And here I may observe that, though a virgin Gy is so frank in her courtship to the individual she favours… — Edward George Bulwer-Lytton
And here I may observe that, though a virgin Gy is so frank in her courtship to the individual she favours, there is nothing that approaches to that general breadth and loudness of manner which those young ladies of the Anglo-Saxon race, to whom the distinguished epithet of ‘fast’ is accorded, exhibit towards young gentlemen whom they do not profess to love. No; the bearing of the Gy-ei towards males in ordinary is very much that of high-bred men in the gallant societies of the upper world towards ladies whom they respect but do not woo; deferential, complimentary, exquisitely polished—what we should call ‘chivalrous.’ (Chapter XXVII)
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Passing by such trivial contrivances as wings, which every schoolboy knows has been tried and found wanting, from the mythical or pre-historical period, I proceed to that very delicate question, urged of late as essential to the perfect happiness of our human species by the two most disturbing and potential influences on upper-ground society, — Womankind and Philosophy. I mean, the Rights of Women.(Chapter XXVI)
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.(Chapter XXVI)
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. (Chapter XXVI)
