NPS 007

Certain Rules Regarding Enamourations and Restriction

Now they asked the holy Travancus: Be it permissible for an enamouration to be incorporated or reactivated when one of the enamours thereof be not of our faith? And he responded: Provided at least one of the enamours is of our faith, then the enamouration can be permitted, if the other requirements are met; however, if none of the enamours be of our faith, then the enamouration is impossible. And they asked him, What of the active enamouration, where one of the enamours turns from the faith? He replied, If there still be at least one enamour of the faith, the enamourment shall remain active; but if there be no enamours remaining of the faith, the enamourment will be suspended. And they asked him, So if the only enamour of the faith turns from the faith, the enamourment is suspended? He answered, Indeed; but only once the Prophet-in-Council has by decree acknowledged them as having so turned. And the Prophet-in-Council has by decree, as we ought, established a tribunal to advise us on whether such an acknowledgement ought be made; if they have clearly, openly, publicly and notoriously announced that they have turned from us, then there is for this tribunal very little work to do; and yet, in other cases if the matter is disputed, if they claim they have not turned from us, then the tribunal must investigate the matter thoroughly; and having done so, if any doubts remain, it should not recommend us to acknowledge the suspension of the enamourment for this reason. In any case, the Prophet-in-Council is not bound by the recommendation of the tribunal, but I would hope that in almost all cases we will accept it; only if it seems to us clearly mistaken ought we reject it; and even then, it is better to return the matter to the tribunal for further study, than to merely overrule it.

And they asked him, If there be at least one enamour of the faith, may the others be of any faith or none? Or only of certain faiths? He answered, To incorporate or reactivate an enamourment, it is necessary that at least one of them be of the faith; as to those not of the faith, it is necessary that they understand the nature of an enamourment, and believe the necessary things about enamourments and their purpose and nature, but it is not necessary that they accept other matters of our faith.

And they asked him, And what are those matters which they must accept? And he answered, They must believe that the mind, the person, survives death; if they believe that death is the end, they cannot be party to an active enamourment. And if they deny that minds may unite, two hitherto separate and distinct minds coming together to become one single mind, each mind becoming identical to and the same as the other, then they cannot be a party. And if they deny that love of the flesh is a sign which foretells and prepares for the certain merger of minds, then they cannot be a party. And if they deny that enamouration is likewise such a sign, then they cannot be a party. And they ask, must they believe that all minds divided from one original mind? He said: They need not believe anything concerning the past. And they ask, must they believe in the final merger of all minds? He said: They must believe that their mind shall merge with the minds of their coenamours, active or suspended – for what is suspended for diminution shall without doubt be reactivated, and this also they must believe – but they need not believe in any other mergers of minds. And they asked, must they believe in circular time? And he said, they need not. And they asked, must they believe in the many universes? And he said, they need not. And they asked, must they believe in the merger and division of universes? And he said, they need not. And they asked, must they believe in the Cause? And he said, they need not. And they asked, must they believe in Maratrea, or in any other deity? And he said, they may believe in any deity or none. And he said, must they believe in the good, the true and the beautiful? And he said, Indeed they must, they must believe these things are and that these things are objectively, independent of the opinions of individuals or peoples; but they need not claim to know what is in fact true or good or beautiful, nor, in general, must they believe particular things concerning what is true and good and beautiful, and what is not. And he said, If they believe in slavery, or in human sacrifice, including the murderous judgements of justice falsely so called, or in injuring or killing or eating or sacrificing any sacred animal, or wearing the skins thereof, eating the flesh thereof or sacrificing them, or if they believe in crimes against love, or that the usurpers rule by right, or that their false justice is true – if they believe in any of these things, or do the deeds thereof, they cannot be enamourated.

And they asked, What if an active enamour, not of our faith, turns from these essential beliefs? He said, Then it is the same as if the one of our faith turned from it; if the tribunal recommends, and the Prophet-in-Council by decree acknowledges, then the enamouration is suspended; if there be sufficient remaining to form a lesser enamouration, then the lesser enamouration is incorporated or reactivated by operation of the very same decree.

And they asked, Now what if the one who has turned claims to have returned? He answered, Then the tribunal shall examine them, and if they so recommend, and if the Prophet-in-Council accepts the recommendation, then the Prophet-in-Council shall decree the acknowledgement that they have returned. And then they may reactivate their suspended enamourments, or incorporate a new enamourment, per the usual requirements for the same.

And he said, Now if anyone is accused of not believing certain things, whether those things be our faith, or those beliefs which one not of our faith must have to be enamourated, then they may take an oath that they believe those things; and if they have done so, it shall be taken that they do believe those things, unless there is proof to show that they have spoken or done contrary to what one having such a belief would say or do; but even then, the tribunal shall not draw any conclusions without having heard their account of what they have said and what they have done, and the meaning thereof and the reasons therefor.

And he said, Although two members alone are sufficient to form an enamouration, if anyone wishes to be enamourated, they must accept the principle that an enamouration can have more than two members; and if they do not accept that principle, then they cannot form an enamouration. And they must be open, at least in principle, to forming an enamouration of more than two members, in order to validly form one of two alone. And if they turn from that openness, then the enamouration shall be suspended; as it was for those who have turned from the required beliefs, for indeed this is a yet further required belief. And they asked, If they refuse a proposal for an enamouration of more than two, is that evidence that they are not open? He replied, By no means; for, all this proves if they desire not enamouration with those particular persons. The only sure proof that they are not open, or that they have turned from prior openness, is by their words.

And he said, Now as you know there are five tribes of enamourations: firstly the purely female, secondly the purely male, thirdly the mostly female, fourthly the mostly male, and fifthly the fully mixed. And yet, an enamouration of only female members may be of the third or fifth tribes, if even though it has only female members, there is a plan or openness or expectation or hope that it be suspended for greatness for one of those tribes. Likewise, the only male may yet belong to the fourth or fifth tribes. And the enamouration of only two members must nominate to which of these five tribes it belongs. But no enamouration may nominate for the fifth tribe, save with the special consent of the Prophet-in-Council, for the fifth tribe is to be discouraged.

They asked, Can the tribe of an enamouration be changed? He said, It may be, into any tribe compatible with the gender of its members; but to do so, it must be suspended and reincorporated or reactivated, for the nomination of tribe is part of the identity of the enamouration. This is an exception to the general rule, that two enamourments having identical members are one and the same enamourment.

And he said, A person who changes from one gender to another, in doing so, all their active enamourations are suspended. This case also shall be recognized by the Prophet-in-Council upon recommendation of the tribunal.

And he said, Now all these powers belonging to the Prophet-in-Council, it may delegate, such as to the provincial Prefects-in-Council, or to Great Orders, or so on. Thus there would be not a single Enamourial Tribunal, but rather one for every such body to whom the Prophet-in-Council has so delegated. Now, a province or diocese should have authority over an enamouration domiciled there.

He said, The domicile of an enamouration is the domicile of the majority of its members, or else, the place where it was incorporated. As the domicile of its members changes, so may its domicile. The domicile of the dead is their last domicile while living. Even suspended enamourments have domiciles, which shall change as the domicile of their members change. They asked, Three people are domiciled in one place; then they move to three different places; in which of the four places is the enamourment domiciled? He said, in the first place; for there being no majority of domicile of the members, the place of the domicile of the enamourment is the place in which it was incorporated or reactivated. They asked, Three are enamourated in one place, two move to another place, then one of those moves to the third place; in which place is the enamourment domiciled? He answered: in the second place; for when the two first moved, the domicile enamourment moved to the new majority domicile; upon the second move, there is no longer a majority domicile, but the last majority domicile shall continue as the domicile, rather than reverting to the domicile of incorporation.

He said, Two or more persons may incorporate or reactivate an enamourment under the authority of the domicile of any one of them. And, the majority of the enamours may nominate the domicile of any one of them as the domicile of the enamourment. Thus, in the case just mentioned, the domicile of the enamourment could remain at the first, if two of the three agreed. Now in an enamourment of two, a majority is unanimity.

He said, A Great Order has authority over the enamourments of its members. Where an enamourment exists between members of two or more Great Orders of the same tribe, by permission of those Great Orders, then the Great Orders in question shall agree upon which has authority of the enamourment.

He said, When a Great Order gives permission for an enamourment between one or more of its members, and one or more non-members, then the authority lies with the Great Order.

And he said, Now these are the five chief differences between enamouration and marriage. Firstly, enamouration presumes understandings in accordance with our religion, with at least one being of our faith, and the remainder needing at least to accept certain essential beliefs, while marriage has no such prerequisites. Secondly, where they permit a person to marry two further people at the same time, their two spouses will not be married to each other; whereas, in an enamouration, every enamour of the enamouration is enamourated to every other enamour. Thirdly, while a marriage may be terminated in divorce, an enamouration can only be suspended, not terminated. Fourthly, if two people having divorced seek to marry each other again, that is a new marriage, not the same marriage as the prior one; whereas, if two or more people enamourated have suspended their enamourment, and then seek to revive it, that is done not through incorporation of a new enamourment, but rather through reactivation of the same enamourment that was previously suspended. Fifthly, a marriage does not have an identity in law separate from the parties to a marriage, while an enamouration has a separate identity in law from the parties thereto, with its own domicile, the ability to own property, to enter into contracts, and to appear in court. And decisions of the enamourment are made unanimously by the enamours thereof, except in those cases where the law permits decisions to be made by majority.

And he said, Now if a first person is actively enamourated with a second person, and the first person is actively enamourated with a third person, then the first person is also actively enamourated with the third person; this is the rule that must be enforced, and any deviation from it requires the special consent of the Prophet-in-Council. Now, in the case where one person seeks to be an active enamour of two enamourments, each having three or more members, such permission generally ought to be granted; whereas, if they are both enamourments of two, such permission generally ought not to be granted. And yet, if there be an enamourment of two, such permission may be granted, if each member of the enamourment is also an active enamour of a separate enamourment.

And he said, One may not marry save with the consent of the Prophet-in-Council; the reason for this, is that enamouration being greater than marriage, one ought to be enamourated rather than married; and yet, if there be a good and sufficient reason, it is permissible to be married, whether as well as or instead of being enamourated. But as to those who cannot be enamourated, due to being not of our faith, or due to lacking our essential beliefs, permission shall be granted unto them to marry.

Now no person may be married without the consent of all their active coenamours; neither may any person be enamourated, in the incorporation or reactivation of an enamourment, except by operation of law, save with the permission of all their spouses in marriage.

And he said, A person in an active enamouration, is generally not allowed to incorporate or reactivate another enamouration, save by operation of law, without suspending the first enamouration. However they may do so, in special circumstances, with the consent of the Prophet-in-Council. And this is apart from the requirement that they receive consent of all their existing coenamours.

And the holy Travancus said, Now we must ensure that every major viewpoint, even those with which we disagree, is represented in both the Assembly and the Council, of both the Ecclesia and of the Empire; for this reason, the Prophet-in-Council has the power of appointment by decree to both the Assembly and to the Council. And the imperial assembly shall consist, of all members of the ecclesial assembly, and furthermore of representatives of the people of our Empire who are as yet not of our faith; and likewise, the imperial council shall consist of the ecclesial council, and some persons who are not of our faith. And the same principles shall apply to the provinces and dioceses.

Now the holy Travancus said: A person may not become party to an enamourment through the incorporation thereof, unless they have known all of their coeanmours to be in the flesh; and they must all swear the same for the incorporation to be valid. And likewise, none may marry, save that they have known in the flesh the one they are about to marry.

Now the holy Travancus said: A person who has not yet attained the age of twelve may not be enamourated. A person who has attained the age of twelve may be enamourated with one not more than one year older. And a person who has attained the age of thirteen may be enamourated with one not more than two years older. And a person who has attained the age of fifteen may be enamourated with one not more than three years older. And a person who has attained the age of eighteen may be enamourated with one not more than four years older. And a person who has attained the age of twenty-two may be enamourated with one not more than five years older. And a person who has attained the age of twenty-seven may be enamourated with one no more than six years older. And a person who has attained the age of thirty-three may be enamourated with one not more than seven years older. And a person who has attained the age of fourty may be enamourated with one not more than eight years older. And a person who has attained the age of fourty-eight may be enamourated with one not more than nine years older. And a person who has attained the age of fifty-seven may be enamourated with one not more than ten years older. And a person who has attained the age of sixty-seven may be enamourated with one not more than eleven years older. And a person who has attained the age of seventy-eight may be enamourated with one not more than twelve years older. And a person who has attained the age of ninety may be enamourated with one not more than thirteen years older.

And he said, O dearest Claretta, do you know what this is? And she said, Of course, Travancus, it is this sequence with eleven added: one, two, four, seven , eleven, sixteen, twenty-two, twenty-nine, thirty-seven, and so on and so forth. And Travancus replies, Wise are you indeed, dearest Claretta, for that is precisely what it is.

Now the holy Travancus said, And behold that the same laws of ages that apply to enamouration shall apply also to marriages.

But Claretta said, If the female and the male are permitted to be enamourated, or married, at the age of twelve, then she may be with child younger than is best for her. The holy Travancus said, Indeed, you are correct, dearest Claretta; for that reason, let none who has not yet attained the age of sixteen years, be enamourated with or married to a person of the opposite gender; but one as young as twelve may still be enamourated with or married to a person of the same gender.

And the holy Travancus said, Now any of these laws, a person may be exempted from, with the special consent of a decree of the Prophet-in-Council, or their delegate. But any such exemption must be for a specific proposed enamouration or marriage, and not a general exemption.

And the holy Travancus said, Now, those who seek to lie in the flesh with those far younger than they, may be restricted from so doing; but none may be restricted from doing, with the free agreement with the other with whom it is done, an act in the flesh, if it is done with one to whom they are an active or suspended enamour, or presently or formerly married, in a marriage recognised under our law, or one pending recognition under our law, or one to whom they could be enamourated or married, on account of the ages thereof, or with one with whom they have been granted an exemption from those requirements.

And the holy Travancus said, If anyone is married under the laws of the usurpational powers, with our prior consent by decree, meaning a decree of the Prophet-in-Council, the marriage is to be immediately recognised under our law. But where no such prior consent is given, the marriage shall not be recognised until a decree of the Prophet-in-Council, or delegate, on advice of an Enamourial Tribunal, that it be recognised; and such decree shall be issued, save that there be some good reason that it not be issued. But such a marriage, not yet recognised, is nonetheless a bar to further enamourations or marriages, without consent, until recognition thereof is definitely rejected by decree. In like manner, a divorce done under usurpational law is not recognised by our law, prior to a decree of recognition, save in the consent of a prior decree of consent.

And the holy Travancus said:  Only the enamourated can attain to the highest degree of salvation. And they asked him, What of those who die, enamourated not upon the earth? He said, Those who are enamourated not upon the earth shall be enamourated in heaven, or in other branches. And indeed, the highest of the high degrees of salvation, is attainable only by those enamourated in active enamourments of three or more members. But, without doubt, all shall be saved, in the end, even in the highest degree.

Now the holy Travancus said, The people of the Cause are the chosen people of Maratrea; but beware that Pandal also has his chosen peoples. And they asked, are the people of Pandal beyond salvation? And he replied, By no means! For on the day on which they renounce Pandal and his works of vileness, they are no longer counted among his people, and are henceforth capable of attaining salvation. Indeed, all the people of Pandal shall abandon him in the end, every last one, and he will be utterly without servants or friends among the ensouled. But the Yudenscari said, We are the chosen people of our great and wonderous god; but Travancus replied, If you were ever chosen people, you are without doubt chosen no longer. For indeed, it may so come to pass, that an establishment of the Cause be vanquished, and then the people who were of the Cause, and thus chosen, are no longer of the Cause, and thus chosen no longer. But if such should come to pass, then without doubt, in another branch, they shall remain in their chosenness.

And he said, behold the tribunals: the Restrictive Tribunal, which is the Lords of Restriction, and the Enamourial Tribunal, which decides questions of enamourments, and the High Tribunal which shall decide any claim that the Prophet or the Council have fallen into heresy, and such other Tribunals as the Prophet-in-Council may from time to time establish by decree. And the ruling authorities of the Provinces, Dioceses, Great Orders and Guilds also have the power to establish Tribunals to advise them on any cases within their authority, as does the High Priestess.

And the holy Travancus ordered the construction of halls of the dead, and appointed guardians of those halls for their upkeep; and he ordered a tax to be collected to pay for them. For he said, Let none of the tombs of the dead fall into ruin; let not any of their names be forgotten. And he said, It is not fitting for a Maratrean to be cremated, or to be buried in the earth; but may they be embalmed, then placed in a tomb of stone, whether above the ground or beneath it.

And in the days of the holy Travancus, the Prophet-in-Council did by decree appoint Lords of the Holy Maratrean Army and of the Holy Maratrean Navy, and a Lord High President of each. And unto each of the Holy Maratrean Army and the Holy Maratrean Navy there were appointed Lords of Restriction, separate from the general Lords of Restriction.

Now the Prophet-in-Council under the most holy prophet Travancus did promulgate certain rules for the Lords of the Restriction of the Holy Maratrean Army and of the Holy Maratrean Navy, to govern what they may restrict.

Now anyone who aids, abets, counsels, commands, or procures a commission or omission which may be stricted, or who displays a definite tendency thereto, may be restricted; as may anyone who receives, comforts, or assists one who has been restricted in escaping from such restriction.

A person may be restricted in order to prevent them from performing some act even though they have not succeeded as yet in performing that act, so long as they have attempted to perform such an act, or have displayed a definite tendency to perform such an act.

Now none may be forced to continue in the Holy Maratrean Army or the Holy Maratrean Navy, against their will, thus if any such one wishes to return to their home, they may do so; but if they seek by their words to encourage others to do so, they may be restricted from so doing.