NPS 103

Now the holy Prophet Travancus spoke as follows: None may declare themselves to be of the fifth enamourial tribe, save a prophet who claims anointment; but that is not to say that a prophet claiming anointment must declare themselves to be of the fifth enamourial tribe, for they may declare themselves to be of another tribe instead. But the Prophet who disclaims anointment, or who neither claims nor disclaims it, cannot declare themselves to be of the fifth enamourial tribe; if they so do, it is of no validity, even though they be a true Prophet. But, if a prophet claiming anointment declares themselves to be of the fifth enamourial tribe, and they desire to be enamourated with another, and that other also so desires, then that other may ask the permission of that prophet to declare themselves to be of the fifth enamourial tribe, and with that permission it is a valid declaration. Now one who so declares may remain so declared even after the demise of the Prophet who granted them that permission.

Now as to myself, I do not claim anointment, neither do declare the fifth enamourial tribe, so these laws apply not unto me; yet I teach you of them, so that you might understand the reason for which they were made. And whoever has been granted the great wisdom will be able to so perceive; and whosoever cannot perceive this, pray that such wisdom will be granted unto them.

Some have said: Here he disclaimed anointment, therefore he is not an anointed Prophet. Others have said: Anointed was he indeed; for he did not disclaim it, merely not claim it, and an anointed Prophet is not obliged to claim anointment, especially if they do not declare the fifth enamourial tribe. But the holy Prophets have refused to approve or condemn either opinion, saying, each is permitted to believe as they wish on this matter; such indeed was the teaching of the holy Prophet Baracon.

Now in the Great Temple the most holy Prophet Travancus commanded the construction of a sacred chamber, a room without any light even in the midst of the day, save the light of what candles or lamps might be brought within it, and he took his closest disciples therein, and the doors were shut, and he taught them in one way; then he took them out of that chamber, into the bright of the day, and he taught them in another way, seemingly contrary, yet to those who truly understand there is no contradiction between these two ways. And, by his sacred command, in emulation of his holy example, such chambers were also built in every temple, and even in some among the shrines.

Now in the days of the holy Prophet Claretta, she commanded the building of the temple of the Clarettans; and she did this, not in the exercise of her office of Prophet, but in exercise of her office in the Great Order of Clarettans. For indeed, it is proper that the Great Orders have temples and shrines which are particular to them, and reserved for their use, and may not be used by anyone not belonging to that Great Order save with its permission. And among each such Great Order constructing temples and shrines, one temple so constructed shall be declared chief temple for that Great Order. 

And, as the holy Travancus had commanded, such a chamber was constructed in the temple of the Clarettans; and Claretta led her closest disciples, among her Great Order, into that chamber, and the doors thereof were sealed. And they expected her to speak those words of Travancus which she herself had many times spoken; yet instead she spoke as follows: The desire of the female for the female is noble and beautiful and without sin; the desire of the male for the male is ignoble and ugly and sinful. With perfect abhorrence does the female root abhor the male; for truly it is an abhorrent thing – and yet, in the case of the third tribe, the abhorrence is tempered, for though they are abhorrent in their being, they are not abhorrent in their desire in its very self, even if being and desire brought together yield an abhorrence; yet that abhorrence of admixture is a lesser abhorrence than the great abhorrence of abhorrent being and abhorrent desire in perfect congruence with each other – truly an abomination beyond words! Between the roots in their purity there is no equality: without doubt our root is far greater than theirs; and while the purity of our root is greatest of all, even its impurity is greater than the other root in any degree of purity. And they were shocked at this teaching; but they spoke not against it then. Then she opened the doors and led them out into the bright of day, and she said: The desire of the female for the female is noble and beautiful and without sin; as to the desire of the male for the male, though it is not for us, we shall not speak ill of it in any way: call it not ignoble, nor ugly, nor sinful–who are we not to say that it does not contain a beauty to which we have been blinded, in order that we can better perceive that beauty which in our hearts of hearts we adore? Indeed, if we speak such words, we ourselves thereby sin. The roots in their purity abhor each other not; indeed, for each to abhor the other would be to pay it improper attention, thereby endangering its own purity – the roots in their purity treat one another with benevolent disdain. The roots in their purity are equal but distinct; neither has any desire for promotion or preferment over the other, so long as each is allowed undisturbed possession of its own; indeed, for either to seek to be declared greater than the other would be to show an improper concern with the other which would threaten its own purity. They said to her: By what you said within we were shocked, for it was in contradiction to what you have taught us many times before, and what your most illustrious and holy predecessor taught us also; by what you have said without we were pleased, for it was in clear agreement with what you have already taught us. The holy Claretta replied: Within I spoke truth, and without I spoke truth also; in the dark of night I declared the truth, and in the bright of day I declared it also. They said: That is impossible! For what you said within clearly contradicts what you said without. The holy Claretta replied: Do you forget the words which the holy Travancus spoke? “I say one thing, and then I say the very opposite; do I thereby contradict myself? Only if I say both things in the very same sense; if I say one thing in one sense, and the opposite in another, do I contradict myself? No; my words contradict, but their meanings contradict not”. As he said then, so do I say now. And hearing this, they understood. And the Great Order which she founded follows her holy example in this matter to this very day.

Azertana asked: Would not the Great Orders of the opposite root do the very same thing as you have led us in doing? The holy Claretta replied: If they so wish, they may; I know not whether they have so done or not, or will so do; I ask them not what they do in this regard, and were they to seek to inform me, I would insist that they do not, for such matters it is not proper that I know. Each root in its purity desires not to know the details of the affairs of the other, for such knowledge would impair and pollute its purity. By holy ignorance we are cleansed and purified as by unholy knowledge we are polluted.