûlēsa, and is destined to be one of the chief instruments for the spiritual enlightenment of ento's sorrowful peoples. he is so highly sensitive that already he perceives your presence, and glances about in an inquiring and perplexed manner. touch his head with the tips of your fingers. now he sees you, and oblivious of his surroundings, he tremblingly exclaims: "emana ûtsa̤ istan ta̤ ûfan val? efon foistû lana̤ ēdosa̤."
gentola—emano, ento nouista̤ mûa̤ vilo. efon para̤ nos oirandû lûtza kiafû zētos antista.
de l'ester—confusion reigns. the professors imagine that lēta and dano have been attacked by sudden illness, and with much solicitude they question the youths, who are greatly agitated, and who are gently advised to walk in the open air until they regain composure. what did dano say? he asked, "from whence come you, friend?" then he regarded you very earnestly, and remarked, "i do not recognize you." you replied, "friend, ento is not my home, i am of another world than this." later on, gentola̤, you and these youths will know each other better, for both lēta and dano are instruments chosen to assist in the accomplishment of our mission, and the result of this experiment gives us assurance of a degree of success we scarcely have dared to anticipate. at present conditions are too disturbed to attempt further experiments.
observe this large assemblage of students, for they fairly represent the various races of ento. sitting somewhat apart from the others, and near yonder great vase of flowers, there is a golden-haired, blue-eyed, fair-skinned son of a race dwelling in a northland, known as quend. his name is favēon myssonda, and he also is both clair
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voyant and clairaudient. the average stature of the quends is a trifle less than that of the darker races of ento. they are a very symmetrically formed and handsome race, and they excel in intellectual and artistic pursuits. their women are exceedingly gracious and graceful, and are known as rudēvos quenda̤a̤. (beautiful quend women.)
as far back as their history can be traced, this race has guarded its purity of lineage, permitting no intermarriage with other races. genessano has related to us a characteristic event which occurred during his mortal existence. adjoining quend province on the east is the province named zandû. the zandûs are also a fair-skinned race, who for many centuries have been noted as manufacturers of rich textile fabrics. a quend woman, and a zandû gentleman, both persons of distinction, loved and desired to wed. this the quend custom utterly forbade. in this strait the lovers appealed to the supreme ruler, tyvon oiranza̤, but it was not within his province to interfere in a domestic affair. being more ardent than prudent, the lovers resolved to defy consequences, and the lady fled with, and wedded the man of her choice. the quends demanded her restoration to her own family. this the zandûs refused, and a bitter strife ensued, during which the husband and some others were killed, or injured, and the lady was recovered and consigned to perpetual seclusion. this affair put an end to exploits of this nature, and up to this time the quends remain an unmixed race.
dano and lēta are returning, but their nervous, disturbed manner indicates that they have not quite regained composure. it is not desirable that they shall still sense our presence, so we will draw further away from them.
to all entoans this is a memorable day, for it is the
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anniversary of the birth of one of the most noted personages of comparatively modern times, and as it will be observed by all connected with the galarēsa̤ you will be afforded the privilege of seeing male and female representatives of the various races of ento. the great hall is filling to repletion with youths, maidens and their relatives and friends, and professors and teachers are crowding the spacious rostrum. one of the professors is about to address the quiet, attentive assemblage. you also will be attentive, while to the best of my ability i shall attempt to translate into your language, what he may say.
professor—children of the supreme one, through whose will you and all things have come into existence, it is my privilege and my pleasure to address you this day upon a theme ever dear to the hearts of the children of ento. you are of various races, and your diverse surroundings have to a degree engendered in your minds a diversity of ideas, still, i doubt not that all present yield ready obedience to the will of andûmana̤, whose laws control all things. although our holy religion permits a certain freedom of thought and action, it is of paramount importance that the unformed minds of our youths and maidens shall be trained to think and act aright. to this end all instruction should tend, and all examples of right living should serve as incentives for righteous endeavor.
in the beginning it pleased andûmana̤ that his children should be unlearned, beyond what might be necessary for self preservation and for their happiness, well knowing that knowledge acquired through laborious and painful experiences would be to them as valued treasures earned at great cost. since remotest times these treasures have been accumulating, until now, we, who are the inheritors of all the past, are rich, not only in knowl
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edge, but in memories of noble deeds of great and admirable men and women. on this commemorative occasion i shall attempt to repeat the story of one whose name ever will be set above and apart from all other names. it is the story of one whose deeds ever will call forth the loving homage due to an illustrious benefactor of ento's children. it is the story of one of the greatest men of any time. to him not only do we owe the prosperity of our beautiful lands, but to genessano allis immo and his most admirable wife, the lady camarissa̤, we also owe our love and gratitude for the creation of this, the greatest of ento's institutions. true, ere even its foundations were laid, they were in the voiceless silence, but it was through their wise and generous munificence that means were provided wherewith their two sons, inidora̤ and genessano, might carry into effect their wishes, thus perpetuating the memory of their beloved parents and conferring upon the children of ento an inestimable benefit.
genessano allis immo's greatest achievement, which, as i have said, will set him above and apart from the renowned ones of the past, present and future, was his conception and execution of the irrigating and waterways system. it is a subject of history that many ryzo-enteva̤a̤ (centuries) preceding the period in which genessano allis immo's father, apsidon genessano allis immo, was governor of this province, ondû (which then, as now, extended from the western shore of indoloisa̤ to the eastern shore of gandûlana̤ loisa̤ and northward and southward from bascama̤ loisa̤ to ta̤imon), not only this province, but the provinces of the entire central regions had, through the action of natural forces, grown more and more arid and unproductive, and that gradually, in despair of a betterment of their condition, multitudes had deserted homes and country for more hospitable regions. eventually it
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became lamentably apparent that if the lands could not in some way be retrieved, at no very distant time the central regions must become entirely depopulated. the peoples who still tenaciously clung to homes and country, having, through no fault of their own, grown impoverished and unable to longer passively silently endure the hopeless situation, became not only discontented but to an extent rebellious against the ruling powers, ascribing to them lack of wisdom as well as lack of interest in the general welfare. at this critical juncture apsidon genessano allis immo passed into the silence, and his son genessano allis immo became hereditary governor of ondû.
at the very outset of his official career, two grave matters confronted him. gradually, during the past centuries in indoloisa̤'s basin had been deposited the disintegrated substances of the lessening mountain range and the wreckage of other parts carried into it by the annual floods. as its bed raised, its waters encroached upon the lands to the west and south and genessano allis immo realized that this disastrous and alarming condition must be remedied. the other and more momentous matter was the ever increasing aridity of the lands of the central regions. genessano, the wise one, rose equal to these perplexing conditions. hastening to the capitol, he conferred with the supreme ruler, tyvon oiranza, and his council of state, who, being impressed not only with the necessity for immediate and vigorous action, but by his comprehensive grasp of the very serious situation, at once issued a proclamation to the rûha̤s (governors) of all the provinces, eminent engineers and other learned ones to immediately repair to the capitol in order that, if possible, their united wisdom and knowledge might find a solution of existing calamities. the congress being convened, genessano allis immo addressed the assemblage. on this
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occasion it is not fitting to give more than the substance of his oration. amid profound silence and strained attention he said: "our gracious and supreme ruler has called to this congress those upon whom he relies, as being devoted to the interest of the peoples of our beloved ento. upon your combined wisdom and knowledge he also relies, as being the foundation upon which he hopes to build for the future prosperity and happiness of our children and their descendants. to the rûha̤s of the several provinces of ento i, your co-worker, offer a loving greeting. to you, the learned ones of ento, i proffer my profoundest consideration. to you all it is known that indoloisa̤'s waters encroach upon the lands along its western and southern shores. from an inconvenience this condition has grown into a menace. what shall be done to avert it? we rely upon your united wisdom and skill to find a remedy.
"it is, alas, a woful, an overwhelming fact that gradually natural agencies have changed the surface of ento, more especially the surface of the central regions, until now the soil is so arid and unproductive that poverty and consequent discontent of the peoples is leading to their depopulation. is it possible for science, aided by self sacrifice, by unlimited means, by unremitting labor, to restore the vanquished fertility of the lands of the vast, desolated area? it is my thought by day, my dream of the night, as to how the glory, beauty and prosperity of past times may be restored to them. we know that ere long we must go into the silence, but andûmana̤ will create, and others of his children will reap that which we shall sow. teach us, ye wise and learned ones, that we may sow to be remembered as benefactors and not as foolish and unkind ones who have gone into the silence leaving a heritage of barren fields, of poverty and wretchedness." genessano allis immo then laid before the congress his
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plans for deepening and confining the waters of indoloisa̤ and also for the reclamation of the lands of the central regions. at first both plans were considered impracticable, but, after much thought and careful calculation, the supreme ruler and the entire assemblage came to regard them favorably. the very necessities of the situation created in their minds and in the minds of the people a sort of enthusiasm and ere long the gigantic undertaking was inaugurated. thus far the results have been beneficent beyond all expectation. of that all are aware, but of the inevitable difficulties and discouragements attached to the earlier years of what, at the best, was considered a stupendous experiment, we can form no estimate. true, the people, understanding that upon its success depended their well being and that of their posterity, gave willing co-operation, but so many difficulties and exigencies occurred that many times genessano's firm will and loving heart well nigh failed him. then it was that his spouse, the amiable and lovely camarissa̤, stood unswervingly by his side.
it is related that during this critical and trying period she gathered about her many women of lofty station, of youth and loveliness, and that she and they made it their duty to go among the laborers, bearing to them cordials and palatable viands and so cheering and encouraging them by their sympathy and gracious presence that the work progressed with such astonishing rapidity that at the end of mēos elipsa̤a (three years) the waters of the great storage reservoirs and of bascama̤ loisa̤, flowed southward, irrigating a considerable area of arid land, which burst into verdure and bloom as though newly touched by andûmana̤'s creative hands. this demonstration so quickened the enthusiasm of all concerned that thereafter discouragements and uncertainty had not to be combated.
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in planning the irrigating system, genessana allis immo did not include possible waterways, much less our great system of waterways, but as the work progressed the necessity for providing further storage for the annual over-flow became apparent, and it was genessano allis immo's comprehensive mind that conceived the idea of turning to advantage that which at first seemed a deplorable requirement. the idea once conceived, its utility was quickly perceived and with great determination and vigor the added enterprise was quickly under way. that it has been and ever will be of incalculable service and profit to ento is obvious.
toward the close of the seventh year (ofen elipsa̤a̤) the irrigating and central waterways system reached gandûlana loisa̤, thence eastward through the province of wya̤mo and onward the work has continuously been prosecuted. ere genessano allis immo passed into the silence, as the results of his grandly conceived and executed plans he beheld fertile fields yielding rich abundance and growing communities of industrious, contented people surrounding themselves with the luxuries and refinements of prosperous conditions. he lived to realize that even as a child nestles in the arms of its mother, so would the thirsty lands of his beloved ento nestle in the encircling embrace of the life giving element. he lived to behold the infant city camarissa̤ smiling downward upon the sparkling waters of the central waterway, with its many outreaching arms. he lived to see great vessels traversing the waterway between camarissa̤ and gandûlana̤ loisa̤. he lived to see his adored wife, the lady camarissa̤, whose virtues and beauty were themes for poets, painters and sculptors, pass into the dread silence, while over her beloved form rained his and their two sons' woful tears. he yet lived to see the basin of indoloisa̤ greatly deepened and confined by
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strong embankments and stronger walls. he lived until he arranged for the erection of this, the greatest of ento's galarēsa̤s, then with the quiet resignation of one who has wisely and lovingly fulfilled the will of andûmana̤, he too was no more. passing into the silence he left his two young sons to perpetuate his and their mother's name and honors. as rûha̤ (governor) of ondû, inidora̤, the elder son, emulated the virtuous example of his revered father, and genessano, the younger son, who in resemblance and characteristics was very like his father was his brother's inseparable companion. it is related of them that the life of one seemed inseparably involved in the existence of the other. as two vigorous saplings growing side by side, their leafy boughs so interlaced as to cast but one shadow, so were the lives of the two youths interblended. the thought of one was the thought of both. the desire of either one found fullest response in the heart of the other. it was the will of andûmana̤ that inidora̤ while yet in early manhood should cease to exist. his brother genessano, bereaved and inconsolable, unable to endure the despair of knowing that no more should he behold the dear face and form of the brother he loved so well, that nevermore should he hear the voice that was to him as sweetest music, also soon passed into the silence from whence, alas, cometh no faintest whisper of our lost, our beloved dead.
being the last representatives of their direct family line, and dying unwedded, the title and office of governor reverted to the general government, whose supreme ruler was vestamon oiranza̤, whose father, tyvon vestamon oiranza̤, had recently passed into the silence.
this great galarēsa̤ was only well begun when the deaths of inidora̤ and genessano left to others the completion of their parents' and their own plans. those who took up the work which death had obliged them to lay
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down, took it up lovingly, reverently, not as a burdensome task, but as a great and precious trust, whose faithfulest fulfillment should be reckoned no higher than a simple duty to the memory of the generous dead. ah me, were life continuous with what gracious approval might they not regard this grand institution which, like the radiant beams of andûmana̤'s glorious abode, blesses all alike? to us the memory of genessano allis immo, of the lady camarissa̤ and their two sons has been handed down through song and story. on yonder flower wreathed pedestals their sculptured images form lovely groups. seldom, if ever, has andûmana̤ given to ento four such adorable children. alas, that such admirable beings should have forever perished. alas, that there is no perpetuity of existence. were it possible for father, mother and sons to revisit their former domain, and this institution dedicated to their memory, would not it enhance their happiness to learn how far reaching is the blessing which their beneficence has conferred upon the sons and daughters of ento? on this memorial day let us resolve to strive to profit by the example of these illustrious ones, and though we may not hope to attain to the greatness of their exalted characters, in some degree we may merit the benediction of their wise and generous munificence.
it is written that the mighty gods are immortal, and may not andûmana̤ in some blest abode still continue the existence of those whose lives were so nearly deific? only andûmana̤ knoweth. our sacred writings contain no revelation relating to such momentous questions, neither have our priesthood; whose lives are most virtuous and exalted, any knowledge concerning a possible continuity of existence, and to our despairing importunings the mighty gods make no reply. but this we do know, that the good and evil deeds of men are as seed sown broad
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cast. has good seed been sowed? then shall golden sheaves of a bounteous harvest be gathered. have noxious seeds been cast upon the bosom of the wind to be wafted into the highways and byways? then shall the unwise sower gather his harvest in weariness and sorrow.
dear youths and maidens, and you of maturer years, on this commemorative occasion it will be well that we shall begin anew to sow the seeds of righteous conduct, of loving thoughts, of generous deeds, of helpful care for all who need our best service, for are not we all the children of andûmana̤, the creator of all that is? then when we, too, shall pass into the silence, may we leave in the minds and hearts of those who may succeed us, memories as sweet as the fragrance of these rodel blooms, which now we will lay upon andûmana̤'s altar, in recognition and remembrance of his love for having given to ento those who surely were his most admirable children.
de l'ester—were it not so touching, it might be amusing to watch the faces of inidora̤ and genessano, but so worshipful is their love for their parents that they, like the assemblage, accord to them the fullest measure of their admiring homage. how, as those dignified, gentle mannered professors, followed by students and visitors from many lands, reverently go toward the istoira̤ to lay their flower offering upon the altar dedicated to andûmana̤ and his messengers, the deific ones, one is filled with wonder that despite the hopeless creed of these people, their faces wear an expression of serene composure.
gentola—yes, their faces do wear a look of serenity, but to my mind they also wear an expression of profound pathos. their faces also express much intelligence, refinement and spirituality. though when one realizes that they have no conception of the indestructible ego, the latter terms seems misapplied.
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those wonderfully beautiful, gentle, graceful and gracious youths and maidens are quite unlike the vivacious, self-assured young people of some portions of our planet. if the lesson of to-day has in their hearts found as full a response as it has found in my own, the professor will not have spoken in vain.
what a grand thing it is to have lived to such splendid purpose as have genessano allis immo, the lady camarissa̤, and these, their sons.
de l'ester—truly so, and grander still that they continue to exist, and that through their lofty spirituality they exert over the minds of the entoans an incalculable influence.
we now also will proceed to the istoira̤. yes, it is a pleasing ceremony. scarcely less white than the marble altar are the fragrant rodel blooms laid on it by students and visitors, as they reverently salute the stately statue of genessano allis immo, crowning its summit. this ceremony closes the observances of the present hour, and the assemblage is quietly dispersing. in the hall we will await their return. you have observed that a gentle seriousness is a marked characteristic of all the entoans you have seen, and i will add that pathos is the minor chord of their being ever moaning out an appeal for that light whose radiance alone can pierce the veil between mortal consciousness and the spirit side of life.
gentola—inidora̤, the more i see of your people the greater is my surprise that in certain directions their knowledge is so limited. for instance, it seems very strange that such intelligent, and as i have been informed, such learned persons, as many of them are, have not, despite all obstacles, some accurate knowledge of the science of astronomy.
inidora—civilization and its expressions are not al
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ways along straight or even lines. thus, a people, in certain directions, may have evolved to a lofty plane, while, through the retarding influences of special environments, they, in other directions, may have progressed so slowly as to have for a time remained practically inert. this condition applies to the entoans, who, though spiritually and intellectually, highly evolved, have been for a time, and yet are, through the retarding influences of special mental environments, in a state of spiritual inertia.
through ancient records and yet more ancient ento spirits we have learned that centuries previous to the establishment of our national religion, the arts and sciences had attained a high degree of excellence, and that among the different races were various phases of religious beliefs, with universal tolerance of the same. that among the learned ones were some who asserted that ento was but one of many worlds, and that through means of certain instruments these persons attempted to prove their sacrilegious theories. but at the time of the establishment of the national religion all these wild and reprehensible fancies were set aside as unholy and as tending to invalidate the statements of the sacred writings.
from what our friend bruno and some ancient spirits of your spirit spheres have related to me it appears that on your planet in a very remote period civilization was in a very advanced state and that a people known as the chaldeans were learned in astronomy, chemistry and other sciences and also were wonderful seers. that one aromanes calculated the procession of the equinoxes and the occurrences of eclipses. sosthene, another chaldean, with whom i am personally acquainted, calculated very accurately the distances of the planets of our solar system from the sun and their revolutions about it. yet many centuries later, through religious intolerance, our dear friend bruno
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was burned to death for like assertions. thus you perceive that the entoans are not exceptional in not having evolved equally in all directions. even after the establishment of our national religion, from time to time, daring and irreverent seekers after knowledge attempted to teach the people strange doctrines, subversive of established beliefs. one declared that the shining points in space were worlds like ento and that andûmana̤ having created them he perhaps also had peopled them as he had peopled ento. and, heresy of heresies, one sivonadas more than hinted that the children of ento had evolved from lower life forms. such pernicious teachings could not be tolerated, and effective means were used to efface them. an instance illustrative of attempts to break up the shackles of ecclesiasticism i will at another time relate to you.
to you the religious beliefs of the entoans appear extremely superstitious, as indeed they largely are, yet, if i may draw a conclusion from what i have learned relating to the many faiths of earth's peoples, i do not perceive that they have, as a whole, come into a truer conception of the infinite one who is the sum total of all spirituality than have the peoples of this and many other planets.
religious creeds and observances, albeit the expressions of states of civilization, to an extent retroact as restraints, if not actual barriers to progress, and rarely are the spiritual impulses of a people forceful enough to divert into new channels the extreme conservatism of established religions. thus, though during later centuries the spiritual impulses of the entoans have been greatly intensified, they tenaciously have clung to their hopeless beliefs as being the only known channel through which their spiritual energy might find expression. like children learning to
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walk alone, they have not dared to let go of one support while no other has been within reach.
believing absolutely that ento and all pertaining to it are special creations of andûmana̤, the supreme one, whose glorious abode is in diafon ēvoiha (the sun), whose beams are effulgent and life giving because they are reflections of his majesty and power, and that beyond the screen of the fleecy clouds is astranola̤, where dwell his messengers, who note and bear to him a record of the thoughts and deeds of his children. believing that phra (death) the dread god, surely will destroy those who may be sacrilegious enough to question the statements of the sacred writings, or who may attempt to peer into the dwelling place of the gods, or to search into forbidding mysteries. believing that life, the jewel beyond price, is prolonged through strict obedience to the commands of andûmana̤, which, through his messengers have from time to time been revealed to the priesthood, who are the chosen custodians of all truth; believing all this, and more, the entoans are not likely to forsake old beliefs until they are shown the way to a truer, happier faith. that spiritually, they are prepared to accept a happier, more rational faith, is beyond question, and that the time and means are at hand for this glorious consummation we do not for a moment doubt.
de l'ester—from what inidora̤ has said you may infer that he does not regard civilization as a result of religious concepts. neither do we, for, through observation and experience, we have learned that it is despite religious concepts, which invariably are more or less erroneous, that the spirituality innate in the spiritualized human, impels the forward progress of civilization, which means clearer recognition of truth, hence a clearer, higher conception of the all pervading infinite spirit.
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spirit, recognized or unrecognized, is the positive, potential, intelligent force of the universe, whose energies ceaselessly, unerringly turn the wheels of evolution. so called decadence of civilizations is but the recouping of spiritual forces adjusting themselves to changing conditions. all man inhabited planets necessarily pass through similar experiences. like the alternate flowing and ebbing of ocean's tides are the advancements and retrogressions of civilizations, both being a fulfilling of natural law, whose infinite, intelligent, forceful activities are known by many names. from very advanced ancient spirits of ento and earth we have learned of civilizations of both planets adorned by arts, sciences and social conditions of a high order, but of an antiquity so remote that, compared with them, the civilization of their time was more than crude, and the revelations of their yohoida̤s and tsûfa̤len (teachers of the divine mysteries) of ento and those of the alchemists, astrologers and astronomers of earth were as echoes of a dead past. yes, it is a truth that there is nothing new under the sun. that which becomes perceptible to human consciousness is new only in the sense that it is a special presentation and recognition of that which always has existed. it is quite as true that all life forms of all inhabited planets invariably evolve from involved conditions, that is they evolve from the unseen into the perceptible, which is the symbol of the real, and all ever are evolving into higher expression.
certainly no thought or act (which is thought expressed) is ever lost, and though peoples of remotest times have left no written history or other record of their day, the impressions of their thoughts and deeds unquestionably are an active force in the present.
spirit force is the one and only force, and the spiritualized force of humanity is cumulative, hence each succeed
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ing generation becomes heir to the accumulated energies of their predecessors. i am aware that the records of extinct races and nations may appear to contradict this statement, nevertheless it is correct. thus it occurs that ento's peoples inherit a tremendous spiritual force, and the bonds of ecclesiasticism once severed, eagerly they will turn from the old to accept the new faith, and the very heavens will resound with their pæans of joy and praise to the supreme one, who, in answer to their ceaseless prayers, has at last vouchsafed them the priceless boon of an assurance of a continuity of life. ah, professors and students are reassembling, and for the present your questionings and our replies must cease. the very distinguished looking person robed in white and maroon is about to address the young people. be attentive, gentola̤, for i shall attempt to translate into your language what he may say.
professor—dear youths and maidens, in further commemoration of the virtues and deeds of the illustrious dead, to whom we, and all entoans, owe so great a debt of reverential love, we have decided that on this occasion it will not be amiss to deviate from our usual order of exercises. thus, in addressing you, i shall venture to touch upon subjects hitherto considered too abstruse for immature minds. in these enlightened days it is thought that the education of the young should be of a more comprehensive nature; that, although a positive knowledge of facts is an imperative requirement, it is well that youthful minds shall also consider speculative theories, so that they may readily judge between truth and untruth. until recently it has been thought not only unwise but irreverent to discuss the many theories, doctrines and unscrupulous declarations of illy regulated persons, who, through all times, have sought to mislead the people through calling in question the authenticity of statements of the sacred
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writings. but of late a growing belief of observant, thoughtful minds is that that which is true is indestructible, and that the intelligence of the people is quickened through comparing the spurious with the genuine. believing that these propositions are irrefutable i have carefully prepared a paper which i anticipate will both interest and instruct you. at least it will inform you of some of the strange and erroneous, though possibly sincere, ideas which, from time to time, have occupied the attention, not only of the ignorant and credulous, but also the attention of some miscalled scientists.
to you all it is well known that genessano allis immo and his family ever were faithful observers of the teachings and rites of our holy religion. also you are aware that when the body of the lady camarissa̤ was incinerated it was made known to the people that no ashes remained, and that when the body of her adored husband was consumed the same strange mystery occurred. by many it was and is believed that because of the sublime purity and nobility of their stainless lives they were, by the deific ones, borne to astranola̤. but it is not for us to attempt to learn the secrets of the gods, to whom our reverent thoughts are ever due.
de l'ester—gentola̤, stand near the youth in purple. he is prince dano, and presently you will speak to him.
professor—you will now honor me with your attention while i shall read the result of some recent researches into records written in a language of ancient times. it is related by tsohûta that during the ofen ryzo entevah (seventh century) succeeding the establishment of our holy religion, zēnano yoda̤s, a very learned man, but of a perverse nature, who feared neither andûmana̤ or the vengeance of the gods, sought to gain a knowledge of forbidden things. through the aid of some strange device he pro
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fessed that he had learned the mystery of the realms of astranola̤, which he blasphemously averred had no existence, and that neither did andûmana̤ dwell in diafon ēvoiha̤ (the sun), but was an ever active, all pervading, intelligent, unknowable personality or principle. that there were neither gods nor goddesses. he also dared to declare, and what was, if possible, more sacrilegious, that andûmana̤ had not created ento, which was in a sense self-created. with utmost seriousness he declared that in man was an essence which was his life, and that at death of the body this essence, which was intelligent, took form and somewhere continued to exist. that these essences, not the gods, peopled space, and that, under certain conditions, he had even seen these essences in form, had conversed with them, had been touched by them, and, most incredible of all, he claimed to have recognized in certain forms, friends and loved ones who had gone into the silence. of course these assertions were the ravings of one of lost mind or the hallucination of one who irreverently sought to gain knowledge of things known only to the deific ones. we who continually mourn for our loved ones who have gone into the silence, whither, reluctantly, our footsteps also tend, can well understand that zēnano yoda̤ may have been bereft of his dearest ones and in his despair became so disturbed in mind as to really have thought the vagaries of a diseased imagination were realities. it is well known that similar cases have been and are treated in our retreats for mental illness. certainly no man mentally whole would have dared to be so impious as was he, and only one of unbalanced senses could have imagined a thing so strangely preposterous as that the life essence continued to exist after the form which had contained it had been wholly consumed and whose ashes——
de l'ester—now, gentola̤, speak to prince dano.
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gentola—emano, ento noan ista̤ parû tenû. efon analos esto para̤ com bano earth. andûmana̤ esti com banû ēlos tissima̤.
de l'ester—springing to his feet in great excitement, he cries aloud: "zēnano yodas, esta̤ pûrva̤. zēnano yodas, esto pûrva̤. emanos, emanos, efon vala̤ genista̤ tima. ah, camano ûfan tsi non ista̤ valo? camano ûfan tsi non ista̤ valo?"
de l'ester—touch him on his face and hands. that will do. trembling and amazed, swooning almost, he staggers and falls into the arms of his alarmed friends. the startled professors endeavor to quiet the excited students who are crowding about them, eagerly questioning them as to the cause of prince dano's strange seizure. all heard him cry out: "zēnano yodas spoke truly, zēnano yodas spoke truly. friends, friends, i see a form. ah, cannot you see it? cannot you also see it?" professors and students alike are greatly disturbed. really, i am sorry for the professor, whose paper is thought to have had an effect quite contrary to his anticipations. his mind is so full of misgivings as to the propriety of having called attention to such an unusual subject that he declines, though urgently pressed, to further pursue it. what a commotion. dano quietly, but strenuously, asserts that he did see a form, the form of a strange appearing woman who was clothed in shining garments. he also declares that she touched him on his face and hands and that she said, "friend, ento is not my home. i come from another world called earth. truly, andûmana̤ is everywhere." he expresses the hope and earnest desire that he may again see the earth woman, and he shall not be disappointed. zēnano yodas at least has one convert to his belief. as yet we only can convey the consciousness of these sensitives' detached sentences, but soon they will grow accus
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tomed to the new and strange experience, and will learn to remain passive, hence receptive.
gentola—have not i, elsewhere, seen this prince dano?
de l'ester—in the dwelling we first visited i called your attention to the portraits of a youth and maiden. dano is the original of the portrait of the youth.
gentola—ah, yes, i recall the circumstance. the portrait is very like the young man, who possesses a very fine and exceedingly handsome face and form.
de l'ester—we have held you overlong to-day, and having for the present no further designs upon dano or others we will now return you to your physical form.
gentola—may i ask if you have considered my request for an absence of some weeks from home?
de l'ester—we have, and very regretfully we acquiesce in your desire for rest and a visit to your world's fair. of course we are aware that your journeys to ento exhaust your vitality, but constantly we have guarded you with utmost care, and thus far the result is so encouraging that it leads us to hope and expect that you will return home renewed in health and with a willingness to fulfill your promise to us.
gentola—when i return home i shall gladly place myself at your disposal. must i immediately return to earth? i should like to hear the next speaker, who appears to be greatly agitated.
de l'ester—we do not consider it safe to hold you longer. you shall be informed as to what may further occur or be said that may indicate that the present state of involution is likely to be superseded by a marked evolution of the religious thought of the entoans.
how, with the promise that during your absence from home we will, as far as we may, guard and guide you in
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all your ways, we will consign you to the care of george and inez, who will bear you safely to your soul self, your objective personality, which, in a semi-conscious state, awaits your return.
now, make your adieux to these friends and then we all may say au revoir.
george—not one question, my sister. always we are inclined to hold you with us too long. you are surprised that the shadows of night already are brooding over your city, and that here in your quiet room twilight has deepened into darkness.
gentola—george, inez, bear my loving greetings to all our dear ones. good-bye, good-bye.
