Inidora—Truly, it does, for my brother and I, with children of families attached to our parents' estate, were offering bearers of our home Istoira̤, of which our father's brother Foras Immo, was Priest. It was the ardent wish of our Uncle, Foras Immo, that Genessano should enter the priesthood, but my brother did not favor the idea, so it was abandoned. On our estate were a number of families whose co-operative labor afforded them more than an ample subsistence, and Genessano and I, with their children, who were to us as brothers and sisters, attended the estate school, over which, for as long as his short life lasted, our beloved Uncle Foras presided.
De L'Ester informs me that on your planet strange social distinctions prevail. That employer and employed occupy different social levels. Since all are the children of the same creative power, how can that be?
Gentola—For the reason that our people are yet very immature; they do not, as a rule, act justly; thus, there are various grades of society whose members may be worthy or the reverse. I regret to say that, on Earth, frequently the accident of birth or the inheritance or accumulation of wealth, confers upon very unworthy persons high social distinction and power. I should like to know how this state of affairs compares with social conditions of Ento.
Zenesta Hao—As De L'Ester desires that I shall reply to your query, I shall say that with all Entoans merit is the measure of men and women. I have learned that on your planet official position confers honor and dignity upon an incumbent. On Ento it is the character and conduct of the incumbent that confers honor and dignity upon the office. On Ento official position is regarded as a trust, and woe be to the man or woman weak or wicked enough to betray it. I may safely say that not within many centuries have men or women been base enough to, through official misconduct, forever set themselves apart as something to be shunned by right minded people. I also have learned that on your Planet all persons are not equal before the laws of your various national governments. On Ento, from the Supreme Ruler to the humblest citizen, all possess equal rights and all are held amenable to the written and unwritten laws and customs, recognized as being standards of right conduct. It is true that Ento's Supreme Rulers, in a sense, are autocratic, their decisions confirming or annulling any law or usage deemed unsuited to conditions or times; but, whatever the laws may be, their observance applies to ruler and citizen with equal force.
Of course, this state of society has not always existed; indeed, Ento's historical records relate that, during many centuries preceding the establishment of the National Religion, between nations whose rulers were cruel, ambitious men or women, there was continuous warfare, and thus the peoples were urged on to mutual destruction. Finally, one Foras Ah-Hû, of a far north land, gathered about him an immense army, with which he subdued all opposition and established absolute law and order. As he proceeded in his mission, the common people hailed him as their deliverer, as one sent by Andûmana̤ to rescue them from extermination, but it took quite ten Ento years to allay all disorder and to establish the government under one Supreme Ruler. Thereafter, from time to time, insurrections occurred, but ere long unruly persons came to understand that the laws were for all, and that all must obey them. The reign of Foras Ah-Hû was one of continuous effort for the rights of all peoples, and he lived to see the Entoans united under one ruler, and at his death his eldest son, Foras Ah-Hû, succeeded him as Supreme Ruler. Emulating his father's admirable example, he established more firmly such laws and usages as were found to subserve the highest interests of the entire peoples. From that period onward, the Entoans, under the protection and control of a firm but beneficent government, have continuously unfolded in their conceptions of all that pertains to the welfare of humanity, until in these days the expressions of their civilization give promise of a grand future. Not yet have they conceived an idea of the impersonality of the Infinite Spirit. Not yet have they learned the inestimable fact of their own immortality. But in thy time and way, oh Thou Infinitely Supreme One, Thou wilt bring them into a knowledge of the grandest of all truths, the continuity of life. Friends, if I have spoken at too great length, you will pardon me. One thought so easily leads to another, and old memories, like ghostly shades, so clamor for recognition, that they, not I, must make my apology.
ERINCA̤ MICANA̤
De L'Ester—Make no excuses for having made us your debtors, but here is George, every line of his face suggesting that he has discovered something of interest.
George—I cannot say that I have made a discovery, but nearby is something that will interest Gentola̤ and Bernard.
De L'Ester—Lead the way and we will follow. Ah, a fountain and the temple garden and conservatories. Gentola̤, more than two years ago Aaron Poole drew for you a flowering vine he named Enrica; look about you and learn if it may be one of this great variety of shrubs, plants and vines.