If my very practical remarks have served to becloud your usually serene countenance, you will forgive me, and may Andûmana̤ forgive if I, too, am sometimes filled with fear and bitter regret that inevitably death is drawing near, that even in my youth I may pass into oblivion. Were it not impious, gladly would I welcome a belief in a possibility of a continuity of existence. Alas, we have no hope, or slightest indication, that after death has seized the breath of our life, we and our beloved ones ever shall meet again. So, my friend, it will be well for us to strive to be thinkers and workers, not dreamers of dreams which have no foundation in realities. Your heavy sigh finds an echo in my own heart, and I fear that my face like your own tells the secret of our sorrowful thoughts, so the signal for our return to study comes in good time to end this profitless conversation.
De L'Ester—You perceive, Gentola̤, that a spiritual force is agitating the minds of some of Ento's people. All through the centuries of their established religion there have been minds more or less illumined by gleams of Spirit Inspiration, but necessarily they have been so faint, so uncertain, so quickly repressed as to have made but slight impression upon the masses of the people. Always the priesthood of Ento have been an impregnable barrier between the darkness of superstition and the light of Inspiration. That generally they have been, and are sincere, we do not question. Sincere, or otherwise, everywhere and always the priesthood move forward only when the spiritual unfolding of a people obliges them to yield to an irresistible pressure. Largely it was through the spiritual growth of the people that, some centuries ago, Ento's priesthood were obliged to discontinue human sacrifices, and it is through their further spiritual evolvement that the densely positive barrier which ever has enfolded them at length is yielding to forces from the spirit worlds. We rejoice that now, as never before, spirits from Ento's and other spirit worlds can penetrate and come en rapport with the consciousness of many of the people. True we cannot, as you can, approach them directly, but soon conditions will become changed and we too, will be able to communicate with many sensitives.
We have shown you that all organisms throw off certain emanations, the condition of the organism determining the quality of the emanation. In their activities these emanations are either centrifugal or centripetal. The centrifugal or positive being forceful, the centripetal, or negative being passive, but, if I may use a paradoxical term, energetically passive, and they form about inhabited planets like, or similar to, Ento and Earth, a spiritualized atmosphere, which, to freed spirits, is as palpable as is a stone wall to physical touch. The positive atmosphere enveloping the peoples of Ento is very repellent; but you, who are yet connected with a physical body, are not so etherealized as we are, hence we can use you as a means of communication with persons upon whom we can make no impression.
No, this spiritualized envelope is not what some of Earth's people term the astral sphere, but it is a constituent of the first or so-called astral sphere, within whose limits abide spirits not sufficiently evolved to gravitate to a higher plane of being. In a sense such spirits are confined within the limits suited to their several conditions. Confined, not through the arbitrary sentence of a just or an unjust judge, but through an inevitable process of Natural Law, which is God's Law. Around all planets inhabited by Spiritualized humans and other organisms, the first Spirit Sphere, so to say, materializes. As ages pass and humanity evolves to higher Spiritual Planes other and in all directions greater, grander spheres, suited to the requirements of more highly evolved beings are formed, each succeeding sphere surpassing the preceding one.
Gentola—Do you know if there is a limit to the number of spirit spheres surrounding any or all inhabited planets?
De L'Ester—I know there is no limit to the questions you can ask, and for the present I must end our conversation by saying that we know of no planet having more than seven spirit spheres, and by the time you or we shall have arrived at the highest, Ento and Earth will have been added to the list of dead worlds, and we may have become archangels.
Gentola—Please allow me to ask one more question. Am I to understand that there is a law compelling spirits to abide in certain spirit spheres?
De L'Ester—Spirits freed from the physical body, each according to his or her evolvement inevitably go to "their own place," the only place they are fitted for. No spirit can long remain in a sphere with whose vibrations he or she is not in harmony. Spirits from the higher may, and do, enter the lower spheres, but, speaking from experience, not with pleasurable sensations. You once were adventurous enough to descend to the lowest level of one of the deepest mines on your continent. You may recall the sense of oppression and difficulty of breathing which nearly overcame you. Well, that is the best illustration I can offer of the sensations experienced by spirits of higher spheres who, for instance, enter our Earth's First or Spirit Sphere. Why, then, do we return to mortal environments? Oh, my friend, you yet must learn many sad lessons. You, whose destined work is to serve as a teacher to spirits in darkness, will find the answer to your query. You will learn, as we are learning, that only through loving, unselfish service for those more needy than ourselves do we find the stepping-stones by which we shall ascend to the heights where are the exalted ones, who, through self-sacrifice and deepest self-abasement, have attained knowledge and bliss unspeakable. It is they who inspire us to strive for a like beatific state of being.
It occurs to me that of one feature relating to emanations I have not informed you. I have stated that all organisms throw off certain emanations, hence animal emanations are constituents of all First Spirit Spheres. After physical death the myriad forms of animal, indeed of all organized forms of life, for a time continue to exist within the limits of the First Sphere. Then, through the activity of natural law they in a sense become reincarnated, but not on the same plane of existence as before, but a step higher, and always in a species of their own order. That is to say, the soul of the horse never reappears in the form of an ox, or the soul of the ox in the form of the dog, and so on. No expression of life is ever lost. Thus the endless movement of evolution is continuous, and the bird of prey swooping down upon the finned beauty of lake or stream is quite oblivious of the fact that he desires to dine off a distant relative of whose family he is a highly evolved representative.
Genessano—With interest I have heard De L'Ester's lesson, and it reminds me of an experience of Inidora̤'s and my own. When we passed to the spirit side we were not sufficiently evolved to continuously exist in a sphere higher than Ento's first Spirit Sphere, and for more than half a century of earnest striving, assisted by the loving devotion of our parents and dear friends who were more highly evolved than were we, we were dwellers on the threshold of our second Spirit Sphere.
During this period of instruction and progress our condition was far more agreeable than that of mortals, but through brief visits to other spheres, we soon learned that the degree of happiness we were enjoying was but a promise of a more exalted state, and naturally we aspired, not only to greater joys, but to higher attainments, through which we might find closer association with our adored parents.
No, this period of instruction and progress did not appear to pass slowly. You do not yet realize that to freed spirits time and space are mere terms possessing neither value or significance. With us is only an ever present now. The terms past and future involve an idea of a beginning and an ending, and, as our friend Humboldt has stated, we cannot conceive of either a beginning or ending of what is termed time or a limit outside of which is nothing. No spirit of highest spirit spheres claims to have a realization of either time or space or a conception of the Infinite One, who ever has been, is, and ever must be the dimensionless, unthinkable all.
De L'Ester—To-day we will see and hear what may transpire in the classrooms. First we will observe what we may designate as an astronomical lesson. The apparatus which the young, intellectual looking instructor is arranging is unlike anything you have seen, and I imagine that the lesson will be quite as unique as the apparatus. I shall not attempt to give you more than a mere synopsis of it. Now he calls the attention of the class to the well known fact that Ento is not a perfectly globular body, but a somewhat elongated sphere, deeply depressed at its extremities and revolving in space as Andûmana̤ in the beginning decreed, that thus life giving beams of his abode might vivify all portions of the home of his children. He alludes to the Sacred Writings, which declare that in a very remote time Andûmana̤ revealed to certain holy men an account of the creation of Ento and of the living creatures who came into existence through the exercise of His Will, and that later, when Ento was prepared for their reception, He created His children, who should dwell upon it, and be the recipients of His bounteous provision for their happiness. Evidently this Instructor has no knowledge of the revolution of Ento around the Sun, for he talks of the marvel of atmospheric pressure holding Ento in position and also supporting the fair regions of Astranola̤, beyond which is the shining abode of Andûmana̤, which, with its foundations, fill all outer space. It would not serve a useful purpose to further speak of his lecture to his deeply attentive pupils, but it will please us if you will attempt a brief description of this scene.
Gentola—Around a massive table, on which is an object suggesting a globe, a number of boys and girls are assembled. The globe, if it may be so called, is quite elongated, and, as you have said its ends are deeply depressed. In the centre of the depressions are pivots which rest in sockets in the ends of two upright supports. The surface of the globe is divided into spaces by metal bands suggesting latitude and longitude. Midway between the extremities of the globe is a broad band with three narrower ones on either side of it. Extending from the central band at intervals are seven metal rods tipped with what appears to be diamond stars. Now the Instructor attaches to the ends of the two protruding pivots flexible wires covered thickly with some dark substance. The globe begins to revolve and now its velocity is so great that the star tipped rods appear to form a luminous, iridescent band about it, but I do not perceive what force makes it revolve. How beautiful it now appears. All the bands are luminous, and I now see that they are incrusted with different colored small jewels, and there is a soft singing sound, like the notes of some musical instrument. I do not understand where the sound comes from, and I cannot describe the scene intelligibly.
Bruno—Be at peace, Gentola̤. We have neither anticipated or desired that you should more than offer your impressions of the scene and of this object which the Entoans believe represents the form of this planet. The seven diamond stars symbolize the seven divisions of Astranola̤, but the Entoans do not venture to conjecture as to what the abode of Andûmana̤ or those of their deities may be like.
Presently we will show you a marvellous piece of mechanism which is an embodiment of vibratory energy. These wires form a connection between it and this globe, and through its measureless energy this and all the mechanical apparatus of the great Galarēsa̤ may be set in motion. On Ento, for many purposes, vibratory energy has superseded electrical energy, yet, in a sense, vibratory energy is an expression of electrical force, which is the basic principle of all energy. It permeates every atom of the universe, and its expressions are so manifold that, though its presence may not be apparent, its ever present energy is a fact. Ento is but one of many planets whose inhabitants understand and apply both electrical and vibratory energy, and, ere long, in the advancement of civilization on our own planet, it will become a tremendous factor.
The Ento name for this object is esploina̤, and it conveys the Ento idea of latitude, longitude, the equator and zones. The colored outlines indicate the natural divisions of land and water, which, as you perceive, are not nearly equal. The revolution of the planet on its axis is recognized as producing day and night, but the idea of a very pronounced concavity at its extremities, or, as we would say, at its poles is, of course, a conjectured absurdity. How did such an erroneous idea originate? Inidora̤ says that in the Sacred Writings there are intimations of the form of the planet, and it would be a bold adventurer who would dare to dispute such infallible authority.
I grow impatient for the ushering in of the coming revelation when this grand civilization shall leap to the level of its evolution. And it is coming, it is quickly coming. Even these youths and maidens shall share in the splendor of Ento's religious freedom, which, like a radiant sun, shall dissipate the shadows of its long Spiritual night. When that long-hoped-for period shall have arrived, and Ento's peoples shall dare to investigate in all directions, they soon will arrive at correct conclusions concerning two sciences which to them are as unread books. Of astronomy they are ignorant, of geology nearly so, their religious beliefs deterring them from arriving at logical conclusions, lest they might incur the displeasure of Andûmana̤ and His Messengers. You may recall the Professor's dilemma over the fossilized saurian, and in the record of the rocks they yet will learn equally startling lessons.
Yes, we are informed as to all important affairs of Earth, and we are aware that daring minds contemplate the possibility of establishing communication between Earth and Ento. Altogether a futile idea, as you now must perceive. Why, the Entoans do not even dream of the existence of a world other than their own. Inidora̤, is not this true?
Inidora—Quite true. Ento's Sacred Writings, which are believed to be infallible, make no mention of Andûmana̤ having created any other world than Ento, but historians have written that antecedent to the establishment of Ento's Religion there was a powerful nation south of the equator which was in a very advanced state of civilization. This nation was known as the Avalano nation. Zēnon Avados, one of their learned men, who at this time is a Teacher in one of our Spirit Realms, declares that he and other scientists of his time demonstrated to their entire satisfaction that Ento was but one of many similar worlds. They also made other astronomical discoveries, all of which they made known to the people. Unfortunately, this nation grew very rich and consequently very corrupt, and an inevitable decadence came upon them. Their civilization lapsed into chaotic conditions, their learned ones passed away, and thus to the Entoans a knowledge of facts was lost, which, when again presented, they will be prepared to accept.
Bruno—Already you have learned that in many directions Ento's scientific discoveries equal or surpass those of our own Planet. That art, in its various expressions, has attained surpassing excellence. That the luxuries and refinements of living are within the reach of all. That constant and untiring effort is being put forth to elevate the entire peoples. And that want and crime are so nearly minimized as to seldom demand attention. Thus the soil is prepared to receive the seed which soon will be sowed, and which surely will yield a bounteous harvest. Ah, the demonstration is concluded and the Instructor is about to address the class.
Instructor—This lesson demonstrates that as a cherished child rests upon the bosom of its mother, so Ento, beloved of Andûmana̤, rests upon the bosom of space. Afar off, in Diafon Evoiha̤, is the glorious abode of Him who is the Creator of all things. When we, His children, have done well He smiles, and Diafon Evoiha̤, golden and glowing, sheds its life-giving beams over our beautiful world. He smiles and fruits and grains multiply, that His children may have sustenance. He smiles, and bûd, bloom and verdure cover as with a mantle the home of all His creatures, for are not all living things precious in the sight of their Creator? From the lowest to the highest expression of His love all find their allotted places. All act in accordance with His Divine Will. This esploina̤ not only conveys a correct idea of the form of Ento, but also it illustrates how we are encompassed by the abodes of Andûmana̤'s Messengers, whose ever-watchful eyes discern our inmost thoughts, our most secret acts. Even as the Divine Ones guard the Sacred Mysteries may we, O Andûmana̤, guard ourselves against wayward thoughts and unhallowed desires and may we ever reverently adore Thee that Thou didst create this World so fair and a people so blest as are the children of Ento.
De L'Ester—Leaving this Instructor and his pupils to a discussion of their odd mixture of science and religion, we will ascend to the second floor. Yes, truly their religious beliefs dominate the lives of the Entoans. Fear of consequences, quite as much as love of Andûmana̤ and His messengers, occasions in them a constant watchfulness. Genessano has related a droll occurrence which illustrates this very point. Once, in his childhood, a falling meteorite attracted his attention, and he ran to his parents shouting: "A god has fallen out of bed! a god has fallen out of bed and broken his lamp." Both father and mother were horrified at his irreverent exclamation, and in terror, lest harm might befall their thoughtless lad, they hastened with him to the Istoira̤ to lay upon the altar a propitiatory offering.
Gentola—Genessano, you will pardon me for saying that the contrast between the advanced civilization and the peculiar religious beliefs of your people still surprises me. That they are intellectual and generally highly cultivated is very apparent, and it seems remarkable that they yield obedience to a creed so utterly at variance with common sense. Have they never believed in a continuity of existence? Have they never had clearer conceptions relating to the ego than they now have?
Genessano—Since passing to our spirit world we have learned that long previous to Ento's ancient written history, which antedated the Sacred Writings, there were those who, through many embodiments, on various planets, retained overlapping, partial consciousness of previous states of existence. Through this consciousness, which is a feature of so-called intuitive perception, such persons more or less clearly realize the indestructibility of the ego, hence the continuity of perhaps conscious existence. But, through natural causes too complex for present consideration to the consciousness of the masses of Ento, no idea of a continuity of existence ever has occurred.
When through repeated embodiments and attendant experiences humans of any planet have evolved to a certain plane, conditions being propitious, they unfold Intuitive perception, or more correctly Soul consciousness. Evolvement and unfoldment proceeding the Soul faculties tend to become dominant, and the Human seeks to discover the causes of phenomena. He theorizes, he analyzes, he dogmatizes, and grows presumptuous, and if unwisely, he ignores his inner consciousness, the real spirit self, he is likely to stultify himself, and conclude that there is no other than a physical existence, and no intelligence higher than his own. Conditions favoring, soul consciousness may become en rapport with the inner or spirit consciousness, and despite intellectual materialism, which ever clamors for dominion, the human may evolve a recognition of Spirit, hence a realization of the One All pervading Spirit known to you as God.
Though their history cannot be traced back to their earliest appearance on our planet, we know that inevitably the Entoans, like the humans of other planets, have passed through all the phrases incident to the onward and upward progress of humanity.
Since the establishment of the national religion, and consequent ecclesiastical oppression and repression, which ever have been so absolute that they have not dared to think for themselves, their Soul consciousness has found expression in ceaseless prayers that death may not seize upon their lives, or those of their dear ones.
As the bud, infolding flower and fruit, is quickened by the breath of spring, so Ento's peoples will be spiritually quickened by the effulgence of the coming revelation, and then they joyfully will claim their birthright of ever increasing happiness and life eternal.
De L'Ester desires me to relate something I once read in an ancient record now stored in the Library of this Galarēsa̤. It states that immediately succeeding the Establishment of the national religion certain fanatics held peculiar beliefs. They asserted that Andûmana̤ had spoken to them, assuring them that they were possessed of an Essence, or Principle, which was the life of the body, and that this Essence, or life Principle, after death of the body continued a conscious, happy existence in a world unseeable by physical eyes. They also asserted that Andûmana̤ revealed to them Laws which commanded them to refrain from all evil conduct. To love one another. To act justly, and to be merciful to all living things. Other Laws relate to the duties of parents, of children, of those in authority, and so on. Certainly they were of a character indicating a Law Giver of a high order of intelligence. The record further states that this fanatical sect for a time increased prodigiously, but persecution and other causes finally led to its extinction.
Another historian relates that during the third century of the Established Religion one Mēro Kalmon invented an instrument through which he daringly and impiously gazed toward Astranola̤. He not only declared that Astranola̤ did not exist, but that there were other worlds than Ento. He went so far as to declare that these worlds moved through space, and he even made drawings and calculations relating to these fanciful Worlds, which misled many into a belief in his reprehensible teachings. Not content with filling the minds of people with these vain imaginings he also hinted that these newly discovered worlds might be peopled as was Ento. So eager is humanity to indulge in new fancies that ere long he made many converts, and the Sacred Faith was seriously menaced. Word of Mēro Kalmon's proceedings was brought to the Supreme Ruler Mostēnû Stoiva̤, who directed that he be admonished to cease teaching fancies so pernicious, so sacrilegious, so devoid of intelligence. He was admonished, but being either very perverse or very much in earnest, he continued to teach his senseless ideas. Gentle admonitions failing to correct his heterodox opinions, severer measures were exercised, but still he held to what he pretended to, or did believe, and it became necessary to offer him as a Sacrifice to appease the righteous wrath of Andûmana̤. The historian also relates that as he was about to be Sacrificed, suddenly the sky became overcast with threatening clouds, and partial darkness reigned, but that at the moment that the priestly knife reached the heart of the blasphemous Mēro Kalmon, Andûmana̤ smiled, and Diafon Evoiha̤'s golden beams gladdened the hearts of the assembled multitude. And thus, adds the historian, was demonstrated the truth of our Holy Religion. At this time Mēro Kalmon is a re-embodied spirit, and amid the galaxy of your inspired, scientific minds he shines as a star of the first magnitude.
Nay, Gentola̤, it would not be wise to divulge the present name of the re-embodied Mēro Kalmon; but from this recital you will perceive that notwithstanding opposing influences at various periods, light from Inspired minds has striven to dissipate the spiritual darkness overshadowing the lives of the Entoans. Yes, Mēro Kalmon was a sensitive, as he now is.
De L'Ester—In this well lighted and well appointed room Dano, Favēon, and others are engaged in microscopical studies. We desire, Gentola̤, that you shall become en rapport with Dano, but so absorbed is he in his investigation that we doubt if you will succeed. We will wait for a less positive condition of the youth's mind. In the meantime you will please attempt a description of this scene.
Gentola—Seated around a long table are five young men, and two dark skinned, handsome girls in the bloom of early womanhood. On the table are instruments of a kind, quite unlike any I ever have seen, through which all are intently gazing. All are taking notes, and making drawings, and a most animated conversation is being carried on, in which the young women take part. You say that those instruments are microscopes, but they are quite unlike any microscopes I have ever seen. There are five convex lenses, one above the other, but slightly apart, and they are suspended between two slender rods, a few inches in length. Above each microscope a tiny, blindingly brilliant light is suspended, above which is a reflector which seems to focalize the light and reflect it downward through the lenses, onto some odd looking object. You say it is the eye of some small animal? Oh, I never could have imagined that the eye is so complex, so wonderfully beautiful. Yes, I now see it very clearly. Through the glasses it appears greatly enlarged. Describe it? No, indeed, I am not so presumptuous as to attempt it. You clever ones should describe things of which I am quite ignorant.
De L'Ester—You have said all that we really have desired you to say. Should a competent person give a technical description of these instruments, and object under investigation, your caution would take alarm, and you would become too positive for our purposes, one of which is to inform the peoples of our planet that the Entoans are very like themselves, and that their methods of acquiring knowledge are somewhat similar to those of the neighbors who are so curious about them.
Gentola—Now that I better understand your motive in asking me to describe various things I shall feel less sensitive over my incompetence, and you may rest assured that after this microscopic observation I shall set a higher value on my own eyes.
De L'Ester—I thought you might, and it is high time you should, for you not only use, but you abuse your eyes. The controversy over the lesson grows very animated. Be attentive, and I will interpret what may be said.
Faveon—Nitana, both you and Dano certainly are mistaken in your conclusions. Our Sacred Writings distinctly declare that Andûmana̤ is Infinite in all His attributes. That He creates and destroys as He Wills, but nowhere is it written that He modifies any creature in order to fit it to changed conditions. To my mind it savors of impiety to question the accepted interpretation given our Sacred Writings by our scarcely less Sacred Priesthood.
Dano—I do not doubt but that Andûmana̤ is Infinite in all His attributes, and I do not question but that He creates in accordance with His own purposes, but I do not believe that any one living creature is a special act of His creative Will, but that through His fixed purposes or Laws, which are a part of Himself, all things come into existence. If each living creature is a special act of His creative power, logically one must infer that all creatures are perfect expressions of His Will. Yet it is an indisputable fact that if animals of any species are for a prolonged period kept in darkness, their organs of vision will become modified to fit them for their environment. I cannot but think that our Priesthood misinterpret the meanings of portions of our Sacred Writings, and that they are prone to cling too closely to ancient interpretations. May Andûmana̤'s Messengers understand that I do not desire to offer my immature ideas as infallible truths, and I pray that they may direct my ever questioning thoughts.
Nitana—Ever our scientific investigations oppose themselves to the teachings of our Holy Religion, occasioning in our minds unrest and dissatisfaction with our conditions. Though our devoted Priests continually admonish us against an indulgence in profane imaginings, our truant thoughts go far astray, and we grow bewildered and afraid lest the justly offended gods may visit upon us dire punishment. Even while we strive to learn the complex meanings of life, we are shrinking from death, and crying to Andûmana̤'s messengers to bear to Him our unceasing prayers for release from the dread God Phra (death), whose dark form overshadows all our days.
Scientific research has reached a limit where boldest and most earnest minds pause uncertain and appalled. They cannot turn backward, and they dare not go forward. Oh, that Andûmana̤ may as in ancient times hearken to the prayers of His sorrowful children, and grant to them a clearer understanding of truth.
Faveon—Nitana, it is not we alone whose minds are full of unrest, for alas, the people too are questioning and doubting, and none too firmly are the priesthood opposing themselves to the further advance of skepticism. I fear that we too indulge in too free thought and speech, and are becoming dreamers rather than thinkers. Dano, your example is contagious. I pray that I may not find myself also dreaming strange dreams, or yielding to baseless imaginings.
Dano—And yet it may come to pass. Truly, it has not been through my desire that recent strange experiences have come to me. May the Gods pardon my presumption, if I sometimes dare to hope that they in their own way may, through me, convey some new Revelation of Andûmana̤'s love for His sorrowful children, whose entreaties for release from death, ever are the burden of their prayers.
If Mylta, Vērian, and you, dear friends, may not consider me of lost mind, or altogether given to preposterous fancies, at least I may amuse you by a recital of what you may regard as merely a dream. To Favēon I have related a former experience, and his incredulous smile assures me that he yet remembers it.
Yesterday after classes I laid on my couch to meditate and rest. I did not at all feel inclined to sleep, but soon a semi-conscious state stole over my senses. At the moment my gaze was resting on a great cluster of tēmos blooms sent me by Valloa̤, my betrothed, to whom my tenderest thoughts, like bright plumaged song birds, were flying. Presently the tēmos blooms were blurred from my sight by a shining vaporous cloud, from which emerged a female form, so wondrously lovely that I was overawed and amazed. The form was tall, and of proportions suited to the form of a Goddess. Over her shoulders her hair fell like a golden mist, and her eyes blue as the azure floor of Astranola̤, gazed tenderly, smilingly into mine. Rodels, floating on Naro's gleaming waters are not whiter than was her face, which shone with an indescribably strange, luminous glow. Floating rather than walking toward me she extended her hands, and in a voice so gentle, so tender, so mellifluous that it yet lingers in my memory like strains of sweetest music, she said, "Dano, Dano, my brother, do not you recognize your sister Onta̤? I am not dead, I live, and love you, my brother Dano. It was but my physical body that died. I, the real Onta̤, am as alive as when hand in hand we strayed by Naro's waters. Dano, believe that I am Onta̤, for I shall again and again come to teach you the mystery of life after death of the body. Happily you possess clear seeing vision, which perceives the real, Immortal Self, and you are to be a Teacher of our people, who through you will attain to a higher conception of divine things. Already you begin to apprehend the oncoming glory of a New Revelation, which will bring to the heavy hearted children of Ento gladness immeasurable. Fear not, my brother, your message of joy will not fall upon deaf ears, for the way is being prepared, and the invisible ones, who possess the strength and wisdom of the fabled gods, will not fail you in your hour of greatest need. I know that already they have spoken to you through one of another World, and soon your vision will grow so strong and clear that you will be able to perceive them, as you now for the first time perceive me. I can remain no longer, but soon will come again," she said, and as she came she went.
As I dreamed I seemed to weep for joy that my beloved Onta̤ still lived, and as she ceased speaking I strove to clasp her to my heart, but she eluded me, and ere I more than realized her presence she vanished from my sight, and I sprang to my feet, not in fear, but in a state of trepidation indescribable.
Mylta—But, Dano, do you believe that you really saw your sister Onta̤, or do you consider it all a vivid dream? Of course, as your sister has long been in the Silence, it could have been naught else than a dream. Favēon, be quiet. Yes, I am excited. Oh, how I should like to have such a dream; and only think, if it really might be true! It is so dreadful to die, to leave all that one loves, and more dreadful still to lose one's loved ones, knowing that the utmost one can do is to mourn until we too shall pass into the Silence. Ah, my Vērian, our tears will not ward off——
De L'Ester—Gentola̤, quickly draw near to Dano. Touch his head with your finger tips. That will suffice. Drowsily he leans back in his chair, and passes his hands over his forehead and eyes. Now in a startled manner he whispers, "Onta̤, Onta̤; nay, it is not Onta̤. Onta̤ has golden hair, and this woman's hair is dark hued, and she is of a strange race. Ah, I now see her clearly, and it is the same woman who twice has appeared to me. Speak, I pray you, that I may know who you are, and why you come to me."
De L'Ester—Follow closely my dictation.
Gentola—Though I am not of Ento I have been named Gentola̤. Twice I have been made to speak to you, and now I shall say that which you are to remember for it relates to gravest interests.
I have come from a world closely resembling Ento. It is far away in space, and by its inhabitants it is known as Earth. I have been brought to you by persons who once lived on either Earth or Ento, but death of their physical bodies having freed the imperishable, intelligent Principle, they are known as Spirits and may go from World to World. I, too, am a spirit, but, like yourself, am yet connected with a physical body, to which I shall soon return. Through the activity of a wonderful natural sense you are enabled to perceive me and to hear my words; and later on, when your Spirit senses shall have grown clearer, you also will see and hear Spirits who are wholly freed from the physical body. Already you have perceived freed Spirits and your quickened senses are unfolding, as unfolds a flower. Two of the Spirits accompanying me are of Ento's Spirit World. During their mortal lives they were known as Inidora̤, and Genessano, sons of Genessano Allis Immo and of his Wife Camarissa̤,who long have existed in a World invisible to your mortal vision, but which is as real as is Ento. As I am unacquainted with your language I speak from dictation of a Spirit who, from time to time, will reveal to you truths which will bring to you and to your people joys unspeakable. This spirit bids me say to you that in boundless space there are countless Worlds inhabited by beings like yourself. That all are Andûmana̤'s children, and all, like yourself, are immortal. That when, through death of the body, their spirits become freed, they continue to exist in worlds' far more beautiful than Ento, whose peoples now are on the eve of a revelation which, to them, will be as the dawning of a day of supremest joy. But for you, dear youth, will come a sorrow so overwhelming, a grief so poignant, that it will well nigh rend you from your body. But courage, courage, sufficient for your days will be your strength. You have chosen and are being prepared to give to your despairing peoples a message so glorious that its Divine effulgence will dissipate the shadows of the hopeless beliefs which so long have held them in Spiritual bondage. Already in the minds of many of your people there is a sense of unrest and discontent with old beliefs and forms of worship. It is a premonition of wonderful events which ere long will occur, for spirits of Ento's and other Spirit Worlds have combined their forces to awaken the inner consciousness of your peoples, and they feel the quickening impulse but are unaware of its significance. Many are prepared to receive the glad tidings that existence is continuous, and when this knowledge shall have been revealed to them quickly they will emerge from the depths of perpetual sorrow into the radiance of a consciousness of immortality.
You would know the nature of the sorrow that is to come into your life? I shrink from saying that it has become necessary to inform you that your betrothed, Valloa̤ Fûnha̤, slowly but surely is releasing herself from her frail physical body. Slowly but surely, like some sweet flower of an untimely season, she droops and fades away, and ere long she will be your Spirit, not your Mortal Bride. Her father does not realize that her days are nearly ended or even that she is really ill, else ere now he would have called you home. You are to await his or your father's summons, and you are not to speak of this or of aught I have said to you. Soon again I shall be with you to further reveal to you that which concerns yourself and others, and now, Info oovistû.
De L'Ester—Favēon, Nitana and the others are greatly amazed and alarmed at Dano's strange condition, but as he breathes and moves they know that he has not swooned, so silently they await his awakening, and now he is arousing from his partially submerged state. He is so highly sensitive that while en rapport with you he is almost wholly conscious and fully remembers all that you have said to him, and though as yet he does not comprehend his condition, in time he will do so. It is to be regretted that such a heavy sorrow must fall into his young life, but when finally he shall realize that his adored Valloa̤ will not be forever lost to him, with his sorrow will be blended joy inexpressible.
Dano—Have I again been dreaming? Surely it was more than a dream. Heard you no one speaking? Saw you no form, dear friends? Yet truly I again have seen a fair-skinned, dark-haired woman, clothed in strange, shining garments, who has spoken to me of marvellous things. If what she has said may be true, ere long into my life will come a heavy sorrow and a great joy. But Andûmana̤ alone knoweth all secret things. Through His love He created me and patiently I shall await whatever of good or ill He may send to me. You, my friends, will pardon me if I cannot now relate what this woman, who calls herself Gentola̤, has said to me.
Faveon—Dano, I pray you compose yourself. No, we heard nothing, saw nothing, but I confess that I so sympathized with your abnormal condition that for a moment I experienced a most peculiar sensation. I seemed to feel some invisible presence near me, but soon I realized that it was the merest foolish fancy, and quickly I aroused myself to a sense of my surroundings.
Vērian, sweet cousin Vērian, your pallor betrays your perturbation, and Mylta̤'s humid eyes evince a lively sympathy if not a positive belief in Dano's hallucinations. Come, friends, we will walk abroad and soon these baseless, idle fancies to which, I fear, we all are inclined, will be dispelled.
Nay, Dano, you shall not be left to yourself to brood and dream. Too close study and a natural inclination toward Mysticism are misleading you, and we, your devoted fellow students, will be doing less than our duty if we do not endeavor to induce you to yield to lighter, pleasanter veins of thought.
De L'Ester—Gentola̤, to you this demonstration is little more than curious. To estimate its meaning and value you would have to realize what we and many other spirits long have been striving to bring about. This we cannot now make plain to you, for could you fully realize its significance it would so overwhelm you as to unfit you for the work you alone can accomplish. This much I may say, that now as never before we feel assured of the success of our mission.
Favēon felt not only your presence but also the wave of Magnetism we passed over him. He is very sensitive, and when the time of his enlightenment shall have arrived he no longer will imagine that Dano is afflicted with morbid fancies, for he too shall stand as an Inspired Teacher of his own people.
In the adjoining class room other students are engaged in Microscopic examination of Crytogamic growths. For a short time we will observe them. We perceive that the specimens are of various species found in moist localities, or in ponds or other sluggish waters. That their sporules, wafted by winds or through the agency of aquatic fowls, are borne from one locality to another. That some are known to be inimical to health, even to life, but that science has found means to oppose and render ineffectual their virulence.
Yonder dark-skinned intellectual maiden is strongly inclined to skepticism. Not perceiving the utility of these growths she contracts her pretty brows, and, after some moments of inconclusive thought, she turns her large, luminous, questioning eyes on the stately Professor who stands near her, regarding her attentively, and says: "Professor Doiko, will you inform us as to why Andûmana̤ has created these, so far as science has discovered, worse than useless growths, and also the parasites which infest the bodies of His children, and of all creatures?"
Professor Doiko—Our purpose is to study the structure and habits of these growths, not to question the purpose of their Creator. When we shall have grown wise enough doubtless we will understand the mystery of many things which now are obscure. As to parasites which infest the bodies of living organisms science regards some of them not as enemies, but as scavengers of refuse, which, when not speedily removed, generate diseases of various kinds. Through our lack of knowledge we count as foes many forms of life which probably, in time, we will come to regard as friends. Andûmana̤, Creator of all things, makes no mistakes. It is His children who err in questioning the results of His infallible wisdom.
De L'Ester—The maiden looks rather discomfited than convinced. To the quiet girl on her left, in a low tone she earnestly says: "One is ever asking questions to which our learned ones give but half replies. Always within me something cries out for a fuller knowledge of things. If I question our Instructors or our Priests, or if I search written authorities, the answer is ever the same, 'Andûmana̤ knoweth, Andûmana̤ doeth according to His will,' and our Priests say that we sin when we question the meanings of mysteries. Tonēne, what is that within us which ever is impelling us to search into forbidden things?"
Tonene—Could I answer your query, Cassa, I should perhaps be wiser than our Instructors. I know not why you are so perversely inclined, but I think it may be well for you to defer to the opinions of those who at least are far more learned than are we.
Cassa—But, Tonēne, it is said that Prince Dano believes that we are more than we appear to be; that when the body dies the breath of life does not die; that the real self is invisible, but that it possesses intelligence and memory and speaks and moves about. I cannot quite remember what else it can do. What perplexes me is, how can the breath of life speak and move about without a body? I know not how Prince Dano explains that. We all know that he is wise and learned beyond his years, and there are those who regard him as one whom Andûmana̤ has specially endowed, but others fear that overmuch study and thought render him visionary.
Tonene—Any one hearing this inconsequent conversation would probably consider us as visionary as is Prince Dano, and we will serve ourselves better by attending to our lessons.
De L'Ester—In Cassa's somewhat rash remarks we find further evidence of the unrest stirring the minds of the people, and it augurs well for the success of our Mission when, despite their fears, even youthful minds are questioning old beliefs.
Should we attempt further notice of the students and studies of this class room it would oblige us to exceed our purpose, which is to simply record sketches of people and things. You will bear in mind that in calling your attention to apparently trivial matters we do so that you may perceive that ideas and pursuits of the Entoans are noticeably like those of Earth's peoples. Again we are holding you too long and must immediately return you to Earth. Three days hence we will come for you. George and Bruno will attend you. Until we all meet again, Info oovistû.
DR. BLANK'S LESSON.
De L'Ester—Notwithstanding that, logically, neither time or space are realities, we, very illogically, have found ourselves somewhat impatient with your visitors, whose prolonged stay has delayed us a full hour. Ah that is well. Always secure yourself against sudden recall. We are ready, George. Yes, to-day Earth's outer atmosphere is very tranquil. You will find Ento's even more so. George, we will pass directly to the Galarēsa̤. Gentola̤, an hour hence a friend will meet us there. No, you are not acquainted with the gentleman, but you have heard of him as a guide of your very dear friend, Mrs. S——le, to whom he writes and for whom he makes slate drawings. She, for a sufficient reason, has not given you his name. Should I do so I should violate his and her expressed wishes. On this occasion he will be known as Doctor Blank. Yes, we have journeyed quickly. In seven minutes to a second. We will now proceed to the class room adjoining the one we visited three days ago.
Genessano—Gentola̤, you perceive that you and we pass through what mortals term solid substances without experiencing any resistance. I recall that after my release from my physical body I thought it one of my strangest experiences of my new state of existence, and for a time I could not realize that I could pass through a wall or other substance as easily as through an open door. Newly freed spirits ever are greatly surprised upon finding themselves possessed of this ability. Indeed, Spirits of low planes of evolvement rarely realize that in order to enter a dwelling they need not await the opening of a door or window.
Gentola—I have observed and thought of it, but always there is so much that is marvellous in this new experience that I have not found opportunity to speak of it. Now I shall be pleased if some one will explain the matter.
De L'Ester—All so termed solids are composed of extremely minute particles of substance. Resolve the molecule into its most attenuated state and atoms result. All energy is atomic, hence substantial. Expressions of energy known as attraction, cohesion, gravity and others, are embraced within what your learned ones term Magnetism, and were it possible to comprehend what this term implies and involves, it might be possible to comprehend the Infinite. Atoms contain all qualities, and not only the atoms filling all space, but those composing so termed solids are each surrounded by an aura all its own. In Planetary language this aura is known as Rē, which signifies Spiritualized Substance. It is a quality of all things everywhere, and is so sublimated as to be incomparable to aught else. Yes, your learned ones admit the separateness of the molecule and the atom, but they fail to recognize the Spiritual quality of either. The Spirit body is, so to say, organized from the atomic aura of the physical body, its density depending upon the quality of the aura. The Spirit body of one on the very lowest sensual plane necessarily is dense and gross; hence, Spirits possessing such bodies find it difficult, perhaps impossible, to pass through walls or closed doors. Were your mortal existence on a low plane we could not use you for our present purpose; were it on a still more advanced plane both you and we would not occasionally be at cross purposes. It is not a flattering statement, but it is a fact, and you will not misunderstand me.
Gentola—Not in the least. I am very sensible of my imperfections, and am full of regret that my entire life has not been devoted to highest aims and pursuits. I am only a little reconciled to my own shortcomings through believing that I shall have endless time in which to amend them.
De L'Ester—So you will, and though we may not hasten the passing years, we all may improve each moment of that which possesses neither beginning or ending. Oh, yes, many persons are given to flippant mention of eternity and perfection. Only the Infinite can comprehend the one or possess the other, but through constant striving all may attain to loftiest heights of Spiritual unfoldment. Yes, through constant striving for higher unfoldment, both physically embodied and freed Spirits grow wiser, purer and stronger. Spirit bodies being organized from atomic aura, it follows that if the aura be sufficiently pure, even as wind may pass through the meshes of a gossamer web, so may the sublimated atoms of Spirit bodies penetrate any aggregation of grosser atoms.
Gentola—At what period of a child's physical existence is its Spirit body fully formed?
De L'Ester—From the moment of conception the formation of the Spirit body begins, but not until the midway period of gestation does the Spirit body assume a distinctive outline. From this period onward the Law of Being compels the atoms composing the Spirit body to arrange themselves in accordance with the Divine plan of organization. At seven months' gestation the Spirit body of a child is fully formed.
Yes, the qualities of both the physical and Spirit bodies of children largely depend upon parental conditions. So, also, if conditions are of a high order, children begin their mortal life journey well prepared for inevitable exigencies. If, unfortunately, conditions are of a low order, they must encounter mortal experiences handicapped from the moment of conception. Yes, this Law would seem to work an injustice to myriads of humans born under untoward conditions, but, to quote Professor Doiko, "Andûmana̤, creator and preserver, makes no mistakes." When humanity evolves sufficiently to realize the vital importance of conditions and the certain transmission of hereditary traits, children become well born and in time the peoples of all Planets do evolve to an understanding and observance of this, the most important law of the ever ascending planes of evolution.
What becomes of children prematurely born? As the doctor has not yet arrived I may briefly reply that the souls of infants prematurely expelled from the matrix, are by appointed Spirits borne to a Realm in which are conditions specially adapted to their requirements and development, where, at the full period of gestation, they, in a sense are born into conscious existence. Thenceforward until maturity, guardian Spirits continuously conduct them to the physical plane, where they are placed en rapport with their parents or with such conditions as are required for their growth and development, bodily, mentally, and to a degree Spiritually. Should the parents, especially the mother, have passed to the Spirit side, the child will be brought into contact with the family life of persons as nearly related as possible to its parents. Generally such children are attended by the Spirit Mother or one with a strong mother nature. It is a Law that children born prematurely or who otherwise have passed to the Spirit side, must become acquainted with mortal experiences; thus the unseen members of many families outnumber the recognized sons and daughters.
On the Spirit side are countless numbers of women who, in their last re-embodiment, did not fulfill the Law of their being; gladly they become guardians of children requiring a mother's care and love. Especially do such Spirits charge themselves with the care of waifs prematurely expelled from the matrix by ignorant, thoughtless or heartless mothers, who, on passing to the spirit side, are confronted by the unlooked for evidence of their ignorant or criminal folly. Yes, children prematurely born as the result of accident or of other unavoidable conditions, are subject to the same laws that govern children purposely thrust into the Spirit World. You are aware that your sister Emma was prematurely born, consequently, her form is rather diminutive and of a substance so refined as to remind one of that of a pure white lily.
Yes, truly, it was Emma who came to Mynheer Weiss and you at Mrs. Drake's seance. We were not surprised that Mrs. Drake thought her a girl of about twelve years. Yes, it was she who knelt at the knees of Mrs. S——r, and who afterward partially materialized her form. We assisted her to our utmost, but much to her disappointment and our own, she did not quite succeed. She is very devoted to your son, who jocularly terms her the Infant Phenomenon. In form, features and traits she resembles your and her gentle, gracious, loving mother.
Yes, so far as we have learned, the law of generation on other planets is the same as that of Ento and Earth. Indeed the male and female principles appear to be so universal that all advanced Spirits firmly believe in even the duality of the Infinite Spirit. Yes, it requires very robust faith to enable any one to realize the possibility of a mother bearing a child whose father is too etherealized to wear a physical body. My imagination is unequal to such a concept.
Ah, here is our friend the doctor. You are most welcome. As you all have exchanged greetings, I now shall have the pleasure of presenting you to our medium, Gentola̤.
Dr. Blank—Madame, it pleases me to meet and greet you. At the request of our mutual friend, Mrs. S——le, I have obtained permission to join for an hour these mutual friends and you who are engaged in a mission of loving endeavor which I pray may bear fullest fruition. If I also may receive your gracious permission to, for an hour, join your Band I shall feel more at ease.
Gentola—Truly, I am more than pleased to have you with us, if but for an hour.
Dr. Blank—You will not I trust esteem me churlish because I, for a well considered reason, desire that I may be known to you and to those who may peruse these pages, as Dr. Blank? You will not? I thank you. As I am something of a chemist, De L'Ester desires me to reply to such questions as may arise relating to the lesson engaging this class of students. So, madame, I am at your service.
Gentola—I perceive that the students are being taught as to the properties and effects of poisons. As I am wholly unlearned in the science of chemistry, I am not prepared to ask questions concerning the lesson, but, if you may not consider the question absurd, I should like to ask if poisons have any effect upon the spirit, either in or apart from the physical body.
Dr. Blank—Here, madame, are a collection of mineral poisons, here a collection of vegetable poisons, and here again an assortment of animal poisons. Some are in the form of powders, others in the form of liquids. All are labelled poison, yet strictly speaking there are no poisons. The law of affinity, which is one expression of magnetism, rules the domains of attraction and of repulsion. That like attracts like is an axiom, and the inspired Hahnemann caught a ray of truth when he perceived that similia similibus curanter. I must not allow myself to offer a dissertation on this point, but I may say that chemical affinities are qualities inherent in all substances and in all organisms. Equilibrium of chemical affinities means health; the reverse means disease. Remember that in all atoms are all possible qualities, and that any one aggregation of atoms contains exactly the same proportion of these qualities as are in any other equal aggregation of atoms. It may come about that in a physical organism, through the energies of attraction and affinity, an undue amount of a certain quality may become preponderant; a condition of repulsion ensues, and if extremely violent it may occasion dissolution of such organism. By certain of your learned ones, so termed poisonous effects are fairly well understood, the involved principles less so.
The foregoing remarks are preliminary to a more direct reply to your question, the importance of which cannot be overestimated.
You are aware that Spirits possess tangible bodies. Tangibility implies substantiality, and substance is a more or less close impact of finer or coarser atoms. The seminal substances and all ovaria are aggregations of atoms, to a degree impressed by the personality of such creatures as may possess them. We will imagine a father addicted to drunkenness, or continually under the influence of narcotics. In such case the seminal substance being impressed or impregnated by alcoholic or narcotic atoms, the germ of a new being must, from the moment of conception, possess a bias toward alcoholism or narcotism. The mother may be of a superior type of woman, but, through association with the father of her unborn child, her mental emotions, which are substantial, are reflected or impressed upon its organism, and if she is not strong enough spiritually to equalize the influences of her environment, she almost certainly will give birth to a being accursed, poisoned, if you will, through the vicious habit of its father.
During the period of gestation such unfortunates form not only the atomic physical body, but also the atomic spiritualized soul body, and every atom of the new being has, through attraction and affinity become, so to say, imbued with a tendency toward an indulgence in so termed alcoholic or other poison. We have glanced at the effect upon the physical plane and when, sooner or later, the victim must pass to the spirit side, then, alas, the laws of attraction and of affinity impel the impregnated atoms of the spiritualized soul body to gravitate to their own kind. Truly, the child of a drunken father or of an opium-eating mother is as surely poisoned as is one who swallows prussic acid, and the father or mother who indulges in alcoholics or in narcotics commits a damnable offense against their children, against humanity and against themselves, for inevitably they and their offspring enter the spirit world clothed with bodies so atomically poisoned, so out of equilibrium that they are tortured through a constant, insatiable desire for a gratification of their abnormal propensities. A desire which personally they cannot gratify and which to a degree they must outgrow before they can advance one step onward and upward. This overpowering desire for the gratification of abnormal propensities leads many spirits to strive to influence unwary ones to indulge in intoxicants, in narcotics and to commit various offences against decency and against the interests of society, and I regret to say that very frequently they succeed not only to their own, but to the detriment of their victims. Yes, certainly, in time all Spirits outgrow the evil tendencies of their physical existence, but if mortals could realize that during this process, a century aye, in many instances centuries, may elapse ere the progressed spirit can endure the white light of higher realms, surely they would strive to avoid so calamitous an experience.
But I must hasten. As I have intimated, when some one quality or qualities preponderates over some other quality or qualities of an organism, non equilibrium ensues, and thus persons become ill, poisoned, so to say, through partaking of certain foods or liquids. One may become ill, poisoned, through inhaling the perfume of a flower which to another may afford exquisite enjoyment. Another may become ill, poisoned through the aura of an animal whom another will unharmed fondly caress. Thus, the fact is apparent that poisons, per se, do not exist, but that under certain conditions all qualities are inimical to physical existence.
Gentola—As you are aware, doctor, many persons with impunity consume alcoholics and narcotics sufficient in quantity to kill one unaccustomed to their use. How do you account for it?
Dr. Blank—Persons addicted to the constant use of these so-called poisons, gradually become abnormal. The atoms composing their organisms have, so to say, become saturated to a degree that will not admit of the further entertainment of the qualities offered. Just as a fully-saturated sponge, though plunged into an ocean, would reject another drop of water.
We have drifted somewhat apart from our starting point, and I regret to perceive that the lesson has disturbed your serenity, but I feel assured that you desire that humanity may come to realize that in all things cause and effect go hand in hand. That both in and apart from the physical body, all are their own jury and judge. That mortal life is the preparatory school in which all learn their lessons well or ill, and that on the spirit, as on the physical side, the school of experience knows no vacation.
From what I have said you will understand that the effects of some so termed poisons are far reaching. I may add that every emotion of the mind, food, drink, the dyes in textile fabrics, especially for clothing, in fact the atoms composing all substances, more or less affect the physical, consequently the spiritualized soul body. In some persons a certain color or colors produces either exhilaration or depression. They may not be conscious of the cause, though very conscious of the effect. Your strong dislike for wholly black garments is an indication that you should not wear them. Sensitives never should wear colors darker than the red corpuscles of their blood. Azure blue, yellow, rose red, very light shades of purple and a certain light shade of green are the colors suited to your temperament. Always, advantageously, you may wear white.
I simply have touched upon some points which, with your and your friends' permission, I may at another time elaborate. In chemistry I am well enough versed to perceive that this is a splendidly equipped laboratory and I learn from his remarks that the stately Professor is a competent Instructor.
During my mortal existence I regarded myself, and was considered, an authority in the science of chemistry, but I have learned that, compared with Ento chemists, I was a mere tyro. They, through a larger knowledge of the wondrous science, have made of the elements tractable servants whose energies are tireless; whose adaptability is limitless.
Madame, the allotted hour has quickly flown. My promise to our mutual friend is fulfilled and with measureless hopes and fervent wishes for the success of your most worthy efforts on behalf of the mission, I must bid you and these friends adieu.
Gentola—Adieu, and believe that I greatly appreciate the thoughtful kindness of our mutual friend, at whose request you have afforded me another strange and useful lesson.
De L'Ester—Gentola̤, at present we will look no further through the Galarēsa̤, but will turn our attention to the zoölogical department of this very comprehensive institution. This great corridor, lined with admirable statuary, gleaming whitely through a luxuriance of palmlike growths and blooming plants, conducts us to this broad flight of steps leading downward to the Rinvoh (aquarium) of which this spacious and imposing landing affords a fine view. You will attempt a description of some of its features.
Gentola—Extending eastward and a little northward I see a small lake divided into two sections by—and also surrounded by—a massive stone wall the top of which serves as a promenade on which many persons are passing to and fro. What appears to be heavy metal netting divides the lake into numerous compartments and there are lightly constructed bridges from which attendants are casting food to creatures in the water. A portion of the lake is roofed over by a substantial wire netting, and in many of the compartments are luxurious growths of aquatic plants. The lake extends a little further north than the northern wall of the Galarēsa̤, and bordering its northern extremity and around on its western side I see a grove of great trees and shrubbery, amid which are large and smaller structures and also numbers of men, women and children, who are passing from one building to another. In front and toward our right, basking in the vertical rays of the sun, is a huge creature of familiar, if not pleasing, appearance. Do you know its Ento name?
De L'Ester—Were the repulsive creature a denizen of earth we might with propriety call it an alligator. Its Ento name is Inadillo, which I shall translate as scaly armored. It differs from the alligator of our planet in having larger and very protuberant eyes, a shorter and more bulky head, a larger body and webbed legs. It is quite as much at home on land as in the water, but is a very sluggish creature and of a species nearly extinct. The lakes, for there are two, are wholly artificial. One is supplied by fresh artesian water, the other with salt water from nearby Indoloisa̤, and in their many compartments are specimens of Ento's various amphibious creatures and fishes. Now look into the adjoining wire-covered tank. Ah! you shrink back from the hideous creature moving its sinuous length through the limpid water. Yes, it is a veritable sea serpent, and it has been in this Rinvoh for about fifty years of our time. When captured in Tsoivan Cryfimo, it was about one-third its present length which is quite eighty feet. Extending backward from its neck are large webbed appendages with which it swiftly propels itself through the water. When angered or excited those folds at the back of its broad, flat head are erected and projected forward over its vicious looking eyes, which glow and scintillate in a most alarming manner. George is endeavoring to arouse his snakeship and, evidently, is succeeding. See how he arches his long, slender neck, turning his ugly hooded head this way and that in quest of his disturber. Naturally, he does not find his enemy, and now with hisses of fear or defiance he rushes away, lashing the water into a line of white foam. Now he has reached the further limit of the lake and is quieting down. George, we echo your requiescat in pace, for Gandûlana̤ rushing like a comet through the water is not a pleasing object.
From reliable authority we know that this serpent is the last of his species. In Ento's inland seas there are creatures of allied species, but in comparison with yonder great serpent, now gently rocking himself on the bosom of the tranquil lake, they are quite insignificant. If Gandûlana̤ has not quite fascinated you, you will please turn your attention toward this ungainly object which appears to be intent upon baking itself in the hot sunbeams.
George—I say, Gentola̤, if we could drop this fellow through space and he should arrive—say, in St. Louis—what do you suppose he would be taken for?
Gentola—Soup, I suspect.
George—Ah, thanks. And what, may I ask, do you imagine the soupmakers would name him?
Gentola—Without doubt they would think him a turtle.
De L'Ester—Certainly they would, for he differs very slightly from the large sea tortoises of our planet. You understand, Gentola̤, that we are not showing you these creatures for the mere purpose of gratifying a curious interest, but that you may through personal observation, note the striking resemblance of many of Ento's to many of Earth's life forms, and I pray you to observe closely, so that in coming time you may remember the object lessons we are presenting to your notice. I wish to reiterate that advanced Spirits of Planets of our, and of other Solar Systems, unite in declaring that everywhere life expressions are alike or very similar. That dissimilarities through environments pertain more to bulk and density than to form.
As we move along you perceive that these compartments are occupied by a great variety of fishes. Some of huge proportions and voracious enough to devour their attendants; others as dainty as ever tickled palate of an epicure, and others still too minute and pretty to serve a nicer purpose than to flash their scales of gold or of silver within the crystal walls of an aquarium.
In the bass or treble notes of the croakers who hide amid the shade and coolness of those aquatic plants and grasses, is an indication that frogs of various species are quite at home with the eel-like creatures gliding through the water.
With both pleasure and profit we might devote more time to this department, but only a glance here and there is possible, otherwise our observations would fill a tome. We now will pass to the Acclinum (the zoölogical section), where Genessano and another Ento Spirit friend will join us.
Here at the entrance is an individual who regards us with both curiosity and disfavor. Did not the strong bars of his cage interfere he might attempt to resent our gazing at him. That he more or less clearly perceives us is quite apparent, and it is quite as apparent that he does not admire us. He, like many animals, possesses the ability to see what is hidden from the majority of humans. No, neither clairvoyance or clairaudience are in any sense spiritual gifts. They, so to say, are qualities of the personalities of all highly organized creatures, as the human, the anthropoid, the horse, dog and some other animals. These qualities constitute an inner perceptivity of the animal soul, by some of your thinkers designated as conscious mind or objective self. They are independent of physical visuality and are controlled through vibratory activity. You question as to how it is possible for the law of vibration to affect the senses. I answer that truly, "Nature knows no vacuum," that the atom is everywhere and mind is as much substance as is the body of this forbidding looking creature in whom we see a representative of a species of anthropoid named Bomûz himmû, which in your language would signify manlike tree climber. Grasping with his great hands the strong bars of his cage, he gazes at us as though fascinated, affording us a rather disturbing spectacle. His height, his anatomical structure, his intelligent expression and pose, is painfully suggestive of a low type of the human, to whom in no sense is he allied. George, he does not regard your friendly advances with favor, he shrinks away from you, but his deeply set gleaming eyes, drawn lips, and gnashing teeth, indicate a disposition to defend his rights. If you feel poetically inclined in this adjoining compartment, is a subject for lachrymose verse. Bomûz's mate evidently is in a very despondent condition; her long, coarse hair falls over her low, retreating forehead; her face is buried in her great hands, and she is a picture of utter dejection. Pining perhaps for her home and friends in some tropical jungle, or for orphaned children, bereft of a mother's tender care, or who knows but that she bemoans a forsaken lover, or——