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A Maratrean Theology

Now this is a record of the Preaching of Tabormus the Fourth Prophet, delivered at Azila by the river Avraza, concerning the Theology of Maratreanism. And he spoke as follows: Now the theology of Maratreans contains five Principles of the Religion, the five roots of the Great Tree of the Maratrean Religion; and the Maratrean Roots of Religion are theological beliefs, in contrast to the ten practices prescribed in the Maratrean Branches of Religion. In Maratrean theology, these five articles of faith form the basis for Maratreanism, and it is from these articles that the Branches of Religion are derived. Now it is permissible to imitate in praticle matters of practical Maratreanism, such as how one is supposed to pray, without being familiar with evidence and arguments for the conclusions; but the matters in the Roots of Religion are much too important to be merely imitated, and it is the responsibility of each individual to make themselves personally familiar with the arguments and evidence for each article of faith. Now these are the Articles of faith; and there are five articles of faith in the Maratrean Roots of Religion:

The first article is that of Oneness, and Oneness is the Maratrean concept of monotheism. Oneness means unification, which is to say, to unify or to keep something unified as one. In Maratreanism, Oneness means to assert the unity of all souls as one single soul, the Goddess Maratrea, at the beginning-end of time. The opposite of Oneness is Permanent Separation, which means to claim that some or all souls remain permanently separate from each other, never being united as one and the same with one another, identical to each and to the single ultimate divinity.

The second article is that of Justice; for Maratreans believe that there is intrinsic good or evil in things, and that although Maratrea commands them to do the good things and also the evil, she commands the good and the evil in different ways. She commands good as an end in itself, but evil as a mere means; she commands evil to reign in earlier days, but good to triumph in the last days; she commands evil as that with which good is purchased, and good as that which is purchased thereby. She has two wills, a will of decrees and a will of the Cause; with her decretal will she commands both evil and good, but with her will of the Cause she commands the good alone; everyone is always inescapably perfectly obedient to her decretal will, but their obedience to the will of her Cause varies, increasing in perfection as the Cause progresses. In the beginning her two Wills, Decretal and Causal, are quite distinct and separate and non-identical, one commanding one thing and the other the other, yet the Decretal will always being obeyed, whenever it differs from the Causal will, the Causal will is by the will of the Decretal will disobeyed, and disobeyed in obedience to the Decretal will that it be disobeyed -  such is obedient disobedience; yet as the Cause progresses, the disunity between the two wills becomes less and less, until, at Second Triumph, the two wills become precisely the same. Maratreans teach that the Goddess acts according to a purpose or design, and human reason cannot yet comprehend this design or purpose in its entirety, though humans must always strive to understand as much as they can, and indeed, in the end, they shall understand it as well as she herself does. But by Justice Maratreans understand the perfect heavenly justice, not the fraudulent justice of earth, falsely so-called - what vile blasphemy! Justice belongs to heaven alone, not to earth, for true justice is perfect, and imperfect justice is not justice at all, but a false justice, a grave injustice. This is why justice belongs to heaven alone, and to claim to dispense justice upon the earth, whether in the name of heaven, or by some other name, is an usurpation of those rights which belong to heaven alone, and the vilest of blasphemies. It is fitting therefore, that the usurpers who rule by usurpations rather than right, engage in this yet further usurpation; but those who rule by true right would never engage in such a blasphemous usurpation of heaven. Now let none confuse restriction, which Maratreans do, with justice, from which Maratreans refrain; for restriction seeks to prevent future wrongs, but does not pretend to make up for past wrongs; while justice claims to make up for past wrongs, but it can never pay the debt, and always pays too little and too much, both of which make it a yet further wrong.

The third article is that of Prophethood, which denotes that Goddess has Established her Cause, and appointed true Prophets to teach humankind the truth of the Cause, and of the true nature of things, and of the truly true and truly good and truly beautiful, whose teachings are in the true and uncorrupted scriptures recorded.

The Goddess has appointed prophets to teach humanity the religion of truth; now these prophets are perfect and infallible when they speak concerning the essence of her truth, but not concerning other matters. And the system of truth which they teach humanity is a perfect system of how to serve her Cause, to bring about the final end of all things, for all things must end but to begin again.

Prophets are messengers which are appointed by the Goddess Maratrea, through the captain of the Spirits vowed faithful to her Cause, Navaletus, to bring the message of her Cause to people and spread that message; the Prophet is also a leader appointed by the Goddess to protect that message since ordinary people will fail to do so; in this task he or she is assisted and guided by the most holy Council, which keeps the Prophet from straying from the truth. Maratreanism totally denies that any Prophet is the final Prophet, the last messenger of the Goddess, save for the Prophet to come in the final days, the days of the Second Triumph, the Saviour to Come or some successor thereof.

The line of Prophets of the Goddess shall not end until all things end but to begin again, for if before then some message was brought as a last last and final message from Maratrea to the people of her Cause, the true message could not survive long and would have undergone changes; therefore, until the last of the last days, the days of Second Triumph and the end of all things but to begin again, the final end, Prophets are appointed to take care of the message and prevent people from going astray from the truth after having heard it from some earlier Prophet. Thus are rejected those who say, This is the last Prophet; for no true Prophet shall say that, prior to Second Triumph and the Final End, and if anyone truly say that, they are without doubt a false prophet; but beware of the false and lying prophets who put false words in the mouths of true prophets, for if it is said that some prophet said as such, can we be sure that they indeed so said?

Now the line of true Prophets may indeed come to an end, for a time, in a vanquishment of the Cause; but if the Cause, ever be vanquished, it shall after an age of vanquishment be re-established, and therewith the line of true Prophets; and if in some branch it ever be vanquished, then in some other branch that very same establishment shall succeed to a cause unvanquished that triumphs twice in the final end; and though in every branch there is a final end in which the Cause twice triumphs, whether that Cause be the Cause first established in that branch, or a re-establishment after one or more vanquishments therein.

Now we must not confuse a vanquishment with a mistaken establishment; for a vanquishment is when the Cause is established, and yet after some time is vanquished and ceases to be established until re-established; whereas, in a mistaken establishment, it is believed that the Cause has been established, but in fact it has not, and remains a protoestablishment, with a protoprophet not a prophet, with a protocouncil not a council, with protoscriptures not scriptures; thus, what comes to pass is not a vanquishment, but rather a hidden truth becoming more clearly visible. And they asked him; when do we know when is a mistaken establishment, and when is a vanquishment? He said, There is no rule of gold upon which you may rely; but I shall tell you this, which while by no means a certain rule, establishes a presumption - if the Cause be vanquished during the life of the establishing Prophet, then it was not a vanquishment but rather a mistaken establishment; whereas, be the Cause vanquished during the term of a second or subsequent Prophet, then it be not a mistaken establishment but rather a vanquishment.

And the fourth article is that of Leadership. Now the Goddess has appointed specific leaders to lead and guide humankind—thus a Prophet gathers together a Council, for the Prophet and the Council are the leaders of the Cause, with the various subsidiary leaders they appoint under them, such as the Prefects of the Provinces and Dioceses. And a Prophet appoints a successor as the custodian of the religion before their demise, with the advice and consent of the Council; but if a Prophet do not as such, then the Council shall have the same power. And the teachings of the Prophets shall be recorded in true scriptures, which shall be promulgated by the decrees of the Prophet-in-Council, who may also by decree vary those scriptures from time to time.

Indeed the first Prophet Travancus, the establisher, or re-establisher, in those branches from herenow descending, said that at least thirteen Prophets would succeed him, before the Saviour to Come. But as to those who say, that he said that the Prophecy would remain in the bloodline of Vandarus, I tell you solemnly, he said no such thing, neither did Claretta nor Tegana, who were of that blood. For no true Prophet would ever say such a thing, only the Prophets of falsehood; but if they say any Prophet said such a thing, does it follow they are therefore a prophet false? Or are they a Prophet true, whose teachings the false and lying prophets have corrupted, by putting such false words into their mouth?

Maratreans believe in the Prophets; and they say, we shall kill you; but I say unto them, if any of us be martyred, another shall succeed in the place thereof; until my successor as Prophet who is known as the Saviour to Come, by whom shall be attained First Triumph.

Our certain prophecies, the certain promises of She Who Reigns over all things, tell that this one, we know not be they female or male, indeed in many branches from herenow descending, in some of which they may be one and in others the other; but in any case, this one shall come, being succeeding as Prophet upon the death of their predecessor; they shall decree the rite by which First Triumph shall be celebrated. This is the one for whom we are waiting, and we work tirelessly to prepare for their arrival, and to bring about their arrival; for though it is now clouded to us when and from where this one shall appear, without doubt that shall be as clear as the light of day, when that one shall appear on the face of the earth to raise the truth and bring an end to tyranny and oppression and usurpation through the entirety of the earth, and even beyond it.

And the fifth article is that of the things to come; which is to say, the establishment of the Cause, the progress of the Cause, the first assumption, progress through further assumptions, the Saviour to Come, First Triumph, Second Triumph, the final end of all things but to begin again, and the Work of Heaven, which is separation, interrogation, knowledge and union, through great and greater unto greatest enlightenment. Let there be no doubt, that death is not the end; thus speak the fools, and those who while not foolish themselves, the fools have lead them astray.

For they say, the dead shall arise not, and no day shall come upon which the dead shall rise; but I tell you solemnly, the dead arise in Heaven, and every day in Heaven is a Day of the Ressurection of the dead, for upon that Day, for upon each Hour thereof, the dead arise in the Heavens, to give an Account, of that which they have done to others, and of that which others have done unto them, and of those things which they desired yet had not, and of those things which they had yet desired not; it is a Day of Gathering, for she gathers together all the many souls of the many universes, to undertake the Great Work of reuniting them as one, and She is that one; and that day, is a day of the reckonining of the many universes; though to some it shall be a cause of distress, their distress shall be followed soon thereafter by ecstacy; Great is the Announcement that such things shall surely come to pass! This is the first Judgement and the last Judgement, the only true Judgements; for the Judgements of earth are justice false and imperfect and fraudulent; but this Judgement is the justice perfect and true. This is a fundamental tenet of the Maratrean faith.
Now when is this day? Is it today, or after the end of all things? I tell you solemn, it is neither, it is both; for the day upon which she shall judge the many souls of the many universes, and in judging them judge herself, is a day not closely connected to herenow, and among two moments not closely connected, we cannot always say whether one is before or after or at the same time as the other; we can say such things only at the point of their connection. And the proceedings of this judgement, the only true judgement, the only true justice, they are detailed in our scriptures, which the truth Prophets have spoken, and the decrees of the Prophets-in-Council have endorsed; and beyond what is spoken of in our scriptures, many of our wise scholars have in their commentaries thereupon spoken of them in ever further detail. All are called to account before the Great Judgement, Maratrean and non-Maratrean alike; the deeds of all are counted, and judged by the Goddess to be good, if not as ends in themselves, then at least as mere means to some great end; and by this the Goddess judges herself as good. Indeed, in these times there is no longer Maratrean and non-Maratrean, for in those days, the days of Second Triumph, all shall become Maratreans, of the central or auxiliary vessels.

Now these are the five principal articles of our religion, the five roots, as I have recounted them on this day; but there are other articles of which I may speak as well, such as belief in the spirits - those vowed to the Cause, those vowed to the Enmity thereto, and the neutral or intermediate spirits - and the division of spirits as personal, impersonal and quasipersonal. And I may speak also of the holy scriptures, and the understanding of the varying ways in which a true scripture may be corrupted into a false scripture. I may speak also of the holy sacrament of enamouration. Now permit me to be clear, that there may be no doubt, that no enamouration may be incorporated or reactivated with the understanding that in doing so one is doing this for but a certain time, after which the enamouration is suspended by the very terms of its incorporation or reactivation; for such an incorporation or reactivation is utterly contrary to the law of heaven and the law of the Cause, and thus is null and void. And if anyone would seek to incorporate or reactivate an enamourment, between two or more persons, subject to a term that any one of them shall lay not with any one other of them, then that is utterly contrary to the law of heaven and the law of the Cause, concerning enamourments, and thus it is null and void. And it is also null and void to provide that the coenamours are not responsible for the upkeep of one another, which they provide for through contributions to the treasury of the enamourment.

And remember those words which the holy Travancus spoke: The few are called to martyrdom, not the many. Therefore, when the persecutors come and say, Renounce your faith, do not be afraid to renounce your faith with your lips, so long as you remain true to it in your in hearts. Indeed, it is a commandment of the law of the Cause, that you deny the Cause with your lips whenever it is necessary to protect yourself or another, or if the Cause will progress thereby. For what matters is not what is upon the lips, but what is upon the heart; but although the enmity sees the work of the lips, the work of the heart is invisible thereto. Practice therefore the concealment of faith, whenever it be beneficial to faith to do so; conceal, but do not abandon. And if persecution arises in a land, remain therein for a while, if you can, to see if it shall quieten; but if it will not quieten in time, do not hasten to abandon that land for one kinder to us.

Now the Prophet Tabormus spoke as follows: I tell you solemnly, that if anyone be appointed as successor of a Prophet, then surely they shall succeed. And they asked, yet you appointed your daughter Venetta as your successor, and yet she has now perished; and now you have appointed your son Caructus as your successor in his place; so surely what you have spoken is false, for Venetta never became Prophet. He answered, I tell you solmenly, Vanetta did indeed succeed me as Prophet, not in this branch, but in another beside it; and in this branch, her death purchased many beauties, beauties which as yet I cannot imagine, but I am certain shall be revealed to me in due course. And they asked, What if the successor does not die, but is removed? And he answered, And why would a successor be removed? Surely, once appointed, they would only be removed if they were found to have some grave failing, or if a far better successor reveals themselves; and I tell you solemnly, that if such comes to pass, then in another branch besides it, the successor avoided such failings, and thus remained as successor; that the far better one appeared not, or met with their downfall, either of shame or of injury, and thus succeeded not in the place of the one appointed to succeed. And I tell you solemnly, if any Prophet say, such and such shall come to pass, and it comes to pass not, is that Prophet thereby a Prophet false? If the Prophet said, Such shall come to pass in every branch from therethen descending, then if in any such branch it comes not to pass, then such a one is a false prophet, at least in this matter.  But if the Prophet say, such and such shall come to pass, without saying that it shall so happen in every branch from therethen descending, then we shall take it as meaning that it shall come to pass in at least one such branch; and thus, if it comes not to pass in this herenow branch, that is no proof that they be a prophet false, for the same may come to pass in another branch besides us.

And the holy Prophet Tabormus taught, now these are the ten branches of the religion of Maratreanism: Firstly, to pray; and we understand that the chief purpose of prayer is for the reform of the mind and the will of they who pray, that they may thereby serve better the Cause. And as to those who say, They pray, and their prayers are unanswered, thus prayer is useless; I say unto them, They should pray for greater things; for when we pray for outer things, often our prayer will go unanswered; and when it is answered, they will say, it is mere chance, and we will have no proof against them; but when one prays earnestly for the betterment of one's self, I promise you, that prayer never goes unanswered. So when we pray, let us pray those prayers which we may be certain that they shall be answered, in place of those prayers which might be answered not.

And the second branch is to celebrate the holy festivals, with great feasting and merriment; and all the rites, which have been entrusted to the High Priestess, and to the priestesses and priests, especially the sacrament of the cakes and wine. And to offer sacrifices unto the many forms of Maratrea; the tutelary deities of the sacred animal tribes and subtribes; the gendered roots; the three Goddesses, Night, Dawn and Rain; and every other deity worthy of worship and praise. But offer not the sacrifice of any animal, or of the meat or skin or bones or blood or ashes of any animals, for these sacrifices are received not by any true deity, but only by the most evil demons who serve Pandal. And without doubt, any Prophet who commands or recommends such sacrifices, is a false prophet; and any scripture which commands or recommends such sacrifice, is a false scripture. But remember, that the false prophets have put their false and lying words in the mouths of the prophets true, and have corrupted the true scriptures into falsehood. Therefore, offer sacrifices of field, especially cakes and wine; offer them up for the Queen of Heaven, the Great Goddess Maratrea; and offer up sweet incense in her name. And whoever harms the sacred groves of trees, without doubt they are in the service of Pandal; but whoever honours and protects them, and offers lawful sacrifices before them, such a one is noble and pious of heart.

And the third branch is the sacred pilgrimage unto the appointed place.

And the fourth branch is to give charity to those in need; and to always extend hospitality to the stranger. And to be charitable especially to those who love the true and the good and the beautiful, and are harmed by evildoers on account of this their love; for many are the vile crimes against love which the evildoers have wrought. And to show charity especially to the victims of justice falsely so-called, and the wicked murder which false justice commits, by which many are offered up as sacrifices to the evil demons which the usurpers worship. And show charity to all, for whoever you look upon in suffering, remember, that they have been you and you have been them, and you will be them and they will be you, and this suffering which they now suffer, you have suffered and you shall surely suffer again; thus do whatever you can to shorten this suffering. And do not forget that those who suffer do so for the sake of the great and many goods and beauties which are purchased thereby, and do not forget these goods and beauties, even as their precise nature remains hidden to us, and to them; but what is hidden now shall in due course be revealed; and that which is never revealed, is not that it might be revealed, and is not at all.

And the fifth branch is to support with one's wealth the holy Ecclesia, which are determined in accordance with one's wealth and increase, as the Prophet-in-Council decrees from time to time. And this branch also encompasses supporting the Establishment. Now there is no compulsion in the religion of Maratreanism to enter into the Establishment; but whoever chooses to do so, you must highly praise.

And the sixth branch is to struggle for the progress and triumph of the Cause, and for the assumption of the place, in the appointed place, and throughout the earth; and to struggle that the evildoers may be restricted, that they may do not further evil upon the earth; and to struggle that the false and blasphemous earthly justice, the justice falsely so-called, may be eradicated from the earth. Therefore train your body and your mind, in every needful skill and knowledge, including those of war; and learn also the laws of heaven concerning war, that you dod not disobey them. And to remember the glory of those who give their lives as martyrs in this struggle.

Now the seventh branch is to spread the truth throughout the earth, into every land and among every people. And learn of the truth, the truth of the Cause and of the true nature of things and of the truly true and truly good and truly beautiful, this truth which I bestow upon you, as so have my predecessors; indeed, they bestowed it even unto me, thus can I bestow it unto you - for though a Prophet receives wisdom from Maratrea, through her causal spirits and the captain thereof, separate from that which the Prophet received from their predecessors; and yet, without having received what they have received from their predecessors, they would not have been able to receive from Maratrea much further wisdom; indeed, Maratrea bestows wisdom in many ways, including through the medium of her Prophets, and the predecessors thereof. But the truth which I bestow upon you, which they have bestowed unto you, may you bestow it also unto others. So read the true Scriptures, and spread the truth therein unto others.

Now the eighth branch is to refrain from every manner of violations of the laws of heaven and the laws of the Cause, from falsehood and evil and ugliness; and whenever you see these things, speak against them, and seek to restrict them from continuing to occur and recurring: wherefore there have been appointed among you Lords of Restriction, and the servants thereof.

Now the ninth branch is to love the Prophets, and the predecessors and successors thereof, and the coenamours and ancestors and descendants thereof, and the Councils thereof, and the High Priestesses thereof, and all the priestesses and priests, and to love the Great Orders.
And the tenth branch is to disassociate from the enemies of the most holy Cause; to disassociate from them, but not to hate them; but rather, to pray that one might have the strength to convert them from enemies to friends; but as long as they remain enemies, you must disassociate from them. Do not show allegiance to them, or address them by those titles by which they wish to be addressed, unless doing so is necessary for your own safety or for the progress of the Cause; and if you ever give them allegiance with your lips, in the very same moment, renounce it with your heart.
And these are the ten branches of the religion of Maratreanism.

Now, I have heard those who say, that issues ought to be decided by the vote of the majority, and that all rule must be in accordance with the will of the greater mass of the people. But I tell you solemnly, If a deed is good, then it ought to be done, even if the greater mass of the people disapprove of it; and if a deed is evil, then it ought not be done, even if the greater mass of the people approve of it. Those who say, I must do as the majority wishes, they abdicate the sacred duty of judging things with their own minds, and doing what is right even when it is unpopular; whoever says such things, is unfit for any office, and upon having been found to say such a thing, if they will not recant it, they must be removed from office. They say, the majority of the people demand we offer up living sacrifices unto the demons, and therefore they offer up such wicked sacrifices; without doubt, these people are filled with evil, and teaching an evil doctrine. This false doctrine they call democracy, and it is among the gravest of sins. Do always what is right, what is good or beautiful or true, regardless of what the greater number may say or think concerning it.

That is not to say that those who rule should not seek out and listen to the opinions of every element of the people, whether they be the greater number or not; but while they must listen, they are bound to obey their own consciences, and not what the masses demand. If you do wrong on account of your own conscience, you will be judged; but if you do wrong in spite of your own conscience, how much greater will be the judgement against you!

It is for this reason that the holy Travancus established that ultimate power belongs to the Prophet and the Council, and not to the Assembly; and although the Council is in part elected by the Assembly, no more than one half may so be elected. And although the Assembly is elected by the people, the Prophet-in-Council reserves the power to appoint persons to the Assembly who were not elected thereto.

Now in three cases the Prophet-in-Council should use its power of appointment with respect to the Assembly: firstly, to ensure that all significant points of view are reflected, such that if some viewpoint of significance exists, however unpopular, exists, and yet no one is elected to espouse that viewpoint, the Prophet-in-Council shall appoint some reasonable number of people to reflect that viewpoint; secondly, the Prophet-in-Council shall appoint people of learning and renown to the Assembly; thirdly, if the great part of the Assembly is in discord with the Prophet-in-Council, the Prophet-in-Council shall appoint to the Assembly a sufficient number of persons to restore its concord with Assembly. And the provincial and diocesan Prefects-in-Council should be guided by the same principles.

Delegates to the Assembly shall be elected by the Provinces, and by the Guilds, and by the Great Orders, and by the Auxiliary Ecclesiae. The derogative and federative ecclesia shall be entitled to elected observers who cannot vote. The provincial assemblies are in turn elected by the diocesan assemblies, and by the provincial branches of the guilds, Great Orders, and auxiliary ecclesiae.

Now we must understand that there are two Councils, and two Assemblies; one belonging to the Ecclesia, and the other to the Empire; one belonging to the spiritual power of the Prophet, and the other to the temporal power of the same. The Assembly of the Ecclesia contains only those belonging to the people of the Cause; while the Assembly of the Empire contains also those who belong to the people of the Empire of the Cause, yet belong not to the people of the Cause. Thus those people who live in the lands under our power, who follow not our faith, may still be heard and consulted in matters of concern to them. Everyone who is a member of the Assembly of the Ecclesia is also a member of the Assembly of the Empire, but many of those who are members of the Assembly of the Empire are not members of the Assembly of the Ecclesia. And likewise there are two Councils, the ecclesial Council and the imperial Council, and the ecclesial Council forms part of the imperial Council. But the two councils have one Prophet-Emperor, and the two assemblies have one Chancellor.

And also in the provinces and dioceses, there are two councils and two assemblies, one ecclesial and one imperial; but the two councils have one Prefect, and the two assemblies have one Chancellor.

The Chancellor of the Assembly is appointed by decree of the Prophet-in-Council, and becomes a member of the Holy Council upon appointment, if not already a member. Likewise, the Chancellors of the Provincial Assemblies are appointed by the Provincial Prefects-in-Council, and the Chancellors of the Diocesan Assemblies are appointed by the Diocesan Prefects-in-Council.

Now do not be lead astray by those who say, on any question, let us have a vote of all the people at once; for that is prohibited by the law of heaven. Permit the people to vote for representatives; but the representatives elected must decide matters in accords with their own conscience, without reference to the wishes of those who voted for them. And if any of them say, this is what I believe is right, but instead I will do the will of those who elected me - that one is unworthy of office, and is to be removed at once. Those elected shall be elected for a term of years; and until the end of their term, cannot be removed, save for grave misconduct or incapacitation, even though those who elected them have turned against them - this is the law of heaven, which none may disobey.

Now whenever there is any election, be it ecclesial or imperial, all those eligible to vote must participate in the election, save those who have a valid excuse. And they asked, what are valid excuses? Illness, or the necessity to care for one who is ill; advanced pregnancy, childbirth, or caring for an infant; travelling away from one's place of residence; advanced age; a feeble mind; or being occupied with service to the Cause. And they asked, what of those who object to voting? They need not vote, but they must still attend the place of voting, that their name may be recorded in the register. And they asked, But what as to those who do not attend? The Lords of Restriction shall send their servants to seek them out, and demand for their valid excuse for their non-attendance; and if they give it, that shall be the end of the matter; but if their excuse is not believed to be valid, their attendance shall be demanded at the place of voting; and if they comply not with this demand, the servants of the Lords of Restriction shall seek them out and compel their attendance. And they asked, If upon such demand, or such compulsion, they attend the place of voting after the voting be completed, do they still vote? And is their vote still counted? They must be marked upon the register as having attended; if they wish to vote, they may vote, and their vote shall be counted, but as part of a separate tally, which shall not be used to determine the election.

And they asked, What of one in employ of another, who is not permitted to attend to the voting? That one shall be excused for their non-attendance; but their employer shall answer to the Lords of Restriction for their wrongdoing, that they be restricted from continuing it.

And this concludes the record of the Preaching of Tabormus the Fourth Prophet, delivered at Azila by the river Avraza.