Yes, it is difficult to realize that on our Earth world myriads5 of creatures, humans and animals each in accordance with their inherent qualities are reaching out toward the light which lighteth, not only every man that cometh into the world, but which shines for the Earth worm as well as for the angel. You think that a very comprehensive statement? So it is; but is not the Infinite, Omni-present Spirit in the atom as well as in the universe? Aye, and spirit is the one light, and there is no other.
The beautiful city Camarissa̤ lies below us, and we will now descend7 to our friends who await us in the arbor8.
Genessano—Loha̤û ēmentos. We have been watching and welcoming your approach. Gentola̤, allow me the pleasure of making known to you our dear, our honored mother.
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Camarissa—At last I meet you, of whom I so often have heard. You have given my sons a place in your regard, may I hope to also be so favored?
Gentola—It is I who am the favored one, and I shall esteem9 it a privilege and a pleasure to number you among my friends. Your sons have promised a relation from your own lips, of events occurring during your mortal existence; so aside from the pleasure of mutual10 acquaintance with much interest I have looked forward to your coming.
Camarissa—To recall events of my mortal existence will be like recalling a not very well remembered dream. It may surprise you to learn that not since my dear sons entered our spirit world, nearly four centuries ago, have I visited Ento's physical plane. To explain why I have not, would not suit the present occasion.
I perceive that since last my eyes gazed upon the once familiar face of Ento, marvellous changes have occurred; not the least noticeable is the educational institution erected12 near the site of my former home.
Long ere our departure into the world of spirits, my dear husband, Genessano Allis Immo, and I were engrossed13 with the anticipation14 of at some not far future time rearing a great Galarēsa̤, which should not only serve to perpetuate15 our memory, but also should serve the nobler purpose of educating future generations in science, art, industries, and gentle modes of living. Other important interests so occupied our time and attention that the fulfillment of our cherished plan was delayed and the years passed, and still we found no time to devote to the achievement of a work so dear to our hearts. At last a period arrived when we felt that we might arrange for the erection of the Galarēsa̤, but suddenly and most unexpectedly I passed into our spirit world, and ere long my husband
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followed me. Age and most arduous17 duties had brought him quite beyond the years of middle life, but a still vigorous manhood gave promise of many years of usefulness; but so stricken was he that I who had so long worked by his side, who had been to him as the heart of his heart, the life of his life, sharing with him the joys and sorrows of our mutual existence, that I, his adored wife and the mother of our two sons had forever gone from his sight, that he had not courage to long survive so great a calamity18. Realizing that he too was about to pass in to the silence, calmly he arranged his affairs, and instructed our dear sons as to his wishes. Then with the fortitude19 of a just man he yielded to the inevitable20, and passed, not into the silence, but into a glorious spirit realm, where I awaited him. Soon our beloved sons, one by one, came to us; but ere they came, they had well begun the work which their father had delegated to them as a sacred trust, but which was to be left for other faithful hands to complete. Now, as I gaze on yonder grandly beautiful structure I am grateful that the Infinite One, who directs the ways of his children, has made of me and mine instruments for the good of others. Since passing into our spirit world my husband and I have been informed as to events and affairs occurring on Ento, and our satisfaction over the beneficent results of the introduction of the irrigating22 and waterways system, which obviously is of incalculable benefit to Ento, is inexpressible.
Changes which impress me with a sense of strangeness relate to this plateau which, as I remember it, was considerably23 loftier than now, and where in former times was an abrupt24 declivity25, is now a gentle incline eastward26 to the level of the waterway. I perceive too that the massive seawall, built during the lives of my husband and myself has disappeared beneath the waves of Indoloisa̤, whose
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waters have greatly encroached upon the land. At the time of my departure from Ento, between Indoloisa̤'s eastern shore and the western face of this plateau, there was a broad stretch of land, many dwellings27 and other structures. Now I perceive that they and the great stone piers28 and seawall have disappeared beneath the restless waves which have so encroached upon the land as to threaten to wholly engulf29 it. None too soon is yonder massive barrier being constructed as a protection against further destruction of the greatly narrowed shoreland. As I look about me I find it difficult to realize the many changes which have occurred since I, a proud and happy wife, came to the home of my adorable and adored husband. The winged years fled away, and our two sons came to enhance our felicity. Other years added their days to those of the past, and troublous forebodings, like creeping shadows drew nearer, ever nearer. As you already are aware of the deplorable conditions at that time prevailing30 throughout nearly all of Ento's central regions, you will understand that finally the situation became alarming, and one day, hand in hand, my husband and I walked to the margin31 of the declivity, which abruptly32 fell away to the plain, and as we gazed afar eastward over the dry and arid33 lands our eyes filled with tears, and our hearts were sorely troubled. Imperceptibly, but gradually, the fleeting34 years, nay35, I should say ages, had brought about a condition of such extreme aridity36 that the lands refused to longer yield sustenance37 to the people, whose minds became filled with despair, and a sense of enmity against those in authority over the Provinces of the central regions. Like children deprived of proper nourishment38 they grew fretful, rebellious39 and unreasoning, demanding relief where more than temporary relief was unattainable.
For years my husband and I had vainly, incessantly41
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striven to alleviate42 the general distress43 and consequent discontent of the people of our province, and now in silence we stood thinking, thinking. Presently my husband, sighing heavily, said, "Camarissa̤, my dearest one, I fear that my days are well nigh ended. The want and despair of the people weighs so heavily upon me, that I stagger, and grow faint under the burden. I know of no means by which we may afford them prosperity and happiness. Have the pitiful Gods put into your mind any thought that may serve to direct our future course?" After some hesitation44 I replied, "Lord of my life and love of my heart, I know not if in my slumber45 some God may have spoken to me, but I have had a singular, and what your wisdom may deem a foolish dream. Shall I relate it to you?" Smiling tenderly and sadly, he said, "Perchance in our extremity47, Andûmana̤ may have sent a messenger to whisper to your sleeping senses. Tell me your dream. At least it will serve to occupy the passing moments."
I then related that while I slumbered48 I dreamed that standing49 by his side, just as we then were standing, we looked far eastward, and from the base of the plateau, abounding50 streams flowed in that direction, while at intervals51 other waters flowed from the north and from the south, and borne on the bosom52 of a great waterway, huge vessels53 laden54 with people and the products of many lands passed to and fro, and that like some great bird with wide spreading wings, a beautiful city seemed as though brooding upon the shining waters. It was a grandly beautiful scene, and the wonder of it still remains55 in my memory. "Heart of my heart," I said, "I have told you my dream. How shall it be interpreted?" Silently, but with earnest attention my husband had listened to the recital56 of my dream, and as I proceeded, his flushing face, beaming eyes, and hurried breathing gave evidence of intense emotion.
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Clasping me to his heart he cried, "Surely, Andûmana̤, through His messenger has spoken to you, showing us a possible means whereby our unproductive lands may be reclaimed57, and the impoverished59 peoples rescued from their present lamentable60 state. Camarissa̤, my dearest, we will strive to understand the full meaning of the message, and may Andûmana̤ and the pitiful gods aid us in our loving endeavor."
Days and nights of closest consideration, of closest calculation as to adaptation of means to ends followed. So absorbed were we with the tremendous problem which so suddenly had presented itself that we scarcely ate or slept. At length greatly wearied I one day threw myself on my couch and slumbered. Again the scene of my dream was before me, but some years seemed to have elapsed since first I had gazed upon it. How my vision was very far reaching, and I beheld62 fruitful lands richly clothed with verdure. Cities, towns and villages adorned63 the landscape. Want and discontent had disappeared, and prosperity like a gracious ruler smiled upon the people. From overhead the fleecy clouds dropped into the chalices64 of myriad6, many-hued65 blooms, their sparkling treasures. Among the spreading tree branches sweet throated birds sang their love notes. Everywhere the shining waters gave drink to the thirsty lands, and everywhere all things seemed to be breathing praise and thankfulness to Andûmana̤, their creator.
After awaking, my dream remained a vivid, pleasant memory, but fearing that my husband might think me grown fanciful, I shrank from speaking of it; but as our thoughts and experiences ever were mutually shared, I at length made my dream known to him. As before, he considered it a message given not only for our guidance, but also for our encouragement. "Ah, heart of my heart," he
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said, "your dreams may yet become realities;" and my thoughts grew full of hope and eager anticipation of some great good which might come to the suffering people. Very soon afterwards, my husband proposed that we should go to the capitol to lay before the supreme66 ruler, Tyvon Oiranza̤, our plans whereby we hoped to at least reclaim58 a portion of our unfruitful lands, and thus rescue the people from their pitiable condition. But I entreated67 that I might remain at home with our children, and he went alone. With the result of his interview with Tyvon Oiranza̤, you already are acquainted.
Before the conclusion of our mortal existence the vast enterprise had progressed far beyond our original plans and most sanguine68 hopes, and my dear husband and I passed to our spirit world, fully69 assured that, even as the arms of the loving mother encircle her child, so in coming time would the beneficent system encircle Ento's entire central regions.
Ere meeting you, Gentola̤, I with my sons surveyed the length and breadth of the system, and my gratification that the great work goes forward toward completion is beyond expression. My joy too, that the time approaches nearly when Ento's sorrowful peoples shall rejoice in the knowledge that life is continuous, is boundless70. To you who are devoting toward its accomplishment71 your time and very life force will come your reward. That I may not by one hour retard72 the glorious mission I shall for the present leave you, but not for long; for I shall, from time to time, give myself the pleasure of meeting you and these friends, and also of witnessing the progress of the children of Ento out of darkness into the light of spiritual knowledge.
De L'Ester, I owe you more than thanks for your patient attempt to translate into Gentola̤'s language my poorly ex
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pressed words, which have at least made us better acquainted with each other. With loving thoughts for all, I regretfully hid you Info oovistû (adieu).
De L'Ester—We now will proceed to the Galarēsa̤. Ah, seated under yonder vineclad arbor are two of our student friends, Prince Dano and the Quend youth, Favēon. They very earnestly are discussing some topic which may interest us. We will draw nearer.
Dano—Favēon, you are quite mistaken in your conclusions. Only yesterday I had a demonstration73 of this not at all understood law. After classes I as usual retired74 to my apartment where I amused myself by sketching75 whatever for the moment caught my imagination. Now it was a fragment of a half-remembered scene, anon it was a dream face or some grotesque76 fancy, and thus in an idle fashion I whiled away the moments. Presently, in some unremembered manner and through what means I know not, I seemed to drift into an unknown country where, through some unrecognized agency, I moved from one locality to another beholding77 unfamiliar79 scenes, while beings of surpassing beauty greeted me exchanging with me such kindly80 courtesies as one stranger offers to another. Amazed, I asked myself can it be that the gods have transported me to Astranola̤ that I may behold78 the glories of their blest abode81? Although I felt exceedingly curious as to how I had arrived in this strange country, it did not occur to me to question any one; but as I stood musing82 over my perplexing position I was amazed to see approaching me one whom in my childhood I had known well, and whose surprise appeared to equal my own, as with extended hand he hastened toward me, exclaiming: "Dano, Dano, son of my dearest friend, Basto Andûlēsa̤, I give you a loving welcome to our world of living ones, our world so beautiful, so glorious.
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" For the moment I seemed too shocked, too overwhelmed to reply, then collecting my senses, I evasively answered: "My father often recalls the memory of Iklos Mûyta̤, and mourns that no more shall he behold your beloved form or feel the warm clasp of your ever generous hands." Then I cried: "Has not death claimed you? Do you indeed live here in Astranola̤? I remember the lamentations of your family and friends over your dead body and urned ashes, and I doubt the seeming evidence of my confused senses. Tell me truly, do I behold Iklos Mûyta̤? Do I hear the well-remembered voice of my father's honored, well beloved friend? Surely, surely, I dream or my mind wanders, and I grow afraid, I grow afraid," I tremblingly cried.
Taking my hands in his own he gently, soothingly83 said: "Dano, Dano, dear youth, be not alarmed, calm your agitation84, and listen to what I shall say. As all of Ento's children have been taught, so was I taught that only for Andûmana̤ and his messengers was immortality86 possible. That when breath, the life of the body ceased, endless silence was the fate of all. Ah me, I yet remember the bitter, hopeless anguish87 that filled my mind, my heart, my days, when death came and I was bereft88 of my dear ones. I only recall such sorrowful memories that you may be reminded that the belief that death ends all of existence still holds in bondage89 the heavy hearted children of Ento; and that you may be assured that this dread90 belief is untrue let your visions wander over the marvellously beautiful scenes of this world, which far exceed aught that you may behold on Ento, and over these multitudes of happy men, women and children who once lived, loved and labored91 and then passed into this world of living ones, and who, with myself are taught that through earnest striving to fulfill16 the law of love we all shall attain40 to other realms
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far exceeding this in the glory of their inexpressible beauty, and a happiness so exalted92 that I can neither comprehend or realize it."
He further said that when death has stilled the activities of the body the living principle, the real self, invisible to limited physical vision continues a conscious, individualized existence in realms suited to the requirements of the changed condition of the self. "This, dear Dano," he said, "is not Astranola̤, the fabled93 abode of fabulous94 gods; it is but one of the realms surrounding Ento, as its petals95 surround the heart of the rodel."
With profound attention I listened to this strange speech which so moved me that I cried: "Oh, Iklos Mûyta̤, tell me, I implore96 you, will my dear ones, will I, continue to exist after passing into the silence?" Releasing my hands, he, with a dignity, a majesty97 and a tenderness of manner inexpressible, said: "There is but One Infinite, Eternal, Intelligent Life Principle, and all things are partakers of it and cannot cease to exist. Your body and the bodies of all creatures must return to the elements from whence they originated; but the self, the indestructible principle, will continue to exist in the world of the immortals98, and to the children of Ento this glorious truth shortly will be revealed. Throughout our realms of the living ones there is one thought, one resolve, one expectation, that but little longer shall darkness and despair, like evil birds, brood over your lives, turning your smiles into weeping, your joys into hopeless sorrow. In this grand work I, alas99, have no part. Not yet have I grown strong enough to enter the repellent atmosphere surrounding Ento's peoples; but in higher realms there are those who are as gods, and they long have been striving, through such means as they command, to penetrate100 this atmosphere; and to all who
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dwell in highest or lowest realms the glad tidings have been heralded101 that soon the children of Ento will emerge from the shadows of their cheerless beliefs into the light of a joyous102 truth. I am not fully informed as to how this glorious event is to be brought about. I only know that the means will be equal to the desired end and I and all await with eager anticipation the consummation of our dearest wishes. Dano, you now will return to Ento, but remember that surely you will again come to this realm of living ones, and I, Iklos Mûyta̤ will be but one of many friends and loving ones who will give you greeting."
Suddenly I awakened104 and found myself still seated by the table, pencil in hand, and strangest of all this strange experience, as I slept and dreamed, I had written all, and more than I have related. In what manner can you account for this unusual dream, if dream it was?
Faveon—My dear Dano, I shall not attempt to account for your singular dream further than that I presume that your waking thoughts and imaginings were so impressed upon your mind that during sleep they assumed familiar shapes, one of which appeared to utter unheard of mysteries. I pray you, put away further indulgence in such misleading fancies which may harmfully excite your too emotional nature. Through our Holy Writings we are taught, and all experience confirms the fact, that only Andûmana̤'s Messengers dwell above yonder fleecy, floating clouds, which, like a mistlike veil hide the glory of their shining faces, which, as we know, sometimes irradiates the sky reminding Ento's children that their sleepless105 eyes ever observe our good or evil deeds. Always has it been and always must it be that when the breath of life ceases the dead go into perpetual silence. Ah me, scarcely do we learn to live, to love, to enjoy, ere death tears us from the embraces of our loved ones, and naught106 is left
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us save a handful of ashes to be cherished, to be ceaselessly wept over.
Dano—Think me not impious that I question why Andûmana̤ has so decreed that a life full of good deeds, of noble aims and achievements, shall end as ends the life of the animal; shall suddenly, in the full tide of a glorious career, cease to live and be no more. That we now exist, and are conscious of the fact, is to my mind, as great a marvel11 as that, in some unimagined state, we may continue a conscious existence. Aye, a conscious existence in which to unfold our highest abilities. You are aware, Favēon, that I am betrothed108 to Valloa̤, daughter and only child of our supreme ruler, Omanos Fûnha̤, whose wife, Sēlona̤, died in giving birth to their only child. Emerging into womanhood, Valloa̤ displays such beauty of character, such elegance109 of manner, such loveliness of face and form, such intelligence and vivacity110, that she enthralls111 me beyond expression, and I love her with adoring tenderness. When I think of the possibility of death approaching this charming, this adorable woman, stilling the breath of her life, closing her luminous112 eyes and ending the music of her gentle speech, I am filled with unutterable anguish. Oh, Favēon, if I sin, may Andûmana̤ forgive, but to me it seems cruel that he permits the dread Messenger Phra to take our all without making us, his children, some recompense for the agony of bereavement113, for the sorrowful certainty, that we, and our dear dead shall meet no more.
Faveon—Dano, Dano, you shock and alarm me. No longer am I surprised that your waking thoughts fill your sleep with strange, if not with impious, dreams. I implore you to restrain your thoughts, your vivid imagination, lest some harm come to you. You well know that your ideas are contrary to the teachings of our sacred priesthood, who are the expounders of our Holy Writings, which de
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clare that in the beginning Andûmana̤, through His love for His ignorant children instructed the gods to commune with them, that thus they might gain knowledge, but as they grew wise they also grew so arrogant114 and impious that they sought to wrest115 from the gods the secrets pertaining116 to sacred things. Then Andûmana̤ wrathfully forbade His Messengers to hold further communion with His sinful children. In the beginning there was no death, but for their sins Andûmana̤ decreed that henceforth death should serve as a constant reminder119 that the Creator is greater than the created. We being the created cannot, without sin, question Andûmana̤'s laws, hence, dear Dano, we should not only willingly submit to the will of our Creator, but as obedient children, we should humbly120 revere121 the hand that smites122 us.
Death having come to the children of Ento because of their impious desire to obtain a knowledge of sacred mysteries, it does not appear reasonable that even you, our beloved prince, may have been admitted into Astranola̤, and the Holy Writings mention no other realm of living ones. To my mind, your dream partakes of the nature of the hallucination which recently possessed123 you in the lecture hall. You then insisted, and still insist, that a foreign-looking woman spoke46 to you, and even touched you, yet no one save our fanciful friend, Lēta Verronadas, imagined that they saw or heard aught. Certainly, it was nothing more than the effect of a too highly excited imagination, to which, I confess, I, too, occasionally am a victim. It appears that Lēta is becoming subject to these annoying seizures125, and his friends are somewhat anxious for his health, which really appears excellent.
If my very practical remarks have served to becloud your usually serene126 countenance127, you will forgive me, and may Andûmana̤ forgive if I, too, am sometimes filled with
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fear and bitter regret that inevitably128 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 agitating129 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 superstition130 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 irresistible131 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 densely132 positive barrier which ever has enfolded them at length is yielding to forces from the spirit worlds. We rejoice that now, as never before, spirits from Ento's and other spirit worlds can penetrate and
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come en rapport133 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 centripetal134. 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 enveloping135 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 constituent136 of the first or so-called astral sphere, within whose limits abide137 spirits not sufficiently138 evolved to gravitate to a higher plane of being. In a sense such spirits are confined within the limits suited to their several conditions. Confined, not through the arbitrary sentence of a just or an unjust judge, but through an inevitable process of Natural Law, which is God's Law. Around all planets inhabited by Spiritualized humans and other organisms, the first Spirit Sphere, so to say, materializes. As ages pass and humanity evolves to higher Spiritual Planes other and in all directions greater, grander spheres, suited to the requirements of more highly evolved beings are formed, each succeeding sphere surpassing the preceding one.
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Gentola—Do you know if there is a limit to the number of spirit spheres surrounding any or all inhabited planets?
De L'Ester—I know there is no limit to the questions you can ask, and for the present I must end our conversation by saying that we know of no planet having more than seven spirit spheres, and by the time you or we shall have arrived at the highest, Ento and Earth will have been added to the list of dead worlds, and we may have become archangels.
Gentola—Please allow me to ask one more question. Am I to understand that there is a law compelling spirits to abide in certain spirit spheres?
De L'Ester—Spirits freed from the physical body, each according to his or her evolvement inevitably go to "their own place," the only place they are fitted for. No spirit can long remain in a sphere with whose vibrations139 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 adventurous140 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 destined141 work is to serve as a teacher to spirits in darkness, will find the answer to your query142. You will learn, as we are learning, that only through loving, unselfish service for those more needy143 than ourselves do we find the stepping-stones by which we shall ascend144 to the heights where are the exalted ones, who,
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through self-sacrifice and deepest self-abasement, have attained145 knowledge and bliss146 unspeakable. It is they who inspire us to strive for a like beatific147 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 constituents148 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 reincarnated149, 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 prey150 swooping151 down upon the finned152 beauty of lake or stream is quite oblivious153 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 dwellers154 on the threshold of our second Spirit Sphere.
During this period of instruction and progress our condition was far more agreeable than that of mortals, but through brief visits to other spheres, we soon learned that the degree of happiness we were enjoying was but a prom
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ise of a more exalted state, and naturally we aspired155, not only to greater joys, but to higher attainments156, 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 mere2 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 realization157 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 transpire158 in the classrooms. First we will observe what we may designate as an astronomical159 lesson. The apparatus160 which the young, intellectual looking instructor161 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 synopsis162 of it. Now he calls the attention of the class to the well known fact that Ento is not a perfectly163 globular body, but a somewhat elongated164 sphere, deeply depressed165 at its extremities166 and revolving167 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 alludes168 to the Sacred Writings, which declare that in a very remote time Andûmana̤ revealed to certain holy men an account of the creation of Ento and of the living creatures who came into existence through the exercise of His Will,
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and that later, when Ento was prepared for their reception, He created His children, who should dwell upon it, and be the recipients169 of His bounteous170 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 attentive171 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 pivots172 which rest in sockets173 in the ends of two upright supports. The surface of the globe is divided into spaces by metal bands suggesting latitude174 and longitude175. 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 protruding176 pivots flexible wires covered thickly with some dark substance. The globe begins to revolve177 and now its velocity178 is so great that the star tipped rods appear to form a luminous, iridescent179 band about it, but I do not perceive what force makes it revolve. How beautiful it now appears. All the bands are luminous, and I now see that they are incrusted with different colored small jewels, and there is a soft singing sound, like the notes of some musical instrument. I do not understand
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where the sound comes from, and I cannot describe the scene intelligibly180.
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 symbolize181 the seven divisions of Astranola̤, but the Entoans do not venture to conjecture182 as to what the abode of Andûmana̤ or those of their deities183 may be like.
Presently we will show you a marvellous piece of mechanism184 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 superseded185 electrical energy, yet, in a sense, vibratory energy is an expression of electrical force, which is the basic principle of all energy. It permeates186 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 advancement187 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 axis188 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 conjectured189 absurdity190. How did such an erroneous idea originate? Inidora̤ says
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that in the Sacred Writings there are intimations of the form of the planet, and it would be a bold adventurer who would dare to dispute such infallible authority.
I grow impatient for the ushering191 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 maidens192 shall share in the splendor194 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 deterring195 them from arriving at logical conclusions, lest they might incur196 the displeasure of Andûmana̤ and His Messengers. You may recall the Professor's dilemma197 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 contemplate198 the possibility of establishing communication between Earth and Ento. Altogether a futile199 idea, as you now must perceive. Why, the Entoans do not even dream of the existence of a world other than their own. Inidora̤, is not this true?
Inidora—Quite true. Ento's Sacred Writings, which are believed to be infallible, make no mention of Andûmana̤ having created any other world than Ento, but historians have written that antecedent to the establishment of Ento's Religion there was a powerful nation south of the equator which was in a very advanced state of civilization. This nation was known as the Avalano nation. Zēnon Avados, one of their learned men, who at this time
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is a Teacher in one of our Spirit Realms, declares that he and other scientists of his time demonstrated to their entire satisfaction that Ento was but one of many similar worlds. They also made other astronomical discoveries, all of which they made known to the people. Unfortunately, this nation grew very rich and consequently very corrupt200, and an inevitable decadence201 came upon them. Their civilization lapsed61 into chaotic202 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 excellence203. That the luxuries and refinements204 of living are within the reach of all. That constant and untiring effort is being put forth118 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 mantle205 the home of all His creatures, for are not
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all living things precious in the sight of their Creator? From the lowest to the highest expression of His love all find their allotted206 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 illustrates207 how we are encompassed208 by the abodes209 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 reverently210 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 watchfulness211. Genessano has related a droll212 occurrence which illustrates this very point. Once, in his childhood, a falling meteorite213 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 horrified214 at his irreverent exclamation215, and in terror, lest harm might befall their thoughtless lad, they hastened with him to the Istoira̤ to lay upon the altar a propitiatory216 offering.
Gentola—Genessano, you will pardon me for saying that the contrast between the advanced civilization and the peculiar217 religious beliefs of your people still surprises me. That they are intellectual and generally highly cultivated is very apparent, and it seems remarkable218 that they yield obedience219 to a creed107 so utterly220 at variance221 with common
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sense. Have they never believed in a continuity of existence? Have they never had clearer conceptions relating to the ego222 than they now have?
Genessano—Since passing to our spirit world we have learned that long previous to Ento's ancient written history, which antedated223 the Sacred Writings, there were those who, through many embodiments, on various planets, retained overlapping224, 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 propitious225, they unfold Intuitive perception, or more correctly Soul consciousness. Evolvement and unfoldment proceeding226 the Soul faculties227 tend to become dominant228, and the Human seeks to discover the causes of phenomena229. He theorizes, he analyzes230, he dogmatizes, and grows presumptuous231, and if unwisely, he ignores his inner consciousness, the real spirit self, he is likely to stultify232 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 materialism233, which ever clamors for dominion234, the human may evolve a recognition of Spirit, hence a realization of the One All pervading235 Spirit known to you as God.
Though their history cannot be traced back to their earliest appearance on our planet, we know that inevitably
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the Entoans, like the humans of other planets, have passed through all the phrases incident to the onward236 and upward progress of humanity.
Since the establishment of the national religion, and consequent ecclesiastical oppression and repression237, 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 effulgence238 of the coming revelation, and then they joyfully239 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 fanatics240 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 sect241 for a time increased prodigiously242, but persecution243 and other causes finally led to its extinction244.
Another historian relates that during the third century
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of the Established Religion one Mēro Kalmon invented an instrument through which he daringly and impiously gazed toward Astranola̤. He not only declared that Astranola̤ did not exist, but that there were other worlds than Ento. He went so far as to declare that these worlds moved through space, and he even made drawings and calculations relating to these fanciful Worlds, which misled many into a belief in his reprehensible245 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 proceedings246 was brought to the Supreme Ruler Mostēnû Stoiva̤, who directed that he be admonished248 to cease teaching fancies so pernicious, so sacrilegious, so devoid249 of intelligence. He was admonished, but being either very perverse250 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 appease251 the righteous wrath117 of Andûmana̤. The historian also relates that as he was about to be Sacrificed, suddenly the sky became overcast252 with threatening clouds, and partial darkness reigned253, but that at the moment that the priestly knife reached the heart of the blasphemous254 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 galaxy255 of your inspired, scientific minds he shines as a star of the first magnitude.
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Nay, Gentola̤, it would not be wise to divulge256 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 microscopical257 studies. We desire, Gentola̤, that you shall become en rapport with Dano, but so absorbed is he in his investigation259 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 animated260 conversation is being carried on, in which the young women take part. You say that those instruments are microscopes, but they are quite unlike any microscopes I have ever seen. There are five convex lenses, one above the other, but slightly apart, and they are suspended between two slender rods, a few inches in length. Above each microscope a tiny, blindingly brilliant light is suspended, above which is a reflector which seems to focalize the light and reflect it downward through the lenses, onto some odd looking object. You say it is the eye of some small animal? Oh, I never could have imagined that the eye is so complex, so wonderfully beautiful. Yes, I now see it very clearly. Through the glasses it appears greatly enlarged. Describe it? No,
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indeed, I am not so presumptuous as to attempt it. You clever ones should describe things of which I am quite ignorant.
De L'Ester—You have said all that we really have desired you to say. Should a competent person give a technical description of these instruments, and object under investigation, your caution would take alarm, and you would become too positive for our purposes, one of which is to inform the peoples of our planet that the Entoans are very like themselves, and that their methods of acquiring knowledge are somewhat similar to those of the neighbors who are so curious about them.
Gentola—Now that I better understand your motive261 in asking me to describe various things I shall feel less sensitive over my incompetence262, and you may rest assured that after this microscopic258 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 controversy263 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 savors264 of impiety265 to question the accepted interpretation266 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 fixed267 purposes or Laws,
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which are a part of Himself, all things come into existence. If each living creature is a special act of His creative power, logically one must infer that all creatures are perfect expressions of His Will. Yet it is an indisputable fact that if animals of any species are for a prolonged period kept in darkness, their organs of vision will become modified to fit them for their environment. I cannot but think that our Priesthood misinterpret the meanings of portions of our Sacred Writings, and that they are prone268 to cling too closely to ancient interpretations269. May Andûmana̤'s Messengers understand that I do not desire to offer my immature270 ideas as infallible truths, and I pray that they may direct my ever questioning thoughts.
Nitana—Ever our scientific investigations271 oppose themselves to the teachings of our Holy Religion, occasioning in our minds unrest and dissatisfaction with our conditions. Though our devoted272 Priests continually admonish247 us against an indulgence in profane273 imaginings, our truant274 thoughts go far astray, and we grow bewildered and afraid lest the justly offended gods may visit upon us dire21 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 appalled275. They cannot turn backward, and they dare not go forward. Oh, that Andûmana̤ may as in ancient times hearken to the prayers of His sorrowful children, and grant to them a clearer understanding of truth.
Faveon—Nitana, it is not we alone whose minds are full of unrest, for alas, the people too are questioning and doubting, and none too firmly are the priesthood opposing
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themselves to the further advance of skepticism. I fear that we too indulge in too free thought and speech, and are becoming dreamers rather than thinkers. Dano, your example is contagious276. 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 presumption277, 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 entreaties278 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 preposterous279 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 meditate280 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 blurred281 from my sight by a shining vaporous cloud, from which emerged a female form, so wondrously282 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 azure283 floor of Astranola̤, gazed tenderly, smilingly into mine. Rodels, floating on Naro's gleaming waters are not whiter than was her face, which shone with an indescribably
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strange, luminous glow. Floating rather than walking toward me she extended her hands, and in a voice so gentle, so tender, so mellifluous284 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, Immortal85 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 apprehend285 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 eluded286 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 trepidation287 indescribable.
Mylta—But, Dano, do you believe that you really saw your sister Onta̤, or do you consider it all a vivid dream? Of course, as your sister has long been in the Silence, it
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could have been naught else than a dream. Favēon, be quiet. Yes, I am excited. Oh, how I should like to have such a dream; and only think, if it really might be true! It is so dreadful to die, to leave all that one loves, and more dreadful still to lose one's loved ones, knowing that the utmost one can do is to mourn until we too shall pass into the Silence. Ah, my Vērian, our tears will not ward3 off——
De L'Ester—Gentola̤, quickly draw near to Dano. Touch his head with your finger tips. That will suffice. Drowsily288 he leans back in his chair, and passes his hands over his forehead and eyes. Now in a startled manner he whispers, "Onta̤, Onta̤; nay, it is not Onta̤. Onta̤ has golden hair, and this woman's hair is dark hued, and she is of a strange race. Ah, I now see her clearly, and it is the same woman who twice has appeared to me. Speak, I pray you, that I may know who you are, and why you come to me."
De L'Ester—Follow closely my dictation.
Gentola—Though I am not of Ento I have been named Gentola̤. Twice I have been made to speak to you, and now I shall say that which you are to remember for it relates to gravest interests.
I have come from a world closely resembling Ento. It is far away in space, and by its inhabitants it is known as Earth. I have been brought to you by persons who once lived on either Earth or Ento, but death of their physical bodies having freed the imperishable, intelligent Principle, they are known as Spirits and may go from World to World. I, too, am a spirit, but, like yourself, am yet connected with a physical body, to which I shall soon return. Through the activity of a wonderful natural sense you are enabled to perceive me and to hear my words; and later on, when your Spirit senses shall have grown clearer,
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you also will see and hear Spirits who are wholly freed from the physical body. Already you have perceived freed Spirits and your quickened senses are unfolding, as unfolds a flower. Two of the Spirits accompanying me are of Ento's Spirit World. During their mortal lives they were known as Inidora̤, and Genessano, sons of Genessano Allis Immo and of his Wife Camarissa̤,who long have existed in a World invisible to your mortal vision, but which is as real as is Ento. As I am unacquainted with your language I speak from dictation of a Spirit who, from time to time, will reveal to you truths which will bring to you and to your people joys unspeakable. This spirit bids me say to you that in boundless space there are countless289 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 poignant290, that it will well nigh rend291 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 awaken103 the inner consciousness of your peoples, and they feel the quickening impulse but are unaware292 of its significance. Many are prepared to receive the glad tid
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ings that existence is continuous, and when this knowledge shall have been revealed to them quickly they will emerge from the depths of perpetual sorrow into the radiance of a consciousness of immortality.
You would know the nature of the sorrow that is to come into your life? I shrink from saying that it has become necessary to inform you that your betrothed, Valloa̤ Fûnha̤, slowly but surely is releasing herself from her frail293 physical body. Slowly but surely, like some sweet flower of an untimely season, she droops294 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 awakening295, and now he is arousing from his partially296 submerged state. He is so highly sensitive that while en rapport with you he is almost wholly conscious and fully remembers all that you have said to him, and though as yet he does not comprehend his condition, in time he will do so. It is to be regretted that such a heavy sorrow must fall into his young life, but when finally he shall realize that his adored Valloa̤ will not be forever lost to him, with his sorrow will be blended joy inexpressible.
Dano—Have I again been dreaming? Surely it was more than a dream. Heard you no one speaking? Saw you no form, dear friends? Yet truly I again have seen a fair-
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skinned, dark-haired woman, clothed in strange, shining garments, who has spoken to me of marvellous things. If what she has said may be true, ere long into my life will come a heavy sorrow and a great joy. But Andûmana̤ alone knoweth all secret things. Through His love He created me and patiently I shall await whatever of good or ill He may send to me. You, my friends, will pardon me if I cannot now relate what this woman, who calls herself Gentola̤, has said to me.
Faveon—Dano, I pray you compose yourself. No, we heard nothing, saw nothing, but I confess that I so sympathized with your abnormal condition that for a moment I experienced a most peculiar sensation. I seemed to feel some invisible presence near me, but soon I realized that it was the merest foolish fancy, and quickly I aroused myself to a sense of my surroundings.
Vērian, sweet cousin Vērian, your pallor betrays your perturbation, and Mylta̤'s humid eyes evince a lively sympathy if not a positive belief in Dano's hallucinations. Come, friends, we will walk abroad and soon these baseless, idle fancies to which, I fear, we all are inclined, will be dispelled297.
Nay, Dano, you shall not be left to yourself to brood and dream. Too close study and a natural inclination298 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 lighter299, pleasanter veins300 of thought.
De L'Ester—Gentola̤, to you this demonstration is little more than curious. To estimate its meaning and value you would have to realize what we and many other spirits long have been striving to bring about. This we cannot now make plain to you, for could you fully realize its significance it would so overwhelm you as to unfit you for the
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work you alone can accomplish. This much I may say, that now as never before we feel assured of the success of our mission.
Favēon felt not only your presence but also the wave of Magnetism301 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 afflicted302 with morbid303 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 specimens304 are of various species found in moist localities, or in ponds or other sluggish305 waters. That their sporules, wafted306 by winds or through the agency of aquatic307 fowls308, 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 virulence309.
Yonder dark-skinned intellectual maiden193 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 attentively310, 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 parasites311 which infest312 the bodies of His children, and of all creatures?"
Professor Doiko—Our purpose is to study the structure and habits of these growths, not to question the purpose of their Creator. When we shall have grown wise enough doubtless we will understand the mystery of many things which now are obscure. As to parasites which in
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fest the bodies of living organisms science regards some of them not as enemies, but as scavengers of refuse, which, when not speedily removed, generate diseases of various kinds. Through our lack of knowledge we count as foes313 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 err124 in questioning the results of His infallible wisdom.
De L'Ester—The maiden looks rather discomfited314 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 Instructors315 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 impelling316 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 perversely317 inclined, but I think it may be well for you to defer318 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 specially319 endowed,
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but others fear that overmuch study and thought render him visionary.
Tonene—Any one hearing this inconsequent conversation would probably consider us as visionary as is Prince Dano, and we will serve ourselves better by attending to our lessons.
De L'Ester—In Cassa's somewhat rash remarks we find further evidence of the unrest stirring the minds of the people, and it augurs320 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 sketches321 of people and things. You will bear in mind that in calling your attention to apparently322 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.
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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2
mere
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| adj.纯粹的；仅仅，只不过 | |
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3
ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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4
atmospheric
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| adj.大气的，空气的；大气层的；大气所引起的 | |
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5
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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6
myriad
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| adj.无数的；n.无数，极大数量 | |
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7
descend
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| vt./vi.传下来，下来，下降 | |
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8
arbor
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| n.凉亭；树木 | |
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9
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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10
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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11
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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13
engrossed
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| adj.全神贯注的 | |
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14
anticipation
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| n.预期，预料，期望 | |
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15
perpetuate
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| v.使永存，使永记不忘 | |
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16
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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17
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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18
calamity
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| n.灾害，祸患，不幸事件 | |
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19
fortitude
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| n.坚忍不拔；刚毅 | |
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20
inevitable
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| adj.不可避免的，必然发生的 | |
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21
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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22
irrigating
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| 灌溉( irrigate的现在分词 )； 冲洗（伤口） | |
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23
considerably
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| adv.极大地；相当大地；在很大程度上 | |
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24
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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25
declivity
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| n.下坡，倾斜面 | |
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26
eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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27
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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28
piers
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| n.水上平台( pier的名词复数 )；（常设有娱乐场所的）突堤；柱子；墙墩 | |
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29
engulf
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| vt.吞没，吞食 | |
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30
prevailing
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| adj.盛行的；占优势的；主要的 | |
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31
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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32
abruptly
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| adv.突然地，出其不意地 | |
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33
arid
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| adj.干旱的；(土地)贫瘠的 | |
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34
fleeting
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| adj.短暂的，飞逝的 | |
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35
nay
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| adv.不；n.反对票，投反对票者 | |
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36
aridity
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| n.干旱，乏味；干燥性；荒芜 | |
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37
sustenance
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| n.食物，粮食；生活资料；生计 | |
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38
nourishment
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| n.食物，营养品；营养情况 | |
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39
rebellious
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| adj.造反的，反抗的，难控制的 | |
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40
attain
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| vt.达到，获得，完成 | |
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41
incessantly
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| ad.不停地 | |
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42
alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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43
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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44
hesitation
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| n.犹豫，踌躇 | |
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45
slumber
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| n.睡眠，沉睡状态 | |
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46
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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47
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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48
slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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49
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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50
abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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51
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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52
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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53
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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54
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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55
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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56
recital
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| n.朗诵，独奏会，独唱会 | |
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57
reclaimed
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| adj.再生的；翻造的；收复的；回收的v.开拓( reclaim的过去式和过去分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
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58
reclaim
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| v.要求归还，收回；开垦 | |
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59
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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60
lamentable
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| adj.令人惋惜的，悔恨的 | |
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61
lapsed
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| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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62
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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63
adorned
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| [计]被修饰的 | |
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64
chalices
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| n.高脚酒杯( chalice的名词复数 )；圣餐杯；金杯毒酒；看似诱人实则令人讨厌的事物 | |
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65
hued
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| 有某种色调的 | |
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66
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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67
entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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68
sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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69
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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70
boundless
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| adj.无限的；无边无际的；巨大的 | |
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71
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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72
retard
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| n.阻止，延迟；vt.妨碍，延迟，使减速 | |
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73
demonstration
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| n.表明，示范，论证，示威 | |
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74
retired
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| adj.隐退的，退休的，退役的 | |
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75
sketching
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| n.草图 | |
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76
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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77
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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78
behold
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| v.看，注视，看到 | |
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79
unfamiliar
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| adj.陌生的，不熟悉的 | |
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80
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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81
abode
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| n.住处，住所 | |
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82
musing
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| n. 沉思，冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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83
soothingly
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| adv.抚慰地，安慰地；镇痛地 | |
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84
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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85
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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86
immortality
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| n.不死，不朽 | |
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87
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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88
bereft
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| adj.被剥夺的 | |
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89
bondage
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| n.奴役，束缚 | |
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90
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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91
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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92
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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93
fabled
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| adj.寓言中的，虚构的 | |
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94
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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95
petals
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| n.花瓣( petal的名词复数 ) | |
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96
implore
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| vt.乞求，恳求，哀求 | |
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97
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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98
immortals
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| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
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99
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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100
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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101
heralded
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| v.预示( herald的过去式和过去分词 )；宣布（好或重要） | |
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102
joyous
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| adj.充满快乐的；令人高兴的 | |
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103
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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104
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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105
sleepless
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| adj.不睡眠的，睡不著的，不休息的 | |
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106
naught
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| n.无，零 [=nought] | |
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107
creed
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| n.信条；信念，纲领 | |
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108
betrothed
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| n. 已订婚者 动词betroth的过去式和过去分词 | |
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109
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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110
vivacity
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| n.快活，活泼，精神充沛 | |
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111
enthralls
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| 迷住，吸引住( enthrall的第三人称单数 )； 使感到非常愉快 | |
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112
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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113
bereavement
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| n.亲人丧亡，丧失亲人，丧亲之痛 | |
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114
arrogant
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| adj.傲慢的，自大的 | |
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115
wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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116
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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117
wrath
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| n.愤怒，愤慨，暴怒 | |
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118
forth
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| adv.向前；向外，往外 | |
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119
reminder
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| n.提醒物，纪念品；暗示，提示 | |
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120
humbly
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| adv. 恭顺地，谦卑地 | |
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121
revere
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| vt.尊崇，崇敬，敬畏 | |
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122
smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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123
possessed
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| adj.疯狂的；拥有的，占有的 | |
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124
err
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| vi.犯错误，出差错 | |
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125
seizures
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| n.起获( seizure的名词复数 )；没收；充公；起获的赃物 | |
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126
serene
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| adj. 安详的，宁静的，平静的 | |
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127
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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128
inevitably
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| adv.不可避免地；必然发生地 | |
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129
agitating
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| 搅动( agitate的现在分词 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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130
superstition
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| n.迷信，迷信行为 | |
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131
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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132
densely
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| ad.密集地；浓厚地 | |
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133
rapport
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| n.和睦，意见一致 | |
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134
centripetal
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| adj.向心的 | |
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135
enveloping
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| v.包围，笼罩，包住( envelop的现在分词 ) | |
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136
constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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137
abide
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| vi.遵守；坚持；vt.忍受 | |
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138
sufficiently
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| adv.足够地，充分地 | |
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139
vibrations
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| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
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140
adventurous
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| adj.爱冒险的；惊心动魄的，惊险的，刺激的 | |
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141
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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142
query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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143
needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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144
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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145
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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146
bliss
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| n.狂喜，福佑，天赐的福 | |
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147
beatific
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| adj.快乐的，有福的 | |
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148
constituents
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| n.选民( constituent的名词复数 )；成分；构成部分；要素 | |
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149
reincarnated
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| v.赋予新形体，使转世化身( reincarnate的过去式和过去分词 ) | |
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150
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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151
swooping
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| 俯冲，猛冲( swoop的现在分词 ) | |
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152
finned
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| adj.有鳍的，有鳍状物的 | |
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153
oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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154
dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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155
aspired
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| v.渴望，追求( aspire的过去式和过去分词 ) | |
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156
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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157
realization
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| n.实现；认识到，深刻了解 | |
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158
transpire
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| v.(使)蒸发，(使)排出 ；泄露，公开 | |
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159
astronomical
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| adj.天文学的，（数字）极大的 | |
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160
apparatus
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| n.装置，器械；器具，设备 | |
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161
instructor
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| n.指导者，教员，教练 | |
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162
synopsis
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| n.提要，梗概 | |
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163
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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164
elongated
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| v.延长，加长( elongate的过去式和过去分词 ) | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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166
extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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167
revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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168
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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169
recipients
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| adj.接受的；受领的；容纳的；愿意接受的n.收件人；接受者；受领者；接受器 | |
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170
bounteous
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| adj.丰富的 | |
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171
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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172
pivots
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| n.枢( pivot的名词复数 )；最重要的人（或事物）；中心；核心v.（似）在枢轴上转动( pivot的第三人称单数 )；把…放在枢轴上；以…为核心，围绕（主旨）展开 | |
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173
sockets
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| n.套接字，使应用程序能够读写与收发通讯协定(protocol)与资料的程序( Socket的名词复数 )；孔( socket的名词复数 )；（电器上的）插口；托座；凹穴 | |
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174
latitude
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| n.纬度，行动或言论的自由(范围)，(pl.)地区 | |
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175
longitude
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| n.经线，经度 | |
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176
protruding
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|
| v.（使某物）伸出，（使某物）突出( protrude的现在分词 )；凸 | |
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177
revolve
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| vi.(使)旋转；循环出现 | |
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178
velocity
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| n.速度，速率 | |
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179
iridescent
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| adj.彩虹色的，闪色的 | |
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180
intelligibly
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|
| adv.可理解地，明了地，清晰地 | |
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181
symbolize
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| vt.作为...的象征，用符号代表 | |
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182
conjecture
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| n./v.推测，猜测 | |
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183
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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184
mechanism
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| n.机械装置；机构，结构 | |
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185
superseded
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| [医]被代替的，废弃的 | |
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186
permeates
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|
| 弥漫( permeate的第三人称单数 )； 遍布； 渗入； 渗透 | |
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187
advancement
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| n.前进，促进，提升 | |
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188
axis
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| n.轴，轴线，中心线；坐标轴，基准线 | |
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189
conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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190
absurdity
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| n.荒谬，愚蠢；谬论 | |
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191
ushering
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| v.引，领，陪同( usher的现在分词 ) | |
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192
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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193
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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194
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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195
deterring
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| v.阻止，制止( deter的现在分词 ) | |
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196
incur
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| vt.招致，蒙受，遭遇 | |
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197
dilemma
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| n.困境，进退两难的局面 | |
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198
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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199
futile
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| adj.无效的，无用的，无希望的 | |
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200
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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201
decadence
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| n.衰落，颓废 | |
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202
chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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203
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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204
refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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205
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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206
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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207
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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208
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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209
abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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210
reverently
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| adv.虔诚地 | |
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211
watchfulness
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| 警惕，留心； 警觉（性） | |
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212
droll
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| adj.古怪的，好笑的 | |
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213
meteorite
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| n.陨石；流星 | |
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214
horrified
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| a.(表现出)恐惧的 | |
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215
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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216
propitiatory
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| adj.劝解的；抚慰的；谋求好感的；哄人息怒的 | |
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217
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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218
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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219
obedience
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| n.服从，顺从 | |
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220
utterly
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| adv.完全地，绝对地 | |
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221
variance
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| n.矛盾，不同 | |
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222
ego
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| n.自我，自己，自尊 | |
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223
antedated
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| v.（在历史上）比…为早( antedate的过去式和过去分词 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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224
overlapping
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| adj./n.交迭（的） | |
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225
propitious
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| adj.吉利的；顺利的 | |
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226
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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227
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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228
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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229
phenomena
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| n.现象 | |
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230
analyzes
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| v.分析( analyze的第三人称单数 )；分解；解释；对…进行心理分析 | |
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231
presumptuous
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| adj.胆大妄为的，放肆的，冒昧的，冒失的 | |
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232
stultify
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| v.愚弄；使呆滞 | |
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233
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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234
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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235
pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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236
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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237
repression
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| n.镇压，抑制，抑压 | |
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238
effulgence
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| n.光辉 | |
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239
joyfully
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| adv. 喜悦地, 高兴地 | |
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240
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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241
sect
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| n.派别，宗教，学派，派系 | |
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242
prodigiously
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| adv.异常地，惊人地，巨大地 | |
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243
persecution
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| n. 迫害,烦扰 | |
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244
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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245
reprehensible
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| adj.该受责备的 | |
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246
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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247
admonish
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| v.训戒；警告；劝告 | |
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248
admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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249
devoid
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| adj.全无的，缺乏的 | |
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250
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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251
appease
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| v.安抚，缓和，平息，满足 | |
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252
overcast
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| adj.阴天的，阴暗的，愁闷的；v.遮盖，（使）变暗，包边缝；n.覆盖，阴天 | |
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253
reigned
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| vi.当政，统治（reign的过去式形式） | |
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254
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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255
galaxy
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| n.星系；银河系；一群(杰出或著名的人物) | |
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256
divulge
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| v.泄漏(秘密等)；宣布，公布 | |
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257
microscopical
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| adj.显微镜的，精微的 | |
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258
microscopic
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| adj.微小的，细微的，极小的，显微的 | |
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259
investigation
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| n.调查，调查研究 | |
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260
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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261
motive
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| n.动机，目的；adv.发动的，运动的 | |
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262
incompetence
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| n.不胜任，不称职 | |
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263
controversy
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| n.争论，辩论，争吵 | |
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264
savors
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| v.意味，带有…的性质( savor的第三人称单数 )；给…加调味品；使有风味；品尝 | |
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265
impiety
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| n.不敬；不孝 | |
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266
interpretation
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| n.解释，说明，描述；艺术处理 | |
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267
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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268
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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269
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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270
immature
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| adj.未成熟的，发育未全的，未充分发展的 | |
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271
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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272
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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273
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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274
truant
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| n.懒惰鬼，旷课者；adj.偷懒的，旷课的，游荡的；v.偷懒，旷课 | |
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275
appalled
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| v.使惊骇，使充满恐惧( appall的过去式和过去分词)adj.惊骇的；丧胆的 | |
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276
contagious
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| adj.传染性的，有感染力的 | |
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277
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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278
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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279
preposterous
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| adj.荒谬的，可笑的 | |
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280
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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281
blurred
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| v.（使）变模糊( blur的过去式和过去分词 )；（使）难以区分；模模糊糊；迷离 | |
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282
wondrously
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| adv.惊奇地，非常，极其 | |
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283
azure
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| adj.天蓝色的，蔚蓝色的 | |
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284
mellifluous
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| adj.（音乐等）柔美流畅的 | |
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285
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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286
eluded
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| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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287
trepidation
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| n.惊恐，惶恐 | |
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288
drowsily
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| adv.睡地，懒洋洋地，昏昏欲睡地 | |
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289
countless
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| adj.无数的，多得不计其数的 | |
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290
poignant
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| adj.令人痛苦的，辛酸的，惨痛的 | |
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291
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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292
unaware
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| a.不知道的，未意识到的 | |
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293
frail
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| adj.身体虚弱的；易损坏的 | |
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294
droops
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| 弯曲或下垂，发蔫( droop的名词复数 ) | |
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295
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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296
partially
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| adv.部分地，从某些方面讲 | |
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297
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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298
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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299
lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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300
veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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301
magnetism
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| n.磁性，吸引力，磁学 | |
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302
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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303
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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304
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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305
sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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306
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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307
aquatic
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| adj.水生的，水栖的 | |
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308
fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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309
virulence
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| n.毒力，毒性；病毒性；致病力 | |
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310
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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311
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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312
infest
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| v.大批出没于；侵扰；寄生于 | |
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313
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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314
discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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315
instructors
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| 指导者，教师( instructor的名词复数 ) | |
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316
impelling
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| adj.迫使性的，强有力的v.推动、推进或敦促某人做某事( impel的现在分词 ) | |
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317
perversely
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| adv. 倔强地 | |
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318
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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319
specially
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| adv.特定地；特殊地；明确地 | |
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320
augurs
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| n.（古罗马的）占兆官( augur的名词复数 )；占卜师，预言者v.预示，预兆，预言( augur的第三人称单数 )；成为预兆；占卜 | |
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321
sketches
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| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
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322
apparently
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| adv.显然地；表面上，似乎 | |
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