Genessano—It is a very ancient story, and reckoned something more than a myth, that once in a remote time a mother and her three children fled from one who sought to destroy her and them. Being closely pursued, she cried to the Gods for succor, and with her children sprang into Indoloisa̤. The Deific Ones, compassionating her and her children, metamorphosed her and them in such a manner that easily they eluded their pursuer, who, in his fury, still sought for them, but the avenging Gods raised such a tempestuous storm that quickly he and his followers were destroyed. I recall that during my childhood, when storms swept over Indoloisa̤'s bosom and the moaning winds sounded like wails of distress, it was a common saying, "Ah, Rinahdo, the cruel one, pursues Noyna̤ a Vonna̤ and her children," and our mother would shelter in her loving arms her two timorous boys. This group commemorating the legend is, of course, purely fanciful, and the smiling mother and her laughing children are very unlike what my childish fancy used to conjure into something terrifying. This fourth fountain also illustrates a mythical legend, but it is not so regarded by my people.
In the centre of this beautiful flower rimmed basin is a mass of large leaves of a heart shaped growth. Up-springing from them is a long and strong stem, bearing two great, many petalled flowers, from whose hearts are rising with outspread wings, two softly plumaged birds, each one carrying in its beak a bud just bursting into bloom. Our Sacred Writings declare that out of Himself Andûmana̤ created and caused to come forth from the buds the infant progenitors of Ento's children. That at His command the Gods so assiduously cared for the infants, that with miraculous quickness they grew to maturity, and in time their offspring peopled Ento. Since most ancient times this myth has been perpetuated in sculpture, painting and in religious ceremonies.
De L'Ester—This story of the origin of the Ento human is no more absurd or illogical than are legends of the same nature of peoples of other planets, who cling to senseless superstitions because they are yet too immature to perceive the truth.
Now, Gentola̤, you will speak of whatever may interest you.
Gentola—Where everything is interesting it is difficult to choose, but certainly this great structure is worthy of notice. The roof is composed of four great domes, filled in with plates of glass, so transparent as to not obstruct the light, which falls through shades so adjusted as to permit the sunlight to fall only on the groups of plants and fountains. To me the whole interior, including the displays of the various wares, appears very admirable. As we pass from one department to another I scarcely can realize that we are not in some similar establishment on Earth. Here are textile goods whose coloring, weave, designs and quality equal, if they do not surpass, any fabrics I ever have seen. After all you have said to me relating to the universality of substance, the homogeneity of the mind of man and of the natural and inevitable results of certain universal laws, perhaps I should not express surprise to find here silks, satins, velvets and other fabrics very like those of our own Planet. Here, too, are woolens of a great variety of weaves and colorings, but I do not see any black goods of any kind.
Genessano—To the Entoans black suggests darkness, for which they entertain a positive aversion, and darkness suggests death, the ever present terror of their lives. Black, the symbol of death, is never worn or used in any avoidable manner. You may not have observed that in the homes of the people lights ever are shining. Light being the symbol of life, on every home altar a light burns perpetually.
Gentola—As I have been on Ento but twice during the night I had not noticed the custom. A dread of darkness may to some appear rather childish, but I can sympathize with the Entoans, for I have an intense dislike for darkness. In the absence of light, I cannot locate myself. I feel as though I were drifting through illimitable space, and the sensation is excessively disagreeable. De L'Ester, can you explain this mental condition?
De L'Ester—Not now. I merely will say that you lack what phrenologists term locality, which will account for the fact that always you are getting lost.
Gentola—That is true. At present I am lost in admiration of the very attractive garments worn by Ento men and women. I know that I never again will desire to wear the close fitting, ungraceful clothing I always have worn. See that stately woman whose inner-robe outlines her superb form, yet is modesty itself, and the over garment, loose, but extremely graceful of cut, has such an air of distinction that it seems to me any change would detract from its beauty. Oh, yes, indeed, I greatly admire the manner in which the Ento women wear their abundant waved or curled hair. The fillet is far prettier than any millinery creation.