FIRST APPROACH TO ENTO SENSITIVES
De L'Ester--Good-morning, Gentol[a:]. Our satisfaction over the
departure of your early visitor quite equals your own. You have
forgotten to lower the shades over the south window, and soon the sun
will be shining through the blinds. Sit in the armchair, it is more
restful than this armless one. Now, render yourself passive. That is
well. As we are late, we will swiftly and directly pass to the country
of the Soûvanallo.
Yes, that is Giant's dwelling and we now are moving directly southward.
From this low altitude we have a fine view of the country, and we
desire that you shall speak of whatever may to you appear noticeable.
Gentola--In all directions there are extensive plains, with here
and there forests heavily timbered with enormously large trees and
undergrowths of shrubbery. Toward the west are numbers of small lakes
or, perhaps, they may be reservoirs connecting with each other through
channels on which are small boats passing to and fro. Far eastward is
a river, flowing southward, and it is the only flowing water within
range of my vision. The entire region is dotted with residences and
other structures. Some are very like the one occupied by Giant and
his family, others are more pretentious and picturesque and all are
surrounded by orchards, gardens and cultivated fields, in which are
many men busily engaged. I see, too, immense herds of grazing animals
which are quite unlike any you yet have shown me.
De L'Ester--George, we will alight near the herds toward our left, and
you, Gentol[a:], will describe the creatures.
Gentola--What gentle looking, pretty animals they are. They are twice
as large as our domestic sheep, and from their heads to the tips of
their short tails they are covered with a close growth of long waved,
silken wool. Some herds are white, some brown, others of a light
reddish, brown, and their hornless heads, large pointed, erect ears,
and large wide open eyes, give them such a surprised expression that it
really is amusing. Even to their cloven hoofs, they resemble, but are
handsomer animals than sheep.
De L'Ester--Your description is accurate. Yes, the creatures,
naturally, are hornless; that is why they are known as the Angossa.
Having already informed you as to their uses, we will not devote
further time to them. Those bodies of water are, for the most part,
reservoirs for the retention of the spring over-flow of the river you
have seen in the distance. Indeed, all are reservoirs, though formerly
some of them were diminutive lakes which have been enlarged. Along
the entire length of the river at intervals its banks are pierced by
channels through which its surplusage is conveyed into reservoirs
to be used for irrigation and other purposes. Inidor[a:] informs us
that previous to his father's visit to these people their methods of
irrigation were very imperfect, but quickly they were taught a better
system.
Apart from general irrigation, which is a necessary process on this
leveled planet, you have been informed that there is what is termed
the Irrigating and Waterways System; as we journey toward the equator
we will cross the northern half of this System, which is about 1,400
miles wide, and at present nearly 5,000 in length. The central
waterways traverse the equatorial and temperate regions, and in time
the system will, through connections with natural water divisions,
encircle the entire Planet. During the time allotted to our mission
it will not be practicable to visit the entire planet, so only such
portions and features of it as may best subserve our purpose will be
shown you.
Throughout the north and south temperate regions the lands, wherever
practicable, are cultivated, and densely populated by highly civilized
and cultured people. Further northward and southward, even within
the frigid zones, and under most unpromising conditions, the lands
are well occupied by educated and refined races, who, possessing a
knowledge of natural forces, do not so much accommodate themselves to
their environments as that they, to a degree, oblige their environments
to yield to their requirements. They are not at all nomads, but the
vicissitudes and exigencies of many centuries of warfare with nature's
pitiless and at times unconquerable forces has developed in them a
migratory tendency, hence during the long winter season, through the
agency of air and other transportation, they in large numbers flit to
other climes, returning in the spring to their homes and occupations.
These races are most interesting and some time you shall visit them.
We now will move southward. The plateau over which we now are passing
is the southern boundary of Esvenemo, and a vestige of a once great
mountain chain extending in a southwesterly direction and forming the
northern boundary of Indolois[a:], which is one of Ento's largest salt
seas. Is not this a beautiful country? Certainly you have seen nothing
surpassing it.
Gentola--Truly, I have not, and I wish that I may be able to retain a
memory of the wonderfully beautiful land which seems a very paradise.
There are fields cultivated like gardens, and gardens amid which are
fountains and statuary, and there are groves and groups of gigantic
trees. The finest, I think, are those great Bûd[a:]s trees, whose
feathery foliage is ever in tremulous motion. There are reservoirs like
miniature lakes, and all are bordered by small, pretty structures, with
statuary, trees, shrubbery and blooming plants, and all are surrounded
by wide paved roadways, over which people in motor vehicles or on foot
are passing, and overhead air transports, like huge humming birds, are
rushing in all directions. What an amazing, bewildering scene! I cannot
conceive of even spirit realms being lovelier than this enchanting view.
De L'Ester--Of its kind it is very attractive; but you will be shown
other views much finer. You have mentioned the tremulous motion of
the foliage of Bûd[a:]s trees. They are so named because of the
tremulousness of their leaves.
We now will move slowly onward. As you perceive, the scenes vary, but
everywhere are indications of high intelligence, luxury and refined
tastes. George, again we will pause for a little. What do you now see?
Gentola--What do I see? I cannot say. The scene is so unlike anything I
ever have beheld that I cannot even attempt to describe it.
De L'Ester--We have reached the northern limit of the Irrigating and
Waterways System, and are 700 miles from the equator. Within the
limits of this system, the civilization of Ento manifests its highest
expression in sciences, arts, literature, mechanics and all that
constitutes a very advanced social condition. As we move onward we
perceive two parallel waterways running diagonally across the equator,
and they at greater or lesser intervals are intersected by smaller,
but navigable, waterways. Those lofty structures are the stations
containing the machinery through which the waterways and irrigating
system is controlled. To such perfection has hydraulic and civil
engineering been brought, and so adequate are the receiving reservoirs
that little if any difficulty is experienced in regulating the water
supply of Ento.
As we already have intimated, owing to Ento's excessively humid
atmosphere and rather high temperature, as spring approaches and
advances, the vast accumulations of ice and snow at the North Pole, and
throughout the Arctic, Antarctic, frigid and temperate regions, melt
with phenomenal rapidity, and water courses, lakes, rivers, canals,
and waterways are filled to overflowing. Were it not that the soil
to a great depth is as porous and absorbent as a sponge, even Ento's
advanced methods would inadequately cope with its annual floods. The
generally cloudless skies might lead you to suppose that necessarily
rains must be of rare occurrence; quite the contrary, throughout the
irrigated equatorial belt and temperate regions you will have occasion
to observe sudden, frequent, heavy showers, but the porous soil so
quickly absorbs them that they serve merely as additions to irrigation.
Previous to the introduction of the Irrigating and Waterways System,
the entire equatorial regions largely were arid and unproductive; but
as the great and beneficent work progressed, and the soil was supplied
with life giving streams, vegetation was quickened into immediate
growth, and gradually the then very infrequent rains came to be of
common occurrence, and the lands of the progressing System prolific to
a high degree.
Inidor[a:] now will speak of matters which I doubt not will be
interesting to all.
Inidora--Ere I attempt to continue the conversation I propose that we
shall pass directly to the height overlooking the City Camariss[a:].
With your approval, friends, I will lead the way.
Ah, here is a pretty vine covered arbor, in which we may rest while
I shall endeavor to entertain you. The imposing edifice so grandly
crowning this portion of the height marks the site of Genessano's and
my ancestral home, of which at another time I may further speak. As
an introduction to other themes I shall presume to speak of matters
relating to personal history. This eminence was in a remote age, a
lofty spur of the mountain range, a vestige of which we crossed on our
journey hither, and for centuries its levelled summit was beautified
by the residences of the governors of this Province of Ondû, and by
other structures quite as admirable. After the death of our parents, my
brother and I resolved to carry into execution a work contemplated by
them, and left to us as a sacred trust. In pursuance of this resolve
we decided that our home which had sheltered so many generations of
our kindred should be demolished, and the height lowered to afford a
suitable site for an institution which should be of lasting benefit to
many generations of Ento's sons and daughters, and a fitting monument
to perpetuate the memory of our beloved parents. We lived to see our
work only well begun; but in yonder stately edifice we find our plans
and desires embodied. It is an institution devoted to science, art,
and other educational purposes of a most comprehensive nature, and is
what our parents contemplated that it should be, the best equipped and
richly endowed Galares[a:] of Ento.
After the death of his father, our father became hereditary governor
of this Province of Ondû, and it was he who conceived and carried into
execution the plan of the Irrigating System. The Waterways were an
afterthought, the result indeed of obvious necessity. You will make
a distinction between the Irrigating and Waterways System, and the
imperfect methods of irrigation, which for many centuries previous to
its introduction prevailed over a large portion of the arable lands of
Ento, and which, owing to adverse conditions ever were unsatisfactory.
The new and improved method revolutionized the old practices, and
our father lived to witness the successful inception and assured
progress of an undertaking which promised perpetual prosperity to the
children of Ento, then with a mind at peace with himself and all men,
he followed our dear mother, the Lady Camariss[a:], into our world of
spirits.
The great and beautiful city covering the slope, and spreading far
eastward, northward and southward, is named Camariss[a:], in honor and
memory of our mother. It is at the head of what is termed the Great
Central Waterway, and as you perceive it is intersected by canals, on
which small boats carrying passengers, or laden with various wares,
pass to all parts of the city. Over intersections of the canals are
light, beautifully constructed bridges, affording passageways for
pedestrians and vehicles of various kinds.
Yonder huge vessel coming into view is one of many coming or going
on the Central Waterway. Electricity is the motive power urging it
swiftly forward. Our friends inform me that on your planet, electrical
appliances are only coming into general use. On Ento, during many
centuries of our time this force has been so well understood that aside
from vibratory and atmospheric forces it has, as a motive power, nearly
superseded all other applied energies. Now the vessel approaches the
callois[a:] (landing) and draws alongside. While the busy crew attend
to their duties the numerous passengers disembark and greetings and
embraces are exchanged with friends awaiting them.
Now a number of men, women and children also are disembarking and
under guidance of an official of the Galares[a:] they are coming this
way. It is apparent that they all are natives of a Southland town,
known as Kyfû. They will attend courses of special instruction in the
Galares[a:], and, when qualified, will return to their own people to
serve as teachers in industrial and other vocations. This is a custom
which has long existed on Ento. You perceive, Gentol[a:], that they are
fair skinned, blue or brown eyed, brown haired, of medium height and
of a more vivacious manner than are our darker complexioned peoples.
Yes, they will reside in the Galares[a:] until sufficiently educated
to assume the duties of instructors. What did I mean by medium height?
Why, that they are not so tall as are Genessano and myself, whose
altitude is above seven English feet.
Looking downward over this terraced slope, with its many statues,
fountains, and stately and beautifully picturesque dwellings, embowered
amid trees and flower laden vines, it is difficult to realize that once
near this spot was our home. All is changed, but, as the improvement
is as great as the change, my brother and I experience no regret. At
the time of our passing into our spirit world this beautiful city was
scarcely a promise of what it long has been, one of Ento's finest and
most populous cities.
The imposing structures crowning the height to the north and south
are devoted to educational and beneficent purposes, and all, in their
several ways, are very admirable, but through personal reasons my
brother and I are more interested in yonder Galarēs[a:] than in other
institutions, and we feel assured that within its walls we all shall
find much that will be pleasing and instructive. If it may please you,
friends, we will turn our steps in that direction.
Nowhere on Ento is there a more beautiful or imposing edifice than is
this great Galarēs[a:]. The grand flights of steps leading up to the
spacious porticos, with their golden domed roofs, supported by many
lofty, massive, flower crowned columns, present a most harmonious and
pleasing effect. The group surmounting the roof of the central portico
represents the forms of eminent Entoans. In the admirable statue at
the front of the portico is a faithful representation of our father
Genessano Allis Immo, as he appeared during the middle years of his
mortal existence. He was, and is a man of noble and gracious mien, with
features as harmoniously beautiful as a musical chord, and though of
unusually lofty stature, he is so finely molded as to leave nothing
further to be desired. As you may perceive my brother Genessano closely
resembles our father, and in spirit they are two entities, with one
thought. Nay, my brother, I do not overrate you, for like our father
you are an embodiment of all the virtues and graces.
This Galarēs[a:], having been built nearly four Ento centuries ago,
its architecture is unlike that of the more modern style of some of
the structures to the north and south, but to my taste it compares
more than favorably with either of them. The rotunda, which we now are
entering, De L'Ester will be good enough to describe.
De L'Ester--From foundation to apex its height is quite two hundred
feet, its diameter little less than half its height. Looking upward we
perceive that the upper portion, including the domed roof, is filled in
with glass of a soft opalescent tint, through which the sun's rays fall
with a pleasing radiance. As we cannot avail ourselves of the lifting
apparatus we will, like mortals, try the experience of ascending the
staircase, which winds and climbs upward around the walls to the
landings, opening into balconies, until this topmost one is reached,
and as it encircles the dome it affords a comprehensive view of the
landscape. Yes, the view is really fine. Far westward and southward
extends the waters of yonder inland sea, which is but little less than
the largest salt sea of Ento. So tranquil are its waters that scarcely
a ripple disturbs its sparkling surface. What a number of small boats
are gliding hither and thither. Some of the occupants appear to be on
pleasure bent, and the western breeze bears to us musical notes of
stringed instruments.
The great vessels coming, going or lying by the piers, extending
far outward from the eastern shore, are of the same class as those
traversing the waterways and large bodies of water with which they
connect. They are most scientifically and stanchly built, and as on
Ento's waters dangerous gales seldom occur, and their motive power is
electric, they rarely are exposed to the destructive forces of storms,
or of fire. Then, too, Ento's ethereal signal system is so perfect that
collisions never occur. Indeed, by the Entoans accidents are regarded
as little less than crimes. Life is considered so sacred, and death so
deplorable that all possible precautions are taken to preserve the one,
and ward off the other. Inidor[a:], you will kindly resume.
Inidora--Genessano and I remember seeing the same kind of vessels
plying between this and other ports. At that time Indolois[a:]'s
eastern shore was further away, and with surprise we note how its
waters have encroached upon the land. I am informed that in your
tongue Indolois[a:] would be quiet or tranquil water. Compared with
other large bodies of water it is tranquil, yet I have seen it very
tempestuous indeed. Yonder massive sea wall is being constructed for
the purpose of arresting its aggressive waters, which have bitten
deeply into its eastern and northern shores. De L'Ester says that some
of your astronomers have decided that the surface of Ento is about
equally divided between land and water. In a sense, this is true, but
its natural divisions of water fall far short of occupying one-half
of its surface. Considered as a whole, the made areas fully equal
one-third of the natural water areas of our planet. At other times we
may call your attention to this matter, so for the present we will pass
it by.
Indolois[a:] is a very salt body of water, but during the season of
floods its volume being enormously increased, it, of course, is less
so. Were it a fresh water sea long ago the plateau would have been
pierced to form a connection between it and the Central Waterway. As
it is, it is included in the System, interchange of transportation
being as you perceive, effected by means of both air transportation
and soitzēn[a:] (tramways). We now will descend, but before proceeding
further De L'Ester has something to say to you.
De L'Ester--I indeed have something to say to you, and am somewhat
at a loss how to word it. From time to time we have intimated to you
that our purpose in bringing you to Ento, is that we may use you as
an instrument through whom we hope to accomplish a certain mission,
trusting that its gradual unfoldment might induce in you a willing
acquiescence with our desires until now we have deferred acquainting
you with our entire purposes. Be assured, Gentol[a:], that your
personal safety and welfare is to us as sacred as is our mission, and
we pray you to trust yourself unreservedly to our care and guidance.
Gentola--I confess that you startle me, but as I already have said, it
is my nature to trust all, or not at all, and I hope that the success
of this mission may be as unbounded as is my faith in you all.
De L'Ester--Then understand that in the lecture hall we now are
entering an important step is to be taken, and now we will attempt it.
On yonder slightly raised platform are several scholarly, dignified,
fine looking professors, one of whom has just ceased addressing the
youths and maidens about the hall. With their spiritual and mental
states we have made ourselves acquainted, and we know that three
of those youths are highly sensitive. As a subject for our first
experiment we have chosen the handsome, grave looking youth, clothed
in dark blue. Remain where you are, we will approach and address him.
You perceive that he is not aware of our presence. Now you, who are not
so etherealized as ourselves, will stand by his side, repeating to him
what I shall say to you.
Gentola--Commist[a:] estandû, Ento lisson?
De L'Ester--He starts, looks about him in great surprise, and
involuntarily replies, "Rēvol antiss[a:], Ento ēman[a:]." Professors
and students stare at him inquiringly.
Gentola--Indolois[a:], esto [a:] fondû, comprano gardo, ēvon non ista
paro mano. G[a:]-fon vos tran ist[a:] Gandûlan[a:]. Gandûlanos inos
est[a:] companist[a:] rēmondû. Illo ēmano, Illo.
De L'Ester--Trembling and amazed he springs to his feet, crying,
"Who speaks to me? Who speaks to me?" This youth, Lēta Verronadas,
is both clairvoyant and clairaudient, but cannot yet perceive wholly
freed spirits. Neither does he quite clearly perceive you, but he
is developing rapidly, and soon will both see and hear in a manner
that will greatly surprise himself and others. You wish to know what
you said to him, and the sense of his replies? You asked, "How are
you, Ento lad?" He replied, "Very well, Ento friend." You remarked,
"Indolois[a:] oversteps its bounds. Like some huge serpent it
stealthily crawls onward. Serpents are treacherous. Remember, friend,
remember."
The commotion is disturbing conditions. Quickly approach the student
clothed in purple. He is Dano Andûlēsa, son of Prince Basto Andûlēsa,
and is destined to be one of the chief instruments for the spiritual
enlightenment of Ento's sorrowful peoples. He is so highly sensitive
that already he perceives your presence, and glances about in an
inquiring and perplexed manner. Touch his head with the tips of your
fingers. Now he sees you, and oblivious of his surroundings, he
tremblingly exclaims: "Emana ûts[a:] istan t[a:] ûfan val? Efon foistû
lan[a:] ēdos[a:]."
Gentola--Emano, Ento nouist[a:] mû[a:] vilo. Efon par[a:] nos oirandû
lûtza kiafû zētos antista.
De L'Ester--Confusion reigns. The professors imagine that Lēta and
Dano have been attacked by sudden illness, and with much solicitude
they question the youths, who are greatly agitated, and who are
gently advised to walk in the open air until they regain composure.
What did Dano say? He asked, "From whence come you, friend?" Then he
regarded you very earnestly, and remarked, "I do not recognize you."
You replied, "Friend, Ento is not my home, I am of another world than
this." Later on, Gentol[a:], you and these youths will know each other
better, for both Lēta and Dano are instruments chosen to assist in
the accomplishment of our mission, and the result of this experiment
gives us assurance of a degree of success we scarcely have dared to
anticipate. At present conditions are too disturbed to attempt further
experiments.
Observe this large assemblage of students, for they fairly represent
the various races of Ento. Sitting somewhat apart from the others,
and near yonder great vase of flowers, there is a golden-haired,
blue-eyed, fair-skinned son of a race dwelling in a Northland, known as
Quend. His name is Favēon Myssonda, and he also is both clairvoyant
and clairaudient. The average stature of the Quends is a trifle less
than that of the darker races of Ento. They are a very symmetrically
formed and handsome race, and they excel in intellectual and artistic
pursuits. Their women are exceedingly gracious and graceful, and are
known as Rudēvos Quend[a:][a:]. (Beautiful Quend women.)
As far back as their history can be traced, this race has guarded
its purity of lineage, permitting no intermarriage with other races.
Genessano has related to us a characteristic event which occurred
during his mortal existence. Adjoining Quend Province on the east is
the province named Zandû. The Zandûs are also a fair-skinned race,
who for many centuries have been noted as manufacturers of rich
textile fabrics. A Quend woman, and a Zandû gentleman, both persons of
distinction, loved and desired to wed. This the Quend custom utterly
forbade. In this strait the lovers appealed to the Supreme Ruler,
Tyvon Oiranz[a:], but it was not within his province to interfere in a
domestic affair. Being more ardent than prudent, the lovers resolved to
defy consequences, and the lady fled with, and wedded the man of her
choice. The Quends demanded her restoration to her own family. This the
Zandûs refused, and a bitter strife ensued, during which the husband
and some others were killed, or injured, and the lady was recovered and
consigned to perpetual seclusion. This affair put an end to exploits of
this nature, and up to this time the Quends remain an unmixed race.
Dano and Lēta are returning, but their nervous, disturbed manner
indicates that they have not quite regained composure. It is not
desirable that they shall still sense our presence, so we will draw
further away from them.
To all Entoans this is a memorable day, for it is the anniversary of
the birth of one of the most noted personages of comparatively modern
times, and as it will be observed by all connected with the Galarēs[a:]
you will be afforded the privilege of seeing male and female
representatives of the various races of Ento. The great hall is filling
to repletion with youths, maidens and their relatives and friends, and
professors and teachers are crowding the spacious rostrum. One of the
professors is about to address the quiet, attentive assemblage. You
also will be attentive, while to the best of my ability I shall attempt
to translate into your language, what he may say.
Professor--Children of the Supreme One, through whose will you and
all things have come into existence, it is my privilege and my
pleasure to address you this day upon a theme ever dear to the hearts
of the children of Ento. You are of various races, and your diverse
surroundings have to a degree engendered in your minds a diversity
of ideas, still, I doubt not that all present yield ready obedience
to the will of Andûman[a:], whose laws control all things. Although
our Holy Religion permits a certain freedom of thought and action,
it is of paramount importance that the unformed minds of our youths
and maidens shall be trained to think and act aright. To this end all
instruction should tend, and all examples of right living should serve
as incentives for righteous endeavor.
In the beginning it pleased Andûman[a:] that his children should be
unlearned, beyond what might be necessary for self preservation and
for their happiness, well knowing that knowledge acquired through
laborious and painful experiences would be to them as valued treasures
earned at great cost. Since remotest times these treasures have been
accumulating, until now, we, who are the inheritors of all the past,
are rich, not only in knowledge, but in memories of noble deeds of
great and admirable men and women. On this commemorative occasion I
shall attempt to repeat the story of one whose name ever will be set
above and apart from all other names. It is the story of one whose
deeds ever will call forth the loving homage due to an illustrious
benefactor of Ento's children. It is the story of one of the greatest
men of any time. To him not only do we owe the prosperity of our
beautiful lands, but to Genessano Allis Immo and his most admirable
wife, the Lady Camariss[a:], we also owe our love and gratitude for
the creation of this, the greatest of Ento's institutions. True, ere
even its foundations were laid, they were in the voiceless silence,
but it was through their wise and generous munificence that means were
provided wherewith their two sons, Inidor[a:] and Genessano, might
carry into effect their wishes, thus perpetuating the memory of their
beloved parents and conferring upon the children of Ento an inestimable
benefit.
Genessano Allis Immo's greatest achievement, which, as I have
said, will set him above and apart from the renowned ones of the
past, present and future, was his conception and execution of the
Irrigating and Waterways System. It is a subject of history that many
Ryzo-entev[a:][a:] (centuries) preceding the period in which Genessano
Allis Immo's father, Apsidon Genessano Allis Immo, was governor of
this province, Ondû (which then, as now, extended from the western
shore of Indolois[a:] to the eastern shore of Gandûlan[a:] Lois[a:] and
northward and southward from Bascam[a:] Lois[a:] to T[a:]imon), not
only this province, but the provinces of the entire central regions
had, through the action of natural forces, grown more and more arid
and unproductive, and that gradually, in despair of a betterment of
their condition, multitudes had deserted homes and country for more
hospitable regions. Eventually it became lamentably apparent that
if the lands could not in some way be retrieved, at no very distant
time the central regions must become entirely depopulated. The peoples
who still tenaciously clung to homes and country, having, through no
fault of their own, grown impoverished and unable to longer passively
silently endure the hopeless situation, became not only discontented
but to an extent rebellious against the ruling powers, ascribing to
them lack of wisdom as well as lack of interest in the general welfare.
At this critical juncture Apsidon Genessano Allis Immo passed into the
silence, and his son Genessano Allis Immo became hereditary governor of
Ondû.
At the very outset of his official career, two grave matters confronted
him. Gradually, during the past centuries in Indolois[a:]'s basin had
been deposited the disintegrated substances of the lessening mountain
range and the wreckage of other parts carried into it by the annual
floods. As its bed raised, its waters encroached upon the lands to the
west and south and Genessano Allis Immo realized that this disastrous
and alarming condition must be remedied. The other and more momentous
matter was the ever increasing aridity of the lands of the central
regions. Genessano, the wise one, rose equal to these perplexing
conditions. Hastening to the capitol, he conferred with the supreme
ruler, Tyvon Oiranza, and his Council of State, who, being impressed
not only with the necessity for immediate and vigorous action, but by
his comprehensive grasp of the very serious situation, at once issued a
proclamation to the Rûh[a:]s (governors) of all the provinces, eminent
engineers and other learned ones to immediately repair to the capitol
in order that, if possible, their united wisdom and knowledge might
find a solution of existing calamities. The congress being convened,
Genessano Allis Immo addressed the assemblage. On this occasion it
is not fitting to give more than the substance of his oration. Amid
profound silence and strained attention he said: "Our gracious and
Supreme Ruler has called to this congress those upon whom he relies,
as being devoted to the interest of the peoples of our beloved Ento.
Upon your combined wisdom and knowledge he also relies, as being the
foundation upon which he hopes to build for the future prosperity
and happiness of our children and their descendants. To the Rûh[a:]s
of the several provinces of Ento I, your co-worker, offer a loving
greeting. To you, the learned ones of Ento, I proffer my profoundest
consideration. To you all it is known that Indolois[a:]'s waters
encroach upon the lands along its western and southern shores. From an
inconvenience this condition has grown into a menace. What shall be
done to avert it? We rely upon your united wisdom and skill to find a
remedy.
"It is, alas, a woful, an overwhelming fact that gradually natural
agencies have changed the surface of Ento, more especially the surface
of the central regions, until now the soil is so arid and unproductive
that poverty and consequent discontent of the peoples is leading
to their depopulation. Is it possible for science, aided by self
sacrifice, by unlimited means, by unremitting labor, to restore the
vanquished fertility of the lands of the vast, desolated area? It is my
thought by day, my dream of the night, as to how the glory, beauty and
prosperity of past times may be restored to them. We know that ere long
we must go into the silence, but Andûman[a:] will create, and others
of his children will reap that which we shall sow. Teach us, ye wise
and learned ones, that we may sow to be remembered as benefactors and
not as foolish and unkind ones who have gone into the silence leaving
a heritage of barren fields, of poverty and wretchedness." Genessano
Allis Immo then laid before the congress his plans for deepening and
confining the waters of Indolois[a:] and also for the reclamation of
the lands of the central regions. At first both plans were considered
impracticable, but, after much thought and careful calculation, the
Supreme Ruler and the entire Assemblage came to regard them favorably.
The very necessities of the situation created in their minds and in
the minds of the people a sort of enthusiasm and ere long the gigantic
undertaking was inaugurated. Thus far the results have been beneficent
beyond all expectation. Of that all are aware, but of the inevitable
difficulties and discouragements attached to the earlier years of
what, at the best, was considered a stupendous experiment, we can form
no estimate. True, the people, understanding that upon its success
depended their well being and that of their posterity, gave willing
co-operation, but so many difficulties and exigencies occurred that
many times Genessano's firm will and loving heart well nigh failed him.
Then it was that his spouse, the amiable and lovely Camariss[a:], stood
unswervingly by his side.
It is related that during this critical and trying period she gathered
about her many women of lofty station, of youth and loveliness, and
that she and they made it their duty to go among the laborers, bearing
to them cordials and palatable viands and so cheering and encouraging
them by their sympathy and gracious presence that the work progressed
with such astonishing rapidity that at the end of mēos elips[a:]a
(three years) the waters of the great storage reservoirs and of
Bascam[a:] Lois[a:], flowed southward, irrigating a considerable
area of arid land, which burst into verdure and bloom as though
newly touched by Andûman[a:]'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 elips[a:][a:]) the
Irrigating and Central Waterways System reached Gandûlana Lois[a:],
thence eastward through the province of Wy[a:]mo 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 Camariss[a:] 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 Camariss[a:] and Gandûlan[a:]
Lois[a:]. He lived to see his adored wife, the Lady Camariss[a:], 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
Indolois[a:] 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 Galarēs[a:]s, then with the quiet resignation
of one who has wisely and lovingly fulfilled the will of Andûman[a:],
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 Rûh[a:]
(governor) of Ondû, Inidor[a:], 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 Andûman[a:] that Inidor[a:] 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 Oiranz[a:], whose father,
Tyvon Vestamon Oiranz[a:], had recently passed into the silence.
This great Galarēs[a:] was only well begun when the deaths of
Inidor[a:] 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 Andûman[a:]'s glorious abode, blesses
all alike? To us the memory of Genessano Allis Immo, of the Lady
Camariss[a:] 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 Andûman[a:] 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
Andûman[a:] in some blest abode still continue the existence of those
whose lives were so nearly Deific? Only Andûman[a:] 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 Andûman[a:], 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 Andûman[a:]'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 Inidor[a:] 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 Istoir[a:] to lay their flower offering
upon the altar dedicated to Andûman[a:] 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 Camariss[a:], 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 Istoir[a:]. 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--Inidor[a:], 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 Andûman[a:] 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 Andûman[a:], 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 Astranol[a:], 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 Andûman[a:], 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 Inidor[a:] 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 Yohoid[a:]s and Tsûf[a:]len
(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, Gentol[a:],
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
Camariss[a:] 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 Astranol[a:].
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--Gentol[a:], 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 Yod[a:]s, a very learned man, but of a perverse
nature, who feared neither Andûman[a:] 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 Astranol[a:], which he blasphemously averred had no
existence, and that neither did Andûman[a:] dwell in Diafon ēvoih[a:]
(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 Andûman[a:] 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 Yod[a:] 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, Gentol[a:], speak to Prince Dano.
Gentola--Emano, Ento noan ist[a:] parû tenû. Efon analos esto par[a:]
com bano Earth. Andûman[a:] esti com banû ēlos tissim[a:].
De L'Ester--Springing to his feet in great excitement, he cries aloud:
"Zēnano Yodas, est[a:] pûrv[a:]. Zēnano Yodas, esto pûrv[a:]. Emanos,
Emanos, Efon val[a:] genist[a:] tima. Ah, camano ûfan tsi non ist[a:]
valo? Camano ûfan tsi non ist[a:] 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, Andûman[a:] 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.