Now, it is allowed by jurisprudists that it is idle to talk of rights where there are not corresponding powers to enforce them; and above ground, for some reason or other, man, in his physical force, in the use of weapons offensive and defensive, when it come to positive personal contest, can, as a rule of general application, master women.  But among this people there can be no doubt about the rights of women, because, as I have before said, the Gy, physically speaking, is bigger and stronger than the An; and her will being also more resolute than his, and will being essential to the direction of the vril force, she can bring to bear upon him, more potently than he on herself, the mystical agency which art can extract from the occult properties of nature.  Therefore all that our female philosophers above ground contend for as to rights of women, is conceded as a matter of course in this happy commonwealth.  Besides such physical powers, the Gy-ei have (at least in youth) a keen desire for accomplishments and learning which exceeds that of the male; and thus they are the scholars, the professors—­the learned portion, in short, of the community.

Of course, in this state of society the female establishes, as I have shown, her most valued privilege, that of choosing and courting her wedding partner.  Without that privilege she would despise all the others.  Now, above ground, we should not unreasonably apprehend that a female, thus potent and thus privileged, when she had fairly hunted us down and married us, would be very imperious and tyrannical.  Not so with the Gy-ei:  once married, the wings once suspended, and more amiable, complacent, docile mates, more sympathetic, more sinking their loftier capacities into the study of their husbands’ comparatively frivolous tastes and whims, no poet could conceive in his visions of conjugal bliss.  Lastly, among the more important characteristics of the Vril-ya, as distinguished from our mankind—­lastly, and most important on the bearings of their life and the peace of their commonwealths, is their universal agreement in the existence of a merciful beneficent Diety, and of a future world to the duration of which a century or two are moments too brief to waste upon thoughts of fame and power and avarice; while with that agreement is combined another—­viz., since they can know nothing as to the nature of that Diety beyond the fact of His supreme goodness, nor of that future world beyond the fact of its felicitous existence, so their reason forbids all angry disputes on insoluble questions.  Thus they secure for that state in the bowels of the earth what no community ever secured under the light of the stars—­all the blessings and consolations of a religion without any of the evils and calamities which are engendered by strife between one religion and another.