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.
Through ancient records and yet more ancient Ento spirits we have learned that centuries previous to the establishment of our national religion, the arts and sciences had attained a high degree of excellence, and that among the different races were various phases of religious beliefs, with universal tolerance of the same. That among the learned ones were some who asserted that Ento was but one of many worlds, and that through means of certain instruments these persons attempted to prove their sacrilegious theories. But at the time of the establishment of the national religion all these wild and reprehensible fancies were set aside as unholy and as tending to invalidate the statements of the Sacred Writings.
From what our friend Bruno and some ancient spirits of your spirit spheres have related to me it appears that on your planet in a very remote period civilization was in a very advanced state and that a people known as the Chaldeans were learned in astronomy, chemistry and other sciences and also were wonderful seers. That one Aromanes calculated the procession of the equinoxes and the occurrences of eclipses. Sosthene, another Chaldean, with whom I am personally acquainted, calculated very accurately the distances of the planets of our solar system from the Sun and their revolutions about it. Yet many centuries later, through religious intolerance, our dear friend Bruno was burned to death for like assertions. Thus you perceive that the Entoans are not exceptional in not having evolved equally in all directions. Even after the establishment of our national religion, from time to time, daring and irreverent seekers after knowledge attempted to teach the people strange doctrines, subversive of established beliefs. One declared that the shining points in space were worlds like Ento and that Andûmana̤ having created them he perhaps also had peopled them as he had peopled Ento. And, heresy of heresies, one Sivonadas more than hinted that the children of Ento had evolved from lower life forms. Such pernicious teachings could not be tolerated, and effective means were used to efface them. An instance illustrative of attempts to break up the shackles of ecclesiasticism I will at another time relate to you.
To you the religious beliefs of the Entoans appear extremely superstitious, as indeed they largely are, yet, if I may draw a conclusion from what I have learned relating to the many faiths of Earth's peoples, I do not perceive that they have, as a whole, come into a truer conception of the Infinite One who is the sum total of all spirituality than have the peoples of this and many other planets.
Religious creeds and observances, albeit the expressions of states of civilization, to an extent retroact as restraints, if not actual barriers to progress, and rarely are the spiritual impulses of a people forceful enough to divert into new channels the extreme conservatism of established religions. Thus, though during later centuries the spiritual impulses of the Entoans have been greatly intensified, they tenaciously have clung to their hopeless beliefs as being the only known channel through which their spiritual energy might find expression. Like children learning to walk alone, they have not dared to let go of one support while no other has been within reach.
Believing absolutely that Ento and all pertaining to it are special creations of Andûmana̤, the Supreme One, whose glorious abode is in Diafon ēvoiha (the Sun), whose beams are effulgent and life giving because they are reflections of His majesty and power, and that beyond the screen of the fleecy clouds is Astranola̤, where dwell His messengers, who note and bear to Him a record of the thoughts and deeds of His children. Believing that Phra (death) the dread God, surely will destroy those who may be sacrilegious enough to question the statements of the Sacred Writings, or who may attempt to peer into the dwelling place of the Gods, or to search into forbidding mysteries. Believing that life, the jewel beyond price, is prolonged through strict obedience to the commands of Andûmana̤, which, through His messengers have from time to time been revealed to the priesthood, who are the chosen custodians of all truth; believing all this, and more, the Entoans are not likely to forsake old beliefs until they are shown the way to a truer, happier faith. That spiritually, they are prepared to accept a happier, more rational faith, is beyond question, and that the time and means are at hand for this glorious consummation we do not for a moment doubt.
De L'Ester—From what Inidora̤ has said you may infer that he does not regard civilization as a result of religious concepts. Neither do we, for, through observation and experience, we have learned that it is despite religious concepts, which invariably are more or less erroneous, that the spirituality innate in the spiritualized human, impels the forward progress of civilization, which means clearer recognition of truth, hence a clearer, higher conception of the all pervading Infinite Spirit.
Spirit, recognized or unrecognized, is the positive, potential, intelligent force of the universe, whose energies ceaselessly, unerringly turn the wheels of evolution. So called decadence of civilizations is but the recouping of spiritual forces adjusting themselves to changing conditions. All man inhabited planets necessarily pass through similar experiences. Like the alternate flowing and ebbing of ocean's tides are the advancements and retrogressions of civilizations, both being a fulfilling of natural law, whose infinite, intelligent, forceful activities are known by many names. From very advanced ancient spirits of Ento and Earth we have learned of civilizations of both planets adorned by arts, sciences and social conditions of a high order, but of an antiquity so remote that, compared with them, the civilization of their time was more than crude, and the revelations of their Yohoida̤s and Tsûfa̤len (teachers of the divine mysteries) of Ento and those of the alchemists, astrologers and astronomers of Earth were as echoes of a dead past. Yes, it is a truth that there is nothing new under the sun. That which becomes perceptible to human consciousness is new only in the sense that it is a special presentation and recognition of that which always has existed. It is quite as true that all life forms of all inhabited planets invariably evolve from involved conditions, that is they evolve from the unseen into the perceptible, which is the symbol of the real, and all ever are evolving into higher expression.
Certainly no thought or act (which is thought expressed) is ever lost, and though peoples of remotest times have left no written history or other record of their day, the impressions of their thoughts and deeds unquestionably are an active force in the present.
Spirit force is the one and only force, and the spiritualized force of humanity is cumulative, hence each succeeding generation becomes heir to the accumulated energies of their predecessors. I am aware that the records of extinct races and nations may appear to contradict this statement, nevertheless it is correct. Thus it occurs that Ento's peoples inherit a tremendous spiritual force, and the bonds of ecclesiasticism once severed, eagerly they will turn from the old to accept the new faith, and the very heavens will resound with their pæans of joy and praise to the Supreme One, who, in answer to their ceaseless prayers, has at last vouchsafed them the priceless boon of an assurance of a continuity of life. Ah, professors and students are reassembling, and for the present your questionings and our replies must cease. The very distinguished looking person robed in white and maroon is about to address the young people. Be attentive, Gentola̤, for I shall attempt to translate into your language what he may say.
Professor—Dear youths and maidens, in further commemoration of the virtues and deeds of the illustrious dead, to whom we, and all Entoans, owe so great a debt of reverential love, we have decided that on this occasion it will not be amiss to deviate from our usual order of exercises. Thus, in addressing you, I shall venture to touch upon subjects hitherto considered too abstruse for immature minds. In these enlightened days it is thought that the education of the young should be of a more comprehensive nature; that, although a positive knowledge of facts is an imperative requirement, it is well that youthful minds shall also consider speculative theories, so that they may readily judge between truth and untruth. Until recently it has been thought not only unwise but irreverent to discuss the many theories, doctrines and unscrupulous declarations of illy regulated persons, who, through all times, have sought to mislead the people through calling in question the authenticity of statements of the Sacred Writings. But of late a growing belief of observant, thoughtful minds is that that which is true is indestructible, and that the intelligence of the people is quickened through comparing the spurious with the genuine. Believing that these propositions are irrefutable I have carefully prepared a paper which I anticipate will both interest and instruct you. At least it will inform you of some of the strange and erroneous, though possibly sincere, ideas which, from time to time, have occupied the attention, not only of the ignorant and credulous, but also the attention of some miscalled scientists.
To you all it is well known that Genessano Allis Immo and his family ever were faithful observers of the teachings and rites of our Holy Religion. Also you are aware that when the body of the Lady Camarissa̤ was incinerated it was made known to the people that no ashes remained, and that when the body of her adored husband was consumed the same strange mystery occurred. By many it was and is believed that because of the sublime purity and nobility of their stainless lives they were, by the Deific Ones, borne to Astranola̤. But it is not for us to attempt to learn the secrets of the gods, to whom our reverent thoughts are ever due.
De L'Ester—Gentola̤, stand near the youth in purple. He is Prince Dano, and presently you will speak to him.
Professor—You will now honor me with your attention while I shall read the result of some recent researches into records written in a language of ancient times. It is related by Tsohûta that during the ofen ryzo entevah (seventh century) succeeding the establishment of our holy religion, Zēnano Yoda̤s, a very learned man, but of a perverse nature, who feared neither Andûmana̤ or the vengeance of the gods, sought to gain a knowledge of forbidden things. Through the aid of some strange device he professed that he had learned the mystery of the realms of Astranola̤, which he blasphemously averred had no existence, and that neither did Andûmana̤ dwell in Diafon ēvoiha̤ (the Sun), but was an ever active, all pervading, intelligent, unknowable personality or principle. That there were neither gods nor goddesses. He also dared to declare, and what was, if possible, more sacrilegious, that Andûmana̤ had not created Ento, which was in a sense self-created. With utmost seriousness he declared that in man was an essence which was his life, and that at death of the body this essence, which was intelligent, took form and somewhere continued to exist. That these essences, not the gods, peopled space, and that, under certain conditions, he had even seen these essences in form, had conversed with them, had been touched by them, and, most incredible of all, he claimed to have recognized in certain forms, friends and loved ones who had gone into the silence. Of course these assertions were the ravings of one of lost mind or the hallucination of one who irreverently sought to gain knowledge of things known only to the Deific Ones. We who continually mourn for our loved ones who have gone into the silence, whither, reluctantly, our footsteps also tend, can well understand that Zēnano Yoda̤ may have been bereft of his dearest ones and in his despair became so disturbed in mind as to really have thought the vagaries of a diseased imagination were realities. It is well known that similar cases have been and are treated in our retreats for mental illness. Certainly no man mentally whole would have dared to be so impious as was he, and only one of unbalanced senses could have imagined a thing so strangely preposterous as that the life essence continued to exist after the form which had contained it had been wholly consumed and whose ashes——
De L'Ester—Now, Gentola̤, speak to Prince Dano.
Gentola—Emano, Ento noan ista̤ parû tenû. Efon analos esto para̤ com bano Earth. Andûmana̤ esti com banû ēlos tissima̤.
De L'Ester—Springing to his feet in great excitement, he cries aloud: "Zēnano Yodas, esta̤ pûrva̤. Zēnano Yodas, esto pûrva̤. Emanos, Emanos, Efon vala̤ genista̤ tima. Ah, camano ûfan tsi non ista̤ valo? Camano ûfan tsi non ista̤ valo?"
De L'Ester—Touch him on his face and hands. That will do. Trembling and amazed, swooning almost, he staggers and falls into the arms of his alarmed friends. The startled professors endeavor to quiet the excited students who are crowding about them, eagerly questioning them as to the cause of Prince Dano's strange seizure. All heard him cry out: "Zēnano Yodas spoke truly, Zēnano Yodas spoke truly. Friends, friends, I see a form. Ah, cannot you see it? Cannot you also see it?" Professors and students alike are greatly disturbed. Really, I am sorry for the professor, whose paper is thought to have had an effect quite contrary to his anticipations. His mind is so full of misgivings as to the propriety of having called attention to such an unusual subject that he declines, though urgently pressed, to further pursue it. What a commotion. Dano quietly, but strenuously, asserts that he did see a form, the form of a strange appearing woman who was clothed in shining garments. He also declares that she touched him on his face and hands and that she said, "Friend, Ento is not my home. I come from another world called Earth. Truly, Andûmana̤ is everywhere." He expresses the hope and earnest desire that he may again see the Earth woman, and he shall not be disappointed. Zēnano Yodas at least has one convert to his belief. As yet we only can convey the consciousness of these sensitives' detached sentences, but soon they will grow accustomed to the new and strange experience, and will learn to remain passive, hence receptive.
Gentola—Have not I, elsewhere, seen this Prince Dano?
De L'Ester—In the dwelling we first visited I called your attention to the portraits of a youth and maiden. Dano is the original of the portrait of the youth.
Gentola—Ah, yes, I recall the circumstance. The portrait is very like the young man, who possesses a very fine and exceedingly handsome face and form.
De L'Ester—We have held you overlong to-day, and having for the present no further designs upon Dano or others we will now return you to your physical form.
Gentola—May I ask if you have considered my request for an absence of some weeks from home?
De L'Ester—We have, and very regretfully we acquiesce in your desire for rest and a visit to your World's Fair. Of course we are aware that your journeys to Ento exhaust your vitality, but constantly we have guarded you with utmost care, and thus far the result is so encouraging that it leads us to hope and expect that you will return home renewed in health and with a willingness to fulfill your promise to us.
Gentola—When I return home I shall gladly place myself at your disposal. Must I immediately return to Earth? I should like to hear the next speaker, who appears to be greatly agitated.
De L'Ester—We do not consider it safe to hold you longer. You shall be informed as to what may further occur or be said that may indicate that the present state of involution is likely to be superseded by a marked evolution of the religious thought of the Entoans.
How, with the promise that during your absence from home we will, as far as we may, guard and guide you in all your ways, we will consign you to the care of George and Inez, who will bear you safely to your soul self, your objective personality, which, in a semi-conscious state, awaits your return.
Now, make your adieux to these friends and then we all may say au revoir.
George—Not one question, my sister. Always we are inclined to hold you with us too long. You are surprised that the shadows of night already are brooding over your city, and that here in your quiet room twilight has deepened into darkness.
Gentola—George, Inez, bear my loving greetings to all our dear ones. Good-bye, good-bye.
SPIRITUALIZED MAN.
De L'Ester—Again you are at home, and we, your ever faithful friends are here to greet and congratulate you on your improved health.
Gentola—And I with greater pleasure than I can express reciprocate your friendly greeting. Yes, during my visit I was on several occasions conscious of your presence, once especially so.
De L'Ester—That was when you questioned your architect escort as to the dimensions of the rotunda of the building you were observing. Mentally you were comparing it with the rotunda of the Galarēsa̤.
Gentola—That was the time to which I have alluded. I knew you were touching my head, and once I knew that you and George were walking beside me.
De L'Ester—Indeed we did not at any time leave you unattended. We never do. You have such a genius for falling and other mishaps, that ever we are on guard to if possible avert them. No, we will not go to Ento to-day, but with your permission we will talk with you.
Gentola—I shall be only too happy to have you do so. May I ask for your opinion of our World's Fair? Did it at all interest you?
De L'Ester—Truly, we all feel a degree of pleasure and pride in such an exposition of the achievements of Earth's peoples. It was a grand result of ages of evolution, and a fine illustration of the history of their progress. Should we say that largely the marvellous exhibit was the reflex of activities of the spirit side of life, you scarcely would credit the assertion, nevertheless it is true. All spirits submerged in mortals, subconsciously are en rapport with the spirit spheres, and when the subjective and objective consciousness are fully en rapport, they establish a medium, through which very advanced spirits of exalted spheres can convey into visible expression the results of their wisdom and attainments. But this is a topic we cannot now consider.
We observed that you were greatly interested in the parliament of religions, and the various ethical and other congresses. Could the audiences have seen the multitudes of spirits who listened, applauding or disapproving, they would have been astounded. Myriads of Earthbound spirits were there, and spirits too from the higher spheres, not only of our own planet, but of others, and all were deeply interested in the proceedings. If it be true that in a multitude of counsellors there is wisdom, at the parliament that somewhat rare jewel should have shone resplendent. The numerous representatives of Earth's leading faiths, each vieing with the others in presentations of their claims, as possessors of truth, afforded a stirring spectacle. We also observed your lively interest in the Orientals and their expositions of their various faiths, which are more truly spiritual than are some of more modern times. You have come to understand that a people may believe an erroneous doctrine, yet be a spiritualized people. What they may accept as truth is not so momentous as is their manner of living it. The spirit of the Golden Rule is found not only in all the great religions of Earth's peoples, but in all the religions of all peoples everywhere, and if those who profess a belief in it practice it they are not far from the kingdom of Heaven. Yes, positive beliefs in this or that do, to a degree, influence conduct, and it is quite as true that beliefs are the results of heredity and environment, which are most forceful mediums for the perpetuation of good and evil, characteristics of human good and evil being terms expressive of states of development. Truth is God, perfectly expressed, and truth may be likened to light which, falling through color, takes on the hue of the medium through which it falls, but is light still. So truth though discolored by its passage through the medium of Hindu, Buddhist, Confucian, Christian, and other imperfect faiths, is truth still, and ever its radiance steadfastly shines for the guidance of humanity.
Gentola—You have mentioned my interest in the Orientals. I assure you that when I first saw Swami Vivekananda and other Orientals enter the great hall, I was quite startled. It seemed to me that at some time somewhere I had known them, or people like them, and I found myself trembling from a sort of shock or surprise. To this day I cannot account for the peculiar sensation.
De L'Ester—Do not try to account for it; later on you may be able to do so.
Gentola—Doubtless you are aware that among scientists of our planet there is much speculation as to a possible missing link between the earliest humans and the most highly evolved animal forms preceding them. While observing at the parliament the representatives of various races it occurred to me that between them and their animal progenitors there may have been a variety of missing links.
Humboldt—Gentola̤, I fear that you have not well remembered some lessons we have endeavored to convey to you. In the so termed chain of human evolution, no link is missing. The expression is misleading, and altogether unscientific. In a chain no one link is an outgrowth of another link. It is an individual, special, observable creation of the artisan, but from the earliest physical expression of the human to the period when the Earth man became a Spiritualized Being, the degrees or stages of his unfoldment were so indistinct, so slightly emphasized as to have been imperceptible, save by the Infinite One.
Gentola—Do you know at what stage of his evolvement, and how the Earth man became spiritualized?
Humboldt—You have been informed that apart from the physical plane the term time has no significance. When we freed spirits think of eternity we think of that which had no beginning and can have no ending. When we think of the universe, we think of that which is dimensionless, and when I say that always throughout the dimensionless universe, new worlds have been, and are coming into existence, and that dead worlds have been, and are undergoing disintegration, I but state accepted facts. Always, when new worlds become fitted for it, they receive that which Earth's scientists have not yet discerned—the quickening potentiality, the life impulse, which is the Divine Energy pervading the universe. In their tepid waters the first life expressions of the vegetable, of the animal, and of the human animal are manifested. On our planet, as on other planets, quickened protoplasmic, human germs passed through all the gradations incident to their onward, upward, ceaseless progress toward a period when as hairy creatures with low retreating foreheads, protruding jaws, repulsive features, and unshapely limbs, upon which they scarcely stood erect, they instinctively drew themselves apart from all other life forms. No, in no sense were they related to anthropoids; animals they were, but human animals, with faculties so specialized as to place them above all other creatures. Ages elapsed, and when sufficiently evolved, they became spiritualized. How? As you cannot yet accept a belief in re-embodiment, you may not accept my statement and the added testimony of these friends, that in the spirit spheres of inhabited planets of our Solar System and of other systems of worlds, there are myriads of Spirits, of low planes of development, who, through the ministrations of those known in the Spirit Worlds as Angels of the Visitation, are conveyed to such human creatures as I have spoken of, and through their organisms they are re-embodied, and become reborn as their spiritualized children. And that was how the first spiritualized humans appeared on Earth, and how they appeared on other planets prepared to receive them. Could I not read your thoughts, your perplexed expression would assure me that another question is on your lips.
Gentola—Yes, that is so. I am wondering where the first spirits ever embodied came from.
Humboldt—My dear madame, when we shall have learned when the first world came into existence, we also may learn where the first embodied spirits came from. Concerning these propositions, my ignorance compels silence. On what authority do I make the statement relating to the spiritualization of the human animal? Upon such authority or proofs as I have accumulated through visiting worlds in various stages of evolvement. Worlds yet too young to receive in their waters the first influx of life germs. Worlds in whose tepid waters, protoplasmic cells, the wombs containing the germs of all life forms are teeming. Worlds which have evolved vegetable and animal forms so huge, so grotesque as to be appalling. Worlds on which the human animal is on the verge of becoming spiritualized. Worlds where having become a spiritualized conscious being, man is looking about him in fear and amazement. Worlds where man has evolved varying degrees of civilization, and yet other worlds, where the peoples, compared with those of Ento or Earth, are as gods.
Gentola—You will pardon me, sir, if my question may have seemed to involve a doubt as to the correctness of your statements. No such thought was in my mind. On the contrary, I so implicitly believe what you have said, that I realize that I am as an atom of a boundless universe.
Bruno—But relatively the atom is as great as the universe. You have been told that an atom is a universe in embryo, for in it are all possible qualities, and in it are all the activities of Infinite Intelligent Energy. So were you no greater than an atom, you yet would be a necessary factor of Infinity.
Gentola—I do not question the truth of your statement, which humbles rather than exalts my estimate of my own personality.
Bruno—He, who was the divinest man of any of Earth's saviors, counselled his disciples to be as humble as little children, that thus they might be great in the Kingdom of Heaven, and you will learn that the further you progress in an understanding of the Infinity of God, Who is the all, and in all the more will you desire to humbly adore the Divine Spirit of the atom and the universe.
Gentola—I realize that I know so little. That I only am approaching the threshold of the temple of knowledge. You, on the spirit side, better than I, comprehend the limitations of mortals, so you will not wonder that I grow impatient, because of my slow progress in a spiritual direction; but with you, dear friends, to aid and instruct me I shall hope to grow in grace and in a knowledge of the truth.
De L'Ester—Courage, Gentola̤, remember that ever the stream must flow onward to the sea. So if in your present incarnation you cannot attain to loftiest heights the law of eternal progress will oblige you to unfold the divinity within you. Neither you nor we will ever find a halting place on this endless journey, which is ever onward, ever upward toward the unattainable perfection of Infinite Spirit, Intelligence, Energy and Love.
But we have grown too serious, and will talk of lighter matters. With curiosity and amusement we regarded your perplexity, upon viewing for the first time the beautiful white city. You were quite bewildered by the oddly familiar appearance of the architecture, decorative, and other features of the buildings, bridges, statuary, and so on. Le tout ensemble reminded you of scenes you could not at once localize.
Gentola—Yes, really I was for the moment rather bewildered. I thought that I must have dreamed of a similar scene, then it came to me that on Ento I had beheld that of which the White City reminded me. Did not you all think it beautiful?
De L'Ester—Very, and we now promise you that some day we will show you a greater and far more beautiful White City, than that ephemeral one on the shore of Lake Michigan.
Gentola—I shall try to remember your promise. May I ask where are Inidora̤ and Genessano?
De L'Ester—Since your last visit to Ento a dread catastrophe has occurred, and they and other Ento spirits have been, and yet are engaged in aiding sufferers, both in and out of the physical body. They were to meet us here, and we expect them at any moment.
To-day is the 29th of October, 1893. When will it suit your convenience to accompany us to Ento? We hope that you may name an early day.
Gentola—You cannot be more anxious than am I to resume our journeys. On November 1st I shall be ready. Ah, here are Inidora̤ and Genessano. You are most welcome. I have been inquiring about you, and with regret have learned that some calamity has befallen Ento.
Inidora—I can say for my brother and myself that we are delighted to again meet you, and doubly glad that soon you with our Band will resume the duties of our mission to our sorrowful people. Yes, truly, a dread calamity has befallen the inhabitants of a densely populated region in a locality, corresponding, De L'Ester says, to about the latitude and longitude of Berlin, in Germany. It is regrettable that fear of ridicule, in case of mistakes, renders you too positive to be able to record some scientific matters. Believe that I do not mean to chide you. You do your best, and we are satisfied with your efforts.
Nearly two centuries of your time have elapsed since Ento has been subjected to a destructive earthquake. Occasionally, in various localities, slight seismic disturbances have occurred, but not since the destruction of Petucy has there been a serious convulsion. Corresponding with your morning of the 26th of September, peculiar and alarming rumblings and tremors of the underground attracted the attention of the people on the southern confines of the Province of Dyrin. At intervals during two days and a night these disturbances occurred, and in affright many of the more timorous or prudent fled to other parts for safety; but thousands remained, praying to Andûmana̤ and the Deific ones for protection. Their priests offered the propitiatory animal sacrifices and the temple altars were laden with offerings of the most precious things; but alas, Andûmana̤ and the dwellers in Astranola̤ were deaf to all entreaty. On the evening of the second day Diafon ēvoiha̤ (the Sun), enshrouded in a mantle of lurid clouds, from which angry gleams emanated, sank from view below the faintly outlined horizon, and for a space deathlike stillness reigned, and in mute terror the people waited. But not for long, for suddenly tremors, faint at first, but quickly increasing in violence seemed to shake the very foundations of Ento. Temples and other great structures tottered, then fell in shapeless ruins, and smaller edifices and private residences were utterly demolished. So appalling were the convulsions that the affrighted, frenzied people ran hither and thither, seeking to save their own and the lives of their dear ones; but many were crushed under falling buildings, and thus passed from death to unlooked-for life in our spirit realms. In one locality, suddenly a great fissure opened, and as suddenly closed, engulfing almost an entire village. Then the disturbance subsided, and on the following morning the rising glory of Diafon ēvoiha̤ gleamed athwart a pitiable spectacle. Homes destroyed. Great public structures fallen. The living seeking the dead, and rescuing the injured, and to our spirit vision spirits releasing themselves from their crushed physical bodies were some of the features of the deplorable event.
Of course, our duty, as well as our sympathy, has impelled us to assist them, and we have been engaged in the work of restoring to full consciousness the many bewildered ones, who scarcely can be made to realize the marvel, the joy of continued existence. So touching has the experience been that many times my eyes have filled with tears. Other Ento spirits are engaged in the incomplete work, for as you are aware, some newly freed spirits, especially those who suddenly pass to the spirit side, remain unconscious, not only for days, but for prolonged periods. No, the spirit spheres of different planets are not alike, for all correspond with the conditions of such planets as they surround. Yet in a sense the conditions of all spirit spheres are so in harmony with each other that spirits sufficiently progressed, and who have learned the laws involved in these conditions, can visit any Spirit Sphere of any planet. Yes, I recall that once during my childhood a considerable seismic disturbance occurred under, and adjacent to the plateau on which was our home, and that the alarmed people hastened to offer sacrifices, and Andûmana̤ spared his offending children. The Band approving, you may be shown the scene of the late catastrophe. At present the conditions are so harrowing that it would not be wise to subject you to them. The local and neighboring crematories, not being equal to the incineration of the dead, many of the mutilated bodies have been taken elsewhere. The cries and lamentations of the living that no more shall they behold the forms of their dear ones is pitiable in the extreme. Oh, that the time may quickly arrive when Ento's despairing people may learn that their sorrowful belief in utter annihilation is false. That continuity of existence is a glorious reality.
Gentola—With all my heart I pray that it may be so, and if I, in the slightest degree, may be made to further the fulfillment of your desire, I shall rejoice that I have not lived in vain.
Genessano—Emana̤ (friend), no one lives in vain. From the least developed to the highest evolvement of the human of any planet, all are fulfilling the Infinite, Intelligent, Divine Will. All are portions of the waves of human progress, and no one can go forward without directly or indirectly aiding his weaker, consequently less highly evolved brother. In the spirit worlds, so well understood is this law that sooner or later all spirits desire re-embodiment, that thus they may not only aid mortals less evolved than themselves, but that in so doing they also may advance their own spiritual evolvement. Yes, it would appear that in this desire there is an element of selfishness. Not so. It simply is the fulfilling of a law of the All Wise, Infinite One, whom you name God.
Both Inidora̤ and I long for the time when we shall be fitted to return to mortal existence. Would we prefer re-embodiment on Ento? I cannot say that our inclination is not in that direction, still the feeling scarcely amounts to a preference. Then we well know that the Angels of the Visitation will choose birthplaces best suited, not only to our further evolvement, but where we may aid others in their progress. Many spirits strongly desire to be reborn on the planet of their last re-embodiment, and conditions favoring, they may do so. Spirits from the higher spheres, reborn on any planet, as saviors, leaders, prophets, or teachers, may or may not have been former inhabitants of such planet. Through the law of fitness all re-embodiments are controlled. You, ēmana̤, largely because you cannot recall the past, cannot yet accept a belief in re-embodiment; but when you shall have returned to the spirit side you again will recognize its beneficence, just as in time all spirits recognize that Infinite Intelligence, Love and Justice give to all, that which is for their greatest good.
De L'Ester—We now will leave you. On the morning of November 1st we will come for you, and you will not forget to take the usual precautions against being disturbed. I may mention that on your next visit to Ento, you will have the pleasure of meeting the Lady Camarissa̤, mother of Inidora̤ and Genessano. She will meet us at Camarissa̤. Until then, adieu.
October 29th, 1893.
MEETING WITH CAMARISSA.
De L'Ester—We salute you, and are gratified to find you prepared for our flight to Ento. As Inidora̤, Genessano, and their mother await us at Camarissa̤ we will journey quickly. George, allow your sister to merely rest on your arm; thus she will grow stronger and more self-reliant. Yonder is ruddy Ento, glowing and palpitating like the heart of some living creature. Now glance backward at our own distant planet. Yes, its radiant envelope differs in color from that of Ento. What occasions the difference in the atmospheric coloring of the two planets? Qualities of atmosphere, reflection and refraction.
Yes, it is difficult to realize that on our Earth world myriads of creatures, humans and animals each in accordance with their inherent qualities are reaching out toward the light which lighteth, not only every man that cometh into the world, but which shines for the Earth worm as well as for the angel. You think that a very comprehensive statement? So it is; but is not the Infinite, Omni-present Spirit in the atom as well as in the universe? Aye, and spirit is the one light, and there is no other.
The beautiful city Camarissa̤ lies below us, and we will now descend to our friends who await us in the arbor.
Genessano—Loha̤û ēmentos. We have been watching and welcoming your approach. Gentola̤, allow me the pleasure of making known to you our dear, our honored mother.
Camarissa—At last I meet you, of whom I so often have heard. You have given my sons a place in your regard, may I hope to also be so favored?
Gentola—It is I who am the favored one, and I shall esteem it a privilege and a pleasure to number you among my friends. Your sons have promised a relation from your own lips, of events occurring during your mortal existence; so aside from the pleasure of mutual acquaintance with much interest I have looked forward to your coming.
Camarissa—To recall events of my mortal existence will be like recalling a not very well remembered dream. It may surprise you to learn that not since my dear sons entered our spirit world, nearly four centuries ago, have I visited Ento's physical plane. To explain why I have not, would not suit the present occasion.
I perceive that since last my eyes gazed upon the once familiar face of Ento, marvellous changes have occurred; not the least noticeable is the educational institution erected near the site of my former home.
Long ere our departure into the world of spirits, my dear husband, Genessano Allis Immo, and I were engrossed with the anticipation of at some not far future time rearing a great Galarēsa̤, which should not only serve to perpetuate our memory, but also should serve the nobler purpose of educating future generations in science, art, industries, and gentle modes of living. Other important interests so occupied our time and attention that the fulfillment of our cherished plan was delayed and the years passed, and still we found no time to devote to the achievement of a work so dear to our hearts. At last a period arrived when we felt that we might arrange for the erection of the Galarēsa̤, but suddenly and most unexpectedly I passed into our spirit world, and ere long my husband followed me. Age and most arduous duties had brought him quite beyond the years of middle life, but a still vigorous manhood gave promise of many years of usefulness; but so stricken was he that I who had so long worked by his side, who had been to him as the heart of his heart, the life of his life, sharing with him the joys and sorrows of our mutual existence, that I, his adored wife and the mother of our two sons had forever gone from his sight, that he had not courage to long survive so great a calamity. Realizing that he too was about to pass in to the silence, calmly he arranged his affairs, and instructed our dear sons as to his wishes. Then with the fortitude of a just man he yielded to the inevitable, and passed, not into the silence, but into a glorious spirit realm, where I awaited him. Soon our beloved sons, one by one, came to us; but ere they came, they had well begun the work which their father had delegated to them as a sacred trust, but which was to be left for other faithful hands to complete. Now, as I gaze on yonder grandly beautiful structure I am grateful that the Infinite One, who directs the ways of his children, has made of me and mine instruments for the good of others. Since passing into our spirit world my husband and I have been informed as to events and affairs occurring on Ento, and our satisfaction over the beneficent results of the introduction of the irrigating and waterways system, which obviously is of incalculable benefit to Ento, is inexpressible.
Changes which impress me with a sense of strangeness relate to this plateau which, as I remember it, was considerably loftier than now, and where in former times was an abrupt declivity, is now a gentle incline eastward to the level of the waterway. I perceive too that the massive seawall, built during the lives of my husband and myself has disappeared beneath the waves of Indoloisa̤, whose waters have greatly encroached upon the land. At the time of my departure from Ento, between Indoloisa̤'s eastern shore and the western face of this plateau, there was a broad stretch of land, many dwellings and other structures. Now I perceive that they and the great stone piers and seawall have disappeared beneath the restless waves which have so encroached upon the land as to threaten to wholly engulf it. None too soon is yonder massive barrier being constructed as a protection against further destruction of the greatly narrowed shoreland. As I look about me I find it difficult to realize the many changes which have occurred since I, a proud and happy wife, came to the home of my adorable and adored husband. The winged years fled away, and our two sons came to enhance our felicity. Other years added their days to those of the past, and troublous forebodings, like creeping shadows drew nearer, ever nearer. As you already are aware of the deplorable conditions at that time prevailing throughout nearly all of Ento's central regions, you will understand that finally the situation became alarming, and one day, hand in hand, my husband and I walked to the margin of the declivity, which abruptly fell away to the plain, and as we gazed afar eastward over the dry and arid lands our eyes filled with tears, and our hearts were sorely troubled. Imperceptibly, but gradually, the fleeting years, nay, I should say ages, had brought about a condition of such extreme aridity that the lands refused to longer yield sustenance to the people, whose minds became filled with despair, and a sense of enmity against those in authority over the Provinces of the central regions. Like children deprived of proper nourishment they grew fretful, rebellious and unreasoning, demanding relief where more than temporary relief was unattainable.
For years my husband and I had vainly, incessantly striven to alleviate the general distress and consequent discontent of the people of our province, and now in silence we stood thinking, thinking. Presently my husband, sighing heavily, said, "Camarissa̤, my dearest one, I fear that my days are well nigh ended. The want and despair of the people weighs so heavily upon me, that I stagger, and grow faint under the burden. I know of no means by which we may afford them prosperity and happiness. Have the pitiful Gods put into your mind any thought that may serve to direct our future course?" After some hesitation I replied, "Lord of my life and love of my heart, I know not if in my slumber some God may have spoken to me, but I have had a singular, and what your wisdom may deem a foolish dream. Shall I relate it to you?" Smiling tenderly and sadly, he said, "Perchance in our extremity, Andûmana̤ may have sent a messenger to whisper to your sleeping senses. Tell me your dream. At least it will serve to occupy the passing moments."
I then related that while I slumbered I dreamed that standing by his side, just as we then were standing, we looked far eastward, and from the base of the plateau, abounding streams flowed in that direction, while at intervals other waters flowed from the north and from the south, and borne on the bosom of a great waterway, huge vessels laden with people and the products of many lands passed to and fro, and that like some great bird with wide spreading wings, a beautiful city seemed as though brooding upon the shining waters. It was a grandly beautiful scene, and the wonder of it still remains in my memory. "Heart of my heart," I said, "I have told you my dream. How shall it be interpreted?" Silently, but with earnest attention my husband had listened to the recital of my dream, and as I proceeded, his flushing face, beaming eyes, and hurried breathing gave evidence of intense emotion. Clasping me to his heart he cried, "Surely, Andûmana̤, through His messenger has spoken to you, showing us a possible means whereby our unproductive lands may be reclaimed, and the impoverished peoples rescued from their present lamentable state. Camarissa̤, my dearest, we will strive to understand the full meaning of the message, and may Andûmana̤ and the pitiful gods aid us in our loving endeavor."
Days and nights of closest consideration, of closest calculation as to adaptation of means to ends followed. So absorbed were we with the tremendous problem which so suddenly had presented itself that we scarcely ate or slept. At length greatly wearied I one day threw myself on my couch and slumbered. Again the scene of my dream was before me, but some years seemed to have elapsed since first I had gazed upon it. How my vision was very far reaching, and I beheld fruitful lands richly clothed with verdure. Cities, towns and villages adorned the landscape. Want and discontent had disappeared, and prosperity like a gracious ruler smiled upon the people. From overhead the fleecy clouds dropped into the chalices of myriad, many-hued blooms, their sparkling treasures. Among the spreading tree branches sweet throated birds sang their love notes. Everywhere the shining waters gave drink to the thirsty lands, and everywhere all things seemed to be breathing praise and thankfulness to Andûmana̤, their creator.
After awaking, my dream remained a vivid, pleasant memory, but fearing that my husband might think me grown fanciful, I shrank from speaking of it; but as our thoughts and experiences ever were mutually shared, I at length made my dream known to him. As before, he considered it a message given not only for our guidance, but also for our encouragement. "Ah, heart of my heart," he said, "your dreams may yet become realities;" and my thoughts grew full of hope and eager anticipation of some great good which might come to the suffering people. Very soon afterwards, my husband proposed that we should go to the capitol to lay before the supreme ruler, Tyvon Oiranza̤, our plans whereby we hoped to at least reclaim a portion of our unfruitful lands, and thus rescue the people from their pitiable condition. But I entreated that I might remain at home with our children, and he went alone. With the result of his interview with Tyvon Oiranza̤, you already are acquainted.
Before the conclusion of our mortal existence the vast enterprise had progressed far beyond our original plans and most sanguine hopes, and my dear husband and I passed to our spirit world, fully assured that, even as the arms of the loving mother encircle her child, so in coming time would the beneficent system encircle Ento's entire central regions.
Ere meeting you, Gentola̤, I with my sons surveyed the length and breadth of the system, and my gratification that the great work goes forward toward completion is beyond expression. My joy too, that the time approaches nearly when Ento's sorrowful peoples shall rejoice in the knowledge that life is continuous, is boundless. To you who are devoting toward its accomplishment your time and very life force will come your reward. That I may not by one hour retard the glorious mission I shall for the present leave you, but not for long; for I shall, from time to time, give myself the pleasure of meeting you and these friends, and also of witnessing the progress of the children of Ento out of darkness into the light of spiritual knowledge.
De L'Ester, I owe you more than thanks for your patient attempt to translate into Gentola̤'s language my poorly expressed words, which have at least made us better acquainted with each other. With loving thoughts for all, I regretfully hid you Info oovistû (adieu).
De L'Ester—We now will proceed to the Galarēsa̤. Ah, seated under yonder vineclad arbor are two of our student friends, Prince Dano and the Quend youth, Favēon. They very earnestly are discussing some topic which may interest us. We will draw nearer.
Dano—Favēon, you are quite mistaken in your conclusions. Only yesterday I had a demonstration of this not at all understood law. After classes I as usual retired to my apartment where I amused myself by sketching whatever for the moment caught my imagination. Now it was a fragment of a half-remembered scene, anon it was a dream face or some grotesque fancy, and thus in an idle fashion I whiled away the moments. Presently, in some unremembered manner and through what means I know not, I seemed to drift into an unknown country where, through some unrecognized agency, I moved from one locality to another beholding unfamiliar scenes, while beings of surpassing beauty greeted me exchanging with me such kindly courtesies as one stranger offers to another. Amazed, I asked myself can it be that the gods have transported me to Astranola̤ that I may behold the glories of their blest abode? Although I felt exceedingly curious as to how I had arrived in this strange country, it did not occur to me to question any one; but as I stood musing over my perplexing position I was amazed to see approaching me one whom in my childhood I had known well, and whose surprise appeared to equal my own, as with extended hand he hastened toward me, exclaiming: "Dano, Dano, son of my dearest friend, Basto Andûlēsa̤, I give you a loving welcome to our world of living ones, our world so beautiful, so glorious." For the moment I seemed too shocked, too overwhelmed to reply, then collecting my senses, I evasively answered: "My father often recalls the memory of Iklos Mûyta̤, and mourns that no more shall he behold your beloved form or feel the warm clasp of your ever generous hands." Then I cried: "Has not death claimed you? Do you indeed live here in Astranola̤? I remember the lamentations of your family and friends over your dead body and urned ashes, and I doubt the seeming evidence of my confused senses. Tell me truly, do I behold Iklos Mûyta̤? Do I hear the well-remembered voice of my father's honored, well beloved friend? Surely, surely, I dream or my mind wanders, and I grow afraid, I grow afraid," I tremblingly cried.
Taking my hands in his own he gently, soothingly said: "Dano, Dano, dear youth, be not alarmed, calm your agitation, and listen to what I shall say. As all of Ento's children have been taught, so was I taught that only for Andûmana̤ and his messengers was immortality possible. That when breath, the life of the body ceased, endless silence was the fate of all. Ah me, I yet remember the bitter, hopeless anguish that filled my mind, my heart, my days, when death came and I was bereft of my dear ones. I only recall such sorrowful memories that you may be reminded that the belief that death ends all of existence still holds in bondage the heavy hearted children of Ento; and that you may be assured that this dread belief is untrue let your visions wander over the marvellously beautiful scenes of this world, which far exceed aught that you may behold on Ento, and over these multitudes of happy men, women and children who once lived, loved and labored and then passed into this world of living ones, and who, with myself are taught that through earnest striving to fulfill the law of love we all shall attain to other realms far exceeding this in the glory of their inexpressible beauty, and a happiness so exalted that I can neither comprehend or realize it."
He further said that when death has stilled the activities of the body the living principle, the real self, invisible to limited physical vision continues a conscious, individualized existence in realms suited to the requirements of the changed condition of the self. "This, dear Dano," he said, "is not Astranola̤, the fabled abode of fabulous gods; it is but one of the realms surrounding Ento, as its petals surround the heart of the rodel."
With profound attention I listened to this strange speech which so moved me that I cried: "Oh, Iklos Mûyta̤, tell me, I implore you, will my dear ones, will I, continue to exist after passing into the silence?" Releasing my hands, he, with a dignity, a majesty and a tenderness of manner inexpressible, said: "There is but One Infinite, Eternal, Intelligent Life Principle, and all things are partakers of it and cannot cease to exist. Your body and the bodies of all creatures must return to the elements from whence they originated; but the self, the indestructible principle, will continue to exist in the world of the immortals, and to the children of Ento this glorious truth shortly will be revealed. Throughout our realms of the living ones there is one thought, one resolve, one expectation, that but little longer shall darkness and despair, like evil birds, brood over your lives, turning your smiles into weeping, your joys into hopeless sorrow. In this grand work I, alas, have no part. Not yet have I grown strong enough to enter the repellent atmosphere surrounding Ento's peoples; but in higher realms there are those who are as gods, and they long have been striving, through such means as they command, to penetrate this atmosphere; and to all who dwell in highest or lowest realms the glad tidings have been heralded that soon the children of Ento will emerge from the shadows of their cheerless beliefs into the light of a joyous truth. I am not fully informed as to how this glorious event is to be brought about. I only know that the means will be equal to the desired end and I and all await with eager anticipation the consummation of our dearest wishes. Dano, you now will return to Ento, but remember that surely you will again come to this realm of living ones, and I, Iklos Mûyta̤ will be but one of many friends and loving ones who will give you greeting."
Suddenly I awakened and found myself still seated by the table, pencil in hand, and strangest of all this strange experience, as I slept and dreamed, I had written all, and more than I have related. In what manner can you account for this unusual dream, if dream it was?
Faveon—My dear Dano, I shall not attempt to account for your singular dream further than that I presume that your waking thoughts and imaginings were so impressed upon your mind that during sleep they assumed familiar shapes, one of which appeared to utter unheard of mysteries. I pray you, put away further indulgence in such misleading fancies which may harmfully excite your too emotional nature. Through our Holy Writings we are taught, and all experience confirms the fact, that only Andûmana̤'s Messengers dwell above yonder fleecy, floating clouds, which, like a mistlike veil hide the glory of their shining faces, which, as we know, sometimes irradiates the sky reminding Ento's children that their sleepless eyes ever observe our good or evil deeds. Always has it been and always must it be that when the breath of life ceases the dead go into perpetual silence. Ah me, scarcely do we learn to live, to love, to enjoy, ere death tears us from the embraces of our loved ones, and naught is left us save a handful of ashes to be cherished, to be ceaselessly wept over.
Dano—Think me not impious that I question why Andûmana̤ has so decreed that a life full of good deeds, of noble aims and achievements, shall end as ends the life of the animal; shall suddenly, in the full tide of a glorious career, cease to live and be no more. That we now exist, and are conscious of the fact, is to my mind, as great a marvel as that, in some unimagined state, we may continue a conscious existence. Aye, a conscious existence in which to unfold our highest abilities. You are aware, Favēon, that I am betrothed to Valloa̤, daughter and only child of our supreme ruler, Omanos Fûnha̤, whose wife, Sēlona̤, died in giving birth to their only child. Emerging into womanhood, Valloa̤ displays such beauty of character, such elegance of manner, such loveliness of face and form, such intelligence and vivacity, that she enthralls me beyond expression, and I love her with adoring tenderness. When I think of the possibility of death approaching this charming, this adorable woman, stilling the breath of her life, closing her luminous eyes and ending the music of her gentle speech, I am filled with unutterable anguish. Oh, Favēon, if I sin, may Andûmana̤ forgive, but to me it seems cruel that he permits the dread Messenger Phra to take our all without making us, his children, some recompense for the agony of bereavement, for the sorrowful certainty, that we, and our dear dead shall meet no more.
Faveon—Dano, Dano, you shock and alarm me. No longer am I surprised that your waking thoughts fill your sleep with strange, if not with impious, dreams. I implore you to restrain your thoughts, your vivid imagination, lest some harm come to you. You well know that your ideas are contrary to the teachings of our sacred priesthood, who are the expounders of our Holy Writings, which declare that in the beginning Andûmana̤, through His love for His ignorant children instructed the gods to commune with them, that thus they might gain knowledge, but as they grew wise they also grew so arrogant and impious that they sought to wrest from the gods the secrets pertaining to sacred things. Then Andûmana̤ wrathfully forbade His Messengers to hold further communion with His sinful children. In the beginning there was no death, but for their sins Andûmana̤ decreed that henceforth death should serve as a constant reminder that the Creator is greater than the created. We being the created cannot, without sin, question Andûmana̤'s laws, hence, dear Dano, we should not only willingly submit to the will of our Creator, but as obedient children, we should humbly revere the hand that smites us.
Death having come to the children of Ento because of their impious desire to obtain a knowledge of sacred mysteries, it does not appear reasonable that even you, our beloved prince, may have been admitted into Astranola̤, and the Holy Writings mention no other realm of living ones. To my mind, your dream partakes of the nature of the hallucination which recently possessed you in the lecture hall. You then insisted, and still insist, that a foreign-looking woman spoke to you, and even touched you, yet no one save our fanciful friend, Lēta Verronadas, imagined that they saw or heard aught. Certainly, it was nothing more than the effect of a too highly excited imagination, to which, I confess, I, too, occasionally am a victim. It appears that Lēta is becoming subject to these annoying seizures, and his friends are somewhat anxious for his health, which really appears excellent.