Front matter (continued 3)

You are surprised at the paucity of animal life, but if you will consider that but few Entoans are flesh eaters, that but a limited number of milch animals, known as Vochas, are required; that agricultural machinery and most vehicles are propelled by electrical appliances, you will perceive the reasons why animals are not more in evidence. However, on portions of the Planet there are herds of animals known as Angossa, which are bred solely for their wool. By but one race, who are flesh eaters, are they used as food.

Having reached the southern limit of this cultivated plain, we now will turn eastward. Yes, owing to porosity of the soil throughout this region irrigation is prevalent. Now that we are about to lose sight of the mountain range, it occurs to me that I have neglected to acquaint you with its name, which is Keneto alista. The exact significance of Keneto I cannot find in your language, but the shades of meaning would include giantlike, enormous, immense and the like. Alista is the Ento word for mountain. From northeast to southwest its length is about two hundred miles, and for the most part it lies almost parallel with the equator. Its greatest elevation is but little more than 6,000 feet above sea level, and among mountain ranges north of the equator it takes first rank.

We now approach a region whose natural water supply is quite exceptional and the inhabitants equally so. To say why would but mar your interest in what may come under your observation. We now will descend to yonder slight elevation, and you, Gentola̤, will speak of whatever to you may appear noteworthy.

Gentola—All about us is a level country, luxuriantly clothed with grains, grasses, flowers, shrubs and groves of great forest trees. Here and there are gray stone buildings, some quite large, others smaller—apparently outbuildings. At a distance are a few animals like some we have seen elsewhere. In front of us is a large meadow on which the grass grows luxuriantly and at its further side, in a grove of great trees, is a rather large gray stone building with smaller ones nearby. From that direction a man and woman come toward us; both are taller than any persons I have seen on Ento. Really, they are gigantic in stature and well proportioned. They are dark skinned, black haired and black eyed, and in their faces is an expression of gentleness and simplicity which renders them quite attractive. Both are clothed in loose garments of what appears to be a coarse, brown woolen cloth. The upper garment of the man falls a little below his knees and he wears what you term birrsch (trowsers) of the same cloth, and pfettaa (shoes) of what seems to be leather, or a material very like it. His heavy black locks are held back by a really pretty filagree, silver fillet, which is wider in front than at the sides or back of the head. The rather loose fitting upper garment of the woman falls nearly to her feet, which are incased in shoes similar to those worn by the man. The distinguishing feature of her very simple costume is the queer head ornament she wears. It is very like a gilt bird cage without top or bottom. The lower band fits closely about her head and her long, black hair is drawn upward through the cage, falling over the upper band and down onto her shoulders in a heavy fringe. Sheltered, as though under a canopy, she walks behind the man, and both seem to be searching in the grass for something. Carefully parting the grass with his hands, the man eagerly hastens forward, snatching at some creature running away from him. Now he springs forward and seizes—ugh, it is a large serpent, and he with one stroke of a large knife severs it in pieces. The woman laughs delightedly, and pats him on the back, but evidently the hunt is not ended, for Giant resumes his search in the tall grass, and Giantess follows timidly. Now he waves her back, and with a great leap he has caught another serpent, which he also decapitates and casts from him. You may laugh at me if you like, but I am not fond of snakes. An inherited aversion? Perhaps so, and a very positive one.

From their exultant exclamations, it is apparent that Giant and Giantess are greatly elated over the destruction of the serpents. De L'Ester, do you understand what Giant is saying?

De L'Ester—He says "Hildian, Gandûlana̤a̤ salēno rana̤vû cominista̤ testo. Ino dû lana̤. Ah, viamon dûla̤ testo, landisto osten vi, ona̤ pra̤-o Gentola̤." This is not pure Ento, but a dialect of this race. I can only attempt a very free translation of what he has said. Hildian is the woman's name, and he says, "The bad serpents are killed, and I am glad. Ah, they are dead, and can no more harm thee, dear." Listen, Giantess calls some one.

Giantess—Ouaa̤men istan! Ouaa̤men istan! Gandûlana̤, fanistû testo.

De L'Ester—In answer to her reassuring call, "That surely the serpents are dead," two boys and a girl are bounding across the meadow, and as they rush to their mother's arms, they fill the air with their excited exclamations and inquiries. Now Giant swings the girl to his shoulder, and like a conquering hero, leads the way toward the dwelling. The boys cling to the mother's gown, and all follow the father who relates to the delighted children the story of his prowess.

We will follow them to the dwelling, which is a fair example of the homes of this giant race. All their dwellings are built of stone, and though simply constructed, are well suited to their requirements. The average height of this pastoral race is quite eight feet and they are symmetrically proportioned. They are affectionate, gentle, industrious, devoted to their families, and in their way, intensely religious. They are the Kenēto Soûvanallo, which I shall translate as meaning giant flesh eaters. They never intermarry with other races, and what they now are as a race they have been for as far back as their history reaches. They cultivate only such grains, fruits and vegetables as their needs require, their chief sustenance and possession being animals, which are herded in the surrounding luxuriant grass lands. These animals are unlike any we have shown you, later we will afford you an opportunity of seeing them. The region occupied by this race is about two hundred miles long by one hundred and fifty in width, and its southern border approaches equatorial lands. You now will describe the exterior of this dwelling.

Gentola—It is built of a grayish stone, the surface rather rough, but the stones are very accurately fitted and cemented. It is two stories high and of ample width, and there are a number of windows filled in with what looks like glass. Some stone steps lead up to the front door and a flight of stone steps at the north side of the house leads up to the roof, which slopes a little from front to rear. Around the roof is a low balustrade, and spread all over it are several kinds of fruits drying in the warm sunshine. I think that is all I can say of the exterior. As I do not possess fine descriptive ability I fear that I fail to convey adequate ideas of things.

De L'Ester—You are too modest. True, your style is not ornate, but you possess the greater virtues of conscientiousness and conciseness. We now will enter and learn what of interest the interior of the dwelling may offer. This hallway, running the depth of the house, divides it equally, and in the front room on our left, on a couch covered with skins, lies Giant, talking excitedly with Giantess. I gather from their conversation that in this region the presence of venomous serpents is very uncommon, but that there are harmless varieties, which these flesh eating giants consider delicacies. No, they are true serpents, and not allied to the eel, which on Ento has some close kindred, known as Chifa.

We now will look into the room across the hallway. Ah, this is the sanctum sanctorum, the invariable feature of all rural Ento dwellings, not pretentious enough to afford an Istoira. On the draped altar are fruits and flowers and the floor is covered by a really handsome rug. These gentle, simple minded folk are faithful observers of the all pervading religion, and their spiritual conceptions are on a level with those of their teachers, the priesthood, who regard Andûmana̤ and Gods and Goddesses as personalities who are to be adored, or appeased, as occasions may require. With great sincerity they fulfill their religious obligations and peacefully await whatever of good or ill may come to them.

Ah, Giant, Giantess and the children have left the house and are wending their way toward the forest. During their absence we will look through the dwelling. In this and the adjoining sleeping room are couches, tables, chairs, some garments and nothing more. We now will ascend the stairway to learn what may be on the upper floor. As is the custom of this race, the upper floor is used for storage purposes, and here are grains, fruits and nuts in abundance. You will describe the contents of some of these receptacles.

Gentola—Here are two varieties of berries, and were I on earth I should say that they are raspberries and blackberries. Taste them? Shall I? They are slightly acidulous and well flavored, but do not taste like either raspberries or blackberries. These pretty scarlet berries look like very large cranberries.

De L'Ester—Do not taste them; they are not berries, but what you may term Ento Capsicum.

Gentola—Thanks for your warning. I have a sort of mania for tasting things, so, if you do not object, I shall taste this grapelike fruit. It is delicious, quite like fine raisins. I am especially fond of grapes, so, if in the dim future I must again become re-embodied, this fine fruit might induce in me a desire to be reborn on Ento. De L'Ester, that reminds me of a question I have wished to ask. After the change called death can spirits choose their homes? Yes, I mean the locality and their manner of living.

De L'Ester—Time and opportunity permitting, I always am pleased to reply to your questions. As both are limited I must reply briefly. Spirits, while yet in the physical body, in a sense earn their homes, or places, they must occupy on our side of life, and also in a sense they have a choice as to the place of their abode, but the choice must be made while on the physical plane. As you have learned, spirits are entities, individualized personalities, requiring homes, associations and pursuits. According as life on the physical plane has been elevated, pure, loving, true, or the reverse, so are spirit homes and pursuits beautiful and supremely enjoyable, or lamentably wretched. All newly-freed spirits gravitate to the sphere and condition for which their degree of evolvement has fitted them, there to remain until they have progressed to a more exalted state of being. Do all spirits progress? Most assuredly. Evolution is not confined to the physical plane. Progress, everywhere, is continuous. Yes, spirits, who through countless trials and experiences have earned the exalted position of teachers, lovingly, patiently labor to aid all unevolved freed spirits to outgrow conditions which, like soiled garments, cling to those of the lower or Earth spirit sphere. Seldom does a newly-freed spirit gravitate to the higher realms. Only exalted spirits, who, for some special purpose, have become re-embodied, do, when freed from the physical body, return to their former place of abode, or, perhaps, to a higher sphere.

The legend of Jacob's ladder, on which angels descended and ascended into heaven, is a fitting symbol of the spirit's progress. Ever descending angel teachers reach downward to those walking in darkness on both the mortal and the spirit side of life, instructing, inspiring, encouraging and strengthening them, until emerging from the shadows of sense, their quickened vision perceives the descending angels of love, and with eager, outreaching hands and trembling feet, they strive to climb the ladder of eternal progress, finding on each round the home, the place, the plane suited to the degree of their advancement. Have I made myself understood?

Gentola—Yes, as far as I am fitted to comprehend such an abstruse matter. Another question occurs to me. You have said that certain Ento and other planetary spirits visit Earth's spirit spheres. Can they also come to our planet, as you and other spirits come?

De L'Ester—Yes, after they have learned how to accommodate themselves to Earth's conditions. Some Ento friends who are learning this strange process soon will be able to visit you in your own home. Not another question, I beg. We have already consumed too much time.

George—If you are ready to descend from celestial to terrestrial affairs, come to the adjoining room, Gentola̤, and tell us what you think of its contents.

Gentola—What do I think of its contents? Well, I think that if these ears are not corn they are surprisingly like it, and in this round receptacle is a white grain very like, though considerably larger than grains of rice. And here is a small, round, black grain of which evidently this dark meal is a product. I wonder if Giantess makes bread of it? What a noise! What is it, De L'Ester?

De L'Ester—As there is nothing more of note here, we will learn what occasions the disturbance. Ah, it is the family returning, and what a spectacle! Giant holding at arm's length a reptile which writhes and coils about his arm, and now, playfully, he thrusts it toward the children, who are in an ecstasy of excitement and delight.

Giantess does not appear to have an aversion for snakes, for see, she takes from her spouse the harmless ophidian, allowing it to coil about her arms and holding it so that the children may toy with it. Now she brings it into the house, and very unceremoniously cuts off its head, skins it, cuts it in pieces, which she tosses into a large cooking vessel, adds some seasoning, covers the vessel and suspends it over the fire, which Giant has kindled in the great stone fireplace. Now she puts into a broad, deep pan, some of the dark colored meal we have seen on the upper floor, adds milk until the pan is two-thirds full of a thin batter, and, with the addition of some honey and a quantity of yellow sliced fruit, we have before us a pudding which, if not to the queen's taste, is quite to the taste of our Giant friends. Yes, generally, the Entoans use cooking stoves of various kinds, but these Souvanallos appear content with a more primitive method. The brazier over which the pudding is boiling and bubbling is something of a compromise between a fireplace and a stove.

As you have learned that the Entoans have both milch animals and bees, you no longer are surprised that they have both milk and honey. They also have sugar as excellent as you have on Earth.

Have you observed the animal lying under the projection near the fireplace? What a short-legged, long-bodied creature it is, and as spotted as a leopard, which, but for its short legs, it closely resembles. Now it yawns, stretches itself, and follows Giantess about, purring and rubbing itself against her garments, and as she stoops and smooths its glossy fur in a caressing tone she murmurs: "Fenēta̤, Fenēta̤, Inēvo Gandûlana̤, casto seffila̤ dissima̤. Gandûlana̤ essin a̤ tuno, espen dûro."

What does she say? What I have learned of the Ento language I have learned correctly, so find it difficult to translate this dialect. The sense of what she says is about this: "Fenēta̤, Fenēta̤, you shall have some of the serpent broth. The serpent will soon be cooked." Fenēta̤ appears to understand his mistress's hospitable intention and he has taken a position where he can keep an eye on the odorous mess.

Animals generally can perceive spirits. Approach Fenēta̤, Gentola̤. He snarls and shrinks from you as though affrighted, and Giantess seems greatly surprised at the behavior of her pet. Now touch her hands. She regards one hand, now the other, evidently puzzled over the peculiar sensation. Touch both her hands and face. She cries out in alarm, looking about her fearfully. Again touch her face. She flies to Giant and clings to him, crying, "Gandûlana̤, oina̤ dos a̤ correnda̤, espen va̤o a̤ tosa̤ testo."

She tells him that the serpent's life is not gone, that it or something has touched her. Valiantly Giant lifts the cover from the cooking vessel and critically inspects the contents. With evident satisfaction he reassuringly says: "Gandûlana̤, a̤ testo, espen eno nûya̤n dûro." Giantess, as though doubting his assertion, that not only is the serpent dead but well cooked, timidly approaches and takes a rather furtive look at the bubbling mess. Apparently satisfied that no harm can come from that quarter, she excitedly relates her experience, to which Giant listens sympathizingly but evidently incredulously. Not so Fenēta̤, who has crawled under the projection and is regarding us with strong disfavor, but is keeping a sharp outlook for the promised savory stew. As Giantess, with nervous apprehensive glances, stirs some meal into the mess the escaping odor fills the room and Giant says approvingly: "Es fûya̤n mûsa̤," and Fenēta̤ quite agrees with his master, that the odor is good, so tempting, indeed, that he seems inclined to crawl out of his lair, but seeing such uncanny folk about, he draws back. On the long table across the front of the room Giantess places plates, spoons and drinking cups. Into a large deep platter she ladles the stew and carries it steaming to the table. The pudding follows and the luncheon is ready. Giant places some seats, while from the rear doorway Giantess calls, "Ferra̤nd, Tēda̤, Listano," and the children rush into the house and to their seats at the table. The mother serves the father and them bountifully and Fenēta, reassured by the coaxing invitation of his mistress and the children, goes shyly to the generous platter of stew placed for him near his mistress's feet.

This meal is an appetizer for a more substantial one later in the day, and as two of our Ento friends are to join us here we may witness it, not that it is likely to be of particular interest, but it is a part of our plan to show you various features of Ento life. While awaiting the arrival of our friends we will further observe this family.

Gentola—What an incongruity there is between the stature of these children and their apparent ages. The boys are nearly as tall as any of you gentlemen, and the girl is nearly the height of a medium-sized woman. I wonder how old they may be?

De L'Ester—I should say that their respective ages are about eight, ten and twelve years. The luncheon is ended and the family are repairing to the sanctuary. The father with a boy on either side of him, the mother with the girl by her side, stand before the altar with bowed heads and outreaching hands. Reverently the father returns thanks, the mother and children repeating after him: "Andûmana̤, Andûmana̤, Omi felistû, Gandûlanos ino testo. Omi felistû onda̤ ino omi mûsa̤ fer-ûja̤, Oira̤h, Oira̤h, Oira̤h."

The sense of this is: "Supreme One, Supreme One. We offer thanks that the venomous serpents are dead, and again we offer thanks for the good one we have eaten." Oira̤h means praise, thanks, it is so, and the like.

The children return to their play. Giant reclines on the couch, Giantess busies herself with household affairs, and Fenēta has retreated to his lair, from whence he suspiciously but rather drowsily watches our movements. We now will go out under the trees to await the coming of our friends.

The Souvanallos occupy a position midway between Ento's most advanced races and several isolated communities of people who are little more than semi-civilized, yet who are far from a condition of barbarism. They, like nearly all the Entoans, through a reverential regard for life, abstain from eating the flesh of animals, yet, rather illogically, all eat fishes of various kinds. The Souvanallos alone raise herds of angossa for food and for their wool, which they exchange for such commodities as they require, in this manner procuring textile fabrics, household furniture and utensils, agricultural implements, ornaments for personal adornment and so on. In no sense are they artisans. Their dwellings and other structures are erected by men of other lands, and such materials as are not procurable at home are brought by air or other transportation from elsewhere. Their priests are of their own race, they having been from early youth trained and educated for the office. They instruct the people in religion, in government, and in educational branches, officiate at marriages, at funerals, and adjust any differences between neighbors. Being a truthful, virtuous, generous and loving people, differences seldom occur to mar the serenity of their lives.

Again the family go toward the forest, and yonder are our Ento spirit friends, Inidora̤ and Genessano, who are calling to us a greeting.

Genessano—Loha̤û, Loha̤û, ēmanos. Itsu fon ipsoien?

De L'Ester—We impatiently have awaited your coming and truly you are welcome. But while we exchange greetings we must remember that one whom you never have met is with us. Gentola̤, as these Ento spirits do not understand your language, or you theirs, it will be both my duty and pleasure to interpret for you and them. Inidora̤, Genessano, this is our missionary, Gentola̤, of whom you have heard and of whom we all expect so much.

Genessano—My brother Inidora̤ and I gratefully appreciate your efforts on behalf of our people and we pray you accept our homage and the earnest desire of our hearts that we may come to be numbered among your friends. Strangely do we come together, Gentola̤ ēmana̤, you from a distant planet, we from our spirit realms. Appropriate indeed is your new name, for well beloved are you by your dearest ones and your many friends on the spirit side who also give to my brother and me a place in their affection. Drawn by varied duties and inclinations, we have visited other planets and their spirit realms, and, although we have visited Earth's spirit realms, we as yet have not visited your planet, and only twice, since passing hence, have we returned to our beloved Ento. On this, our third return, we find ourselves amid scenes once familiar but now so changed that we are as strangers in a strange land. Through tender ties or weighty interests, often spirits are drawn to their former abodes, but Inidora̤ and I, being, save for some distant kindred, the last of our race, have felt no attraction on Ento strong enough to draw us away from dearer ties. You, perhaps, are aware that we now return for a special purpose, and may the Supreme One aid us all in our loving endeavor. This my brother Inidora̤ will speak for himself.

Inidora—I am happy in being a member of this group of earnest, loving spirits. Gentola̤ ēmana̤, you are devoting yourself to a grander, a loftier mission than you have yet been made to understand. Myriad spirits of many planetary spirit realms eagerly, anxiously, hopefully watch its progress. From star to star a message has been heralded, summoning angel hosts to unite with us in a mighty effort to tear asunder the dense veil of materialism which so long has blinded the eyes of Ento's despairing ones. To come in the might of their love and wisdom, that they may strengthen our hands and make firm our footsteps, while we strive to bring to the children of Ento a knowledge of continuous existence. In answer to this message, angel hosts are combining their forces to aid us in the momentous hour which swiftly approaches. In that hour your spirit senses will be so unfolded that then you will comprehend what now you but dimly perceive. And may divinest influences aid us in this, as in all righteous undertakings.

Gentola—I well know that I do not understand the supreme aim of what you and these friends are pleased to term our mission. It is my nature to trust all, or not at all, so, implicitly, I trust you and them, believing that whatever information may, for the time, be withheld from me, will be for a kind and wise purpose. At present I am more interested in what you may tell me of yourself and brother than in what may be the special object of bringing me to Ento.

Inidora—Our friends approving, it will afford me pleasure to make Genessano and myself better known to you. I regret that I do not know your language or you mine but, through our kind interpreter, De L'Ester, we may arrive at a mutual understanding. We are sons of Genessano Allis Immo, a former governor of the province of Ondû, and of Camarissa̤, his wife. My brother, Genessano, is but two years younger than myself, and since his birth seldom have we been separated. Since passing to our spirit world, at times certain duties have sent us far apart, but ever our mutual affection hastens our return to each other's presence. How long have we been on the spirit side? Nearly four centuries of our time. I passed from my physical body first and almost suddenly, and the memory of that hour saddens me even now. As the nearness of approaching death grew into dread certainty, my brother and I frantically clung to each other, our despair that we were about to part to meet no more, finding expression in grievous sobs and moans. Even while Genessano held me in his arms, our voices blending in entreaties that Andûmana̤ might stay the coming of Phra (death) the cruel messenger, my spirit departed from the physical body and I was received by our dear parents and friends to be borne into our spirit realms and to my own place. I find no words to express my overwhelming surprise and joy when I at last realized that I still lived, that my adored parents held me to their hearts in rapture unspeakable; that dreaded death was but a birth into a higher life. Aye, life, life, life forevermore. Then very soon we joyfully realized that ere long our beloved one, our Genessano, would be with us. Yes, surely he would be with us, who would watch and wait for him. Often the memory of that wondrous time comes to me and so fills me with ecstatic exultation, that had I at my command the combined voices of all the angelic hosts I would strive to fill the universe with the amazing, the priceless message, life is continuous, life is continuous, for spirit is indestructible and unchanging, as is God, who is spirit, and all that is is an expression of the One Divine Being. We waited and watched for the release of this dear brother, our Genessano, for we were aware that his despair that he was left alone and that never again would he behold the forms and faces of his beloved ones was fast sapping his vital force and that soon his breaking heart would be stilled and he would be with us. I was not yet strong enough to go to him, but our beloved parents ministered to him, and when he was freed they bore him to his beautiful spirit home, where I awaited him. Oh, the rapture of that moment, when again I gazed upon the dear, familiar face and form of my brother, and the still greater rapture, when his slowly unclosing eyes rested upon our adored parents, then, in indescribable bewilderment upon me. Not yet could he realize the wonder that had occurred. As though he were dreaming, he murmured: "I—ah—I thought I—was dying, I thought—Inidora̤, my brother Inidora̤—leaned over me, and my—But I dream—I only—dream. I shall see him no more—no more." I stooped and kissed his lips, and he smiled, again murmuring, "I dream—I dream." Again I kissed him, crying to him our old time greeting, "Lohaû, lohaû, Genessano." In extreme amazement and perturbation, and with widely-opened, affrighted eyes, he gazed into the faces of our parents, and then into mine, and as he gazed his wonder grew, but not his comprehension of the marvellous change which had come to him. Tremblingly, incoherently, he cried, "Father, mother, Inidora̤—oh, pitiful Gods, deceive me not. Do I yet live? Have not I died? Phra, Phra, come quickly and end this dream, which bewilders me with its alluring unreality, which"—— Again, in joyous tones I cried, "Lohaû, Genassano, lohaû," and into his dear eyes grew an expression of recognition and of joy so unspeakable that, as he reached toward us his trembling hands, no words fell from his lips, but on his radiant face was the smile of one arisen from the depths of despair to the very heights of supremest bliss. Then came to him the full realization that we his dearest ones were embracing him, that our tears and laughter, our endearing words, were a joyous, a blessed reality. Ah, Gentola̤, you who have ever known that life is continuous, can little comprehend the depth of the unutterable despair of a people ardent in their loving, constant in their affection, but without even a thought that life may not end with death of the body. But the hour is coming, quickly coming, when, through a knowledge of the glorious truth of a conscious continuity of existence, the shadows ever brooding over the lives of our people shall forever flee away.

If I have spoken at too great length I pray you pardon me. Could you speak the planetary language, which, in your present but partly freed state, you do not remember, we would not be obliged to tax the patience of our comrades. As it is I find myself at a disadvantage and must beg De L'Ester's forbearance.

De L'Ester—Make no apologies, I am at your and Gentola̤'s service. As we shall await the return of the family, I suggest that you shall relate to us whatever you may know concerning this gigantic race.

Inidora—With pleasure. Long previous to, and during the life of our father, Genessano Allis Immo, this region was a portion of the Province of Ondû, of which, as these friends are aware, my father was rûha̤ (governor). Later it became, and at this time is, the southernmost region of the Province of Esvenēmo. While yet it was a portion of the Province of Ondû, our father resolved to visit it, and in such ways as might appear best, add to the well being of its inhabitants, of whom little was known. Calling together a number of learned persons, artisans and laborers, he prepared for the journey. With the eager curiosity of a boy I begged for and received from my ever indulgent parents permission to accompany the expedition, which, in an uneventful manner, soon arrived at our destination. We found the country well watered and fertile, and its inhabitants, the Kenēto Soûvanallo, a gentle, hospitable and industrious race, owning great herds of animals, and cultivating some land, but not to the extent or so well as they do now. They occupied rather rudely constructed wooden houses, which imperfectly protected them from inclement weather, and their clothing was as rude as their dwellings. As it was for the purpose of teaching Souvanallos better modes of living that our father had come to them, he had brought cloths and stores of various materials which he thought might become useful. Artisans and laborers soon throughout the country erected stone dwellings and constructed furniture suited to the simple needs of the people. The women were taught to design and make garments of a better fashion than they wore, and to prepare food according to more highly civilized ideas. More thorough communication was established between the singularly isolated race and the different provincial governments, and for the elevation of the people schools were more perfectly organized, in which religious instruction, an understanding of the laws, industrial arts and educational branches should be taught. Without exception the people were found eager and fairly apt in receiving instruction, and while witnessing the result of his expenditure of time and means our dear father felt himself highly gratified and more than repaid. When, after the lapse of more than half a year he turned his face homeward, he experienced profound satisfaction in the assurance that he had sowed good seed in a prolific soil.

Once, previous to our passing into our spirit world, Genessano and I, impelled by both interest and curiosity, visited this region. Great was our surprise and pleasure to learn of the rapid progress made by this race. Truly our father had sowed his seed in a prolific soil. Up to the time of his coming among them they rarely had come in contact with their highly civilized neighbors, only, indeed, when their necessities obliged them to barter their wool and pelts for such commodities as their simple tastes and wants required. After the lapse of but a few years we found them occupying comfortable, and in many instances, well appointed homes, their newly acquired liking for the luxuries of their neighbors having accelerated their progress in many directions. Previous to the visit of our father only rude vehicles drawn by animals were used for draught and other purposes; now we found well made roadways, modern carriages and well tilled fields, yielding grains, vegetables and fruits in abundance. Clothing of a finer texture had replaced the former coarse and badly fashioned garments, and the people were earnestly striving for education, and the niceties of polite conduct generally were observed.

Through various sources we have learned that still they are a wholly pastoral people. Nowhere throughout their country is there a city, town or village. There are depots where Air transports deliver and receive freight and travellers, but about these depots there are only the necessary officials and assistants. As an illustration of the average condition of this race this family has been selected. There are others of larger means and finer culture, others still of smaller means who are refined and well informed. Of all it may be said that they are good citizens, and the good citizen must be a man of many virtues.

De L'Ester—The family are returning, and in a very hilarious mood. Across the meadow a party of three men and two women also come this way. Giantess waves them a welcome and calls, "Sistû, ēmanos, sistû," and they quicken their steps. Gentola̤, have you ever seen an antelope? Yes? Well, Giant carries in his arms a very similar creature. Its large, beautiful eyes are full of alarm, and it bleats and struggles to escape, but Giant is not a sensitive person, and its bleatings and struggles do not appeal to him, for while Giantess and the visitors exchange greetings, he coolly cuts its throat and dexterously removes its skin.

The ladies have retired to the house, leaving the gentlemen to the society of Giant, who proceeds to dress the slain rimoh, meanwhile exchanging with them views upon the topics of the day, which indicates that though they live somewhat apart from the world they are interested and informed as to its movements. Poor rimoh is in readiness for the attention of the cook, and Giant, escorted by his friends, bears him to the waiting Hildian, who smilingly approves of the appearance of his remains, which she quickly dismembers and places in a large cooking vessel, adds a quantity of vegetables, seasoning and water, covers the vessel closely and suspends it over the fire. Now, with quite an air, she prepares a pudding. We will hope that the family and guests may possess good digestive power, for what with sweets, spices, fruits and other ingredients, it promises to be a rich and savory compound. Giant fills the brazier with glowing coals, on which Giantess deposits the capacious vessel containing the pudding, and having gotten this important feature of the feast off her mind, she busily arranges the table and supervises a beverage which Giant is brewing, the guests looking on with evident interest and approval. There are juices of fruits, honey and spices, over which he pours boiling water, closing the lid of the great jug to prevent the escape of the spice-laden steam. The combined odors of the stew, the pudding and the fragrant beverage are so alluring that Fenēta̤, who, on our entrance prudently retired to his lair, cautiously crawls out but keeps close to his mistress, regarding us with evident distrust and aversion.

Gentola̤, you were wondering if these people use bread. In this high heaped platter of small, nice-looking loaves is a reply to your query. Giantess is preparing a batter of meal and milk, which she pours into the stew, stirs it about and removes it from the fire. With a large fork she lifts the meat on to a huge platter and ladles the gravy over it. Into another platter she ladles the vegetables and bears to the table the steaming viands. The pudding being done to a turn is placed in the centre of the feast, flanked by bowls of honey and confections of fruits, and now Giantess politely and very cordially says: "Emēntos, rimoh ouman dû rana̤ dos lito, passen tento ēvossû." In your language, Gentola̤, the sense of the invitation would be: "Friends, rimoh and we wish you to partake of our hospitality." Giant sits at one end, Giantess at the other end of the table. The guest of honor is the white-haired, white-bearded giant at Giantess's left side, the remaining guests occupying the side of the table on her right. The children, who have quietly entered, sit on the opposite side. All being seated, Giant fills the drinking cups and Giantess serves the meal, which evidently meets with flattering appreciation. Fenēta̤ has not been neglected, and, as he carefully finishes the remains of a bountiful supply of stew, he regards us apprehensively, and retreats under the table.

Leaving these kindly disposed, gentle humans to the enjoyment of the good things, they regard as having been specially provided for them by Andûmana̤, the Creator of all things, we will bid them adieu.

Gentola̤, George and Inez will bear you to your Earth home and we will attend to a duty demanding our presence elsewhere. But our loving thoughts will keep us in touch with you until we shall meet again.

George—Come, sister, rest your hands on our shoulders. You require less assistance than formerly. As you are but slightly exhausted we need not hasten. How do we move through space? That I cannot demonstrate to your present understanding. No words can convey to you that which is outside your sense of realization. Not until you shall again become a wholly freed spirit will your consciousness compass this and other marvels. So rest satisfied and await such knowledge as in the nature of events must ere long come to you. No, I do not mean in a month or a year, but after your work shall be ended. Inez, dear, we will pause for a little.

Yonder, Gentola̤, is our planet. See how its luminous envelope pulses and palpitates as though imprisoning the throbbing heart of some living thing. Imagine some of your learned astronomers, with one or more of your great telescopes, out here in space; do you not think that through their observations they might arrive at some surprising conclusions? Were you less sensitive to possible scientific criticism, Bruno and others might use your organism for a grand purpose, and we are hoping that you may gain sufficient confidence in yourself and spirit friends to allow them to give through you some facts now only guessed at.

Can you realize that beyond that luminous veil is your home? It is not surprising that you cannot, for I, whose quickened senses are more acute than your own, can scarcely realize that once on the swiftly flying globe I, too, dwelt. Where? In England, on an estate near the banks of the Thames. Heretofore no opportunity has favored my acquainting you with the story of my Earth life. Now I will briefly relate it.

For services rendered their sovereign some of my ancestors were rewarded with wealth and distinction. Thus the members of our family were regarded as eminently respectable Commoners. My father, who was in the army, was engaged in the War of the Revolution. At its close he returned from America to England and soon afterwards suddenly passed to the spirit side, leaving my dear mother a young and handsome widow. Some years later, when I was nearly sixteen years old, she became the wife of a titled gentleman, and in less than one year she, too, passed to the spirit world, leaving me to the care of my stepfather, a kind and honorable man. A year later, with a party of youths I went boating on the river Thames. Some of the lads, in a mischievous mood, began rocking the boat from side to side, the remonstrances of the more prudent ones only serving to render them more reckless. One more heedless than the others, stood up and shouting, "Here we go," gave such an impetus to the rocking boat that it was capsized and all were thrown into the water. Some of the party could swim, and thus saved themselves and assisted others to the shore. I had nearly reached it when I discovered that the lad who had caused the catastrophe was drowning, and I turned about to rescue him. Twice he had gone under, and as he again came to the surface I seized him by his hair, hoping to sustain him and myself until assistance should arrive. In his frantic struggling he caught me about the neck, and I being too exhausted to release myself, we both were drowned. My quickly freed spirit was by its own gravity borne to a realm suited to my condition, and there my dear parents immediately found me and with loving ministrations assisted my recovery from the terror of my sudden change from Earth life to the spirit world. Subsequently, they also assisted me in my efforts to complete my mortal education, which as you are aware, is a requisite of spiritual growth.

I shall pass over the time intervening between my entrance into the world of spirits and the coming of your infant sister, Inez. Being my soul mate, my dear mother brought her into our home, where she has ever remained. When your and Inez's mother came to our side of life she of course, claimed her daughter. Inez, with a joyful recognition of their relationship, and with the natural love of a child for its mother, was drawn hither and thither, but in the end the law of affinity was recognized by both mother and child, as eventually it became recognized by all spirits, and Inez remained with me. Now you know who I am, and how it is that I am your brother, George Brooke.

Yes, that is Earth's satellite, the little planet Luna, and it occurs to me that from our vantage ground we behold what no astronomer or other mortal has ever seen or ever will see through the medium of mortal vision. Desolate and well nigh inanimate it indeed is, and in coming time, atom by atom, its disintegrated particles will be attracted to other combinations of matter, and ages hence a period must arrive when its shadowy valleys, its frozen waters, its toppling crags and cavernous depths will no longer afford a spectacle for the learned or the curious. It is the purpose of our Band to some time afford you another series of visits to Luna, so you will pardon me for declining to now approach it more nearly.

Gentola—It is I who should apologize for having made the request, but I so dimly recall what was shown me, that I am curious to again observe the peculiar features of Earth's satellite. May I ask if your Band always journeys together?

George—Always, unless one or more may be detailed for some special duty or mission. Yes, together, we repeatedly have visited Venus, scintillating yonder like a great diamond on the bosom of space. Willingly I would tell you of the grandly beautiful planet, but as I am aware that our Band has under advisement certain plans relating to it, in which it is desired that you shall participate, I do not consider it advisable to further speak of it. My dear sister, your mortal existence will yet be so prolonged that you will take many starward journeys with us.

Has it occurred to you that this is January 4th, 1893? No? It would be well that all mortals should cease setting up milestones along the roadway of life. On our side of life there is only the ever present now. Why? Because, to a degree, spirits realize what mortal mind cannot grasp, the meaning of Eternity.

Gentola—Have spirits a knowledge of how long ago Venus or any of yonder shining worlds came into existence as worlds?

George—Not the slightest. Why, my sister, the immensity of time that has elapsed since Venus or any of the planets of our Solar System came into our galaxy of worlds is inconceivable, yet, compared with eternity, their birth was as of yesterday. When I said that spirits (and I do not mean all spirits) to a degree realize the meaning of eternity, I do not wish you to understand that any spirit has a conception or realization of the duration of eternity. Yes, I know how flippantly mortals, who have no conception of either, prate of God, of time and of eternity, yet that is less remarkable than the stupendous egotism inducing mortals to believe that the Infinite Spirit of an Infinite Universe became incarnated in the body of a finite human creature, that thus to the humans of one small planet (which is but one of a countless number of inhabited planets) certain benefits might be secured and yet once I regarded any other religious belief as sacrilegious. What a puerile conception of Infinity, but one on a level with the evolvement of those entertaining it, and spirits constantly enter the world of realities who must outgrow this and other mistaken conceptions and in numerous instances a long time elapses before they yield to the evidences of their experiences. But, on both the mortal and spiritual planes of life evolution goes steadily, invincibly forward, and inevitably all grow into a clearer comprehension of truth.

Gentola—As we need not hasten our, or, rather, my return to Earth, I should like you to tell me how spirits define time, space and spirit.

George—That which never had a beginning, and can never have an ending, may be denominated Eternity or infinite duration of time, and what is termed time as a separation of periods for the purpose of making definite statements, or for marking definite occurrences. Understand, I now am considering your question from a mortal, not a spirit standpoint, for, on the spirit side, we are not conscious, in the sense that mortals are conscious, of the divisions of time. As neither time or space are dimensional, they can have no real existence or recognition, so we do not assume to define that which is not. For purposes of convenience, conscious mortal mind takes cognizance of phenomena, but the subconscious self, the Ego, recognizes only realities, hence, unlike mortal mind (which is the intelligent human animal soul), bears no relation to the phenomena of so termed time and space. Thus, from a spirit view, neither time or space are definable. Neither can angel or archangel define spirit, yet all spirits progressed beyond the first, or Earth sphere, are conscious of their spirit being. We are taught by those of higher spheres, and our own experiences teach the same truth, that every progressive step affords the high reward of a clearer consciousness that all spirit entities are the expressions of the One Infinite Spirit, and are one and inseparable from their origin. Hence, is not it reasonable to assume that if all spirits in or apart from physical bodies are inseparable parts of the Infinite Spirit, vicarious atonement for sin, which is a misnomer for undevelopment, is an uncalled for proceeding.

Gentola—I rejoice to say that I have outgrown that belief, but I endured years of agony of mind while passing through the process. But, George, do the peoples of other planets entertain religious beliefs similar to those of Christians, Hindus and others of Earth's peoples?

George—None of the peoples of planets we have visited entertain a belief corresponding with the dogmas involving the incarnation and crucifixion of God. Human sacrifices are a concomitant of religious superstitions of the crude civilizations or dominant ecclesiasticisms of many planets. Animal sacrifices of a less cruel, hence of a more advanced state, offerings of grains, fruits, flowers and objects of value, of a still higher spiritual unfoldment, while devotional aspirations and a desire to benefit others, indicate a tendency toward rational views of the possible attributes of the Infinite Good.

All spiritualized humans are of necessity religious, and all adore such gods as the degrees of their evolvement fashion. Our Earth peoples have fashioned gods suited to their various immature conceptions, and for the selfish purpose of having their real or fancied wants supplied. All the divinities of all religions are the exact indicators of the spiritual status of their worshippers, and as the peoples unfold higher spirituality they will oblige their gods to keep pace with them. So will it continue to be and in some coming age Earth's peoples will have so evolved as to recognize but one God—the Infinite, All Pervading Spirit, in whom all things live, move and have their being.

Yes, truly, the Entoans in nearly all ways are more highly evolved than are our Earth peoples, and when the bonds of ecclesiasticism and superstitious beliefs, shall have been broken they will emerge from spiritual darkness into light, casting from them forever the shackles which have held them in slavery to a dreary, deadening materialism.

Gentola—If I should pass to the spirit side, would that interfere with what you all term our mission?

George—It would prolong the night of Ento's spiritual darkness. Our and other spirit Bands have been, and now are, endeavoring to prepare sensitives for this and similar missions, but as yet we can only use you for this special work. We find you fitted for it quite beyond our hopes and expectations, and now feel assured of entire success. Success that means life for death, joy for sorrow, to the present and coming generations of Ento.

Not yet, my sister, will you come to our side of life, not until your work shall be finished. We have journeyed so leisurely that night shadows are falling over your city of St. Louis. Now we will descend, and in good time, for your husband is rapping at your door. A hasty good-bye until we again come for you.

CHAPTER VII.

FIRST APPROACH TO ENTO SENSITIVES

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, 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 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 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 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 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, 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 disembarking 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 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 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 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, 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 approach 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 clairvoyant 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 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 knowledge, 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 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 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 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.

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 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 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 broadcast. 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.

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 always 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.