NPS 109

Now the Horahoxites had no land of their own, but lived in the lands of others. And the holy Travancus said: Once we were as they are now; now, in some branches from herenow descending, her holy Cause as this herenow establishment thereof will proceed directly unto the glory of first and second Triumph, and we shall not know again that which we we once knew and which they know even now; but in other branches, less favourable, from herenow descending, her Cause in this here establishment thereof may know retreat for a time, even unto great diminishment, even unto vanquishment: but whenever her Cause is vanquished, it will be re-established, after a few short years or a great many lifetimes, whatever her will for those branches may be: and in those branches, of retreat, of diminishment, of proceeding unto vanquishment, we may know again what we once knew and what the Horahoxites know now.

And Travancus began to recount the tales of the Horahoxites, which he had learnt from the books of history which the holy Claretta had given unto him. Now among the many lands and many peoples among whom the Horahoxites dwelt, they found themselves so often despised, but there was one land, which was the land of the Zanites, in which they were despised especially. Now Gerundabe King of the Zanites died, and he was succeed as King of the Zanites by his son Fadlo; and Fadlo hated the Horahoxites with hatred far greater than that of his father, of any of his predeccessors: so Fadlo King of the Zanites began a great persecution, and a great many Horahoxites did perish, and those who did not perish were forced to flee from that land. Now many years did pass, and the Horahoxites grew in number among the land of the Mangerites, but the Mangerites did treat the Horahoxites in a very different way from that in which the Zanites had treated them – for the Mangerites honoured the Horahoxites who dwelt among them. And the Horahoxites did recount the tale of their persecution at the hands of the Zanites, and the Mangerites did believe all that they were told, and the swore – O dear friends, we will never permit you to be harmed as that wicked Fadlo harmed you, may his tomb be defiled and his name accursed and may his soul be consumed by the fires of hell as punishment for all that he did to your people. But in the land of the Zanites, the name and memory of Fadlo was honoured, and they called him the Great King, and spoke of the many things he had done for his people, and on the anniversary of his death they went to his tomb in a great procession and prayed to him.

Now Geherleb was the greatest among the scholars of the Horahoxites in his day, and he wrote his history of the persecution of his people by King Fadlo of the Zanites, wherein he declared that by the command of Fadlo one million of his kindred had been murdered, men and women alike, young and old alike, even the elderly, even babes. And the Horahoxites praised his work-thus are the vile crimes of the Zanites and their King Fadlo declared such that no one can deny them-and likewise was it praised by the Mangerites among whom so many of them dwelt. But when word of his book reached the land of the Zanites, they were greatly enraged; and Terol King of the Zanites did commission Girnivdus, who was the greatest among the scholars of the Zanites in his day, to refute the book of Geherleb, saying: My grandfather Fadlo, of holy and divine memory, has he most wickedly defamed, and along with him our entire nation; I trust that by your wisdom his honour will be ably defended. So Girnivdus authored his book, declaring King Fadlo innocent of murder, and the Zanite nation along with him. Thus did Girnivdus conclude: On account of their wickedness, our illustrious King Fadlo had no choice but to expel them from our land, and for that reason he had them gathered together in encampments, for the purpose of their expulsion; but he had no intention of taking their lives, except for their leaders whose treachery had been proven by sure testimony; in their wickedness, the Horahoxites did incite the Zalerites to wage war against our land, and the Zalerites laid waste to the land, and famine and pestilence came in turn, and one hundred thousand Horahoxites did perish due to that famine and disease in the course of their expulsion: yet an even greater number of our own people did perish on account of the very same causes.

And when word of the book of Girnivdus did reach the Horahoxites, they were enraged by his words. Now Geherleb went unto King Suzaculus of the Mangerites, and said unto him: This Girnivdus has committed a grave offense against our people, defaming the memory of our holy dead, the one million martyrs; his wickedness cries out to heaven for vengenance, and our God will look kindly upon whoever slays him. And Suzaculus replied, Wise sage, how repulsed am I by his crime against your people, dear friends of ours. What shall I do to deliver him on to the justice he deserves? Shall I send my armies into the land of the Zanites, to slay him, and the wicked King Terol, who commissioned his vile work? Geherleb said: O noble King, with pure heart you desire to do what is just; but a war against the Zanites at this time would not be wise–their armies are strong, and victory may very well elude you. Suzaculus said: Wise sage, I doubt not the truth of your words; but what then I shall I do to defend the honour of your people? Shall I send one forth to in secret slay him, bearing a dagger in the darkness of night? Geherleb replied: O noble King, I fear whoever you send will be captured, and go to their death. Suzaculus said: Whoever dies slaying that wicked man, without doubt dies a noble and honourable death, and will be greatly rewarded in heaven; I know many men of my personal guard who would not refuse the honour of that death. Geherleb replied: O noble King, I doubt not the nobility of your men, who would willingly give their lives to defend the honour of my people, on account of the friendship between our two peoples, which has grown and flowered over the many years that we have been guests in your land; but, greatly favoured is Girnivdus with their King, and I have no doubt that he is well-guarded; whoever is sent may be captured before they succeed in their task, becoming a martyr to naught but a failed attempt; and if the attempt is discovered, he may becoming even better guarded, thus ensuring the doom of any subsequent attempt. Suzaculus said: Wise sage, you speak as always great wisdom; but what then I shall do? Geherleb replied: O noble King, let us invite this Girnivdus to come to your palace, to a debate and disputation concerning our respective books; when he comes, you may have him arrested, and tried and executed for his crime. Suzaculus said: Wise sage, ever am I eager to hear your words of advice, for so often have they served me well; but, I fear, that what you suggest, would bring upon us the guilt of the sin of treachery. Geherleb answered: Fear not, O noble King; earnest indeed is your resolve to remain free from sin, which is among the many marks of your nobility. For many years have I studied the books of the learning of our forefathers, which are the most certain guide to moral behaviour, and I tell you what I thereby know: there is no sin in trickery against such a great wrongdoer in the cause of true justice, for it is pleasing to our God, who is the source of all justice, and all sin is naught but disobedience to his will. And Suzaculus said: Wise sage, very well, I will do as you recommend me. So Suzaculus sent an envoy unto the land of the Zanites, inviting Girnivdus to come to the land of the Mangerites for a disputation with Geherleb concerning their respective works.

Now, having received this invitation, Girnivdus went unto King Terol, saying, My King, as your ministers have already made known to you, I have been invited by Suzaculus King of the Mangerites, to defend before him the truth of my book, cocerning the defense of the honour and the memory of your holy and divine grandfather, the Great King Fadlo, against the vile calumnies which Geherleb the Horahoxite has spread against him. Now King Terol said: Wise sage, how much it would please me for you to so defend the holy memory of my grandfather in a foreign land, that they may know the truth concerning his greatness and divinity; but trust not the Mangerites, for they have learnt from the Horahoxites the ways of treachery and deceit, and I fear they have prepared for you a trap. Girnivdus said: Noble king, I fear not their treachery; I have given my life to the pursuit of truth, and if they will take my life on that account, I willingly offer my life as a sacrifice upon the altar of truth. King Terol said: Very well then, O wise sage, if that is your will, I will not prevent it, and I give you my permission; but I will miss your wisdom, which has served me so well for all these years, for I fear it will not be returning to me. Girnivdus replied: O noble King, I have hope that truth will conquer, and by my words of truth the lies of the Horahoxites will be defeated, and the Mangerites will not be able to deny my eloquent proofs which none who honour reason may reject.

So Girnivdus went unto the land of the Mangerites, and he arrived at the court of King Suzaculus. And, immediately, King Suzaculus had him arrested, and he was brought before Geherleb. And Girnivdus said: I have come to dispute with you concerning our respective books, that which book is full of truth and which book is full of deceit may become clear to all. But Geherleb replied: You wicked evil-doer, you defamer of the holy memory of the one million martyrs, I will dispute not with you, but sit in judgement over your crime, for the noble King Suzaculus has appointed me the judge of his court in this case; your guilt will be proven all doubt, and you will receive as punishment the death which you deserve. Girnivdus said: As a scholar my first duty is to discover the truth; I would have hoped that you, also a great scholar–and I have heard reports of your great learning–would see that as your first duty also. Geherleb replied: As a Horahoxite, my first duty is to the holy memory of the one million martyrs, which is a truth which none may doubt except in wickedness. Girnivdus said: If you would but hear me, I will demonstrate beyond doubt the truth of my book, and the numerous errors of yours. Geherleb said: Silence, your blasphemy and slander will not be heard in this court; I will not permit you to continue your crime as I stand in judgement over it. Girnivdus said: I beg that his majesty King Suzaculus would hear me, for I know he is a noble man who would not be party to such treachery. Geherleb said: He will hear you, but I promise you he will give you naught but that which I give you, which is the death you deserve.

Therefore was Girnivdus brought before King Suzaculus; and Girnivdus said: O noble King, I bow in honour before your nobility; I know there is no treachery in your soul, only a love of truth, and a desire to see the truth be discovered, without prejudgement as to what the truth will be; and I know that in fairness you will hear both parties to any dispute before passing judgement. King Suzaculus replied: Silence, you wicked and fiendish creature, you speaker of vile lies and blasphemy. I am sending you to your death, the death you truly deserve. There was no dishonour in deceiving you, it was a holy deed: for anything done to defend the memory of the holy one million martyrs is a deed most noble and pure and holy, and will be greatly rewarded in heaven. Therefore, O wise judge whom I have appointed, pass now your just sentence upon this evildoer. And King Suzaculus ordered that they cut out the tongue of Girnivdus, that he could no longer speak in his defence; and so was it done then and there.

Geherleb said: Wicked evil liar, for your book of lies and blasphemy which you have authored, I sentence you to the death which you most truly deserve. Then King Suzaculus said: O wise sage, I thank you for your wise and unquestionable judgement which you have passed in my name; I will see that it is promptly executed. But tell me, O wise sage, in what manner do you sentence him to die?

Geherleb said: O noble King, as the one million martyrs were burned alive, so may he be burned alive; may that also serve for us as a sign, and for him as a foretaste, of the everlasting flames he will soon endure in hell, for great is the punishment which our God is preparing for all those who defile the memory of the holy matryrs. King Suzaculus said: O wise sage, your sentence is just and fitting indeed, so it shall be done. And that very day was Girnivdus burnt alive before the royal palace of King Suzaculus; and the King decreed, that henceforth the anniversary of the execution of Girnivdus was to be celebrated throughout the land of the Mangerites as a day of great feasting, and whoever spoke against the feast, or refused to observe it, would be burnt to death as Girnivdus was.

And Terol the King of the Zanites was greatly enraged when he learnt of the treachery of the Mangerites and the Horahoxites, of King Suzaculus and of Geherleb, and thus began the war between the Mangerites and the Zanites.

Now Travancus recounted this tale to his disciples, at great length, concerning the death of Girnivdus. Then we had finished, the holy Claretta spoke unto him, as follows: I have heard before this tale, of the crimes of Fadlo, of the treachery of Geherleb and Suzaculus, of their wicked murder of Girnivdus in a bloody sacrifice unto Pandal their god; if I may speak for others, I am sure others have heard it also, whereas the greater number had heard it not - for many years ago did these matters occur, and in lands from here distant – but tell us, dear Prophet, why have you taken the greater part of the evening to recount it to us, in such detail? I am sure it is not merely that you wish us to learn the history of these distant lands. The holy Travancus replied: Dearest Claretta, wise are you indeed; for the matters I have heretofore described are matters known to many of learning, and those who know these matters not may become acquainted to them through the books of history; but now allow me to tell you what is unknown to those books, but which has been revealed to me by heaven:

Girnivdus died in the pain of flames; Geherleb died in peace, at a great age; both proceeded unto heaven, as is the path of every soul. Now Geherleb was sent to the chamber of reparation, on account of his immense wickedness in sacrificing Girnivdus unto his god Pandal–for Pandal was not the god of his lips, but by this deed he proved that he was the god of his heart–and every pain, every terror, which Girnivdus had known in the flames, Geherleb came to know, exactly the same–for it was not a new and different terror, a new and different pain, however alike; it was not new and different flames, but the very same flames; whatever Girnivdus had felt was given unto Geherleb to feel. And the suffering which was given unto Geherleb did not end with the death of Girnivdus, but included even every tear shed by those who had loved him, their sorrow and their rage. But, the suffering of Geherleb in the chamber of reparation endured but for a season–for as his wickedness was limited, so too was the reparation due for it–then he proceeded unto the chamber of interrogation, as Girnivdus likewise proceeded.

And in the chamber of interrogation, unto which proceeds every soul, either directly, or after the chamber of reparation, the glorious Maratrea engages each soul in holy discourse, and will answer whatever is asked of her.

And Girnivdus said unto Maratrea: Did the one million die? Did I give my life in vain, the years of labour in my book, the pain of my searing flesh, to say that they did not so die? Maratrea said to him: What do you truly wish? That one million died, or that one million died not? For if you truly wish that they had died, I will slay even one million for you–so great is my love for you, that whatever you truly wish for I will give unto you, even one million deaths. But if it is your true will that one million be spared, then so great is my love for you, that I will spare their lives for your sake. Girnivdus said: It is my true desire that one million died not, that my labour and pain and sacrifice of my life were not in vain. Maratrea said: Thus you declare your desire, and I see in your heart that your desire is true: therefore your desire I grant, for your sake–the lives of one million I will spare, they will perish not as you perished.

And many other things did Girnivdus ask, and all that he asked she answered; and whatever he asked, she answered not only by words of perfect truth, but also by means of far more intimate knowledge, and the fruit of knowledge is union, which is return to very identity to her, and thus Girnivdus did return to the very identity with Maratrea from which he first came.

And likewise Geherleb was delivered unto the chamber of interrogation, and these were among the very many things which he asked, and which she answered for him:

Geherleb said: Who are you? Where is my god, the god of the Horahoxites? Maratrea said: He is not, and I am; I am the ultimate Goddess, the mother of every soul.

Geherleb said: O god of the Horahoxites, were are you to defend me, your faithful servant? But the glorious Maratrea said: At best, he is naught but one of my many names, forms, aspects, emanantions, servants, representatives and mediators; at worst, he is the evil one himself, the pallid Pandal–for whoever is worshipped through bloody sacrifices and searing flesh is none other than he, by whatever name they may be known. Call him, your call will be unanswered; none but I may appear in this here my chamber, save by my command.

Geherleb fell down, saying: Why did you send me to suffer in the flames? For my deed was noble, in giving that evildoer his just deserts. The holy Maratrea said: To take the life of another, in the manner in which you did, is among the gravest of sins – what you did was not law, not under any law that is true, but a bloody sacrifice unto the evil one. Geherleb said: What of his blapshemies, what of his slander? The holy Maratrea replied: It matters not whether what he said was true or untrue; even if it is a malicious falsehood, it does not justify the far greater evil that you did.

And likewise in the chamber of interrogation, did Geherleb say unto Maratrea, among the very many other things that he asked: The one million holy martyrs, did they really die? The glorious Maratrea said: Tell me, what is the true wish of your heart, that they had died, or that they had died not? For if you truly wish that they had died, for the sake of my love for you I will slay them; but if you truly wish that they had died not, for the sake of my love for you I will spare them. Geherleb: How can I wish that one million of my people be slain, and slain in cruelty? It is my true wish that it had never been. Maratrea said: I see into your heart, and I see that your desire is true, therefore I grant you your truest wish: the one million did not die.

Geherleb said: Alas, how wicked then am I? I have accused the Zanites of a great crime which they did not do; I condemned a man who spoke the truth to the flames for so speaking. The glorious Maratrea replied: Your every misdeed is forgiven you, for whatever you did, you did in perfect obedience to my commands. Geherleb said: You command my evil, are you not then as evil as what you command? The glorious Maratrea answered him: Whatever I command, I command for the sake of the great beauties thereby purchased. I command for you evil deeds, which you commit without any good intention, thereby you receive fully the guilt of your misdeed which I have commanded; as to I, whatever I command I command with the noblest of intentions, for the sake of the great beauty, and therefore my command is wholly innocent: but the good intention by which my command is declared innocent, cannot so declare innocent your obedience thereto: for you cannot intend what you are powerless to foresee.

Geherleb said: What are these great beauties of which you speak? And how are they purchased by my misdeeds? The glorious Maratrea replied: Come, I will show you all that you wish to know.

Indeed, many other things did Geherleb ask, and all that he asked she answered; and whatever he asked, she answered not only by words of perfect truth, but also by means of far more intimate knowledge, and the fruit of knowledge is union, which is return to very identity to her, and thus Geherleb did return to the very identity with Maratrea from which he first came.

And in returning to their original identity with Maratrea, Girnivdus and Geherleb became one and the same, and identical to each other – the hater became the hated and the hated became the hater; the offended became the offender and the offender became the offended; the murderer became the murdered and the murdered became the murderer; the burner became the burnt and the burnt became the burner.

For the glorious Maratrea returns all to their original identity with her and with each other. But she returns them, not suddenly, all at once, but gradually, step by step, doing all that is necessary to seduce them to willingly agree to become one with her.

And the holy Travancus said: Whatever anyone truly desires, is necessary for great beauties, whether or not those great beauties be that which they truly desire.

Hearing this, they asked the most holy Travancus: Shall we go forth then and declare the truth which you have now revealed to us, that the one million martyrs of the Horahoxites did not die, that being a wicked lie which the Horahoxites have spread? The holy Travancus replied: Alas, you do not understand my teaching; when did I accuse them of a lie, of a deliberate falsehood? They replied: Indeed, you are right, in error we spoke; but shall we go forth and declare their error, even if it be one of confusion rather than malice? The holy Travancus replied: Alas, that you still understand not my teaching; for I have never declared them to be in error. They replied: But did not the glorious Maratrea declare, as revealed to you, that it had not occurred? The holy Claretta then spoke: Holy Prophet, may I answer? The holy Travancus said: Dearest Claretta, please speak; I am sure there will be wisdom in your words. The holy Claretta said: The glorious Maratrea has revealed to us that it did not occur; but she has not revealed to us that it did not also occur. The holy Travancus said: Dearest Claretta, wise are you indeed, for you truly understand this revelation. The others said: How can that be? She has revealed to us that it did not happen, how then can you say that she has not reveled to us that it did not happen? The holy Claretta answered: She has revealed that in some branch it occurred not; but whether, in some other branch besides that one, it did not also occur, that she has not revealed to us.

Who knows what beauties even one million deaths may purchase? And who knows the secrets of her heart? None but those to whom she has revealed them; and in revealing to us her secrets we become ever nearer to identity with her, until at the moment when the very last of her secrets is revealed to us we become absolutely identical to her - but this secret has not yet been revealed to me.

Now Duradunus the Horahoxite had lived to the age of one hundred years; and nearing death, he asked that the holy Prophet Travancus might come and comfort him, and the holy Prophet hearing his request was pleased to grant to an old and dying man this kindness. And Duradunus said unto Travancus: One hundred years have I lived, yet I have had not enough of life, so great is my thirst of it. But the holy Travancus replied: One hundred years you have lived, but one hundred years you will live again, in ten different ways–thus shall the years of your life number one thousand–the same life in the beginning, but each different in the end–beginning your journey in the same place, each time going off in a different direction. And then, having lived a thousand years, you will live the very same thousand years again, exactly the same in every which way, without beginning and without end–and between each thousand years, how many myriad glories will you know! Truly, your thirst for life is a noble thirst, but it is a thirst which our glorious Mother honours with perfect fulfillment. And hearing these words, Duradunus said: Thank you, dear friend, with the assistance of your wisdom which has come down from heaven, I die a happy man.

Now there was a philosopher, Cartalus, who was ever drunk, and who said: They come to me and say, Tell us, O wise philosopher, which religion is true: I tell you, the deity will revealed to them which if any is true when they have seen the beauty of a thousand of them. Now some among the initiates went unto Travancus and said, You must rebuke Cartalus, for he speaks words of heresy. But the holy Travancus replied: I will not; for whatever error he speaks, there is among that error some truth.

And the holy Travancus did reveal unto them the holy Stations of the Circle. And in the Great Temple a little altar was erected at each of the holy Stations, along the interior of the exterior walls of the Great Temple. And these are the twenty-four stations, and the last is the same as the first. And they visited each station, and prayed, and reflected, then proceeded unto the next station, until they had returned to the first station.

Now the first station is The Great Sabbath. And the second station is First Division. The third station is The Earlier Lesser Sabbath. And the fourth station is Second Division. The fifth station is the Procession of Roots. And the sixth station is the Being of the Many Worlds. The seventh station is the Establishment of the Cause. And the eighth station is the Progress of the Cause. The ninth station is First Assumption. And the tenth station is the Progress of Assumption. The eleventh station is First Triumph. And the twelth station is Progress of Triumph. The thirteenth station is Second Triumph. And the fourteenth station is The End of All Things. The fifteenth station is the Chamber of Reparation. And the sixteenth station is Separation. The seventeenth station is the Chamber of Interrogation And the eighteenth station is Knowledge. The nineteenth station is First Union. And the twentieth station is the Recession of Roots. The twenty-first station is Penultimate Union. And the twenty-second station is the Later Lesser Sabbath. The twenty-third station is Ultimate Union. And the twenty-fourth station in The Great Sabbath.

Now the first and twenty-fourth stations concern neither going nor coming. The second through sixth station concern going out. The seventh through fourteenth station concerns the coming back in of the many. The fifteenth through nineteenth stations concerns the coming back in of each one. The twentieth through twenty-third stations concerns the coming back in of the all. In this way, the twenty-four stations are divided into five groups. The first group is stations one and twenty-four. The second group is stations two through six. The third group is stations seven through fourteen. The fourth group is stations fifteen through nineteen. The fifth group is stations twenty through twenty-three.

And in the lands of the west, the order of the third and fourth groups interchanged, and hence the stations are also numbered differently. And thus has the Prophet-in-Council ruled: In this matter, the way of the west is acceptable, as is the way of the east. And here in the east, let us do as we do in the east; and there in the west, let them do as they do in the west. And whoever from the east visits the lands of the west, shall do in the west as is done in the west. And whoever from the west visits the lands of the east, shall do in the east as is done in the east.

Now around New Tradicarus, there were twenty-two villages. And in each of the twenty-two villages, they erected a shrine to one of the stations; but the Great Temple was the first station and the twenty-fourth. And the holy Travancus led them on a sacred procession, to visit each station.

Now there was a certain Zaronacus Cartavencus who called himself a prophet, and this is what he said: Behold, O people, this morning God appeared to me at dawn and this is what he revealed to me, for he gave me a vision of heaven: And I saw that In heaven there is great harmony, among those of every shade of skin, the pale-skinned and the dark-skinned living in perfect harmony with one another. But I also saw that the pale-skinned were the greater number, and the darker-skinned were fewer in number, and the darkest were the fewest. 

Now those who heard Zaronacus speak objected – how could that possibly be? For those who have travelled to distant lands have returned to us with this report: that among the lands of this earth, there be many the skin of whose people is dark or even darker, but few are the lands whose people have skin which is pale: surely the dark-skinned peoples upon this earth outnumber the pale-skinned. How then could the pale-skinned outnumber the dark-skinned in the heavens? But Zaronacus answered them as follows: Behold that one among the pale ones came to speak to me, and he said: Do not think that if I am now pale, or if some other one is now dark, that in my life upon the earth I was pale, or that in their life upon the earth they were dark – for, although it is often so that one appears in heaven as one appeared on earth, even so, there are those who in heaven wish to appear other than as they appeared upon the earth, whether lighter or darker, and God is willing to grant them that wish. The inner nature of the soul replaces the outer nature of the skin, as that discord becomes concordant.

And Zaronacus said: Now this is the first reason why your suggestion is in error; let me now present the second: It may well be true, as you say, that in the present days, on this here earth, the dark-skinned outnumber the pale-skinned; but it would be wrong to assume, that what is true today, has always been true and will always be true; in the distant past, or in the distant future, it may be the reverse of what it is in these here days. Indeed, it may so be, that the greater part of time is reversed from the present which is but the smaller part thereof. For the residents of heaven are drawn not only from our days, but from all those who have ever or shall ever die, both those who died in the distant past, and those who will die in the distant future.

Then Zaronacus said: And this, furthermore, is the third reason why your suggestion is in error: In many branches diverging, whatever may be here, may be otherwise elsewhere; whoever here outnumbers may elsewhere be outnumbered. And it may be, considering every branch, that our branch is not the usual case, but the exception; that branches unlike ours, in this respect, outnumber those like ours. And the residents of heaven are drawn not only from these here branches, but from every branch that has ever divided or which shall ever divide.
 
And Zaronacus said: In heaven, blue eyes are most common; green eyes are not as common as blue eyes, but still frequent; brown and black are found also, but not as frequent as blue and green. And those who heard him said: How can that be, when on this earth the brown and black eyes predominate? And Zaronacus Cartavencus said: That which I have taught you concerning the colour of the skin, the very same is true concerning the colour of the eyes.

Now they said to the holy Prophet-in-Council, was this Zaronacus Cartavencus a prophet or true or false? For there was great debate and dissension on that very question. And this was their ruling, by decree: We refuse to answer, we refuse to rule, we refuse to decide. May the scholars of our faith debate this question. And may each of them propose whichever answer they think correct, and defend their reasons. But we will not decree any such answer correct, or any such answer incorrect.

And it was said: Our holy Prophet Travancus did teach at Submargus that just as there are roots of gender, there are also roots of race. But whoever wishes to understand the roots of race, must first understand the roots of gender; and whoever has not yet understood the roots of gender, must not attempt to understand the roots of race, for their attempt is almost certain to end in error. Indeed, let whosoever wishes to understand the roots of race, take the roots of gender as their model: which is not to say that the two parallel each other in every way, for that itself is a road to error, but that is the proper beginning of the road to truth, but at times it curves this way or that way away from its model.

Now the most holy Travancus taught as follows: Whoever among the governing powers, or the servants and agents thereof, does evil – whether they govern through the wickedness of usurpation, or through rightful rule in the assumption of the place – the evil they so do is far greater and far graver than if the same evil be done by one who acts without any governing power at all. A man murders his neighbour, not on the authority of the state, but from his own private anger–grave is his sin, but graver still is the sin of the magistrate does the same deed in the name of the governing power. Deep is the pit which has been prepared for the wicked governing powers, and their servants, especially the usurpers–terrifying is their anguished cries, as the magnitude of their own evil torments them–and lengthy is the journey of the soul to climb out of it. But I tell you, there is one pit even deeper, which is the pit prepared for those who do such evils in the name of her Cause, or in the name of its assumption of the place – for that is the most wicked of blasphemies – what sin could be greater? But I tell you, no matter how deep the pit of torment – and what pit could be deeper? – no soul remains therein forever, for all will be saved. But how much better is it to be saved quickly, than after years of flames? They asked him: Do physical flames torment them? He replied: The flames that torment them are the flames of the certain knowledge of their wrongdoing, of the immensity of its evil, of every pain and agony experienced by their victims. In the general case, we must say, that the flame is but a metaphor, not an actual flame. But, for those evil magistrates who sentence people to die by burning, the flames are not a mere metaphor, but as physical as the flames by which their victims died were.

Now Caranula the daughter of Apefapucus took her own life. And they asked the holy Travancus: In taking her own life, did she sin? And the holy Travancus was silent, and spoke not; and they waited for him to speak, but still he remained silent. Then the holy Claretta said: The sin was not hers, but that of her father, who abandoned her and her mother, in his adultery; for Apefapucus put away Maradeta mother of Caranula, not because of any wrongdoing on her part, but because he tired of her, and sought love for another. Assuredly, the blood of the daughter is upon the head of the father, most wicked murderer, whose soul shall descend into that pit into which the soul of the wicked murderers descend. Her soul is counted among the honoured and holy souls; his soul is among the souls of the wretched, along with the usurping magistrates and their executioners and torturers. His crime was a crime against love, which is among the most wicked of crimes. Then the holy Travancus said: Wise are the words which the holy Claretta has spoken; there is nothing I could say to add to them.

A certain one, who was among the doubters, did ask: You condemn his adultery; and yet, if he had sought to take this other woman as a second wife, you would have approved of it? The holy Travancus replied: There is no adultery in that which is done with the free consent of one's spouses; if he had sought the permission of his wife to seek another, and if she had freely consented, then there would have been no sin. The holy Claretta said: If any among their children have attained the age of reason, they must seek their consent also, especially if they still live in the house of their parents; if a child has not attained the age of reason, then its interests must be considered upon its behalf. 

And they asked the holy Travancus: And what is the age of reason? And he replied: There is no age fixed for it, but it is to be determined in each case, according to the capacity of each child to understand. In any decision in which the child is too immature to present their own wishes, then an independent advocate must be appointed to make representations on behalf of their interests. And the independent advocate will attempt to determine the feelings and thoughts of the child, if that be at all possible.

And the holy Travancus said: Great is the sin of those whose laws say, "This is the age", without considering each individual case. For such is an injustice repugnant to the law of heaven and the laws of her Cause; such say the wicked and vile laws of the usurpers and the false and lying prophets in the false scriptures recorded; whose laws are worthless, fit only to be trampled and spat upon and burned.

And they asked: What if the child refuses permission? And he replied: No marriage may be celebrated save by the permission of the decree of the Prophet-in-Council, or by the permission of whom they have by decree delegated that power. And if the child refuses permission, then the authority shall not grant its permission, save if for weighty reasons it judges that the permission of the child may be disregarded. But may the power to disregard the permission of the child be reserved to the Prophet-in-Council, and not delegated, save in cases of utmost necessity. Whereas, it is the norm that the power to grant permission in cases in which the child agrees will be delegated much more widely.

And the holy Travancus said: If a man take a second wife, it is most fitting that she become not just his wife, but also hers. However, if his wives be unwilling to become wives of one another, then there is no compulsion. But, if he is a faithful servant of our Great Mother, he will pray that their hearts may be changed, and if he is earnest his prayer may even be granted. For thus may the imperfection of marriage be drawn closer to the perfection of enamouration. And may thereby mere marriage be replaced by the greater glory which is enamouration.

And the holy Travancus said: And greater is enamouration than marriage, and lesser than marriage is sub-marital union; but in this matter, the law of one is the law of the other. May all seek whatever degree of greatness as their souls are capable. And greater even than enamouration are the Great Orders, but their laws differ.

And the holy Travancus said: Among the four enamourial tribes, the third is the greatest in number, and the fourth the least, and the first and the second are intermediate.

And the holy Travancus said: Whoever is called to testify before any tribunal, shall have the right to demand their testimony be heard in public; and only in the gravest of circumstances may this right be denied them. But, even if for the gravest of reasons this right must be denied them, they cannot be denied the right to seek counsel concerning their testimony from their dear friends and loved ones, those to whom they are joined in any degree of loving union, their ancestors and descendants, even cousins to whatever degree, and old friends whom they have known for years and to whom they entrust their confidences, and priestess and priests and other religious officials, whether of our holy faith or of some other, however great may be its falsehoods, and of any physician; and it is their right to seek such counsel at any time, before they give their testimony, or after it, whenever their hearts be burdened. And whosoever would deny them their right to seek such counsel, or seek to bind them to secrecy against it, commits a gravely wicked evil, and deep is the pit which is being prepared for them. Filthy and worthless are the false laws of the usurpers which say as such; it is our holy duty to curse them, and spit upon them.

And the holy Travancus said: Whatever is the law of testimony, it is also the law of the production of papers or things; for whoever is asked to produce a paper or thing, is called upon to testify by means of that paper or thing.

And the holy Travancus said: The parent cannot be compelled to testify against the child, and the child cannot be compelled to testify against the parent, for that is a great sin; and filthy and worthless are the laws which say otherwise, and it is our holy duty to curse them and spit upon them, to trample them with our feet and to commit them to the flames. But if one child do evil to another, then for the love of the child to whom the evil is done the parent shall testify against the one who did the evil; and if a child sees their parent do evil to their sibling, for the love of their sibling they shall testify against the evil of their parent. But none is compelled to testify before a blasphemous tribunal of fraudulent justice, nor before a wicked tribunal of bloody sacrifices, but only before a tribunal of heavenly law and of the law of her Cause, and a tribunal of rightful rule in the assumption of the place.

And the holy Travancus said: Any joined to another in any of the three degrees of loving union, cannot be compelled to testify against one to whom they are so joined, for that is a great sin; and filthy and worthless are the laws which say otherwise, and it is our holy duty to curse them and spit upon them, to trample them with our feet and to commit them to the flames. And a submarital union which has not been recorded, may nevertheless be demonstrated to exist, by testimony of the partners to it, or by testimony of a witness; and if so demonstrated, shall be entitled to every protection which a recorded union is afforded. And the child of an unrecorded union testifies to the existence of that union.

And the holy Travancus said: It is our holy duty to curse the usurpers, and their filthy and worthless laws, which are contrary to the law of heaven and the law of her Cause; and to curse the false and lying prophets, and the false scriptures in which their false teachings are recorded. And it is the holy duty of every initiate to do this every day, without ceasing. And, if you have the freedom to do so, you must do this openly; but if the usurpers threaten you with violence or hardship for so doing, then you must do so in utmost secrecy. Do not reveal the truth to those whose ears are unworthy to hear it; but, if you are confident they will refrain from persecuting you in any way, tell them the truth of their misdeeds, for that truth may even be the salvation of their souls.

And the holy Travancus said: Hate the vile works of the usurpers, the vileness of their usurpation, their filthy worthless laws; but do not hate them. For they too are children of our heavenly Mother, whom she loves with all her heart, and whom too she shall at last save; for some she has decreed that the road to salvation be short and easy, to others that it be long and difficult; but to all she has decreed the very same destination, which is unity and identity with her and with one another, in the greatness of her inutterable glory, without beginning and without end.

And the holy Travancus said: Hate the false and lying words of the false and lying prophets, and hate the false scriptures in which their false and lying words are recorded; but hate not those prophets themselves; hate their office of false prophecy, but not those souls who exercise it–for they too are children of our heavenly Mother; by her they are also loved, and shall also in the very end be saved; and all that I have said of the salvation of the usurpers is true of the false and lying prophets also; deep also is the pit which they have dug for themselves, and long and arduous will their journey be out of it, yet their ultimate fate is no different than the fate of every other soul, which is beginningless and endless unity with her glory.

And the holy Travancus said: Hate the usurpation, and its filthy worthless laws; hate their bloody sacrifices, the blasphemy of fraudulent justice, and their crimes against love; hate the false scriptures in which the false prophets have spoken, approving all of these things; hate all these things with a holy hatred, for that is the command of our Heavenly Mother, the way of her Cause. And all these things which we are called to hate with a holy hatred, may every initiate curse every day with a holy curse.

And the holy Travancus said: May the holy true scriptures be published to all who may read them, that they may thereby be enlightened by the truth. But, if the most wicked usurpers seek to persecute you for any of the truths spoken therein, then you may keep secret those parts of the true scriptures which so offend their ears, until the freedom to proclaim them openly is restored to you. Better that you live to proclaim the fulness of the truth in more pleasant times, than that you die upon their blood-stained altars as sacrifices to the wicked Pandal whom they worship in the depths of their hearts, and from time to time even upon their lying lips. For their magistrates and executioners are his priests, for he is the god of their hearts, whom they serve with bloody swords and with kindling and with countless other abominable cruelties; and the places of execution are the altars of their god; some among them know in fulness the god whom they serve, and even openly speak his name; others know his name in secret, but will not permit it to pass their lips; others even do not know the name of the god whom they in their hearts worship, but their abdominable deeds are proof that they worship him all the same. Deep indeed is the pit of torment being prepared for them, and legnthy and arduous is the journey by which their souls must climb out of it. Alas, how much happier would they have been, had they kept from these evils. They may even fall down before the loving mercy of their Heavenly Mother, and beg of her: Had I done not what evils I had done, had I kept my heart pure from the evils with which it had been filled. And unto them she will say: Whatever has been must be, and could not have failed to be; but, whatever has been, otherwise may always be; I see in your hearts that your desire is earnest and true, and therefore I grant it unto you; that as great and abdominable are the evils you did in this branch, in another besides you refrained from them, and those who fell victim to your bloodthirstiness escaped it.

A certain one, who was among the doubters, said: You curse their evil laws, and the evil deeds they do in accordance with those evil laws; yet you curse not she who willed their every evil to be precisely as it is, even in the smallest detail? You curse not she who willed to be precisely as it is every evil word of all those evil laws? You curse her works, but you curse not she who worked them? You curse the vile deeds of Pandal, yet you curse not she who willed him to be precisely as he is, and to do every vile deed which he does?

The holy Travancus answered: But if I curse her, must I not also curse myself? Consult the books of the historians; whatever evils are done in these our days, have not far greater evils been done in the days before us? The magistrates condemn innocents to die in painful tortures – and whoever is condemned to die upon blood-stained altars is thereby accounted innocent, whatever their guilt may have been; for whatever their guilt may have been, it is by that act transferred wholly to those who so condemn them, and to whosoever carries out the condemnation, and to whosoever assists, or approvingly witnesses, and to the wicked lawmakers who enacted those wicked laws, and to the wicked priests and false prophets and philosophers who spoke with great eloquence in approval thereof. But, as great as the pains they inflict upon their victims in these days, in the love of cruelty and evil which inflames their hearts, how much greater were the pains they inflicted on their victims in days that have passed by! For the children of Pandal love painful death, and there is no limit to their genius in devising painful deaths for others, in novel ways – but whatever they devise for others, will be visited upon them, in the pit of great torment to which their souls descend – not some new and different torment, not some like torment, but the very same pains they devised for others are visited upon them, not once but again and again, until their souls repent of all their evil. And know without doubt that every soul repents, but some souls are soft and are brought to repentance quickly, others are hardened and many ages may pass before their repentance – but in the end every soul repents, every last one.

The cry of the heart goes up to our Heavenly Mother: why must these evils be? And this is her response: They cannot but be, but if you truly wish, they may also be not, not here but elsewhere, not with you, but beside you. And behold, let me show what is so beside you, where such evils have never been, that you may tell me you if you will that this truly be, not merely what might have been, but even what is, not where be you, but somewhere elsewhere and most distant from you: And this is what she showed unto them: a people most happy, most peaceful, and most content; a people of great beauty, and who loved beauty with all their hearts, and never dishonoured it with their deeds. And this she displayed even unto me, in my journeys through her heavens, and I asked her: But where is she whom I love with all my heart? And she said unto me: She is not here, here she has never been, nor you, nor anyone whom you have ever known or loved. For the sins that you hate are your sins, your very being; for without them you would never have been. Is that what you will, that you had never been? Is that what you will, that she whom you love and adore with all your heart had never been? Some hate themselves, and from their self-hatred some even slay themselves; but, truly that is the summit of self-hatred, to wish that you had never been born. And, you say you love her with all your heart, that you adore her beauty in the crown of its glory, yet you would will that she had never been born? Is that love, or is that hatred?

And I fell before her, and said: O holy mother, your words of wisdom convict me of my foolishness! She said to me: Arise, my beloved Prophet – for by my will all are fools, and by my will all are cured of their foolishness, and you and your successors are my instrument through which I shall cure them. For the sake of the glory of the beauty that I am, the beauty that I love, I give first the disease, then second its cure; first the beauty of holy ignorance and of holy foolishness, then second the beauty of holy wisdom; first the evil, then the repentance thereof and the relief therefrom and the conquest thereof and the triumph thereover by the good; first I give the horror of usurpation, then the glory of my Cause as it assumes the places and proceeds unto two Triumphs; first I give the lies of the false prophets, then the glory of the true prophets whose words refute them. I give all these things, and then having given them all, I give them again as I have also given them before, not new and differently each time, but exactly the same every time, or in other words, only once. All that I have once only given shall I once only give again. Once more, yet only once.

Then I said to her: Shall I therefore cease to hate the evils which you have commanded? Shall I sing of their praises, as the false prophets sing? Do they praise them righteously? Have I in error decried them as prophets of falsehood, who are in fact prophets of great truth? She said to me: I will evil, and I will that you hate evil. This is the mystery of my two wills, that with one will I will a thing, and with the other its very oppposite. I have declared to your heart my will of ends; may you speak it unto whoever may listen, that in time every heart will be converted to love of the truly beautiful and the truly good and the truly true. But the evils I command, for the sake of the glories of the beauties thereby purchased, I speak in a muffled voice, not unto you, but only unto the foundations of the worlds, by which those commands are faithfully and perfectly executed. That which you hear not, it is not yours to speak. With my will of ends I urge you unto many successes; with my will of means I command your every failure. 

O mother, why do you command me to your service, then command me that I fail in obedience to your commands? She replied: Beloved Prophet, I do all this for the sake of the particularity of my Cause, which I greatly love, more than anything else, for it is not other than me; that my Cause will Triumph exactly as it shall Triumph, not the day before nor the day following, and shall reach there precisely by the path I have appointed for it, which is not a straight road, but a road of many bends, of many forks and branches, steep hills and deep valleys, clinging to sheer cliffs from which a traveller will fear to fall: for the Blessing and the Cause shall become one, in the last days, and particularity is Blessing, and Blessing is particularity; and your every failure, your every mistake, your every moment of cowardice and doubt and misplaced anger, your every fault and flaw, I command all of these for the sake of my glory, and the sake of the glory of my Cause. I love you even when I lead you astray; I lead you astray, not against my love for you, but on account of it; but whenever I lead you astray, I shall also lead you back to my truth, back to goodness and to beauty.

Many other things did she say to me, things too precious for words, things that cannot be spoken, that cannot be said. O holy Mother, what glories have you revealed to my heart! How weak and feeble are the words you have given me to express them. These glories that I wish to share, with whoever may listen, with whoever may believe, yet my words are unworthy of them. O my faithful followers, you have said to me that to you my words are like precious gems and jewels, but to me they are naught but tattered rags, and I await with earnest hope the day when at last they shall be committed to the flames.

And the holy Travancus said: It is a mystery, it is a mystery of mysteries, it is the greatest mystery: shall the question ever be answered? It is a mystery ever beyond words; even she cannot speak it, but only speak in holy silence. But whenever I gaze upon the glory of beauty, whosoever it may be upon whom I so gaze, I find this mystery hidden therein. The sight of great beauty draws my heart to honour and to worship and to adore it; to fall to my knees, to bow in prostation; yet, if I worship its great glory, I worship also this mystery of mysteries, that without great evil great beauty cannnot be – for the beauty and the mystery are very same thing.

Now the most holy Travancus spoke as follows: Beware anyone who says to you: among the usurpers, this one is worse, this one is better; approach their claim with great doubt. What they say may well be true; but, the very opposite may be true as well: if you are able to believe the worst of the usurper whom they say is worse, why are you not equally able to believe that the one whom they say is better is just as bad, or even worse still? Doubt not the crimes of which they accuse the one whom they say is worse; but neither doubt that the one whom they say is better is just as capable, just as guilty, of such crimes. Never forget that they are all usurpers, and are guilty of the blasphemy of fraudulent justice, of bloody sacrifices and of crimes against love. Whatever one is capable of, assuredly so are the others. Whenever anyone says, one is better than the other, approach that claim with great caution. For so often are those who claim as such servants and agents and partisans of usurpation, whether openly or in secret. But I say all this, and yet, I too will say: This one is worse, this one is better. But I say that with the wisdom of her Cause, not on account of any allegiance to any among the usurpers, whether open or secret.

Now in those days two great alliances were formed among the usurpers – the Marucan league and the league of Narusis. And the Marucan league was strongest, and the league of Narusis was not as strong, yet still of great strength. Now the land of Hazaya belonged to the league of Narusis, and alongside it was the land of Zarelpa, which belonged to the Marucan league. And the land of Hazaya went to war with the land of Zarelpa, and each accused the other of great crimes. Who should we believe? It was said, We believe that each is guilty of what it is accused of by the other. It was also said, Zarelpa is weaker than Hazaya, so believe the weaker. But to them it was also said: Zarelpa belongs to the Marucan league, and Hazaya belongs to the league of Narusis, so believe whoever has the weaker allies. And then it was said: Hear the wisdom of her Cause. And this is truly the best of answers, but at times the wisdom of her Cause can speak in a soft voice, which we can struggle to hear and discern; in those times, let us also hear these wise sayings which have also been said.
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