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.