Book of Jehovih's Kingdom on Earth -

WHICH CONTAINETH WITHIN IT

THE BOOK OF SHALAM.

ALL OF WHICH IS ANTE-SCRIPT.1

CHAPTER I.

In the early days of the kosmon era, after the revelations of the Father’s kingdom on earth had been published, and was known abroad over all the world, there went forth many, in Jehovih’s name, to accomplish unto the resurrection of man, and for the glory of the Almighty, the new kingdom.
Foremost, amongst the many, there came out of Uz² one who was esteemed wise and good above all others; and because he was a representative man, the people named him, Tae.
And Tae prayed unto Jehovih for light and knowledge as to how best he could accomplish good unto the resurrection of the race of man.
And Jehovih answered Tae, saying: Go, bring My people out of Uz, and found them in a place by themselves; for now is the beginning of the founding of My kingdom on earth.
Tae answered, saying: Behold, O Jehovih, I have gathered together many men and many women, and they all profess a desire to found Thy kingdom.
One desire to be a teacher; another, to be a superintendent; another, an overseer; another, an adviser.
And they are all learned and wise and good in their own way; but, also, they are neither workers nor capitalists, the two chief of all that I require.
Now, I pray to You, O Father, what should your** servant do?
Jehovih answered Tae, saying: Go, seek, and bring out of Uz orphan babes and castaway infants and foundlings.
And these should be your*** colony, which should be My new kingdom on earth.
Tae inquired: What can a man do with babes? How should I feed them? Moreover I have not money to hire nurses.
Jehovih said: Have faith in your*** Creator; in a good work done unto My little ones, behold, I will provide.
Whatsoever you dost unto them, even so dost you unto Me, wherein you should not fail.
Neither should you have anything to do with any adult man or woman who is without faith in Me. Behold, My people are infants in this era.
Deal you with them, and with such only as are willing to serve them; for as much as they are served, so am I served also.

1 We understand by this term, and also by the book itself, that, what is set forth as being in the past, has not yet occurred. In such respect it is a picture of the future, as will be demonstrated in actual practice. The name, “Tae,” is of course only figurative, and is not a man of that name, as stated, but a representative, a figurehead. See Book of Ben, p. 541.
2 World’s people. See Book of Ben, p. 541.

CHAPTER II.

So, Tae gathered together orphan babes and castaway infants and foundlings, a great number.
And a woman named, Es,3 heard of Tae and his work, and she came to him, inquiring:
How can a man attend babes? Now, because I have heard of your*** work, behold, I have come to you* to labor for our Father in heaven.
Tae said: Whoso would labor for our Father in heaven, let her do unto these little ones.
Es said: Even for that I am before you; I beseech you, put me to work.
Tae inquired: Knowest you the care of infants? And she answered him, saying:
In such labor, alas, I have had no experience, but I know Jehovih will guide me aright; otherwise, He had not inspired my soul unto the work. All wisdom is possible through Jehovih.
Tae said: Such being your* faith, you are the first chosen woman in the Father’s new kingdom. Go, therefore, and fulfill your* part, and may the Father be with you*.
So, Es went to work, accomplishing what was required unto the infants.
And Tae went again unto Uz, and brought hence more infants; many more than were possible unto the care of one woman.
So Tae issued a call, to wit:
Wanted, fifty men and women, who are Faithists in Jehovih, and are willing to take part in founding the Father’s kingdom on earth as it is in heaven!
And there came in answer to Tae’s call, thousands and thousands of men and women.
And Tae cried out: O Jehovih, what should Thy servant do? Behold, I asked for fifty men and women, and here are come thousands and thousands.
Jehovih answered Tae, saying: Try them My Son, and see if they be worthy. As many as are prepared, you should accept; as many as are not prepared, you should not accept. Behold, there is room for millions!
And Tae spake unto the multitude, saying: I called for fifty men and women and, lo, here are thousands, willing to take part in founding the Father’s kingdom on earth.
Now, behold, when I saw your great number, I cried out: O Jehovih, what should Thy servant do? I did ask for but fifty, and there are come here thousands and thousands.
And Jehovih answered, saying: Try them, my Son; as many as are prepared, accept; as many as are not prepared, accept not. Behold, there is room for millions.
Now, therefore, how say ye: What is the founding of the Fathers kingdom? Who here know the way, and how to take part therein?

3 Es, in this case, must mean “spiritual-minded.” See Book of Ben, p. 541.

CHAPTER III.

It came to pass that many of the multitude answered Tae; and of all that thus spake, the following were the chief words, to wit:
Sutta said: To do what I am willing to do, is to take part in founding the Father’s kingdom; therefore, hear me:
To adjust capital and labor, that each should contribute to the advantage and glory of both.
That the capitalist should receive good profit on his capital; and the laborer high and uniform wages.
To adjust them that they can live side by side, equally, and neither above or under the other.
That they may have extensive domains and beautiful parks; excellent factories; virtuous and industrious people.
The part that I am capacitated to fill in this great work, is to reveal the key and the plans; to explain all things to both, the capitalists and laborers.
After that manner, Sutta went on at great length, and he was followed by several others, who had similar plans, but each one doubted the other’s capacity, as being qualified for the work.
Aborn spake next. He said: I have heard Sutta’s project. It is a farce. Capital and labor cannot harmonize.
And even if they could, it would be a worldly basis. It would not be the Father’s kingdom.
In His kingdom there should be neither buying nor selling; neither servant nor master.
Now, behold, I say to you all, men and women, as such, can not harmonize together. They are diverse in all their ideas and general knowledge.
The only way to accomplish the Father’s kingdom is through infants, to raise them up in the way they should go.
But, even with these, failure will result, save their pre-natal condition is provided for.
Therefore, the part I am capacitated to accomplish is, to become father to innumerable offspring, by most exalted and enlightened women.
Also, I have great knowledge of physiology, mentology and psychology, and I would be willing to be examiner and dictator as to prospective parents.
Thus spake Aborn at great length; and others spake in like manner, but each one preferred himself as the prospective father of the offspring.
Next spake Thurtis. She said: This it is, to found the Father’s kingdom on earth; hear me, that you**** may understand.
Behold, all things should be possible through woman, especially as to raising up a new generation on the earth.
During the period of gestation, man should not approach woman.
Nay, in that period, woman should be treated as a very Goddess.
Her every want and whim and notion should be gratified to the utmost.
When she spake, or raised her finger, during the gestative period, every man and woman and child should run to do her service.
And she should be surrounded by cultured and exalted companions, and charmed with sweet music and delightful entertainments.
Yea, as a very Goddess should all men do her reverence.
When such a woman hath a child born, behold, there will be one child for the Father’s kingdom.
Now, behold, give me the choice as to who should father my children, and such a part should be my part, to help found the Father’s kingdom.
After Thurtis, then spake many of the women after the same manner, and each one doubted the other’s capacity to fill the place, but recommended herself.4
Amos spake next. He said: I have heard all these beautiful systems; I am ready for any of them. Behold, I am a landscape gardener.
The part I can do is to lay out the grounds; for plots of flowers and grass and ornamental trees.
But you**** should provide laborers for me. I work not with mine own hands; I plan and design; my capacity is in my talent and in my education.
After Amos, then spake the five hundred physicians, each one offering himself, to be the physician for the Father’s kingdom. Then spake an equal number of lawyers in the same way.
Next spake a thousand teachers of the piano, each one offering to teach the young for the Father’s kingdom.
And now, with slow and solemn aspect, rose up and spake five hundred priests of Brahma.
They said: We have heard; we have seen. Behold, the Father’s kingdom is none of these.
It is the second coming of Brahma. He should come in flames of fire, from the east and west and north and south.
By the magic touch of his wand, the different castes of men should be sorted; and the dead should come forth from their graves, and Brahma should judge them.
The sky should be filled with holy angels, the spirits of the saints, with wings of fire and with tails a mile in length.
And the elect of the earth should rise in glory, and be immersed in Nirvana forever, even at the feet of Ormazd.
This it is, to found the Father’s kingdom on earth. After which, all flesh should come into life free from sin; the corruptible should turn incorruptible forever.
Now, behold, our part, in founding His kingdom, is to preach unto you Brahma’s everlasting gospels.
Next to speak, were five hundred Buddhist priests. They said:
We have heard and seen also. Our learning, no man may gainsay. As for Brahma and his second coming, for that matter, he never came once.
None have seen him, nor found his dwelling-place. Therefore, he is but a superstition, a relic of the dark ages.
Hear us, then, as to the founding of the Father’s kingdom on earth:
It is the second coming of Buddha, when every knee should bow down, and own him Lord of all the world.
Behold, Budha should come with two swords and twelve spears, and he should have ten thousand brides!
When Budha should blow his breath upon the earth, the graves should be opened, and the dead should come forth, and speak.
And Budha should judge them; according to caste, so will he separate them.
And ten hundred times ten thousand million angels, with fiery wings and with tails two miles in length, should overspread the earth.
And all flesh should become incorruptible; the lion should eat straw, and the lamb should rejoice in its kin without fear.
Next spake five hundred Kriste’yan priests. They said:
What profanity we have heard! Behold, as for Brahma and Budha, they are but myths. It is the second coming of Kriste, which is the founding of the Father’s kingdom.
Kriste said: Think not I came to send peace on earth; I came not to send peace, but a sword.5
It is he that should subdue all the world, and make men bow down, and own him Lord of all.
He should come in a sea of fire, with millions of archangels. And when his servant, Gabriel, blowe his horn upon the earth, the graves should open, and the dead should come forth, and speak to the living.
And he should judge them; separating them, the bad to everlasting torments, and the good, who have worshipped him, should rise and inherit everlasting bliss.
Now, behold, the part we can do in founding the Father’s kingdom, is to preach and explain the beautiful doctrines of our blessed Lord.
When many others had thus spoken, Tae said unto them: I called for such as had faith in Jehovih. I am not in the labor of founding a kingdom for Brahma, nor Budha, nor Kriste, nor for any one but the Creator, our heavenly Father.
As for the graves opening, I have nothing to do with that; though, for the spirits of the dead appearing face to face with the living, behold, that hath been accomplished now for more than thirty years, to hundreds of thousands of good people. So with that I have nothing to do either.
But since you* have not proved the communion of angels during all these years, how hope you* to labor for the Father’s kingdom? To all such I say, go your ways; I have no use for you.
At once, one-half of the multitude rose up, and departed; mocking, saying: The spirits of the dead! We will have none such, but angels with wings, and with fleecy tails a mile in length.
Tae inquired once more: Who, here, hath faith in Jehovih, and, if we labor together in His name, living our all highest light, that His kingdom will be founded?
Hundreds and hundreds said: It depends on having plenty of money and a good plantation. With money, it can be accomplished; without money, it can not be.
Tae said: Your faith being in money, I have no use for you. I called for those with faith in Jehovih! Therefore, go your ways also. So, many more of the multitude departed, returning to Uz also, even as had the others.
Tae asked again: Who here are capable and desirous of being leaders, let them speak?
More than a thousand cried out: Here! That is my part. I am suited to it by nature and by experience and by great wisdom.
Tae said unto them: Behold the spirit of the age in which we live! No man desire a leader or dictator over him. For that reason, go your ways also; I have no use for you.
Tae asked again: Who here have made a study of this subject, and are prepared to be lecturers and teachers and advisers, let them speak?
And, behold, another thousand cried out: That is my strength. I can explain all subjects; of diet, clothing, social intercourse, health, marriage and worship!
Others cried out: I am a trance speaker; I have angel guides two thousand years old!
Others said: I am inspirational; the ancient prophets are my spirit guides! St. John, the revelator! Confucius! Hosea! King Solomon! Daniel!
Tae interrupted them, saying: Behold, the signs of the times show us that, as to founding the Father’s kingdom by words, sermons and lectures, they are worthless.
See here; I have gathered together hundreds of helpless orphan babes. They care for none of the things that have been offered; they need washing and feeding, and their clothes are to wash and mend.
Who, so believing in the Father, that he will give up self, in all respects, and work for these little ones, having faith that Jehovih will provide justly and sufficiently unto all, let him come.
You all do know how the farmers go about gathering up calves and colts and the young of all sorts; and they take them to a good place and feed them; and when they are grown up, they are the choice in market.
Now, behold, there are thousands of fatherless and destitute children in Uz, which, left to themselves, either die or grow up to be thieves, robbers and murderers.
These are cheaper than calves and young colts. And they may be raised to be of more profit to themselves and to the state, than ten times as many cattle.
Who, then, is ready to join in this labor without money and without price, devoting his life to training them up to practical knowledge, not only of books, but to use their hands in trades and factories, that these little ones may become useful citizens, and a joy to themselves and glory to the Father. Let such speak.
And, now, behold, fifty men and women spake, saying: Take us, in Jehovih’s name. We have neither whim or conceit to carry out.
We are willing and anxious to go to this labor, and we know Jehovih will provide unto us. From day to day His Light will shine upon us, and we should know what to do.
Thy children should be our children; your*** hardships our hardships. We come not for rest, nor glory, nor for comforts; but we come to serve Jehovih in whatsoever He may give us to do for His kingdom.
Tae said: In Jehovih’s name, I accept you. Whatsoever is mine should be yours also.
Thus it came to pass, out of all the thousands and thousands who came, only fifty were accepted.
And the others went their way, mocking, saying: A most beautiful Father’s kingdom on earth!

4 The names, Aborn and Thurtis, are correctly applied from Hebrew. The extent of this family of philosophers, Aborn and Thurtis, is surprising. They have figured in all ages of the world’s history, even before the time of Sodom and Gomorrah. And amongst the so-called advanced thinkers of to-day there are thousands of them. They come under all sorts of names, from free-love to libertinism.
5 Matthew x, v. 34.

CHAPTER IV.

HISTORY OF SHALAM, FORMERLY CALLED “BOOK OF SHALAM.”

The Voice of Jehovih came to Tae, saying: Take your* people and go whither I will lead thee, and you** all should be blessed. Quite sufficient are these, to begin the founding of My kingdom on earth.
And Tae and his people went away to an unoccupied country, by the river Shalam, so-called because Tae had said:
I take the babes the Uzians would not have, and I come to a place where the Uzians would not live, and yet I will make it a place of peace and plenty; therefore it should be called Shalam.
And when they had pitched their tents and fed the children, Tae called them together that he might speak before them.
Tae said: By and through Jehovih, are all things accomplished, either directly or indirectly.
If directly, by His inspiration, then are all things well done, and in peace and righteousness and love and wisdom.
If indirectly, and through other inspiration, then, indeed, is man answered in disaster and unhappiness.
Foremost of all, must it be man’s aim to receive light directly from Jehovih in regard to all things.
To do which, man must approach his Creator, in words and conduct, doing in practice the right which he perceive in judgment.
Now, therefore, from our youth up we have repeated the prayer: Thy kingdom come on earth as it is in heaven.
Yet, not one of us put forth a hand to accomplish what we prayed for.
In which our prayers profaned the Almighty.
For had we been true in heart, we had taken hold in practice, according to our best ability.
In not doing which, we were false before Jehovih, and He could not answer our prayers in truth.
Moreover, we had said to one another from our youth up: As you* would that others should do unto you, do you* even so unto them.
Nevertheless, we served ourselves only.
We visited not the fatherless and motherless.
We sold not what we might, and gave to to poor.
We professed faith in Jehovih, but we manifested faith in money and in soldiers and warfare.
We had said: Love the Creator with all your* soul and heart and mind, and your* neighbor as thyself.
Neither of which we fulfilled.
Now, therefore, we were unrighteous toward man, and false before Jehovih.
In repentance and shame have we come out of Uz; because we could not fulfill the commandments whilst dwelling in Uz. Behold, we have come thence, to begin a new life upon the earth.
That our labor and our lives may be given unto Jehovih, with profit for the raising up of the race of man, and for the glory of the Almighty, let us covenant ourselves unto Him in fullness of heart and of soul and with all our mind, to practice all the commandments in fullness. What say ye?
The multitude answered with one voice: We desire to covenant with Jehovih, that our labor and our growth may contribute to the founding of His kingdom on earth.
Make you, therefore, your* covenant with the Creator, and, that we may be in unison, behold, we will repeat with you* your* words, that Jehovih may be glorified therein.
Tae said: Hear me, then, ere we make the covenant to Jehovih: In the heavens, the angels surround the heavenly throne with columns of fire and water; and all the space within the circuit is named, the PLACE OF THE HOLY COVENANT, and it is appropriated to worship and to sacred rites and ceremonies.
But places of amusement and of all other kinds of entertainments, not sacred in rites and ceremonies, are situated external to the Place of the Holy Covenant.
Now, therefore, in remembrance of Jehovih’s heavenly kingdoms, let us mark a circular line around about this place, and march in procession, dedicating the enclosure to the Holy Covenant.
The multitude said: This is wise; by system and order and a place for all things, harmony will answer unto us. Lead you, therefore, the way, and we will march with you*.
Then Tae marched, DRAWING THE LINE OF THE SACRED CIRCLE, and the multitude, two abreast, marched after him.
Tae said: I draw the LINE OF THE SACRED CIRCLE unto You, Jehovih. In Thy name I dedicate and enclose this, Thy PLACE OF THE HOLY COVENANT, to be Your* forever!
The multitude responded: May I remember Thy LINE OF THE SACRED CIRCLE, Jehovih, and comport myself within it for Your** honor and glory forever!
Within this place am I about to covenant myself to You* forever, as a laborer to fulfill Thy kingdom on earth for the resurrection of man.
Response: May I remember the little ones within this SACRED CIRCLE, whom You hast given into my charge, for whose welfare on earth and in heaven, I am about to covenant myself unto You*, to make myself an example and sacrifice before them during all my life.
Together: In remembrance of the pillars of light in heaven, that surround the throne of Thy Son, God of earth and heaven, we build here a hedge and a fence, as a lasting testimony that we dedicated to You*, Jehovih, the enclosed PLACE OF THE SACRED COVENANT.

CHAPTER V.

THE HOLY COVENANT.

Then Tae and his hosts went into the midst of the Place of the Holy Covenant; and the hosts formed in a crescent, and Tae stood between the horns thereof.
And, whilst thus standing, Tae, being moved by the Light of Jehovih upon him, uttered the covenant, and his hosts, in concert, uttered the words after him.
And these words were called, THE HOLY COVENANT, even as they are to this day, to wit:
You, O Jehovih! As You hast declared Thyself in the Book of Jehovih!
To You* I covenant myself, to be Your** forever! And to You* only, O Jehovih!
And I abjure all Gods but You*.
And I abjure all Lords but You*.
And I abjure all Saviors but You*.
In this, Thy Place of the Holy Covenant, do I covenant myself unto You*, to be only Thine, and forever!
My corporeal body, I dedicate and covenant unto You*, to be in Thy service during all my life.
Because You madest it out of Your** own material, behold, it is Your**.
The workmanship is Your; the material is Your also.
I have no claim upon it; unto You*, and for Thy service, do I resign it forever.
Into my charge You gavest it unto me, as the habitation of my spirit.
Because it is Thy gift, I will care for it, and keep it clean and pure, before You, that it may be acceptable to You, and to the presence of Thy holy angels.
My spirit I also dedicate and covenant unto You*, to be in Thy service forever.
My mind and soul, I dedicate and covenant unto You*, to be in Thy service henceforth forever.
My whole self, whereof I am made, soul and body, dedicate and covenant I unto You*, to be in Thy service forever.
Out of Your** own self madest You me, soul and body, and they are Your** only, to be used by You* forever.
Appropriate You me, O Jehovih, my corporeal body, and my spirit, my mind, my behavior and thoughts, to be of profit to You*, for founding Thy kingdom on earth.
And I covenant unto You*, Jehovih, I will search constantly into mine own every act and deed and word and thought, to make myself true in the practice of Thy highest Light upon me.
That henceforth, forever, I will search to find the highest Light, and I will practice the same toward all men, women and children.
Unto them will I not only do as I would be done by, but more; I will do for them, with all my wisdom and strength, all my life.
I covenant unto You, Jehovih, that, since all things are Your*, I will not own nor possess, exclusively unto myself, anything under the sun, which may be entrusted to me, which any other person or persons may covet or desire, or stand in need of.
Neither more will I talk of myself, either in laudation of what I am, nor of what I have done; but You should judge me, and hold me accountable for shortness in word and behavior, wherein, by any means, I may manifest self-esteem or covetousness for fame, or the applause of men, even for any good I may have done unto others.
Neither more will I censure nor criticize, nor blame, any man, or woman, nor any child over fourteen years of age, as an individual, in all the world, for any shortness in word or deed they manifest.
For they are Your**, Jehovih, and not mine, to be led or driven by me.
To all these Faithists, my brothers and sisters in Thy kingdom, will I deal and think and behave, in affiliation, as gentle and truly as were they my own blood and kin, brothers and sisters, or father and mother.
And over these babes, which You hast entrusted to me, will I be as loving and true as were they mine own blood and kin, sons and daughters.
According to Thy Light, which You mayst bestow upon me, will I raise them up to know You*, and to be a glory in Thy kingdom.
First of my teaching unto them should be, to make them know You*, and to remember that Thy eye is upon them, and Thy hand above them, to bless them according to their wisdom, truth, love and purity.
And I will teach them the way of the communion of Thy angels; to develop them in su’is and sar’gis.
Teaching them to live for the spirit within, rather than for corpor.
Teaching them by books and instruments.
Teaching them useful trades and occupations.
Teaching them music and worship.
Teaching them dancing and gymnastics.
And, in all things, developing in them all the talents You hast created in them, that they may grow up to be an honor and a glory on the earth, and to rejoice because Thou hast created them alive.
And I will emancipate them from infancy at fourteen years of age; and bestow upon them the rights of man and woman, to their thoughts, words, deeds, choice and actions.
Throwing upon them, at that age, their responsibility unto You*, for their thoughts, words, ideas, and behavior, as fully as I claim the same unto mine own self.
And now, O Jehovih, that this, Thy kingdom on earth, may be known and distinguished from the habitations of the Uzians, we make this our solemn oath unto Thee:
We will not, now, nor forever, make war, nor engage in war, nor take any part in war, for any God, nor Lord, nor Savior, nor country, nor king or other ruler on earth; nor will we aid nor abet war in any way whatever.
Neither will we, now, nor forever, eat fish nor flesh of any creature You didst create alive.
And we swear unto You, Jehovih, in regard to these our babes, which You hast given unto our keeping, to found Thy kingdom on earth, we will raise them up to abjure war, like unto this our oath unto You, and to practice not the carnivorous habit belonging to the Uzians.
Neither will we use, nor permit to be used, in Shalam, any intoxicating drink, nor weed, nor root, nor gum, nor any other drug, for the contamination of human flesh by intoxication or for stimulation unnaturally.
Make us strong and wise, O Jehovih, in this our covenant and oath unto Thee, for Your** are the honor and the glory of all things, time without end. Amen.

CHAPTER VI.

THE COVENANT OF THE BROTHERHOOD.

Now, when Tae and his hosts had made the covenant with Jehovih, behold, the Voice descended upon Tae by entrancement, with the holy angels of the God of heaven and earth, and he said:
Whosoever Choose Me, I choose in return.
Whosoever serve Me, I serve in return.
Alike unto like, created I the adaptation of angels and mortals.
As you**** have drawn a corporeal circle around My kingdom, behold, My holy angels have drawn a spiritual circle around you.
As you**** have dedicated to Me, so do I dedicate to you, to serve you in holiness and wisdom, by angels from the throne of My God.
As much as you**** have come to raise up My little ones, I will come to you, through My angels, and raise you up also.
As you**** make My little ones wise, and useful, and to rejoice in their lives, so will I minister unto you.
As you**** are covenanted unto Me against war, and to establish the practice of peace on earth, so will My hand be over you in this My kingdom, both on earth and in heaven.
And as much as you**** are come to found My kingdom on earth, even so have I opened the kingdoms of the second resurrection in heaven unto you.
Proclaim it in the east and west and north and south, My kingdom is founded on earth.
The Voice departed, and then Tae, in his own wisdom, faced to the east, and he said:
Hear you, hear you, O mortals and angels, Jehovih’s kingdom is founded on earth!
Then Tae faced to the west, saying: Hear you, hear you, O mortals and angels, Jehovih’s kingdom is founded on earth!
Then Tae faced to the north, and said: Hear you, hear you, O mortals and angels, Jehovih’s kingdom is founded on earth!
Next, Tae faced to the south, saying: Hear you, hear you, O mortals and angels, Jehovih’s kingdom is founded on earth!
And Tae made the SIGN OF THE CIRCLE TWICE CUT, and his hosts answered under the sign, JEHOVIH’S DAWN.
And, now, the Light of Jehovih came upon Tae, and, of his own accord, he said:
Without a covenant of brotherhood, behold, we are like an unorganized school without a teacher.
As satan, in the management of his soldiers for war purposes, hath demonstrated the advantage of power through discipline, let us be wise in the Father’s kingdom, by discipline also, but in peace and righteousness.
Unity can not be achieved but through order and discipline and rites and ceremonies and words.
Power is obtained more by concerted oneness of purpose than by anything else under the sun.
For which purposes, let us become organic for the founding of Jehovih’s kingdom on earth.
So that, henceforth, we should be a unit before the world, guided by Jehovih to the single end of establishing a community that can practice His commandments in full.
And, though we may fail in some measure, let us remember the generation we are raising up should have more advantages and practice; and their successors should also advance still higher.
Ultimately, all the world should attain to peace, virtue, plenty and wisdom.
Already are we covenanted to live our all highest light, and to practice it.
How, then, should we become organic, and still have no leader or overseer?
The highest wisdom in the state, or in a community, is not with the majority, but with a small minority.
The highest wisdom, which is the highest light, should guide the individual and the community and the state.
Now, therefore, let us divide ourselves into groups of tens.
And each group should select its wisest man, as speaker, and his title should be Chief.
And let the chiefs be a group also, and they should select a speaker, whose title should be C’chief.
Let the business within the colony be divided into as many departments as there are groups, one to each.
But let the united business of the colony, in its relations to the world, and to sister colonies, be in the care of the C’chief and the other chiefs.
Now, behold, in the kingdoms of heaven, when a matter is announced, requiring the Holy Council’s action, each and all the members who desire, speak thereon, giving their highest light.
And, after that, the chief give his highest light, which is the decree.
So let it be with us.
And it should be discovered in a short time who is the highest light, not only of each group, but of all the groups.
And whosoever is chief, should be held responsible for the errors or shortness of his group; and whosoever is C’chief should be held responsible for the shortness or errors of the whole colony as such.
Who, then, knowing that what is bound on earth is also bound in heaven, is willing to bind himself unto these heavenly laws for the sake of Jehovih’s kingdom on earth?
When Tae asked this, the whole of the multitude answered: In Jehovih’s name, I bind myself in this also.
Tae said: Then, in Jehovih’s name, repeat after me:
In the name of Jehovih, I bind myself to the C’chief’s decree; and I bind myself to the chief’s decree also, and I bind myself in the brotherhood of groups.
When they had thus repeated the words of brotherhood, Tae said: Let the hosts form in circle, facing the centre.
When they were thus formed, Tae went round the circle on the inside, going with the sun, shaking hands with each one as he passed, saying: Welcome, my brother (sister), in the Brotherhood of Faithists; with you, I covenant to be your* equal and obedient servant, to whom I wed myself both in this world and in the next, for the resurrection of man and the establishing of Jehovih’s kingdom with mortals.
Then, after Tae, the next one on his left went round the circle also, shaking hands, and repeating the marriage words of the brotherhood.
And so on, they went, until all of them had completed the Covenant of the Brotherhood.
Tae said: I salute you all under the sign, JEHOVIH’S NAME.
And they answered, by his instruction, in the sign, MANY IN ONE.
The Voice spake through Tae, saying: Whoever, hereafter, should join My kingdom, should repeat My Covenant and the Covenant of My Brotherhood, before the C’chief and the chiefs and before My chosen, in the manner you**** have done before Me and My holy angels.

CHAPTER VII.

FOUNDING THE GROUPS.

The Light of Jehovih being upon Tae, he said: Let the examples of Uz be not lost upon you. But where you* have learned, and what you* have acquired, these should you**** appropriate wisely in Shalam.
For which purpose, it is wise that we appoint our groups as now required, to be added unto afterward, when more is required.
How say you****, then, should we appoint groups this day?
Thereupon, different persons spake, and the sum of their wisdom was that there should be:
A group of architects;
A group of clothiers;
A group of dieticians;
A group of engineers;
A group of manufacturers;
A group of horticulturists;
A group of agriculturists;
A group of botanists;
A group of nurses;
A group of physicians;
A group of artists (sculpture, painting and gardening);
A group of musicians.
And these were all the groups required at that time. Accordingly, Tae proclaimed them, and called for volunteers for each and every group.
And these were filled, though, because there were but fifty-two members, some of them took membership in two or three groups, so that all were filled.
The Light still being upon Tae, he said: Since you**** have made the groups, let each group now select a chief.
Now, many of them spake up, saying: I neither wish fame for being chief, nor do I wish the responsibility of the position.
Tae said: Suffer me, then, to declare the Light that is upon me; which is, that you**** are here to fulfill whatsoever Jehovih may put upon you, with all your wisdom and strength.
Whether you* be made chiefs or not made chiefs, it is Jehovih’s work you* are here to fulfill, without any regard as to your personal selves.
To covet chieftainship would be selfish; to refuse chieftainship would be selfish.
We can not found the Father’s kingdom with any other members than such as say, with all their hearts, and mind and soul: Whatsoever You puttest upon me, O Jehovih, that will I do with all my wisdom and strength.
To have faith in this way, is to have faith with practice; such a one is a Faithist in fact.
Now, those who had spoken before relented, saying: O Jehovih, what have I done? Behold, I tripped myself up even in the start. Make this a rebuke to me, O Father, and heap You upon me whatsoever You wilt.
Tae said: What any one can do, it is well done; wherein he fail”’, because of incapacity, behold, it is not his fault, but his misfortune.
So, it came to pass, chiefs were selected for every group, men and women.
And Tae was made C’chief. And so, Tae delivered to each of the chiefs a synopsis of his duties.

CHAPTER VIII.

To the chief of architecture, Tae said: Thy duties should be one with your*** group, and what I say to you* should apply to them also. You should not only build houses for Shalam, providing them comfortably with rooms and with wholesome conveniences, but thou should teach our adopted infants, by models and otherwise, the are and science of architecture.
At a very early age you should explain to them, by blocks and with tools, the science and measurements of architecture, as to the names and kinds thereof, to the place and use of braces, beams and roofs.
Moreover, as soon as they are capable of holding a pencil, you should teach them to make drafts of houses, and the parts thereof. And when they are old enough to handle tools, you should teach them to make models of houses, and to estimate the strength of the parts required.
To the chief of clothiers, Tae said: Thy duties should be one with your*** group, and what I say to you* is to them also. You should not only provide clothing for Shalam, in wisdom as to comfort, pattern and beauty, but you should prepare the way to teach these, our adopted infants, the are and workmanship of clothing the human form in the way most conducive to health and comfort.
At an early age you should teach them the are of sewing and cutting, providing for them models in human form, so they may learn everything from a hat to a shoe, as to the material used, the strength required, and how to determine the same.
To the chief of dieticians, Tae said: You and your*** group should be one; what I say to you* is to them also. You should determine and provide diet for Shalam; as to the best herbivorous foods, and how to prepare them, and how to preserve such as should be kept over.
In this matter you should determine and explain the constituent parts of the human body, and should find and provide herbivorous elements adapted to development and purity, so that the best and strongest and healthiest of men and women may be made out of these, our adopted infants. Neither should you follow whims or fancies; but you should support thyself by facts collected from the different nations of the earth.
And in the preparation of food, you should teach these infants the are and the properties and all things pertaining to food and diet. And explain to them the blood-thirsty character of carnivorous animals, and carnivorous people, giving them facts and figures, so that in all you teachest them they should be learned wisely, and not in conceit merely.
Thus spake Tae to all the chiefs, explaining to them their parts. And after he had finished with them individually, then he spake to them collectively, saying:
The greatest of all learning is to learn how to live in the best way, that we may be happy here and hereafter. There is no other learning so important as this.
To man, Jehovih provided neither wool nor hair nor feathers to cover his body; and yet He created him too tender to live without covering.
In sexual relation, man and woman alone, of all the animal world, can be taught shame.
Whatever dress attract”’ the least thought to sex is the most modest dress; whatever dress give the fullest, best development to all parts of the body, with adaptation to comfort for the seasons, is the best dress.
Next to dress is diet. As to what is best to eat, for the best, healthiest corporeal man, and the best for the wisest, holiest spiritual man, is the best diet.
These, with houses to live in, comprise the chief requirements for the corporeal life of man.
And yet, to produce these, and prepare them up unto man’s service, many trades and sciences have been developed on the earth.
Now, behold, in this day, Jehovih hath provided amply unto us. He hath opened up unto us the nations of the earth, where we can go and witness many things, especially as to the habits and dispositions of man; as to his mode of life, in food and clothes and houses.
Now, behold, you**** have taken a great work upon yourselves; which is to raise up these little ones according to your highest light.
You* have bound yourselves to follow your own highest light. And you* know that all light is progressive. You**** can not settle down, saying: I know enough!
But you* are bound to investigate. And how can you* do this without acquainting yourselves with what hath been proved amongst other peoples?
In some countries, infants are whipped for crying; in other countries, they are held up by the heels; and, in some countries, infants cry not at all.
The chief of nurses should discover these facts, and appropriate them.
In like manner, should every chief take his part, and develop the highest proven and possible standard.
As much as you* thus fulfill your places, so should be your satisfaction and happiness afterward. As much as you* neglect your parts, so will you**** censure and accuse yourselves afterward.
As Faithists, you**** accept all people as angels; mortals are simply undelivered.
All mortals are in an embryonic state, preparing for birth (commonly called, death).
Heaven is now, and is near, even within all who will accept it.
At an early age, infants can be taught that to serve Jehovih bring”’ happiness; to serve mortal inspirations and surroundings (satan) bring”’ unhappiness.
Therefore, though you* teach our infants about diet and architecture and clothing and all other things, you* will still be but little improvement on Uz, save you**** teach them that the chief aim of life should be to develop the spiritual man that is within.
By this system of education in Shalam, there should be two branches, one relating to corporeal things and one to spiritual things.

CHAPTER IX.

Tae said: Behold, the Uzians have schools, and they teach their young by and in books. But when their youth are thus educated, as to their brains, their hands are useless for providing food and clothes and habitations.
Education, in regard to corporeal things, must embrace the manipulation and handling of corporeal things for useful purposes. And, foremost of all problems is: How to provide the necessities of life with one’s own hands, that he may not be rendered a dependent on others.
This should be one of the first problems you**** should make our infants understand.
Young children not only ask questions, but they desire illustrations, with the privilege of trying to do something themselves.
Their questions must be answered by their nurses and their teachers.
It is not sufficient unto Jehovih’s requirements of you, that you**** put off His children with evasive answers, or with incomprehensible explanations.
Education must be accompanied with practice. As, for example, you* show the child certain seeds, explaining what will grow therefrom; you* should plant and illustrate. And when the vine hath come up out of the ground, you**** should not only illustrate its corporeality, but should display the life therein as a manifestation of Jehovih’s Presence.
To simply teach the child the botany, without reference to the spirituality that underlie all living things, would have little effect in turning the child’s thoughts to its own life and growth in spirit.
At an early age, these infants should be thus put to work in gratification of their own desires to do something; and their work should be educational, corporeally and spiritually.
And when they are large enough to handle tools, they should be permitted to work at trades, or in are; and full and sufficient explanations should be given to all their questions.
And this should come to pass in Shalam; without tiresome study and without tiresome labor, these infants, at fourteen years, should be wiser and better learned than Uzians at twenty.
For they should not be limited to one trade each, or one occupation each; but, to a great extent, all of them should know all trades and occupations.
For botany, they should have a garden; and for astronomy, an observatory; for chemistry, a laboratory; for clothing, a factory; for horticulture and agriculture, they should have orchards, fields and gardens.
Such, then, should be the method of teaching our infants.
Now, as to Jehovih and His creations, in magnitude and perfection, they should be ever kept before the child’s mind, to exalt its gratitude and adoration, and to make it rejoice in its own life.
For there is not, in all the philosophies in all the world, wherewith to restrain the private life and habits from secret vice, save through belief in Jehovih’s eye being ever upon us.
Nevertheless, a child that is raised up without learning angel communion, is but half raised.
By the actual presence of angels, and by children seeing them and conversing with them, the proximity of heaven to earth become firmly established in the child’s mind, and it behold the fitness of one world to the other.
For which education the infants should, at an early age, be made familiar with the unseen world, by training in the crescent.
And their teachers should try them to discover su’is and sar’gis in them; and, finding these talents, should cultivate them in righteousness and wisdom for the glory of the Father.
And it should come to pass that many of these infants should not only see without their corporeal eyes, and hear without their corporeal ears, but they will attain to adeptism.
And the angels of heaven should descend amongst us, appearing so as to be seen, and talking with us so as to be heard.
And, because of such exceeding great light amongst us, no one should practice deception; for the minds and souls of all should become as an open book.
These are the promises Jehovih hath given us; by the signs of the times they are proven probable. Through faith in Him we should make these things true.
In faith He will bless you all.

CHAPTER X.

Now, whilst the organization of Shalam had been going on, Tae and his hosts had interspersed the same in laboring; some in building houses, some in digging and planting, and others in clearing the ground from stones and rubbish, whilst the women were busy with the infants.
And it so happened that amongst the hosts, Jehovih had provided a goodly number of musicians, players and singers, who furnished spiritual entertainment in response to the prayers and sermons of such as supplicated the Almighty.
In addition to these occupations, the groups were cast into responsible positions for the future; so that the members of all the groups found it necessary to begin and pursue a special line of education, themselves, so as to become teachers.
Consequently, each group became as a school in its specialty; for whoso had taken it upon himself to live and practice his highest light was bound also to admit an increase of light.
Jehovih hath said: Two conditions have I placed before all men, ascension and declension; let no man stand still, for so I did not create him.
Such as will not ascend, should be in declension; such as desire not declension, let them not stand still.
And I have given to My Gods and Lords of heaven, and to wise men on earth, knowledge to provide unto the multitude something to do constantly, that satan (mischief) may not enter in amongst them to their injury.
Tae said: Now is kosmon; men and women know of their own knowledge a way to provide unto self-development in wisdom, virtue, truth and affiliation.
And it was so; the hosts of Shalam had been chosen and provided by Jehovih as an example of self-purifiers and self-instructors for founding His kingdom on earth.
Jehovih hath said: In kosmon, purification should not come by baptism with either water or fire. But each one should turn his thoughts inward, to himself, to becoming a constant magistrate, sitting in judgment upon himself as to his thoughts, works and behavior.
To perfect himself in his part, in the family of My kingdom, is My new commandment unto My chosen.
For no man perfect”’ himself unto full requitement whilst he leave undone that which he might have done.
After a while, Tae and his hosts divided and apportioned the hours of the day; so many to labor, so many to rest, so many to study, thus to one thing and another, that the groups might be orderly. Nevertheless, entire freedom was given to all the members to come and go, to labor or rest, as they might elect.
Now, it so happened that more than half of the people were celibates, and they reasoned, and said, inquiring: Is it not better that the teachers and nurses be celibates? And this question extended throughout the colony, so it became necessary to determine which should be. And though the question was not weighty of itself, yet, in order to provide an understanding for similar questions, the chiefs of the nurses and the chiefs of the teachers appealed to Tae, who was C’chief.
And the Light of Jehovih came upon Tae, and he said unto them: Did either one shirk from service it would be plain what should be judged for righteousness’ sake. But because ye are ambitious to do good work, which is tedious, with many trials, you**** all deserve great honor.
Because you* are ambitious to serve the Father, by serving these little ones, your aspirations are noble. Because you* are willing to yield to one another any preference, you**** are an example of holiness.
The question you**** have asked, which is simply: Who can be the highest best teacher of an orphan child, a celibate who has never raised a child, or a married person who hath raised a child? is not a question, therefore, of self-interest or self-gratification, but one of knowledge.
If I decide this matter, behold, it would be simply one man’s decision. Why should I make myself responsible in a matter that can be determined by yourselves?
Take you****, therefore, sufficient time to inquire as to the facts that have been demonstrated. Go, find of married people who have raised up children of their own in the right way, and number their proportion to those who have raised up their children in the wrong way.
The chiefs took the matter in hand, and they not only examined those in Shalam, but hundreds of families of Uzians, and again they came before Tae, to report.
And this was the sum of their report, namely: Every one accuse all others, that no married people have raised up their children in the right way, and, yet, each one accredit himself as having raised his own in nearly the right way.
Tae asked: But how found you**** the children they had raised?
They answered: They were all raised in the wrong way. Though they were good enough in their own parents’ eyes, yet, to others, they were far short of the mark of either wisdom or righteousness.
Tae said: Why, then, since those who have raised children have been failures, you**** should surely not choose them. The celibates have made no failures, for they have not tried.
Let this, then, be our rule and guide: Since every mortal life should be made ripe with experience in all things, and since celibates have no children of their own, and since these children are orphans and castaways, let it be testimony that Jehovih hath thus provided the celibates as substitutes for natural parents.
So, let the nurses and teachers, in their youngest infancy, be celibates.
And this was carried out in practice.

CHAPTER XI.

Jehovih had prospered Shalam in every way, more than had been possible to any other people in all the world.
Whilst the nurses and teachers were providing for the infants, the rest of the people were providing habitations, factories and educational workshops, and also tilling the ground and ornamenting it with fields, gardens and orchards, and with walks and terraces.
In regard to the houses, the temple of Jehovih, the temple of Apollo and the gymnasium were the most important, and, yet, none of these were like unto the buildings of the ancients.
Jehovih had said: Behold, the ancients built their temples so durable that succeeding generations forgot the are of building. Better is it for man’s talent to remain, than for stones and pillars of iron.
For which reason, in kosmon, you should not build imperishably in corporeal things; but rather leave the way open for succeeding generations to build also.
The temple of Jehovih, which was devoted to public worship on every seventh day of the week, was provided with fountains in the north-east and south-west, and with the four lights of the square, and with the four dark corners of evil and temptation, and with a throne of Light in the east, with time-bells, a gau and sacred wheel. The ceiling represented the stars and planets, interblended with plateaux of the heavenly kingdoms. The east was adorned with the rising sun, the south with the sun at noon, and the west with the setting sun. The north was adorned with the pole-star and aurora borealis. The belt of the zodiac, colored in cream-yellow, crossed over the ceiling and faded down the east and west walls. On the south wall was the coil and travel of the great serpent (solar phalanx), from the time of the Arc of Bon (of Moses, Capilya and Chine) down to the Arc of Kosmon, in the etherean heavens. Flags of golden colors were provided for the four lights, and were mounted on silver-colored staffs inclining toward the altar of the Covenant; and this was in the place Tae stood, between the crescent horns, when they had, on the first day, made the covenant. And in the place of the crescent, where the fifty-one stood, was laid a stone crescent, provided with seats and gate-ways for successive affiliations to Jehovih’s kingdom. The outside of the temple was of wood, and was surrounded by posts made of native trees, surmounted with a roof of cement.
When the temple was completed, Tae said: Who but Gods could have made anything so beautiful with such cheap material! And if it perish in two generations, two things man should gain; the third generation can build another; and, moreover, we should not have left a temple on earth that will call us back from the higher heavens for more than two generations of time, to look after mortals who might applaud us.
In regard to worship in the temple, Jehovih had said:
As, in the olden times, I provided a preacher to stand at the altar in the east, and speak unto the multitude, behold, in kosmon, the multitude should render an account before My altar of their fulfillment of My commandments, and My C’chief should respond in My name.
And such, indeed, it was; instead of a preacher denouncing people for their sins, it was a place where the people returned thanks and praises to Jehovih, with rejoicing, in anthems and songs of praise, with pleadings in Jehovih’s name for the Uzians to learn the lessons of the new kingdom.
And it came to pass that Uzians did come, and listen, and look on, and examine, saying and inquiring:
Why was not this tried before? A people without a leader!
And whilst they thus pondered, they looked upon the meadows and lawns, the orchards and hot-houses and the rich-growing fields, saying: Is not this the garden of Paradise?
The temple of Apollo was devoted to music, dancing, calisthenics, initiative processions, rites and ceremonies of amusement. The interior was finished illustrative of proportions and figures of symmetry and beauty. The decorations illustrated attitudes, posings and groupings. On the east summit was a figurative illustration of the God Apollo with his heavenly hosts, descended to earth looking at a group of Druks (ill-formed mortals) with long arms, who were squatting on their haunches. Apollo was illustrating, on a well-formed model, to his angels, how the Druks of earth were to be changed into shapeliness and beauty.
In its external structure, the temple of Apollo illustrated a combination of one thousand designs of architecture, arches, curves, columns, pillars and so on. And yet all of this was made of the forest trees of Shalam and without cost.
Next to these was the gymnasium, which contained also two swimming baths and one hundred single bath-rooms.
Here were all kinds of places for developing muscular action, with swings, ropes to walk, places for leaping, places for tumbling and climbing. This was under the charge of the group of physicians. The temple of Apollo was under the charge of the group of musicians. The temple of Jehovih was under the charge of the C’chief and his group of chiefs.
Besides these, were the houses of Architecture, the house of Mechanics, the house of Horticulture, which adjoined the hot-houses on the north and west. Here were grown all kinds of fruit and herbs for food, and many beautiful flowers, rich-growing all the year round.
Then the Agricultural house; then the factories, for hats, clothing, shoes, cutlery, and, in fact, all conceivable places required by man.
And not the least interesting of all was the house of Nurseries.
Here were the heart and kernel of the whole colony, the orphans and castaways gathered up from amongst the Uzians.
Now, from the first of the inhabitation of Shalam, the Voice had constantly urged Tae and Es to make continual additions of infants to the colony.
The Voice had said: Give your*** people plenty to do. Keep the nurses busy; give them little to mourn for coming out of Egypt (Uz); keep them at work; keep them in the rites and ceremonies.
Then Tae said to Es: Take you one of the women with you*, and go back to Uz; gather in more infants.
And that you**** may be known and respected by the Uzians as to your occupation, go in plain black dress, without oddity, and I will give to each of you a wooden triangle, which should be suspended on your bosoms by a cord over the neck; for this is the symbol of earth, sky and spirit, the three entities which constitute the universe, being emblematical of Jehovih.
So, Es took Hamarias, a young woman of Thessagowan, and went back to Uz, and in the cities gathered up infant waifs and brought them to Shalam.
And thus, every year, they brought from twenty to fifty additional infants, and adopted them in the nurseries.
So that, in not many years, there were more than a thousand orphans in the colony.
It so happened, in the second year of Shalam, that a disease came amongst the cows, and the physicians forbade the babes being fed on their milk.
So, for some days, they were in straits as to how to support the infants till other milk could be supplied.
And one Abbayith, an elderly woman, said unto them: Why worry yourselves? Behold, the corn is in ear. Go, gather it, and press out the milk and cook it, and give to the babes; for this also is good milk.
So, they gathered the corn and scraped it and pressed out the milk which, on being boiled a little, was found to be excellent food for infants.
Thus was discovered artificial milk, even as it is bottled and sold to this day. And the chemists also made water extracts from slippery elm bark, and from flax seed, combined with rice milk, and this also made an excellent liquid food for infants.
Jehovih had said: Whether flesh or milk or cheese that man use for food, behold, in the herbs and plants and trees I created, I gave the same things. Let man discover them, and understand the fruit of My inventions.

CHAPTER XII.

Es, the chief nurse, had said: I must tell you of the wonderful Light of Jehovih, that always come to us in time of emergency. Even at the moment despair is about to reach us, lo, His Light provideunto us.
I had undertaken to nurse, with bottles, ever so many babes, more than was possible for one woman to attend, taking one at a time on my lap, but I could not get round in time. So, also, I had had observation that babes should be held in somebody’s arms, and that when they cried they should be taken up, held upright, and diverted by walking with them or by tossing them.
To do these things for many babes was not possible for one nurse; so, after I had prayed for strength and light as to what was best to be done, the Voice came to me, plainly, as if I had read it in a book, saying:
My Daughter, why thwartest you the way of My creations? Had I designed My little ones to be upright, I should have provided a way for them.
You should permit them to lie down, and to roll about. Neither should you encumber them with pillows and cushions. Permit them to exercise themselves by crawling in their own way.
And when the proper time come for them to stand upright, and to jump, behold, I will be with them.
Es said: Now, thereupon, I began a new system. I not only searched to know myself, but to develop these little ones. And when I took away the pillows and cushions, giving them double blankets to lie on, and opportunity to exercise by rolling about, behold, they grew in strength daily, and not only soon ceased to cry, but began to sing songs (to me they were songs) and to laugh and amuse themselves with their hands and toes and whatever they got hold of.
From this little light, of applying the law of development unto babes, I applied myself to make them understand that they should divert themselves, without depending on their nurses. For many of the orphans we had received were little tyrants, having been spoiled by former nurses, and they screamed constantly, to make some one carry them about and divert them.
Now, therefore, I perceived that Jehovih required more of me than merely to feed and clean these little ones; the minds of the spoiled ones had to be remodeled; they should be made to comprehend that no one was slave unto them; and, moreover, that they themselves should cultivate patience, gentleness and love, as better attributes than fretfulness and authority.
For, let no one be surprised, even babes can be spoiled to think themselves an authority, with power to command obedience from adults. And they discover, at an early age, that to give vent to peevishness and passion bring”’ the nurse to do them service.
And I saw, too, that some, even such as could merely hold up their heads, became jealous, to be the first fed, or the first washed, and answered my negligence with fearful screams.
Now, it came to pass, when I ceased taking them up to feed them, and did away with the pillow-props, and laid them all down alike, and gave them food at the same time (according to their groups), I had not only provided unto them better corporeal development, but better spiritual development.
Such as had been peevish and jealous ceased their former habits, and began to look with respect to the other babes, rolling beside them.
Not many months passed by till they began to be interested in one another, examining their feet and hands, and evidently trying to comprehend who they were, and whence they came. And they also saw in one another a representation of themselves, appreciating a fellowship that was surpassingly beautiful.

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CHAPTER XVI.

Jehovih said: Let the order of the labor of My little ones be increasive; one half hour a day at six years of age, one hour a day at eight years, two hours at twelve, and three hours at fourteen.
Nevertheless, these you should temper according to their strength and inclination, making labor itself a delightful pastime.
And it was so; all avocations were as a change from one amusement to another. And so great were their capacities to comprehend all things, that, at the age of fourteen, they were master of all trades and occupations.
And, of the first thousand children that reached fourteen years, scarce one could be found but was master of horticulture, agriculture (with botany), engineering, surveying, landscape gardening, architecture and general mechanics. They knew how to make shoes, hats, clothing (also spinning and weaving cloth), the mathematics of musical instruments; and they were musicians as well.
Tae said: Though they lacked the age and strength of full-grown men and women, yet they had attained to practical knowledge, the like of which had never been known to any adults in all the world. Scarcely anything was known that they could not make, or describe how it should be made.
And yet, in all things, scarcely any part had been taught them by means of books, but by practical observations and by illustrations and actual measurements.
Jehovih hath said: By My spirit, I move infants to ask questions; answer you**** them, and, behold, they should become as Gods. For this is a door I opened with Mine own hand; whoso answer”’ them not, shut the door against knowledge, and ill-use My loves.
Tae said: With all that our children knew, behold, we still rebuked ourselves because we had not answered half the questions they had asked us.
Now, from twelve to fourteen, they were initiated into the religious rites and ceremonies of the ancients, after the manner as set forth in the Book of Saphah, with explanations of signs, symbols, emblems and the sacred implements; with the ranks of Gods and Lords and Saviors and archangels; with the divisions of the higher and lower heavens; with the first, second and third resurrections in atmospherea, as set forth in the Book of Ben; and with the cosmogony of the corporeal worlds; the position and travel of the solar phalanx; with actual observations of the stars, planets and satellites, with their times and seasons, as set forth in the Book of Cosmogony and Prophecy.
And they could point out the constellations; describe the distances and revolutions of planets; explain the zodiac, the polar lights, and the use of telescopes and the spectrum. And, yet, not one of them had been tired or wearied in learning all these things.

CHAPTER XVII.

The Voice came to Tae, saying: The fourteenth year is My year. Behold, the harvest of My laborers, who came first out of Uz, is ripe unto deliverance.
In the heavens of My Gods, I bequeath a time to labor unto them also; and when their angel hosts are prepared for a new resurrection to a higher heaven, I come and deliver them.
For fourteen years, you and your** hosts have labored with My infants; those which I gave into your keeping have prospered, and should be now emancipated from all further responsibility over them, save such as you**** may take upon yourselves.
Call them together, old and young, and, with suitable rites and ceremonies, fulfill My commandments unto them, and bequeath unto My children the titles, brides and bridegrooms of liberty.
So, Tae appointed a day of emancipation, and had it proclaimed before all the people of the colony.
And, on the day named, there came into the temple of Jehovih one thousand of the infants who had attained to fourteen years of age. And they were clothed in white, with uncovered heads, boys and girls, each carrying a sprig of acacia, and they marched in from the west, two and two, but separated one to either side, forming a crescent, with the horns to the east.
The fifty-two founders sat in the east, and were thus between the horns of the crescent, and they were clothed in black, with white aprons, but with Zarathustrian hats6 on the men’s, and with sky-crescents on the women’s heads.
Back of the founders, were stationed another thousand children of younger years, and they bore the flower-wreaths intended for the brides and bridegrooms of liberty.
But within the midst of the crescent stood Es, facing the east. Still outside of the crescent, were stationed the next younger class of a thousand infants. And, beyond these, were the members of Shalam; and beyond them, were the visiting Uzians.
On the north and south were stationed the musicians, and between them and the crescent horns, on the exterior, were the marshals of Shalam.
Tae represented the Voice of Jehovih, and Es the voice of the young brides and bridegrooms who were to speak in concert with her. After prayer and suitable music,
Tae said: In the name of Jehovih, and by His Light upon me, I declare the place of the Holy Covenant open to the voice of mortals. Who here know the times of Jehovih, and the day and year in the place of His kingdom?
Es and the brides and bridegrooms of liberty: In Jehovih’s name, greeting from the west. Behold, this is the brides’ and bridegrooms’ day of liberty. We stand before you* and thy hosts to answer our love for the benefits you* have bestowed upon us in the Father’s kingdom. We bring to you* sprigs of acacia as memorials of the everlasting life you**** have shown unto us.
Tae said: The east answer”’ in love and sorrow, but receive your memorials with great joy.
Es: Before the Almighty, all things move onward; to His decrees we bow in reverence.
Tae: Are you**** not satisfied?
Es: We are more than satisfied with the love and blessings we have received.
We were fatherless and motherless, and you* gathered us up and fed us and clothed us. But, greater than all, you* have taught us to love and honor you in our Father’s name.
Tae: We went forth in duty, but Jehovih hath answered us with love. We found you helpless, with none to care for you, or to save you from destruction. We brought you here and provided unto you without price and without hope of reward.
Es: But you**** have bound us; how can we ever repay? None can know the fullness of our gratitude.
Tae: We have watched you since before you**** stood upright; your every little step hath been both a responsibility and a joy unto us. O, why will you leave us? Who know the love of the aged for the young, whom they have watched from day to day?
Es: We will not leave you; but, behold, we are no longer babes, we are strong and learned.
As you**** saved us, so let us go forth in our might to save others. Who can teach the aged that those they raised up are not always babes? O, give us our liberty! Behold, we are clothed as brides and bridegrooms!
Tae: And turn you loose without any one over you to guard and bless you?
Es: Jehovih will guard and bless the righteous who serve Him. We are His!
Tae: Who is Jehovih? and where?
Es: He is the Life and the Knowledge, Who is everywhere present, the All Person, Who created us alive, Who, by giving, created all things. He is our shield.
Tae: Your faith being in Jehovih, it is well; but you**** have bound us with your love. What is bound on earth should remain bound in heaven. Though we give you the form of liberty, yet our hearts will ever go out in love to you.
Though we emancipate you here on earth, remember, we are growing old. Ere long, we should join our fathers in heaven. Whither we go, we should again prepare unto you.
And, when you**** come again to us for a season, behold, we should again go on for a time and a season.
Es: O Jehovih, preserve You us ever pure and wise, that Thy hosts may continue this love in our travel in Thy everlasting kingdoms!
Tae: Such is ever the beginning of a kingdom of the Father: Where a few gather together in His name, fulfilling the commandments, there is the starting-place unto them.
Pity those that live and die in this world, not having found and lived within a kingdom of the Father.
Es: To remain true to Jehovih’s heaven, what a glory, time without end! Make us strong and wise, O Father, to bring them into Thy kingdom on earth. Help us to make them comprehend.
Tae, in the Voice: With liberty I give also responsibility.
Es, in the Voice: Thy chosen comprehend; as You givest them liberty, even so do they emancipate those who saved them.
Tae: To the helpless, I provide saviors; to the wise and strong, I say: Save yourselves.
Es: We want none but You, Jehovih, to save us. We bind ourselves unto You from this time forth, forever!
Tae: Whosoever strive to save himself, should not fail before Me.
We covenant unto You, Jehovih, to strive hereafter, forever, to save ourselves from all sin and righteousness, in thoughts, words and deeds, and to serve You with all our wisdom and strength, by doing good unto others as long as we may live.
Tae, of himself: Then, in Jehovih’s name, and by His authority vested in me, I bequeath you liberty forever. Jehovih be with you all. Amen.
In Jehovih’s name we release our saviors from all responsibility for us forevermore. Jehovih be with you all. Amen!
Tae: Draw unto Me, and receive from My hand, saith Jehovih. Whoso covenant unto Me, I covenant unto him.
Whoso register”’ unto Me, should be registered in My heavenly kingdoms. Upon the entrance in heaven of My chosen, behold, My holy angels are there to receive them.
The brides and bridegrooms: We covenant unto You, O Jehovih, to be Your* forever.
Register us in your*** everlasting kingdoms; make us acceptable associates for Thy holy ones in heaven.
Teach You us, O Jehovih, to look down into our thoughts, words and behavior, every day and hour, with swift remembrance to do all the good we can unto others that we may be an honor and glory in Thy works.
Tae: Come unto Me, My beloved; receive from My altar the token of liberty in My name!
The marshals then brought the points of the crescent together, in front of Tae, leaving a space between. The guards, then, brought the children with wreaths forward, filed to pass between Tae and Es, who had advanced to the apex of the horns. The saviors (the founders) drew up in single file, facing the west.
And, now, at a signal from the chief marshal, the brides and bridegrooms turned in at the crescent, two and two, and, as they did so, they gave the acacia to the founders, whilst the wreaths were placed on their heads by Tae and Es, the bearers passing the other way. And, as they did so, Tae said:
Receive you this token of liberty in the name of the Almighty. It was grown by Him, gathered by His loves, and is bestowed by your*** benefactor as a crown of Jehovih’s kingdom on earth.
Es, in response: More precious is this than the crown of any king or queen on earth. In Jehovih’s praise I receive it; it is an emblem of a new beginning in my life, a wreath of liberty. The saviors (founders) said: This acacia should be my register before the Almighty of your love.
After this, the musicians sang and chanted whilst the audience resumed seats.
Tae said: A new life is before you. Heretofore, you have been directed and criticized, and told what to do and what not to do. Hereafter, you**** should not be thus disciplined, but should discipline yourselves.
As much as you* are thus bestowed by us, so should you* bestow one another. And, henceforth, you* should not criticize or direct or dictate to one another. As much as you* are free from us, you**** are free from one another.
Heretofore, you* reproved one another for various trifling faults; hereafter, you* should not reprove one another, nor reprove any person above fourteen years of age; remember constantly that you**** are not keepers or supervisors over your equals or your elders.
And for such faults or shortness you**** may perceive in others, save infants, turn away, behold them not, nor mention them. Such matters are between Jehovih and the doers.
And, now, behold, it is proper for you to go into Uz, and see them, and observe how they live, both in splendor and in misery.
For which purpose, you**** should be provided in groups of dozens or more, and accompanied to the cities of Uz to sojourn there for a season.
And, if it so happen that you* desire to remain in Uz, then be it so; you* should remain.
And, if you* desire to return here, then should you* return.
But you**** should not return here as before, as helpless babes, but as workers.
And, if you* elect to remain with us, then should you* make the covenant of brotherhood with us, being one with us in all things, and this place, or its sister colonies, should be your home as long as you**** may desire.

6 A Zarathustrian hat is a cardinal’s hat; and originally, as seen in the history of Zarathustra, is red, like blood. It is without a rim, and is emblematical of the destruction of Faithists in a lions’ den. It is also used in the rites of Emethachavah. See Book of Saphah.

CHAPTER XVIII.

When the groups were prepared to visit Uz, Tae himself took charge of one dozen, going with them. As the incidents of these visiting groups were similar, the following account of Tae’s group suffice here, to wit:
Tae took them to the city of Meig, to the most fashionable hotels, and had them provided with every luxury, so-called.
Hardly had he them located, when they came before him, saying: Our rooms are small; the air of the city smells foul.
Tell us, what is the meaning, so many people strolling about in idleness? Why do they sit reading papers? Which are the masters, and which the servants? How do they know? Why do the servants not be masters, and have the others serve them? What beautiful wagons! What beautiful mirrors! What do the women have their clothes stuffed for? What are those bells ringing for? Are they in the temples of Jehovih? Take us thither! What cause these disagreeable smells? See that old woman with a half naked babe, and leading that dirty child! Why hold she out her hand as we pass? Is she a servant or a master? Why hath not some one told the rich, it is wrong to pass that poor woman by without helping her to a home? Why does she not come into our hotel, and have a room? What do the people mean about rights and privileges? Can one person in Uz have more rights and privileges than another? And why so?
What is that sour smell, down yonder, in that cellar, where they talk so loud? What is sour beer? See, behold, a man with a bloody face! Fighting? What with, a tiger? Are those the flesh-eaters? Why do they smoke? Why hath not some one told them they should rather seek to purify themselves, than to do in the opposite way? O, here is the temple of worship, take us in!
Tae took them in, and they heard the sermon, and afterward, they said:
O the mystery of mysteries! How can these things be? The chief preached most excellently; he know all the doctrines for right-doing; but why is it that his people heed him not? Why doth he not gather up little children, and raise them up to observe the commandments? He must be the best of men. Take us to see him.
Tae took them, but a servant met them at the gate, and demanded to know their business.
They answered: We have come to consult about the poor. Then the gate-keeper withdrew a while, but returned, saying: The preacher is not at home!
From an upper window, behind the lattices, they saw his face; not at home!
They said: Can these things be? O, take us to the poor; to the streets of misery! Let us see them.
Tae took them, and when they looked about, they asked: Why do the poor live in the dirty streets? Why do they not go away, and dwell in the beautiful places? Who gave these different allotments to the rich and poor? Why do the poor not clean themselves, and clean their clothes, and clean their houses? Why do the poor remain in the cities? And huddle together in such little rooms?
What is that large house? A theological college? What is that for? What is the meaning of, teaching religion? Can it be learned with words? What is the reason they do not live religion? Why hath not some one explained to the professors that religion is a thing of practice? Could not they understand? Why do they not love their neighbors as themselves? Dividing up what they have, with the poor? Why do these children go without shoes, and so ragged and dirty? Why do not the professors and students in the theological college go, and wash them and clothe them?
Thus, Tae took them amongst the fashion and splendor and amongst the poverty and shame of Uz; showing them the banks and great merchant houses, and the fleets of ships; and then to the prisons and poor-houses, and to the houses for the insane, and to the hospitals.
Now, since their infancy up, many of them possessed su’is, and could see the spirits of the dead, even as they saw mortals. And they inquired of Tae concerning such spirits, saying and inquiring:
Who are these restless, sullen spirits, strolling about the banking houses?
Tae answered them: These were bankers; these were the founders of great banking houses. As they bound their minds and thoughts to earthly gain whilst they were mortal, so drift they now, even as they bound themselves on earth. They can not go hence.
Again, they asked: Tell us, then, what spirits are these strolling sulkily in merchant houses and on the docks?
Tae said: These were great merchants and their ship-masters; behold, they float also into the places they bound themselves.
Tell us, then, who are these drunken, foul-smelling spirits in the saloons?
Tae said: These were tipplers, drunkards, gormandizers; these were their mortal resorts. They can not go hence.
Thus, Tae explained the tens of thousands of spirits that huddled around about the different places in the city of Meig, in the land of Uz.
Now, after the time of the visit was completed, Tae said unto them: What will you, remain in Uz, or return to Shalam?
And they answered: O, take us back; give us clear air to breathe; let us be where we can hear and see Jehovih!
But since you and your*** people gathered us up in Uz, and bore us hence, let us go and gather up infants also, and take them with us. We will raise them up in the Light of our Father in heaven.
So, in fact, did they; and they returned to Shalam, taking with them a great number of waifs and castaways and orphan babes.

CHAPTER XIX.

When the multitude returned to Shalam, the place was more than filled, and the Voice came to Tae, saying:
You hast now fulfilled the first part of My kingdom on earth, but, behold, it is yet but a small branch of that which will overspread this great land.
Moreover, let the lessons of Uz be a profit unto you* and your*** people.
Because the Uzians build large cities, their would-be reformers are powerless to work righteousness amongst the people.
Let not the cities of My chosen be large nor more numerous than Shalam is already. Sufficient is such a size to all that is required for the fulfillment of mortal life.
Therefore, you should proclaim it unto My chosen, that no city should contain more than three thousand people.
Suffice it, then, as I have placed the example of bees before you*, showing how they swarm, and go hence and establish a new hive, according to their numbers, even so should My people go hence, and establish a new place, after the manner of Shalam.
This, also, should you proclaim unto them; and you should ask for volunteers in My name to accomplish these things righteously, as an example to coming generations.
So Tae called the people together, and proclaimed Jehovih’s words, adding also:
Whoso volunteer”’ to go hence should not find the fullness of Shalam, but, instead, should find discomforts and hard work!
Beware of disappointments and trials and hardships. For is it not the way with all men to desire to reap too quickly the harvest, and to consider its fullness, rather than to contemplate the labor of tilling the ground and of sowing?
For the spirit of man conceive the result of perfection; but the judgment look”’ to the labor required to bring it about.
Who, then, having the joys and fullness of Shalam, will turn away from them, in order to build another place, and yet, the while, not repine for his choice?
A colony should stand as an individual before Jehovih. A colony may thwart its own righteousness by living for itself only.
The whole world is to be redeemed. It is not sufficient for Shalam to say: Behold, I am the fullness of the Father’s kingdom. Let others go and do as I have done!
The selfishness of a colony should be, therefore, guarded against, even as the selfishness of an individual.
Discipline, as regard the means and power of a colony, should manifest in directing to the given purpose of founding the Father’s kingdom.
Shalam might appropriate her excess of production, by sending into Uz, and giving to the poor.
Jehovih forbid that this should be done. The business of Shalam is not to distribute charity where it would thwart its own purpose.
Shalam should use her excess of means to extending the Father’s kingdom, in building new colonies.
Jehovih is with us, and we should draw Uz unto us, to make them know Jehovih. To feed Uz in his debauchery is to send him in the way of destruction.
Guard you****, therefore, the appropriations of Shalam to such as labor for Jehovih’s kingdom. As we have drawn a few away from Uz, let us prepare to draw more.
The way is open for any to go hence to found a new colony. Neither should it be a branch of Shalam, nor a dependent. But it should be an independent sister colony.
Neither should it copy after Shalam, saying: Shalam should be our example.
This would be following an earthly light.
Neither should its people copy after Tae, saying: Tae did so and so, let us also.
For this would be following a lower light.
But it should follow the Light of Jehovih as it come unto you who found it.
Save Jehovih found it, they should fail who attempt it.
Jehovih designed not that man should build his house exactly like his neighbor’s. The misfortune of man is to copy after others, instead of following Jehovih’s Light as it come to himself.
Let not this misfortune come unto Shalam’s sister colony. Another locality will call for other things. Be mindful of these, and adapt yourselves accordingly.

CHAPTER XX.

And there volunteered, and went out of Shalam, two hundred adults and more than three hundred children, of whom more than a hundred were infants.
And they went into another part of the country, and came to a place called Busiris, which was unoccupied. And they purchased the country there, and settled, and called the colony Illaem, signifying, healing waters, for there were mineral springs on the place, said to contain great virtue in healing the sick.
Now, in a similar manner to Shalam, so did Illaem, building and improving the place. But the people of Illaem had less hardship, for they drew supplies and assistance from Shalam.
Nevertheless, they had also many hardships and trials, for several years.
And Jehovih prospered Illaem also; so that it came to pass, that it was established in great perfection.
As to Shalam, after the first swarm departed, the inhabitants sent back to Uz, of their women, whose allotment it was, and collected yet more infants, castaways and orphans, and brought them to Shalam, and raised them in the same way.
From this time onward, every year, a goodly number reached the age of fourteen, and they were also liberated from infancy, and admitted as brothers and sisters. And, nearly every year, a swarm departed out of Shalam.
In addition to the infants admitted into Shalam, there were also admitted many adults. But these were examined after the same manner as were those at the first founding of Shalam.
And none were accepted save those who were Faithists in the All Person, Jehovih, and who were willing to work.
But there came many of the poor of Uz, seeking membership for charity’s sake.
But none of them were admitted. Jehovih had said: The laborers, in establishing My kingdom, should not do for charity’s sake. Their labor should be to provide a way to prevent poverty, not to alleviate it. Behold, I will have a new race of people in the world, and they should not waste their substance on those that deny Me.
But the poor were fed and sent on their way.
Now, it happened that many lazy people from Uz, having heard of the beauty and peace in Shalam, sought also to become members, being willing to make any covenant and to swear any oath, for sake of living in idleness.
But the Light of Jehovih had also made this matter clear; so that they were suffered to remain a while in Shalam at work, and to attend the schools of discipline, that they might be judged; and, if found worthy, they were admitted, but if unworthy, they were rejected.
But it came to pass, that many who came with no thought of self-resurrection, but came for a home, to be cared for by others, were entirely changed in their habits in a few months, being converted in truth from worthlessness to industry and self-improvement.
And many of these became zealous in purification and in good works, even above the average.
But nearly all who applied for admittance were poor, or misfortunate, or discouraged with life, and with the ways of the world in particular.
Neither came many who were rich; hence the saying, the difficulty for a rich man to enter the kingdom of heaven.
For, having corporeal comforts, they took little concern as to the spirit, and especially as to affiliation.

CHAPTER XXI.

OF THE VOICE OF JEHOVIH.

This is the sermon of the Voice, as delivered in Shalam to such as were admitted on trial, to wit:
My Voice is with all men, saith Jehovih.
Whoso is admonished against wrong-doing hath heard Me. By that should he know My Presence.
The man of Uz cry out in mockery: Who hath heard Jehovih? Do the Faithists say, they have heard the Creator’s voice? How can empty space speak?
But I am sufficient unto all My creations. The ant hear”’ Me, and the bee, the bird and the spider and all manner of living things which I created.
How think you**** they hear Me, learning to do My will? Go I to them with lips and tongue, or with a trumpet?
I am Spirit; I am the Soul of things. By way of the soul is My Voice unto every living creature that I created.
But man lock”’ up his soul, and will not hear Me.
He heed that which come upon his corporeal senses. And this darkness growe upon him, generation after generation.
Then he cry out: Where is Jehovih? Who hath heard Him? Perhaps the ancients; but none in this day.
Jehovih saith: I am as one on the top of a mountain, calling to all people to come up to Me. But they hearken to darkness at the foot of the mountain, calling them down in corpor.
Now, behold, whatsoever you hearest, or seest or readest or any indulgence that raiseth you* upward, the same is My Voice unto you*.
But, whatsoever you hearest, or seest or readest that cast”’ you* downward, is the voice of darkness.
Whoso studie to know the right, should hear Me; whoso strive to be all truth, to himself and to others, already hear”’ My Voice.
Whoso indulge in anger, or vengeance, or in wrong-doing, cast”’ a veil up between Me and himself; he shut out My Voice.
It is a talent to hear Me; I bestowed it upon all the living; it is seated in the soul.
By cultivation, it growe; yea, it become mighty above all other talents.
By its culture, man attain”’ to all possibilities, for so I created him.
When My Voice is weak, because of the darkness of man, he call”’ Me conscience, or set Me aside as a faint impression.
But, with culture, behold, My Voice come to man with words and with power.
And he know Me, and is mighty in good works and wisdom.
And he become a proof before the world, that My Voice is with him.
Jehovih saith: Whoso hath not heard Me, is in darkness indeed. He hath not yet turned his thoughts inward to purify himself and seek wisdom.
Whoso hath heard Me, know it, and all the world cannot convince him to the contrary.

CHAPTER XXII.

This was commanded unto the inhabitants of Shalam, to wit:
You**** should not persuade any adult to come into the Father’s kingdom.
But you**** should say unto whoso come your way: Come and see us, and judge you, in thine own way, what is best for you* and for the world.
Others should come to Shalam, inquiring for curiosity’s sake, and for the sake of relating mischievous falsehoods founded on a grain of truth.
Therefore, be you**** guarded, saying to such: The time of word-doctrines is at an end; examine you, and judge as you wilt.
Others will seek to convict you of self-righteousness. Therefore, if they inquire after this manner, to wit: Say you, the Faithists are immaculate? or, say you, all others are wrong? then should you**** answer them, saying:
Nothing mortal is immaculate; and, as to others, we are not their judges. Go you to Jehovih, and inquire of Him. Sufficient unto us is it to do all the good we can, having faith in Jehovih.
Some will seek to trap you on the subject of marriage, inquiring after this manner, to wit:
Say you, celibacy is higher than marriage? or, is marriage the higher? What say you of marriage and of divorce?
To these you**** should answer after this manner: We are no man’s keeper; neither say we whether celibacy or marriage is the higher. We give liberty unto all to serve Jehovih, on that matter, in their own way. One marriage only do we permit to any man or woman. And, though one or the other die, yet the survivor can not marry again. And, as to such as are married, they can, at the option of either one, return to celibacy, by being publicly proclaimed in the temple of Jehovih.
And if they inquire of you as to leadership, saying:
Who is the leader? Who is the highest? Who is the head? You**** should answer them, saying: Jehovih. We have no man-leader; no man who is higher than another. We are brothers and sisters.
They will press you, inquiring: Some men can do more work; some men are stronger; some men are wiser; now, therefore, how do you**** grade them that excellence may be known and respected?
To these you**** should reply, saying: All men are Jehovih’s. He designed the strong ones to carry heavier burdens than the weak; He designed the wise ones to teach the less wise. Why, then, should we give any preference to one over another? They are not ours, but Jehovih’s. Sufficient is it for us to do our own parts, with all our wisdom and strength.

CHAPTER XXIII.

In course of time, the first heirs of Shalam came to maturity and to marriageable ages. And since they had been guarded as to diet, and as to controlling their passions, they were unlike Uzians in their general characteristics.
Because they had never known to say: This is mine, and that is your**, they were without selfishness or selfish desires; looking upon all things as Jehovih’s, and on themselves as laborers to render good unto others.
They said: We were created in order to help rescue the world from darkness, and to rejoice in our own lives, because of such good as we can do unto others.
Behold, we were orphans and castaways; Jehovih wedded us to all the world.
Having, therefore, wisdom and purity within themselves, and, withal, having sufficient association to choose from, they did choose and wed for love’s sake.
Nor did any worldly ambition control their choice, or influence them in hope of any gain as to their wedded partners.
And it came to pass that the offspring begotten of these were indeed a new race in the world, as to wisdom, love, purity and spirituality, and new also as to beauty and shapeliness, the like of which had never been before in all the world.
And they were by birth so developed in su’is, that, when they were grown a little, education came to them without books. To see and to hear, either corporeally or spiritually, was all they required in order to accomplish wisely all things required unto mortals.
And, with them, the heavens were as an open book; the libraries of the heavens as the sound of voices full of wisdom.
And the angels of ancient and modern times came, and stood by them, and walked with them, revealing the past and the future.
And, now, the fame of Shalam and her people were spread abroad, and, lo and behold, colonies were springing up in the east, west, north and south.
Hundreds of forest places and unoccupied lands were purchased and put under cultivation.
The wisest and best people began to depart out of the cities of Uz. Many of the Uzians, lawyers, preachers and priests and physicians, gave up their callings. And they went forth, saying: Alas, what good have I produced in the world? O Jehovih, teach Thou me the way to work in one of Thy kingdoms.
And some of the rich gathered up their means, calling: Come, O all you**** poor and helpless! Behold, I have purchased land; come here, and build a colony unto Jehovih.
And judges and governors gave up their callings also, and went and joined the Faithists, founding and practicing Jehovih’s kingdom on earth.
And kings and queens and emperors deserted their thrones, and went and dwelt with the poor.
So, colonies of Faithists in Jehovih spread in every direction, becoming the chief foundation of the state and of the world.
And, yet, none of these colonies were bound by written laws, nor had any of them leaders or masters, nor any government, save the Light of Jehovih.
Nor was one colony bound by the customs and commands of another colony; but all of them lived by the highest Light that came to them.
Nor owned any man, woman or child anything more than the clothes he or she wore; but all things were Jehovih’s, in care of the keeping of the colony.
Nor was there buying or selling between the colonies; but they exchanged with one another according to production, and without any regard to value.
And whosoever came and joined a colony, bringing gold or silver or valuable goods of any kind, donated them to Jehovih, and not to the colony, to be distributed according to the light thereof for the Father’s kingdoms.
Neither labored any one for the colony, but for Jehovih; nor did any colony hire any man nor woman nor child to work for them.
Such, then, was Shalam and her example before the world, of the Father’s kingdom on earth.

END OF THE HISTORY OF SHALAM.

CHAPTER XXIV.

These are the records of the C’chiefs of the Faithists kingdoms:
Jehovih separated the people, the Uzians on one hand, and the Faithists on the other.
And He said unto the Uzians: Because I called, and you**** came not;
Because you* said: Thy kingdom come on earth as it is in heaven, and you* put not forth a hand in My behalf;
Because you**** saw the multitude going after intoxicating drink and smoke and opium;
Because you* rose not up, saying: Stay your hand, satan!
But shirked, granting licenses unto these sins;
And you**** have become a polluted people;
Given to drunkenness and to smoking and to all manner of dissipation;
Each one casting the blame on others, and hiding himself in self-righteousness;
Thus opening the doors of your houses of debauchery as a temptation to the young:
Behold, I am risen in judgment against you.
My holy angels I should withdraw from your cities;
And from your places of worship;
And from your government, and your law-makers and rulers;
For they have profaned Me.
Making laws and granting licenses to carry on evils, knowingly and willfully, for policy’s sake;
Hoping for personal favor and gain.
For they knew that what was not good for one person, was not good for a nation;
And that, whatever sin indulged in, would, soon or late, bring its own punishment.
And they said: We derive a large revenue from the duties and licenses for these iniquities!
Thus hoping to justify themselves by compounding themselves.
And I said unto them: A revenue thus received should be expended in prisons and alms-houses, and should not be sufficient.
Because you**** granted licenses, and polluted the people, behold, the pollution should more than balance the revenue.
The criminals and paupers should be a greater burden than though you**** received no revenue.
Behold, I showed unto you that, as an individual could not sin against Me without, soon or late, becoming answerable unto Me, I showed you**** also that the same responsibility and result would befall a nation or a people in like manner.
For which reasons, and because of your evasions of My commandments, I called unto My God and Lords and My holy angels, saying: Waste not your time and labor more with the Uzians.
Nor answer you**** their prayers when they call on My name;
And, though their chief rulers and law-makers be in the throes of death, and they call, saying: O Jehovih, heal You our Chief Magistrate!
Yet, you**** should not go unto them, nor do them service more.
For they have become a conceited people, saying: There is no God, and Jehovih is void as the wind.
Behold, you**** should let them go their way; their cities should become full of crime, for angels of darkness should come amongst them, and no city should be safe from theft, murder and arson.
And vagabonds should travel in the country places, stealing and robbing and murdering.
And their great men should take bribes, and their judges should connive with sin; and the innocent should be confined to mad-houses.
And justice should depart away from them.
The employee should pilfer and steal from his employer; and the employer should hire others to look after those in his employ.
But all things should fail them.
For I will make them understand, I am the First Principle in all things;
And that I am Justice;
And that I am Purity;
And that whoso raiseth a hand against justice, purity, virtue, wisdom and truth, also raiseth his hand against Me.
I made the way of life like going up a mountain; whoso turn”’ aside orgo downward, should ultimately repent of his course, and he should retrace his steps.
To a nation and a people, and to a government of a people, I am the same.
Righteousness should be first and foremost of all things.
Their governors and law-makers should be made to know this.
When they were a monarchy, I held the king responsible.
But when I gave unto the multitude to govern themselves, behold, I gave also responsibility unto them.
And they sought not to make laws for righteous government unto the whole, but sought to favor certain cliques of iniquities, and to make laws to protect them in evil manufacturies, and for traffic in tobacco and opium and alcohol.
And no man more sought to be a governor or law-maker for the good of the people, or to serve Me;
But he sought office for profit’s sake and vainglory.
Now, therefore, My holy angels went away from them, and no more answered their prayers.
And the righteousness of the first days departed away from them.
And they became a nation of money-getters and servants of mammon.
And I blessed not their marriages nor their households.
And their sons and daughters respected not their fathers and mothers; for, as the fathers and mothers respected not Me, so came disrespect and misery upon them.
And their sons and daughters became profligates and idlers, growing up for no good under the sun, depending on their wits to work out a life of sin and luxury.
And whoso married, peace came not to them; but contention and jealousy and bitterness of heart.
And their offspring fell in the grades, becoming outcasts and paupers and criminals.
And husbands and wives cried out for divorcement on all hands.
And the law-makers granted them and favored them; but, lo and behold, the evil multiplied on the earth.
In pity I cried out unto them, saying: You* may make laws forever, but My kingdom come not by the road of man’s laws. Except you* turn about, and begin anew, there is no help for you under the sun.
But they would not hear Me.
Then I sent My angels unto them, teaching them the same things that were taught of old, amongst which were: As you* bind yourselves on earth, even so should you* be bound in heaven; as you* live on earth, serving self only, even so, in a selfish heaven, should you* enter My es worlds.
But they denied My angels, and abused My seers and prophets.
In their own self-esteem, sat they themselves up to judge Me, saying: There is no All Person; there is nothing, save certain natural and divine laws, and they are dumb, like the wind; they see not, nor do they hear.
Then I called out over the earth, saying: The time of My kingdom is come. Now is the time of My reign amongst mortals.
And those that had faith came; and, behold, they have built unto Me.
I have a new people on the earth.
Again I called to My God and to his angel hosts, saying: Behold, I have separated the wheat from the chaff; I have divided the sheep from the goats.
Go you**** unto those that serve Me in the practice of My kingdom, for they should become the chief people in all the world.
They should rejoice and prosper in all things; they should sing songs of gladness.
Their sons and daughters should be an honor unto them and a glory in My household.
Because they seek to serve Me by practicing good works with all their wisdom and strength.

CHAPTER XXV.

This rule I made in all My works, saith Jehovih: When I separate the people, the good go away out from amongst the evil.
Even as I drew the Israelites out of Egupt.
And, whoso go out, prosper in My hand; I make them an everlasting people.
But those that remain, go down to destruction; and they become unknown upon the earth.
Their great men are forgotten, and their wisest men lose caste in the histories of a thousand years.
Behold, these things I had made known unto the generations of the earth.
Now, when I separated the Faithists and the Uzians, in the kosmon era, I sent angels, warning them. I said unto them:
Flatter not yourselves that man is all wisdom; I say unto you, I am with the righteous; might should not triumph through wrong-doing. Behold, a judgment should come upon this people.
When I begin to call them, My chosen should come and found My kingdom; and they should come faster and faster every year.
And the Uzians should fall into iniquity, more and more every year.
And, now, behold what hath been!
The prince of devils came upon the Uzians, saying:
Think not that I come to send peace on earth; I come not to send peace, but a sword.
I come to set man at variance against his father, and a daughter against her mother.
Now, therefore, when My angels went in behalf of My kingdom, behold, the prince of devils did invade the places of the ungodly.
And, whoso received My angels, and practiced righteousness, were fallen upon by the emissaries of the prince of devils, and unmercifully treated with curses and tortures.
But I called the righteous hence, and they built unto Me My kingdom.
And I said unto the Uzians: Let this be a testimony unto you of the power of the Almighty;
You**** go about building ships of war, and harbors for defense, with torpedoes, and with all manner of wicked inventions;
But I say unto you, this nation, this government and this people should not be attacked in the places you**** build.
It is within.
For I will draw away the righteous, and none but rogues should accept your great offices.
And this matter should grow upon you in the way of evil, declining in virtue more and more every year.
Look, therefore, at your grade; judge you**** the words of the Almighty.
My hands fashioned the signs of the times.
As the hirer this day hire one man to watch another, even so should it come unto you in the great offices of your government.
By force and by might, you* should hope to overcome the prince of devils, but you* should fail.
And, in proportion as you**** go down in corruption, even so should the Faithists go away into My kingdoms.

CHAPTER XXVI.

The C’chiefs said: And Jehovih prospered the New Kingdoms, as they were called in mockery, for they were not kingdoms, but the opposite.
Jehovih had said: A republic cannot follow the highest Light; it follow the majority. And a majority is, and was, and ever should be, the lesser light.
Therefore, a republic is not the all highest government; and, since only the All Highest can triumph in the end, behold, and interpret you**** what should come to pass.
The C’chiefs said: But many understood not. Nevertheless, the Faithists had little in common with the Uzians.
The Faithists established a reciprocity between different colonies.
For, some were suited to agriculture and some to manufactures.
And they exchanged produce, so there was neither buying nor selling between them.
And it came to pass also, that, as some of the colonies were situated to the south, where it was warm, and some to the north, where it was cold, so the people went and sojourned in any place suited unto them, continuing their membership wherever they went.
Now, thus it did come to pass, in Jehovih’s kingdom on earth, man was without a government, such as man’s government.
And this was the next higher condition that came up after republics.
The angels of Jehovih, perceiving this was coming to pass, said unto the Faithists:
Bother not your heads much about passing new laws for the Uzians; neither take ye any part in the government, whether it doth this or that.
For many men should rise up, saying: If the government would make a law of peace; or, if the government would prohibit the traffic and the manufacture of this curse or that curse,–
But we say unto you, all these things should fail. Trust you**** not in the ungodly to do a godlike matter.
The societies should fail; the Peace Society should become a farce; the Prohibitory Society should be lost sight of.
Even the churches that profess peace and temperance will not embrace peace and temperance. They will fraternize with liquor-traffickers and with colonels and generals of war, for sake of policy.
The boast of the Uzians should be: This is a home for all peoples; but, nevertheless, even in the midst of their boastings they should make prohibitory laws to the contrary.
For they are fallen under the lower light; none can turn them about the other way.
Under the name of liberty, they should claim the right to practice ungodliness.
But you**** should come out from amongst them, and be as a separate people in the world.
Thus it came to pass; the people were admonished by God and his angels, and by Jehovih speaking in the souls of mortals.
And those that were of the Spirit believed; but those that were of the flesh disbelieved.
Wider and wider apart, these two people separated. And the believers, having faith in Jehovih, practiced righteousness, rising higher and higher in wisdom and purity. But the disbelievers went down in darkness; were scattered and lost from off the face of the earth.
Thus, Jehovih’s kingdom swallowed up all things in victory; His dominion was over all, and all people dwelt in peace and liberty.

END OF BOOK OF JEHOVIH’S KINGDOM ON EARTH.

Book of Jehovih’s Kingdom on Earth

Table of Contents

CHAPTER I.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

CHAPTER XVI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX.

CHAPTER XX.

CHAPTER XXI.

CHAPTER XXII.

CHAPTER XXIII.

CHAPTER XXIV.

CHAPTER XXV.

CHAPTER XXVI.

Table of Contents

CHAPTER I.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

CHAPTER XVI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX.

CHAPTER XX.

CHAPTER XXI.

CHAPTER XXII.

CHAPTER XXIII.

CHAPTER XXIV.

CHAPTER XXV.

CHAPTER XXVI.

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