THE BOOK OF GLEANINGS
Being writings from Various Old Culdee books
which were partially
destroyed in Ancient Times
Chapter 1 - MAYA AND LILA
Chapter 2 - ELOMA
Chapter 3 - THE FLOOD OF ATUMA
Chapter 4 - THE DELUGE
Chapter 5 - THE BIRTH OF HURMANETAR
Chapter 6 - THE COMPANIONSHIP OF YADOL
Chapter 7 - THE DEATH OF YADOL
Chapter 8 - HURMANETAR JOURNEYS TO THE NETHERWORLD
Chapter 9 - ASARUA
Chapter 10 - THE DEATH OF HURMANETAR
Chapter 11 - THE TEACHINGS OF YOSIRA
Chapter 12 - THE RULE OF YOSIRA
Chapter 13 - THE WAY OF YOSIRA
Chapter 14 - THE TRIBULATIONS OF YOSIRA
Chapter 15 - THE VOICE OF God
Chapter 16 - THE SPIRIT OF God
Chapter 17 - THE SONG OF THE SOUL
MAYA AND LILA
This was formerly called The Book of Conception and said to be
First Book of the Bronzebook. It concerns man's conception of The
True God in olden days, during the struggle back towards the light.
Once all men were dark and hairy and in those days woman was tempted
by the strength and wildness of the beast which dwelt in the forest,
and the race of man was defiled again.
Therefore, the Spirit of God was wrathful against woman, for hers
was the responsibility to reject the beast within and without, that
she might bring forth children of the light to walk in the light;
for in man there is beast and God, and the God walks in light and
the beast walks in darkness.
Now, because of the wickedness that was done, there are among men
those who are the Children of the Beast, and they are a different
people. The race of man alone was punished, for the beast acted
according to its nature. In man the beast and God strive to decide
whether he shall take his place among the Gods that live or the
beasts that die, and woman, in her weakness, betrayed him to the
Men struggle daily with the beast and wrest their living from the
soil, their day being encompassed with strife and toil. So women
bring forth children with suffering, and because they are frail
their husbands rule over them. Man is conceived in the womb of woman
and she brings him forth to life. Therefore, when God raised man up
from among the beasts, choosing him as His heir and endowing him
with an immortal spirit, He placed a veil over the portals of life.
This, that woman should not forget she is unlike all other living
creatures and the trustee of a divine mission. For a woman not only
gives life to a mortal being, she also bears a spark of divinity to
Earth, and there can be no greater responsibility.
The eye that sees earthly things is deceitful, but the eye that sees
spiritual things is true. Then, because of the things that happened,
the Great Eye that saw Truth was closed and henceforth man walked in
falsity. Unable to perceive Truth he saw only that which deceived
him, and so it shall be until his awakening.
Not knowing God, man worshipped Earth who mothered him and supplied
his needs. God was not displeased, for such is the nature of
children; but when no longer children they must put aside childish
things. Nor, having blinded them, was He wrathful that they could
not see, for God is, above all else understanding. The face of a
good father is stern and his ways are hard, for fatherly duty is no
light burden, but his heart is ruled by compassion. His children
walk in Truth and uprightness, their feet do not wander, nor are
they willful and wayward.
Man is born of mud, sun and Spirit. In the days of conception the
Spirit of God impregnated the receptive Earth, and she brought forth
her children. Then came man who walked like a little child, but God
took him in hand and taught him to walk in the uprightness of God.
A race of men came out of the cold northlands. They were under a
wise father and above them was The Grand Company which later
withdrew in disgust. This race was The Children of God; they knew
Truth and lived in the midst of peace and plenty. The Children of
Men about them were wild and savage; clothed in the skins of beasts
they lived like beasts. Even more wild were the Men of Zumat who
lived beyond them. Among the Children of God woman had equality with
man, for her counsels were known to be wise. She heard with
understanding and her speech was considered; in those days her words
were weighed, for then her tongue did not rattle in her head like
seed in a dried pod.
Woman knew that though man could subdue her with his strength, he
was weak in his desire for her. In his weakness lay her power and in
those days it was used wisely, it was the foundation of people. The
race was good, but because of its goodness it was destined to be
smitten, for only the good vessel is worthy of the fire. It is
burnt, that its shape may be set and its design endure. This path of
peace is not the path of progress.
The people were not governed by princes or by statutes, but wise men
sat in council. They had only a code of conduct and moral tradition
binding each one to the others in symmetrical web of life. Those who
transgressed the code and tradition were deemed to be unworthy of
life among the people and were banished into exile.
Among The Children of Men woman was a chattel. She was subject to
man, an object for the satisfaction of his lust and the servant to
supply his needs. He subdued her and kept her in servitude, for her
betrayal of man was known even among them, and it was never
forgotten, nor could it be forgiven.
The Children of God valued woman highly and protected her from
crudeness and cruelty, and her standing was such that she was
awarded only to the most worthy of men. They held her in respect,
for to them she was the fountain of life within their race, the
designer of its future. Yet even so they had to restrict her, for
she was inclined to be willful and unheeding of her responsibility.
The people flourished and, from generation to generation, grew in
stature and comeliness. They were the rising tidewaters of mankind
surging towards its destiny. The right of a man to mate was decided
according to his standard of thought, his uprightness, the manner in
which he upheld the code and tradition and his dealings with man and
woman. The fittest men could choose a mate among all woman, but
lesser men could seek only among the less desirable, according to a
known standard. To some, having only the outward appearance of men,
no mate was given, while the noblest men could take additional ones
from among the ranks of lesser women. Thus, the race ever tended to
improve, to accord with its design.
The council of the people knew well the strength of man's desire for
woman. The force of the urge was not wasted, for their forbears had
harnessed it to the vehicle which carried their race to greatness
above others. The race which could properly channel the forces
contained within itself was ready to control the forces beyond
itself. The greatest forces man can harness to his benefit are those
lying within himself, but the underlying strength of the people lay
in the morality of its women, for this was the strength that
governed, because it was the safe guard for something of value. Men
strive for gold, and value it because it is something not easily
attained. If gold would be gathered by the handful, men would scorn
it, its power is in its scarcity.
Then it happened that one man became arrogant in the strength of his
manhood and pride of place, his thoughts inclined towards himself
rather than towards the welfare of the people. He scorned the old
ways, declaring the code and tradition an unnecessary burden laid on
the backs of men. He said,
"Why should we carry the burden of things
which have come down to us from our fathers? How do we know they
walked with wisdom? How can we say that what was good for them is
good for us?"
Because of his unruly speech and wayward ways, the
council banished him for a time and had he remained apart, his heart
would have been humbled in wisdom. But among The Children of God
there was a woman, one of the most desirable and fair, who
interceded for him so he might return to dwell among them, it being
in their code that the wayward could always regain their place.
The woman sought him out in the wilderness and, coming upon him,
"Though, because of my heart, you appear to me as the finest
of men, in the eyes of the elders you are unworthy to claim me.
Therefore, I have spoken for you; now come, go before them yourself
and say the wilderness has changed your ways. By so doing you will
find favour with the council and, perchance, I may become your mate.
The strength and courage I admire place you high in the regard of
men and in favour with the elders, but your wayward and
inconsiderate spirit is unworthy of your body. Though you find
favour in the eyes of the young and foolish women who see only the
outwardness of your body and thereby become more foolish, the eyes
of the wise women see your naked spirit and are not deceived.
Therefore, disregard the glances of foolish maidens and carry
yourself well. Act in such manner that you find favour in the sight
of the wise women".
And, said she,
"Am I not Maya, the most
desirable of women, one whom all men seek? Yet will I remain
reserved only for you, therefore be not unworthy of me".
The man came out of the wilderness and wastelands. He went before
the council of wise women and said,
"What must I do that I may have
this woman for a mate? For I desire her above all things, even above
my own life. For her I will become the most worthy of men among the
people, her standard being high I may not possess her otherwise".
The wise women answered him, saying, "For so long shall you conduct
yourself in this manner", and they set him a time and a task. That
it should be well, the task was to be done with heart as well as
deed, but the man accepted it gladly, his heart not in that day but
in the days to come. The council and the elders said, "what the wise
women have done is good, it will be well and to the people's
The man rose manfully to the task and was magnificent in his
manhood, his new ways gladdening the hearts of all the maidens, many
of whom were disturbed by strange stirrings within their breasts.
Among these was one less comely and desirable whose heart burned
hotly for him, her thoughts resting upon him continually; but she
knew that in his sights she was of little account. Here name was
It happened that, arising early one day, she saw the man depart into
the forest by the swampland, going about his task, and she took
counsel with herself and followed him. She came upon the man while
he rested in a place of solitude and approaching spoke softly,
"It is your servant Lila. O my Lord, are you not weary with
the task burdening your days, also that you lack companionable
gladness to lighten it? Where is she who set the load upon your
strong back? Where is my kinswoman who, without doubt, is more
comely and very much more desirable than I and therefore a very
fitting reward for your heavy labours? Does she rest in the shade or
is she gathering fruit back in the gardens?
Without doubt her
thoughts are with you, but is she not unduly hardhearted in that she
fails to comfort you, for is it not in the nature of woman to come
to man and lighten his burden with her softness? Is it not in the
nature of woman to be yielding and submissive, that man may rejoice
in his strength? Is it, perhaps, that despite her loveliness the
heart of this woman of your desire is not the heart of a woman? Is
it like the mock orange, sweet to look at but bitter to bite?
"Or is her heart in the keeping of the elders, that she prefers the
ways of the old to the ways of the young? What has she done to you,
has she not humiliated your manliness by harnessing it like an ox to
the customs of the people? Can it be right that the decrees of old
men long dead should come between living man and woman? Is it not
more fitting that the customs of men submit to the law of Her who
gave us our natures? This desirable woman is yours, providing you
toil and wait. She is yours, but not without conditions. She does
not come without reservations as a woman should, but like a man who
comes to an ass bridle in hand.
Alas, that I lack the loveliness
which places the yoke upon you, but beneath I lack nothing and am as
much a woman as any. My heart burns for you with a flame that comes
nigh to consuming my body. Take me, accept my humble offering. I
give all freely, I will be yours without any conditions. O my Lord,
which of us women truly offers the most? She who concedes nothing,
or I who will even be accursed by God and men for your sake? I who
am nothing in your sight require no sacrifice from you on my behalf.
I ask nothing and I offer all a woman can".
Then Lila knelt at the
feet of the man and placed her head on his knee.
The man was sorely troubled in his body and he wrestled with it, but
his spirit brought before his eyes the vision of the more desirable
maiden, and he was strengthened. He arose and said, "Begone and
tempt me no more!"
Then Lila departed and went her way, but within herself she brooded
and in the course of days her thoughts hatched a dark scheme. She
mixed a forbidden potion from herbs and, putting it into a pitcher
of water with honey, took it to the man as he toiled in the heat of
the declining day. Seeing her, the man said, "Wherefore have you
come again?" And she answered him, saying "My Lord, your servant
brings a much lesser offering, one you need not fear as you did the
greater one, a humble gift of refreshment". The day being hot and
the toil arduous, the gift was not unwelcome. The man drank heavily
from the pitcher and because of the potion his spirit slept while
the beast entered his body in strength.
When the fire of his passion was quenched by the waters of lust, his
spirit returned and he reviled the woman, saying, "What have you
wrought? Would you destroy me in this manner?" The woman replied,
"The deed is yours, my Lord, for you are a man and I am a woman".
Then the man became afraid, for he knew the code and custom. He
became angry after the manner of frightened men and shouted, "Begone
from my sight, you viper, lest I crush you!"
Lila answered quietly,
"My Lord, why be wrathful or afraid without cause? For this thing
shall be a secret between us, none will ever know of it. Behold, my
Lord, are you not free again and the yoke removed from your neck?
Now you may know the joys a woman can give, without submitting to
the task; therefore, take your ease, for life is good to you".
The words of the woman were not sweet to the ears of the man, for he
was filled with remorse for what had been done. He said,
not the maiden of my tender desires, in whom my heart delighted and
for whom I gladly undertook the task. What now of her whose beauty
compares with the glory of the sun, whose gentleness caresses as the
sunbeam, beside whose brightness you are no more than a gloomy
"She is indeed as the sun, you may worship
from afar but never touch lest you be burnt and destroyed".
"I am the woman of your body whom your flesh has chosen. What has
this other woman done for you? Did she not sharpen the sword on
which you cut yourself? If one lights a fire among reeds, knowing a
man sleeps there, who is to blame for his burning? The fire, he who
lit it or the reeds? It is beneath your manliness to turn on me
thus, am I not shamed for your sake? And who among women would
invite the wrath of Gods and men as I have done? Be content with the
wrong your lust has already wrought. This is an evil deed you have
committed, but because we are now united in the flesh no harm shall
befall you through me".
Thenceforth, among the people they went their separate ways, but
flesh called to flesh, bringing them furtively together in secret
places. Each dwelt with the reproachful whispers of their spirit,
and each walked in the shadow of fear because of the code and
Now, the elders were not without shrewdness and they saw that the
man was no longer diligent in the task and had returned to his
former ways. Also he avoided the eyes of Maya and was no longer
reserved with women, having sampled forbidden fruit he now sought
other varieties. He was not a man with an end in view towards which
he strove, his bearing was not that of a free man. The glances
between the man and the woman, and their uneasiness, were not
difficult to interpret.
The elders and wise women said among themselves,
"Such is the manner
of those carrying a burden in their hearts, whose shadowy love is a
feeble furtive thing blooming shamefully in dark and hidden places".
Therefore, they set a watch on the pair. The watch came upon them as
they lay together in nakedness upon their skins and mocked them with
ribaldry, for their passion was profane and a thing for jest. It was
a fungus upon the tree of love.
They were brought before the high council, which was the council of
elders, and the council of wise women, which questioned them,
saying, "Wherefore have you done evil unto us?" The man answered,
"The woman put my spirit to sleep with an evil brew, and my body
became weak because of my manhood". They replied, "Truly you have
little manhood now and are a lesser man because of this woman".
The woman stood up before the high council and answered them boldly,
"Am I then the stronger of the two? Can I lift the biggest stone or
run the fastest race? Do not the strong always prevail against the
weak, and is not this man the strongest among men? Is this even a
matter for your concern? For in what way have we caused harm to any
but ourselves? Shall we be punished for that which concerns us two
alone and wrongs no other?"
The high council replied,
"The deeds of any person affecting the
lives of others are the concern of others. Though it were done in
secret between yourselves, were not the effects displayed in your
eyes for all to see? Does the man serve the people better because of
this thing, or does he serve them less well? Has something been
added to the people, or has something been taken away? Have not the
"Therefore, is not that which you did the concern of the people and
not of yourselves alone? The deed of itself was not wrong, except in
the manner of its accomplishment. A woman who places no value on
herself steals something from all women, for they are then less
valued in the eyes of men. Would men value gold were it gathered by
the wayside? Above all this, what of God-given love? Have you
elevated or degraded its means of expression among men and women?
Among people who value gold above all else, he who debases or
adulterates it commits a wrong against them. Here, where love is
valued above all else and woman honoured as its custodian, those who
debase it are regarded likewise".
"We dwell in a pleasant place, amid peace and plenty, an inheritance
from our fathers. The Children of Men have inherited the wastelands.
Are our fathers less wise than theirs, that the customs of our
fathers should be spurned? What you have done relates to your two
selves and by your two selves shall your punishment be carried out.
This is not a punishment for any wrong done to us, for we are old
and it affects us little. We punish because we have a duty to the
young, to the unborn of our race. We have an even greater duty to
the hallowed things which inspire mankind and enthrone man above the
"Your wrongdoing affects no one man or woman, yet it affects all men
and women, and if left unheeded would not be without effect on
children yet unborn. The code and tradition is the pillar of our
people, and the pillar may not be struck with impunity. Though it be
strong and one blow will not damage it, many blows will bring down
even the stoutest pillar. A blow left unheeded encourages another. A
deed disregarded is a deed encouraged".
"A people can be judged by the things it punishes and the things it
permits. The swine revels in filth and therefore attacks anyone who
enters his pen. Were we wholly of the Earth, we need only protect
"Thus we banish you for ever from among us, unless in your old age
you are permitted, in mercy, to return".
In this manner were the man and woman banished from the tilled land
to wander the wilderness beyond. They dwelt in a cavern in the
wasteland, against the outer border of the tilled land, and they ate
weeds and wild creatures. There they were in a place defended from
hostile men and made safe from ambushes. In the first days of their
banishment the man was wrathful against the woman and spoke to her
"Like a lamp that gives no light you are a woman
without womanly virtue, no longer deserving of the honoured
treatment accorded women of our race. You spoke truly when you said
that I am strong and you are weak. So be it, henceforth your
weakness shall be my strength; no longer will the weakness of man be
the strength of woman and the backbone of a people clinging to
things without substance. Henceforth, I am obligated to no one and
owe a duty to none but myself. Man is weak only in his desire for
woman, but the weakness of woman shall henceforth assure
satisfaction of the desire".
So the man subdued the woman after the fashion of The Children of
Men; she was the wife who ministered unto him, saying "My Lord, I am
but a woman and your handmaiden".
The beast of the wastelands were the keepers of the woman and she
was in bondage to the barrenland, for the wilderness was beyond
reach of the waters, a place of desolation yielding only weeds and
thorns. The man hunted afield for wild creatures while the woman
delved for roots, seeking sustenance among the weeds.
Thus it happened that one day, being overcome with hunger, the woman
went among the reeds growing on the edge of the tilled land, for
flowering plants grew there, the roots of which could be eaten.
While engaged in gathering she was seen by a husbandman tilling the
fields, who, coming upon her stealthily, said, "Woman I see you, are
you not the one who was banished? If so the custom decrees you will
have to die, for it is forbidden to re-enter the fertile land,
having been cast out".
Then the woman, being still in the water, loosened her girdle and,
letting down her hair, said,
"honoured I may no longer be, perhaps
die I must, but am I not still a woman while I live? If you see me
otherwise than as a woman who can please a man by the ways of women,
then I say you cannot be a man. Yes, I am the woman your brother
seduced, the frail victim of his lust. Perhaps it is better that I
die quickly by your hand than starve slowly in the wasteland. Death
can hurt me no more than life which has revealed me to the evil of
men. Let me die now for the wrongdoing of your brother".
she came out of the water.
The husbandman did not slay, but instead he dallied with her until
the evening. The woman said, ere he departed,
"This shall be a
secret between us, for there is none other nearby to see us here.
Give me food, that my flesh may be firm and my heart gladdened, that
I may come often to this place".
Thus, in the days that followed the woman went many times to the
waters and in other places where there were other men. Therefore,
she no longer had to delve for roots, nor did she toil in the
Then The Children of God banished other men into the wastelands
because of the woman, and the man, seeing how this came about, said,
"Is my affliction because of you never to end?" The woman answered,
"My Lord, this thing I did for your sake; see these others, are they
not outcasts in the wilderness, men without a chief to rule over
them or a hand to guide? Gather them together, that they may hunt
for you and serve you, rule over them and become powerful. What I
have done I have done for you alone. To your strength will be added
their strength, and the loss of the people in fertile lands will
thus become your gain. What is there that strength cannon obtain? If
your desire is for other women, will not strength obtain them?
Therefore, revile me not, because I have now placed in your hands
the means to that which you desire".
"Now I say to you, and speak truly of things only a woman can know,
that you are a better man than those who live bound to the tilled
lands, whose women secretly despise them for their servility to the
code and tradition".
The man was stirred up by these words and went out and about to the
others, approaching them, saying,
"Behold, we have been cast out
because we have followed the ways of men according to the nature of
men. Our manhood is good within us, let it therefore assert itself
so our strength may be greater".
So it came about that the men who were outcasts entered the fertile
tilled land stealthily at night time, burning the houses and
overthrowing the water towers, saying, "Let this land rejoin the
They slew menfolk and carried the women and children away. They
stole sheep, goats and cattle. Then they withdrew to the fastnesses
of the wastelands. There they built an encampment and fortified it
about with walls and ditches, and they made war upon The Children of
Men and prevailed against them. They ruled their women sternly and
made them chattels, buying and selling them like cattle. When man
said "Come", the woman came, and when he said "Go", she went. On her
yielding back and on her submissive head he dissipated his wrath, on
her servile body he satisfied his lust.
Lila was a true daughter of the woman who betrayed the first race of
men. It is written of her that when her sons grew to manhood, she
caused then to kill and eat their father, so they might gain
lifelong strength and wisdom.
Man kept woman in bondage, for he knew from his own knowledge of her
ways that she was not to be trusted. Henceforth, she could not walk
freely among men, for they knew that though woman was weak and man
strong, by womanly guile she could exploit his weakness. Among the
outcast people and The Children of Men woman was subject to man, and
he imposed his will upon her and dominated her.
In this manner woman wrought her own downfall and the destruction of
those who held her in high regard. Her charms she cast at the feet
of those who trampled them underfoot. Woman was not yet fitted to be
the free guardian of the portals of life. She was never wise enough
to choose the fathers of the race, for she was ruled by womanly
waywardness, not by wisdom.
It came about that the sons of The Children of God mated with the
daughters of The Children Men, who knew well the ways of men and
were not reserved. The covenant had been broken and strange women
were taken into the households, some even as wives, but though the
daughters were lesser women, the sons were wonderfully big and
mighty fighting men.
These new people came out of the wastelands and crossed to Kithermis,
which they divided in three parts between them, and there were
rivers on the boundaries. This was when the years of man's life were
lessened because he became fully Earth-sustained, but he remained
full of vigour though filled with hostility, particularly towards
those who loved.
To the East was the land of Ubal which was mountainous and the
Ubalites were herdsmen. Westward was the land of Chaisen and it
joined Ubak on the North. Southward were the land of Utoh and the
land of Kayman, whose peoples dwelt on the plains and tilled the
soil. Some from the households of The Children of God went into the
land of Chaisen and gave the people laws and taught them to build
with brick. Netar and Baletsheramam, the sons of Enanari, taught
them writing and set their letters on a pillar in Herak. Enkilgal,
son of Nenduka, built Keridor which stands between two rivers.
Then came the lengthening of the years, when the time of sowing was
confused and seed died in the ground. In those days, Enos came up
out of Chaisen and spoke for the God of The Children of Men. In
those days, there were many having the blood of The Children of God
who inclined their ears towards his words, for they thought the
Great God of their fathers had abandoned them. Therefore, the
enlightening word of God came to Eloma.
Eloma, daughter of Kahema, heard the voice of God and was carried
into the wilderness unto a place where there was a cave and clear
running waters, and she dwelt there for seven years. Eloma had three
sons and they all heard the voice of God and walked with Him. Her
firstborn son was Haryanah and he carried the word of God to the
Children of God who dwelt in the Northlands, for they had forgotten
His Ways. He married Didi, daughter of a great king and became an
even greater king; he had many sons who all became kings among men
of renown. Yahama, her secondborn son, carried the word of God to
those who dwelt towards the sunrising, and Manum, her thirdborn son,
carried it to those towards sunsetting.
When the ear of the Spirit was opened in Eloma, she returned to her
people and became The Interpreter of God. In the days when some men
left to dwell among The Children of Men, others came to Eloma and
"Behold, men leave and we become weak, while The Children of
Men become strong. Can this be the will of our Father?"
called upon God and He heard her cry and said unto her,
spirit be at peace, for things happen as they will; it is the grain
being winnowed from the chaff. It is always easier for men to follow
the ways of the flesh than the ways of the spirit, yet the deeper
man descends into the vale of earthly things, the harder the climb
out to the heights of glory. A generation to go down, ten
generations to rise again. Man must struggle or degenerate, but the
path of pleasure is pleasant, while the path of progress is beset
with pain and strife".
God said to Eloma, His servant,
"Behold, I have been good to My
children, they have been given everything that is pleasant,
everything has come easily to their hand. The lot of The Children of
Men is more harsh and yet they prosper. Childish things are expected
from a child, but when it grows up more is anticipated, yet still My
children come to me as children".
God then said, "Go, return to the place from whence you came and
remain there for seven years" and she did so. The seven years passed
and Eloma returned to the people and, behold, the fertile fields
were unsown, the water channels were dry and there was desolation in
the midst of the waters. Eloma sought among the fields and when she
came upon the habitations her heart was rent apart. For she saw the
daughters of The Children of God consorted with the sons of The
Children of Men and were become unlike true women.
Then Eloma said
to them, "Wherefore has this thing come about?" And they answered,
"Behold, men came from out of the wilderness and our men were like
sheep before wolves; see, even now they labour within a pen of
servitude". Eloma then went unto the men and said, "Wherefore has
this thing come about?" and they answered her, "Behold, the God of
The Children of Men is, unlike ours, a God of battles and we were
delivered into their hands".
Then Eloma was heavy of heart and called upon God, saying, "Behold
the plight of Your children" and God heard her and answered,
not indifferent, for their sufferings are My sufferings. They are
not under the whips of men but under the flail of God, the grain is
being separated from the chaff. They toil not under the blows of men
but under the hammer of God, they are not imprisoned but are upon an
anvil. I am not the God of battles, not the God of nations, not even
the God of men. I am the God of Souls, The Keeper of the Treasures
of Eternity. I have not turned away from My children, My children
have turned away from Me, disobeying my laws. This cry will echo
down through the generations of man: "My God, why have You deserted
me?" And it will come from those who have deserted their God".
"Arise, go seek among the people and you will find a maiden who is
pure at heart, but she is mocked and degraded by being made a swine
attendant. Take her with you and go to Shinara, guard her well, for
she is the daughter of a new dawning".
Eloma sought among the people
and found Nanua, Maid of the Morning, and they went into Shinara.
The Voice of God came to Eloma in Shinara, saying,
"This is the way
things shall be with those who aspire to Godhood. They must follow
only the paths which I have shown through the words of My
interpreters. The unfolding spirit residing in those who have the
blood of The Children of God and the greatness that dwells in men
shall be magnified in the blood of their children. Their wisdom
shall be greatly multiplied, if the tie of blood be strong. As good
wine become bad if diluted overmuch, so is greatness in the blood of
man. There is a virtue in the blood of those whose forbears were The
Children of God, and if two people having this blood marry, then
this virtue is increased in their children, so it is greater than
either parent. There is a law of inheritance from which no man is
exempt, for man is governed by the laws of earthly creatures as well
as by greater laws. Is not the best ram chosen to sire the new
flock? So let women choose the best among men that they can and let
men choose the best among women, and they who heed My words will
know which is the best. Let the truly great ones rule".
"The creative words remain on this side of the veil, but
their echoes resound on your side. The real remains here, but its
reflection is there; creation is My mirror, though it is not without
distortions. I have created in spirit and in matter, My thoughts
have ranged from the unseeable smallest to the incomprehensible
largest. My greatest thoughts formed substance for the spirits of
the sons and daughters of Earth".
"Truth and justice, perfection of beauty and goodness remain with
Me, and these you can know on Earth only by their reflection. In the
universe of Truth all things are free from illusion and are seen in
reality, but on Earth even the reflection is distorted. I have
crated light and called it substance; it is illuminated within by
the light of an ever present love potential".
"Men call on many Gods, though above all there is but One; yet
whatever they call Me I will hear them, for I am The God Above
Names, The God Embracing All Names. Whatever men believe, if it
serves Good it serves God. But gold necklaces are not for sheep and
outward forms of worship must suffice for the spiritually
undeveloped. The rituals of men may often be empty ceremonials, but
they may also guard the Great Mysteries behind them".
"If a man seeks to enter My presence by prayer and says, "God grant
me this or give me that", the thing will be neither granted no
given, unless it be for his spiritual good or benefit another. I am
no huxter bargaining blessings in exchange for worship, nothing man
can give can add to what I have. Also me do Me little honour when
they fail to recognize that I am above concern for mere bodies which
decay and fall apart when the enlivening spirit leaves them. Yet man
is but man, know that I am a God of understanding and compassion. If
man cries out to Me, in genuine stress and suffering, he will not go
unrelieved and uncomforted. Yet understand that suffering and sorrow
are the lot of man, that he may become ManGod. There is also the
Great Law to which man must conform; there are intricacies of
enidvadew to be unwoven and the challenging paths of destiny and
fate to be followed. Too often the price to paid for things done or
not done is pain and suffering, sorrow and distress, but where would
be the benefit to the debtor were I to wipe out such debts? Yet will
I see that never, be even a single grain, will they exceed that
which is absolutely necessary and just. On earth, joy and gladness
will always outweigh pain and sorrow".
"Earth is Earth, take it as you find it, do not expect to find
heavenly things there. It is a place of tuition and the purpose of
life is learning. All things of Earth are limited and mortal,
immortality will not be found there. When the things of Earth have
fulfilled their hidden purposes, each passes away, returning to the
dust from whence it came".
"Behold, in the days to come Truth shall be unfolded to all peoples,
revealed in a degree and manner which will accord with their needs
and capabilities. It will be passed on from generation to generation
and from man to man. The purity of its flame will accord with the
quality of the oil of spirituality with which it is fed and
replenished; hence there will be many differing degrees of purity
and revelation. The food which one man enjoys may sit heavily on the
stomach of another, yet it would be foolish to say that the food
enjoyed by one should become the food of all. So it is with the
spiritual things which men believe".
"I will not send prophets, nor will I appoint spokesmen, but such
will arise through their own efforts and enter into conscious union
with Me. They will point the way, which will be followed by the
spiritually sturdy, but others less strong in spirit must take a
slower path, and many will advance only by faith and service, by
justice and kindliness towards others".
"The spark of divinity in man generates inspiring dreams which will
ever lure him onward and upward, yet the road is long, the journey
wearing and often unpleasant. Man has unnecessarily encumbered
himself, he has enshrouded his spirit under a winding sheet of
earthly passions. With his Great Eye blinded by indulgence in vice
and his spirit corroded by corruption, his fallible senses only are
left to him, and these deceive him into believing the mortal vehicle
is his total being. Affliction and decay are now the lot of man and
he has passed into a long, dark night of ignorance. Now only by
journeying the long and painful road of earthly experience can his
soul be cleansed and awakened to the realization of the glory within
"Man may conceive Me as he will and it will be well. I am not a God
of pettishness. As I brought forth the creation, so shall he bring
forth the revelation of his God. Unto you, Eloma My child, I grant
the keys of Communion and Union".
Then Eloma went out among the people and taught them about their
Creator in this manner,
"I bring you the soul-whispered words of
God, The Eternal Tower of Strength, The Fathomless Ocean of
Compassion. He has hung the Earth in the void, surrounding it with
nothingness, yet by His power it remains in its appointed place. He
veils His glory behind the shield of illusion, lest it overpower the
spirits of men. He is obscured by the dark cloud of mortal
ignorance. He is the inspirational spirit ever entering the hearts
of man, striving to arouse them to reach out towards greatness and
"He has moulded the sky above us and bedecked it with splendour and
awesome beauty. He taught the stars their song of joy and the winds
their wondrous music. All the widespread Earth proclaim His
creativity, while the high vaults reveal His skill and handiwork.
His messages go out to men, not in the speech of men but in wordless
whispers to their hearts. His finger prescribes a course for the
fertilizing waters which nourish the desolate sands, making tender
buds burst forth from the dead soil. The soft waters caress the
ground and pastures arise to become the habitations of great flocks
"The rose unfolds its beauty to honour Him and the woodbine delights
Him with perfume delivered upon the wind. The cornfields bow in
humility, then the wheatstalks raise upwards in praise. The trees
spread wide their worshipping branches and the barleyheads whisper
together of His sungiven bounty. He is the Fountainhead of All Life,
the Overseer of the Fertilising Waters and the Captain of the
"Men stand beneath the great dome of the nightskies and are overawed
by the work of their architect and by the bright mysteries displayed
in such a pattern of beauty. They become dismayed at their own
smallness, but are reassured by His words which have come down to
them from ancient times".
"God has crowned man with life and set the scepter of intellect in
his hand. He has given him the flail of mastery over all other
living creatures and set him on the throne of creation. He
disciplines us when young and stretches out a welcoming hand when we
near the end of life's journey. He accompanies men on their
pilgrimage along the road of life, mitigating their misfortunes and
rejoicing with them in its pleasant surprises. He balances the lives
of all men, so they continually encounter conditions and situations
meet for them".
"The widespread, mysterious Heavens are His throne and bountiful
Earth His footstool; no structure man could build would contain Him.
Did He need a residence, no place built by the hands of man could
compare with that which His hands could erect. There is nothing on
Earth that man can give God which could add to God's glory or
increase what He has. The only acceptable sacrifice man can offer is
service to the will of God, and God's will is that man should
spiritualise himself and improve the Earth. To offer goods or money
as a sacrifice is an insult to God, it is shirking the needful
effort, evading the necessary duty and obligation; it is the easy
way and not acceptable".
"God is the refuge of the poor and the comforter of the needy. His
compassion encompasses men when troubles weigh heavily upon them.
Yet tribulation and adversity, sorrow and suffering are not to be
thought of as needless burdens imposed upon the difficulties
inseparable from earthly life. They are things of value which open
the eyes to Truth, tempering the spirit, as iron is tempered in the
Eloma taught many things and she forbade any man to fornicate with
unwedded matrons whose silver tongue beguiled and whose winsome ways
led men astray. She also decreed that men should not fornicate with
any maid or another's wife , for none so doing could call himself an
honourable man, and such deeds canker the spirit.
It was Eloma who taught men the wisdom of the stars which journeyed
according to their destinies. She taught them to interpret the
pattern of each man's life, which is woven from the threads of fate
and destiny and interwoven with the many coloured strands of
enidvadew. These things were learned and written down by Ishkiga.
THE FLOOD OF ATUMA
Behold, was this not written in the days of our fathers' fathers and
of their fathers before them, and given unto us that we should pass
it in to you, the children of days yet unborn? That if the ability
of the scribe remains with you it could be read in your generation.
Read, O children of the unborn years, and absorb the wisdom of the
past which is your heritage. The enlightening words from a past
which is to you, in days so far away and yet in Truth so near.
We are taught that we live forever, and this is true, but it is
equally true that no moment of life must be wasted; for each hour
and day on Earth is a shaping for the future. We are the inheritors
of a portion of time, we can dissipate it on futile things or
utilize it to our everlasting benefit. In the days of our fathers,
before barren teachings clogged the thoughts of men, and vain,
formal ritual built a wall which obscured understanding, men walked
in the light of Truth. Then they knew there was One God alone, but
because they allowed their higher abilities to fall to disuse, they
saw less clearly. Because He appeared in different aspects, they
thought He was many.
Now, in our days, God has many varied forms in the eyes of men and
each declares he alone knows the true name and likeness of God. Here
all men fall into error, though all have spoken truly according to
their understanding. But Truth can never bow to the limited
understanding of man, the comprehension of man must expand to grasp
In olden times there were spawned great monsters and beasts in
fearful form, with frightful gnashing teeth and long ripping claws;
an elephant was but a cat in comparison with them. Then, because of
heavenly rebellion and turmoil, and the terror overwhelming the
hearts of men, The Great One hardened the face of the land, which
had become unstable, and the beasts were changed to stone. This was
beforetimes, when The Destroyer still slumbered in the upper vaults
Thus, it is written in the record of Beltshera; In those days the
people were wicked and though the wise men among them gave many
warnings of the wrath to come, they would not listen, such is the
way of the wicked. So it came about that the Chastening Spirit
became stirred up against them because of the odour of wickedness
arising from the Earth, for her nostrils abhor the smell of evil.
This is a smell no man can know, for as the hounds know the smell of
fear, which no man can detect, so can other beings know the smell of
The great floodgates which are above Earth were all opened. Thus,
the floodwaters rose up to cover the land and great rainstorms
lashed down. The winds could no longer discover their destinations.
The people left the plain of Shinara and fled up into a great
mountain rising above the flatlands below, and here, near the
summit, they camped. Feeling themselves secured, the wicked mocked,
saying, "No water can ever reach up here, for there is not enough of
it in Heaven or Earth". Still the waters rose ever higher and the
mouths of the wicked were silenced. The priests of the people danced
and chanted in vain, and many rituals were performed to appease the
There came a period of quietness, then the people built a gateway to
Heaven wherein the Chief of Interpreters might commune with the
Other Realm. He entered into the silence and cast his spirit, and
when he had done so it contacted the Chastening Spirit which men
call by other names. Her voice was heard within his heart and it
"I am that which has been called forth by the odour of
wickedness arising from the bodies of men, which no incense can
disguise. For as the smell of putrefaction assails the nostrils of
men, so does wickedness give forth something which assails us in
Wickedness is, therefore, an offence against us. If a
man threw filth over the wall into your courtyard, would you not
consider this an act of hostility? Could any among you live in
harmony with those who were insensitive to your own sensitivity?
Thus, I am awakened to happenings in the world of men and am now
clothed in a performing substance".
The Spiritbeing said,
"I have no desire to unduly punish men. Go out
to the people and tell them that if they will but mend their ways
and walk no more in the path of wickedness, I shall depart".
when the Chief of Interpreters returned to the people he found them
fearful and distraught, clay in the hands of false priests, devotees
of the baleful Gods. The false priests were crying out for a
sacrifice to their Gods and had seized Anis, a young man more
handsome than any other, a messenger and runner between cities.
Then, though they whispered fearfully among themselves concerning
the deed, the people had seized Nanua, handmaiden of Eloma, the
Enlightened One, whose life was dedicated to Illana, for she had
cried out curses upon their heads when the young man was taken.
Nanua and Anis were held by the false priests and about them surged
the great mass of the people, and though the Chief of Interpreters
raised his voice it went unheeded. Then the mass of the people moved
down to the water's edge and there they stopped while the priests
shouted prayers to the Gods raging above. All the Heavens were
darkened with great rolling clouds and there were high winds and
lightning about the mountain top. The people rent their garments,
the women wailed and men struck their forearms. Anis was beaten with
a club and delivered to the waters.
Then, as he who wielded the club turned towards Nanua, she said to
those about her, "Let be, I will deliver myself to the waters, for
if I must be sacrificed I would be a better sacrifice so given".
Then she went down to the waters, but as her feet entered she drew
back from the cold dark watery depths before her. But as the one who
wielded the club moved forward, a young man, Sheluat the Scribe, a
man of quiet ways, neither handsome nor strong in body, pushed
forward and, taking her by the hand, went down into the waters with
The waters had risen high and men shared the place where they stood
with wild beasts and with sheep and cattle, but now the tumult
quietened and the waters drew back. Seeing this, the people shouted
praises to the baleful Gods and cried out, "Great are the mighty
Gods, and great their holy priests!"
The Chief of Interpreters went sorrowfully apart, hiding himself,
for now he was fearful for his life. When the waters had subsided,
he cast his spirit and entered into communion with the Chastening
Spirit, and he said, "Shall I also enter the falling waters as a
sacrifice? For life is now futile, as I am without God or honour".
The Great One answered,
"Men see in events the things they wish to
see, they can interpret only according to their understanding. The
waters rose to their limitations and did not fall because of the
needless sacrifices. The Powers above may ordain events to chasten
men, but more often such events are challenges and tests. However,
divine intervention is rare indeed".
"These priests follow another, a longer path, but they too condemn
wickedness and they too point the way to Truth, though that way may
be indirect and beset with hazards. So whether they or you reached
the ears of the people the odour of wickedness will be diminished.
Divine ends are achieved by diverse means, and the eyes of few men
are opened to see either the means or the end".
"Life is never futile, but your sacrifice would be. No man can lose
his God, for He is always there; but the prestige of a man because
of that God such prestige is a worldly thing of little real value.
How do you know whether you have lost or gained? Events of the
moment cannot be weighed in the moment, but can be assessed only by
the judgement of the years. Only eternity knows whether this or that
was good or bad, a gain or loss".
Then the Great One opened the eyes of the Chief of Interpreters, so
he saw beyond the earthly border into the realm beyond. Behold, he
saw Anis who had been strong and handsome on Earth, and now he was
something not pleasant to gaze upon. He saw also the true beauty of
Nanua who was now a being of dazzling loveliness, and beside her was
Sheluat who had always loved her secretly, and he was now glowing
with youth and handsome as Helith. The Chief of the Interpreters
then understood that evil could be transmuted into good, and that
men had little knowledge of the true nature of things.
Upon the mountain there is now a grove of trees and a temple built
in the form of a circle of white stones, where the people remember
the day of their deliverance. But what they recall and what happened
are not the same, nor is the cause in their minds the true cause.
They say, "We are the children of Atuma who saved us". Many who have
gone often to the Temple of Deliverance say they have seen two
shades, one radiantly beautiful and one gloriously handsome,
wandering hand in hand through the trees or sitting in the sunlit
glades. All about is now a place of peace.
Men walk under the shadow of dread and fear of unknown powers fills
their hearts. They have fashioned images in the likeness of the
things which frighten them in the gloom of their ignorance, and they
spurn the real for the unreal. Did they see more clearly they would
know that the things they fear are but gentle and sturdy hands which
can lead them to fields of contentment.
It is written, in The Great Book of the Firehawks, that Earth was
destroyed twice, once altogether by fire and once partially by
water. The destruction by water was the lesser destruction and came
about in this manner.
The people of those times spurned all spiritual things and men lived
only for pleasure, caring little for the good of mankind or the
future of the people. Lewdness and lies were upon the tongues of all
men and brother could not deal justly with brother. The princes and
governors were corrupt and proper tribute was not paid, the statues
were held up to scorn. The lives of men were ruled by their desires
and they spent their days in gluttony, drunkedness, fornication,
dancing and singing to instruments of music.
The land was unattended, for men dissipated their strength in
unproductive lusts and pleasures. Women lacked shame, for many would
cast their glances after one man. Men fought among themselves and
even slew one another because of their lusts for worthless women,
while the chaste women were not sought. They were even rejected, for
men declined the effort of being worthy of them in the eyes of their
Wives were unhonoured and only the women of pleasure
commanded the attentions of men. Women were unclean and immodest and
men lay with them shamelessly in the presence of one another. Old
women were more lustful than the young ones, while virgins were
seduced and corrupted in their childhood. Fathers fornicated before
their sons and were admired for their prowess. They made no
distinction between their sons and other men, or between their wives
and other women. Deceit and violence were seen on every hand.
To the East and North were high mountains upon which dwelt a tribe
called The Sons of Nezirah, The Men of the Mountains, who were hardy
men and mighty hunters, skillful in the chase and valiant in battle.
The men were upright, their wives were faithful and their sons
noble. In their hearts were no unworthy thoughts, no envy or hate,
no malice or deceitfulness. They did not smile before a man's face,
uttering smooth words, then when he turned his back reach out to
stab him. In their wives and daughters there was no impure longing,
and neither cursing nor lying was heard among them. The womenfolk
respected their men and maintained decency and decorum.
Yet they were men with men's ways, abhorring all forms of
unmanliness and degeneracy. Therefore, the treasures in the cities
of the plains and the weakness of the people to whom these belonged
did not go unnoticed by The Sons of Nezirah. So they said among
"Let us go down and do a good deed among these people,
let us show them the ways of men who are strong, making them slaves
and possessing ourselves of their goods".
This talk continued among
the men in the marketplaces and gatherings, until they were stirred
up to deeds, and they gathered together a warband of fighting men.
The Mountain Men chose leaders from among themselves, after their
custom, and prepared to fall upon the soft-living people of the
plains and become their masters.
When the chiefs of The Mountain Men saw what was happening, they
became wroth and ordered their men to return to their flocks and
pastures. The chief of chiefs stood up before the gathered warband
"It is our decree that this thing shall not be done, you
must not go down from these mountains bringing the sword to these
people. Leave them alone, as rotted fruit is left on the tree to
whither and die. Leave them to follow their own ways a little longer
and in the fullness of time they will destroy themselves.
widows among your own people. If you go down there carrying fire and
sword, you may find a trap laid for you among the fleshpots. The
attraction of their pleasure and the temptations of their luxury is,
to strong men such as you, like the lure the flame has for the moth.
Do not lay yourselves open to destruction, even though the manner of
its accomplishment be pleasant. If you must destroy this people,
then destroy utterly so nothing remains. They are many while we are
few, and though by the keen hardhitting sword we may prevail in
battle, yet might we not be lost under a deluge of soft feathers?
Will you be wise enough to sup on milk and honey without being
drowned in it?"
For a time the fighting men heeded the words of their chiefs, for
they were neither willful nor reckless, but there were some among
them who went down to the plains in peace. They returned with tales
of treasures and pleasures awaiting below, reporting that the time
was ripe for an attack, the warmen hired by the lowlanders having
departed. For in those days the Gods of Sharapik strove against the
Gods of Elishdur and Ladek. Then the fighting men disregarded the
commands of their chiefs and, choosing war captains from among
themselves, went down and fell upon the people of the plain.
The people of the plain bowed before the strength of the men of the
mountains. They did not fight, for among all their possessions they
regarded their lives as the most valuable thing, precious above all
else. They said, "Take whatever we have, our riches and harvests,
the treasured things from our dwellings, even our daughters for your
amusement, but leave us enough that we may live under your shadow".
The sturdy men of the mountains were sickened by these half men who
had lived for three generations without fighting, and they despised
The battlehardened men who had come down from the highlands took
whatsoever they desired. The plainsmen demurred, but because their
stomachs turned to water before the virility of their conquerors,
their protestations were words of wind. The victors clothed
themselves in plundered finery and indulged themselves in the wines
and delicacies of the food tables. They slept in beds of luxury and
dissipation, every want being attended to by the vanquished. They
learned the ways of sensuality which goes with soft-living, and when
sated with natural pleasures some lightened their boredom with
The Mountain Men saw that the women of the cities
were beautiful but they were not modest, casting their charms before
the masters, unashamed; so it followed they were taken when required
and treated as chattels. The women did not complain, though hitherto
they had stood equal with their menfolk, but woman's equality with
half men is not something of value.
With women like this the men placed no restraint on their lust and
went from excess to excess. The women, rejoicing in the strength and
vigour of the men, said among themselves, "Here are men indeed such
as we have not known before".
Then, in the manner of women, they
turned away from their own men and from the households of their
husbands and fathers, for now they despised them. They threw off all
womanly restraint and grappled with the victors like ravening
beasts, and the strong were vanquished by weakness. Always do women
behave thus when their menfolk are defeated in battle, it is for
this men fight.
None came to do battle with the victors, for they who had fought for
the Gods had destroyed themselves and in the fullness of time the
victors, too, were destroyed by the fleshpots, by fornication and
drunkenness, by ease and luxury. Their fighting strength and valour
departed with the passing years, they grew fat and slothful. They
who had come down in manly array to fight and win, who could not be
challenged in battle by the lesser men of the plains, were eaten up
in the mansions of pleasure, in the drinking booths, with music,
wine and fine linen.
Upon the mountain and in the mountain homes there was weeping and
sadness among the women. Fields were untilled and cattle strayed
away, sheep went unplucked. The best craftsmen were gone and few
remained willing to learn their skill, the teachers of learning
taught no more. The gnarled hand that had wielded the sword and
terrorized the foe now plucked the strings of psaltery and lyre. The
rough jerkins and corselets were cast off and now garments were of
fine linen dyed purple and crimson. Men arrayed their softening
bodies in gaudy attire and bathed in scented waters. They rejected
their own women for those of the cities whose hands and feet were
stained with bright colours and whose faces were marked with blue.
One day, from afar off came three men of Ardis, their country having
been stricken by a mountain burst. They were worshippers of The One
God whose light shines within men, and when they had lived in the
two cities for a number of days they were stirred up in their hearts
because of the things they saw. So they called upon their God to see
these evil things. Their God sent down a curse upon the men of the
cities, and there came a strange light and a smoky mist which caught
at the throats of men. All things became still and apprehensive,
there were strange clouds in the skies and the nights were hung with
heaviness. Many days passed before a northwind came and the skies
cleared; but then, when women conceived they bore devils.
Monstrosities came forth from their wombs, whose faces were terrible
and whose limbs were unproportioned.
In those days men knew the art of working clay and making linen in
bright colours, and also the use of eye paint. They had knowledge of
herbs and magic, of enchantment, and the wisdom of The Book of
Heaven; the knowledge of signs and omens, the secrets of the
seasons, of the moon and the coming of the waters.
The remnants of the Sons of Nezirah remained upon the mountains
which are against Ardis, by the land about the encampment of Lamak.
In Ardis there were wise men filled with the inner wisdom, who read
The Book of Heaven with understanding and knew the signs. They saw
that the deeds of men in all the lands about the mountains had
brought them to their hour. Then the day came when The Lady of the
Night changed her garment for one of a different hue, and her form
swept more swiftly across the skies. Her tresses streamed out behind
in gold and copper, and she rode in a chariot of fire. The people in
those days were a great multitude and a loud cry ascended into
Then the wise men went to Sharepik, now called Sarapesh, and said to
Sisuda, the King, "Behold, the years are shortened and the hour of
trial draws nigh. The shadow of doom approaches this land because of
its wickedness; Yet, because you have not mingled with the wicked,
you are set apart and shall not perish, this so your seeds may be
preserved". Then the king sent for Hanok, son of Hogaretur, and he
came out of Ardis, for there he had heard a voice among the reeds
"Abandon your abode and possessions, for the hour of doom is
at hand; neither gold nor treasure can buy a reprieve".
Then Hanok came into the cities and said to the governors,
I would go down to the sea and would therefore build a great ship,
that I may take my people upon it. With me will go those who trouble
you and they will take the things which cause you concern;
therefore, you will be left in peace to your own enjoyment".
governors said, "Go down to the sea and build your ship there, and
it will be well, for you go with our blessing".
But Hanok answered,
"It has been told to me in a dream that the ship should be built
against the mountains, and the sea will come up to me". When he had
gone away they declared him mad. The people mocked him, calling him
Commander of the Sea, but they did not hinder him, seeing gain in
his undertaking. Therefore a great ship was laid down under the
leadership of Hanok, son of Hogaretur, for Sisuda, king of Sarapesh,
from whose treasury came payment for the building of the vessel.
It was built on the Lake of Namos, close by the river of gold, where
it divides. All the household of Hanok was there and the household
of his brother who directed the men at the task. Dwyvan, captain of
ships, from the land beyond Ardis, was overseer of the craftsmen.
The women and children carried and the men built. The length of the
great ship was three hundred cubits, and its breadth was fifty
cubits, and it was finished off above by one cubit. It had three
storeys which were built without a break.
The lowermost was for the beasts and cattle and their provender, and
it was laid over with sand from the river. The middle one was for
birds and fowls, for plants of every kind that are good for man and
beast, and the uppermost one was for the people. Each storey was
divided in twain, so that there were six floors below and one above,
and they were divided across with seven partitions. In it were
cisterns for water and storehouses for food, and it was built with
askara wood, which water cannot rot or worms enter. It was pitched
within and without and the cisterns were lined. The planks were
edged and the joints made fast with hair and oil. Great stones were
hung from ropes of plaited leather, and the ship was without mast or
oars. There were no poles and no openings, except for a hatch
beneath the eaves above whereby all things entered. The hatch was
secured by great beams.
Into the great ship they carried the seed of all living things;
grain was laid up in baskets and many cattle and sheep were slain
for meat which was smoked by fire. They also took all kinds of
beasts of the field and wild beasts, birds and fowls, all things
that crawl. Also gold and silver, metals and stones.
The people of the plains came up and camped about to see this
wonder, even the Sons of Nezirah were among them, and they daily
mocked the builders of the great ship; but these were not dismayed
and toiled harder at the task. They said to the mockers, "Have your
hour, for ours will surely come".
On the appointed day, they who were to go with the great ship
departed from their homes and the encampment. They kissed the stones
and embraced the trees, and they gathered up handfuls of the Earth,
for all this they would see no more. They loaded the great ship with
their possessions and all their provender went with them. They set a
ram's head over the hatch, pouring out blood, milk, honey and beer.
Beating upon their breasts, weeping and lamenting, the people
entered the great shop and closed the hatch, making it secure
The king had entered and with him those of his blood, in all
fourteen, for it was forbidden that his household go into the ship.
Of all the people who entered with him, two understood the ways of
the sun and moon and the ways of the year and the seasons. One the
quarrying of stones, one the making of bricks and one the making of
axes and weapons. One the playing of musical instruments, one bread,
one the making of pottery, one the care of gardens and one the
carving of wood and stone. One the making of roofs, one the working
of timbers, one the making of cheese and butter.
One the growing of
trees and plants, one the making of ploughs, one the weaving of
cloth and making of dyes, and one the brewing of beer. One the
felling and cutting of trees, one the making of chariots, one
dancing, one the mysteries of the scribe, one the building of houses
and the working of leather. There was one skilled in the working of
cedar and willow wood, and he was a hunter; one who knew the cunning
of games and circus, and he was a watchman. There was an inspector
of of water and walls, a magistrate and a captain of men. There were
three servants of God. There was Hanok and his brother and their
households, and Dwyvan and six men who were strangers.
Then, with the dawning, men saw an awesome sight. There, riding on a
great black rolling cloud came The Destroyer, newly released from
the confines of the sky vaults, and she raged about the Heavens, for
it was her day of judgment. The beast with her opened its mouth and
belched forth fire and hot stones and a vile smoke. It covered the
whole sky above and the meeting place of Earth and Heaven could no
longer be seen. In the evening the places of the stars were changed,
they rolled across the sky to new stations, then the floodwaters
The floodgates of Heaven were opened and the foundations of Earth
were broken apart. The surrounding waters poured over the land and
broke upon the mountains. The storehouses of the winds burst their
bolts asunder, so storms and whirlwinds were loosed, to hurl
themselves upon the Earth. In the seething waters and howling gales
all buildings were destroyed, trees were uprooted and mountains cast
down. There was a time of great heat, then came a time of bitter
cold. The waves over the waters did not rise and fall but seethed
and swirled, there was an awful sound above.
The pillars of Heaven were broken and fell down to Earth. The
skyvault was rent and broken, the whole of creation was in chaos.
The stars in the Heavens were loosened from their places, so they
dashed about in confusion. There was a revolt on high, a new ruler
appeared there and swept across the sky in majesty.
Those who had not laboured at the building of the great ship and
those who had mocked the builders came quickly to the place where it
was lying. They climbed upon the ship and beat upon it with their
hands; they raged and pleaded, but could not enter inside, nor could
they break the wood. As the great ship was borne up by the waters it
rolled and they were swept off, for there was no foothold for them.
The ship was lifted by the mighty surge of waters and hurled among
the debris, but it was not dashed upon the mountainside because of
the place where it was built. All the people not saved within the
ship were swallowed up in the midst of raging confusion, and their
wickedness and corruption was purged away from the face of the
The swelling waters swept up to the mountain top and filled the
valleys. They did not rise like water poured into a bowl, but came
in great surging torrents; but when the tumult quietened and the
waters became still, they stood no more than three cubits above the
Earth. The Destroyer passed away into the fastness of Heaven and the
great flood remained seven days, diminishing day by day as the
waters drained away to their places. Then the waters spread out
calmly and the great ship drifted amid a brown scum and debris of
After many days the great ship came to rest upon Kardo, in the
mountains of Ashtar, against Nishim in The Land of God.
THE BIRTH OF HURMANETAR
Hanok had three brothers by his mother and one by Sadara, two were
with him on the great ship and one was saved in Megin. Hanok ruled
all the land of Bokah, and his sons, Labeth and Hatana, were born at
Nasira, after the great ship became fast.
His brothers divided the water-washed land between them. One went to
Tirdana and built a city there, and he ruled the western waters. One
ruled the eastern waters and the swamps down to the waters of the
sea. The other raised up Eraka in the midst of them, and he was the
The city of Eraka stood for a thousand years, but in the
days of King Naderasa the people made great images with faces of
gold and bodies of brass. Children were offered to these demons
conceived in wickedness. Then God in His wrath unleashed the winds
and they were swept through the city as a whirlwind. The gold-faced
images were thrown one against another and were broken, they fell
and were buried under their temples. Eraka was then removed from the
eyes of men.
All the cities were rebuilt and the kings were dead; the people had
multiplied greatly when Lugadur, he who taught the working of
metals, was born. He was the mightiest of kings and his deeds are
known to all men and written in his books.
Wisdom came to the land by the hand of our father Hurmanetar who was
called Hankadah, born at Egelmek in the land of Khalib under Eraka,
of Nintursu, Maiden of the Temple, by Gelamishoar, Builder of Walls,
son of Lugadur the Metalworker, son of Dumath the Shepherd, son of
Gigitan the Tiller of the Soil.
In the days when the mother of Hurmanetar carried him under her
heart with pain, the king, his father, had a dream. He saw a woman
and knew he had just lain with her but could not see her face
clearly, for whenever he almost recognized it the likeness changed
to that of another. The woman was purifying herself over a bowl of
incense, and while so doing she made water. Then a great cloud of
smoke arose up from out of the bowl and filled all the room, and it
went out through the doors and filled all the city and all the
temples of the city.
The following night the king was disturbed by the same dream.
Therefore, knowing he had received an omen, upon his arising he
hastened to send a messenger to the Temple of the Stargazers. Two
wise men came and he told them concerning his dream, requesting that
they read its meaning. Having heard the words of the king they,
thereupon, left, going away to consult The Book of Heaven to
discover what was written in the future concerning such a matter.
two days they returned, coming in unto the king as he sat within the
hall of judgement, and they bowed before him saying,
"Woe unto us
your servants for what we have to say, for thus it is written. One
is to be born of a woman whom you have ravished and he will be a
slayer of kings, a destroyer of temples and a contender with the Gods. He is one born to be great among men and his hand will be
Hearing this the king bethought himself of the women he had taken by
force, but they were many and scattered. So he sent again for the
wise men, requesting their aid, and the wise men received his words.
Now, the wise men knew these things were written of a son to be born
to Nintursu, but they were perplexed not knowing what to do, for she
was a Maiden of the Temple of the Seven Enlightened Ones, which had
been built in the days of Sisuda. If the blood of one thus born were
shed or its breath stopped within the boundaries of the land, the
corn would perish within the furrow and the blossom would fall from
the trees, so that they yielded no fruit. Yet the wise men were not
loath to bring down the wrath of the king upon this temple, for it
was one whose God had but small estate yet it paid no tribute to the
God of the land. Nor did they desire to deceive the king in this
matter, for if by perchance the deceit were uncovered they lost
The wise men, therefore, went before the king and spoke thus,
king, light of our lives, we your servants have discovered this
child, though it is yet unborn. It is to be born of a maiden bound
to the Temple of the Seven Enlightened Ones; therefore, its blood
may not be shed on land worked by the hand of man, nor may its
breath be stopped. So now we say unto you, send those who are your
most trusted servants and let them take this maiden and carry her
away to a place afar off. If it be beyond the boundaries of this
land, the child when born, can be slain there and no evil will
befall the lands of our God."
Hearing these words, the king
remembered the Maiden he had taken for his pleasure, for while
hunting he had come upon her as she bathed. Neither the temple nor
its God were known to him and he had no fear of its priests.
The king called his chamberlain to his side, a man most trusted, and
charged him, saying,
"Go take this Nintursu, this temple maiden, and
carry her into the land of Kithis, entering by stealth. She is with
child and when it is born slay it letting its blood fall upon the
soil in the land of Kithis".
The chamberlain prepared and departed, taking with him men of blood
and their captain. They traveled so they came upon the temple at
first light in the morning. Nintursu was taken and they left
ornaments of gold and silver.
Now, Nintursu was not delivered of the child when they came to the
boundary of the land, so they camped there and in the days that
followed men went out to spy. The captain was a man skilled in war
and courageous, a man of many battles, and Nintursu spoke often with
him. But between her and the chamberlain few words were spoken.
It happened that when Nintursu's time was upon her and the child to
be delivered, it was the days of full moon; therefore, the child
could not be slain, so they bided until the dark of the moon. Then,
when the order of things was right, the chamberlain called the
captain and said,
"This is a task for a man of blood and I am not
such a one, therefore you take the child and slay it over the
border. Seven men will go with you, that all these may bear witness
to the deed and swear to it".
Now, the men of blood were grim men of battles, strangers to soft
beds and gentle ways of women, but some among them were the
companions of Nintursu during the first days of her motherhood. Also
there was one whose father had been a worshipper at the Temple of
the Seven Enlightened Ones before it was abandoned by all who
followed the king. There were those who murmured, saying,
"This is a
task for those in high places who speak with honeyed tongues and
carry concealed knives that stab in the back, this is not for
It was true. This was no task for men of clashing metal, it was a
deed more suited to squeamish-stomached courtiers; but, lacking
backbone, these have ever needed others to do their dirty work
spawned through intrigue and conspiracy. Lord, hasten the day when
real men are no longer manipulated by half men!
The captain put the child into a basket prepared by Nintursu. It was
placed upon an ass. Then he and his men went over the boundary to a
place where neither tree nor grass grew; but about ten bowshots
distant a stream ran through it to water fields and pastures in the
When they stopped, the captain took down the basket
and opened it, but when he gazed upon the face of the child his
heart held his hand. He was a man of battles who slew in war, a
slayer of men in combat, not a weak-kneed man of intrigue and slayer
of children. He closed the basket and said to those who had come
"We will bide our time here until nightfall. If we loose
the blood of the child here it will be absorbed into dead soil and
do no harm, but if we carry it further, down into the valley, it
will fall on living soil".
None with him answered, for they were but
simple fighting men knowing not that the blood could have been let
into the waters. Or maybe they understood the heart of their
The captain said, "It is hot, we have time enough before those who
dwell below are asleep; therefore, let us drink wine and rest
awhile". So they drank wine which had been brought and rested;
becoming drowsy they eventually fell asleep. Darkness fell.
Now, the ass had not eaten since the morning, nor had it drunk at
the stream and the captain of men bided his time, for he had a plan
and this was a place known to him. In the gathering darkness he put
the basket, with the child inside, back on the ass. It was a good
place of concealment, under an overhanging rock, with thickets of
thorn all around while below the ground fell away steeply, being
covered with rocks and loose stones.
Only the captain knew how, in
the darkness, a large stone was loosed from above, bringing down
many others with it, so that stones fell all about the place where
the men lay under the overhang. They were heavy with wine, they
shouted, they stumbled and fell; one was struck by a dart, another
by a spear; there was a clash in the darkness though none was
killed. The ass, loosed from its halter, fled and none could stop
Wrathfully the captain shouted,
"What kind of men have I been given,
why have you not brought trumpets to announce our coming? Who can
see the ass among the bushes or hear it among the stones?"
lights appeared below and the voices of men were heard in the night,
Coming to a place of safety the men took counsel among themselves,
for the captain of the men said,
"If you would go unpunished for
this night, then you must slay me now; even then, can you return
without me? Also, who knows where the blood will flow? Therefore,
shall we not all say, with mine own eyes I beheld the blood of this
child and know it is dead? Are we men of wisdom who live, or are we
foolish ones who die?"
Thus, borne on the back of an ass Hurmanetar
came to the land of Kithis.
THE COMPANIONSHIP OF YADOL
Concerning our father Hurmanetar, these things were written in the
scroll of Pakhamin, scribe of the Firehawks. Generation had grown
out of generation and the Lord of Light and Life had hidden Himself,
for He knew the Nature of man and none could find Him. Time passed
and they sought Him no more.
Then high riding, ass borne, came one who was to reveal the Light to
men, praises to the Lord of Light and Life for Hurmanetar the
Lightbringer! He wandered the hillsides among shepherds who tended
their flocks with care, and he learned their ways. This was the
wisest of men and his body was filled to overflowing with manly
powers; wide striding he measured the mountains broad pastures. In
anger his face burned like the sun at noontide, while in benevolence
it shed the calm glow of the moon in the night quietness. In courage
and skill none could match him.
He was a child like no other, before
others crawled he stood upright; he learned his letters at three
years, he could read and write at five, he taught those who attended
the temple with him when he was seven. He was ten when his
foster-father joined his fathers and the estate was divided through
the women. At twelve he changed the course of the river falling down
from the mountains to lead it through new pastures, and thus his
mother became rich. At thirteen he was sent to the Shepherd of the
City and trained with spear and shield. At seventeen he slew the
king's right hand man and fled to the mountains of Akimah.
Like a beast of prey he wandered at will, he was the mountain
dweller, firm of limb and swift-footed, taking according to his whim
from those who passed his way. Mighty was his bow of anshan wood,
sinew-strung it sped swiftly his straight-shot arrows.
High on the mountains wandered another, Yadol his name, one who
lived on herbs and wild honey, tall and long-haired, for no knife
had ever touched it. His hand tamed a wild wolf cub and it was his
companion, wherever he went it followed. The wild beasts did not
molest him and he walked freely among them.
Hurmanetar was a trapper of wild breasts and he dug a pit at the
place where they came down to water, and other traps were set. Yadol
passed that way and the pit was filled in and the traps broken, the
ensnared deer was set free. When Hurmanetar returned and found the
pit filled in and the traps broken, his heart was seized by a
whirlwind, he raged against the skies, he swore against the trees.
He sought, for days he sought but could not come upon Yadol the
evasive one, the cunning one.
His traps were useless, his pits a
vain labour. He hungered and because he hungered became less
cautious. When he lay in wait among the bushes to waylay men who
passed, he was not held back by thought of their number but loosed
his arrows and leapt among them. Hurmanetar attacked stormy-hearted;
like a whirlwind he attacked, but when they saw he was one alone
they stood fast. Hurmanetar turned back into the bushes, but arrows
sent after him found their mark.
For three days he lay in his place upon the mountain and his leg
swelled up and he thirsted, for he could not get water. He lay in a
body of pain and his spirit prepared to depart from him. A wolf came
and his hand sought a stone, but weakness held his arm, so it could
not be cast. Then lo, the wolf licked his hand and departed. Then
Yadol came, in his hand was a skin filled with fresh water and he
knelt beside. Hurmanetar and gave him a drink. Yadol dressed the
wounds and brought herbs to eat, and so it came to pass that
Hurmanetar grew strong again.
Thereafter, Hurmanetar and Yadol dwelt together within a cave among
the mountains, but Yadol would neither slay for meat nor eat of it.
Yet they roamed the wide mountains together in joyous companionship,
and their days sped swiftly by. But Hurmanetar longed for other
things and therefore was tempted to attack men who passed, for he
desired fine meats and garments and ornaments for his body.
These things were brought to the ears of the king and those about
the king said,
"Let us take men and go up into the mountain and slay
this wild hill wanderer, this manslayer and robber".
But the king
bade them hold their hands, for he desired to see the man for
himself, he wanted him taken alive and he said, "Should any man slay
him, that man is mine".
The king, therefore, took counsel of the wisemen, saying,
"How shall we take this man, if man he be and not a
spirit of the mountains. I would look upon him with my own eyes, for
I know of none such as he. One such there once was, but he is no
Then one among the wise men said,
"This man of the mountains,
if man he be, will follow the ways of men, therefore let us procure
a harlot from the temple, a woman of pleasure, and let her go and
take him; ensnare the hunter in the well baited trap".
"This is no new thing, and perchance it can bring the wild man
of the mountains down to me in chains of silk, even into the city;
therefore, go and put your words into deeds".
Then a man was sent to
the temple and he brought back Hesurta, a woman of pleasure, in
exchange for gold, and she was taken to the hunters who knew the
ways of the mountains.
They set off, journeying for some days, the hunters and the harlot
and those with her, until they came to a place where there was a
waterhole, close by the way of Elamki. They passed beyond the
waterhole to the spring above, sending men into the surrounding
forest. The day came when one returned saying, "The wild man comes".
Then the chief of the hunters said to the woman.
"O woman, bare your
breasts and sit beside the waters, use the wiles of your calling,
have no shame but welcome him boldly. When he comes up close reveal
your secrets, drawing him to you; teach him the art of the harlot
that ensnares men".
The woman was not loath to take him, responding well to the task,
sitting by the waters, singing. However, Hurmanetar circled warily
about the place, but discovered nothing and no harm came to him. He
drew closer and when he did the harlot revealed her secret charms
and was well pleased by the eagerness he displayed. She instructed
him in the harlot's art and they dallied there for several days; but
the hunters did not come to take him, for they found no way to come
upon him furtively. Then, after seven days Hurmanetar departed,
passing up the incline of the mountainside without looking back. The
harlot was afraid because the hunters murmured against her, but it
was not her fault and the chief of hunters said, "Wait and see, let
us bide a while yet".
Hurmanetar returned to the place where the wild deer grazed, but
Yadol was not there and when he crossed the wind of the deer they
fled away. He went to the cave where they shared their rest, but
Yadol was not there. The wolf alone lay close by and Hurmanetar
called out to it, but the wolf stayed afar off, it would not come
near because Hurmanetar was not purified from contact with the
For a day and a night Hurmanetar stalked the mountainside wide
striding along its paths, but he did not find Yadol; therefore, he
returned to the place where he had left the woman. She greeted him
warmly, making him welcome with cooked meats, rejoicing in her
heart. They remained there for three days and she tamed him to the
need for a woman. Then the day came when she said,
"You are wise,
you are strong even as a bull, why run wild upon the mountainsides
with one who deserts you at will? Come with me unto the king, for he
has heard tales of your might and would close his eyes to your
deeds. He will give you a house and gold, and I, Hesurta, will
become your servant. The temple of love will be opened for you and I
will show you the delights within. Come and dwell under the shadow
of the king, for he is mighty, he is the wild bull which roars over
Hurmanetar thought and said,
"No, I will not go before the king, for
he does no good in my sight. Do not the people murmur against him,
saying, "Woe for these days, the hand of the king rests heavily upon
us, his pride knows no bounds and no maiden is left virgin for her
husband. Neither the daughter of a man of blood nor the wife of a
prince walks freely in the city. Are not all its doors shut like the
doors of prisons?"
The woman thought awhile, then said,
"Who tells these things of the
king, are their words established? He is the great king, a mountain
licked by ten thousand tongues, the king whose whisper fills the judgement hall, whose voice echoes a thousand leagues away. He is
the glorious king, a man perfect in strength and proportion, his
body is one to delight the eyes of any woman. None other has his
wisdom and knowledge. Therefore, men talk against him, for it is the
nature of men to be jealous of those who so much excel them".
"Let us go, let the king see you face to face and rejoice, for you
are alike. O come with me to where each day brings new delights,
where the young women are gaily robed and the young men wonderful to
look upon. Come to where breezes are filled with sweet smells, where
beds are soft and rooms perfumed. Come to the place where life is
enjoyed. Come, serve the king, as you are now so was he in his
youth, but youth departs, albeit slowly. He is the never resting
one, the son of The Lady of Battles. Come and do not fear, all will
be made ready for you; even now the wise men tell of your coming,
and men wait to escort you in peace".
Hurmanetar was swayed by her words and said, "So let it be, where
you go there go I". Then Hesurta gave him a necklace she had brought
and led him to the tents of the hunters. But when they saw him face
to face they were afraid, such was the light held in the eyes of the
stalwart, wide striding one. Yet they recognized him as a man like
themselves and their fear passed. So it was that Hurmanetar went
with them and with the woman, and came to the city and went before
the king, and the king looked upon him with favour. He gave
Hurmanetar wine and he was drunk; and oil for his body and he was
anointed. He was arrayed in three robes, he became a man of rank; he
was given a house and servants, he was given a watchman. He became
captain of the guards and none was like him.
To the woman of pleasure, the harlot, the king gave bracelets of
gold and sent her away, saying,
"Go to your proper place, for you
have completed the thing required of you. There you will be great
among women, while here you will be degraded among them".
departed in sorrow, for even a harlot can feel faint stirrings of
affection through the oft soiled winding cloth which enwraps her
Hurmanetar learned the ways of the palace and walked as he willed,
but soon he became restless, for his thoughts turned towards
Hesurta. He missed her ways. Yet many women cast their glances
towards him, but behind these was the threat of the sword. He was
not a man of smooth and subtle ways, being unskilled in the deceit
which flourishes under the shadow of kings. Though favoured by the
king and safe under his mantle, he was a man alone in the palace and
courtyards. He set out to find Hesurta, seeking her at the temple of
pleasure within the temple gate where she had served as a harlot,
but the priest said, "The woman is no longer here, for a harlot,
given gold, thinks herself a queen, and the women have driven her
Hurmanetar sought her throughout the city, but she was nowhere
to be found. Persisting, he eventually found her at a harlot's post
beside the river, among wineskins and men of the waters. There was
one who sat with her and he was a man of blood, therefore armed. So
when Hurmanetar came up to them seeking to talk with the woman, he
drew his sword. When the man of blood saw that Hurmanetar was
undismayed by this and prepared to settle the issue he mocked him,
saying, "Why should men fight when women are plentiful and we have
half a measure of corn?"
Hurmanetar bought the woman from those who grow rich on the defiled
bodies of women and established her in his house. The men about the
king murmured against him, speaking poisoned words in the ear of the
king. The women of the palace also turned from him. Meeting Hesurta
on the street they caught her and tore her veil off her face, while
men of subtle ways who served the king mocked behind their hands.
The men of blood serving the king set their faces against
Hurmanetar, while in the city men said, as he passed, "There goes
the great one who bathes in dirty water". Therefore, Hurmanetar
departed from the city, going to dwell without its walls among men
who tilled the soil.
It was not long before the day came when the woman saw that
Hurmanetar was downcast and so she said to him,
"O man of might,
when my eyes rest upon you I am raised above all women and now my
heart is cleansed of all that polluted it, my body rejoices in
freedom and my life is a song of gladness. Yet I am saddened because
my heart tells me you are sorrowful and not at ease within yourself,
that half your heart remains in the mountains. Therefore, hear what
I say, go there once more while I remain here to await your return,
perhaps this time you will find Yadol".
Her words made Hurmanetar
sad and he said,
"How can I go away and leave you here, who will
protect you? What man can I place over you who will not know you?
Yet go to the mountain I must, therefore you shall come with me".
They departed, crossing by way of Hamrama, and came to the mountains
high standing and steep-sided. They searched many days, but Yadol
could not be found, neither would any bird or beast approach them.
They wandered the mountains, they searched the valleys and they grew
weary in the search. They returned to the foot of the mountains,
below the place where shepherds dwelt and into the tillage where
there was a city. It was the time of Akitoa, and Sharah, chief of
the city dwellers, was to be married.
Being invited to remain in the
city as guest, they stayed there. When the days of feasting
commenced men came in from the mountains and tillage, and there was
much dancing and singing. Hurmanetar and Hesurta were made welcome,
taking their places among the guests and storytellers, eating and
drinking their fill. There was strong drink brewed from corn and
wine from the palm, and Hurmanetar became overfilled with these and,
drunk, he fell asleep.
While he slept a man came upon Hesurta and
seized her, saying,
"Come, let us be together, so I man have
pleasure and you may have silver. I know you are a woman of many
pleasures, a servant to the vices of men".
When she denied him his
desire he sought to take her by force, but she drew a knife and slew
him, for a woman cannot be taken by man except she surrender herself
to his needs.
Hearing the clamour, men came and seeing what had happened they
seized the woman. Others took Hurmanetar and both were brought
before the headman who delivered them to a place of confinement.
When the feasting was over they were brought before Pitosi, one who
sat in judgement. Pitosi said to Hurmanetar,
"You have come among us
as a guest and a man of good standing, therefore we know not whether
you have been wronged or whether a man of this city has been slain
unjustly. If you have been wronged, then also establish the standing
of this woman. It is said that she is a harlot without standing;
this being so, then you shall pay the price of he who is slain to
his kindred and no more will be required of you".
Hurmanetar answered Pitosi thus,
"You are one filled with the
essence of wisdom, who justly occupies the seat of judgement. I ask
with due humility that you give ear to my plea for this woman who
may not speak for herself. Denounce her I cannot, instead I will
claim her as wife under the of Hudashum, for she has dwelt with me
for twenty months and in that time has not known another man, nor
have I cause for complaint".
Hearing this, and because Hurmanetar made claim to the law of
Hudashum, Pitosi sent for Enilerich, priest of the Great Temple,
that he should say whether or not Hesurta stood before him as the
wife of Hurmanetar. When the priest came he enquired of the woman
whether she were a virgin when Hurmanetar took her. Had she say
"yes", then the passage of three months would have given her the
standing of a wife; but she answered "no".
The priest asked her if
she were a widow when Hurmanetar took her. Had she answered "yes",
then the passage of twenty months would have given her the standing
of a wife; but she answered "no". Then the priest asked if she were
a harlot when Hurmanetar took her and she answered "yes". Therefore,
as seven years had not yet passed since Hurmanetar first took her,
she could not have the standing of a wife. Nor could she claim to be
a harlot of the temple, for she had left its protection.
Now the mark of a harlot was upon her and Hurmanetar had forfeited
his standing in the place of judgement. So Pitosi gave judgement
upon them and it was decreed that when Gaila came they would be led
to the enclosure of death and there tied back to back. The woman
would be strangled with cords, after the manner of harlots, while
Hurmanetar would be left to carry her as a burden within the
enclosure for seven days. Then, if the Gods willed; all he might
take with him being three handfuls of corn and a gourd of water. The
judgment was fulfilled, Hurmanetar lived. He departed and went his
way and the kindred of the slain men failed to catch him.
Hurmanetar passed across the land, coming at last to the temple of
the Seven Illuminated Ones, and his mother was there. She dwelt
alone with only an old serving woman, for now the temple was
desolate and without walls. For two years Hurmanetar dwelt with his
mother, but then his heart went out again to the companion he had
left upon the mountainside. He said to his mother, "I must depart,
for my heart cries out for one who saved my life and whose ways are
mine. Great is the love of man for woman, but greater the love of
man for man".
So Hurmanetar came again to the mountains and lo, he had entered the
forest but half a day when he came upon Yadol. How warm was the
greeting, how strong the embrace! Hurmanetar said, "Long have I
sought you and found you not, yet I come again and you are here".
Yadol answered, "It was because of the harlot, I was here but you
saw me not, nor could I make myself known to you".
Hurmanetar returned with Yadol to the place where his mother dwelt
and they remained there, none knowing what they were, for they were
garbed as priests. They tilled the ground about the place, enjoying
its fruitfulness, and both were nourished by the wisdom of
Nintursu was the last of the line of Sisuda. Ten thousand
generations had passed since the beginning and a thousand
generations since the recreation. The Children of God and The
Children of Men had passed into dust and only men remained. One
hundred generations had passed since the overwhelming deluge and ten
generations since The Destroyer last appeared. Once man lived for
less than two score years, now his years were three score and ten.
Once God had walked with men and men knew only God. Now He was
hidden behind many veils and few saw Him, and then but dimly and
with great distortion. Where once there was one God now Gods were as
numbered as the stars. Yet the Great Key remained in the midst of
men and it was here, at the Temple of the Seven Illuminated Ones,
the Key of Life, the Key which was given into the keeping of our
father Hurmanetar. It is a secret thing, something exceedingly
great. It is not lost but has come down to us and is known in our
Now, one day, as Hurmanetar sat beneath a tree, enjoying its shade
at the height of noon, he saw a stranger approaching. The man was
weary and staggered, so Hurmanetar sent his servant to bring him
into the shade. The servant hastened out and brought him in. He was
given refreshment and his feet washed, and when this had been done
Hurmanetar asked him where he was bound and the stranger replied,
go to Tagel, for in that place there is a mighty man and a just one
who will give ear to my plea, for untoward things are happening in
the great city, things which should not be, The people cry out in
the place of assembly, but they cry to the wind. Gilnamnur has
seized the heart of the king and now rules. In twelve days I am
pledged to marry, but there is no lightness of a bridegroom in my
heart, for the king elects to be first with the bride. This is the
custom come down to us from the Gods of old, but my heart is wrung
like a grape. I cannot find it within me to give her into his
keeping on the wedding night. Therefore, I go to find one who can
challenge him at the door of the bridal chamber, as the custom
permits, for this is no low born woman. But this is a thing none has
heard of as having been done before in our times, for men fear the
Gods. I know of none other who may stand before the king as one
Hurmanetar heard him and replied, "Be of good heart and go no
further, for I am that man". Hearing this the stranger, filled with
gratitude, fell upon his knees before Hurmanetar and said, "How can
I thank you, how can I repay you, what can I give?" But hurmanetar
answered, "When a man does what has to be done, then payment and
reward sully the deed". Then he called Yadol and said, "Prepare, for
we go into the city of the king, and because he was sanctified
Hurmanetar claimed the protection of Erakir." Then they offered
prayers in the antechamber between Heaven and Earth.
They dwelt with the brother of the bridegroom until the day of the
wedding feast came, for the bridegroom was not of this city. When
the feast was over, and before the guests departed, the bridal
chamber was made ready with the bride within, and the young
messenger of the temple went about making his call. Then the king
came to the antechamber, passing by the husband who was to wait
without. But there, standing before the door, was Hurmanetar, his
right hand on the pillar, for none might otherwise challenge the
king, and in his left hand were the reeds.
Those who were gathered there, the men and the women, drew back and
men of the king's guard came forward, each claiming the right to
enter the combat on behalf of the king; for one man could precede
the king but no more. Such was the custom. The choice of whom to
fight from among those who came forward lay with Hurmanetar, and
because he chose the captain of the guard, a man skilled in war, the
people were amazed. But Hurmanetar knew the man's weakness. No more
than five blows were struck when Hurmanetar, leaping to the left
hand side of the captain of the guard, drove up under his armpit, so
that he fell to the ground and died.
Then Hurmanetar and the king girded themselves and fought in the
high courtyard, and it was a fight such as men had not seen before.
The young and the old, agility against experience, stamina against
cunning, they were both equal in the fight. They slashed at each
other until their weapons broke and their shields split. They
grappled, they stamped, they rolled in the dust, they lashed out at
each other, and the combat went on until the water ran out, and
still they both stood. Then they could not fight with weapons but
stood disarmed, and this time neither might cause the death of the
They circled each other warily, keeping away from the
balustrade. Then Hurmanetar jumped aside and with a swift movement
caught the king to him, twisting him so they both fell down into the
courtyard below the ground, and the king fell over his shoulder, so
that his breastbone broke and he remained on the ground. Then the
king's guard gathered about him and a man skilled with medicines
came forward; though grievously hurt the king would not die.
Hurmanetar gave his seal and right to the husband and with Yadol
parted the men who stood about in silence, for they could not harm
them. So Hurmanetar and Yadol departed from the land, for it became
closed to them and, mounted on mountain asses, they set out on the
way of Anhu.
Hurmanetar crossed the wide plains with Yadol until they came safely
to the stream of bitter waters, brought there by Mamanatum, and so
they came up to Machur close by the forest of cedars and dwelt
there. This is the place where there was a temple to Humbanwara the
THE DEATH OF YADOL
Hurmanetar married Astmeth, daughter of Anukis, governor of all the
Western parts of Hamanas, and the mother of Astmeth was Neforobtama,
daughter of Hahuda, prince of Kerami. In those days, Daydee,
daughter of Samshu, king of all the lands to the North, even to the
land of everlasting night, ruled all the Eastern parts of Hamanas,
and of all women she was the most beautiful.
Now, as time passed Hurmanetar grew rich and he built himself a
great house of cedar wood and had many servants and concubines. In
these, the days of his greatness, he forgot the teachings of
Nintursu, and the Great Key lay hidden, for the hours of his days
were filled with worldly matters.
The overseer of Hurmanetar's cornfields was Noaman, a man of Loza, a
man whose word was not worth an obal of sand, for he falsified the
measure. Therefore, fingers were removed from him and he was driven
forth out of the lands of Hurmanetar, and he became the servant of
one Sabitur. This Sabitur dwelt on the road to Milikum, outside the
city of Kithim where Daydee ruled, and Daydee was a great queen.
In the days when men came to Kithim and Lodar to buy and sell,
before the feast when new-milled corn was offered to the Bull of
Yahana, Hurmanetar went up into the city of Kithim to pay his
Now, Gilamishoar, the king, had died because of the thing hidden in
an earthenware box, and the new king, wishing to know where he stood
with the Gods, sent for wise men who threw bundles of cedar wood
before him. They saw he was destined to reign in greatness and
prosperity, providing that he never quarreled with a queen or killed
a child. Therefore, the king deemed it wise to strengthen his peace
with Daydee and sent his son to her with many gifts.
The prince journeyed some days then stopped at an inn a day's
journey from Kithim, and supped there; and while he ate word was
brought to him that someone wished to speak with him. It was Noaman,
and he spoke poisoned words regarding Hurmanetar, so these should be
brought to the ear of the queen. Thus, when Hurmanetar entered the
city of Kithim he was seized and brought before the queen. But when
she saw him and spoke with him, Daydee found no fault with him and
looked upon him with favour. Therefore, though the prince departed,
Hurmanetar dallied at the court of queen Daydee.
Time passed and Hurmanetar came frequently to the court and he was
well favoured, but it came about that strife arose in the lands
about, for the Mother of the Gods strove with the Father of the
Gods. It was a time of turmoil, when the hand of brother was against
brother, and all the while Hurmanetar rose in the esteem of the
queen. So it came about that a son was born to Hurmanetar and
While the lands about had been ravaged by war there was
peace in Kithim, but when the son of Hurmanetar and Daydee was
scarce one year old, men came bearing tidings of war; the hosts of
the king had gathered and voices were crying in the market place.
"Prepare to die, for those who are mightier than the Humbala are
upon us. None shall be spared from the fire of the pit, neither old
men nor women and children".
For those who came were The Children of Githesad the Serpent, the Cunning One, whose mother was one of those
who brought defilement into the race of men. These people knew
neither justice nor mercy.
The priests and the people went up into the mountain to gather
before the cave of Yahana. They cried out to be delivered, they were
overpowered with weakness and their teeth shook, their knees became
weak. But Daydee remained in the city and she appointed Hurmanetar
captain of her war hosts, and he gave the orders. The armsmakers
bent to the task, making spears of willow wood and casting axes.
Hurmanetar freed Turten who, because he had renounced his father,
had become a slave, and gave him command of the bowmen. For Turten
was a man of might and a bowman of renown.
In the days when men feared because of the bull of Heaven, the war
hosts of The Children of Githesad gathered on the plain and the
fires of their encampment were, at night, numbered like stars. The
men of Hurmanetar encamped against them, and when he led the war
hosts of queen Daydee out in the morning light the men of blood
faced one another. Turten, the bowman, had been made a war captain
and he went out before the host of Daydee to see how those who stood
against them were arrayed. When he returned he spoke thus to
"Behold my Lord, great is the host of The Children of Githesad and well set in their order of battle. Behold the
long-limbed spearman, Kami the Mighty, far famed among men, leads
them. See the powerful bowmen whose wide ranging arrows speed from
behind tall shields which stand before them. What has Hoames failed
to teach these people? Behold the hosts of the Husigen who are with
them, led by Aknim of the firm standard. See to their left the
spearmen of ever mighty Marduka, they stand firm in line; they are
like the point of a nail, ready to thrust inward. See, already the
horns of the bull spread out for the encircling clash. Slingers
already harass our foreguard, while bowmen sting us on either side".
"Still let us take heart. Have we not ourselves many mighty men
ready to give their life's blood for you? Are they not all armed
with every kind of weapon and masters of war? There are far throwing
slingers and keen-eyed bowmen, there is tall Lugal with the flashing
weapons of fire. Yet we can number our host, while the number of
those who stand against us seem countless as the sands".
Then Hurmanetar raised his voice, calling upon his men to stand
firm-footed in line to await the clash and bear up before it. He
"Think of your duty and do not waver before the thrusts. To
step back in battle is to step back from manhood. To take flight
would cause men to tell of your dishonour now and in the days to
come, and to an honourable man the disgrace of dishonour is worse
than death itself. If any of you run, the staunch ones who stood
firm will say you have fled the battle through fear, and your
comrades who expected your support will treat your name with scorn.
Those who stand against us on the field of blood will speak of you
with contempt and derision. They will mock your courage, and for a
true man there can be no more shameful fate".
Then, to encourage those who were faint-hearted, Humanetar sounded
the loud thunderous war cry. It resounded like the roar of ten
bulls. Then he caused his companion of the shield to blow the far
sounding war horn. After this came a rolling boom of war drums, the
ringing sound of clashing cymbals, the loud shrilling of trumpets
and even louder trumpets filled the sky above with thunder.
Turten, of the powerful bow, and Lugal, of the bright weapons,
prepared their men to meet the clash. The war hosts drew closer and
the flight of arrows and slingstones began, followed by the hurling
of flight spears. Heaven and Earth trembled under the fearful sound
of war cries and the clamour of war horns; even the hearts of stout
fighting men shook before they commanded themselves. Yet those with
Hurmanetar stood firm, eager for the clash and saying, "Let us smite
those who come full of fight and fury to do the evil will of their
Now I, Ancheti, stood behind the slingers' wall and my limbs
trembled and my mouth was dry, my tongue craved for water. My scalp
moved in fear and my hands loosened their grip through moisture. My
heart thumped in confusion and I saw a mist of redness before my
eyes, for this was my first battle and I was but a youth. Beside me
stood Yadol, the wild tender man, and he said,
"I see no gladness in
victory, if victory be granted. I crave no kingdom that I may rule
over other men. What would be its pleasures to one such as I? For
what do men slay one another? Which man seeks spoil and its pleasure
and which man the joys of life? Against us stand men of living flesh
and blood, men who have mothers and wives, men who have children,
men who are good, even if those who lead them are evil. These good
men I have no wish to slay, better would it be were I to be slain
myself. Not a man will I slay with these hands, not even for the
kingdom of the three spheres would I do it, much less an earthly
kingdom. Were those who stand against us all men of evil, it would
perhaps be a good deed to slay them; but in the clash of war the
good slay the good and the evil ones live safely behind the
"Can we slay men made in our own likeness, brother beings? What
peace shall we henceforth enjoy in our hearts? Will not the memory
make our hearts heavy, so that life becomes an unbearable burden?
Even if there are others among these great war hosts who are so
overcome with greed for spoil that they see no evil in the slaying
of men, shall we not withhold our blows from this awful deed of
"O doom of darkness, O day of sorrows, what evil has moved the
hearts of rulers that men be slain in thousands for the gain of
treasure and the rule of an earthly kingdom? What do we here on this
field of blood, we who are men of peace and goodwill? Better by far
that I stood unarmed, my breast bared, unresisting, and let them
slay me, that I might lay in my own innocent blood".
Thus spoke Yadol as the clash drew nigh, but only I, Ancheti, heard him.
Then the lunge and thrust was upon us and I heard another voice
beside me, that of my uncle, Hurmanetar, who was there, red sword in
hand. The press of the foe drew back and in the lull Hurmanetar
stood beside Yadol, the companion of his wanderings, and placed a
hand on his shoulder in compassion, for Yadol was a man without
fear, a man of more courage than Ancheti. On the field of blood the
craven-hearted are truly separated from the men of peace and
The foe swept upon the thinning ranks again, they came like waves
breaking upon a beach. They swept in, then sullenly, tardily, they
rolled back, only to reform and crash again. As they cam I heard
Hurmanetar open his mouth and cry out,
"They come yet again, they
are upon us, arise and greet them; arise above this field of blood
like men, for this is the day of heroes. This is the final test,
this is the last trial of strength, the last effort to cast back.
Why this lifeless rejection of all that is manly? Strong men cannot
despair in their hearts when facing conflict and death, this gains
neither victory on Earth nor peace in Heaven. Stand as you have
done, firm-footed, rising to the battle clash like the whirlwind
that carries all before it. We are but men who know nothing of the
causes of Gods and their ways. I fight for the cause of loyalty and honour, I know not whether their victory or ours be best for the
true cause of God, but I fight. Come, rise to the clash".
Then the remnants of the war hosts came together in the clash of
arms. The cruel weapons struck on against the other, blow and
counter blow. There were dull cries of death, the shrieks of pain
and the shrill shout of victory, the last efforts of weary bodies,
the last cries of dry-throated voices. The men of Hurmanetar stood
firm in the line and the war hosts of those who sought to overwhelm
them broke like a wave upon the seashore, they came no more.
Hurmanetar stood blooded and proud in the exultation of victory, but
it passed in a moment when he saw Yadol lying among the dead and
dying, wounded to death but not yet dead. He had taken upon himself
the spear thrust meant for Ancheti.
Hurmanetar lifted him up, his knee under his head, and Yadol opened
his mouth and said,
"The Great One has given you the victory, and
for you, behind and beyond the victory, I see a great destiny, and
therefore a difficult one. Be not heavy-hearted, nor let your spirit
grieve, heavy-laden with sorrow because of me. Weep not, for this I
know, he who thinks he can slay another or be slain by him is devoid
of enlightening truth. The spirit of man cannot perish by the sword
or be overwhelmed by death".
"The sharp weapon of war cannot harm the spirit, nor can fire burn
it. Waters cannot drown it and soil cannot bury it. My spirit
departs to its abode beyond the power of sharp sword, beyond the
reach of thrusting spear, beyond the range of swift arrow. Now, face
to face with what must be and cannot be altered, face to face with
the ultimatum of destiny, cease from sorrow".
"What is this passing thing called life? This fragile flower so
tenderly cherished, seen in its true frailty here on the field of
blood. Does it have any real meaning? Here on the field of blood the
dead sleep to awake to glory. To the victorious ones remaining alive
there is glory on Earth. So do not dally here with the dying. Arise,
go to your proper reward and lay me down to mine. Fear not for me,
already I see the welcoming light beyond the veil. We shall meet
Thus Yadol departed from Earth and he was laid to rest in glory. He
sleeps among the hills and trees, among the wild birds and beasts
which were his friends. These words are cut on his tomb, 'He was a
man of peace and died because other men were not as he'.
THE HURMANETAR JOURNEYS TO THE NETHERWORLD
Perhaps no man of his day properly honoured Yadol, for he was beyond
their understanding, but Hurmanetar loved him and Ancheti never
forgot him. Long days the thoughts of Hurmanetar rested upon Yadol,
his friend, the companion in the joyous hunting on the mountains.
Long he thought,
"What manner of sleep is this, if sleep it be, that
fell upon Yadol? Has he decayed into dust to become nothing, as my
eyes declare? Or does he live in some strange way? Did not the worm
fasten onto his body before it was laid to rest, yet he knew it
Long hours had Hurmanetar sat at the feet of Nintursu the
wise, yet faced with the blank stare and deaf ears of his companion
he had begun to fear the certainty of death. Like many before him he
sought to penetrate the veil.
Therefore, having claimed audience, Hurmanetar came before the queen
to state his intention. Daydee, having been victorious, was exalted
in her own eyes and cared little that the battle had been won for
her by Hurmanetar and others. Now the danger was past she dallied
with new favourites, not knowing the day of retribution would come,
as come it surely did, for she was carried off captive in chains, to
become the plaything of a cruel king.
Having come before the queen Hurmanetar spoke thus,
"O great queen,
exalted above all others, great lady of battles, though dwelling
here under your great shadow I am as a cat among pigeons, as a wild
boar among a docile herd. Therefore, I would spread my wings, going
to a distant place to communicate with my God. I would seek entry
into the Place of the Dead. My heart is consumed with sorrow because
of the uncertainty that grasps my heart, my spirit is restless. I
shall seek to discover if my friend and companion yet lives in the
Land of Shadows, or whether he is no more than mere dust, the
plaything of the winds".
Queen Daydee answered,
"Wherefore must you go to some distant place
to communicate with your God? Is He some little God to be found only
in one place?"
"O great queen, no little God is
this but the Greatest God of All. It is not because of His
littleness that I seek Him out but because of His Greatness. The
handmaiden goes to the dressmaker but the dressmaker comes to the
Then Daydee enquired from Hurmanetar as to the nature of
this God, for she was curious, he not having previously discussed
such things with her. She asked him for which God he fought, but
Hurmanetar said he had fought only for her.
Hurmanetar said, :
"We have a God you and I, and you have a God and
I have a God. The people have their Gods and the strangers within
your gates have their Gods; but bidden behind all these is another
God. These lesser Gods are no more than His members. It is this God
whom I seek. How can I, a mere mortal, describe Him? Only this do I
know, as I learned it in a remote temple. This God came into
existence before all else. He ever was, so none could know Him in
the beginning and none knows His mysterious nature. No God came into
existence before Him. How can I even name One who had no mother
after whom His name might have been made? He had no father who could
have named Him and said, "This is I, your father". None can display
His likeness in writing, nor can it be cut with knife in wood or
stone. He is too great that men should even enquire about Him. With
what words could He be described to their understanding? No other
God knows how to call Him by name, even the greatest of them being
less than a servant before Him. Yet this I have been told, that the
spirit of man can know this Great God and can even know His nature,
therefore perchance the spirit of man is greater than any of the
At this those who stood about queen Daydee murmured against
Hurmanetar, but she gave no heed to them, gazing long upon him. Then
"Perchance, too, this Great God does not exist. Who
besides you knows of Him? If He be so great, is it not more likely
that He would be worshipped by Gods rather than by men? Is it not
more likely that lesser Gods stand intermediate between Him and men?
If a shepherd or husbandman comes to the palace seeking justice or
grace, does he see me or an official under me? You say your God is
approachable by anyone, does this enhance His stature? Which is
greater, the ruler who judges disputes between swineherds and
listens to their complaints, or the ruler who appoints effective
officials to deal with swineherds? Surely the former rules amid
chaos while the latter rules with efficiency. Do not both of us
believe, as all men believe, that there is One Great God above all
Gods, but we believe that being so great this Being is beyond
approach by mere mortals. Only in this do we differ you and I".
Hurmanetar answered her, saying,
"I know Him not as He is, all I
know is that He exists. Look about you, you who are enthroned so
mightily high that your eyes are bedazzled by your surroundings, so
you cannot see the Truth lesser beings discover for themselves. Why,
even the lowly worm crawling beneath your palace proclaims that
nothing less than an almighty God could have created it!"
"Wise were our fathers in olden times, and wiser our fathers'
fathers. Whence came their wisdom? Did it not come from the Great
God who holds the key to the meeting place of the two kingdoms which
now stand apart? Who lifted the lofty vaults of Heaven and spread
Earth out in wide expanse?"
Daydee said, "Does it matter whether it was this God or that? Your
God or mine? Suffice it was some God named or unnamed. These are
labyrinthic arguments unsuited to those to whom time is precious".
Then those who stood about the queen set a snare for Hurmanetar,
asking him whether the Great Being of whom he spoke was The Mother
of All or The Father of All. But Hurmanetar answered, "Let he who
has examined the Great Being answer, for I am but a mere mortal man,
one not even claiming to be wise. Let the wise among you answer for
Then Hurmanetar departed from the presence of queen Daydee. In a few
days he left her land, driven by the God-given restlessness that
marks the true seeker after light. With him went the youth Ancheti.
Tame goats guided them to the border of the land and from thence
they followed the Way of the Chariot until they came to the land of
Mekan where they rested. In this place dwelt Formana, the
strong-limbed, who gave them shelter.
Formana asked Hurmanetar whither he went and Hurmanetar replied,
go to seek the abode of Hamerit, which is set atop a mountain in the
midst of this great forest, just beyond the river. There is a door
therein which I would open, to which I hold a key".
"This is an enterprise doomed for failure, for none may pass that
way and return. I who have dwelt here for many long years know the
truth of this; nor do I understand this talk of a key, this is a
thing new to my ears".
So Hurmanetar drew forth the Great Key shaped
like a sword but like no other sword, for it could not be gazed upon
for more than a moment without blindness striking the beholder. Yet
within its strange scabbard it harmed none.
"This many-hued weapon is a strange thing indeed and I
have no knowledge of its like or its power. But this I do know, it
is an unequal struggle when men alone, however weaponed, have to
face dread Akamen the Terrible One. This is not all, for first they
must pass the fearsome watchman at the gate, and he never sleeps".
"I have set my heart on this enterprise because of
my friend, also if there is an evil thing lurking within the forest
it must be destroyed. I am one whose destiny is already written, I
must die that men might live. What a man cannot escape he must face
Then Hurmanetar left Formana to go apart into a place of solitude
where he prayed,
"O Father of the Gods, hear me. Hear me O Father of
the Gods, for there is evil abroad in the land and men die of
despair. Even the tallest of men cannot reach the Heights of Heaven,
or the swiftest of them encompass the Earth. Yet men must struggle
against things beyond their reach and overcome evils which
overshadow the whole land contained within the bitter waters. My
destiny is decreed, I alone will enter the gate at the abode of Akamen. O Father of the Gods, when I return I will set up Your Name
where now the name of other Gods are written, little Gods of no
standing before you. I will raise a great straight monument to your
sacred Name, if I could but know it".
"Why did You move me, Father of the Gods, to embark on this
enterprise unless I were destined to accomplish it? Why fill me with
the restless desire to perform it? How can I, a mere mortal, succeed
without aid? I sought no more than to know the lot of my friend, yet
a greater burden has been allotted to me. If I die it may be without
fear, but if I return may that return be glorified by the knowledge
of Truth. O Father of the Gods, stand by my side, help me overcome
the lurking thing and show it the strength of a son of Sisuda".
When Hurmanetar returned he felt strengthened, but Formana tried to
turn him away from his intention, saying,
"Desist from this thing,
put this enterprise from your thoughts. You have courage and it
carries you far, but does it not also sweep you along as one caught
in the swift river current is swept to destruction? You cannot know
what this means, the Guardian at the Gate alone is like nothing on
Earth, his weapons are like no others, for they are invisible and
strike down from afar. Why strive to do this thing? It is no equal
"My heart is set on this matter.
Though I must journey along an unknown road, perhaps a road of no
return, and fight a strange battle, go I will. I fear not the Terror
at the Gate, nor that which dwells within the abode of Akamen".
"If go you must, then I who have seen many pass this
way will go with you to the gate. Even through the forest I will
accompany you, for am I not one who has been purified before the
Sacred Flame? But is it wise that any other should go with such as
we? Surely this youth, your attendant, this young man of few years,
inexperienced in things such as we must face, should not accompany
us. Is it not more fitting that he remain here to protect my
daughters? Is it not better to exchange his inexperience for my
experience, his youthful strength for my wisdom and cunning, his
endurance for my steadfastness?"
Though Ancheti protested it was agreed that he should remain behind
at the dwelling place of Formana.
So, making things ready, Hurmanetar and Formana departed in the
morning light, while Ancheti remained behind, a guardian of young
women, and his heart was sore. He raised his voice to Heaven,
"O Father of the Gods whom Hurmanetar knows, why did You
give him this restless heart? Why did you bestow it upon him? You
have stirred his spirit so now he goes into unimaginable danger. O
Father of the Gods, of whom I am ignorant, overlook my shortcomings
and hear my voice; from this day until he overcomes the Evil Thing
and returns, let him ever rest in Your thoughts. Stand by him when
he faces the Watchman at the Gate. Strengthen his arm when he
strikes at the things that lurk to devour. What these might be or
their nature is beyond my imagination. I know them only from the
talk of men, each of whom sees them from a different stance. Yet,
have any truly seen and lived to return? I know not, but I pray
sincerely for him whom I serve".
When Hurmanetar and Formana came to the edge of the forest they were
attacked by lions, but they slew the beasts. Then they entered the
forest and saw great trees such as they had not seen before. They
went sleepless, for dread things lurked in the murky light of the
forest. They pressed on, coming to the foot of the mountain where
they camped and slept, for it was an open place.
Then, as the sun rose next day they climbed the mountain until they
came to a cleared place before the cave known as the Portal of the
Dead. Here Hurmanetar took leave of Formana who remained in a hut
just beyond the cleared place.
Now, Hurmanetar looked about, seeking the Guardian, for he knew what
had to be done before he could enter the cave. Then he saw, to his
right and beside the cave, a stone hut and seated before it was a
very old woman. Going up to the woman he greeted her and said,
one who would enter the dread place, the Abode of Death, the
Threshold of the Otherworld, the Door Replacing the Misty Veil. I am
one sanctified, one knowing the Lesser Mysteries, I am an
The woman replied by asking the three questions which all who would
span the spheres must answer, and when this was done correctly she
invited Hurmanetar into the hut. Inside she indicated a stool, and
when he was seated she spread a cord around him in a circle. Then
she placed a firepot before him, onto which she poured the contents
of a small leather bag. She also gave him a pot of green water which
Some time later, after he had slept awhile, Hurmanetar was conducted
to the cave and left there at a spot known as the Devil's Mouth, for
there an evil breath came from an opening in the ground. He remained
there for awhile and again he slept. Awaking he moved forward into a
dark passage, but bis movement was strange and he saw as through a
narrow tunnel, while his body appeared light and airy.
He came to the place where the Watchman kept guard at the gate and
beside him the Terror squatted. Hurmanetar drew his sword and faced
the awful pair, he advanced cautiously towards them. Then, when they
met the air was filled with a loud clamour, great hissing noises
beat at the ears, shouts and screams tore overhead. There was a
howling such as no mortal has heard outside of that awful place.
Hurmanetar drew back a pace then advanced again and, behold, both
the Watchman and the Terror suddenly vanished and the hideous
clamour was stilled.
Hurmanetar passed through the portal and came to a wider, more open
place wherein there was a pool of water. It was deep, dark and
still. He gazed into the water, and surely no mortal has ever seen
such sights as he saw pictured in its stillness. He passed it by.
Terrifying shadows leaped and quivered over the walls as he entered
a narrowing passage, cast by some bidden ruddy light which seemed to
dance as though alive. Then he saw daylight ahead.
He came out into the daylight; on one hand the mountainside reared
up, on the other was a vast chasm, between the two ran a narrow path
and up this he went. Great birds attacked him, eagles and birds with
strange heads. He fought them off and continued upward until he came
within sight of the abode of Akamen. He came to it after the long
journey upward and stood before the great brazen doors, the
Hurmanetar saw no Guardian before the doors, but he heard its voice
as it asked the seven questions. He who had sat at the feet of
Nintursu remembered well the replies to make, and as each was
answered a bolt slid back. Seven questions were asked and seven
answers rightly given. The great doors swung apart and Hurmanetar
passed through, entering the courtyard of Akamen.
Within the courtyard Hurmanetar fought and overcame the four great
beast Beings which feast on the bodies of men, but the sword of
Hurmanetar laid them low. He passed through the Hall of Contest
where good and evil spirits fight an eternal battle for the souls of
men, coming into the Chamber of Death. Now weary he sat himself down
on the stone called the Seat of Makilam, for it was then in this
place, and he waited.
Then Akamen the Terrible came and Hurmanetar strove with him for
half a day and prevailed, and so he entered into the place where
stood the Door of the Spheres. This, Hurmanetar opened with the
Great Key, he passed through and entered the Abode of the Dead. He
held fast to the Great Key, for without it there was no return, nor
could it be held by his own powers alone, but only through the
additional powers of those who might come to his aid.
A mist gathered before him, gradually thickening, and as it
thickened it gave off an ever increasing brilliant light, at the
same time shaping itself into a glorious form of brightness. When
the shaping was complete a Being stood there, radiant as the
sunlight and lovely as the moonbeam.
Hurmanetar heard a voice coming
out from the Glorious Being which said,
"Who are you that comes
hither, wan of cheek and with lowered countenance, heavy-hearted and
dejected in spirit, weary from a strange fray? There is lamentation
in your heart and surely none such as you has entered here beforetimes. Brave indeed is the one who seeks entry by force of
"O beautiful vision, indeed my heart is
not light, for I have fought an inhuman contest. I have been
assailed by hideous things unknown on Earth, things which haunt the
night dreams of men and are spoken of only in whispers. I have come
seeking a friend, a companion of the hunt, the loyal one of my
wanderings. His death lies heavily upon my heart, therefore I have
dared to come even unto this place".
The Form of Beauty said,
"He whom you seek lies beyond the Waters of
Death, but you who have passed the Guardians are permitted to go
thence. One thing, however, you must not do. In the midst of the
waters grows the plant of eternity, the forbidden tree of which you
and all men may not eat, a fruit of which was stolen by the serpent
of ancient times. Partake of it now and you will suffer
everlasting changelessness, the most dreadful of all fates. Go,
tarry awhile, then return this way".
Hurmanetar passed over the still sullen waters to the Land of
Waiting where all spirits shine redly. He passed through the Great
Doorway and came to the Place of Glory, the Land of Eternal Living.
He saw his friend, his companion of the hunt, the loyal one during
his wanderings. Behold, there before his eyes was Yadol. Hurmanetar
knew him though he stood forth in a form more glorious than can be
described to the understanding of men. He was here, life was in him,
he was here in a bright and flowering place, a place of trees and
waters, a place such as no man can describe.
Yadol spoke with Hurmanetar and he spoke of things long forgotten by
men and revealed truths unknown since the days when men walked with
their Father. They spoke one with the other, they rested in pleasant
places, they embraced and they parted. Before Hurmanetar left, Yadol
"As you have passed through the Portal of Death while yet
uncalled from the embrace of the flesh, for no purpose other than
gaining assurance that the dead do not pass into dust, it is decreed
by the ordinance of this place that your life shall be shortened.
Time enough you will have, therefore record the things of which we
have spoken, that they may be guiding lights to men. Set them down
in two books, one recording the Sacred Secrets, more precious than
life itself and for the elect alone. The other recording the Sacred
Mysteries for those who sit at the feet of the elect. One will be
the Book of Truth Unveiled and the other the Book of Veiled Truth,
the Book of Hidden Things".
"Once men could pass easily from one sphere to
another, then came the misty veil. Now men must pass a grim portal
to span the spheres and, as the generations pass, this, too, will be
closed to men. The secret of the substances which, compounded
together, become the horse which can bear men here, will remain with
those who know the mysteries, but these will become even harder to
reach. As the ages roll by there will be many false mysteries and
perhaps the path will become closed or the way lost".
These things Yadol said and they talked of other things.
Hurmanetar returned. He passed over the Waters of Death, he was
upheld by the Guardians of Form, by those who safeguarded the powers
of the Great Key. He saluted the Glorious Being, he passed through
the manifold chambers, through the courtyard and the many-bolted
doors, down the winding path lit by strange torches, through the
cavern and out through the cave.
At the entrance Formana still
waited; he arose from his watch and greeted Hurmanetar warmly,
"I saw you as one dead, lying stiff between the twin flames,
and I feared for you. Now, behold, you come forth with shining
countenance as one in whom life has been renewed. My heart rejoices
for you, but let us not delay, let us depart from this dread place,
for I have spent the whole long vigil in fear-enshrouded
They departed the mountain, they passed through the forest. They
fought with things that lurked in the gloom beneath the tall
overhanging trees. They came through the Gate of Many Cubits and
back to the pleasant pastures of Formana.
Ancheti had been left with the daughters of Formana who, having just
reached maidenhood, were wilful and vexed him sorely, so that he
sought places of solitude, being an unbearded youth unlearned in
such matters. Beyond the place where they dwelt there was a river,
and from the hillside, away from the forest, a small stream flowed
down to join it. Upward of the stream was a valley in which lay a
small lake fed by an unfailing stream of sweet water. Here, in a
house of wattle, dwelt a maiden whose name was Asarua, and she lived
with her mother, Mamuah, who was a wise woman and blind.
The young woman had barely reached maidenhood and neither hunted for
food nor dug in the ground. She dwelt in a garden of trees, her
implements of toil being pruning hook and knife. Her days were spent
in joyful tasks and a song was ever on her lips. She worked happily
among the trees, loosening the soil about their roots, cutting away
the overgrowth and pulling up the weeds. She knew the art of
fostering twigs so that fruits grew on trees strange to them. She
grew vines, the fruits of which were not used for wine, and these
she twined around bowers and over the branches of trees.
The women dwelt under the protection of Asarua's father, but the
mother of Asarua was not of his household, for he was a strange king
though a mighty one. The place wherein they dwelt was fenced about
and guarded by seven fierce hounds, tawny-coated and long of body.
The maiden was supple and firm-breasted, she was tall and graceful,
red of cheek and light of skin.
Her sole garment was plainly woven
and unadorned, for she lacked all the things with which women bedeck
themselves. Upon her head she wore a garland of leaves and her only
ornaments were flowers. She was shy and restrained of glance;
nevertheless, she was not unobserved, for the eyes of men had fallen
upon her from outside the place wherein she dwelt. They did not
enter the place, for to them it was sacred ground upon which men
feared to trespass.
One day, a hunter passed by and became smitten by her beauty and
modesty. He thought also of what she had to offer, fine fruits and
green growing herbs, a garden of plenty where, in her embrace, he
could find rest from the rigours of the hunt. He came to pay his
court, garbed as for the chase with bow on back and spear in hand.
He brought with him two wild geese and a young piglet to lay at her
feet, but when his steps brought him within the fence the hounds
were loosed upon him. The hunter, seeing that he was unwelcome, took
counsel with himself and thought,
"Perhaps if I am uncouth in her
sight, my brother the shepherd, will seem better in her eyes".
Therefore, the shepherd came and sat on the grass outside the fence,
paying his court with music from the pipes, but she paid no heed to
him. Still he remained, until wearying of his piping she called out,
"Go, for what want I with one who sits blowing wind all day? Go
learn music from the flowing waters".
In the days that followed others came, among them a merchant, a rich
man, a lord of grainfields and vineyards. Word of her beauty had
been brought to him and he was challenged by her inaccessibility. So
"If indeed it is as men say, then I will have this woman
for my own. Have I not riches enough to provide all that gladdens
the heart of a woman? So he came wearing a mantle of scarlet with
brooches of bronze. He wore buckles of silver and ornaments of
cornelian and gold. He was a man possessed of a smooth, well oiled
tongue, the owner of a storehouse of fine words. He came with
attendants who drove off another who sat outside the fence.
merchant came boldly through the gate of the fence, but Asarua met
him. When he paid court with bejewelled words she said, "What have
you to offer but gold and treasure? Think you that such unfeeling
things can capture my heart? Am I to be bought as a woman bound
within her father's household? Am I to be another counted among the
many women you have known? An occupant of a cornerplace within your
heart, O man of many lovers".
Then he was wrath with her, but she
took no heed and the hounds drove him off, even the lordly one, for
the ground here was sacred.
One day, not much later, the young Ancheti came that way and in
passing he saw the maiden Asarua, but because of bis unfamiliarity
with women he hesitated to speak, though he, too, was smitten by her
beauty and maidenly bearing.
Passing that way again Ancheti stopped by the place and seeing an
old woman seated beneath the tree he said to her, "Mother, may I
have some water, for I am thirsty from journeying". The woman
"My son, there is water in plenty below on the other side
of this place, which young ears should hear, but I am blind and
cannot see. I, too, thirst and therefore I beg that you enter and
bring me cool water from the pool below the waterfall".
entered and drank, and he gave water to the woman. Though Asarua
espied him from afar she did not come near, but neither were the
hounds allowed near him.
Hurmanetar had returned from his strange journey, but was puzzled
when he saw Ancheti was silent and spoke little, that his thoughts
were not inside him. So Hurmanetar questioned him, "Wherefore are
you sick? What ails you? "
Then, when Ancheti spoke to him of the
maiden he had seen, Hurmanetar said,
"This is a delicate matter and
one not for the heavy tactics of men. Does not the fawn take flight
at the sight of the hunting hound? While the moonflower that closes
its petals at the touch of a man opens them at the touch of a woman.
Your heart has guided you rightly when counselling caution, for you
are ill equipped to catch this rare bird of beauty when unaided by
wisdom. For a woman's errand let us send a woman, the nightingale
sings in the presence of the owl but hides in silence when the hawk
Then Hurmanetar spoke with the maidservant of she who had mothered
the daughters of Formana, and the maidservant agreed to do the
things he told her. Thus, on the morrow she went forth
unaccompanied, and coming to the place where Asarua dwelt sat down
outside the gate. When the eyes of the maiden eventually fell upon
her Asarua saw the bent old woman, weary and travel-stained from the
journey; and out of kindness, for she was gentle and compassionate
by nature, brought the old woman in, that she might sit under the
shade of a tree to rest herself and eat some fruit.
After the maidservant had rested in the shade and refreshed herself,
she spoke to Asarua and said,
"How lovely is your garden, how well
watered, how bright and refreshing its many fruits. I have heard
much of this place but more of you and your beauty; but no words of
men have done justice to what I see with my own eyes".
"The words of men often differ from the thoughts of
their hearts, while flattering words are bait above a well set trap.
Let us not talk of men and their wiles but of more pleasant things.
Come, let us walk around the garden".
They walked and came to a place where grew a tamarisk tree, and
about the tamarisk entwined a vine holding many bunches of grapes.
The old maidservant said,
"Behold this tree, of what value would it
be were it not for the vine? Would it have any value except as
firewood? And what of the tree to which it clings, would it not
straggle along the ground, laying in the dust to be crushed
underfoot by any passer-by? It would be a helpless thing unable to
raise itself up, a barren creeper bearing no fruit. So see what
benefit comes from their union and learn wisdom. Is not the tree
named as a man is named and the vine as a woman is named? We who are
old see lessons in such things and in learning from them gain
wisdom. The young are ever loath to even read to their benefit from
the book which is always open before their eyes".
Asarua listened but said little and as they walked the maidservant
spoke of the young daughters of Fonnana whom she had nursed, and of
the ways of man and woman. She spoke as such women speak, her tongue
following a winding road. The speech of men comes out like an arrow,
but the speech of women comes out like a puff of smoke. Men talk
with the naked tongue, but words from the mouth of a woman are
veiled and devious. The tongue of a woman is a sword sheathed in
silk. Not for nought are women called the twin-tongued. Perchance
these words were added in the days of Thalos, for not all men think
thus of women.
The maidservant had an inexhaustible supply of words and Asarua was
so taken aback to hear the things of which she spoke that she could
find no words to answer. Thus speaking, they came to the small
dwelling place where the mother of Asarua was preparing a meal. She
invited the maidservant to eat with them and to sleep there that
night, and this the maidservant gladly accepted.
After they had eaten, the maidservant spoke with Mamuah, the mother
of Asarua, and the talk was of unfortunate women whose daughters
were fair yet refused to be married, daughters who closed their ears
even to good advice on marriage; whether such women were true women
or unnatural women, The words which mattered were few while the
words in which they were buried were many, but the former were not
lost on Mamuah whose ears were not closed to such talk and they
entered her heart. She gave attentive ears when the other spoke of
Ancheti who, though but a youth, was wise. Though he had not yet
drunk deeply from the waters of wisdom, nevertheless the well from
which he drew them was a never failing one.
"Be wise", said the
maidservant, "choose this young man, for surely none better will
come this way. He does not wander from his place of duty; he is not
slothful in manner, nor does he spend his days in futile pleasures.
He does not go from woman to woman, and while it is true that this
could be because of his age, yet he speaks of women only with
respect, which is not the way with budding fornicators. He is manly,
he is of the blood of kings and above all he is wise, because he has
a wise instructor. He is a youth of good promise and one who would
not bestow his love lightly".
The mother of Asarua heard the words of the maidservant with both
ears and when the maidservant was departing said, "Come again when
the moon is new, that we may speak more of these matters". Ancheti
visited the place again and when the maidservant returned at the new
moon Mamuah said,
"It is well, my daughter will marry the youth Ancheti. But first he must bide in the place where he now serves for
one year, then he must labour in this place for one year; after this
he may marry Asarua with my blessing".
This seemed good in the eyes
of Ancheti and so it was that he laboured two years in order to
THE DEATH OF HURMANETAR
In the days when the Elshumban were gathered in war hosts,
Hurmanetar departed with his household and the household of Ancheti
to dwell in the land between the Great River of Sweet Waters and the
Bitter Waters of the West, and they built an encampment there. They
were in a land where some men spoke as Hurmanetar spoke and though
there were men of blood with them the people of the land let
Hurmanetar and those with him dwell in peace among them, because in
those days men were inflicted with Inahana.
When the task set upon him was nigh finished, Hurmanetar knew that
his days in the land of the living were not to be many more,
therefore he betook himself into a place of solitude. There he
fasted for many days casting his spirit that it might commune with
the Father of the Gods, but the voice of God remained silent. Then
he left that place, going into a cave where he dwelt in the half
light for many days; but again there was no response from the Father
of the Gods. So Hurmanetar departed from the cave and returned to
his people where he was heard to say,
"Woe, for truly my God has
forsaken me and remains dumb against my pleadings. Yet I have done
all the things told me beforetimes and written in the great Book,
wherefore have I failed?"
Then he went apart from the people and slept alone, for his heart
was heavy. But behold, in the night he had a dream. In it he saw the
Sacred Symbols spread out upon a cloth of white linen and each was
displayed according to its form. As he gazed upon them and numbered
them, each by its own number, an ass came and ate up the Sacred
Symbols, and lo, the ass became a falcon. Then as he looked the
falcon became a cow and between its horns was a crown of silver and
a crown of gold, and the cow spoke to Hurmanetar, saying,
my milk and anoint your eyes with it, thus they will be opened and
you will see".
Hurmanetar drank the milk and anointed his eyes, and
then he awoke. Remembering the dream and being wise he needed no
other to interpret it for him. So then he straightway did the things
which had to be done, about which those with understanding will
know, and departed from the people.
Hurmanetar went out towards a place of solitude, about one day's
journey distant. Having gone about half the way he became weary
under the noonday sun and so sat down beneath a tree to rest in its
shade. Then, as he drowsed, behold, a great flash of light came down
from out of Heaven and it smote the ground before him. He heard a
great noise like a mighty whip crack, and he was blinded.
heard a voice saying,
"Behold I am here, the God of
Gods and the God
of Men in the beginning".
Hearing this, Hurmanetar fell upon his
face and cried, "O Great One, I am Your servant".
Then God said,
"Wherefore would you open a door unto me? Because the
race of man has been defiled and men are no longer with Me, am I not
the withdrawn One, the Hidden One?"
Hurmanetar, still on the ground, answered,
"O Father of the Gods, I
Your servant would know Your will. I have a task nigh finished and
seek to know whether it is well in your sight, or whether it is a
thing done without your blessing".
God answered Hurmanetar, saying,
"Is this not a Sacred Thing, a
heritage saved and handed down from the days when men walked with
Me? Therefore, it is a good thing, though care must be taken to
ensure it is not disclosed to the eyes of profane men. The
concoctions which, when properly compounded, will enable men to span
the spheres can also, used otherwise, give men near unlimited
potency and extreme pleasure with womankind. Therefore, such things
must be carefully safeguarded, for in the hands of lesser men they
will certainly be abused. But let it all be as it is written, do
with it as you have been instructed".
"You call upon Me as the Father of the Gods, nor do you err in this.
Yet I am the Hidden God, the God of Secret Manifestation, the
Wronged God, the Betrayed God, the Disappointed God. I am the God
who sought to give love Divine to men by making them My heirs,
making them partakers of divinity, co-creators with Me. But men
spurn their birthright, not through wickedness alone but through
their weakness and love of pleasure.
Therefore, the love once
offered cannot now be displayed in all its glory; it cannot be
revealed in its beauty, it must now be leavened with severity and
chastisement. This, so that those who are the inheritors of divinity
may return to it with undiminshed powers, but purged of their
weaknesses and love of unprofitable pleasure. This you should know,
that men may know: Divinity of itself is not a created thing and
cannot be bestowed as a gift. It comes as the crown of achievement.
I, the Almighty God who, by taking thought can create ten thousand
worlds, say this".
"Men have said, as they will say throughout the ages, "Why, if God
be almighty, can He not create perfection immediately? Why does He
not create beings having the knowledge of divine love forthwith? Why
have Earth with all its trials and tribulations?" Know this, what
appears to you as ages in time is, to me, but a flash of thought in
a moment of eternity. I breathed in, the hosts of earths and the
spheres were not. I breathed out and the hosts of earths and spheres
were. I breathe in and they are no more. All things exist within the
Eternal One and that which men know as the span of time is the act
"Mark the flight of an arrow from the hands of a bowman. It flies
from the bent bow, time passes, then it finds its mark. But to Me
the arrow leaves the bow, and strikes the mark together. Distance,
time and change are not with Me. Once I, your God, was not apart
from man, My offspring. Now I am veiled from his sight, not because
I have willed it so but because man has chosen to bring this about.
The barrier between us grows ever more dense, as man wantonly spurns
his birthright; henceforth, it may be penetrated only by long and
arduous preparations, and even then those who would do so must know
the key. I come to you, not because of your preparations but because
your God is ever ready to incline towards men.
Though there is this
barrier between us, it is not impervious to the sincere prayers of a
pure heart. This, men should know. As for you your days are
numbered, you are now no more than the basket holding the seeds
which will be strewn and sown by another hand. Many things of which
I have spoken are not for the ears of men, for such knowledge,
freely bestowed, would not benefit them. Other things are beyond
their present understanding, let these, therefore, be recorded unto
the generations of men yet unborn. Men are now as children and must
learn again as children, being taught childish tales".
"Therefore, go hence, go to Ancheti and tell him of these things.
Say also that his God, I Who Am, chooses him as the sower of seeds.
Let him know that I Who Am will guide his steps and will open a door
in the barrier, that he may hear my voice. Let your eyes now see
again and, behold,
I Am Who I Am".
Then Hurmanetar left the place where he had seen the face of the
Father of Gods, returning to the encampment of his people which had
been set up in the midst of pastureland. When he drew nigh he saw
cattle lying beside the running waters and men were moving among
them. The cattle were dead and their bellies swollen.
Men came up to Hurmanetar and cried,
"Behold, the sustenance of our children is
taken from their mouths. The cattle have eaten a herb that burns as
fire in their bellies so they crave water, drinking until they
become overfilled and their bellies burst from within, therefore
they die. Who is this whom you call Father of the Gods? Perchance
the Gods do have a father, but where is the God who protects men?
Where is the God who is the Father of Men? While you leave us to pay
homage to the Exalted One, who may concern Himself with the affairs
of the Gods but has no concern for the welfare of men, our cattle
die. Because of your words we have neglected to build an altar to Shemakin or to pay homage to
Yahana; truly we are men who have been
deceived and led astray. We are men who have walked with their eyes
turned upward and fallen into a quicksand. Tell us then, O wise one,
who are the Gods of men and of cattle?"
This filled the heart of Hurmanetar with ire and he cried out to the
"Wherefore do you cry out to me and seek some God
to come to your aid? There is but one God and these that you call
Gods are but manifestations of His members. Why do you seek to cast
blame on God for your own neglect? Has He not relinquished His hold
on all creatures that serve man and given them into your hands?
Behold the beasts of the forest and wilderness, do they eat of the
herb that poisons? Are they not able to know the herb that is
harmful and the herb that nourishes? The herb that heals in sickness
and the herb that brings death? Who taught them this wisdom? There
are creatures under the care of God which know not the slothful care
of man, therefore they are safe from the deadly herb and pass it by.
But you, having taken these poor beasts to benefit from them, are
solely responsible for their wellbeing. They are your
"The Father of the Gods made cattle as He made all creatures, and
while He ruled their ways they were protected from the deadly herbs.
Then men took them unto themselves so they might serve them. They
yielded milk and cheese to nourish them and firm meat to sustain
them, their hides covered them warmly as they slept. These things
the cattle gave, not unto God but unto man. Therefore, who should
protect and care for them, he who benefits or He who does not? Do
you expect God to herd your cattle? To keep them from the deadly
herb while you slumber in the shade? Is this not a just reward for
your slothfulness? You know that the herb is deadly, but these
cattle, the dumb servants of man, know it not, for they are
delivered into your care. Would you take all they give while denying
them the diligence of your protection? What kind of men are you who
cry, "Woe unto us whom God has forsaken".
Who wring their hands,
saying, "What God shall we seek to aid us in our self-wrought
calamity? Arise like men, to shoulder the burden of your own
slothfulness and lack of diligence. Never fear that God will fail
man, for if man does the duties of man God will do the duties of
God, for it is man who falls short. It is man who seeks to take more
than he gives. Surely whatever man takes for his benefit, also
becomes his responsibility. God decrees that man may take whatever
he will for his own use, but in so doing he must also assume
responsibility for its care and rightful use. Is this unjust?" The
men said no more.
Hurmanetar then made the men draw the cattle up out of the water and
some which had eaten of the deadly herb were saved. He then divided
the pastures and sent men to seek out the places of the deadly herb
and cut it from the soil.
One day, Hurmanetar was going about the encampment and he came upon
a man burying his newly born daughter, and Hurmanetar was wrathful
at the man for such a deed. It was an abomination performed by the
sand wanderers and the wild men who dwelt in the wilderness. Taking
the child, Hurmanetar brought it to the wife of Ancheti who saved it
so it lived. It was named Mahat, meaning pure of heart, but because
of the sand which had filled her eyes she was blind.
The strangers about the encampment became enraged against Hurmanetar
because of what he had done. Also, because he had struck the father
of the child so he bled they demanded that the blood be requited.
"This is an unjust deed, for he who buries a daughter
because he lacks sustenance for her does no wrong in our eyes. Is it
not better that she be buried in the ground out of sight than kept
with disgrace? Is it not for the father to decide whether a daughter
should live? Has a woman a soul of her own? Is she not no more than
the maker of the body, while the soul is given into her keeping by
The strangers about the encampment were not so many, while those
with Hurmanetar were many and strong, but he dealt justly with those
claiming payment for the blood. They were given a piece of silver
and a calf that was ready for the slaughter. Thus Mahat came into
the household of Ancheti.
Hurmanetar was sitting with Ancheti and said to him,
"I have spoken
to you of the happening while I sat beneath a tree in a place of
solitude, and of matters which you should know in order to be wise.
Into your keeping have been given the treasures I have wrought by my
own hands, and you are well instructed in the Sacred Things and the
Mysteries. You have a destiny upon you which may not be fulfilled in
this place, while the sustenance obtainable here declines day by
day. Therefore, let us depart and go along journey by way of the
bitter waters, for should we go by way of the forest or through the
great wilderness, we may not live. Our flocks and herds can be
driven before us, for the road is wide and well watered. Let us not
delay in this place, for already there is a restlessness among the
So they departed from that place, journeying towards the bitter
waters and when they came there they turned southward, continuing
until they came to Basor. There they encamped, for the death
sickness had come upon Hurmanetar. As he lay upon a couch of
sheepskins he called for Ancheti, but he did not come, for he had
gone before them to spy out the land. However, Ancheti did come
before Hurmanetar passed from Earth, and Hurmanetar knew he was
there and called him to his side. Then Hurmanetar said,
"My hour is
at hand, but I am without fear, knowing I go not to a place where
men eat dust, where all is darkness and gloom. The fears of my youth
are but shadows having no substance, they flee before the pure light
"Upon you there is a great destiny, may you reach out and grasp that
which your heart desires, and having attained it use it to deliver
all men from the darkness of ignorance. Go forth like the sun who
throws his rays down like a net over the land to enlighten it. Go to
a land where the honest man will be made rich and the dishonest man
impoverished, for the balances must be adjusted so that riches cease
to be the reward of dishonesty and deceit. Go to a land where those
holding places of power and position will stand forth as examples of
goodness and honesty; where none but the worthy occupy high
positions; where those who have possessions and estate use these to
succour the needy and resist the strength of those who oppress the
weak and unprotected".
Ancheti said, "But where is this land and how shall I find it? "
"Were there such a place, what good purpose
would you serve by going there? What you will have to do would have
been done already by another".
Hurmanetar died and was buried deep within the ground and none knows
his tomb. May he live forever and dwell with the Father of the Gods
whom he served!
These things concerning Hurmanetar have been rewritten many times,
but the copies have always been true. That which follows has been
added on, but when made and by whom it is impossible to discover.
Hurmanetar is buried in the land of Philistia. Is this Okichia?
The father of Hurmanetar was Nimrod of the Twin Bows. This, I doubt,
and it is not stated.
The stone of Makilim is at Bethgal even now. The words on the tomb
of Yadol are: 'He died because he was not as other men'. I,
Frastonis, have seen it.
Could this be when eighty generations have passed?
Men of this race are unsound witnesses. The Samarites say Yadol was
not mortal man.
This we know in truth: the deeds of Hurmanetar and Yadol are more
fully told in The Tales of the Hithites.
The shield of Ancheti was called the Big Shaker, and painted upon it
was a likeness of the mudhopping bird. It was this bird that taught
men writing, for it left mud marks which men first read as omens,
later forming them into signs which could be read. They are not as
ours, though men among us can read them.
Ancheti taught the mystery of metals in Okichia, a land of beer,
bread and milk. He was renowned in the Twinlands of light.
Mahat, the blind one who remained virgin, guided Ancheti to this
land while yet a child. She was filled with the inner light of
wisdom and saw with the spirit. When he knew not which way to go her
father sat her on the ground and held a breast feather before her,
upon which she blew. He went whichever way it inclined and was never
led astray. Later she used this method when settling disputes and
giving judgements. She was greatly honoured, for in the whole land
there was no wiser woman.
We who make these writings indestructible have abandoned the Book of
Ancheti, for it has nought of value to those who follow us, and this
is a work of much labour. It contains laws for a people living in a
land called Okichia who must have been less than barbarians, for he
forbade such things as the eating of children newly born, the mixing
and drying of their blood for eating in uniting brothers and the
hanging up of women in travail. Also the cutting of a woman's
private parts and the deballing of men.
THE TEACHINGS OF YOSIRA
These are the words for the Sons of the True Doctrine, written in
the temple of Sacred Mysteries at Yankeb in the Days of Darkness, by
the Unnamed Lord of the Secret Belief, who then lived. The true
knowledge of the teachings and mysteries of Yosira concerning the
spirit within the body, taken from his books and rewritten truly
after the custom of writing.
Yosira spoke to his sons in this manner,
"I am the Viceregent of the
God of Gods. I am the custodian of the Books of Power. I am the
Voice of Heaven. I am one sent into Tamerua as a lightbearer, that a
call may go thence throughout all lands. Let every man be watchful
of his deeds and ways. Whosoever be watchful of himself is a man of
wisdom, for he shall be saved from the terror of everlasting
"I am the torchbearer running before the chairlitter of Truth. I
come to reveal the greatness of men, to tell them of their immortal
selves, of their spirits which have to be ransomed from the doom of
'The God of Gods spoke unto me, saying, "Long have you dwelt under
my shadow and listened to my words. Now arise and go hence to a land
where these things of which we have spoken can be established. To a
place whither I shall lead you, for it is not proper that those who
dwell there should remain uninstructed. Behold, I have given you the
secret of immortality, but know that though all men are born into a
heritage of immortality, not all enjoy it. The God of Gods, in His
infinite mercy, plunges many into the waters of forgetfulness. Yet
even from there they may return to be renewed, not of themselves but
through the supplications of others".
When Yosira came into Tamerua he gathered his sons together on the
stones beneath the place called Homtree and spoke to them in this
"I am the Dawnlighter and a torchbearer for the God of Gods.
These are my words which you will do well to absorb, as the dry
sands soaks up water. Though they are words of wisdom, they are
useless unless accepted by men who have control over themselves.
They have no value to men who are unable to feel compassion for
others or who close their ears to Truth".
"You are the few chosen ones, my sons, light of my light, who shall
hand the light on down through the generations. To you I give the
true conception of God. To you I give this standard, that it may be
a rallying point for those who will accompany us; for we stand on
the borders of a land which has found favour in the eyes of our
"With us are fighting men, but they are few while those who stand
ready to repel us are many. Therefore, we will not set ourselves
against them in battle array, but go among them with guile, to
gather many who will fight with us. You shall be the light of the
fighting men, even as I am your hght and the God of Gods my light".
"The light that is with me was kindled at The Supreme Source, which
is the God of Gods. Therefore, my hght shines with such brilliance
that it must be veiled in part, lest it blind you. It is even as the
sun be seen through a veil of cloud, it may be gazed upon for as
long as desired. Seen thus it is a thing of beauty and mystery, not
something which bums and consumes the eyes of the beholder".
"Therefore, even as I veil my light from you, so shall you veil your
lights from the eyes of the uninstructed. Yet in all matters not
pertaining to the light you shall instruct them in the fullness of
Truth. In all matters concerning their bodies you shall instruct
them in Truth. But in all matters concerning the Lord of the Body
you shall instruct them with a light that is veiled".
"Behold the nature of man. Within him is a spark from the Divine
Source and this is the Lord of the Body. This alone is everlasting,
this alone of man is his true self. This spark is enwrapped within a
heavy mantle of matter, it is enclosed in a covering of earthly
clay. This spark alone is the seat of life, it alone has
understanding and thought. Such things are not with the clay of the
flesh, neither are they kin to the stones from which the bones come.
The life within man radiates out from the enclosed spark, and
through the blood endows the body with life and heat. life gives
forth heat and the greater the life the greater the heat".
"As the sun gives light and fire spreads heat, as the flower
radiates perfume, so does the Central Light give forth a vaporous
unseeable glow, and this our fathers called the Breath of God. This
Breath comes forth in two manifestations: there is a heavy form and
a hght form, and from these all things are compounded. From The One
comes the Sacred Glow in its two aspects, which men call the Breath
of God, and from this are made all things which are in Heaven and
"Above is the God of Gods and below Him are Heaven and Earth. Heaven
is divided in twain, there is a Place of Light and a Place of
Darkness. Within the Place of Light dwell the spirits of Good and
within the Place of Darkness dwell the spirits of evil. Between them
the boundary is not fixed but flows back and forth according to
their fluctuating strengths. But they who abide in the hght shall
always prevail, for light will ever dispel darkness. Therefore,
those who dwell in darkness withdraw before the brilliance of those
who dwell in the light. This light and darkness are not such as men
can understand, for it is not the light and darkness known on
"Before the Gates of Heaven is the Land of the Horizon, whence go
all who depart from their earthly body. From here there are two
great gates, one leads to the Place of Light and the other to the
Place of Darkness, and the Lord of the Body is admitted into its
appointed place according to its likeness. He who is filled with the
light and is a Brilliant One cannot go to the Place of Darkness, for
it would draw back before him. Neither can he who is a Dark One go
into the Place of Light, for there he would shrivel before the
light, as the white worm coming forth from the damp darkness of its
hole shrivels in the light of the sun".
"Between Heaven and Earth there is a great gulf across which the
dwellers in Heaven may not return, but Earth is not wholly beyond
their reach. Man receives, from the Place of Light, that which
influences him for good, and from the Place of Darkness that which
affects him for evil. These things may be written, but the secret
things concerning them may not be recorded in such manner that they
come to the knowledge of the unenlightened men".
"That which comes from Heaven, whether influencing for good or evil,
comes forth as shades in the likeness of men, which is rare; or much
more often as lukim, which are like unto motes. It may also come as
waves of air, but not air such as we breathe and feel. It is
something altogether different in nature. Things come forth which
are not stable, and these are the formless Ones. All things are held
in form by the Breath of God, which changes formlessness, but the
formless Ones can alter form into instability".
"There are three great spheres and that containing the Earth is held
together by the Great Glow outflowing from the God of Gods. That
part of the Great Glow which is light and contains life is called
Manah, while that which is heavy and contains the flesh of things of
the Earth is called Manyu".
"The One Who is the God of Gods is so great that He cannot be
defined in the speech of men. Neither can they conceive Him in their
thoughts, for He is beyond then-understanding. Mortal man has
limitations, therefore let men conceive Him as they will. It is of
no importance, providing their conception serves both His purpose
the glorification of man".
"Man is not yet great and until he becomes so it is well that he
worship the many Godf orms conceived within his thoughts, providing
they be such as tend to raise him above himself. Nor do ritual and
worship do harm of themselves, unless they, too, thickly overlay the
truth so it is buried from sight. Ritual and outward forms of
worship can be aids to purification of thought and provide a kind of
sustenance for the Lord of the Body. What are the Lesser Gods
beloved by unawakened men but thought-conceived friends and guides?
Yet this is a dangerous path men tread, balanced between light and
darkness. Therefore, when man wanders towards the abyss of darkness,
reveal a little more light, that he may see and so return to the
path. Beware, too, lest he follow Gods that are false guides and
would lure him into the quicksand of carnality, or into the
wilderness of ignorance".
Before crossing into Tamuera Yosira chose captains to be over the
fighting men, and they sent forth men to spy out the land. He also
sent some from among his sons into the land of Tewar, that they
might talk with the people there, and these came back bringing
hostages from the governors of the land of Tewar. Then Yosira spoke
with the sons of the governors and they gave ear to his words, they
were receptive to his speech.
Yosira spoke to the people,
"These are the words of the God of the
Gods. Henceforth, no child shall be sold into bondage by its father
or by any man who has ward over it. Such may not yet be the custom
of all the people in this land, but if they become mighty, this they
may do, for such is the nature of men".
"If a man have a woman in bondage he shall not cause her to become a
harlot unto men, for this is a great wickedness and he shall not go
unpunished. If she become with child unto her master, then neither
she nor the child shall be given in bondage to another. But if she
be given to a freeman who takes her in marriage, then it will be
'The greatest wickedness m the eyes of the God of Gods is all incest
of the first degree, which is that between mother and son or father
and daughter; or between the mother's mother and the son of the
mother, or between the mother's father and the daughter of the
mother; or between the father's father and the father's daughter, or
between the father's mother and the father's son. This is a
wickedness unto the God of Gods, for it calls forth the strongest of
the Formless Ones, causing it to enter into an earthly body to
become an abomination before the eyes of God and man. Therefore,
they who commit such an act shall perish by fire. If it be committed
with a child, then the child shall not perish, but it shall be
branded with the mark of incest".
"Adultery is a foul and evil thing which you shall abhor, for it
permits the lukim to pollute the fountain of life. In a far off land
there lived a queen more beautiful than the Dawnflower, who, because
she was powerful, disregarded her heritage of womanhood. As powerful
kings had many wives she thought she could do likewise with men. The
God of Gods and Creator of Life created men and women intending that
each should play a different role. They are in no wise alike, for as
men have their function so do women have theirs. What is meet for
one is not meet for the other, and because the Creator made them as
they are, each should follow their own path, never seeking to
journey along the other's. Now, while the seed of one man was yet
with her this queen took the seed of another, and the seed of one
man strove with that of the other so that both perished and became a
corrupt pasture. Thus, the way was cleared for lukim to enter into
the antechamber of life and the sacred shrine of life was polluted,
becoming the breeding place of foulness. So it was that when other
men came unto her, the flesh of their bodies was seized upon by the
lukim and corrupted, for foul lukim had made their abode within the
woman. So the wellspring of life became a fountain of polluting
evil. Adultery is an abomination to the Bestower of life, therefore
let it not go unpunished".
"None shall sleep in the bed of another, unless the spell of his
presence be first removed. For he who goes into any place or takes
up any thing while it is under the spell of another's presence,
shall surely suffer. They who are of the same kin living under the
one roof, will not suffer unless sickness already be there".
"None shall eat from the platter of another or drink from his
drinking vessel until the spell of his presence has been removed.
None among those who know the God of Gods shall walk in anything
poured out for a libation unto strange Gods, neither shall he touch
any part of the Libation. If it come upon him he shall go forthwith
to the Master of Mysteries and be cleansed".
Yosira said unto the people,
"These are the words of the God of
Gods. None among you shall wash himself in water used by another and
contained within anything made by the hand of man. None among those
who know God shall touch a woman while the days of her heritage are
upon her. No man shall go unto a woman with unwashed hands, and when
man and woman have lain together both shall purify themselves before
going about their tasks".
"Among the lukim none is more subtle than the nableh which seek
sustenance among the food of men. Therefore, if you have bread
within your dwelling, then it shall not be hung up; but if there be
meat or fish, then it shall be suspended within the dwelling. If you
have bran or meal which has been pounded, then it shall be kept in a
capped container with nowrata flowers, thus the lukim will not come
upon it. Neither crushed corn nor the crumbs of any repast shall be
left within the sight of man or within the boundaries of the
dwelling, lest the nableh seize upon them for sustenance. All things
that have held life but have not been used for food shall be buried
within the ground. All vessels which have held food but hold it no
longer shall be made clean with sun and sand".
"When the flesh of any beast or of fish or fowl becomes dark in your
keeping or has the smell of rottenness upon it, then it is a sign
that the nableh have come upon it and it shall be taken out and
buried where no beast can come upon it. Thus, the nableh are left
without sustenance and will be forced back into their dark abode.
But if you permit them to sustain themselves, then they will come in
their hosts and, being fattened and strengthened, will afflict you
with many terrors during night watches".
"If the pouring place or the spout of any pitcher or pot have a
blackness upon it, then that pitcher or pot shall be broken, for it
has been entered by the fiery lukim. If any who know God eat with
strangers, they shall purify themselves at the rising of the sun on
the following day. If any among you eat with a hand uncleansed by
water or sand, then be prepared for attack by the lukim of the
night. He who draws the blood of any beast must cleanse himself of
all blood, lest he be attacked by the dark lukim. Neither food nor
drink of any kind shall be kept under a bed or against a sleeping
place, lest the lukim of the night come and take up their abode
These are words of the God of Gods spoken through the
mouth of Yosira.
Yosira said this also,
"All things which may sustain the lukim are
to be buried or burnt. Anything coming forth from the nostrils or
mouth of any man or woman is rejected from within and becomes
sustenance for the lukim. Still waters that lie upon the ground are
their drinking places and forbidden to men. Water shall not be used
as drink unless it be drawn from within the ground, or be in a place
where it is shaded by trees".
"Eat only food known to be wholesome and which gives contentment to
the stomach. In taste it should be soothing and refreshing, never
bringing pain and discomfort. Eat not of anything that is too dry or
oversalted, or which brings sickness upon you. Any food of which men
eat and has become rotten or mouldy has been seized by the lukim for
sustenance; this you can see, for the rottenness and mould upon it
is the excreta of lukim".
"Anything that has blood in it and is dead, having died of itself,
shall not be eaten, for the lukim have made their abode in it. No
man shall eat uncooked meat, even that which the sandfarers carry
shall not be eaten".
"The slaying of any man or any woman is forbidden, but it is not
unlawful to slay in war or in self-defence, or to uphold the purity
of the household and home. To kill deceitfully or to strike from
behind is murder and shall not go unpunished. If blood be shed it
shall not cry out from the ground in vain, and unto the kinsmen of
each one slain shall be the order of revenge"
"If you swear an oath one with another, saying, "Great God bear
witness" or before any strange God, to deceive another man, then
consider, for only the most foolhardy turn their back on such an
oath. For it is sworn on the life of the Lord of the Body, and if it
be broken the Lord of your Body will be everlastingly disfigured
with an unremovable scar. Man has many trials to overcome in his
life and not the least of these, tests is oathkeeping. Though an
oath may diminish and become nothing with the passing years
according to the memories of men, it is everlastingly impressed on
the Lord of the Body. Wiser far is he who never makes an oath".
"If any man say, 'The whirlwind and the sandstorm, the floodwaters
and the burning fire, these do I fear because these I see, but the
lukim which I see not neither do I fear, that man is a fool, for he
knows not the deficiencies of his own eyes. The lukim, he will learn
to know by their manifestations, for they will seize upon his body
and torment it, sometimes even unto death. It is likewise with the
God of Gods, none may see Him, but by His manifestations is He made
known unto men".
Yosira spoke to the captains of the fighting men and to those who
were with them and said,
"When we come into this new land all things
that the people who dwell
therein hold sacred you will neither defile nor mock. Neither shall
you stir up strife with any man, for we come to them as friends not
Therefore, when Yosira and all those with him came up into
the land of Tewar and dwelt there, peace was in the land.
Then Yosira taught the people of Tewar the weaving of cloth and the
working of metals, and showed them how to make tools and weapons of
metal cast in a mysterious manner.
But the secret of the sharp-edged
weapons he revealed only to his own.
The people of Tewar built a habitation for Yosira and a temple of
brick bound with reeds. There were skins upon the walls and on the
floor, and the door were of wood.
Then Yosira spoke to his sons in
"These are the things in which the people of this place
shall be instructed: The dove is the most sacred of birds and shall
not be eaten, but if people say,
"Forbid it not to us for sacrifice
to our Gods", then it shall not be forbidden them".
"The milk of all beasts which do not have horns and part the hoof is
not for the sustenance of man, but if the people say, "Forbid it
not, for it is our custom", then it shall not be forbidden them".
'The sacrifice of breast children at the burial of the dead shall be
forbidden, for the blood of the young cannot provide life for the
old, each man being the fashioner of his own destiny. He that has
life shall bear it with him, and none can possess the body and life
of a breast child except the God who gave it life. He who buries a
living breast child with the dead shall himself die".
"All things buried with the departed one, whether they be weapons or
dishes, instruments or ornaments, shall have the form released from
them before they are placed within the ground".
'This shall be the law unto all those who work with metal, whether
it be gold, silver or copper: One day in seven shall be a day of
rest for the fires herewith the metals are wrought. On this day no
fire will be lit and no metal touched or moved from its place. On
the even of this day all things of metal that have been made since
the last day of rest shall be placed in a trough of sanctified oil,
remaining there until their appointed time. Nothing shall go out
from the workplace of a craftsman in metal until it has passed
through the oil".
THE RULE OF YOSIRA
Yosira gathered his sons about him and spoke to them thus,
are the days of the dawnlight and I am the Dawnlighter from beyond
Bashiru. I am the Torchbearer for the God of Gods. These are the
laws which I made for my people in the land of Tewar, the laws of
one speaking with the mouth of the God above all Gods".
"He who places a spear or arrow within a dead body shall be accursed
and his hand and arm will become things of evil. They will swell up
and become consumed by fire. Likewise shall be accursed who looses
these weapons against another, but if it be a man of Tamuera who
looses the weapons, then he shall die by them himself, for he is
beyond the reach of the curse".
"A tree that reaches up above twice the height of a man shall not be
stricken for burning or to take away its land. But if it be
dedicated to the adze and is then used by a craftsman in wood, then
it may be stricken and cut. Trees are not things to be lightly dealt
with, for they move the winds which cross the face of the Earth and
generate these in great forests of the North and South. The
slaughter of a tree is no less wrong than the slaughter of an ox or
a sheep, for the same breath of life is in each. Therefore, never
bring them low wantonly. Are not trees held sacred by the people of
this land? Is it not more reasonable to dedicate a mighty tree or a
grove of trees to a God than a mute stone or object cut from wood?"
Therefore, when Yosira moved among the people he did not forbid them
their grave groves, nor did he silence the words of the women who
tended them. But Yosira said, "These things are for women and not
for men, let the women bide, but men should follow the callings of
men and their place is not among the grave groves".
Now, when Yosira came among the people they dwelt away from the
river, fearing the God of moving waters who molested them at night.
But Yosira bound the God of moving waters, so he no longer troubled
the people. Then Yosira bade them build their dwelling places beside
the moving waters, decreeing that none should dwell beside still
waters unless the still waters be filled with the life of fishes.
In those days men sought to appease the Formless Ones and the
Spirits of the Night with offerings and worship. But Yosira forbade
them this and he surrounded the whole land with a protective wall
which no Dark Spirit could penetrate, while all those within were
dissolved. Every Dark Spirit being neither male nor female and every
Dark Spirit which clothed itself in the shape of a beast or bird was
bound and cast back into the Place of Darkness.
All men who were blood kindred with the beasts of the forest or with
fowl or with serpent, dwelt together according to their kinship, and
were divided thereby. Yosira forbade them not their kinship but did
forbid the rule of blood. He spoke to the people in this manner:
"Great are the ties of that thing which binds men together and joins
them with their forefathers, but greater still is each man in
himself, his destiny lying within himself alone and not within his
kindred. Man is not a drop of water in the stream of life, but a
fish that swims within the stream. Yet insofar as these things have
ever been, the twenty-four great kinships shall remain secured in
Before the coming of Yosira a man could not take to wife a woman of
his own blood, but Yosira redeemed the land with blood, safeguarding
it against barrenness. So henceforth men could take wives from among
their own blood kindred, and the land remained fruitful. This, the
Spirit of Life, became strong among men, for it was not spread out
to become diluted and weakened.
Until Yosira came none in this land knew of hokew, and it filled men
with fear and awe, but Yosira revealed all its secrets to his sons,
and the secrets are known even in these days. Hokew is that which
sustains the Dawndwellers. It is but thinly spread throughout the
Earth and before the days of Yosira men could gather it, storing it
in stones and in sacred objects. It may be drawn upon by the spirits
of men, as women draw water from a well. It is hokew which bestows
fertility, causing flocks to multiply and crops to increase. Its
secrets are known by the Twice Born.
Though in the days of his distress Yosira called upon his Father in
Kanogmahu, he forbade his sons to call upon Him likewise, for Yosira
was their father on Earth and their advocate in the Hall of
Admission. Therefore, none can call upon Him with impunity, for if
He dealt with them He would neglect His task among the Dawndwellers.
Nor is any man justified in calling upon the spirit of a Departed
One, for they are beyond concern for the everyday affairs of men.
When the sons of Yosira had established their rule over the people,
the leaders of the people came to Yosira desiring to make him their
king, so he would rule over them. But when they came before him,
Yosira replied to their wish in this manner,
"I am the mouth of the God of
Gods and the light of my people. I will be the father of your
king and the director of his footsteps, but your king I cannot be,
for I am dedicated in service to the God of Gods".
Saying this Yosira then took his son, who was grown to manhood, and led him
forth by the hand, giving him to the people to be their king.
Later, while the leaders and governors of the people still remained
gathered after the anointing of their king, Yosira spoke to them as
the mouth of God. He said,
"To judge justly between man and man is
one of the greatest obligations of a king and those who stand in his
place. So from this day hence judgement shall not be given by those
who sit under the trees, listening to the words whispered among the
leaves. However, if three men sit far apart and each gives a like
judgement, the words from their mouths being the same, then the
judgement shall be good. However, if it is a matter where a life can
be forfeit or property taken away, a family divided or a man or
woman enslaved, then judgement shall be given only by the king or by
one who wears his mantle and bears his burden".
"Sacred waters are living waters filled with the power of hokew and
shall no longer be used for any purpose other than sanctification
and purification. No longer shall they be used to decide whether a
wife be guilty of adultery; henceforth she shall be tested by the
bitter draught alone".
"He who eats the flesh of swine shall be accursed, for to eat the
flesh of swine is to eat something dedicated to the fathers of men
and an abomination. Flesh of the ass shall not be eaten, for it
diminishes the vigour of men".
"Henceforth, the bodies of the dead shall not be broken or burnt,
for the hokew within them departs with the Lord of the Body.
Therefore, nothing can be added unto a Victorious One by rendering
up the essence of his earthly mantle through the flames of the
"The people shall not be denied their feasts, nor shall they be
forbidden the rituals of fruitfulness. Their offerings to any God
shall not be taken away. As the Gods of the people are today, so
shall they remain, for they serve their end. They may depict their
Gods after their own fashion, for the likeness of such Gods is of
small consequence. But the likeness of the God of Gods shall not be
fashioned by any man, for He is beyond the understanding of men. No
man shall seek to find His likeness in water".
"The festival to the God who draws up the land is not to be denied
the people, but no longer shall they eat the flesh of asses, for now
this is forbidden. The days for the feast of the forefathers shall
not be diminished, lest the gift of long life be thereby curtailed.
With them alone is the distribution of the life forces and in their
keeping are the powers granting fertility and good fortune. Unto
those who control the sprouting of com, the increase of herds and
the harvests of fishes, the potency of men and the fertility of
women, success in hunting and victory in war shall be given all due
honour and worship".
"He who causes injury or death, sickness or suffering by drawing the
likeness of another in sand and piercing it with a fire-hardened
stick, or who makes the likeness of another in wax to burn in the
fire, or in clay to be pierced by stake or thorn, is henceforth
accursed. He will be delivered to the lukim of disease or death".
"He shall be accursed who mixes living grain with fat to enslave the
earthshade of another man or woman. He shall be accursed who calls
up the nightshade of another or the nightfrightener. All who are so
accursed will be delivered to the lukim of sickness or shall become
the prey of Formless Ones".
"It is not wrong to make an image of a breast child, that a woman
may conceive, but to make the hkeness of a man's private organ so
that a woman may conceive, is wrong and any woman making or lying
with such a likeness shall be accursed. She who is so accursed will
be delivered to the lukim of sickness and pain".
When Yosira came up into Harfanti he found there people with strange
customs which displeased him, but he forbade them none except those
which were evil in the sight of the God of Gods. While there he laid
a great curse upon any who transgressed his laws.
These were words spoken through the mouth of Yosira, which he caused
to be recorded:
"Henceforth, no maiden shall be enclosed in bark and
kept in darkness for seven days before marriage, but she may be kept
in seclusion among women. If she has to be purified, it must be done
with water and not with fire. A woman shall never be mutilated to
purge her wickedness".
"Henceforth, the private parts of young women shall not be sewn up
to preserve their maidenhood. This shall remain in their own keeping
and in the keeping of the young women's kindred in good faith and
trust. To sew or cut the private parts of any woman is a great
wickedness, for this is the portal of life and woman is not an
unworthy guardian. It is best that women remain maidens, until their
marriage day, of their own free will and choice; but if, because of
the maiden's weakness, this seems doubtful, then the obligation
shall be on her kindred".
"The custom of the Habshasti whereby the legs of young women are
bound together, after which young men may enter their chamber to lie
with them, is a thing of wickedness and no longer permitted. Now, if
any man discover the nakedness of a maiden, he shall not go
"Man shall not see the nakedness of woman in childbirth, even though
the woman be bis wife. The hut of childbirth and all within its
circle is a place forbidden unto men. Henceforth, no woman shall be
suspended at childbirth".
"If the wife of a hunter he with another man while her husband is
absent so that he be slain or wounded during the hunt, then no wrong
is done if her husband or the kindred of her husband slay her.
Neither shall it be cause for bloodslaying if the kindred or husband
slay he who lay with her".
"The foreskin of a man is cut to defy the lukim of impotency. This
is not forbidden to the people, but they shall not preserve the
foreskin in fat and use it to endow stones with hokew. The binding
of foreskins is forbidden".
Yosira laid the greatest of all curses upon those who captured and
enslaved the Lord of the Body belonging to another. Since that day
none has done so and lived. He also laid a curse upon women who
baked their new born children and ate them because of the barrenness
of the land. He also cursed the chief of the women's kindred.
Beforetimes, that which grew to fullness within the wombs of cattle
and sheep was sustenance for men alone, but when the beast cast it
forth before its day it became sustenance appointed for women.
Yosira forbade this and cursed all that came forth from the womb of
beast before its time.
Yosira had these things recorded in Yapu:
"No child shall be slain wilfully, saying, "Our God has denied it proper sustenance". Above
all Gods is the God of Gods who is the God of Life and they who
proclaim these things proclaim a falsehood against Him. Yet they
shall not be accursed until after the day when they have heard the
laws of the God of Gods spoken unto them. Before then they have been
led astray by those who should guide them, and on the leaders shall
be the curse".
"Henceforth, the empty body shall not be bound tight against itself,
but stretched out, for the earthly body cannot be reborn when once
its Lord has departed. The people shall not be forbidden the
carrying of it, nor shall they be stopped from elevating it, but it
shall not be hung over the living waters, lest it call forth a
Formless One in the darkness of the night".
"If the kindred of a man come up to molest him at night, the
nightshade shall be bound by the power of hokew transmitted into a
hollow log filled with fire-retaining substances. The log will then
be burnt in purifying fire and the ashes buried after the fashion of
your fathers, but the hokew shall not be given back. That hokew
which comes from a man whose crops and trees yield abundantly is
"The spirit of the life of men does not dwell in the moving waters
and therefore it cannot enter into a woman from the waters, neither
does her own water bear it up from the ground. Even as a tree
springs out from a single seed and the barley from a single grain,
so is it with the seed of men. That which forms within the womb of
woman is not built up from many outpourings of man, once will
suffice. If the blood of a woman be not stopped, then she carry no
child, for the life within is blood of her blood".
"No man shall fashion the likeness of any beast to lay with it so
that his flocks and herds be increased, for henceforth he who does
so, and all his beasts, shall be accursed so they sicken and perish.
Nor shall any man spill his seed into an object of wood or stone and
bury it. If he does so, then be he accursed, so that he is forever
molested by the nightshades of terror".
"It is foolishness to resort to the charmers who make likenesses of
beast so their kind may be brought to the arrow and spear. Unless he
who seeks the wild beasts be empowered with the hokew gathered by
the kindred of his habitation, nought can guide his steps or
strengthen his arm, neither will his eye see keenly. The success of
the hunter is not to be found with the charmers, but lies in the
goodness and uprightness of the kindred within his habitation".
"If a woman take seed from a young man and deliver it to the
charmers so that barrenness be removed from her, then she and the
youth, and if she bear any children they also, shall be accursed.
The young man will be seized by the lukim which feasts on the hearts
of men, and the woman by those which tear open the bowels".
"It is an abomination in the sight of the God of Gods for men to
deball themselves, and all who do shall be accursed. Those who would
deball themselves for the sake of their God may instead make an
offering of their foreskin, and this will be acceptable by any God.
The prayer of thankfulness that they are not born women shall be
made at the time of sacrifice upon the altar".
"The excreta of man and woman shall never be left exposed to the
eyes of anyone, nor in a place where its smell can come to the
nostrils. Nor shall anyone pass water where another can smell it,
for they whose nostrils the smell enters thereby gain power over the
other. The smell from human waste draws up the formless lambata
which afflict men and women at night and turn their bowels to
"No offering of meat shall be eaten raw. It shall be roasted before
a fire and the bones pounded into flour and eaten with meal. If the
offering be consumed within a dwelling place, then the blood which
has been spared must be smeared upon the door posts, so that the
dark shades of the night haunters and the death bringers be repulsed
by the power of life".
"It is the duty of a son to provide sustenance for a Departed One
who was his mother or his father, and he shall not neglect his
brother or his sister or any of his kinsfolk who lack children. If
he be neglectful of his duty he shall not escape molestation by the
earthshades of the Departed Ones, which will wander relentlessly
until satisfied. If Formless Ones be called forth by neglect so that
they reach stability on Earth, they will haunt the dark watches of
the night and suck life-filled blood to sustain their awful forms.
No man may keep them from his dwelling, for they will slide in
stealthily even as snakes".
"It is wrong for charmers to call forth Dark Spirits. Any charmer so
doing within the borders of the enlightened land shall be accursed,
so he be seized by the nightfiend. If such be done, and the Dark
Spirits wander out of control, then one of the Twice Born shall be
called upon to return them to their dark abode".
"It is not sufficient for men to shun the ways of wickedness, for
unless the Lord of the Body be clothed in brightness they who watch
for him in the Land of the Dawning will wait in vain. Those who lack
that which would bring them into the Place of Light will fall prey
to the Lords of the Dark Places and be forever lost to those who
"All those who are Awakeners of the Dead shall be accursed and
delivered to the lukim of madness. If any of my people deal with
them, then they too shall be accursed so that they become prey to
the terrors of the night. It is futile to consult the Departed Ones,
for what can they do but advise on matters of little import? If they
have anything of importance to impart they will come unbidden to men
of understanding and made it known".
When Yosira came with his sons and those with them into the true
land of Tamuera, he strove with the people of Kantiyamtu who
followed the ways of wickedness and ignorance. He remained among the
people of Tamerua during the days of Gabu, dwelling at the place
where now stands the Temple of the Skyseer, in an abode of reeds, by
the moving waters.
In those days the people of Earth united themselves with those who
were in the land of Morning Light by the powers within the body of a
womanchild, seeking in this manner to preserve the hokew of their
kindred. When Yosira saw the wickedness of the custom he placed a
great curse upon all the land and upon those who split the body of a
womanchild, so that her flesh cried out from within them. Therefore,
the land became stricken with a great plague. Since then never has
anyone in the enlightened lands eaten the flesh of man or woman, and
no womanchild is violated in the great wickedness of ignorance. The
people of Tamuera greatly feared the curse of Yosira.
Yosira taught the people that the power of hokew resided not in the
flesh of the body but in the bones, and that each bone contained the
essence of all the being, man and woman. Then the people began to
seek union with the Departed Ones in the land of the Morning Light,
by the power of the bones, and Yosira forbade this not, though he
knew it was futile. But where there was healing in the bones and
they were able to draw it forth, Yosira was not displeased, for all
things pertaining to the good of the people were well in his sight.
Nevertheless, he forbade to women the burden of the bones of their
husbands, and since then no shades has risen to molest them. This
was because of the protecting power which he drew forth to fill all
the land, it relieved the women of their burden, raising it from
All the charmers who brought forth shades from the Land of Dawning
and all the Questioners of the Dead and the Awakeners of the Dead
were cursed, and this curse hovers over the land even to this day.
Yet there are still some who seek to call forth a shade from the
swathed body made eternal, but all they raise up is an ill-omened
messenger from the Place of Darkness.
Yosira did not forbid to the people the rites of homage due to their
departed kinsfolk, for in the Place of Morning Light these were the
powers most interested in the welfare of any mortal man. Yosira
never forbade anything that was to the benefit of men, taking away
nought but the things which were futile or harmful. In those days
there were no rites of written record, but Yosira caused them to be
given to the people. Not so that these should renew life in the
Departed Ones upon Earth, but so that the Lord of the Body should be
sustained and strengthened in the Place of the Morning Light by the
link of hokew, sacrificed by those remaining on Earth.
Yosira spoke to the people, giving them laws which were recorded in
"These are words of the God of Gods Who created man and
beast upon the sacred island. No beast shall be mated with another
not of its kind, and if this happen, then both shall be slain and
their bodies burnt. If this be done with the permission of a man,
that man will be accursed. Neither shall any beast be yoked together
with another not of its own kind. During the first year of its life
no beast shall be made to take up the burden of man".
When Yosira came to Kambusis he found there a man of the Hestabwis
bound and prepared for sacrifice, and he cried out against the deed
but none gave ear to his word. So, standing off, Yosira placed a
staff of power upright into the ground and danced around it, singing
the song for drawing forth the spirit. When they saw this, the
people were wroth against him and called upon their charmers to
curse him so he departed from the Earth.
Their curses were
ineffective and when one charmer approached the dance ring of Yosira, Yosira called forth a tongue of flame which consumed the
charmer. Then the people became afraid and fled. So Yosira released
the man who was bound upon the place of sacrifice, but he was not
yet whole. Yosira also cursed all those who offered the Hestabwis as
a sacrifice to their Gods; since that day no man of the Hestabwis
was ever slain upon the altars.
Yosira did not curse the charmers of that place, instead he called
them to him and gave them dominion over the Dark Spirits which left
their abode to wander Earth, molesting men in their habitation. Thus
the charmers became greater in the eyes of the people, and from that
day onward they have cleansed the land of all Dark Spirits. However,
Yosira forbade them the calling forth of the Lord of the Body from
any man so that he became the servant of another, and he placed a
great curse upon any charmer who disobeyed this law. Yet this is
done even now, but those who transgress the laws of Yosira do not
escape the awful fate due to them, for his power is yet potent in
the lands of his people. When the transgressors stand before him in
awful judgement, their deeds will witness against them.
Yosira forbade those who sat in judgement the right to judge men by
the fat of crocodiles or by the horn or skin. Instead he revealed to
them the manner of making judgement through corn and by the burning
sword. He also taught them how to brew drink which loosened the
bonds from the tongues of men, so that Truth was no longer
The people dwelling among the trees, along the banks of the moving
waters, lived in fear of tree apes. They held these sacred and would
never harm them. They believed that these tree apes snatched the
departing Lord of the Body and ate it, that they lurked in wait to
catch it in a mighty unseen net. So Yosira went about cursing the
food reserve for the tree apes so that it became fire in their
bellies, causing the life within them to come up as foam out of
their mouths. Thus the land was freed from fear of the tree apes,
and henceforth the Departed Ones have gone in peace, no longer being
molested by the tree apes.
THE WAY OF YOSIRA
Yosira taught that within each man resides a little man who is the
Lord of the Body, and this is the life of men. While man sleeps the
little man wanders abroad to journey as it will, at death departing
from him forever.
The Lord of the Body cannot be seen by mortal eyes, but it is not
hidden from all seeing eyes of the Twice Born. When departing at
death it comes out from the mortal mouth, waiting awhile until it
grows celestial wings. Then it flies away to the Western Kingdom
where the wings are shed.
In the place whither it journeys the Lord of the Body needs no
earth-made abode, therefore burning the earthly habitations of a
Departed One is futile. However, if the habitation remains and it is
not purified, it becomes the gathering place for shades arising from
the Place of Darkness, for the habitation need not be destroyed, it
must be purified by incense and water and refilled with protective
If a man come upon another asleep, the sleeper must be awakened
quietly and with gentleness, so the Lord of the Body may re-enter
peacefully. For if the sleeper be awakened before it has re-entered,
or if it jump back in fright, then the man will become sick.
Therefore, when awakening a sleeper it is well to call gently to the
When the mortal body becomes sickened without the heat of the lukim
being present, or if the man or woman be seized and tormented by the
Dark Spirits of madness, this may be caused by the daysleeping of
the Lord of the Body. Thus, if the Lord of the Body be awakened from
its daysleeping, or restored from its restlessness, then the man or
woman may be cured. These things Yosira permitted to be done after
the fashion of charmers.
Yosira taught the curing of many kinds of ills within the mortal
body and the use of draughts containing the life of herbs and
growing things. He used fire to stop life leaving the mortal body.
The manner of effecting these things is written in the Book of
When Yosira came with his sons into the land of Tamuera, the people
there dwelt in darkness and they were ignorant of all knowledge.
They were divided among themselves into many kindreds, and strife
was frequent. They had no kings and only the old men ruled. There
were many charmers who ruled the people by delusions and also those
called the Keepers of Customs and the Teller of Tales.
One people dwelt among great trees and thick forests in the midst of
swamplands. Their habitations were made of reeds and stood upon high
platforms. These people were called the Children of Panheta, for he
was their God in the days following those during which men were
first created in the midst of the waters.
Another people dwelt beyond reach of the waters and away from the
trees, and they were nameless. They dug holes for their habitations
or sought abodes in caves within the hillsides. This people had no
Gods but worshipped the Dark Spirits and the Kamawam of the forest
which seized men at night. When the men who had been seized returned
to their kindred, they were without words, being dumb. They died in
the midst of madness, tearing at their bodies. But there was no
Kamawam in the forest, this madness being the work of charmers
wishing to instill fear into the hearts of men.
This is the manner in which it was brought about: When the charmers
seized men at night they took them to a secret place where their
tongues were pierced well back with thin thorns. Thus the tongue
swelled up, so they whose tongues were so pierced lost the power of
speech. The charmers also pierced the victims about the waist with
slivers of wood, so none could discover where they were inserted.
They drove other splinters into them at the bridge between the
private parts and the rear channel, and none could discover them
there and know the victim was pierced with thorns and splinters.
Yosira cursed all the charmers who practiced this evil with a great
curse, so they were driven to madness by a demon which ate away
their bellies. Since then the Kamawam has been known no more in the
Yosira taught men to beat metal out of stones and to burn stones, so
that they gave up their heart. He taught men to work with clay and
he taught them the weaving of cloth and the making of beer.
When Yosira came into the land, the people knew nought about the
cutting of water channels and the sowing of com, but Yosira taught
them these things. It was he who brought fertility to the land; it
was he who died in the midst of the waters to give them life, and
his life is in them still. Therefore, it was through the Spirit of
the Great One who died in the days of old that the soil became
Beyond the reach of the living waters which rise and fall
like the chest of a breathing man, the land is dead. It remains
barren like a woman who has not known a man. It was known even to
the men of old that if the land was not refreshed with the living
waters but with other waters, then its increase would diminish from
year to year until it became waste. The increase within the soil
comes not from water alone but from the life within the water. Life
comes forth from life, and that which has not life cannot beget
Therefore, the good land is that which is married to the threefold
God, and land not so married remains barren. The married land is
covered with the rising waters, but the land not married is ignored
These things were written concerning The Children of Panheta: Yosira
spoke with Panheta as man speaks to man, therefore the laws of the
Inta were not changed, remaining to bind alike those of them who
dwelt on the soil or dwelt on the sand. If any man went among the
Inta their laws became his laws and if any woman left the people to
dwell among the Inta she became even as they and might not return.
Even as the Sunspirit journeys on a road set between the stars, so
does the spirit of man journey with the movement of the waters.
Therefore, when a man dies his body shall be buried lengthwise with
the great river.
Even as the land upon which things grow belongs to the kindred whose
blood is within it, so shall no man own to himself alone anything
growing up from it, whether it be grass or herb or tree. But each
man and woman may take of every herb and fruit as much as can be
gathered in the hands and eaten before sunsetting.
Of all things which are a seed and can be eaten, each one may gather
for themselves as much as can be stored within a jar or suspended
from the foodpole. All things which are a seed and can be eaten but
which are not stored in a jar or suspended from a foodpole, shall be
stored in the pit of the kindred. Nothing shall be placed within the
pit unless it has been heated by fire and cooled.
Even as the Spirit of Life resides in the things which men eat, so
does it reside in the living things from whence they came.
Therefore, any tree or bush bearing the food of men shall not be cut
The blood of beasts cries from the soil even as does the blood of
men; therefore, if shed it must be appeased. Slay no beast unless it
be needed for food, and bury the head and whatever comes out of its
belly. Every other part which is taken shall be eaten or burned,
except for the bones and the skin which are to be used.
Fire serves man, but it can also become his master. Consider its
nature. Does it spring out of the wood unbidden or of its own
volition, or does it require the agency of man? Does it reside in
the wood or is there a firespirit? Only the fools among men start
something which they cannot control. Never let a fire grow into a
thing of much smoke, keep it bright, using no more wood than is
needful for the purpose. Let it not stray from its proper place,
which is the place where it serves without menace.
When they become of an age to do so every man and woman should take
themselves a mate. Those who fail to do so are not held in the
By the things whereby a man commits a wrong, so shall he be
punished. Likewise, he shall be dealt with according to the nature
of the wrong. The customs from times past are not unhelpful guides.
When Yosira came to the place where the Inta dwelt they made him
welcome in this manner, "When we saw you our hearts were gladdened.
The life was renewed in us and though content as we were you brought
refreshment and joy". Yosira called these people his unweaned
THE TRIBULATIONS OF YOSIRA
These things were written in the Book of the Two Roads: Yosira,
whois therein called Yoshira, came from beyond the Realm of Athor
and was the first king of Tehamut. He established the festivals of
the new moon, the festival of wool drawing and the days of devotion.
When first he brightened this land by his presence, the welfare of
its people was in the hands of false priests who taught that man was
a double-spirited being in whom the Spirit of Good struggled with
the Spirit of Evil for possession of his soul. Each deed and thought
was said to strengthen one or other of the opponents.
were not completely deceived in accepting this, it is perhaps an
earthly distortion of reflected Truth, but neither is it wholly
true. In the days of old, men saw Truth but dimly, for it could be
only partially revealed in accordance with their ability to
understand it. Truth is a light growing even brighter in the
darkness of man's ignorance, and as the generations pass and go down
into dust, men see more clearly. Each lightbearer dispels a little
more darkness, and Yosira was a lightbearer, the greatest of them
Before Yosira came, bearing the lamp of brilliant light, Truth was
but dimly perceived in this land. The false priests of those days
taught that when the Great God created man He held back immortality
as a special gift for those whom he favoured. This is not the
attitude of One Who is Great, and therefore such doctrine cannot be
accepted. That these priests were misled themselves was not so great
an evil as their misleading of others who trusted them.
priest should approach as close as possible to the shrine of Truth
and interpret whatever he sees there as clearly as his ability and
the understanding of his followers permit. In those olden days no
man had yet been reborn to wisdom and enlightenment. Therefore,
nothing was known about the Gardens of light, and men believed in
the Dark Abode alone. This Dark Abode was a place where sand and
dust were the sustenance of the dead whose bodies were clothed in
long hair and feathers. Men, in those olden days, knew little more
They also believed that souls risen to glory really consumed the
food and wore the garments and ornaments provided for their use.
They did not know, as we do, that as the soul is subtle itself so
can it use nought but the subtle elements of earthly things. Even
now incense is burned before the statues of those risen to glory, so
that they may receive their portion. There are those who believe
that the sustenance of the soul, and its continued life, depends
upon the monthly communion sacrifice of its kinsmen on Earth.
As a man who walks with a lamp at night is attacked by those who
lurk in the darkness, so are enlighteners who seek to bring light
into the gloom of ignorance attacked by those whom it would reveal
in their true likeness. Thus, when Yosira cried out against those
who, while not permitting the slaying of men and women in their
daily lives, nevertheless allowed a child to be slain as sacrifice,
or buried beneath the pillars they raised up, he was condemned as an
enemy of the Gods.
When Yosira was in the land far up the River of life, one named
Azulah who stood close to the right hand of Yosira slew a man who
was kindred to the Leopard. This enraged the God of these people,
for the slain man's blood cried out to him. Therefore, men of the
Leopard came into the land of the East seeking to slay Azulah for
his offence against their God, but he had withdrawn to a place of
hiding. So when they found their search to be in vain the men of the
Leopard returned to their place, informing their priests of their
failure. The priests then held the rituals for calling down the war
power, drawing it down in strength. Then, because Yosira was the
overlord of Azulah, the men of the Leopard went forth against him,
claiming the right of war.
But in the night, when the hostile host waited before the camp of
Yosira, the war priest defiled himself and so the war power failed
to make faint the hearts of those with Yosira, the war priest having
lost control over it. Thus, the war power came into the hands of
Yosira and he cast it back so it fell upon the Men of the Leopard,
and their knees were loosened and their bowels went to water, and
they fled from that place.
The Men of the Leopard dwelt within the forests, towards the
sunsetting side of the moving waters, and Yosira pursued them there.
He did not enter the thick forest, but, coming to an island in the
midst of the waters, he made camp there. He had a prisoner whom he
released, sending him to the priests with this message,
peace, that I may hear your complaint and judge whether it be just".
But the priests of the Men of the Leopard came down only to the edge
of the waters and would go no further, and they called out across
the waters, "What was just heretofore is just no longer, for this is
now a matter to be settled between our kindred and those who are
with you, for blood still cries out for blood".
Hearing this Yosira answered, "Let us be wise, there are judges
above us, so let the God of the Moving Waters decide the matter". To
diis the priests said, "It is well". Then Yosira took Azulah into a
boat, rowing him through the waters against the South wind. Stopping
the boat Yosira commanded Azulah to leap into the waters so he might
be tested by swimming, and this Azulah did. He swam powerfully and
the God of the Moving Waters did not take him, for Yosira had
covered the waters with his power, so the waters bore up the
swimmer, carrying him in safety to the shore.
Then Yosira sat down with the chiefs of the Men of the Leopard and
made a covenant with them and with other peoples likewise. This was
that when a man slays another among his own kindred, none among them
shall protect him, and he shall be either slain or cut off from
those of his own blood. However, if the slain man be of a kindred
different to that of the slayer, then the slayer may be slain by men
of either kindred. If the kindred of the slayer would avoid the toll
of blood, then they must send a token to the kindred of the slain
man, together with an account of the deed. They must also agree that
the blood be upon their own heads and revenge in their hands, and
account of such revenge shall be sent to the kindred of the slain
man together with their forfeiture.
Then all the kindred bound themselves with a great oath, declaring
that if blood cried out from the ground in vain, then the night
terrors and blood shades would be called upon to fall upon the
kindred of the slayer and not upon the kindred of the slain.
It was at the time when this covenant was made that Yosira spoke in
this manner to his sons,
"These are the meats which are accursed and
shall not be eaten. All the meat of any beast which dies of itself.
All the meat of any beast which has been slain as a sacrifice to the
small Gods. All the meat of any beast which has been slain by wild
beasts and all meat which has been offered up on the door stones.
These are unclean meats".
When Yosira had gone throughout the land and purified it, and bound
up its wickedness with curses, he taught those who dwelt there the
making of waterways. He also instructed them in the meanings of the
heavenly signs. He built Piseti in the midst of the reedlands and
drained the swamps. Then he raised up the first temple of brick and
stone. At this time he established those who were recorders of the
days and seasons.
While Yosira was at Piseti, the priests stirred up the people
against him, and so he fled to the Land of God with his sons and
blood kindred. But his wife and youngest son did not go with him,
for they were with her father in the land from whence the great
river flowed. This was the land of Kantoyamtu, where priests taught
that death is not the normal lot of man. These priests said that
though their forefathers of old were just as mortal as men, their
forefather's fathers were heirs to immortality on Earth. This is an
erroneous teaching, one belonging to the childhood of man, but later
men were taught that death is just the departure of life which takes
flight with the soul.
While Yosira was at Piseti, his true son, Manindu, commanded the
Mesiti who were a host of men and workers in brass. They subdued the
whole land, returning it to Yosira. Later it was delivered into the
hands of Manindu whose seal is on it even yet.
After the time of Manindu the people forgot the God of Gods, for He
appeared distant from them, and they worshipped other Gods whom the
priests devised. The light was dimmed and only poorly reflected in
small hidden shrines.
THE VOICE OF God
(This is a
modernized, revised version of a difficult to understand
original and it probably contains some interpolated material).
The Voice of God came out of the Heavens unto His servants even
before the days of Wunis, but in these days it has come to certain
of His Devoted Ones who heard it within the cavern of visions.
Afterwards, each wrote it down according to his own hearing, and lo,
when they came together it was seen that each had recorded the same
words. Thus, the things which were heard by the three and set down
by them in writing, all being agreed alike are things recorded
"I am the Voice of God Who is the God of All Men and Ruler of their
Hearts. I have many aspects and come differently to all men, I am
the God of Many Faces. To you, My servants, I give these words, that
they may be carried to all men. Obey My commands and I will be Your
God. I will enlighten and instruct you, guiding you along the way. I
desire your love and loyalty, and your adherence to My plans, but I
do not desire your servility. I am not only your God but your
Commander as well, and so I expect obedience and discipline, as
befits those who prepare for harsh and grim battles such as those
which lie ahead".
"My desire is for love rather than futile sacrifices of burnt
offerings, but it should not be a passive love but one expressing
service in My Cause. A certain knowledge of right and wrong, with
free choice of the former, is of greater value in My sight than
pointless ritualistic worship. I derive no pleasure from the
wasteful shedding of blood from bulls and lambs. I gain nothing from
the fat of sheep and the flesh of goats. I am the Creator of All, so
what can men give that would increase My greatness? Men are misled
if they believe that their sins can be purged by vain rituals. Only
active goodness can obliterate the stain of sin".
"Men approach Me in fear, they come to me with servility. They beg
forgiveness for their sins and request My help in worldly matters.
To sing My praises is their excuse for coming into places made
sacred unto Me, but they come wanting something, be it only
reassurance. With this attitude towards Me, do you wonder that I
remain mute before their pleas? Bring Me no more vain offerings of
flesh and blood, for such wastefulness of life is an offence to the
God of Life. What benefit do I derive from all your feasts or
festivals? Give me dedication and effort, that is all I ask. Above
all be true to yourselves, for I abhor the face of hypocrisy, the
face now all too familiar when men approach Me".
"Men bring Me meat and wine, fine flour and wheaten cakes, thinking
I can consume these, or that I have need of such sustenance. I would
be far better served were these to be given to the widow and orphan,
to the multitudinous poor whom you suffer to exist in your midst.
Poverty is man-made and it is not sufficient for the wealthy to give
alms to the poor; those with power and position, with wealth and
plenty must strike at the roots of poverty. If they fail to do this,
then the alms they give have no merit in My sight".
"Your solemn assemblies, your tedious processions, your long faces
and melancholy expressions bring no gladness to My heart. Your
burdensome ceremonials and futile offerings of life and food benefit
Me in no way at all. Men themselves may derive benefit from these,
but their hypocrisy when they proclaim they do this in My name is
not hidden from Me".
"The reek of your incense smoke rises and disappears into the air,
but it comes not unto Me, nor do I have need of it. Yet I will not
deny you the pleasure of its fragrance which can bring inner harmony
and peace by soothing the spirits of men. Nor will I deny you your
feasts, if the fetters of wickedness be thereby loosened from your
souls, but do not say they are undertaken for My benefit or
glorification. Fasting and the denial of bodily appetites may serve
useful ends for men, but though you may deceive yourselves regarding
their intent, do not try to deceive Me by mis-stating their purpose.
I have no desire to repress the joy and exuberance welling up in the
hearts of men, far rather would I prefer that such humanizing
emotions be cultivated.
Therefore, pray if prayer serves its true
purpose, which is to harmonize your spirit with Mine so
communication becomes possible. Keep your festivals and feasts if
they serve their purpose, which is to inspire and refine your
spirit. Do all that elevates your spirit and develops your souls,
that is the true purpose of life. Do all that is good for you,
nothing wholly beneficial is denied you, but do not declare that in
so doing you confer benefit upon Me. I am the God Above and Beyond
"I do not deny you your rituals and ceremonials, worship Me if you
will as you will, but bear in mind that this cannot substitute for
your obligations. Ritual and worship cannot be an adjustment or
payment for the things you have failed to do, or be an apology for
your own shortcomings. Neither do they compensate for iniquities
against your fellowmen. If you attach importance to ritual and
ceremonial let it be in a proper proportion, and never let them dull
your conscience against deeds of wickedness, of usury and injustice.
Never let your duty and obligations be neglected because you worship
Me diligently, following a formalized ritual and ceremonial.
this not become an excuse for failing to share your bread with the
hungry or for neglecting the needs of the destitute or weak. I am
not deceived. A life dedicated to Me is not one preoccupied with
worship, that is more the life of a coward trembling before the
unknown. He who dedicates his life to Me gives shelter to the
homeless and succours those in distress, but even these are not the
ultimate in goodness, for they are passively accepted. The ultimate
in goodness is to actively combat all the root causes of evil. Those
who are my true followers live a life of service and goodness. They
live in harmony with their neighbours, harm none and do not shirk
the burdens and obligations of earthly existence".
"I am better served by obedience to My laws and conformity with My
plans than by ritual and offerings. To listen to the words of the
Sacred Writings while striving to understand them is better in My
sight than offerings of flesh and treasure which benefit the priests
more than they do Me. Among the things which I abhor few are more
detestable than the hypocritical offerings of the evildoer. The
offerings and worship of a hypocrite are an abomination to Me. Evil
enters the realm beyond Earth as a foul smell, and the worse one of
all is the smell of hypocrisy. Those who pander to hypocrites or do
not actively oppose them are also creatures of evil".
"I know too well the deceit to which men are prone. The adulterer
and fornicator preach chastity for others, while the liar declares
the virtues of Truth. The thief preaches honesty and the lewd-minded
professes modesty. Men say one thing and mean another, while all too
often the half or slanted truth replaces the real thing. Men may
deceive themselves and other men, but I am not deceived. Now I say,
let men first cleanse their own souls and eradicate hypocrisy before
presuming to approach Me. Men may well cry out, "Why does God remain
mute, why has He deserted Me? " Do they think their deeds are hidden
or that I cannot read the secrets of their hearts?"
"Worship by men of iniquity is mere mockery. How rare the sincere
and genuine heart! Were men indeed deserted by their God, they would
have none to blame but themselves. Do men think their lack of
kindness and consideration for others, their insincerity and
inconsistency are truly hidden from Me? I am the All Knowing One. I
see too little love of goodness in the hearts of men and too much
fear for the consequences of their deeds".
"Real and sincere worship is to obey My laws and to shoulder the
responsibilities of men, to steadfastly conform to My plan and to
live in neighbourly harmony. He who devotes his life to Me also
devotes it t his own welfare. He who serves Me well likewise serves
himself. This is the Law of Laws. For the whole purpose of life is
not the service of God but the development of the soul of man. He
who worships Me with empty ritual and vain ceremonial but neglects
the wellbeing of his own soul, does not serve Me well, for he
thwarts My purpose. I have endowed the creature made in My likeness
with a religious instinct, for this springs from its everlasting
spirit, as fire generates heat; therefore, to worship is not
unnatural. But blind worship lacks the vitalizing element, it
defeats its own end, for in true worship man should reach out beyond
himself to discover his own soul. Then, having done so, he should
develop it until the soul aspires to Godhood itself".
"Therefore, dedicate all your labours and the skill of your hands
unto Me, and let your heart ever dwell on the borders of the
spiritual. Let the life which you cherish be the spiritlife. Free
yourself from all vain hopes and selfish thoughts; from all
worthless encumbrances; from ungainful avarice and unbeneficial
lusts; from the domination of the flesh. life is not easy, nor is it
wholly pleasant; it is not meant to be, but bear your burdens with
cheerfulness and fortitude. Entrench yourself within an inner
fortress of peace".
"Whatever you do or give, do or give in My name, and whatsoever
sufferings descend upon you, suffer them for Me. Thus, you will
avoid the stigma of false pride and all given and suffered will be
without any taint of self-interest".
"The path of Godliness is not an easy one to follow, for it is beset
with the pitfalls of perplexity and doubt. Then, too, there is not
one path but several, and few among men know which is the best.
There are many false paths leading nowhere, there are paths that
lead to a wilderness of disillusion and some which lead to
destruction. Yet among the many beliefs springing up from time to
rime in various lands, there are always those which lead to the same
Truth, to the one Fountainhead of Light, though some may be devious
and some wander through dangerous territory. They are like many
roads leading pilgrims to the one shrine. Though all true paths are
lit by the guiding light of Truth, not all see it alike; but the
fault lies not so much in the light as in the beholder. It is this
which leads to misunderstandings concerning each other's teachings
and to disputes between those who prefer one road and those
preferring another. Each considers his own way, his own
interpretation of the light to be the best, if not the only, way".
"There are few, even among truly enlightened men, who are able to
conceive My true nature, and these know that I am even above unchangeability in manifestation. I can think of Myself as some
other and forthwith that other comes into being. There are those
among men who declare all life, all My creation to be an illusion of
the senses, a dream without sustenance. They are in error, for all
that is real and all that exists was ever latent, awaiting the
awakening kiss. Because men cannot know reality as it actually is
but only as they can conceive it to be with their deceptive sense,
does not make it any less real. If all men were blind, the stars
would still exist".
"Neither reality nor Truth, nor the God Who is beyond and above both
will be inconceivable to the minds of the ultimate man. Only man in
his present undeveloped state and in his ignorance cannot conceive
such things and therefore, because in his blindness they are beyond
his sight, he says they do not exist".
"In the beginning I established the Law, without which the souls of
men could not develop and progress. As each soul is itself a divine
fragment, with all the powers of divinity latent within itself, it
can modify all but the Great Law. Man thinks but his thoughts alone
do not create, for, as yet, he lacks knowledge of the power which
creates in substance. First I created the firmament, which is the
matrix of all; then when I took thought the creative power flowed
outward and, operating upon the medium, brought into being things of
"My creation arose before Me as light does before a flame or heat
before a fire. It came and still comes into being because I exist,
it is because I Am. Creation in no way affects Me any more than a
man is affected by his shadow, or light by its reflection. As
raindrops, waves, rivers, dew and mist are all forms of water, so is
everything existing and knowable by man but various forms of the one
substance. This substance has its origin in Me, but it is not Me".
"I am the source of all things, supporting but not being supported
by them. Even as the mighty winds which sweep across the Earth find
their rest in the tranquil vastness above, so all beings and all
things have their rest in Me. It is a power out-flowing from Me which
holds all things in stability and form".
"They who devote their lives to My service must do more than love
and worship Me, for such service entails the elevation of mankind,
the spreading of good and the combating of evil. They must not only
fight against the ungodly, but also overcome the wickedness welling
up in their own thoughts. They who love Me desire the well-being of
all men, and their souls are filled with harmony and peace. Dearer
to Me than their love for Me is the labour and tribulations of those
who serve Me. I am their end. I am never the God of Inertia but the
God of Effort; if you offer no more than deeds done in My service or
in conformity with My design, then you serve Me adequately".
"However, too rarely do the ways of men conform to My plan and the
ranks of those who serve are too thin. Therefore, I shall call forth
leaders from among men and send out the clarion cry to service. I
shall seek out men who will serve Me diligently and loyally. They
will be men of goodwill who are of a friendly nature. They will be
kind and compassionate, men who can love deeply and truly, whose
steadfastness is the same in pleasure and affliction; whose resolve
remains equally unbroken in the sweet embrace of good fortune as
under the harsh blows of misfortune. I will send men who are fair
and just, proud and resolute, but these qualities mean nothing
unless they also have courage and resolution, fortitude and
"I shall seek the man who is himself ever seeking, who seeks to
unravel the riddle of life. One whose determination is strong, who
detests wickedness and delights in the good; whose heart and inner
vision reach out for enlightenment. His tranquility will remain
unshaken under stress and within his heart will be a haven of peace
beyond the reach of excitement and anger. He will be a lover of
wisdom and seeker of truth. He who is wise, he who knows what to do,
who remains calm when others lose their self-control; he who is
clearheaded under stress, who enjoys the challenge of the task, that
man is Mine, He who labours uncomplainingly, who disdains to satisfy
deforming lusts, whose spirit
remains the same under the temptations of honours or the pressure of
disgrace; he who is free from the shackles of unworthy earthly
attachments, who retains his balance under praise or blame, who can
shoulder his own burdens, whose spirit is calm, silent and strong
under all circumstances; he who can bear the responsibilities of
life and the obligations of love, that man is Mine. I am the God of
Inspiration, I am the God of Love".
"I am the Knower and you are the known. I am the Source of Life. In
the vastness of My nature I place the seed of things to be, from
which come forth all things that are now or ever will exist".
"Men must nourish their spirit and sustain it with spiritual fare.
They must also learn that the spirit is not something separate from
man, or something within him. Man is spirit, man is soul. There is
no need to engage in long-winded empty discussions about far away
things lying beyond the reach and understanding of men. To know the
reality of the spirit and to establish the existence of the soul,
man has only to delve within his nature, to seek within himself. The
spiritual part of man is not a mysterious something outside his
being, or a thing difficult to understand. To discover it requires
no more than the effort of seeking".
"Men with sincere hearts, seeking a path ask for a starting point.
However, for most the key is self-discipline, and this is the reason
for many laws and restrictions. But these must never be
unnecessarily restrictive, each must have a definite purpose and
beneficial end, obscure though these may be. The means for
overcoming unwholesome desires and for harmonizing with the divine
chord he within the reach of all, but effort must be expended in
their cultivation. If the end is great beyond man's conception, it
is no less true that the task before man is arduous and difficult in
the extreme. To master himself and gain complete self-control is no
more than the first step along the path".
"Though men may despair because I am veiled from them, though they
may seek without finding, I am not indifferent to their needs and
desires. Doubt and uncertainty are essential earthly conditions
serving a definite end. I have not surrounded men with perplexities
and obscurities unnecessarily. The climate of unbelief and
materialism, strange though it may seem to men, is best for their
spiritual health. I know better than men themselves what is best for
them, for I alone can see the broad design spread over the ages, I
alone see the end and objective. Though unenlightened men expect it,
it is not meet for Me to interfere unduly in the affairs of Earth".
"All things are Mine and under My dominion, but man may deal with
them as he will. I do not interfere, but finally man is accountable.
Though I have all and nothing can add to My grandeur, with all this
I still labour. Therefore, man should never disdain to labour, for
this is an attribute of the Highest. I do not require of any man
that he do something I would not do, or be something I would not be,
I am the God of Righteousness. If ever I ceased to labour, the
universe would be without order, chaos would prevail and precede its
"I am the God of Many Aspects, for men may conceive Me in any form
they wish, or even as something without form. I am the God of Men's
Hearts. In whichever way and by whatever name men serve Me, abiding
by My laws and conforming with the Great Design, is right in My
eyes. Any path which will bring man to his goal is the right road.
Truly the paths chosen by men are many and varied, some are even
devious, but if they be true paths of enlightenment and development,
they are acceptable in My sight. However, those who lust for earthly
power, offering sacrifice and worship to earthly Gods conceived to
accord with their desires, are not acceptable to Me. It is true that
earthly success and power may come to those who strive for them, but
do they achieve anything more than fleeting satisfaction? What
manner of being would now dominate Earth, had all men been without
divine enlightenment from the beginning, if earthly ends alone had
dominated men's minds? Consider what earthly life would have been
like, had it been left to develop predominated by materialism, if it
had not been mitigated by injections of the divine".
"There are four main types of men who are good and serve Me well.
They are those who suffer courageously the afflictions and sorrows
which develop the soul. Those who labour, that Earth and man may
benefit. Those who seek after Truth and those with vision and
creativity. Yet how rare are those among these who do not besmirch
their record with deeds of evil and thoughts of wickedness. All too
many may have, by their carnal desires and acts of wickedness,
countered their goodness to the detriment of their immortal souls".
"If a man follow a false God with goodwill and honesty, serving men
well and living in accordance with My laws, I will not repudiate him
and he will not be denied enlightenment on the way. There are many
roads along which the soul may travel to bring about its development
and awakening to self-consciousness, but is it not advantageous to
choose the best one? Only the foolish travel blindly, without
seeking guidance and directions. Those who have little wisdom or who
are easily misled follow roads which go nowhere. They who follow a
barren faith reach a barren destination, they find only an empty
place devoid of hope, incapable of fulfilling their dreams and
"Those who worship Gods of their imagination, Gods in strange
likenesses, which have been brought into being by man's creative
conceptions, will go to these Gods who have an existence in a dim
shadow realm. Those who worship lower spirits will go to them and
those who worship the demons of darkness will join them, for what a
man desires he deserves. There is a link between that which men
desire and what becomes established in existence. Provision is made
for man to receive the fruits of his own creations".
"Whatsoever you do, whatsoever you plan or create, whatsoever you
suffer, let it be an offering unto Me, not for My sake but for
yours. I am the God of Compassion, the God of Understanding. From
those who in their devotion offer Me but a single leaf, a flower or
fruit, or even a little water, this I will gladly accept, thus
lightening their loving spirit, for it is offered in sincerity of
heart. He who comes before any God, whatsoever its image, with
pureness of heart and good motives, comes unto Me, for I gaze upon
him with compassion and understanding. I am not concerned with the
deeds alone of men, but with their motives. Empty gestures are
ignored, but that which is done with good intent and a loving heart
never goes unheeded".
"I am the Hidden God, hidden to serve an end. Veiled in mystery, I
am further obscured by the mists of mortal delusion. Unable to see
me, men declare I do not exist, yet I declare to you that man, with
his mortal limitations, sees only a minute part of the whole. Man is
the slave of illusion and deception. Though man is born to delusion,
for it is a needful state, he is further inflicted by deceptions
wrought by men. Though man cannot perceive the greatness above him,
because of its greatness, neither can he see the smallness beneath
him, because of its smallness. From the greatest came the smallest
and from the smallest came creation, and within the smallest is
greatness and power. For the smallest is far less than the mote, yet
it is the upholder of the universe and it shines like the sun beyond
the darkness. It lies out towards the edge of the reach of man's
In the beginning all things arose from the invisible and into the
invisible all things will disappear in the end, but the end is not
the end of the spirit. Out beyond this material creation born of the
invisible, there is a higher eternal invisible of greater substance.
When all material things have passed away, this will remain. Above
all is timelessness, which is eternity, and there is My abode, the
supreme goal of man, and those who attain it dwell in eternity. I am
the Eternal God".
"Few are they who can conceive of Me as I really am, the Unborn and
Uncreated, Beginningless and Without End, Lord of All the Spheres.
Those few who can conceive Me as I am are awakened spirits freed
from mortal delusions. As thick clouds of smoke rise up and spread
out from a fire burning in damp wood, so did the material universe
come forth from Me. As a lump of salt dropped into a pool of water
dissolves and cannot be removed afterwards, yet from whatever part
of the water you draw there is salt, so it is with My pervading
Spirit. I am the Great Luminary, the everlasting source of light
sparks, which, imprisoned in matter, become the slumbering souls of
men. These, unconsciously guided, spread out the five senses under
the control of unconscious thought. That which the senses harvest
departs with the spirit. It is borne away by the spirit, even as
perfume is carried by the wind. I am the Boundless One, The One
Beyond Limitations. I remain free and unencumbered by the effort of
creation. I Am and I watch life unfold. I set the course which
nature follows to bring forth all that lives".
"The fools on Earth, who shut their eyes and complain because they
stumble, the ignorant who choose to walk in darkness and the
apathetic who choose paths of ease and comfort, have no knowledge of
Me. Their hopes are sterile. Theirs the choice of darkness, theirs
the choice of ignorance, theirs the choice of apathetic inertia.
Their learning is futile, their thoughts fruitless and their deeds
without purpose. Though man is born in ignorance and darkness, he is
also heir to the guiding light which dispels them. The light is his
for the taking. Then there are the awakened souls among men, their
sustenance is My own nature. They know My Spirit is among men as an
everlasting source of strength and refreshment to the weary and
disheartened. They are in harmony with My Spirit and therefore know
"Men call Me the God of Battles, which I am not, for good men fight
each other when kings declare war. Men call Me many things, but this
does not make Me become what they think I am. I am the hidden power
which ultimately rights all wrongs, which will eventually redress
all injustices. I come to all who are worthy, but it is the lonely,
the unwanted, the undesirable whom I seek. To Me, the dispirited,
the perplexed, the sorrowful and humiliated soul is an irresistible
magnet. I am the welcoming light at the end of the road, the
companion who watches in compassionate silence, the understanding
friend, the ever ready arm. I am He Who presides over the haven of
peace within your heart".
"To those who unite their spirit with Mine and to those who are in
harmony but not united, I increase that which they have and provide
what they lack. I turn a like countenance to all men. My love for
them remains constant, but those who join Me in devotion to My cause
are truly in Me and I am in them. This is My everlasting and
unchanging promise unto me: He who walks with Me, serving My cause,
shall not perish. So join your spirit with Mine, giving me your
confidence and trust, and thus united in a harmonious relationship
you will come to know the supreme goal. Men say they cannot know Me
through their senses, and this is true, for I am above and beyond
the reach of their finite senses. The senses of man are not meant to
be the means for experiencing Me, they are for experiencing the
material spheres. They are also limiting, shutting out far more man
they reveal. Yet men have within men a greater sense which can know
Me, but it lies dormant in the mass of men. I am the Light Within
the Heart, the Consciousness of All Living Things. I am the God of
Consciousness, the Listener in the Silences".
"I do not manifest to man through his mortal senses, for these are
bounded by earthly limitations. I manifest through the great sense
which is of the spirit, the sense of the soul. As pure light hides
many colours, so am I hidden in the hearts of men. As sparks fly
from a bellows-blown fire, so from the Eternal Fire the life sparks
fly out to glow for an instant in matter and then fall back. As the
sun radiates heat, a flower perfume and a lamp light, so does the
heart of man create his own spiritual state. The eye of man sees a
pebble, a star, a sheep or a tree and these do not appear to him in
anyway alike. Yet all are differing forms manifesting in the one
outflowing force originating with Me. This outflowing force
generated mat which gave birth to substance and endowed it with the
matrix for form.
The fragments of Divine Spirit interpret that which
the Divine Spirit created, but they cannot know it in its reality,
for, enshrouded in matter, they sleep. Because the material sphere
is a separate part of the greater whole, the mortal part of man can
never hope to know in full its boundless beauty, or experience its
limitless bliss. Out beyond the limits of man's thought and
conception, beyond reach of even the most vivid imagination, the
wonder and glory of it all stretch out into absolute perfection.
Even at the outer reaches where eternity begins the wonder of the
inner glory remains veiled. No words of man can ever hope to
describe the true nature of divine things, to the divine alone can
the divine be known. The radiant living heart pulsating with love
can never be known to man as man, but when man becomes more than man
he may take his first glimpse behind the veil. I am the Inspiration
and Goal of Man".
"Before creation I was the One Alone. I thought and the thought
became a command of power, and into the void of the invisible came
that which was the potential of substance, though itself then part
of the invisible. light was born of the power and My Spirit was in
the midst of the light, but it was not that light which lightens the
day. A firmament became the foundation of all things, matter
gradually forming there, becoming ever denser as it thrust outward
from the invisible. It moved from a subtle state to something more
solid, from intangibility to substance, from incoherent substance
into a state of density and form. I commanded the subtle substance,
with light but without form, to mate with the subtle substance of
darkness and become dense. It did so and became water. Then I spread
water over the darkness below the light, placing a fountain of light
about the waters. This brought forth the light of mortal vision,
which is not the light of the spirit, nor the light of power. At
that time the universe was made and then Earth received her form. It
slept warmly in the midst of the waters, which were not the waters
of Earth, and this was before the beginning of life in earthly
substance. I am the God of Creation".
"At the foundations of My creations are Truth and Reality, these are
with Me and of Me, but they are not My substance, neither are they
things comprehensible on Earth. These are truly great things
indescribable in the inadequate words of men, which can do no more
than form an imperfect, incomplete and distorted picture of them;
simple things can be described clearly in a few words to the
understanding of man, but greater things become increasingly
difficult to deal with through mere words. What words of man can be
used to describe the indescribable? How can tilings beyond the
comprehension of mortal men be brought within the limits of their
understanding? Before the shadow there was the reflecting light, a
light so bright that were it not veiled in the darkness it would
consume the shadow. Seeking to explain and describe transcendental
things in the limited language of man only leads to obscurity and
confusion, the words form incomprehensible sentences and unthinking
men will declare them to be incoherence. Therefore, look behind the
sentences strung together with mere words. I am the Unknown God
veiled from man by man's mortal limitations".
"The universe came into being and exist because I AM. It is My
reflection in matter. As a man remains unaffected by the
manifestations of his shadow, so do I remain unaffected by the
material creation. As heat comes forth from fire and contains its
essence and nature, though it is not fire, neither has it the
substance of fire, so does My creation relate to Me. I am as an
object reflected in water. The water may not know the reflection or
find it within itself, but this inability has no effect on the
reality of the object, nor on the fact of its reflection. It is as a
man looking into clear water on a calm day sees his reflection
therein, but if the wind blows the image becomes distorted, and if
the sun hides its face the image disappears. Yet none of these
effects touches upon the image itself, nor upon that which casts the
image. When the wind drops, the cloud vanishes and the sun
reappears, both distortion and deception end, and the reality is
again reflected. Within My creation is My Spirit, which supports it,
and this Spirit is the bond between My creation and Myself. No man
acknowledges the air because it is still, but when this same air
becomes a whirlwind men give it their whole attention. With Me all
is real, while with man all is illusion; but man may abandon his
illusions in seeking Me, and he will thereby discover reality. I am
the Realty Behind the Reflection, I am the Uncaused Cause".
"Those who turn away from the glorious jewel within to seek an
outside God, a separate, unresponsive being, are looking for a mere
trinket, while disregarding the priceless treasure already in their
keeping. Men of light worship the vision of light, men of darkness
and ignorance worship ghosts and dark spirits, demons of the night.
There are men who, moved by dark beliefs or their carnal lusts and
perverted passions, perform awful austerities and self-mutilations
never ordained by Me. They delight in tormenting the life and spirit
within their bodies. They are truly deluded victims of the darkest
form of ignorance. Yet some derive pleasure from their pains and
torments, and so continue them, but these may be truly described as
mutilated souls. Some men follow Gods who punish wickedness and
reward good, and therefore tend towards goodness, but is it not
folly to follow non-existent Gods? All men choose their own
spiritual destiny, whether it be done knowingly or not, for under
the Law their future state must rest in their own hands. I am the God Who ordained the Law, and nothing man can do will change it. My
love alone mitigates the consequences of man's unredeemed
wickedness. I am the Changeless One. Could a God of Love become a
God of Vengeance? Revenge is something alien to Me. Therefore, is it
reasonable that men should believe I could be one thing today and
then because they fall into error become something else tomorrow? My
nature is not as that of man. I AM as I AM.
"I am not influenced by the mere formal actions of men, or by empty
sacrifice. Lighted lamps and candles, days of fasting and
self-mortification by man cannot sway Me in his favour. I am not to
be bribed, for I am God. He who handles fire carelessly and gets
burnt cannot blame the fire, neither can he who goes into swift
waters and drowns blame the waters. There are laws, the violation of
which brings retribution in its train. They who by their own deeds
bring pain and suffering upon themselves cannot blame Me for what
ensues. These are the effects of the lesser laws which are easily
understood, but above these is the Great Law which is not so
incomprehensible. Under this the link between the deed and its
effect is not so apparent; men bring down calamity and suffering
upon their own heads and blame Me, when the fault lies with them and
the cause is their own misconduct or misconception. Men reap as they
sow and I am the Fertile Field which takes no part in the sowing or
the reaping. Man is his own master and the lord of his own destiny.
He cannot expect help from any great power, unless he himself expend
effort to contact such power or be deserving of help. Everything a
man is or becomes is the result of his own striving and efforts, or
his lack of them. I made man to be a man, not a mere puppet or
nursling. I am the God of the Law. I am the God of the Stalwart".
"Man is the heir to divinity, and the road to divinity is
spirituality. Man cannot become spiritual except through his own
efforts and striving. He cannot achieve it by being led by the hand
or through fear of punishment, nor by greed through anticipation of
a reward. He who enters into his heritage of divinity will be no
weakling, he will have trodden a hard and stony path".
"Man has two ways of knowing Me. He can know Me through his own
spiritual awakening or through the continued revelation of moral law
and divine purpose by My inspired servants. To know Me through a
spiritually awakened self is the way of certainty, but few can
suffer its austerities and disciplines".
"When the spirit of man is unawakened he cannot know the great self
within him, of which he is a part. Not knowing his true nature and
unable to see clearly, he is blinded by material delusions. Would
not the creatures of the night, which never see the sun, deem the
moon to be the most brilliant light in the sky above? So it is with
the man walking in the darkness of spiritual unconsciousness, He
says, "I am the body and the body is my whole being", and in the
delusion of that belief he becomes ensnared in an existence bound to
matter. Like the creatures bound to an existence in the night, which
cannot know the glories of things flourishing in the brilliance of
daylight, so it is with men bound to the darkness of spiritual
"As a shadow in the night is mistaken for an intruder, or a mirage
is mistaken for a pool of clear water, so does the spiritually
immature man mistake the material body for the whole living being.
As the shimmering heat haze appears like solid water, so does the
outer body appear as the whole being to the spiritually unawakened.
As, to a man in a moving boat, another boat lying still on the water
will often appear to be moving while he himself seems to remain
still, so the unawakened spirit is deluded by appearances, seeing
the mortal body as a whole being.
When in fact the clouds are flying
overhead, it appears as though the moon itself is speeding across
the Heavens, it is only the knowledge and experience we have of the
skies above, which tell us this cannot be the truth. Thus it is with
the spiritually unawakened man who, in his ignorance, thinks the
mortal body is the whole being, and, having no knowledge or
experience of the spiritual region, is deceived. In fact all the
beliefs of man which hold that the mortal body is the whole being
are generated in the darkness of ignorance. A man may be wise in the
ways of men, but completely ignorant and unaware of the higher, more
glorious things which are revealed in the light of the spirit".
"The man held in bondage to delusion says, "If mere be another body,
a part of me of which I am unaware, it cannot be real, neither can I
know it. My eyes are infallible guides, seeing things just as they
are, and any feelings I may experience have their origin within my
mortal being. I am the child of my body". This man is deluded, like
the creatures of the night, or as the man who sees a mirage. Are the
eyes which see mirages totally reliable? Motes swimming in the
sunbeam are unsubstantial things, yet things such as these are the
bricks of man's body, the eyes making them appear solid and
substantial, the unreal for the real, his mortal body for his whole
The deluded man ignores the spiritual part of his being and
its needs. He cherishes the mortal body, gratifying its desires with
earthly pleasures. Like the silkworm, he becomes captive in a cocoon
of his own making. The man who lavishes undue care on the mortal
body displays his own spiritual ignorance and inadequacy. To be free
from existence in the darkness of ignorance, to know the glory of
life in the light of spiritual consciousness, a man must first
awaken his spirit, in this way alone can he become aware of his true
"Ask yourselves, "What am I? What is real within myself? What
comprises the whole man? Can it be that I am truly no more than this
fleshy thing, the petty, immature, unstable being balanced between
futile unearthly ideals and carnal cruelty and lust? Or am I
something greater which is undiscoverable by mortal senses? Am I
really akin to something divine and glorious from which source alone
could have come the ideals and virtues which transcend the mundane
needs of earthly existence? " Ask yourselves, in the solitudes, and
perchance you will not go unanswered. I am the God of Silences".
"The words of men are inadequate to express just what man really is,
the knowledge of his true nature is beyond the understanding of the
unawakened spirit. The inheritance within the grasp of man is
without limitation, for it is the totality of all things. Man has
not been misled in the hope and belief that the seemingly mortal is
in fact immortal. The spirit does not mislead men. They are deceived
by their own eyes, they are misled, so they are unable to see things
as they are in reality. All that men see and experience throughout
earthly existence is veiled in illusion.
Man may think his eyes
reveal things as they are, but no mortal eye has ever beheld a thing
as it actually is. It appears to man through the coloured distorting
glass of his own mortality. Spiritually, men as a whole are little
different from the madman who builds himself a kingdom from the
fabric of his imagination. The flowing life existence about him is
seen as a distorted image, a distortion which his own defects have
imparted to it. Yet it was meant to be thus, for man is surrounded
by the conditions meet for him. It is for man to discover why this
is so, and in discovering he will find himself. I am the Truth, I am
"This earthly life, which I have given you, should not be viewed in
its minute aspect but in the light of infinitude. All the suffering
and disillusionment, the futility, the forlorn hopes and wasted
efforts, the oppressions and injustices are not without a purpose.
That purpose is beyond anything man can understand and infinitely
greater than his conception can grasp. The truly awakened man, alone
among men, can have any insight into life's end and goal".
"These are divine things, yet they can be set down only in the mere
words of men and will thus be reduced to things of mortal frailty.
Mere words will be read and the pattern formed by them will be far
short of Truth and Reality. The taste of a fruit or the fragrance of
a flower cannot be known by reading about them. The fruit must be
eaten and the flower smelt. Only in union with Me, spirit
communicating with Spirit, can proof of My reality be found. Yet,
because things are as they are, Truth must ever be veiled from man
as man. But who would labour, if labourers were paid whether they
worked or not?
Were they revealed to him, the ignorant man would not
comprehend great things, therefore the light is not for him. The
insincere and shallow seeker after diversion and pleasure will find
little entertainment in these words. The really illuminated man will
already know something of the Truth and will therefore seek it more
diligently along a higher path. So these words are given just for
those sincere seekers who are aware of their own shortcomings and
ignorance. These will be people whose thoughts are not smothered by
prejudice, who are not set in their opinions. For who among men is
the most confirmed in his opinions? Who states things in the most
assertive manner and talks with the loudest voice? Is it not the
most ignorant? I will not let the sincere seeker go unguided. I am
the Light on the Path".
"Well do I know the hearts of men, they ever seek to deceive
themselves. They clearly see the errors and follies of others but
are blind to their own. There are those whose idea of righteousness
is mumbled words and repetitious prayers. Their souls are warped
with selfish desires and their Heaven is the fulfillment of these.
Their prayers are pleas for pleasure or power, for freedom from the
things which develop the spirit. The lovers of pleasure and power
delight in following the path of their own inclinations, they build
a creed of their own desires. They have neither courage nor the will
to follow a sterner and true path. Avoid the companionship of such
as these, setting your heart upon the task in hand rather than the
reward. I am the Knower, I am the Rewarder".
"If a man fixes his attention wholly upon one goal or one thing for
his own selfish purpose, as if it were an independent, all unrelated
to others, thing, then he moves in darkness of ignorance. If he
undertakes a task with a confused mind, not considering the outcome
or where it will lead him, or the harm it may do to others or
himself, then it is an undertaking of evil. There is a wisdom which
knows when to go and when to stay, when to speak and when to remain
silent, what is to be done and what is to be left undone. It knows,
too, the limitations set by fear and by courage, what constitutes
bondage and what freedom. This is the wisdom I have placed at the
disposal of man, if he would but seek it, the true wisdom of the
spirit. Opposed to this clear-sighted wisdom is the false, man-made
wisdom obscured by the darkness arising from delusion. Here wrong is
thought to be right and error passes as Truth, things are thought to
be what they are not.
The unenlightened men dwelling in comfortable
darkness, unperturbed by the challenge of reality as revealed by the
light of Truth, lack any understanding of true values. That which
appears to them to be no more than a cup of sorrow is in fact a
chalice filled with the wine of immortality. The vain pleasures that
come from pandering to the carnal cravings of the senses appear at
first to be a cup of sweetness, but in the end it is found to hold
the brew of bitterness. He who does right does it not for Me but for
himself; he is the one who benefits, not his God. He who does wrong
inflicts himself for it, and he is the sufferer. He who does right
does it to his own good and he who works wickedness does it to his
own hurt. It could not be possible, in a just creation, that those
whose ways are evil should be dealt with as are those who live
goodly lives and perform good deeds. The fate of the selfish and
that of the unselfish could not be alike. I am the God of Justice,
the Maker of the Law".
'The spirit of man has the. potential for doing all things, it can
even rise above earthly limitations. The awakened soul can do
whatsoever it wills. Man makes the environment for his own
development; as it is now, so countless wills from the past have
fashioned it. When the body awakens in the morning, it is like a man
entering his habitation, it becomes a place of awareness. The soul
becomes active in matter, that with which you hear, taste, smell and
feel is the soul. Physically, the ear of a dead man is still in
perfect condition for hearing, but the hearer, the interpreter, has
gone. The eyes of a corpse are not blinded, but that which operated
them is no longer there".
"So long as the soul looks outward only, into the deceptive
environment of matter and is satisfied with the material pleasures
it finds there, and which its baser body finds compatible, it
remains cut off from the greater realm of the spirit. It binds
itself to matter, failing to find the greater pleasures always there
in the silent depths of its being. Confirmed in his attitude by
experiences in a deceptive environment, mortal man becomes convinced
that all desirable things lie outside himself. He concludes that
satisfaction comes from gaining the things which promote material
welfare. This is the folly of the unbalanced man. However, balance
is the keyword, for it is equally foolish to turn away from material
things altogether. Man is made of earthly things, because it is
intended that he should live and express himself on Earth. It is
also intended that he should discover his nature through earthly
conditions and experiences".
"However, the Divine Spark must kindle the spirit. It must not be
smothered. Balance is the ideal, the whole becoming neither wholly
inwardly nor outwardly orientated. Man needs his body and must not
repudiate it, and if it requires man's labour to sustain it, then is
not man entitled to enjoy its pleasures? Here also it is simply a
matter of proper balance. Man lives in a sea of material
manifestation where I am only indirectly reflected, as the soul of
man is indirectly reflected in his body. If a man sees with nothing
but the eyes of the body, then he cannot perceive Me, for I am
beyond his vision. I am the God veiled Behind Matter, I am the God
of the Spirit".
"Yet there is a vision possible to man, which pierces the universal
veil, a vision free from all obscurity, a vision uncontaminated by
the dark shadows of base desires or fear, by unstable emotions or
unworthy motives. It is the vision seen when man develops a new
faculty, a new sense. It is an inward vision of splendour. A wave of
spiritual light will engulf him, a mysterious power indescribable in
mere words sweeps like a shooting star over the expanse of his
spirit, giving a sudden illuminating flash which floods his whole
inner being, his soul, with a glorious light. In its brilliance he
is granted, for a brief moment in time, a glimpse of the vision
splendid. He is then united with the living heart of the universe by
a bond reaching out to infinity. Nothing known to man, no symbols of
his conception can express the joyousness which floods his whole
being. It can be experienced in quiet tranquility of spirit. It can
burst all the bounds of restraint, expressing itself in an all
embracing, overwhelming feeling of love.
Lost in an unfathomable sea
of silent contemplation, the body will shine with radiance from the
inner light, and all about will be bathed in a luminous spiritual
glow. Having once been in divine communication, these awakened
spirits know a joy supreme, and never again do they walk through the
veil of mortal sorrows. The truly awakened soul is beyond carnal
lust and mortal grief, his love is alike for all My creation and
thus he shows supreme love for Me. By this love alone he knows Me in
Truth, Who and What I am, and knowing Me in Truth he participates in
My Whole Being. Those who seek union with Me must first prepare a
dwelling place for Me in their hearts; but those who are not pure,
those who do not fight for Me, those who have not suffered under the
discipline of love and those without wisdom cannot attain union, no
matter how much they strive. I am the God of Illumination, I am the
God of Enlightenment".
"Would you know the ultimate state of man when he has finally
reached his goal, when he has entered into his inheritance of
divinity? It is a state of glory transcending anything conceivable
by him during an earthbound existence. His consciousness expands to
embrace everything, all that ever was or will be. He sees all. He
knows all. He is in all and he contains all. These things come to
him through infinite powers of perception, yet he is above all such
powers. He is beyond all yet within all. He is beyond the realm of
matter, freed from all restrictions, yet he is not denied its joys
and may, if he so desires, manifest again in matter. His thoughts
have the power of creation. He is one with the Light of Lights, the
Light transcending vision. He is the partaker of My Substance, My
son in eternity, the inheritor of everlasting life. I am your God,
the Father of Man".
THE SPIRIT OF God
"I am the immortality latent in all things mortal. The light filling
all things with radiance, the power holding all things to their
form. I am the pure, invulnerable stream untouchable by evil, the
supreme fountain-head of thoughts, the unfailing well of
consciousness, the light of eternity. I am that to which the soul of
man is related. I am its power, its life, its strength. I am that to
which it responds".
"I am the sweet coolness in refreshing waters and the comforting
warmth in the sun. I am the calmness of peace in the radiance of the
moon and the delicacy in the moonbeam. I am the sound heard in the
stillness, the companionship felt in the solitude and the stirring
in the hearts of men. I am the cheerfulness in the laugh of a youth
and the gentleness in the sigh of a maiden. I am the joy in the life
of all living things and the content in the hearts of awakened
souls. I am the beauty in the beautiful and the fragrance in the
fragrant. I am the sweetness in honey and the scent in perfume. I am
the power in the strong arm and the wistfulness in a smile. I am the
urge in good and moderate desires. I am the gaiety in gladness, the
restlessness in life, the refreshment in sleep. Yet though I am in
all these, I am not contained in them and they are in me rather than
I am in them. How pitiful are the words of men to depict sublime
things! With the souls of men asleep, enwrapped in clouds of
delusion, how can I be known to them?"
"I am of the Supreme, the Eternal, of God and from God, yet not God.
As heat to fire, as fragrance to flowers, as light to a lamp, so am
I to God. I am the power of God operating in matter. I am the first
created of creation, I am the eternal thread upon which all creation
is strung. I am the effective thought of God. I am that brought
forth by His creating command, wherein all things share life. I am
the Lord of forms holding all things together".
"I am the power giving form, I am the comforting companion of the
way. I am that which gives substance to the hopes and desires of
men. Think of me therefore in any way you will. I am the
companionable one, the comforter. I am the waters of inspiration
springing from the Eternal Fount. I am the glory of love shining
forth from the Central Sun. I am in all things".
"I am the root of the tree of life, the words written in the Book of
God. I am the guardian of knowledge, the wisdom of the soul. I am
the harmonizer of sound, the controller of power, the keeper of
matter and the sustainer of shapes. I unroll the scroll of time and
record its changes. I am the reader of past and present, the scribe
of change, the chooser of chance".
"I am victory and the struggle for victory, but I am more, I am that
which defeats defeat, for I am the victory in defeat. I am the
goodness of those who are good, but I am more, for I am the success
that arises out of failure. I am the achievement remaining when all
else has gone".
"I am the sublime veiling secret mysteries. I am the guardian who
jealously discloses hidden things. I am the knowledge of the knower.
I am the seed within the seed from which all things spring. I am the
bricks of which all things are built. I am more, I am the clay and
water within the bricks. I am the motion in all things that move,
without me there is no movement. I am the stability in all things
stable, without me no thing holds to its shape".
"I am the craftsman with innumerable shapes, the artist with
countless colours. My labours are outside the knowledge of men, my
works beyond their sight. My masterpieces will never be seen by
"That which abides in breath and yet is other than breath, which
breath itself cannot know or influence, which controls it from
within itself, that am I. That which is behind the voice, which
voice itself cannot know or influence, which controls it from behind
itself, that am I. That which is in the eye yet is other than the
eye, which the eye itself cannot know or influence, which controls
it from within, that am I. That which is behind the touch and yet is
other than touch, which touch itself cannot know or influence, which
manipulates it from behind itself, that am I. Yet this you must
know: I am not you, nor are you me, though I abide in you as you
abide in me. Let wisdom disentangle these feeble words set down
through the hands of mortal men".
"The glory that shines from the Lord of the Day, the gentle gleam
radiating from the Mistress of the Night, the comforting glow from
the hearth fire, all these are of my substance. I penetrate Earth
with love. I raise up the seed. I am the breath within the breath of
all living things. 1 am the sweet scent of flowers and the bitter
tang of vinegar. I am the differentiating essence in all things".
THE SONG OF THE SOUL
"I am the sleeper awakened from slumber. I am the seed of life
eternal. I am the everlasting hope of man. I am a shoot of the
Spirit Divine. I am the soul".
"I have been since the beginning of time and shall be forever. I am
the design interwoven in the warp and weft of creation. I am the
indestructible essence of life. I am the treasure chest of man's
hopes and aspirations, the storehouse of lost loves and fulfilled
"Before time I was an unconscious spirit potential united with the
Supreme All. Ever since time began I was in the slumbering sea of
spirit, waiting to be drawn forth into separate mortal incarnation.
Now, though the mortal body enwrapping me fall apart and decay, I
remain everlasting and immortal. Through all the ebb and flow of
life, whatever destiny decrees, I remain the everlasting jewel of
ages, invisible to mortal eyes and untouchable by mortal hands"
"I am the eternal bride of mortal men, ever awaiting the awakening
kiss, the whisper of recognition. O being of flesh, deny me not; let
me not dwell in forgotten solitude, left alone, unwanted and
unheeded. Hold me to you as a lover holds the beloved, reach out
beyond earthly things and kiss the lips that are yours eternally.
Look out beyond the sphere of earthly opposites, out beyond the
pettiness of gains and possessions. Grasp and possess me, your own
everlasting and responsive soul".
"You will not find me where emotional tempests rage, or while
sensual storms bring turmoil and disquiet. First subdue these, for I
await beyond, in the quietness of calm waters. I must be sought as a
lover seeks the loved one, in solitude, amid quietness and
tranquility, only there will I respond to the awakening kiss of
"Do not neglect me, O my beloved, or tarnish me; for I come to you
as an inestimable treasure. I bring beauty and innocence, gaiety and
wholesomeness, decency and consideration, a jewel of potential
perfection. Do not drag me down with you into the demon-haunted
regions of darkness and terror. I am yours, closer to you than any
loved one of Earth. If you spurn me, I go down to a terrible doom in
darkness, there to be purged and purified from the corruption of
your touch. The best I can then hope for is to be bestowed upon
"I am the sublime vehicle awaiting the command to bear your true-self
to its destiny of glory. Could anyone be so foolhardy as not to
cherish me? Without moving I am swifter than thought, on celestial
wings I far outstrip the range of mortal senses. I drink at the
fountain of life and feed on the fruits of eternal energy".
"What are you, my beloved, but a passing thing fashioned of clay? A
handful of dust given life by a spark from the everlasting flame. I,
myself, am no more than potential. Yet together we are so great that
Earth of itself alone cannot contain us, we transcend it to reach
out into the spheres of divinity. Take me, awaken me, acknowledge
me, cherish me, and I will carry you to realms of glory unimaginable
"I am the imprisoned captive longing for return to the freedom of
the infinite. Yet, because of my mortal love I feel heart-pangs of
sorrow for things that pass away. But I know that beyond the pains
inseparable from a sojourn in the vale of tears, there shines a
glorious rainbow of hope and joy. There is a place of abiding love
centered on the infinite; there, if you will but cherish me, we shall
not be denied expression".
"I am drawn, by the law of spiritual gravitation, towards union with
the Universal Soul and can no more escape return there than the
mortal elements of man can escape their return to dust. Man sees
glory by the reflected light of glory within him, he knows love by
the love within himself. The sun is seen by the light of the sun and
not by any light within man. Man sees the spirit by the light of the
spirit, and not by any light within his mortal self. Only by the
light of the spirit can the spirit of man be lit".
"I am at peace when awakened to communion with my God. I am joyful
when enthroned in consciousness and when endowed with wisdom and
vision transcending that of Earth. I delight in communion with the
great sphere with which I am akin. I rejoice in union with the
Divine Spirit from whence I came. I am your own true-self which
should be forever cherished. By listening to my whispers, by letting
your thoughts dwell on me and by knowing me, the whole glory of the
greater spheres is opened unto you".
"I am that which reads what the eye sees, understands what the ear
hears, knows what the hand feels, tastes whatever enters the mouth
and smells whatever is borne on the nose. I am the indwelling
consciousness which knows and enjoys all the good things of Earth.
Those who dwell in the darkness of delusion cannot know me, and to
them is lost the greatest glory of life. All conceptions of beauty,
love and kindness are due to the consciousness residing in me. When
I depart from my earthly abode I will carry with me the knowledge of
the senses, as the wind carries perfume from the flower".
"I am not born, nor will I ever die. Once awakened to an existence
in consciousness I can never become nothingness. I am the
everlasting one who dies not when life departs from the body. O call
me forth, awaken me from sleep with the kiss bestowing conscious
life. Let me not lie unnoticed, wrapped in the heavy mantle of
perpetual slumber, dreamless, unknowing".
"I am the indestructible one. Fire cannot burn me, swords cannot
maim me or water smother me. When a drum is beaten, the sound it
gives forth cannot be grasped or held. As that sound, so am I. When
a shell is blown, the note it gives forth cannot be grasped or held.
As that note, so am I. When a pipe is played, the music it gives
forth cannot be grasped or held. As that music, so am I. I am the
immaterial in the material awaiting recognition, but in my own
sphere I am the substantial one. There, man-known matter is no more
substantial than the dawn mists are here".
"I am the fire of life in all things that breathe, and in union with
the breath I consume the nourishing substance within the food which
feeds the body. I am the kernel within the seed in the heart of all.
1 am the guardian of memory and the arbiter of wisdom".
'These things are mine and ever with me. They are to me what the
bones and muscles are to the mortal body. The waking and sleeping
consciousness. The awareness of self. The five powers of feeling and
the five of activity. The controlling spirit, which is the sensitive
"I am the living consciousness within you, I am the knower. The
things seen by the eye and the things smelt by the nose are received
by me. The things heard and the things felt are registered by me. I
am the inner being causing all decisions to be made, though the
tongue report back outside the things that I, the soul and the
spirit, hold recorded. Everything done and undertaken, such as the
working of the hands and movement of the legs, all are done in
accordance with my command".
"When I depart, the body without me is as useless as a worn-out
garment which is discarded and cast aside. Do we go together, my
beloved, hand in hand as lovers? Do I return home radiant in the
pride of blooming consciousness, or, spurned and humiliated, return
without sensitivity, memory or knowledge? Do I return to be welcomed
with joy in the light of glory, or must I shamefully seek refuge in
the darkness? I am yours, my beloved, do with me as you will. I am
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