NPS 106

Now they came upon the village of Madala, and there the Prophet Travancus addressed them as follows: In the beginning, Maratrea alone is – the Great Sabbath – and how great is her love for herself. Then she divides in twain – first division – Maratrea Zarenna, who will remain in the fullness of her divinity, and Maratrea Zade, who will be emptied of that fullness. And how great is their love for each other – and this is the Earlier Lesser Sabbath. Then at the end of the Earlier Lesser Sabbath, Maratrea Zarenna empties Maratrea Zade of the fullness of her divinity, of her divine knowledge and power, and she becomes a soul of utmost emptiness – the Cenote.

Thus continued the most holy Travancus: And then Maratrea Zarenna acts upon the Cenote, to transmute the Cenote into the Cenote Gandot – the beginning of the procession of the gendered roots. And the Cenote Gandot divides, and becomes the female and male gendered roots – Melana and Horzenpot. Now, around this time is second division – that occurs as the Cenote becomes the Cenote Gandot, whereas the Cenote Gandot becoming Melana and Horzenpot is a subsequent division. Who divides from Cenote, other than Cenote Gandot? There is also Cenote Zlacamendot, from whom proceed the sacred animal tutelaries and subtutelaries; there may well be other divisions of the Cenote also, but that matter has not as yet been revealed to us.

And the most holy Travancus spoke as follows: We must be clear that even though we address Maratrea as female rather than male, she is not female in the sense that Melana Pura is female. She is before and after every gender; she is in a sense a third ultimate gender other than female and male. Do we therefore say she is a hermaphrodite? Absolutely not. Some bodies are hermaphroditic, due to the work of Pandal; but I tell you solemnly, there are no hermaphroditic souls. Every soul belongs to one of the six obedient gendered roots – and the souls that belong to the disobedient gendered roots belong but for a season, until of the obedient roots they become children by adoption. Now, we might say, that the disobedient gendered roots, include hermaphroditic souls – but their hermaphroditism is a disobedience, and in their obedient adoption by one of the six gendered roots, they will be cured of their hermaphroditism. Hermaphroditism of the body is no sin, it is to be a victim of the sin of Pandal, but the victim of the sin of another does not thereby sin themselves, any more than the murdered is guilty of murder. But hermaphroditism of the soul is a great sin, for it originates in the disobedient roots which follow the way of Pandal.

And thus said the most holy Travancus: Now the souls that come from the six obedient gendered roots, they are female and male, in different ways – in being and in having, in the purity and impurity of having. Now we say that the sacred animals, and even the animals unsacred, are female and male, but the female of the animal, even sacred, is not the female that comes from the gendered roots, and the same as the male. For the sacred animals do not come from the gendered roots, even though they are a similitude of them. Hence we may speak of seven genders: the gender of Maratrea, the female gender of the root, the male gender of the root, the female gender of sacred animals, the male gender of the sacred animals, the female gender of unsacred animals and plants, the male gender of unsacred animals and plants. These seven genders are all distinct, although some of them stand in analogy to each other – thus the fourth gender is an analogue of the second, and the sixth an analogue of the fourth. And they asked, is the gender of Maratrea the same as the gender of the Cenote? He replied: By no means! Indeed, the gender of the Cenote is an eighth gender – for Maratrea is the utmost fullness of gender, but the Cenote is the utmost emptiness thereof.

And the holy Travancus continued as follows: Then Maratrea Zarenna divides Melana in twain, into Melana Pura, who will remain in the fullness of her purity, and Melana Preimpura, the purity which will become impure. Likewise she divides Horzenpot into Horzenpot Purus and Horzenpot Preimpurus. Then Maratrea Zarenna merges Melana Preimpura and Horzenpot Preimpurus, to become the Impurot, the impurity of the gendered roots. Then she divides the Impurot in twain, into the female-bodied impurity (Impurota) and the male-bodied impurity (Impurotus). In turn, Maratrea Zarenna divides both Impurota and Impurotus. One of the divisions of Impurota loves Melana Pura, and this division she is known as Melana Impura. And one of the divisions of Impurotus loves Horzenpot Purus, and he becomes known as Horzenpot Impurus. There is also a division of Impurotus who loves Melana Pura, and also Melana Impura, and that division he becomes known as Tertius. And there is a division of Impurota who loves Horzenpot Purus and Horzenpot Impurus, and that division she becomes known as Quarta.

Then did the most holy Travancus speak as follows: Now concerning the four enamourial tribes, we may speak of six divisions of souls: the women of the first tribe, the men of the second tribe, the women of the third tribe, the men of the fourth tribe, the men of the third tribe, the woman of the fourth tribe. And each of these souls comes from a gendered root. The woman of the first tribe, her soul comes from Melana Pura. The man of the second tribe, his soul comes from Horzenpot Purus. The woman of the third tribe, her soul comes from Melana Impura. The man of the fourth tribe, his soul comes from Horzenpot Impurus. The man of the third tribe, his soul comes from Tertius; the woman of the fourth tribe, her soul comes from Quarta. For Maratrea Zarenna divides the gendered roots to become the many souls of the many universes.

And the most holy Travancus continued: Now all of these divisions are righteous, and obedient to heavenly law. But Impurota and Impurotus were also divided into disobedient divisions, who were given over to Pandal. And the souls which come from these divisions disobey the law of enamouration, and refuse all four tribes. However, if any of these souls repent, they will be adopted as children of the righteous root which governs their tribe and gender. There are six righteous and obedient roots; as to the disobedient and unrighteous roots, they may be classified, but I will not tell you how they are classified. They said unto him: O please, O most holy Prophet, such is our desire to know, that you would reveal this matter unto us. The holy Prophet answered: Ever have I refused, and ever have you demanded, and ever have I refused your demand – but now, I judge you ready to receive this truth, so I will succumb to your demand which earlier I have refused – but let me first continue what I was revealing unto you. Now the first enamourial tribe has Melana Pura as its tutelary, and the second enamourial tribe has Horzenpot Purus as its tutelary. The third enamourial tribe has Melana Impura as its senior tutelary, and Tertius as its junior tutelary; the fourth enamourial tribe has Horzenpot Impurus as its senior tutelary, and Quarta as its junior tutelary. Those are the tutelary roots, the tutelary souls, which we foretell and remember.

And they asked, What of the fifth tribe? The holy Travancus responded: Would I had not spoken of such a thing! For although it was revealed to me, it is better that I teach not all that is revealed to me, for certain things revealed to me are too much for you. There are those who claim to follow in the way of the fifth tribe, but do so without the authority of the true Prophets – they come from the disobedient roots, for they are following them in the way of Pandal – may they repent! But as to a true Prophet, who follows the fifth tribe with lawful authority, what is the root thereof? I will not answer that, for it is not mine to answer. Such a one may come from the Cenote Gandot directly, without following the way of Melana or of Horzenpot; or, maybe such a one comes directly from the Impurot, following neither the way of the Impurota nor that of the Impurotus. I do not know, it has not been revealed to me; and it is not helpful or fitting that you speculate in such matters.

Then the holy Travancus said: And now I will teach you that which you have often asked me, yet heretofore I have refused to reveal unto you, but which now I judge you to be ready to receive–the procession of the disobedient gendered roots: Impurota begat Impurota Pandala, and Impurotus begat Impurotus Pandalus. And Impurota Pandala was divided fourfold: Pantabea, Pantahava,  Transheta, Quinta. And Impurotus Pandalus was also divided fourfold: Pantabeus, Pantahavus, Transhetus, and Quintus. These are the eight major disobedient gendered roots. Vile and demon-infested are these indeed, and great is the woe who come from these roots – but by adoption by an obedient root they may be cleansed and exorcised of all those demons. For each disobedient gendered root, there is the gendered root – which is a soul and personal – but also the demon, which is the infestation which causes that disobedience, and a quasipersonal spirit – and the demon is known by the preceding particle “Qa”. Hence Pantabea is infested by Qapantabea, and Pantahava is infested by Qapantahava, and Transheta is infested by Qatransheta, and Quinta is infested by Qaquinta, and Pantabeus is infested by Qapantabeus, and Pantahavus is infested by Qapantahavus, and Transhetus is infested by Qatranshetus, and Quintus is infested by Qaquintus. And the soul is divided, and is no longer whole, but the infesting demon passes on to all of its divisions. Whoever is infested by such a demon, may the sacred rite of exorcism be performed upon them, in the adoption of the obedient root, as they are enamourated in one of the four enamourial tribes. And every demon has its assistants, who are myriad and who also infest–in casting out, cast out the demon and its myriad assistants, as in “I cast out the vile Qapantabea and her vile assistants”.

And they asked, O most holy Prophet, tell us, who is of the disobedient gendered roots? And the most holy Travancus answered them as follows: from Pantabea comes the woman who desires women yet rejects femininity; from Pantahava comes the woman who desires women who reject femininity; from Transheta the woman who desires to be a man who desires women; from Quinta comes the woman who seeks relations with a woman and two men; from Pantabeus comes the man who desires men yet rejects masculinity; from Pantahavus comes the man who desires men who reject masculinity; from Transhetus comes the man who desires to be a woman who desires men; from Quintus comes the man who seeks relations with two women and a man. These are eight great sins of the spirit and the flesh, into which the pallid Pandal seeks to tempt us – may the glorious Maratrea favour us by preserving us from the same. And there are other sexual sins, which are not of the disobedient gendered roots. Those who seek sexual relations with animals sin sexually, but their disobedience does not come from the disobedient gendered roots. We may say the same of those who seek to molest children, or of the young who seek out sexual relations with the senile, and those who commit acts of vile filthiness, and of rapists, and of those who lust to murder and to maim, and of adulterers – their sin is sexual, but it is not a sin of the disobedient gendered roots.

And they asked the holy Travancus – what of those who commit two or more of these eight sexual sins at once? What is the root of their disobedience? He answered: whichever sin came first is the disobedient root; as to the later sin, one demon invited in another. Thus Qapantabea may invite in Qapantahava, and she may be infested by both Qapantabea and Qapantahava – but her root of disobedience is whichever infestation came first. In exorcism, cast out the demons in reverse order of their entry into her – so if her disobedient root is of Qapantabea, but she has a secondary infestation of Qapantahava, cast out first the vile Qapantahava and her assistants, and then secondly the vile Qapantabea and her assistants. This is why the auditor must prepare her for exorcism, by seeking to determine the order in which the demons entered – if they are cast out in the wrong order, the exorcism may be ineffective. Very often Qapantabea and Qapantahava are found together, but you must determine which one was always there and which one was invited in by the other in order to properly exorcise them.

And they asked the holy Travancus – what of the one who from whom the demon is cast out, but then returns to that sin? He replied: Determine the cause – the exorcism may have been ineffective, or incomplete. Or else, the one who has left may easily find a way of return, for they know well its former home. To such a one I commend prayer, and the holy sacrament of auditing, and the sacrament of cakes and wine – and to live more faithfully according to their tribe of adoption, for whoever loves according to purity is kept thereby from impurity.

And thus did the holy Travancus teach them–may the women recite this litany of censure: Vilest Qapantabea, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray women into desiring women while rejecting femininity – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qapantahava, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray women into desiring women who reject femininity – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qatransheta, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray women into desiring to be men who desire women – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qaquinta, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray women into desiring relations with a woman and two men – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Most glorious Maratrea, may you favour us with protection against these four vile demons, who proceed from Qaimpurota, who proceeds from Qaimpurot, who proceeds from Bawun, who proceeds from Pandal. And keep us true to our root and our tribe, whichever of the two roots and three tribes our root and tribe may be.

And thus also did the most holy Travancus teach tme–may the men recite this litany of censure: Vilest Qapantabeus, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray men into desiring men while rejecting masculinity – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qapantahavus, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray men into desiring men who reject masculinity – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qatranshetus, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray men into desiring to be women who desire men – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Vilest Qaquintus, I reject your advances, and I cast you out of me if you are in any way in me, or any of your assistants – for you lead astray men into desiring relations with a two women and a man – may the glorious Maratrea favour us to vouchsafe our hearts against your wicked works. Most glorious Maratrea, may you favour us with protection against these four vile demons, who proceed from Qaimpurotus, who proceeds from Qaimpurot, who proceeds from Bawun, who proceeds from Pandal. And keep us true to our root and our tribe, whichever of the two roots and three tribes our root and tribe may be.

And the holy Claretta said: The femininity of which the holy Travancus spoke is that of appearance and of the voice – the woman who draws her sword, and fights as a man fights, yet who still seeks a feminine appearance, or as much thereof is practicable for her, remains in femininity. And it is of what is sought, for the woman who appears somewhat masculine yet does the best she can to appear feminine is to be counted as feminine, whereas the woman who seeks to appear as masculine is to be counted as masculine. And whatever I have said of femininity, the same must be true of masculinity, even as that is a matter with which I myself have no concern.

And the holy Claretta said: the vileness of Qapantahava is not in desiring a woman who rejects femininity, in the hope of leading her back to her true feminine calling – it is the vileness of desiring a woman who rejects femininity because of her rejection, such that if she turned away from that rejection, you would desire her less, or seek to lead her to return to it.

Now the holy Travancus said: I have taught you concerned the eight major disobedient roots; but there are also four minor disobedient roots – four roots, four sins, and four demons. For from Mogendra comes the woman who desires only one woman and no men – Mogendra, and she is infested with the demon Qamogendra. And from Monandra comes the woman who desires only one man and no women, and she is infested with the demon Qamonandra. And from Mogendrus comes the man who desires only one woman and no men, and he is infested with the demon Qamogendrus.  And from Monandrus comes the man who desires only one man and no women, and he is infested by the demon Qamonandrus. Therefore there are twelve roots and twelve sins and twelve demons, for each there are eight major and four minor. And each of the four minor proceed from either Impurota Pandala or Impurotus Pandalus, just as the eight major do.

And they asked him, How do the minor disobedient roots differ from the major? And he answered them as follows: I tell you solemnly, most who reject enamouration in favour of monogamy do so from confusion and ignorance – that is not a sign of a minor disobedient root, or infestation of the corresponding demons – for as soon as the confusion and ignorance are cured the demand for monogamy will disappear. But however, for a few, no matter how educated they are in the truth, they still cling to the monogamous way – and that is a sign of a minor disobedient root. So even though it be that monogamy is very common, yet it be that the minor disobedient roots are very rare, in general and when to the major disobedient roots compared. It is on this account that the minor disobedient roots are excluded from the litany against the demons of disobedient roots. However, whoever is afflicted by those demons ought to add their censure to the litany when recited by them alone; or, in a small group where such a one is known to be present, but not in a public rite of the greater number, save in especial circumstances which demand it.

And the holy Travancus said: Behold that all are called to preach the principle, but not all are called to practice it. Therefore, if one clings to monogamy saying “I am unworthy, I am unready, would that I be worthy and ready but as yet I am not”–they commit no sin, and there is no confusion, or ignorance, or minor disobedient root in them. But when they cling to monogamy saying “I am walking the better road”–then there is either ignorance or confusion; but if confusion and ignorance are excluded, we have determined that the minor disobedient roots are present. And this is the task of the holy auditors.

And the holy Travancus said: Know your root. For whoever wishes to be saved must know their root, and whoever remains ignorant of their root, the day of their salvation is not yet upon them, even greatly distant from them. All shall be saved by knowledge of their root, but some will live very many days in ignorance, while others the truth comes to them in their youth. Greatly favoured are those to whom the truth is given in earlier days, less favoured are those for whom the truth is as yet far away. 

And the holy Travancus spoke as follows: Behold that mirroring the procession of disobedient roots there is also a demonic procession: Qaimpurota and Qaimpurotus both come from Qaimpurot who comes from Bawun who comes from Pandal, and they each produce their demons, who in turn produce their myriad assistants. And Qaimpurot comes forth from Bawun who comes forth from Pandal. They asked, How does Bawun produce Qaimpurot, when Bawun is female but Qaimpurot is neuter? He answered them as follows: Bawun is not truly of any gender, but merely ascriptively female; hence, the production of the neuter from the female is not truly any change of gender.

Now the holy Travancus spoke as follows: Behold the holy doctrine of quasipersonation: that a personal spirit may give rise to a quasipersonal spirit. For the souls of the obedient gendered roots, cease as such in becoming and division, and thus their personal spirits cease: for as the soul is unceasing yet the spirit may cease: but their personal spirits produce quasipersonal spirits, which do not become and divide as the soul becomes and divides, which do not cease as the personal spirit ceases in the becoming and dividing of the soul. And they asked him: Do the disobedient roots also participate in quasipersonation? The most holy Travancus replied: By no means! For the disobedient roots gain their spirits of disobedience, not through quasipersonation, but rather through infestation. For the obedience comes from within, but the disobedience comes from without; the nature is obedient, but the disobedience is against the nature, but overpowers it.

And the holy Travancus spoke as follows: Hear me, O priestesses and priests of Maratrea, O prefects, and all you who serve her in her shrines and temples – if anyone come to you bearing gifts, refuse them not, but receive the gift of behalf of our Great Mother. And if you perform for them any sacrament or rite, and they bring you a gift of thanks, do not refuse their gift; but neither demand nor expect any such gift, nor rebuke them or speak ill of them for failing to so give. Now if the gift is a trifle, you may keep it for your own benefit; but if the gift is great, or if you have no need of it, turn it over to the Holy Treasury, or apply it to any other end through which it might serve her Cause. And they asked him, What if one comes bringing a gift far beyond their means, which will bring them to penury? And he answered: If that is what you suspect, then enquire with them, and determine their means with accuracy – for some flaunt their wealth, yet others keep it hidden. And if you determine that it is truly beyond their means, then say to them: It is the will of our Goddess that I return this to you. But if you have not determined that it is beyond their needs, if you have not inquired, if you have merely assumed, then do not say as such, and do not return it to them, for in that way you may offend both them and our Goddess. And they asked: What if the robber seeks to give you his spoils? He answered: If the robber gives you his spoils, return them not unto him. If you know the one from whom it was taken, return it to that one; if the one from whom it was taken is unknown, provide it to the Holy Treasury; and if the one from whom it was taken later comes forward, they may claim the value of it from the Holy Treasury. Do not turn the robber over to the usurpational powers, for if they sacrifice him unto the evil demons whom they worship, his blood will be upon your head. But, if you fear that the usurpers will persecute you if you do not turn him over, or that innocents will suffer, then you may seek the permission of the Prophet-in-Council to turn him over, and they may authorise you if it is the lesser evil; and in that case, his blood will be not upon your head even if they sacrifice him. Now, in matters of great urgency, if you cannot consult with the Prophet-in-Council, or whosoever they have delegated to decide these cases, you may act without their permission; but you must immediately bring the case to the Prophet-in-Council, or their delegate, to be decided after the fact. And if any robber takes from the usurpers, it is a sin to return the spoils to the usurpers, for to return the soils to them is to join them in their sin of usurpation; however, you may nonetheless return it to them without sin, with the permission of the Prophet-in-Council, if doing so would benefit the progress of her Cause. Once again, in matters of urgency, you may act without the guidance of the Prophet-in-Council, but must immediately seek their guidance after the fact. Know that if we find you to have done wrong, we will assuredly forgive you; but if you do not seek our guidance, and keep your action secret, you cannot receive our forgiveness in this life. And how much better to be forgiven in this life than in the next, for whatever the difficulty of the former, the latter is a far greater difficulty! And without doubt all will be forgiven, whether with ease, or with great difficulty, but favoured are those for whom the way of forgiveness is an easy road, and disfavoured are they for whom it is a road of great trial.

The holy Travancus said: Give not gifts expecting to receive gifts in turn; if you are one who gives gifts, in expectation of receiving gifts in turn, how much better would it be that you give not at all. But if you give with no expectation to receive, then your gift is truly worthy.

Now the holy Travancus said: I tell you solemnly, that five is more holy than seven or eleven; and that thirteen is also more holy than seven or eleven. And they asked: Which is more holy, five or thirteen? And he said: It cannot be answered; each is holy in its own way, and there is no comparison between them, no ranking; we cannot say that they are equal, but nor can we say that one is greater than the other. And then he said: Behold the holy thirty-seven, which is more holy than seventeen, or nineteen, or twenty-three, or twenty-nine, or thirty-one. And behold that the holy thirteen is more holy than seventeen, or nineteen, or twenty-three, or twenty-nine, or thirty-one. But as to the holy thirteen and the holy thirty-seven, which among them is more holy? It cannot be answered; each is holy in its own way, and there is no comparison between them, no ranking; we cannot say that they are equal, but nor can we say that one is greater than the other. Now, among the multiples of the holy thirteen, the most holy is the thirteenth multiple, which is the holy one hundred and sixty-nine. And among the multiples of the holy thirty-seven, holy indeed is the thirty-seventh multiple, which is the holy one thousand three hundred sixty-nine.

And the holy Travancus spoke as follows: Greater is mercy than vengeance, but greater is vengeance than the so-called justice of this world; and greater than all, greater even than mercy, is the true justice which is found in heaven alone. Indeed, the vengeful are nearer to righteousness than those who call themselves just, for the vengeful do not blaspheme, as those who call themselves just blaspheme. Whoever claims to judge justly works a greater injustice than anything that they might purport to judge. But those whom I have appointed, who work inquiry and work restriction, judge not, neither purport to judge: they seek the truth, realising that so often truth is reserved to heaven, not granted to the earth; they seek not to make wrongs right, for that is for heaven and not for earth, and whoever claims to work that on earth is guilty of blasphemous presumption; they seek not to make right

The holy Travancus said: Take from the thief what he has stolen, and return that to its rightful owner. They said: See here this thief; he has stolen gold and gems, which he spent in the tavern and in the brothel; he has naught left which to the rightful owner may be returned. May he be given to his victim as a slave? The holy Travancus said: By no means; if he has naught with which to repay his misdeeds, then repayment will not be demanded from him; let his victims be repaid from the holy treasury. For the thief, may he be imprisoned, not harshly, but rather in pleasant conditions, until you may have confidence that his thieving will cease; if he agrees to be exiled, and you have confidence he will not return therefrom, let him be exiled. And at the end of each year of his imprisonment, bring him before those whom I have appointed, who will decide if his imprisonment must be continued–and they will continue his imprisonment so long as they lack reasonable confidence that he will thieve not again, but not any longer. For he is imprisoned not as punishment for his past misdeeds, but merely to prevent him from committing like misdeeds in the future. And in the first year of his imprisonment, they must consider his case at the end of every month. And if at any time, there is some reason that ought change their decision, let them hear it, even before the time set for them to reconsider the matter. And, permit him leave from his imprisonment, on any important days, such as weddings and funerals, and the great festivals of his religion, whatever his religion may be, if you can trust he will escape not; and indeed, if you send guards with him, so he can escape not, surely he will not escape. And if you see that he escapes not, neither thieves, when given leave, may his leave be increased, until you may have confidence to release him. And work diligently on his soul, that he may truly in his heart desire to thieve not again, and when you see that his heart is converted, you may have confidence that he will thieve not again, and then release him.

And the holy Travancus said: If the usurpers come from faraway lands or across the seas, saying: This one who lives among you is a fugitive from our justice, deliver him unto us that we may deal with according to our justice – do not grant their request, for if you so do, you will become guilty of their sin, and their sin of blasphemy will become yours. Determine according to your own reason if this one has acted against the law of heaven or the law of her Cause – and if they have not done what they are said to have done, or if they have done it but it be not against the law of heaven or the law of her Cause, but only against the worthless laws of the usurpers – then leave them in freedom. But if your reason finds they have indeed done something against the law of heaven or the law of her Cause, even in a faraway land, then treat them as you would treat one who had done the same thing in the land in which the place has been assumed. And if they say: I wish to go to that so-called justice of my own free will–then investigate the case, and if there truly be no compulsion, then let them go where they will, even into the bloodstained maws of demons. For when the usurpers come and say, Deliver this one unto us, it is the words of the most evil demons which they speak, the words of the demons which possess and inhabit their souls.

And Travancus had finished his teaching at the village of Madala. And thus said many of his disciples, having contemplated all these things which the holy Travancus had taught:
        These words are hard, who can hear them?
And at that time many turned away from their vow
        And ceased to serve her Cause
        And some even gave their service over to the enmity thereto
        And sought therewith to destroy it
And the holy Travancus said to his holy council:
        Will you also depart from me?
Claretta was silent; but a certain other spoke on their behalf and replied:
        Most holy Prophet, we have nowhere else to go
                From you alone have we heard such words of glory
                From whom else might we hear such things,
                Save one who faithfully follows you?
The holy Claretta then said:
        I knew not the truth, until you led me to it
        The truth was in me, but I could not perceive it
        There are glories granted unto me yet not unto you
        Yet until you spoke a word into my ear, my eyes were blind to them
        I looked into the mirror and saw nothing, until you spoke
        Then I saw myself shine with a glory greater than the sun
        I was blind to myself, then by myself I was blinded
        It was your word which brought me from one to another
Travancus said:
        Dearest Claretta
        I hide my unworthy eyes from those beauties which you worthily gaze upon in worship
        Your soul was already piled high with kindling
        I spoke but one small word
        To set it alight
        Your glory is yours, it is not of me
        And it is a glory of which I am utterly unworthy
        My forehead touches the floor,
                that the glory be not corrupted by my unworthy eyes
                        as I prostate myself in worship
        I worship the blessed ones, but dare not look upon them
        But as to you, if you are not yourself among them,
                (and I dare not say that you are not,
                but neither will I say that you are,
and if you so be, or so be not, I implore you to tell me not)
        Then certainly you are worthy at least to gaze upon their glory
Hearing this, they said to Claretta: Are you among the blessed ones?
Claretta replied:
        The secrets of my heart I will keep to myself
        You ask me this, but are your ears worthy to hear my answer?
They knew then they had sinned, so they said:
        O most holy successor, forgive us!
Claretta said:
        Know without doubt that you are forgiven your every sin.

And thus did the holy prophet Baracon, the fifth prophet, say unto his son Elcabus: Rush not into martyrdom: so often is it better to allow evil some small victory, yet to live to fight again another day. If anyone must be called to the duty of matyrdom, let that call be answered by the old, who weary of the world, and for whom few days remain; not by the young in the height of the glory of their youth.

Now among those who have followed in the way of Claretta it has been said: As Maratrea divided into Zarena, Zade and Zaretta, so also Melana Pura. And whatever is true of our root, we may assume is true of the other, but that is a matter beyond our knowledge or care. But the holy Prophets have said: Thus have we taught not, neither taught against; thus we have neither commanded to believe, nor prohibited from believing. Therefore, believe if you will, and believe not if you will not. But the Great Orders have their own teaching, for they teach with authority, not to the many, but only to their own, and their own are called to obey. And the Clarettans also said: Through Zarenna, Zade and Zaretta, Melana Pura recapitulates Maratrea; their cycle is a lesser cycle within the Great Cycle.

And the philosophers said: There are many cycles, and the first was of so many years, and in it things were of this manner; then came the second, of so many years also, and in it things were of some other manner. And they asked the holy Travancus, and he said: These lesser cycles of which these philosophers speak, they may or may not be, and I make no ruling on that; but if they be, then they are not as the one Great Cycle is, although they might be said to in some ways resemble it; but even as in some ways they may resemble it, in other ways it is quite distinct and far greater than them. For these philosophers say, there is some succession of cycles, and each cycle is different in many ways from the one that comes before it and the one that comes after it, even if they are in some other ways all alike, on which account they form part of that succession. But, for the Great Cycle, it is exactly once, and what comes before and what comes after are exactly the same, and not in any way different, not even in the slightest. But if these lesser cycles indeed be, they are but parts of the Great Cycle, the Circle of Time, and how much glorious is it than them.
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