de l'ester—we salute you, and are gratified to find you prepared for our flight to ento. as inidora̤, genessano, and their mother await us at camarissa̤ we will journey quickly. george, allow your sister to merely rest on your arm; thus she will grow stronger and more self-reliant. yonder is ruddy ento, glowing and palpitating like the heart of some living creature. now glance backward at our own distant planet. yes, its radiant envelope differs in color from that of ento. what occasions the difference in the atmospheric coloring of the two planets? qualities of atmosphere, reflection and refraction.
yes, it is difficult to realize that on our earth world myriads of creatures, humans and animals each in accordance with their inherent qualities are reaching out toward the light which lighteth, not only every man that cometh into the world, but which shines for the earth worm as well as for the angel. you think that a very comprehensive statement? so it is; but is not the infinite, omni-present spirit in the atom as well as in the universe? aye, and spirit is the one light, and there is no other.
the beautiful city camarissa̤ lies below us, and we will now descend to our friends who await us in the arbor.
genessano—loha̤û ēmentos. we have been watching and welcoming your approach. gentola̤, allow me the pleasure of making known to you our dear, our honored mother.
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camarissa—at last i meet you, of whom i so often have heard. you have given my sons a place in your regard, may i hope to also be so favored?
gentola—it is i who am the favored one, and i shall esteem it a privilege and a pleasure to number you among my friends. your sons have promised a relation from your own lips, of events occurring during your mortal existence; so aside from the pleasure of mutual acquaintance with much interest i have looked forward to your coming.
camarissa—to recall events of my mortal existence will be like recalling a not very well remembered dream. it may surprise you to learn that not since my dear sons entered our spirit world, nearly four centuries ago, have i visited ento's physical plane. to explain why i have not, would not suit the present occasion.
i perceive that since last my eyes gazed upon the once familiar face of ento, marvellous changes have occurred; not the least noticeable is the educational institution erected near the site of my former home.
long ere our departure into the world of spirits, my dear husband, genessano allis immo, and i were engrossed with the anticipation of at some not far future time rearing a great galarēsa̤, which should not only serve to perpetuate our memory, but also should serve the nobler purpose of educating future generations in science, art, industries, and gentle modes of living. other important interests so occupied our time and attention that the fulfillment of our cherished plan was delayed and the years passed, and still we found no time to devote to the achievement of a work so dear to our hearts. at last a period arrived when we felt that we might arrange for the erection of the galarēsa̤, but suddenly and most unexpectedly i passed into our spirit world, and ere long my husband
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followed me. age and most arduous duties had brought him quite beyond the years of middle life, but a still vigorous manhood gave promise of many years of usefulness; but so stricken was he that i who had so long worked by his side, who had been to him as the heart of his heart, the life of his life, sharing with him the joys and sorrows of our mutual existence, that i, his adored wife and the mother of our two sons had forever gone from his sight, that he had not courage to long survive so great a calamity. realizing that he too was about to pass in to the silence, calmly he arranged his affairs, and instructed our dear sons as to his wishes. then with the fortitude of a just man he yielded to the inevitable, and passed, not into the silence, but into a glorious spirit realm, where i awaited him. soon our beloved sons, one by one, came to us; but ere they came, they had well begun the work which their father had delegated to them as a sacred trust, but which was to be left for other faithful hands to complete. now, as i gaze on yonder grandly beautiful structure i am grateful that the infinite one, who directs the ways of his children, has made of me and mine instruments for the good of others. since passing into our spirit world my husband and i have been informed as to events and affairs occurring on ento, and our satisfaction over the beneficent results of the introduction of the irrigating and waterways system, which obviously is of incalculable benefit to ento, is inexpressible.
changes which impress me with a sense of strangeness relate to this plateau which, as i remember it, was considerably loftier than now, and where in former times was an abrupt declivity, is now a gentle incline eastward to the level of the waterway. i perceive too that the massive seawall, built during the lives of my husband and myself has disappeared beneath the waves of indoloisa̤, whose
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waters have greatly encroached upon the land. at the time of my departure from ento, between indoloisa̤'s eastern shore and the western face of this plateau, there was a broad stretch of land, many dwellings and other structures. now i perceive that they and the great stone piers and seawall have disappeared beneath the restless waves which have so encroached upon the land as to threaten to wholly engulf it. none too soon is yonder massive barrier being constructed as a protection against further destruction of the greatly narrowed shoreland. as i look about me i find it difficult to realize the many changes which have occurred since i, a proud and happy wife, came to the home of my adorable and adored husband. the winged years fled away, and our two sons came to enhance our felicity. other years added their days to those of the past, and troublous forebodings, like creeping shadows drew nearer, ever nearer. as you already are aware of the deplorable conditions at that time prevailing throughout nearly all of ento's central regions, you will understand that finally the situation became alarming, and one day, hand in hand, my husband and i walked to the margin of the declivity, which abruptly fell away to the plain, and as we gazed afar eastward over the dry and arid lands our eyes filled with tears, and our hearts were sorely troubled. imperceptibly, but gradually, the fleeting years, nay, i should say ages, had brought about a condition of such extreme aridity that the lands refused to longer yield sustenance to the people, whose minds became filled with despair, and a sense of enmity against those in authority over the provinces of the central regions. like children deprived of proper nourishment they grew fretful, rebellious and unreasoning, demanding relief where more than temporary relief was unattainable.
for years my husband and i had vainly, incessantly
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striven to alleviate the general distress and consequent discontent of the people of our province, and now in silence we stood thinking, thinking. presently my husband, sighing heavily, said, "camarissa̤, my dearest one, i fear that my days are well nigh ended. the want and despair of the people weighs so heavily upon me, that i stagger, and grow faint under the burden. i know of no means by which we may afford them prosperity and happiness. have the pitiful gods put into your mind any thought that may serve to direct our future course?" after some hesitation i replied, "lord of my life and love of my heart, i know not if in my slumber some god may have spoken to me, but i have had a singular, and what your wisdom may deem a foolish dream. shall i relate it to you?" smiling tenderly and sadly, he said, "perchance in our extremity, andûmana̤ may have sent a messenger to whisper to your sleeping senses. tell me your dream. at least it will serve to occupy the passing moments."
i then related that while i slumbered i dreamed that standing by his side, just as we then were standing, we looked far eastward, and from the base of the plateau, abounding streams flowed in that direction, while at intervals other waters flowed from the north and from the south, and borne on the bosom of a great waterway, huge vessels laden with people and the products of many lands passed to and fro, and that like some great bird with wide spreading wings, a beautiful city seemed as though brooding upon the shining waters. it was a grandly beautiful scene, and the wonder of it still remains in my memory. "heart of my heart," i said, "i have told you my dream. how shall it be interpreted?" silently, but with earnest attention my husband had listened to the recital of my dream, and as i proceeded, his flushing face, beaming eyes, and hurried breathing gave evidence of intense emotion.
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clasping me to his heart he cried, "surely, andûmana̤, through his messenger has spoken to you, showing us a possible means whereby our unproductive lands may be reclaimed, and the impoverished peoples rescued from their present lamentable state. camarissa̤, my dearest, we will strive to understand the full meaning of the message, and may andûmana̤ and the pitiful gods aid us in our loving endeavor."
days and nights of closest consideration, of closest calculation as to adaptation of means to ends followed. so absorbed were we with the tremendous problem which so suddenly had presented itself that we scarcely ate or slept. at length greatly wearied i one day threw myself on my couch and slumbered. again the scene of my dream was before me, but some years seemed to have elapsed since first i had gazed upon it. how my vision was very far reaching, and i beheld fruitful lands richly clothed with verdure. cities, towns and villages adorned the landscape. want and discontent had disappeared, and prosperity like a gracious ruler smiled upon the people. from overhead the fleecy clouds dropped into the chalices of myriad, many-hued blooms, their sparkling treasures. among the spreading tree branches sweet throated birds sang their love notes. everywhere the shining waters gave drink to the thirsty lands, and everywhere all things seemed to be breathing praise and thankfulness to andûmana̤, their creator.
after awaking, my dream remained a vivid, pleasant memory, but fearing that my husband might think me grown fanciful, i shrank from speaking of it; but as our thoughts and experiences ever were mutually shared, i at length made my dream known to him. as before, he considered it a message given not only for our guidance, but also for our encouragement. "ah, heart of my heart," he
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said, "your dreams may yet become realities;" and my thoughts grew full of hope and eager anticipation of some great good which might come to the suffering people. very soon afterwards, my husband proposed that we should go to the capitol to lay before the supreme ruler, tyvon oiranza̤, our plans whereby we hoped to at least reclaim a portion of our unfruitful lands, and thus rescue the people from their pitiable condition. but i entreated that i might remain at home with our children, and he went alone. with the result of his interview with tyvon oiranza̤, you already are acquainted.
before the conclusion of our mortal existence the vast enterprise had progressed far beyond our original plans and most sanguine hopes, and my dear husband and i passed to our spirit world, fully assured that, even as the arms of the loving mother encircle her child, so in coming time would the beneficent system encircle ento's entire central regions.
ere meeting you, gentola̤, i with my sons surveyed the length and breadth of the system, and my gratification that the great work goes forward toward completion is beyond expression. my joy too, that the time approaches nearly when ento's sorrowful peoples shall rejoice in the knowledge that life is continuous, is boundless. to you who are devoting toward its accomplishment your time and very life force will come your reward. that i may not by one hour retard the glorious mission i shall for the present leave you, but not for long; for i shall, from time to time, give myself the pleasure of meeting you and these friends, and also of witnessing the progress of the children of ento out of darkness into the light of spiritual knowledge.
de l'ester, i owe you more than thanks for your patient attempt to translate into gentola̤'s language my poorly ex
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pressed words, which have at least made us better acquainted with each other. with loving thoughts for all, i regretfully hid you info oovistû (adieu).
de l'ester—we now will proceed to the galarēsa̤. ah, seated under yonder vineclad arbor are two of our student friends, prince dano and the quend youth, favēon. they very earnestly are discussing some topic which may interest us. we will draw nearer.
dano—favēon, you are quite mistaken in your conclusions. only yesterday i had a demonstration of this not at all understood law. after classes i as usual retired to my apartment where i amused myself by sketching whatever for the moment caught my imagination. now it was a fragment of a half-remembered scene, anon it was a dream face or some grotesque fancy, and thus in an idle fashion i whiled away the moments. presently, in some unremembered manner and through what means i know not, i seemed to drift into an unknown country where, through some unrecognized agency, i moved from one locality to another beholding unfamiliar scenes, while beings of surpassing beauty greeted me exchanging with me such kindly courtesies as one stranger offers to another. amazed, i asked myself can it be that the gods have transported me to astranola̤ that i may behold the glories of their blest abode? although i felt exceedingly curious as to how i had arrived in this strange country, it did not occur to me to question any one; but as i stood musing over my perplexing position i was amazed to see approaching me one whom in my childhood i had known well, and whose surprise appeared to equal my own, as with extended hand he hastened toward me, exclaiming: "dano, dano, son of my dearest friend, basto andûlēsa̤, i give you a loving welcome to our world of living ones, our world so beautiful, so glorious.
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" for the moment i seemed too shocked, too overwhelmed to reply, then collecting my senses, i evasively answered: "my father often recalls the memory of iklos mûyta̤, and mourns that no more shall he behold your beloved form or feel the warm clasp of your ever generous hands." then i cried: "has not death claimed you? do you indeed live here in astranola̤? i remember the lamentations of your family and friends over your dead body and urned ashes, and i doubt the seeming evidence of my confused senses. tell me truly, do i behold iklos mûyta̤? do i hear the well-remembered voice of my father's honored, well beloved friend? surely, surely, i dream or my mind wanders, and i grow afraid, i grow afraid," i tremblingly cried.
taking my hands in his own he gently, soothingly said: "dano, dano, dear youth, be not alarmed, calm your agitation, and listen to what i shall say. as all of ento's children have been taught, so was i taught that only for andûmana̤ and his messengers was immortality possible. that when breath, the life of the body ceased, endless silence was the fate of all. ah me, i yet remember the bitter, hopeless anguish that filled my mind, my heart, my days, when death came and i was bereft of my dear ones. i only recall such sorrowful memories that you may be reminded that the belief that death ends all of existence still holds in bondage the heavy hearted children of ento; and that you may be assured that this dread belief is untrue let your visions wander over the marvellously beautiful scenes of this world, which far exceed aught that you may behold on ento, and over these multitudes of happy men, women and children who once lived, loved and labored and then passed into this world of living ones, and who, with myself are taught that through earnest striving to fulfill the law of love we all shall attain to other realms
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far exceeding this in the glory of their inexpressible beauty, and a happiness so exalted that i can neither comprehend or realize it."
he further said that when death has stilled the activities of the body the living principle, the real self, invisible to limited physical vision continues a conscious, individualized existence in realms suited to the requirements of the changed condition of the self. "this, dear dano," he said, "is not astranola̤, the fabled abode of fabulous gods; it is but one of the realms surrounding ento, as its petals surround the heart of the rodel."
with profound attention i listened to this strange speech which so moved me that i cried: "oh, iklos mûyta̤, tell me, i implore you, will my dear ones, will i, continue to exist after passing into the silence?" releasing my hands, he, with a dignity, a majesty and a tenderness of manner inexpressible, said: "there is but one infinite, eternal, intelligent life principle, and all things are partakers of it and cannot cease to exist. your body and the bodies of all creatures must return to the elements from whence they originated; but the self, the indestructible principle, will continue to exist in the world of the immortals, and to the children of ento this glorious truth shortly will be revealed. throughout our realms of the living ones there is one thought, one resolve, one expectation, that but little longer shall darkness and despair, like evil birds, brood over your lives, turning your smiles into weeping, your joys into hopeless sorrow. in this grand work i, alas, have no part. not yet have i grown strong enough to enter the repellent atmosphere surrounding ento's peoples; but in higher realms there are those who are as gods, and they long have been striving, through such means as they command, to penetrate this atmosphere; and to all who
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dwell in highest or lowest realms the glad tidings have been heralded that soon the children of ento will emerge from the shadows of their cheerless beliefs into the light of a joyous truth. i am not fully informed as to how this glorious event is to be brought about. i only know that the means will be equal to the desired end and i and all await with eager anticipation the consummation of our dearest wishes. dano, you now will return to ento, but remember that surely you will again come to this realm of living ones, and i, iklos mûyta̤ will be but one of many friends and loving ones who will give you greeting."
suddenly i awakened and found myself still seated by the table, pencil in hand, and strangest of all this strange experience, as i slept and dreamed, i had written all, and more than i have related. in what manner can you account for this unusual dream, if dream it was?
faveon—my dear dano, i shall not attempt to account for your singular dream further than that i presume that your waking thoughts and imaginings were so impressed upon your mind that during sleep they assumed familiar shapes, one of which appeared to utter unheard of mysteries. i pray you, put away further indulgence in such misleading fancies which may harmfully excite your too emotional nature. through our holy writings we are taught, and all experience confirms the fact, that only andûmana̤'s messengers dwell above yonder fleecy, floating clouds, which, like a mistlike veil hide the glory of their shining faces, which, as we know, sometimes irradiates the sky reminding ento's children that their sleepless eyes ever observe our good or evil deeds. always has it been and always must it be that when the breath of life ceases the dead go into perpetual silence. ah me, scarcely do we learn to live, to love, to enjoy, ere death tears us from the embraces of our loved ones, and naught is left
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us save a handful of ashes to be cherished, to be ceaselessly wept over.
dano—think me not impious that i question why andûmana̤ has so decreed that a life full of good deeds, of noble aims and achievements, shall end as ends the life of the animal; shall suddenly, in the full tide of a glorious career, cease to live and be no more. that we now exist, and are conscious of the fact, is to my mind, as great a marvel as that, in some unimagined state, we may continue a conscious existence. aye, a conscious existence in which to unfold our highest abilities. you are aware, favēon, that i am betrothed to valloa̤, daughter and only child of our supreme ruler, omanos fûnha̤, whose wife, sēlona̤, died in giving birth to their only child. emerging into womanhood, valloa̤ displays such beauty of character, such elegance of manner, such loveliness of face and form, such intelligence and vivacity, that she enthralls me beyond expression, and i love her with adoring tenderness. when i think of the possibility of death approaching this charming, this adorable woman, stilling the breath of her life, closing her luminous eyes and ending the music of her gentle speech, i am filled with unutterable anguish. oh, favēon, if i sin, may andûmana̤ forgive, but to me it seems cruel that he permits the dread messenger phra to take our all without making us, his children, some recompense for the agony of bereavement, for the sorrowful certainty, that we, and our dear dead shall meet no more.
faveon—dano, dano, you shock and alarm me. no longer am i surprised that your waking thoughts fill your sleep with strange, if not with impious, dreams. i implore you to restrain your thoughts, your vivid imagination, lest some harm come to you. you well know that your ideas are contrary to the teachings of our sacred priesthood, who are the expounders of our holy writings, which de
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clare that in the beginning andûmana̤, through his love for his ignorant children instructed the gods to commune with them, that thus they might gain knowledge, but as they grew wise they also grew so arrogant and impious that they sought to wrest from the gods the secrets pertaining to sacred things. then andûmana̤ wrathfully forbade his messengers to hold further communion with his sinful children. in the beginning there was no death, but for their sins andûmana̤ decreed that henceforth death should serve as a constant reminder that the creator is greater than the created. we being the created cannot, without sin, question andûmana̤'s laws, hence, dear dano, we should not only willingly submit to the will of our creator, but as obedient children, we should humbly revere the hand that smites us.
death having come to the children of ento because of their impious desire to obtain a knowledge of sacred mysteries, it does not appear reasonable that even you, our beloved prince, may have been admitted into astranola̤, and the holy writings mention no other realm of living ones. to my mind, your dream partakes of the nature of the hallucination which recently possessed you in the lecture hall. you then insisted, and still insist, that a foreign-looking woman spoke to you, and even touched you, yet no one save our fanciful friend, lēta verronadas, imagined that they saw or heard aught. certainly, it was nothing more than the effect of a too highly excited imagination, to which, i confess, i, too, occasionally am a victim. it appears that lēta is becoming subject to these annoying seizures, and his friends are somewhat anxious for his health, which really appears excellent.
if my very practical remarks have served to becloud your usually serene countenance, you will forgive me, and may andûmana̤ forgive if i, too, am sometimes filled with
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fear and bitter regret that inevitably death is drawing near, that even in my youth i may pass into oblivion. were it not impious, gladly would i welcome a belief in a possibility of a continuity of existence. alas, we have no hope, or slightest indication, that after death has seized the breath of our life, we and our beloved ones ever shall meet again. so, my friend, it will be well for us to strive to be thinkers and workers, not dreamers of dreams which have no foundation in realities. your heavy sigh finds an echo in my own heart, and i fear that my face like your own tells the secret of our sorrowful thoughts, so the signal for our return to study comes in good time to end this profitless conversation.
de l'ester—you perceive, gentola̤, that a spiritual force is agitating the minds of some of ento's people. all through the centuries of their established religion there have been minds more or less illumined by gleams of spirit inspiration, but necessarily they have been so faint, so uncertain, so quickly repressed as to have made but slight impression upon the masses of the people. always the priesthood of ento have been an impregnable barrier between the darkness of superstition and the light of inspiration. that generally they have been, and are sincere, we do not question. sincere, or otherwise, everywhere and always the priesthood move forward only when the spiritual unfolding of a people obliges them to yield to an irresistible pressure. largely it was through the spiritual growth of the people that, some centuries ago, ento's priesthood were obliged to discontinue human sacrifices, and it is through their further spiritual evolvement that the densely positive barrier which ever has enfolded them at length is yielding to forces from the spirit worlds. we rejoice that now, as never before, spirits from ento's and other spirit worlds can penetrate and
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come en rapport with the consciousness of many of the people. true we cannot, as you can, approach them directly, but soon conditions will become changed and we too, will be able to communicate with many sensitives.
we have shown you that all organisms throw off certain emanations, the condition of the organism determining the quality of the emanation. in their activities these emanations are either centrifugal or centripetal. the centrifugal or positive being forceful, the centripetal, or negative being passive, but, if i may use a paradoxical term, energetically passive, and they form about inhabited planets like, or similar to, ento and earth, a spiritualized atmosphere, which, to freed spirits, is as palpable as is a stone wall to physical touch. the positive atmosphere enveloping the peoples of ento is very repellent; but you, who are yet connected with a physical body, are not so etherealized as we are, hence we can use you as a means of communication with persons upon whom we can make no impression.
no, this spiritualized envelope is not what some of earth's people term the astral sphere, but it is a constituent of the first or so-called astral sphere, within whose limits abide spirits not sufficiently evolved to gravitate to a higher plane of being. in a sense such spirits are confined within the limits suited to their several conditions. confined, not through the arbitrary sentence of a just or an unjust judge, but through an inevitable process of natural law, which is god's law. around all planets inhabited by spiritualized humans and other organisms, the first spirit sphere, so to say, materializes. as ages pass and humanity evolves to higher spiritual planes other and in all directions greater, grander spheres, suited to the requirements of more highly evolved beings are formed, each succeeding sphere surpassing the preceding one.
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gentola—do you know if there is a limit to the number of spirit spheres surrounding any or all inhabited planets?
de l'ester—i know there is no limit to the questions you can ask, and for the present i must end our conversation by saying that we know of no planet having more than seven spirit spheres, and by the time you or we shall have arrived at the highest, ento and earth will have been added to the list of dead worlds, and we may have become archangels.
gentola—please allow me to ask one more question. am i to understand that there is a law compelling spirits to abide in certain spirit spheres?
de l'ester—spirits freed from the physical body, each according to his or her evolvement inevitably go to "their own place," the only place they are fitted for. no spirit can long remain in a sphere with whose vibrations he or she is not in harmony. spirits from the higher may, and do, enter the lower spheres, but, speaking from experience, not with pleasurable sensations. you once were adventurous enough to descend to the lowest level of one of the deepest mines on your continent. you may recall the sense of oppression and difficulty of breathing which nearly overcame you. well, that is the best illustration i can offer of the sensations experienced by spirits of higher spheres who, for instance, enter our earth's first or spirit sphere. why, then, do we return to mortal environments? oh, my friend, you yet must learn many sad lessons. you, whose destined work is to serve as a teacher to spirits in darkness, will find the answer to your query. you will learn, as we are learning, that only through loving, unselfish service for those more needy than ourselves do we find the stepping-stones by which we shall ascend to the heights where are the exalted ones, who,
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through self-sacrifice and deepest self-abasement, have attained knowledge and bliss unspeakable. it is they who inspire us to strive for a like beatific state of being.
it occurs to me that of one feature relating to emanations i have not informed you. i have stated that all organisms throw off certain emanations, hence animal emanations are constituents of all first spirit spheres. after physical death the myriad forms of animal, indeed of all organized forms of life, for a time continue to exist within the limits of the first sphere. then, through the activity of natural law they in a sense become reincarnated, but not on the same plane of existence as before, but a step higher, and always in a species of their own order. that is to say, the soul of the horse never reappears in the form of an ox, or the soul of the ox in the form of the dog, and so on. no expression of life is ever lost. thus the endless movement of evolution is continuous, and the bird of prey swooping down upon the finned beauty of lake or stream is quite oblivious of the fact that he desires to dine off a distant relative of whose family he is a highly evolved representative.
genessano—with interest i have heard de l'ester's lesson, and it reminds me of an experience of inidora̤'s and my own. when we passed to the spirit side we were not sufficiently evolved to continuously exist in a sphere higher than ento's first spirit sphere, and for more than half a century of earnest striving, assisted by the loving devotion of our parents and dear friends who were more highly evolved than were we, we were dwellers on the threshold of our second spirit sphere.
during this period of instruction and progress our condition was far more agreeable than that of mortals, but through brief visits to other spheres, we soon learned that the degree of happiness we were enjoying was but a prom
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ise of a more exalted state, and naturally we aspired, not only to greater joys, but to higher attainments, through which we might find closer association with our adored parents.
no, this period of instruction and progress did not appear to pass slowly. you do not yet realize that to freed spirits time and space are mere terms possessing neither value or significance. with us is only an ever present now. the terms past and future involve an idea of a beginning and an ending, and, as our friend humboldt has stated, we cannot conceive of either a beginning or ending of what is termed time or a limit outside of which is nothing. no spirit of highest spirit spheres claims to have a realization of either time or space or a conception of the infinite one, who ever has been, is, and ever must be the dimensionless, unthinkable all.
de l'ester—to-day we will see and hear what may transpire in the classrooms. first we will observe what we may designate as an astronomical lesson. the apparatus which the young, intellectual looking instructor is arranging is unlike anything you have seen, and i imagine that the lesson will be quite as unique as the apparatus. i shall not attempt to give you more than a mere synopsis of it. now he calls the attention of the class to the well known fact that ento is not a perfectly globular body, but a somewhat elongated sphere, deeply depressed at its extremities and revolving in space as andûmana̤ in the beginning decreed, that thus life giving beams of his abode might vivify all portions of the home of his children. he alludes to the sacred writings, which declare that in a very remote time andûmana̤ revealed to certain holy men an account of the creation of ento and of the living creatures who came into existence through the exercise of his will,
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and that later, when ento was prepared for their reception, he created his children, who should dwell upon it, and be the recipients of his bounteous provision for their happiness. evidently this instructor has no knowledge of the revolution of ento around the sun, for he talks of the marvel of atmospheric pressure holding ento in position and also supporting the fair regions of astranola̤, beyond which is the shining abode of andûmana̤, which, with its foundations, fill all outer space. it would not serve a useful purpose to further speak of his lecture to his deeply attentive pupils, but it will please us if you will attempt a brief description of this scene.
gentola—around a massive table, on which is an object suggesting a globe, a number of boys and girls are assembled. the globe, if it may be so called, is quite elongated, and, as you have said its ends are deeply depressed. in the centre of the depressions are pivots which rest in sockets in the ends of two upright supports. the surface of the globe is divided into spaces by metal bands suggesting latitude and longitude. midway between the extremities of the globe is a broad band with three narrower ones on either side of it. extending from the central band at intervals are seven metal rods tipped with what appears to be diamond stars. now the instructor attaches to the ends of the two protruding pivots flexible wires covered thickly with some dark substance. the globe begins to revolve and now its velocity is so great that the star tipped rods appear to form a luminous, iridescent band about it, but i do not perceive what force makes it revolve. how beautiful it now appears. all the bands are luminous, and i now see that they are incrusted with different colored small jewels, and there is a soft singing sound, like the notes of some musical instrument. i do not understand
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where the sound comes from, and i cannot describe the scene intelligibly.
bruno—be at peace, gentola̤. we have neither anticipated or desired that you should more than offer your impressions of the scene and of this object which the entoans believe represents the form of this planet. the seven diamond stars symbolize the seven divisions of astranola̤, but the entoans do not venture to conjecture as to what the abode of andûmana̤ or those of their deities may be like.
presently we will show you a marvellous piece of mechanism which is an embodiment of vibratory energy. these wires form a connection between it and this globe, and through its measureless energy this and all the mechanical apparatus of the great galarēsa̤ may be set in motion. on ento, for many purposes, vibratory energy has superseded electrical energy, yet, in a sense, vibratory energy is an expression of electrical force, which is the basic principle of all energy. it permeates every atom of the universe, and its expressions are so manifold that, though its presence may not be apparent, its ever present energy is a fact. ento is but one of many planets whose inhabitants understand and apply both electrical and vibratory energy, and, ere long, in the advancement of civilization on our own planet, it will become a tremendous factor.
the ento name for this object is esploina̤, and it conveys the ento idea of latitude, longitude, the equator and zones. the colored outlines indicate the natural divisions of land and water, which, as you perceive, are not nearly equal. the revolution of the planet on its axis is recognized as producing day and night, but the idea of a very pronounced concavity at its extremities, or, as we would say, at its poles is, of course, a conjectured absurdity. how did such an erroneous idea originate? inidora̤ says
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that in the sacred writings there are intimations of the form of the planet, and it would be a bold adventurer who would dare to dispute such infallible authority.
i grow impatient for the ushering in of the coming revelation when this grand civilization shall leap to the level of its evolution. and it is coming, it is quickly coming. even these youths and maidens shall share in the splendor of ento's religious freedom, which, like a radiant sun, shall dissipate the shadows of its long spiritual night. when that long-hoped-for period shall have arrived, and ento's peoples shall dare to investigate in all directions, they soon will arrive at correct conclusions concerning two sciences which to them are as unread books. of astronomy they are ignorant, of geology nearly so, their religious beliefs deterring them from arriving at logical conclusions, lest they might incur the displeasure of andûmana̤ and his messengers. you may recall the professor's dilemma over the fossilized saurian, and in the record of the rocks they yet will learn equally startling lessons.
yes, we are informed as to all important affairs of earth, and we are aware that daring minds contemplate the possibility of establishing communication between earth and ento. altogether a futile idea, as you now must perceive. why, the entoans do not even dream of the existence of a world other than their own. inidora̤, is not this true?
inidora—quite true. ento's sacred writings, which are believed to be infallible, make no mention of andûmana̤ having created any other world than ento, but historians have written that antecedent to the establishment of ento's religion there was a powerful nation south of the equator which was in a very advanced state of civilization. this nation was known as the avalano nation. zēnon avados, one of their learned men, who at this time
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is a teacher in one of our spirit realms, declares that he and other scientists of his time demonstrated to their entire satisfaction that ento was but one of many similar worlds. they also made other astronomical discoveries, all of which they made known to the people. unfortunately, this nation grew very rich and consequently very corrupt, and an inevitable decadence came upon them. their civilization lapsed into chaotic conditions, their learned ones passed away, and thus to the entoans a knowledge of facts was lost, which, when again presented, they will be prepared to accept.
bruno—already you have learned that in many directions ento's scientific discoveries equal or surpass those of our own planet. that art, in its various expressions, has attained surpassing excellence. that the luxuries and refinements of living are within the reach of all. that constant and untiring effort is being put forth to elevate the entire peoples. and that want and crime are so nearly minimized as to seldom demand attention. thus the soil is prepared to receive the seed which soon will be sowed, and which surely will yield a bounteous harvest. ah, the demonstration is concluded and the instructor is about to address the class.
instructor—this lesson demonstrates that as a cherished child rests upon the bosom of its mother, so ento, beloved of andûmana̤, rests upon the bosom of space. afar off, in diafon evoiha̤, is the glorious abode of him who is the creator of all things. when we, his children, have done well he smiles, and diafon evoiha̤, golden and glowing, sheds its life-giving beams over our beautiful world. he smiles and fruits and grains multiply, that his children may have sustenance. he smiles, and bûd, bloom and verdure cover as with a mantle the home of all his creatures, for are not
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all living things precious in the sight of their creator? from the lowest to the highest expression of his love all find their allotted places. all act in accordance with his divine will. this esploina̤ not only conveys a correct idea of the form of ento, but also it illustrates how we are encompassed by the abodes of andûmana̤'s messengers, whose ever-watchful eyes discern our inmost thoughts, our most secret acts. even as the divine ones guard the sacred mysteries may we, o andûmana̤, guard ourselves against wayward thoughts and unhallowed desires and may we ever reverently adore thee that thou didst create this world so fair and a people so blest as are the children of ento.
de l'ester—leaving this instructor and his pupils to a discussion of their odd mixture of science and religion, we will ascend to the second floor. yes, truly their religious beliefs dominate the lives of the entoans. fear of consequences, quite as much as love of andûmana̤ and his messengers, occasions in them a constant watchfulness. genessano has related a droll occurrence which illustrates this very point. once, in his childhood, a falling meteorite attracted his attention, and he ran to his parents shouting: "a god has fallen out of bed! a god has fallen out of bed and broken his lamp." both father and mother were horrified at his irreverent exclamation, and in terror, lest harm might befall their thoughtless lad, they hastened with him to the istoira̤ to lay upon the altar a propitiatory offering.
gentola—genessano, you will pardon me for saying that the contrast between the advanced civilization and the peculiar religious beliefs of your people still surprises me. that they are intellectual and generally highly cultivated is very apparent, and it seems remarkable that they yield obedience to a creed so utterly at variance with common
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sense. have they never believed in a continuity of existence? have they never had clearer conceptions relating to the ego than they now have?
genessano—since passing to our spirit world we have learned that long previous to ento's ancient written history, which antedated the sacred writings, there were those who, through many embodiments, on various planets, retained overlapping, partial consciousness of previous states of existence. through this consciousness, which is a feature of so-called intuitive perception, such persons more or less clearly realize the indestructibility of the ego, hence the continuity of perhaps conscious existence. but, through natural causes too complex for present consideration to the consciousness of the masses of ento, no idea of a continuity of existence ever has occurred.
when through repeated embodiments and attendant experiences humans of any planet have evolved to a certain plane, conditions being propitious, they unfold intuitive perception, or more correctly soul consciousness. evolvement and unfoldment proceeding the soul faculties tend to become dominant, and the human seeks to discover the causes of phenomena. he theorizes, he analyzes, he dogmatizes, and grows presumptuous, and if unwisely, he ignores his inner consciousness, the real spirit self, he is likely to stultify himself, and conclude that there is no other than a physical existence, and no intelligence higher than his own. conditions favoring, soul consciousness may become en rapport with the inner or spirit consciousness, and despite intellectual materialism, which ever clamors for dominion, the human may evolve a recognition of spirit, hence a realization of the one all pervading spirit known to you as god.
though their history cannot be traced back to their earliest appearance on our planet, we know that inevitably
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the entoans, like the humans of other planets, have passed through all the phrases incident to the onward and upward progress of humanity.
since the establishment of the national religion, and consequent ecclesiastical oppression and repression, which ever have been so absolute that they have not dared to think for themselves, their soul consciousness has found expression in ceaseless prayers that death may not seize upon their lives, or those of their dear ones.
as the bud, infolding flower and fruit, is quickened by the breath of spring, so ento's peoples will be spiritually quickened by the effulgence of the coming revelation, and then they joyfully will claim their birthright of ever increasing happiness and life eternal.
de l'ester desires me to relate something i once read in an ancient record now stored in the library of this galarēsa̤. it states that immediately succeeding the establishment of the national religion certain fanatics held peculiar beliefs. they asserted that andûmana̤ had spoken to them, assuring them that they were possessed of an essence, or principle, which was the life of the body, and that this essence, or life principle, after death of the body continued a conscious, happy existence in a world unseeable by physical eyes. they also asserted that andûmana̤ revealed to them laws which commanded them to refrain from all evil conduct. to love one another. to act justly, and to be merciful to all living things. other laws relate to the duties of parents, of children, of those in authority, and so on. certainly they were of a character indicating a law giver of a high order of intelligence. the record further states that this fanatical sect for a time increased prodigiously, but persecution and other causes finally led to its extinction.
another historian relates that during the third century
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of the established religion one mēro kalmon invented an instrument through which he daringly and impiously gazed toward astranola̤. he not only declared that astranola̤ did not exist, but that there were other worlds than ento. he went so far as to declare that these worlds moved through space, and he even made drawings and calculations relating to these fanciful worlds, which misled many into a belief in his reprehensible teachings. not content with filling the minds of people with these vain imaginings he also hinted that these newly discovered worlds might be peopled as was ento. so eager is humanity to indulge in new fancies that ere long he made many converts, and the sacred faith was seriously menaced. word of mēro kalmon's proceedings was brought to the supreme ruler mostēnû stoiva̤, who directed that he be admonished to cease teaching fancies so pernicious, so sacrilegious, so devoid of intelligence. he was admonished, but being either very perverse or very much in earnest, he continued to teach his senseless ideas. gentle admonitions failing to correct his heterodox opinions, severer measures were exercised, but still he held to what he pretended to, or did believe, and it became necessary to offer him as a sacrifice to appease the righteous wrath of andûmana̤. the historian also relates that as he was about to be sacrificed, suddenly the sky became overcast with threatening clouds, and partial darkness reigned, but that at the moment that the priestly knife reached the heart of the blasphemous mēro kalmon, andûmana̤ smiled, and diafon evoiha̤'s golden beams gladdened the hearts of the assembled multitude. and thus, adds the historian, was demonstrated the truth of our holy religion. at this time mēro kalmon is a re-embodied spirit, and amid the galaxy of your inspired, scientific minds he shines as a star of the first magnitude.
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nay, gentola̤, it would not be wise to divulge the present name of the re-embodied mēro kalmon; but from this recital you will perceive that notwithstanding opposing influences at various periods, light from inspired minds has striven to dissipate the spiritual darkness overshadowing the lives of the entoans. yes, mēro kalmon was a sensitive, as he now is.
de l'ester—in this well lighted and well appointed room dano, favēon, and others are engaged in microscopical studies. we desire, gentola̤, that you shall become en rapport with dano, but so absorbed is he in his investigation that we doubt if you will succeed. we will wait for a less positive condition of the youth's mind. in the meantime you will please attempt a description of this scene.
gentola—seated around a long table are five young men, and two dark skinned, handsome girls in the bloom of early womanhood. on the table are instruments of a kind, quite unlike any i ever have seen, through which all are intently gazing. all are taking notes, and making drawings, and a most animated conversation is being carried on, in which the young women take part. you say that those instruments are microscopes, but they are quite unlike any microscopes i have ever seen. there are five convex lenses, one above the other, but slightly apart, and they are suspended between two slender rods, a few inches in length. above each microscope a tiny, blindingly brilliant light is suspended, above which is a reflector which seems to focalize the light and reflect it downward through the lenses, onto some odd looking object. you say it is the eye of some small animal? oh, i never could have imagined that the eye is so complex, so wonderfully beautiful. yes, i now see it very clearly. through the glasses it appears greatly enlarged. describe it? no,
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indeed, i am not so presumptuous as to attempt it. you clever ones should describe things of which i am quite ignorant.
de l'ester—you have said all that we really have desired you to say. should a competent person give a technical description of these instruments, and object under investigation, your caution would take alarm, and you would become too positive for our purposes, one of which is to inform the peoples of our planet that the entoans are very like themselves, and that their methods of acquiring knowledge are somewhat similar to those of the neighbors who are so curious about them.
gentola—now that i better understand your motive in asking me to describe various things i shall feel less sensitive over my incompetence, and you may rest assured that after this microscopic observation i shall set a higher value on my own eyes.
de l'ester—i thought you might, and it is high time you should, for you not only use, but you abuse your eyes. the controversy over the lesson grows very animated. be attentive, and i will interpret what may be said.
faveon—nitana, both you and dano certainly are mistaken in your conclusions. our sacred writings distinctly declare that andûmana̤ is infinite in all his attributes. that he creates and destroys as he wills, but nowhere is it written that he modifies any creature in order to fit it to changed conditions. to my mind it savors of impiety to question the accepted interpretation given our sacred writings by our scarcely less sacred priesthood.
dano—i do not doubt but that andûmana̤ is infinite in all his attributes, and i do not question but that he creates in accordance with his own purposes, but i do not believe that any one living creature is a special act of his creative will, but that through his fixed purposes or laws,
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which are a part of himself, all things come into existence. if each living creature is a special act of his creative power, logically one must infer that all creatures are perfect expressions of his will. yet it is an indisputable fact that if animals of any species are for a prolonged period kept in darkness, their organs of vision will become modified to fit them for their environment. i cannot but think that our priesthood misinterpret the meanings of portions of our sacred writings, and that they are prone to cling too closely to ancient interpretations. may andûmana̤'s messengers understand that i do not desire to offer my immature ideas as infallible truths, and i pray that they may direct my ever questioning thoughts.
nitana—ever our scientific investigations oppose themselves to the teachings of our holy religion, occasioning in our minds unrest and dissatisfaction with our conditions. though our devoted priests continually admonish us against an indulgence in profane imaginings, our truant thoughts go far astray, and we grow bewildered and afraid lest the justly offended gods may visit upon us dire punishment. even while we strive to learn the complex meanings of life, we are shrinking from death, and crying to andûmana̤'s messengers to bear to him our unceasing prayers for release from the dread god phra (death), whose dark form overshadows all our days.
scientific research has reached a limit where boldest and most earnest minds pause uncertain and appalled. they cannot turn backward, and they dare not go forward. oh, that andûmana̤ may as in ancient times hearken to the prayers of his sorrowful children, and grant to them a clearer understanding of truth.
faveon—nitana, it is not we alone whose minds are full of unrest, for alas, the people too are questioning and doubting, and none too firmly are the priesthood opposing
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themselves to the further advance of skepticism. i fear that we too indulge in too free thought and speech, and are becoming dreamers rather than thinkers. dano, your example is contagious. i pray that i may not find myself also dreaming strange dreams, or yielding to baseless imaginings.
dano—and yet it may come to pass. truly, it has not been through my desire that recent strange experiences have come to me. may the gods pardon my presumption, if i sometimes dare to hope that they in their own way may, through me, convey some new revelation of andûmana̤'s love for his sorrowful children, whose entreaties for release from death, ever are the burden of their prayers.
if mylta, vērian, and you, dear friends, may not consider me of lost mind, or altogether given to preposterous fancies, at least i may amuse you by a recital of what you may regard as merely a dream. to favēon i have related a former experience, and his incredulous smile assures me that he yet remembers it.
yesterday after classes i laid on my couch to meditate and rest. i did not at all feel inclined to sleep, but soon a semi-conscious state stole over my senses. at the moment my gaze was resting on a great cluster of tēmos blooms sent me by valloa̤, my betrothed, to whom my tenderest thoughts, like bright plumaged song birds, were flying. presently the tēmos blooms were blurred from my sight by a shining vaporous cloud, from which emerged a female form, so wondrously lovely that i was overawed and amazed. the form was tall, and of proportions suited to the form of a goddess. over her shoulders her hair fell like a golden mist, and her eyes blue as the azure floor of astranola̤, gazed tenderly, smilingly into mine. rodels, floating on naro's gleaming waters are not whiter than was her face, which shone with an indescribably
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strange, luminous glow. floating rather than walking toward me she extended her hands, and in a voice so gentle, so tender, so mellifluous that it yet lingers in my memory like strains of sweetest music, she said, "dano, dano, my brother, do not you recognize your sister onta̤? i am not dead, i live, and love you, my brother dano. it was but my physical body that died. i, the real onta̤, am as alive as when hand in hand we strayed by naro's waters. dano, believe that i am onta̤, for i shall again and again come to teach you the mystery of life after death of the body. happily you possess clear seeing vision, which perceives the real, immortal self, and you are to be a teacher of our people, who through you will attain to a higher conception of divine things. already you begin to apprehend the oncoming glory of a new revelation, which will bring to the heavy hearted children of ento gladness immeasurable. fear not, my brother, your message of joy will not fall upon deaf ears, for the way is being prepared, and the invisible ones, who possess the strength and wisdom of the fabled gods, will not fail you in your hour of greatest need. i know that already they have spoken to you through one of another world, and soon your vision will grow so strong and clear that you will be able to perceive them, as you now for the first time perceive me. i can remain no longer, but soon will come again," she said, and as she came she went.
as i dreamed i seemed to weep for joy that my beloved onta̤ still lived, and as she ceased speaking i strove to clasp her to my heart, but she eluded me, and ere i more than realized her presence she vanished from my sight, and i sprang to my feet, not in fear, but in a state of trepidation indescribable.
mylta—but, dano, do you believe that you really saw your sister onta̤, or do you consider it all a vivid dream? of course, as your sister has long been in the silence, it
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could have been naught else than a dream. favēon, be quiet. yes, i am excited. oh, how i should like to have such a dream; and only think, if it really might be true! it is so dreadful to die, to leave all that one loves, and more dreadful still to lose one's loved ones, knowing that the utmost one can do is to mourn until we too shall pass into the silence. ah, my vērian, our tears will not ward off——
de l'ester—gentola̤, quickly draw near to dano. touch his head with your finger tips. that will suffice. drowsily he leans back in his chair, and passes his hands over his forehead and eyes. now in a startled manner he whispers, "onta̤, onta̤; nay, it is not onta̤. onta̤ has golden hair, and this woman's hair is dark hued, and she is of a strange race. ah, i now see her clearly, and it is the same woman who twice has appeared to me. speak, i pray you, that i may know who you are, and why you come to me."
de l'ester—follow closely my dictation.
gentola—though i am not of ento i have been named gentola̤. twice i have been made to speak to you, and now i shall say that which you are to remember for it relates to gravest interests.
i have come from a world closely resembling ento. it is far away in space, and by its inhabitants it is known as earth. i have been brought to you by persons who once lived on either earth or ento, but death of their physical bodies having freed the imperishable, intelligent principle, they are known as spirits and may go from world to world. i, too, am a spirit, but, like yourself, am yet connected with a physical body, to which i shall soon return. through the activity of a wonderful natural sense you are enabled to perceive me and to hear my words; and later on, when your spirit senses shall have grown clearer,
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you also will see and hear spirits who are wholly freed from the physical body. already you have perceived freed spirits and your quickened senses are unfolding, as unfolds a flower. two of the spirits accompanying me are of ento's spirit world. during their mortal lives they were known as inidora̤, and genessano, sons of genessano allis immo and of his wife camarissa̤,who long have existed in a world invisible to your mortal vision, but which is as real as is ento. as i am unacquainted with your language i speak from dictation of a spirit who, from time to time, will reveal to you truths which will bring to you and to your people joys unspeakable. this spirit bids me say to you that in boundless space there are countless worlds inhabited by beings like yourself. that all are andûmana̤'s children, and all, like yourself, are immortal. that when, through death of the body, their spirits become freed, they continue to exist in worlds' far more beautiful than ento, whose peoples now are on the eve of a revelation which, to them, will be as the dawning of a day of supremest joy. but for you, dear youth, will come a sorrow so overwhelming, a grief so poignant, that it will well nigh rend you from your body. but courage, courage, sufficient for your days will be your strength. you have chosen and are being prepared to give to your despairing peoples a message so glorious that its divine effulgence will dissipate the shadows of the hopeless beliefs which so long have held them in spiritual bondage. already in the minds of many of your people there is a sense of unrest and discontent with old beliefs and forms of worship. it is a premonition of wonderful events which ere long will occur, for spirits of ento's and other spirit worlds have combined their forces to awaken the inner consciousness of your peoples, and they feel the quickening impulse but are unaware of its significance. many are prepared to receive the glad tid
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ings that existence is continuous, and when this knowledge shall have been revealed to them quickly they will emerge from the depths of perpetual sorrow into the radiance of a consciousness of immortality.
you would know the nature of the sorrow that is to come into your life? i shrink from saying that it has become necessary to inform you that your betrothed, valloa̤ fûnha̤, slowly but surely is releasing herself from her frail physical body. slowly but surely, like some sweet flower of an untimely season, she droops and fades away, and ere long she will be your spirit, not your mortal bride. her father does not realize that her days are nearly ended or even that she is really ill, else ere now he would have called you home. you are to await his or your father's summons, and you are not to speak of this or of aught i have said to you. soon again i shall be with you to further reveal to you that which concerns yourself and others, and now, info oovistû.
de l'ester—favēon, nitana and the others are greatly amazed and alarmed at dano's strange condition, but as he breathes and moves they know that he has not swooned, so silently they await his awakening, and now he is arousing from his partially submerged state. he is so highly sensitive that while en rapport with you he is almost wholly conscious and fully remembers all that you have said to him, and though as yet he does not comprehend his condition, in time he will do so. it is to be regretted that such a heavy sorrow must fall into his young life, but when finally he shall realize that his adored valloa̤ will not be forever lost to him, with his sorrow will be blended joy inexpressible.
dano—have i again been dreaming? surely it was more than a dream. heard you no one speaking? saw you no form, dear friends? yet truly i again have seen a fair-
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skinned, dark-haired woman, clothed in strange, shining garments, who has spoken to me of marvellous things. if what she has said may be true, ere long into my life will come a heavy sorrow and a great joy. but andûmana̤ alone knoweth all secret things. through his love he created me and patiently i shall await whatever of good or ill he may send to me. you, my friends, will pardon me if i cannot now relate what this woman, who calls herself gentola̤, has said to me.
faveon—dano, i pray you compose yourself. no, we heard nothing, saw nothing, but i confess that i so sympathized with your abnormal condition that for a moment i experienced a most peculiar sensation. i seemed to feel some invisible presence near me, but soon i realized that it was the merest foolish fancy, and quickly i aroused myself to a sense of my surroundings.
vērian, sweet cousin vērian, your pallor betrays your perturbation, and mylta̤'s humid eyes evince a lively sympathy if not a positive belief in dano's hallucinations. come, friends, we will walk abroad and soon these baseless, idle fancies to which, i fear, we all are inclined, will be dispelled.
nay, dano, you shall not be left to yourself to brood and dream. too close study and a natural inclination toward mysticism are misleading you, and we, your devoted fellow students, will be doing less than our duty if we do not endeavor to induce you to yield to lighter, pleasanter veins of thought.
de l'ester—gentola̤, to you this demonstration is little more than curious. to estimate its meaning and value you would have to realize what we and many other spirits long have been striving to bring about. this we cannot now make plain to you, for could you fully realize its significance it would so overwhelm you as to unfit you for the
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work you alone can accomplish. this much i may say, that now as never before we feel assured of the success of our mission.
favēon felt not only your presence but also the wave of magnetism we passed over him. he is very sensitive, and when the time of his enlightenment shall have arrived he no longer will imagine that dano is afflicted with morbid fancies, for he too shall stand as an inspired teacher of his own people.
in the adjoining class room other students are engaged in microscopic examination of crytogamic growths. for a short time we will observe them. we perceive that the specimens are of various species found in moist localities, or in ponds or other sluggish waters. that their sporules, wafted by winds or through the agency of aquatic fowls, are borne from one locality to another. that some are known to be inimical to health, even to life, but that science has found means to oppose and render ineffectual their virulence.
yonder dark-skinned intellectual maiden is strongly inclined to skepticism. not perceiving the utility of these growths she contracts her pretty brows, and, after some moments of inconclusive thought, she turns her large, luminous, questioning eyes on the stately professor who stands near her, regarding her attentively, and says: "professor doiko, will you inform us as to why andûmana̤ has created these, so far as science has discovered, worse than useless growths, and also the parasites which infest the bodies of his children, and of all creatures?"
professor doiko—our purpose is to study the structure and habits of these growths, not to question the purpose of their creator. when we shall have grown wise enough doubtless we will understand the mystery of many things which now are obscure. as to parasites which in
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fest the bodies of living organisms science regards some of them not as enemies, but as scavengers of refuse, which, when not speedily removed, generate diseases of various kinds. through our lack of knowledge we count as foes many forms of life which probably, in time, we will come to regard as friends. andûmana̤, creator of all things, makes no mistakes. it is his children who err in questioning the results of his infallible wisdom.
de l'ester—the maiden looks rather discomfited than convinced. to the quiet girl on her left, in a low tone she earnestly says: "one is ever asking questions to which our learned ones give but half replies. always within me something cries out for a fuller knowledge of things. if i question our instructors or our priests, or if i search written authorities, the answer is ever the same, 'andûmana̤ knoweth, andûmana̤ doeth according to his will,' and our priests say that we sin when we question the meanings of mysteries. tonēne, what is that within us which ever is impelling us to search into forbidden things?"
tonene—could i answer your query, cassa, i should perhaps be wiser than our instructors. i know not why you are so perversely inclined, but i think it may be well for you to defer to the opinions of those who at least are far more learned than are we.
cassa—but, tonēne, it is said that prince dano believes that we are more than we appear to be; that when the body dies the breath of life does not die; that the real self is invisible, but that it possesses intelligence and memory and speaks and moves about. i cannot quite remember what else it can do. what perplexes me is, how can the breath of life speak and move about without a body? i know not how prince dano explains that. we all know that he is wise and learned beyond his years, and there are those who regard him as one whom andûmana̤ has specially endowed,
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but others fear that overmuch study and thought render him visionary.
tonene—any one hearing this inconsequent conversation would probably consider us as visionary as is prince dano, and we will serve ourselves better by attending to our lessons.
de l'ester—in cassa's somewhat rash remarks we find further evidence of the unrest stirring the minds of the people, and it augurs well for the success of our mission when, despite their fears, even youthful minds are questioning old beliefs.
should we attempt further notice of the students and studies of this class room it would oblige us to exceed our purpose, which is to simply record sketches of people and things. you will bear in mind that in calling your attention to apparently trivial matters we do so that you may perceive that ideas and pursuits of the entoans are noticeably like those of earth's peoples. again we are holding you too long and must immediately return you to earth. three days hence we will come for you. george and bruno will attend you. until we all meet again, info oovistû.
