Book of the Arc of Bon

Published: 3 Dec 2024

BOOK OF THE ARC OF BON.

BEING A HISTORY OF CAPILYA, MOSES AND CHINE, THE THREE GREAT LEADERS-FORTH OF THE FAITHISTS IN THE TIME OF LIKA, SON OF JEHOVIH. AS THE UPPER BOOK IS OF THE HEAVENS, SO IS THIS LOWER BOOK CHIEFLY OF EARTHLY AFFAIRS IN THE ADMINISTRATION OF GOD.

CHAPTER I.

HISTORY OF CAPILYA.

  1. In the mountains of Dharma, in the high country of Yatinghadatta, in Vind’yu, God, Son of Jehovih, chose the family of Capilya for gathering together the scattered Faithists, and establishing them in safety and prosperity.
  2. Six generations previous to the time of Capilya God came down from his holy hill in heaven, to visit the land of Shem, now called Vind’yu.
  3. And God called aloud over all that land, but no man could hear his voice.
  4. Then God called his angels, saying: Come here. Behold, here is a great country, with millions of people, but they cannot hear the voice of God.
  5. God commanded the angels to go down amongst mortals, and to dwell with them for six generations.
  6. To the angels God said: By inspiration and otherwise, lead ye man and woman together as husband and wife, to the profit of the voice of God. Raise me up a man that can hear me, for I will deliver the Father’s chosen.
  7. The angels of God, half a million of them, then came down to the earth. The angel, Hirattax, was commander over them. He divided his angel hosts into groups, and allotted to them certain places in the land of Vind’yu, where they were to dwell and to labor.
  8. In those days the Faithists were known by the names: Vede, and Parsi’e, and Hiyah, and Syiattahoma, beside various other names of less note.
  9. In some places they were slaves, in other places serfs, and in still other places hid away in wildernesses and amongst the mountains; being non-resistant and timorous, having suffered great persecution by the idolaters of Dyaus and other false Gods and Lords.

CHAPTER II.

  1. These are the generations of the scattered tribes, contributory to the bringing forth of Capilya:
  2. In Brahma, begotten of the Lord, Hathiv, who begat Runoad, who begat Yaid, who begat Ovarana, who begat Chesam, who begat Hottaya, who begat Riviat, who begat Dhor, who begat Avra, who begat Lutha, who begat Jaim, who begat Yanhad, who begat Vravishaah, who begat Hoamya, who begat Wotcha, who begat Saratta, who begat Hriviista, who begat Samatrav, who begat Gatonat, who begat Thurin, who begat Vrissagga, who begat Hesemwotchi, who begat Ratha, who begat Yoshorvat, who begat Capilya.
  3. Know you, then, the way of God through his holy angels, and profit you in the light of his revelations.
  4. Capilya was a natural born iesu; and also a natural born su’is and sar’gis.
  5. God said: Behold, man should not only learn to bring forth seedless fruits in his garden, but also learn that all flesh tend in the same direction, toward barrenness.
  6. And as man draw”’ nearer and nearer to the light of Jehovih, so doth his race become less prolific. And when man attain”’ to be one with the All Light, behold he is iesu also.
  7. God said: By diet and by fasting, iesu can be attained, even by many who have it not. But the natural born iesu stand more to the way of Jehovih.
  8. When Capilya was born, a light in the form of a crescent appeared above his head, and the voice of God spake out of the light thereof, saying: This is my son. By him will I overthrow the governments of the tyrants who have persecuted my people.
  9. When Capilya’s mother was pregnant, the angels of Jehovih, under the archangel Hirattax, stood guard over her, thinking holy thoughts night and day, whereby the mother’s soul ran constantly to heavenly things.
  10. And when Capilya was born, behold, Hirattax appointed a host of one hundred and forty-four angels to be with the child day and night. Into four watches of six hours each, divided he the guardian angels.
  11. So the angels of God taught Capilya from the time of his birth, and he became wise above all other children.
  12. But, of the way in which God rule over nations for the glory of the Creator, consider ye the history of this deliverance.
  13. Jehovih had suffered the power of the kings of Vind’yu to become centered chiefly in Yokovrana, king of Hafghanistun, of the capital, Oblowski, a great city dedicated to Dyaus. Yokovrana held forty provinces and four hundred cities tributary to himself, and every city furnished one governor, and these were the royal Council of king Yokovrana.
  14. By the laws of Hafghanistun, the oldest male heir succeeded to the throne; but in case the king had no male heir, then the king’s oldest brother’s male heir succeeded to the throne. Therefore, every king desired a son, but Yokovrana was frustrated by the plans of the loo’is, the angels of Jehovih.
  15. For Hirattax, chief loo’is, had said: I will not only raise up an heir to You, Jehovih; but I will have dominion over Thy enemies, to Your* own glory. For by inspiration will I lead the king of kings to marry with a barren woman; and because he should have no heirs, he should become a tool in my hands for the deliverance of the Faithists, who are persecuted and outlawed.
  16. And in those days, whoso was of the seed of the worshippers of the Great spirit, Ormazd, was outlawed in receiving instruction. So that the chosen, the Faithists, were held in ignorance, lest a man of learning might rise up amongst them and deliver them. And the angel of Jehovih foresaw that Capilya should be a learned man, and acquainted with the cities and the royal Council. For which matter the angel, Hirattax, provided the chief king, Yokovrana, to be childless and to desire an heir as successor to the throne.
  17. When the king consulted the oracle, behold, the angels of Jehovih had possession, and they answered the king, saying: Put your* wife away in a dark chamber for nine months, and she will deliver into your* hand a male child, who should save the crown from your*** brother’s child.
  18. The king told the queen, who was near the time of limit for women, and she would not believe. Nevertheless, she also went to consult the oracle, and to her the angel of Jehovih said: Have not kings killed their wives in order to obtain one who should have an heir to the throne?
  19. The queen acknowledged this, adding: What, then, should I do, for of a truth I know I should bear no child.
  20. The angel said: Do you as the king hath said, and the angels will bring a male child unto you* in your* dark chamber; and your* maids and your* servants should see to it that no other woman enter”’ into your* place; and they will testify that the child is your** own. Neither should you, under penalty of death, inform the king otherwise.
  21. On the other hand the angels of Jehovih foretold the father and mother of Capilya, even before his birth, that the child would be carried away and given to the king, Yokovrana, known for his cruelty as the most hated of men. And the angels said, moreover: Neither should you**** grieve for loss of the child, for Ormazd will make of him a deliverer of his people. And it should come to pass even in the day the child is delivered to the queen, its own mother should become its nurse.
  22. Thus it came to pass; and in the time of the birth of Capilya, the angels carried him into the city of Oblowski, into the king’s palace, and to the queen’s arms, in the dark chamber. And in that same instant of time, the angels illumed the chamber, so that all the maids and servants saw the child and the light withal, and they were frightened, and fell down, beseeching Dyaus for protection.

CHAPTER III.

  1. When Yokovrana went to the temple to do sacrifice, the high priest besought him to consult the oracle in reference to the child, and for his kingdom’s sake. And he so consulted the oracle, and the angels of Ormazd said unto him: O king, you, before whom all people fear, hear you the angels of heaven and be wise, for your* kingdom’s sake, and for Capilya. Behold, you hast maintained the custom of your* forefathers, and caused to be slain on the altar of your* God, Dyaus, twelve young men and twelve virgins for every day of the twelfth new moon, that by blood your* God might triumph on the earth, and that thou mightst be the most feared of kings. And you hast subdued all the regions of the rich earth to honor you* and your*** laws.
  2. Therefore, the God of heaven saith you should no longer pursue the sacrifice of human blood, but instead thereof make sacred the blood of the lamb, which should be called the Lamb of your* God. And in the day of your* first sacrifice, you should bring Capilya to the altar, and sprinkle the blood of the lamb you hast slain upon his head, as a blood offering to your*** God. And he should be called CAPILYA, THE LAMB OF HEAVEN.
  3. To this the king assented, and Capilya was accordingly sprinkled with the blood of a lamb, which was sacrificed in the altar of the king. Thus ended the first of the evil edicts of the evil Gods of Vind’yu; and from that time after mortals were no longer sacrificed to the Gods, by consent of the kings.
  4. Capilya was called Yokovrana’s son; and he was taught all things which it was lawful in those days to teach a prince; and because he was prepared for the throne, he was made acquainted with the kings and governors of all the tributary cities and countries in the land of Vind’yu.
  5. Of the matters of Capilya, hereinafter revealed, know you**** that in all things he was directed by the angels of Jehovih (Ormazd).
  6. When Capilya had attained maturity, he besought the king for leave to travel, saying to the king: Is not the greatest wisdom that which come by the eye and the ear? And is it not wise that he who may some day become king should acquaint himself with his kingdom whilst he is yet young? For then, he will not only see and hear better than if he were old, but he will have time to weigh the nature of the government, as to its best adaptation to the people.
  7. To this the king replied: You are already wise, my son; you knowest sufficient of the earth and her people according to the laws of the ancients. Therefore to travel for wisdom’s sake would be great folly. Your** eyes and ears are too sharp already; better is it for you* that you seest not the people of your*** kingdom. For the time may come when thou should need to use great severity upon them; therefore, to be strange with them, thy sympathy will not lead you* away from justice.
  8. Capilya said: You reasonest will, O king; and because you art wise, have I no credit in being wise also. For it must be true that a son hath his wisdom from his father. And since you hast so wisely put me off with your*** arguments, answer me this: Is it not profitable to a young prince, before he hath the cares of a mighty kingdom, to go abroad and enjoy the pleasure of the world?
  9. The king said: There are but three pleasures in all the world: eating and drinking is one; sleeping is another; the presence of women is the third. Why, then, should a man go abroad?
  10. Capilya said: And yet you hidest the true reason as to why you desirest your*** son not to travel.
  11. The king said: If you tell me the true cause, then should you go whithersoever thou desirest.
  12. Capilya said: First, then, I will say to you* that I rejoiced because you didst deny me; for I so loved you, O king, that I knew no joy but to remain with you. And, moreover, you so lovest your*** son, you wouldst not have him go far from you*?
  13. The king was so delighted with this answer, he said: Of a truth, O prince, you hast guessed aright. And if you find it in your* heart to leave me for a season of travel, then will I indeed bear with your* loss until you returnest.
  14. Capilya traveled for nine years, and he went to the uttermost extent of the land of Vind’yu, east and west, and north and south. And because his nurse, who was, in fact, his real mother, had told him thousands of tales about the persecution of the Faithists, and their sufferings, he sought to obtain information of these scattered people, but as yet he knew not he was of that race.
  15. At the end of nine years Capilya returned to Yatinghadatta, rich in knowledge as to the inhabitants of Vind’yu. And when he came before the king, Yokovrana, where he was received in great honor, he related the knowledge he had obtained of the country, its extent and grandeur, and its hundreds of great cities and innumerable people. To all of which wisdom the king lent a willing ear; and he declared Capilya was the wisest and most learned man in all the world.
  16. And now was come the time when God, Son of Jehovih, came to establish Jehovih, and begin the deliverance of the Faithists, and to collect them together in the places designed for them.

CHAPTER IV.

  1. The word of Jehovih (Ormazd) came to Capilya, saying: Son of heaven, hear you the Voice of the Ever Present! Capilya asked: How sayest Thou? The Ever Present?
  2. Jehovih (Ormazd) said: Behold Me; I am not of the king’s laws; I am the Maker of kings. They have made a law against Me, the Ever Present. They have scattered My people. They have denied My people the right to obtain knowledge.
  3. Capilya said: Mine eyes and ears have proved these things. What should Thy servant do?
  4. Jehovih said: You should deliver the slaves unto freedom, and provide them places to dwell together, according to the laws of the ancients.
  5. Capilya said: O Ormazd (Jehovih), why hast You put this upon me, Thy servant? Why gavest You not such matters into the hands of the Vrix?
  6. Jehovih said: You are thyself of the race of Faithists, and have been prepared for this labor from the time of your* birth. Go you and find your* nurse that cared for you* in infancy, and when you hast her alone, say to her: Nurse, the voice of heaven hath come to me, saying: Capilya, you are of the race of Faithists: how sayest thou? And the nurse will say to you: My son! my son! Alas me! Thinkest you I would by your death, or your* mothers death? For is not such the law?
  7. Capilya went and inquired of the nurse, and she said to him: My son, my son. Alas me! Thinkest you I would be your* death, or your* mother’s death? For is not such the law? Capilya answered: Such is the law. But tell me the truth, and I swear unto you, both under the name Dyaus and under the name of your God, Jehovih (Ormazd), that your* words should be secret with me, as the God’s will. Am I an adopted Vrix?
  8. The nurse said: Behold, you hast loved me all your* days; from mine own breasts wert you fed. Should I, then, lose your* love, and so die of a broken heart?
  9. Then Capilya made oath before the Gods, and thereafter she answered him, saying: I am your*** mother, O prince! The angels of the Ever Present came to me in the moment thou wert born, and carried you* into the queen’s arms; and the king knew not even to this day but you wert his.
  10. Capilya said: Why hath this been done unto me?
  11. The nurse said: Hearken, O prince! The king’s wife was barren; the king desired a son who should be heir to the throne.
  12. Capilya interrupted: And you barteredst your*** flesh and flood with the queen for this?
  13. The nurse said: Patience, O prince! I am of a race that own”’ only One King, the Ever Present! Respect me, therefore, till you hast learned the whole truth. The angels of Ormazd came to me before your*** birth, saying: Alas, the Chosen People are persecuted and abused, scattered and despised; but because they are faithful and most virtuous, the Ever Present will come and deliver them. Then I said unto the angels: What is this matter to me? Behold, I am myself but a servant, and can do nothing.
  14. Then the angel answered, saying: You should have a son, and should call his name Capilya; and he should be the deliverer of your* people. For which purpose he should receive great learning. But because great learning is denied to your* people, your*** son should be adopted by the queen, and the king, believing it is his own son, will render unto the child learning and power also.
  15. And I said unto the angel: Flesh and blood of me are nothing if I can thereby serve Jehovih (Ormazd).
  16. Capilya said: Since you committedst me to your*** God, then am I indeed his. Now whilst they were yet talking, Jehovih spake to Capilya, saying: I am not come to give new doctrines unto men, but to rescue My people from bondage, and to restore equal rights unto the inhabitants of the earth. For this purpose wert you, O Capilya, sent into the world. Because you wert of the race of the Faithists My voice hath come to you*.
  17. Because the king imagine you are his son, and love thee dearly, you should not suffer from his hand. Go, then, whither I will lead you, and it should be testimony to you, that I am the Ever Present,1 moving them by means of the spirit to come to you*.
  18. In due time the prince departed from home, not advising the king of his purpose; and he went as Jehovih led him, and came to Hosagoweth, near the river Vesuthata, where there was a forest, with meadows interspersed, and he found a camp of four families of wandering Faithists, and they were famished with hunger, and were ragged.
  19. The prince, seeing they feared him, said: Be not afraid; I come not to persecute or drive you hence. As you* perceive by my dress, I am a prince, judge you* not me to be your enemy, come to destroy you. For, by the same power you* were led hither, am I come also. This land do I bequeath to you, to be yours forever. Cease you*, therefore, traveling about, but begin and till the soil.
  20. Yatithackka, the rab’bah, said: How sayest thou? You wert brought here by the same God? Then, of a truth, you knowest the signs and pass-words?
  21. Capilya said: None of these things have I learnt; but even as there is a legend amongst thy people that one would come of Jehovih and restore His chosen people, so declare I unto you, I am he. That your*** Ruler is my Ruler; take me in private with you*, O rab’bah, and the Ever Present will give the signs and pass-words, and thus prove me.
  22. Moreover, I say to you* in prophecy, ere three suns have risen and set, there should come to this place hundreds and hundreds of your*** people. Now when the rab’bah had examined Capilya, and found that he had the signs and pass-words, he wondered exceedingly. The prince then caused wood and stone to be laid in the form of a crescent, and its size was sufficient for seats for one hundred people. He said: This is the altar of Jehovih (Ormazd). Let us sit this night, for the Father’s voice is with me.
  23. During the day, many more came; so by night there were one hundred, men, women and children, and the prince commanded them to sit about the altar of Jehovih. And presently the Voice spake in the midst of the altar, saying: This is My Son, of whom it hath been prophesied, one would come to restore My people. Behold, I am the Ever Present, and not in the figure or image of a man, but I am the All Space and Place, doing My will through My angels and through the souls of men. Be you**** steadfast in righteous works and love toward one another; and most just to a fraction with all other peoples. With you will I establish Myself, even as in the ancient days with your forefathers.
  24. Capilya then appointed the oldest rab’bah as chief of the altar; and this was the first established family (community) since many a hundred years, that was assured by a prince that they should not be driven off.
  25. On the next day the prince took the people a little way off, about half an hour’s walk, and he said to them: Build you**** here another altar, for yet, ere night comes, there should come others even here. Let the Ever Present have an altar provided unto them. Accordingly the people fell to in faith, and built another altar; and when it was finished, and the sun gone down, there came many wanderers, Faithists, to the place.
  26. Capilya said unto them: Come you**** to the altar of Ormazd, for he desire sacrifice of all whom he bless”’. And they went in and sang, and prayed, giving thanks to God. Jehovih said: Suffer him I have sent unto you to build three more altars at like distances apart; for I will bring My people together for three places of sacrifice.
  27. On the next day there came many more wanderers, who had escaped from the province of Anassayon, where a war was being carried on against raiders from Tubet, the high mountain region. And Capilya built altars for them also; and to them he also appointed rab’bahs and chief rab’bahs.
  28. Now, behold, they were without food, and many had been famished for many days. Capilya, perceiving that some of the people were suspicious of him, said unto them: Whoso hath faith in me of Jehovih, let him stand with me this night, for the Father will manifest unto us.
  29. Not more than forty came to the place designated; for they feared Capilya was an imposter. And when they were assembled, Capilya tried them, and found of a truth they had faith. And he said unto them: Stand in a circle and join hands, and I will stand in the midst. Yet I know not what the Great Spirit will do for us.
  30. And when they were thus standing, Jehovih sent a cold wind, and there came down from heaven an abundance of Ahaoma,2 sufficient to feed the whole of the people for many days. Neither knew any man of what ahaoma was made; but it was savory and nutritious.
  31. And the people came and ate, and also gathered up the ahaoma, and carried it home. Capilya said unto them: Because Ormazd hath done this, go you**** into the altars and return thanks unto Him.
  32. And the people did as commanded; and from this time forth not one of them lacked faith in Capilya. And thereupon he said unto them: This place should be called Maksabi, for it is the first colony (Tarag-attu) in all the world where the Father hath fed His people with His Own hand. So the place was called Maksabi, which, in Vedic, would be Suta-ci-ci (I speak with food!).

1 It will be seen in the Book of Lika that these angels were commissioned to speak in the name of the Ever Present. Otherwise mortals would worship the angel instead of Jehovih.
2 Haoma signify spiritual food. From this it would appear that ahaoma meant earth food.

CHAPTER V.

  1. For forty days Capilya remained in Maksabi, teaching and helping the people; and on the fortieth day he said unto them: I go now; the Father desire me. Be you**** faithful unto Jehovih, and maintain the sacrifices (worship). The eye of Jehovih is upon you; His ear hear”’ not only your spoken words; but the thoughts in your hearts. In time after this I will come again unto you, and restore your rites and ceremonies.
  2. Jehovih said unto Capilya: Even as you hast done in Hosagoweth, so should you do in Tibethkilrath; for thither will I also bring My chosen from the Province of Yusitra.
  3. So Capilya went to Tibethkilrath, where were assembled more than seven hundred Faithists; and they feared him, saying to one another: Is this not some one sent of the king to entrap us?
  4. But when Capilya beheld they feared him, he said unto them: He who hath faith in Ormazd fear”’ nothing in heaven or earth. For the Father appoint”’ a time unto all peoples; nor can they make it more or less. Throtona, one of the rab’bahs, said unto Capilya: Art you indeed one of us? Capilya said: Because I am as I am, I cannot answer thee. If I say I am of your* race, then will not your* people be restored to liberty; for I would suffer death, being a teacher of your* people. If I say I am not of your* race, then your*** people will not have faith in me.
  5. I say unto you, I am but a man, even as you are; neither am I pure and good; for there is but One pure, the Creator. Therefore, put your** faith in Jehovih, and wherein my words and labors are good, render unto me even as to any other man, nor more nor less. And yet, even as you believest in the Ever Present, so do I; as you believest not in a man-God, so do not I.
  6. Are not all men brothers, and created by the same Spirit? Because the kings acknowledge not this doctrine, they persecute and outlaw your* race. To restore your* people, who are my people also, am I sent into the world. My labor is now upon me; and for that purpose am I here with you* and your*** people.
  7. This land, around about, I bequeath unto the Faithists; and they should settle here and till the soil, and reap the harvests, and should not be driven away. And in time to come I will provide teachers, and the Faithists should have the right to obtain knowledge.
  8. Capilya built altars for the multitude, saying to them: First of all, you should dedicate to God all things you puttest your* hands to, for without the rites of bestowal upon the Great Spirit, your* people cannot be in harmony. To neglect the rites is to neglect all things. Know ye the doctrines of the ancients?
  9. None of the rab’bahs could answer Capilya, and so he said: Ormazd provided your servant with great learning. For this am I sent to you. Know ye, then, the doctrines of the ancients, even from the time of Zarathustra and Brahma:
  10. To rise with the sun; to bathe the body once every day; to eat no flesh nor fish; to pray to Ormazd at sunrise, at high noon, at sunset, and before laying down to sleep.
  11. Certain philosophers, wise in vanity, said: To rise an hour after the sun is no sin; to bathe one day in seven is sufficient; to eat fish-flesh, which is of cold blood, is no sin. Now, behold, it came to pass that they laid in bed two hours; they ceased to bathe altogether, and as to eating, they halted not with fish-flesh, but ate of all flesh. And sin came upon them; by their behavior they cut themselves off from the Father.
  12. Be you**** scrupulous in following the texts; and as to him that open the door for disobedience, have nothing to do with him or his philosophy.
  13. Capilya asked: Why do one man a good act rather than a bad act? Why do another man a bad act rather than a good one? The rab’bahs said: The first is the speech of Ormazd; the second is the speech of satan; for as these dwell in men, so do they manifest.
  14. Capilya said: I am pleased with the answer; for which reason I have before commanded you to build altars and do sacrifice; for these are the expressions of your souls, which testify you**** rather would serve the Creator than the destroyer.
  15. This was also of the ancient doctrines of Zarathustra; but certain other philosophers, vain in self-knowledge, said: Can not a man worship in the soul, and without building an altar of stone and wood? And the multitude listened unto them; and they afterward went further, and said: Why worship at all? So, they fell in darkness. A soul without an outward expression of worship stand on the brink of hell.
  16. To see an altar, as we pass along, enforce upon us the thought of worship, and of Ormazd, the Creator; it lead the soul upward. To see evil, or the temptation of it, is to lead the soul toward darkness. Therefore, let men and women be discreet of their persons; but make the altars of sacrifice numerous.
  17. Capilya asked: What is the first poison? The rab’bahs knew not how to answer, perceiving Capilya had great learning and wisdom. Capilya said: The first poison is self. One man saith: Rites and prayers are good for the stupid and unlearned; I need them not. I say unto you that that man is drunk on the first poison; let not his breath breathe upon you; for here enter”’ the wedge of destruction.
  18. Capilya said: What is the second poison? But when he perceived none would answer, he said: The first lead to the second, which is desire to lead others and rule over them. Htah-ai, one of the rab’bahs, asked: How can we get on without leaders?
  19. Capilya said: Suffer no man to lead you; good men are expressions of the All Light. Capilya asked: What is the best and yet the most dangerous thing? Some replied as to one thing, and some as to another. Capilya said: The best and yet most dangerous thing is speech. To talk of good things; of delights; of love; of Ormazd and his wonderful creations; of life and death; of everlasting happiness; these are good speech and give the soul great happiness. To talk of evil; of dark deeds; of one’s neighbors; of disgusting things and words; these enrich satan’s harvest.
  20. Certain three men traveled through a great city, and when they returned home, and the neighbors assembled to hear the story of their travels, one of the travelers related all that he saw, good and bad; another one related only all the bad things he saw; and the other one related only the good things he saw, the delights and most beautiful things. Which, now, of the three, say you* do most for the Father’s kingdom? The rab’bahs said: The last one. Capilya said: True! Be you*, then, like him even to one another; for by this course only is speech not dangerous, but of profit unto the world.
  21. Sufficient is the number of evil men to relate the evils in the world; relate you* the good, for by constantly walking in clean ground you* should remain clean, in word and deed.
  22. Search you**** both spirits and men, not for the brilliancy of speech, for oft its brilliancy hid its poison, or steal”’ on the senses unawares; but search their words as to holy ideas and good delights, to make man rejoice in his life. He who harp”’ on deceivers and liars and debauchees, is a fireman for satan’s hells. Reply not to him, lest your speech become a snare to entrap yourselves.

CHAPTER VI.

  1. For three years Capilya traveled over the land of Vind’yu, east and west and north and south, establishing the Faithists wherever he found them; and he donated to them whatever lands laid waste and not tilled; but he touched not any land whereon other people dwelt and tilled the soil.
  2. And it came to pass, the servants in the provinces fled from their masters and went and dwelt in the places of Jehovih, to so great an extent that the governors and sub-kings complained against Capilya, and he was reported to Yokovrana, the king in chief, Capilya’s foster-father. And the king sent a commission summoning his supposed son to the capital, to answer the charges against him.
  3. When Capilya was before the Royal Council, and demanded by the king why he had come, Capilya said: The servant of the great king answer”’; his words are bound words. Whatsoever come out of Capilya’s mouth, Capilya hold as his. There be such as maintain that man, whose tongue is moved by the spirits of the dead, is irresponsible for his words. Capilya creep”’ not through so small a hole. To be master of one’s flesh, and desires, and passions and words, these are great gifts indeed. Capilya profess”’ these. Therefore, Capilya bind himself in every word.
  4. Know then, Most Royal Council, servants to our Great King, Yokovrana, Capilya was summoned here by the king, to answer certain charges made by members of the Royal Council. These charges prefer that Capilya hath founded certain colonies which have attracted away the servants of the sub-kings and of the rich, and thereby sowed disobedience in the remainder.
  5. Capilya is come to answer these charges. Hear you****, then, Capilya’s answer: Capilya being heir to the throne besought the king for leave to travel, and the king said unto him: Whatsoever the soul observe that may be good for the United Kingdoms, do you. Said not the king this?
  6. Yokovrana said: Yea, my son. Thereupon Capilya said: When Capilya traveled near and far, for nine years, his heart was sick because of the misery of the poor and the glory of the rich. He beheld many forests and many plains where no man dwelt; and he said to himself: Let the poor come here and live. Yet he called not any poor man. Was it, then, an evil for Capilya to say this to himself?
  7. The king said: Surely not. Then Capilya went on: After a long season of idleness, Capilya went the second time to travel, and when he came to the forests and plains, behold, the poor were gathered together, and yet more coming. So Capilya went amongst them to show them how to dwell together wisely. Was this an evil in Capilya?
  8. The king said: Nay; of a truth it was good. Then Capilya said: In a little while they discovered it was good for them to dwell together and to help one another; and the news spread abroad, whereupon the servants of the governors, and the rich, ran away from them. Is it not just to say of the king and governors and rich men that they are driving their servants away from themselves, because of hardships which are greater than the hardships of the Gods?
  9. The king said: A good proof. But why sayest you, the Gods? These people for the most part believe not in the Gods. And many of them, I hear, are believers in the Great Spirit! Capilya said: You sayest truly, O king. But that is their matter, and not Capilya’s. The king said: You are right, my son. But how sayest you of education? Should not the laws be maintained?
  10. Capilya said: Art you the king? or merely the servant of the dead? Should Capilya call him father who is only a servant to carry out the laws of the dead? If so, then hath Capilya sinned against the law. But hear you, who are of great learning; do you obey one law of the ancients and not another? The law of the ancients was that with the death of the king all laws died, and whoso became king afterward must need make new laws of his own. The law against educating the Faithists is a law of the ancients. Let Capilya’s accusers find which they will; for if they stand by the laws of the ancients, then, indeed, have we no laws, and no king nor sub-kings. If they repudiate the laws of the ancients, then Capilya hath not sinned against any law.
  11. Yokovrana said: You are acquitted, Capilya. The laws of the ancients can not bind thy king nor the king’s kings. Touching these matters, then, the Royal Council should make new laws. And since Capilya hath not contravened any law, neither should the new laws interrupt the orders of the state as they now are.
  12. Because of Capilya’s presence in the Royal Chamber, the power of Jehovih and His angels was great in that house.
  13. After this manner, that follow, were the speeches of the sub-kings and governors: To permit great learning to the Faithists is to overthrow Dyaus and his reigning Gods and Lords; for by great learning will the Faithists ultimately become members of the Royal Council; therefore, at all hazards, great learning must be prohibited. Great learning is inimical to good servitude.
  14. Jehovih said to Capilya: Be you present when these laws are passed; for by this means My holy angels will rule over the Royal Council for the good of all men.
  15. For one hundred days the Royal Council discussed the matter, but the angels of heaven kept them divided as to opinion and belief, so that no law was passed by them. Now after they had thus wasted much time to no purpose, Capilya asked permission to speak before the king and Council as to what was wisdom in the government of the nations; and it was granted unto him. This that follow is, then, the substance of Capilya’s speech.

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CHAPTER X.

  1. Jehovih said to Capilya: You should remain with My chosen until they have learned these rites and ceremonies and doctrines; after which you should go to another region whither I will lead you*, and there teach the same things, and in the same way. And Capilya obeyed the commandments of the Great Spirit in all these things.
  2. In the fifth year of Capilya’s preaching, the voice of Jehovih came to him saying: Behold, your*** foster-father is near death’s door. Go you to him and have the law of protection established before his death; and after his death, and when you are king, thou should ratify the law, and then abdicate the throne.
  3. So Capilya returned to Yokovrana, the king, who was ill with fever. The king said: O my son, my son! I feared I should die ere mine eyes beheld thee. A few days more, and it will be over with me. You wilt be king. Bethink you*, what wouldst you ask of me, whilst yet I may accomplish it?
  4. Capilya said: Call your*** Royal Council and pass a law guaranteeing Brahmins, the Zarathustrians (Faithists), the lands they have possessed and tilled and are now dwelling on, to be theirs forever.
  5. The king assented to this, and the law was so enacted; and this was the first law granting land unto the Faithists, to be their own, by any king in all the world. And the law stipulated that the Faithists should worship in their own way; neither should they be impressed into any army as soldiers of war.
  6. After the law was established, Yokovrana said unto Capilya: I was wondering why you didst not wait till you wert king, and then enact the law thyself, and it could not be set aside during your*** life-time? I will die soon, and the law will die with me.
  7. Capilya answered: I should ratify your*** law on the day I ascend the throne, which is binding, according to the rules of the ancients. Had I waited until I was king, then I had been bound, according to my religion, which is that no one individual possess”’ land, save what he till”’, and then only by donation from the community in which he dwell”’, and only during his life-time, after which it revert”’ to the community.3
  8. Yokovrana said: You are wise, O my son! What is it that you understandst not? After the king rested a while, he said: Capilya, you hast often said you hast seen the angels of heaven: Who sayest you they are?
  9. Capilya said: Persons who once inhabited this earth. Some of them once lived on the stars.
  10. The king said: Since you sayest so, it must be so. I thought, sometimes, they might be different beings that dwell in the air, and never dwelt here. Sayest you, Capilya, all souls are immortal?
  11. Capilya said: They are so born into life; nevertheless, not all inherit everlasting life. Even as the bodygo into destruction, so can the spirit of a man dissolve out of being. The fruit of them that have attained to faith in everlasting life is safe; but for them that have fallen from faith in everlasting life, and from faith in the Creator, I pity them and their heirs.
  12. The king said: Why do the oracles tell lies? They are the words of angels.
  13. Capilya said: If a man will not think for himself, examine for himself, the Creator suffer”’ him to be the recipient of lies. He is a wise man who hath attained to disbelief in angels and men; for then he will turn to the Creator, Who is All Truth. This is the beginning of wisdom. Some fair men, with stunted souls, who look not about doing good in the world, require the serpent’s fang in order to make them think.
  14. The king said: I have killed many men in my day; sayest you I have sinned? Capilya said: Inquire you of your* Creator. I am not your* judge, nor any man’s. The king asked: If a man be killed and his soul live, then the killing amount”’ to little. We put away the body, but the soul may come back and retaliate. Is it not so? Capilya said: Yea, O king.
  15. The king reflected a while, and then he asked: My son, can the spirits of them we have slain catch us in heaven and injure us? Capilya said: Yea, O king. The king said: And they having been in heaven first would have the advantage in battle. And if they go in gangs and have a leader (satan), they might do a great hurt. Know you, Capilya, I have a great secret for your*** philosophy; which is: When death draw”’ near, we begin to shake in the soul as to what we have done all our lives. Sometimes I think of saying to Dyaus: Here, I will pray you*! But then I remember I have no merchandise which he would accept. How strong we are in health and prosperity, and how weak in adversity and in death! Sayest you prayers would make my case stand better in heaven?
  16. Capilya said: I am not master in heaven; or if I were, my love to you* would shield you* from all darkness. The king said: The priest saith if I pay him money he can intercede with Dyaus and so secure me a high seat in heaven. I think he falsify, for Dyaus owe him nothing. Two things I have found, even with my little wisdom; the caterer4 to the king and the caterer to the Dyaus make great pretences, but do but little as to their promises. These two men, O my son, beware of them.
  17. I owe my greatness more to this discretion than to wisdom. They are at the bottom of all wars and evils in this world. They can deceive even the Gods, I am told. When thou art king, Capilya, put your*** wisdom in this matter; spare them not; they are the curse of the world. I regret that I slew not more of them; my conscience prick”’ me for this.
  18. Capilya said: Man’s conscience being only part of the man, may it not err? Is not the conscience dependent for wisdom on other things? And after all, if we have done that which seemed the highest, best thing at the time, have we not fulfilled the law?
  19. The king said: It would seem so. Conscience must depend for its errors or its justice on the education it hath received. But may not conscience be a disease in the heart? To regret for not having done a thing; to regret for having done a thing, these are irreparable complainings. Whoever can say beforehand, and yet not err, is wise indeed. I find that no man brought himself into the world; nor can he live but for a short period at most. When we are young we dislike to die; but at my great age I desire not to live. Evidently He Who created us hath more mastery over us than we have over ourselves.
  20. Capilya said: That is true; man at the best hath not more than half mastery of himself. Yokovrana interrupted, saying: I interrupt you, my son, because my time is short. I would ask you what is the greatest consolation to a dying man?
  21. Capilya said: There are two consolations that are great to a dying man: one is to know that he left no heirs after him; and the other is, that he leave after him a noble son. The king said: You are wise, my son. I asked the priest in the oracle-house the same thing, and he said: For a dying man to have faith that his soul will enter paradise. Thereupon I said to him: No honest man can have such faith; for such a fate would be cheating heaven with one’s sins. Were I the Creator, I would break the necks of half the world. Still it may please a foolish dying man to tell him such a tale as regard his soul. You alone, my son, hath told me the greatest consolation to a dying man.
  22. My slaves may have faith that they will be kings, but they will wake up in their folly. A man may have faith that his soul will enter paradise, and he may wake up and find it was a mistake. Faith without a guarantee is folly.
  23. Capilya said: A man to know a thing of his own knowledge hath the greatest of all wisdom. To be as you art, a philosopher in time of death, is evidence of a great soul. Few have attained to this.
  24. The king said: Before you* I am nothing as to wisdom. You art a mystery to me. Thy mother, whom the doctors slew to put her out of her misery from long sickness, was not wise. And as to myself, I am only great, not wise. I can make men fear me; but thou knowest the secret of love, which is a great thing. Thy name, O Capilya, will be honored long after mine is forgotten. Yet I am the greatest king in all the world. O you, my most wonderful son!
  25. Capilya said: Because you gavest me great learning and a father’s kingly care, why should I not be an honor to you, O king? When you are in heaven, and can look upon me, I hope you mayest not lose your** hope for me.
  26. The king said: It seem”’ not wise to me that angels should see too closely their mortal kin, or else, forsooth, they would never raise up to higher heavens. The seers say heaven and angels are about us all the while. I think this is a lie, otherwise it would be more hell than heaven to them.
  27. After the king rested a while he said: I have been surmising what to say to you*, for I feel the blood in my veins is nearly stopped. And this make me think more than ever that man at best is but a gaming ball for the Gods to play with. Who know, perhaps even now they laugh in their sleeves as to how they have used me for some hellish game! O that man had some standpoint to judge things by! O that he had a measure and a foundation to stand upon! I have searched the spirits of the dead, and the Gods of the oracles, and they are lies, lies, lies!
  28. Capilya said: The small spark of light within our souls is right at the start; and if it be rightly cultivated it will grow brighter and clearer every day. For is it not in the nature of all things to grow by culture?
  29. The king said: To rightly cultivate! There is the matter, O my son. To settle that point the world hath been washed all over with man’s blood. Rightly! Who know that word? O that mine enemies were mistaken, and that I was clear in perceiving what was right!
  30. Again he rested awhile and then he said: I had hoped when death came on, I should get glimpses of what is in store for me; but even death is silent and dark and deceiving. My members weaken evenly. This showe I was begotten of good blood. Hadst you not been my son I should rejoice more than I do. For then I should know that my family race had run out, and, so, I should have ascended to the higher heavens. Now I may be obliged to dwell on the earth for a long season. As I understand myself now, with all your* wisdom and your* love, I had rather you hadst been some other man’s son. Then I could die easier and not care so much about leaving you*. I have no other kin.
  31. Capilya said: O king! You has rent my heart in twain! Of a truth I am not your* son! When your* wife laid in the dark chamber, the angels of heaven stole me and brought me thither. She who nursed me was my mother; and her husband was my father. I am a Brahmin of Zarathustrian blood, a Faithist!
  32. The king said: Is this true? It can not be! Go call your* nurse! Capilya called in the nurse, and the king said to her: Ere I doom you* to death, I charge you, is this your son, and is your*** husband his father? She answered him: I am sworn to Jehovih and cannot answer thee. Therefore sentence me, for I have carried a great load many a year. Behold! An angel of heaven appear”’!
  33. Jehovih’s angel appeared before the king, and all saw the angel, which said: Capilya is not your*** son, O king! And yet no sin hath been committed! Thereupon the angel vanished.
  34. The king said: Were this not a counterfeit made by the Gods, then it was my angel wife. So, Capilya! Must here end our love? The earth is going fast from me now! Capilya said: Our love will never die! For the good you has done for the Zarathustrians, the Great Spirit will provide you* a home suited to your*** great soul. If you hadst any faults, you hast more than balanced them.
  35. The king beckoned for Capilya and the nurse to come to him, and then he said, feebly: It seems to me I hear the Gods laughing! Keep you* up the joke! My brother’s oldest son know nothing of it! A kingdom is but a farce. Hold me up, Capilya. I would have mine eyes feast on the sky only, after having seen your sweet face.
  36. Capilya lifted him up, and the king said to the nurse: I bless you*! You broughtest forth a good prop! O aden (sky), aden! All is something! All is nothing!
  37. And the breath went out of him; he was dead.

3 This land law is still in existence in rural districts in India.
4 These terms are used in other places. A caterer to the king is what we call a politician. A caterer to Dyaus is a priest.

CHAPTER XI.

  1. Jehovih said to Capilya: My chosen should not have kings; I, Jehovih, am King. As through Zarathustra I gave rab’bahs and chief rab’bahs, so have I through you*; and their families are My families.
  2. Kings and kingdoms of men I give to the unrighteous; for they, perceiving not Me, for I am the higher law, should have that that they can perceive, which is the lower law.
  3. A kingdom is thrust upon you*; what wilt thou? Capilya said: What should I do, O Jehovih? Jehovih answered, saying: Suffer thyself to be proclaimed at home and in the provinces, after which you should ratify the laws, and then abdicate, and the kingdom should fall into other hands.
  4. Capilya was proclaimed, and thenceafter known as king Capilya, and he abdicated, and then Heloepesus became king, and he became obligated to Capilya, so that the latter, though not king, stood as a protector over the Faithists, even greater than Heloepesus, nor could any laws be enacted affecting the Faithists without the consent of Capilya.
  5. Jehovih had said: My people should be a separate people; they should live under My laws, for I am their King.
  6. Now the whole time, from Capilya’s first beginning of the restoration of the Zarathustrians (Faithists), until establishing a protectorate for them, was five years. After this Capilya traveled about, east and west, and north and south, collecting together the scattered remnants of his people; and he established them in colonies, and taught them not only rites and ceremonies, but taught the lost arts of tilling the soil and of making fabrics out of hemp and wool and silk; and he established schools and provided teachers for the people.
  7. Capilya said: The first virtue is to learn to find Jehovih in all things, and to love and glorify Him.
  8. The second virtue is Cleanliness; all peoples, old and young, should bathe once a day.
  9. The third virtue is to eat no fish nor flesh, nor other unclean thing; for of what profit is it to bathe the outer part if one put filth within?
  10. The fourth virtue is Industry. Because the Father gave man neither feathers, nor hair nor wool; let it be testimony of His commandment that man should clothe himself. To clothe one’s self, and to provide one’s self with food; these are the enforced industry upon all people. In addition to these, to labor for the helpless; to bathe them and feed them, and house them and clothe them; these are the volunteer industries permitted by the Father that you**** may prove your soul’s worthiness before Him. Without industry no people can be virtuous.
  11. One of the rab’bahs asked him what Industry was? To this Capilya replied: To keep one’s self in constant action to a profitable result. To rise before the sun and bathe and perform the religious rites by the time the sun rise; and to labor thereafter not severely but pleasantly until sunset, this is Industry. The industrious man find little time for satan’s inspiration.
  12. The fifth virtue is of the same kind, which is Labor. There should be no rich amongst you; but all should labor. As you**** develop your corporeal bodies unto strength by reasonable labor, so doth the act of labor develop the spirit of man to profitable growth for its habitation in heaven. For I declare unto you a great truth, which is, that the idle and the rich, who labor not with the corporeal body, are born into heaven helpless as babes.
  13. The sixth virtue, which is greater than all the rest, is Abnegation of one’s self. Without Abnegation no man should have peace of soul, either on earth or in heaven. Consider what you doest, not that it should profit thyself, but whether it will benefit others, even as if thou wert not one of them. Without the sixth virtue no family can dwell together in peace.
  14. The seventh virtue is Love. Consider when you speakest whether your*** words will promote love; if not, then speak not. And you should have no enemies all the days of thy life. But if you can justly say a good thing of any man, be not silent; this is the secret to win many loves.
  15. The eighth virtue is Discretion, especially in words. Consider well, and then speak. If all men would do this, you wouldst be surprised at the wisdom of your*** neighbors. Discretion is a regulator; without it, man is like a tangled thread.
  16. The ninth virtue is System and Order. A weak man, with System and Order, do more than a strong man without them.
  17. The tenth virtue is Observance. With Observance a man accept”’ from the ancients such things as have been proven to be good, such as rites and ceremonies. Without Observance a man begin back even with the earliest of the ancients, and thus cast”’ aside his profit in the world.
  18. The eleventh virtue is Discipline, the Discipline for the individual and the family. He who hath not Discipline is like a race-horse without a rider. A time to rise; a time to eat; a time to pray; a time to dance; a time to labor; these are good in any man; but the family that practice them in unison with one another hath Discipline.
  19. The twelfth virtue is like unto it, and is Obedience. All good and great men are obedient. He that boast”’ his disobedience to discipline is a fool and a madman. Greater and better is the weak man of obedience, than the strong man of defiance. For the one promote the harmony of the family; but the other rupture it.
  20. Consider these twelve virtues; they are sufficient laws unto the whole world. Man may multiply books and laws forever, but they will not make the family, nor colony, nor state, happy, without the adoption of these twelve virtues.

CHAPTER XII.

  1. Capilya said (being inspired of Jehovih): Let your*** life be thy preacher. The behavior of one good man, even in a sparse country, is of more avail than a thousand preachers.
  2. The clamor of the tongue make speedy converts, but it change not the blood. They perform the rites and ceremonies, but their behavior is not of the twelve virtues.
  3. One community (family) of a score of men and women, that dwell together in peace and love, doing good toward one another, is the manifestation of more wisdom than all the books in the world.
  4. A man that hath learned sympathy is better learned than the philosopher that will kick a cat or a dog.5 Great learning is not only in books; he who hath learned to harmonize with Jehovih hath great learning.
  5. The doctrine of the idolater is war; but My Sons and Daughters practice peace, resisting not any man with weapons of death, saith Jehovih.
  6. My sermons are not in wordy professions, but in the souls of My people who practice My commandments.
  7. You**** have witnessed that Sudga’s followers said: Behold, Sudga is our Lamb of Peace! And they were nations of warriors; they built monuments to glorify their greatest slayers of men.
  8. My people say little; profess little, as regard their virtues; but their practice is My Voice!
  9. Capilya said: Whatever should be the character of one man, so should be the family (community); so should be the state. Harmony in a man’s soul is his greatest blessing; and so of the family, and of the state.
  10. Whoso will sacrifice self-gratification for good of the family is the greatest, best one in the family. Whoso triumphs in self-desire or in inflicting on others his opinions or doctrines, is the worst, bad man in the family.
  11. My Father in heaven, is your*** Father also; all men and women are my brothers and sisters. To magnify one’s soul so as to realize this brotherhood, is a great virtue. No matter what name He hath, there is, nevertheless, but One Creator; and all peoples are His children. Call you Him what name you wilt, I will not quarrel with you. I am a child of His love; by love will I prove it unto you. No man can prove this by war.
  12. At death the real life begin; mold thyself well whilst thy soul hath a good anchor (the body). The highest, best life in this world, find the highest best life in heaven. To love your* Father Who created you; virtuous happiness is little more than this. The happiness of lust, is hate to your Creator.
  13. The man learning to swim had better go in with corks, till he find the stroke; like this, thy Creator gave you* a corporeal body. Be not in haste to enter the unseen world; make sure that you hast learned the stroke of the resurrection erst you puttest aside your*** flesh and bones.
  14. Religion is the learning of music (harmony) in a community, in which the rab’bah is the key-note. Music is of two kinds: sounds and assimilation. Dumb instruments may make sound-music; but assimilation come to the real matter of putting one’s behavior in harmony with the community.
  15. Good works! Who know the meaning of these words? King Yokovrana judged the good works of a man by the number of bad men he had slain. When alms-houses promote laziness they are not good works. Preaching, and praying, and singing, are not works; they are the blossoms, and with enticing fragrance. Yet satan persuad man that these are good works. Nevertheless, all fruit is preceded by blossoms. The most learned man, the most pious man, and the greatest philosopher can not tell what is the meaning of the words, good works. But a mother, with a child one day old, can tell; a farmer, that hath sowed and reaped one harvest, and given half of it away to the less fortunate, can tell also.
  16. To bring forth out of the earth food or clothing, these are good works only so far as they exceed one’s own requirements and are given to others. To live on the earnings of others, save in time of helplessness, is evil. To preach and not produce substance for others; such a man is a vampire. He sell”’ sermons and opinions to the ignorant, making believe his words are Jehovih’s concerns.
  17. The preacher should dwell with the poor, taking hold with his own hands; teaching and helping; he who give words only, and not labor, is a servant of hell. He find honeyed words, and drawl”’ his voice; he live in ease and plenty; he stretch”’ out a long face seriously; he is a hypocrite and a blasphemer against his Creator.
  18. With love and rejoicing, and with willing hearts, stand you upright before Jehovih; for your* preaching should bear evidence of joyful light; and your* presence give to the weary and disconsolate assurance that you are the Creator’s son, come in earnest to glorify Him by righteous works and a helping hand.
  19. Besides Capilya’s book of maxims, the quarter of which is not here related, he also restored the Zarathustrian commandments and the songs of Vivanho. Nor since two thousand years were the children of Jehovih so well standing before the world. And peace and plenty came upon the land of Vind’yu, even greater than in the days of Brahma.
  20. Thus close the history of Capilya, who was led in all things by Jehovih, through his angels, even to the words he uttered, though oft he knew it not. Such is it to walk with the Creator. Now whilst this was going on in Vind’yu, the Creator also labored through his angels in the land of Egupt, with Moses, of whom hear ye.

5 The resistless character and refinement of Capilya’s doctrines in India attained to so great an extent, that when the Christians, under the guise of the East India Company, began the enforcement of Christ and plunder, thousands of them submitted to be shot down rather than take up arms to shed human blood. And the missionaries and the British press published this doctrine of peace amongst the East Indians as evidence of foolish idolatry.

CHAPTER XIII.

HISTORY OF MOSES OF EGUPT.

  1. God commanded his loo’is, in the high heavens, saying: Descend you**** to the earth, to the land of Egupt, and raise me up a son capable of my voice.
  2. The angels descended as commanded and searched over the land of Egupt and in the adjoining countries, examining into the flesh and the souls of men. And they called unto God, saying: The land of Egupt is overrun with spirits of darkness (drujas), and mortals have attained to see them; and they dwell together as one people, angels and mortals.
  3. God said: Go you* amongst my chosen until you* find a man capable of understanding between truth and fable. Him inspire you**** to an I’hin woman for my voice.
  4. In Ellakas the loo’is found a man, Baksa, a Fonecean, a Faithist, born a su’is, and they said unto him: Why are you alone in the world? Baksa said: Alas, mine eyes have never seen God; mine ears never heard him. I am searching for God in the life of a recluse.
  5. The loo’is perceived what manner of man he was, and they led him to take an I’hin woman to wife, and she bore him a son, Hasumat.
  6. The loo’is guarded Hasumat till he was grown, and they spake to him, trying him also as to his power to distinguish angel voices.
  7. Him they also inspired to take an I’hin woman to wife, and she bore a son, Saichabal, who was guarded in the same way. And the angels inspired Saichabal, to marry Terratha, of the line (house) of Zed. Terratha bore a daughter who was named Edamas. And Edamas bore a son by an I’hin father without marriage, and she called his name Levi, signifying joined together (because his toes were not separate on the right foot, nor the fingers separate on the right hand). And Levi grew to be a large man, larger than two large men.
  8. Levi, being of the fourth birth of I’hin blood, was not acknowledged an heir of the chosen race, the Faithists. Therefore Levi established a new line, which was called, the House of Levi.
  9. Levi, not being eligible to a Faithist wife, was inspired by the loo’is to take an I’hin, Metissa, to wife. Metissa bore him a son, Kohath, who, at maturity, was admitted to the Order of Avah, the third degree of Faithists, whereupon he was circumcised, and afterward called an Israelite, the name given to the Faithists of Egupt.
  10. Kohath took to wife, Mirah, a devout worshipper of Jehovih. Mirah bore him a son, Amram, who took to wife Yokebed, sister-in-law to Kohath, and she bore him a son, who was Moses.
  11. Before Moses’ birth the loo’is perceived that he would be capable of the Father’s voice, and they called unto God saying: In the next generation, behold, your*** son will be born.

CHAPTER XIV.

  1. In these days in Egupt there were houses of records, where the affairs of the state, and of the king and governors, were recorded; and there were recorded also the births and marriages and deaths of people.
  2. The languages of the learned were Fonecean and Parsi’e’an; but the native languages were Eguptian, Arabaic and Eustian and Semis. The times by the learned gave two suns to a year, but the times of the tribes of Eustia gave only six months to a year. Accordingly, in the land of Egupt what was one year with the learned was two years with the Eustians and Semisians.
  3. God said: My people should reckon their times according to the place and the people where they dwell. And they did this. Hence, even the tribes of Israel had two calendars of time, the long and the short.
  4. To events of prophecy there was also another calendar, called the ode, signifying sky-time, or heavenly times. One ode was equivalent to eleven long years; three odes, one spell, signifying a generation; eleven spells one Tuff. Thothma, the learned man and builder of the great pyramid, had said: As a diameter is to a circle, and as a circle is to a diameter, so are the rules of the seasons of the earth. For the heat or the cold, or the drouth or the wet, no matter, the sum of one eleven years is equivalent to the sum of another eleven years. One SPELL is equivalent to the next eleventh spell. And one cycle match”’ every eleventh cycle. Whoever will apply these rules to the earth should truly prophesy as to drought and famine and pestilence, save wherein man contraven”’ by draining or irrigation. And if he apply himself to find the light and the darkness of the earth, these rules are sufficient. For as there are three hundred and sixty-three years in one tuff, so are there three hundred and sixty-three days in one year, besides the two days and a quarter when the sun stand still on the north and south lines.
  5. In consequence of these three calendars, the records of Egupt were in confusion. The prophecies and genealogies of man became worthless. And as to measurements, some were by threes, some by tens, and some by twelves; and because of the number of languages, the measurements became confounded; so that with all the great learning of the Eguptians, and with all the care bestowed on the houses of records, they became even themselves the greatest confounding element of all.
  6. Jehovih had said: For two thousand years I gave My enemies a loose rein; and they have the longest line of kings in all the world; and yet in the midst of their prosperity they fall down like a drunken man. Even their language is become like a pearl that is lost in a mire.
  7. Jehovih said: Because the kings of Egupt have outlawed My people, and denied them the right to obtain great learning, behold My people are divided also. One tribe hath one speech, another tribe another speech, and so on, till they can not now understand one another; save, in fact, in their rites, and signs, and pass-words.
  8. Yea, the kings have perceived that to keep My people in ignorance is to keep them forever in bondage. But I will raise up a leader, Moses, amongst My chosen, and I will send him even into the house of the king, and the king should give him great learning; he should master all languages, and be capable of speaking with all My people.
  9. Because the Israelites (Faithists) worshipped not the Gods and Lords, but the Great Spirit only, and because they resented not injury done by another, they had been limited into servitude by the Eguptian laws, which had stood for fifteen hundred years. These laws were called the Sun laws, after the manner of the division of the Osirian system, which was:
  10. The sun is a central power; its accompanying planets are satellites. In like manner the king of Egupt was the Sun King, and his sub-kings (governors) were satellites. Osiris, the highest angel in heaven, was the Sun God, that is, God of Gods; for all other Gods were his satellites. He revealed certain laws to mortals, and these were the Sun laws; and all minor laws were satellites. A Sun law extended over all of Egupt, but a satellite law pertained to the minor affairs of a city or province; but it must conform to the Sun laws. For in those days the spirits of darkness taught that the sun once whirled so fast it cast off its outer extreme, and so made the earth, and moon, and stars; and this was the accepted philosophy of the learned Eguptians of that period. Because the worlds run in circles (orbits), the circle was the highest measure, or sun measure; and the diameter of the circle was called, the ode, a Fonecean word, signifying short measure. And this name, ode, was applied to the Israelites in satire, as the Anglo-Saxon word, odius, is used to this day. But the Israelites made sweet songs and called them odes also.
  11. Amongst the Sun laws were the following, to wit: The God of Gods (i.e., Osiris) decree: Whoso bowe not down to me should not partake of me. Behold, mine is the sign of the circle! My enemies should not receive great learning.
  12. They should not hold sun places (be employers), but be as servants only all their lives. And these signs should discover them:
  13. If they worship not me, but the Great Spirit;
  14. If they deny that the Creator is in the image of a man;
  15. If they circumcise, and will not serve as soldiers;
  16. Then their possessions are forfeited already; nor should they possess houses in their own names; nor send their children to the schools; for they should be servants and the servants of servants forever.
  17. Under the Eguptian laws it was accounted a sufficient crime of idolatry to worship the Great Spirit, Jehovih, that the Israelites were not even admitted to the courts to be tried for an offence, but fell under the jurisdiction of the master for whom they labored, and his judgments were unappealable.
  18. Now at the time of the birth of Moses, there were in Egupt thirteen millions of inhabitants; and of these, four millions were Faithists (Israelites), more or less. For amongst the Israelites not all were of full faith, but many, to shirk the rigors of the Sun laws, professed to be worshippers of God (Osiris), and they would also enlist as soldiers, and otherwise connive in the ways of men, for sake of favors.
  19. For which reason the Sun King (Pharaoh6) feared the time might come when the Israelites might revolt against the Sun laws or become soldiers and confederate with foreign kingdoms for the overthrow of the Eguptian dynasty.
  20. For more than three hundred years the God Baal and the Goddess Ashtaroth had driven the foreign kingdoms to war; and in consequence of these wars the Faithists had fled into Egupt, and even accepted servitude rather than be slain elsewhere.
  21. Jehovih had said: Behold, mine enemies in killing one another, frighten off My chosen. Now will I lead them into Egupt together and give unto them a great leader, and he should restore My doctrines unto them, and I will afterward deliver them into lands of their own.

6 The word Pharaoh is Phoenician for Sun King.

CHAPTER XV.

  1. The king’s palace and pyramids were surrounded by a wall of stone; with twelve gates, made of wood and iron. The wall was of sufficient breadth for twelve men to walk abreast thereon, and the height of the wall was equivalent to twelve squares (about 32 feet (9.75 meters)). On the summit of the wall were twelve houses for the accommodation of the soldiers who patrolled the walls. And in each and every gate-way were houses for the keepers of the gates. So that no man, nor woman, nor child, could come into the palace or palace grounds without permission.
  2. And it came to pass that when Leotonas, the king’s daughter, walked near the river, accompanied by her maids, she beheld a child in a basket amongst the bullrushes. Leotonas commanded her maids to fetch it to her; and when she looked upon it, and beheld it was an Israelitish child, she said: The Gods have sent him to me, and he should be my child.
  3. And they bore the child into the palace, and Leotonas said to the king: Behold, a wonder of wonders! I have found an Israelitish child in a basket in the rushes, and only Gods know how it came, or how it scaled the walls. The king said: Keep you the child, and it should be both a brother and a son to you*. Nevertheless, my guards should find the way my grounds are entered, or blood will be upon them.
  4. Now after some days, and when the search had been completed, and no way discovered as to the manner of the child’s ingress, the king issued a decree commanding a thousand Israelitish male children to be put to death, Moses amongst the rest, unless the mother of the child, Moses, came and acknowledged as to the manner of ingress. The king allotted three days in which time the matter should culminate; but nevertheless the mother came not and acknowledged.
  5. And the king called his daughter, and said unto her: What should be done? Leotonas said: The king’s word must not be broken; nevertheless, you gavest the child to me, saying: Keep you it, and it should be a brother and a son to thee. And straightway I sent my maids and procured an Israelitish woman as nurse for the child. And I set my heart upon the child, nor can I part with it and live. Last night I consulted the oracle as to the matter, for I saw that your*** mandate must be fulfilled.
  6. The king said: And what said the oracle? Leotonas said: Give word abroad that the nurse of the child is its mother. Now I beseech you*, O king, let it be heralded abroad that all is acknowledged.
  7. The king, seeing the child, relented; and word was proclaimed as Leotonas had desired. And, moreover, the matter was entered in the recorder’s house that the mother of the child had made the basket and placed it where it was found, though no reason was assigned therefore. Such, then, was the Eguptian explanation.
  8. Now the truth of the matter was, the angels of Jehovih came to Yokebed and said: Thy son’s name should be Moses, signifying, a leader-forth,7 for he should deliver the Israelites out of bondage. But he should be taken from you*, and you can not find him. For the angels of Jehovih will deliver him into Leotonas’ hands. And she should adopt him as her brother and son, and bestow upon him the education of a prince.
  9. Yokebed feared, for in those days male children of Israelitish parentage were outlawed, nor could any man be punished for slaying them. And Yokebed prayed Jehovih, saying: Thy will be done, O Jehovih, for I know Thy hand is upon my son. But I beseech You*, O Father, that I may come to the princess and be her nurse for the child. The angel of Jehovih said: Swear you before Jehovih you wilt not betray to the child that you are his mother!
  10. Yokebed said: Though I be commanded by the king, yet will I not own that I am the mother, and it be Thy will, O Jehovih!
  11. And Jehovih’s angels fashioned a basket; and carried the child and placed it where it was found by Leotonas8 and her maids. And Leotonas, seeing it was a Hebrew child, commanded one of her maids to go and bring an Israelitish woman to nurse it. And the maid went out beyond the Utak gate and found and brought Yokebed, the child’s mother, but no one knew she was its mother.
  12. And when Yokebed had come before the princess, the latter said unto her: Nurse thou the child, for I will be its mother and its sister, for the Gods have delivered it into my hands. And Yokebed said: It is a goodly child; I will nurse it for you*.
  13. Moses grew and became a large man, being a pure I’huan, copper-colored and of great strength. And Pharaoh, having no son, bestowed his heart on Moses, and raised him as a prince, having provided him men of great learning to teach him. Moses was master of many languages, and withal made acquainted with kings and queens and governors, far and near. And he espoused the cause of the king, whose dominions held seven kingdoms beyond Egupt as tributary kingdoms, which paid taxes to Pharaoh.
  14. So Pharaoh made Moses embassador to the foreign kingdoms, in which capacity he served twelve years. But because of the prejudice against him, for being of Israelitish blood, the court of Pharaoh importuned the king for his removal, and Moses was so removed from office under the king.
  15. The king said to Moses: My son, this is a double infliction on me in my old days; in the first place, it is as a sword-thrust, to cut off my love to you*, lest you some day become king; and in the second place, it is hard for a Pharaoh to be dictated to by his own court.
  16. Moses replied: Fear not, O king, that my love and your** can be severed. Oft it happen”’ that men are tried in a way they know not the wisdom of, but which, afterward, we realize to be the best thing that could have taken place.
  17. As for myself, I think this rebuke is put upon me by Jehovih because I labored not for mine own people.
  18. The king said: How so? Moses replied: For many days a great heaviness hath come upon me; it is as if the wind of heaven bore down on my heart, saying: Moses, Moses, lift up your* voice for your* people. For behold, the king, your*** father, will favor you*!
  19. Pharaoh said: What wouldst you. my son? And if it be possible to be done it should be done.
  20. Moses answered: Until I have gone amongst them and ascertained their grievances, I know not how to answer you. The king said: Go, and keep your** counsel to thyself until you are returned.
  21. So Moses departed and traveled over the land of Egupt, and was four months absent, and returned unto Pharaoh. And to him Moses related all the grievances of the Israelites; explaining the tasks put upon them; their denial before the courts; their forbiddance to education; and withal extolled them highly for being a peaceful and virtuous people.
  22. The king said: It is a pity; it is a great pity. But what can I do, O Moses? Thou beholdest how even thyself is chastised by the king’s court. If I demand the repeal of the laws, the court will heap coals of fire on your*** head and on mine.
  23. Moses said: Neither know I, O king, what to do. And Moses was in great trouble of soul; and after he waited a while for his thoughts to come to him, he said: O king, this night you and Leotonas should reason with me, for I feel it incumbent because of the pressure on my soul.
  24. When the three were alone that night, lo and behold, it was the beginning of the dawn of light. And Moses’ ears were opened, and he heard the Voice of Jehovih (through His angels) saying:
  25. Behold, O king, and you, Leotonas, and You, Moses, now is the beginning of My power on the face of the earth. Moses, My son, you should take thy people out of the land of Egupt; and I will bestow upon them the lands of the ancients, even whither I will lead thee. Change not your*** laws, O king; let Egupt have her way; and let the Israelites have their way also.
  26. The king said: To deliver four millions of people! O what a labor!
  27. On the next day Moses walked out, going into the woods to be alone, for heavy trouble was upon him. And an angel of Jehovih appeared in a flame of fire in a bush, calling: Moses, Moses, My son! And Moses saw that the bush was not burnt, and he said: Here am I, and I heard Thy Voice.
  28. The Voice said: I am the God of Abraham, and of Isaac and Jacob. Moses said: What wouldst Thou?
  29. The Voice said: Go you once more amongst your*** people and say thou: I, Moses, am come to deliver you out of the land of Egupt, and into an inheritance which should be your own.
  30. Moses said: My people will ask of me: By whose authority speakest thou? What then should I answer them? The Voice said: Say you to them: The I AM sent me. And if they question further, saying: You has a deceiving spirit, like the Eguptians, then should you say to them: How can you* distinguish one spirit from another? and they will say: Whoso labor”’ for himself will deceive us. And you should say to them: Whosoever hath faith in Jehovih, let him give up all, even as I do; and let them follow me; for if a multitude go forth in Faith in the Father, then will the Father provide unto them. (For this is the meaning of Faith, from which you* were named Israelites.9)
  31. So Moses and his brother, Aaron, traveled about in the land of Egupt, calling together Raban families,10 explaining to them, and urging the people to get ready and depart out of Egupt. For three years they thus labored, and it became known far and near that the project was on foot.
  32. And the oracles of the Eguptians prophesied that when the Israelites were once out of the country they would unite with the kingdoms whereto Moses had been embassador, and then return and overpower the Eguptians.
  33. And in order to stigmatize Moses they said he fled away from Pharaoh’s palace because he had seen two men, and Eguptian and an Israelite, fighting, and that Moses slew the Eguptian and buried him in the sand. And the recorders thus entered the report in the Recorder’s House.
  34. Moses was of tender heart and he inquired of the Great Spirit, saying: Will ever a voice of justice speak in my behalf? Jehovih, through his angel, answered Moses, saying: Suffer your* enemies to put on record what they will, for the time will surely come when the truth should be revealed unto men. Pursue your* course, for it should be shown that you dost still visit the king; wherefore, hadst you fled as the records state, you wouldst not return, with the report hanging over your*** head.11
  35. In those days Egupt was a land of glory and of misery. Hardly is it possible for words to describe the splendor in which the nobles lived. Of their palaces and chariots a thousand books might be written, and yet not reveal all. And as to the members of the king’s court, so grand were they that many of them stood not on the ground from one year’s end to the other; but caused carpets to be spread wherever they desired to walk. And as to their chariots, they were bound with silver and gold, and set with precious stones.
  36. Of the royal court and the nobles, there were two thousand four hundred and eighty, and they owned and possessed everything in Egupt, which was the richest country in the world.
  37. The next in rank were the masters, who were servants and tenants to the courtiers and nobles; and the third in rank were the Faithists, called Israelites, who were servants under the masters.
  38. And it was against the law for any one to call a meeting of Israelites, or to incite them against servitude to the masters; for which reason Moses and Aaron violated the law of the land, nor dared any man to arrest them, because Moses bore with him the king’s seal.
  39. Of the miseries of the land of Egupt, the half hath never been told, nor ever should be; for they were of the nature of the flesh, and of such kind that one may not mention them fully, for the history would also involve the beasts of the fields, and dogs, male and female, and goats also.
  40. Suffice it, the people were victims of evil spirits, and had descended to such unnatural practices as poisoned the flesh, which became inhabited with vermin; and they had running sores; and only evil practices alleviated the pains. The people were subject to entrancement by evil spirits, and the latter appeared amongst the people, taking to themselves corporeal forms for evil’s sake, also eating and drinking with mortals daily.
  41. When Moses beheld these things he prayed to Jehovih for wisdom and strength; for thousands and thousands of the Israelites were becoming afflicted in the same way. Jehovih answered Moses, saying: Because of the abundance of evil angels in this land, it is impossible for My chosen to dwell herein and escape affliction. Moses explained this matter to the Israelites.
  42. Jehovih said: Moses, you and your* brother should return to the king, for he is worried concerning you* and your* labors. Behold, the nobles have complained before the king against you*.
  43. Moses visited the king, who was sick with a fever; and the king was on his divan at the fountain in the palace grounds, and the men servants were forcing water. When the king saw it was Moses he raised up, rejoicing, and called Moses to come and sit with him. And servants ran in and told Leotonas that Moses had returned, and Leotonas came also and rejoiced to see Moses. Now whilst they were talking the king was overcome and fell in a faint, whereupon Moses raised him up and restored him; and then carried the king into the palace, in his arms carried he him.
  44. Leotonas said: Moses, my son and brother, you should not more leave us alone? Behold, my father is old, and he gave his heart to you* when you wert a child. Be you to him his son. Behold how he revives in your*** strong hands!
  45. Then spake the king, saying: My son, with all your*** wisdom, can you understand a woman? Moses said: Alas, O king, save the princess, I have not studied them. But why ask”’ thou?
  46. The king replied: Leotonas had not said one word about the affairs of the kingdom! What is uppermost in a woman’s heart, that speak she first; but as to man, he speak first that which lie at the bottom of his heart. I love you, Moses, and delight in thy presence; but my kingdom concern”’ me deeply. The nobles have complained against you for meddling with their slaves, and for this I have desired to see you*.
  47. Moses said: The Voice came to me, informing me of what you sayest, and then commanded me to come to you, for you wert ill with fever. And the king replied, saying: If I should die before you has accomplished the migration of thy people, I fear my successor, Nu-ghan, will make it hard for you. Tell me then, therefore, how matters stand with you*?
  48. Moses said: Jehovih hath planned this migration; it cannot fail. For, witness you* what proof I have found: The Israelites were looking for a leader-forth, even as I was named in the basket. And wherever I have gone, the rab’bahs and their families are acquainted with the matter as if it were born in their souls.
  49. The king said: Everywhere the oracles declare against you* and Jehovih; saying thou art in the hands of evil spirits.
  50. Moses said: What are the oracles to me? To feel assured one is in a good work; this is better than oracles.
    7 See Book of Exodus, Ezra Bible, chap. ii., v. 10. The etymology of the Hebraic word, Moses, is A LEADER-FORTH, and has no reference to being drawn out of the water. Hence, the Ezra account must fall to the ground, save so far as the facts corroborate the Israelitish account.
    8 According to the account in the Ezra Bible there was an edict to kill male Hebrew children. If so, why did Moses’ mother put him in this most dangerous of places? Would any mother resort to so foolish a stratagem? As to the angels carrying the child, as also in the case of Capilya, sufficient evidence is at hand now, in this country and in England, of hundreds of full-grown people being carried by the angels.
    9 Iz-zerl. — See Book of Saphah.
    10 A family of ten, i.e., thirty people: a small community.
    11 It is strange indeed that the world has endorsed the Bible account for two thousand years, overlooking this fearful blunder. Nevertheless, we see now that we have not had the Mosaical account at all, but the Egyptian.

CHAPTER XVI.

  1. The Voice of Jehovih came to Moses, saying: Have the king give you* commissioners who should go in advance and examine the countries whither I will lead you*; and when the commissioners have returned, you should proclaim to My people what the commissioners say, and the people will be convinced, and rise up and follow thee. So Moses asked the king for a commission of Eguptians, and the king appointed thirty-three men, and allotted to them seven months to accomplish the inspection; and he gave to the commission camels and asses to ride upon, and to carry food to eat on the journey.
  2. Meanwhile, Moses sent Aaron around about through Egupt, to inform the people of the commission, and also as to how they should make their outfits. And Aaron said unto the rab’bahs: Be you**** circumspect as to the outfits of our people; observing that they carry not away with them anything that is another’s, even to a fraction; for thus hath Moses commanded me to say unto you.
  3. When the commissioners returned and made their report, which was favorable, Moses had the report sent amongst the Israelites; and Moses added: For there be such, as, having little faith in Jehovih, will have faith in the words of the commissioners.
  4. The Gods of the Eguptians were not idle, and they sent word by way of the oracles to the courtiers and nobles to the effect that Moses had persuaded the king to hand the kingdom over to the foreign nations, knowing the king had no son eligible to the throne.
  5. The courtiers and nobles, therefore, importuned the king to choose one of two things: Either to banish Moses out of the country, and put aside all arrangements for the migration of the Israelites; or, on the other hand, to abdicate the throne in favor of Nu-ghan. In the meantime, a whole year’s drought came upon Egupt, and the rivers overflowed not, so that a famine was sure to fall upon many parts of the country.
  6. The king answered the demand of the courtiers and nobles with these words: I am Pharaoh, king of Egupt! Look you**** to the threatened famine; provide the stores for my people. I declare to you all, a new thing is come unto the world, which is: MIGRATION FROM BONDAGE! Nor is it in the power of nobles or courtiers or kings to stay this invention.
  7. When the courtiers received this answer they said to one another: These are Moses’ words, fashioned for the king’s mouth. Certainly he hath lost the fear of the Lord,12 and hearken”’ to the Great Spirit of the Israelites!
  8. Jehovih, through His angels, spake to Moses, saying: Now is thy time. Go to the Heads whom you has chosen and appoint a time unto them of one place, and a time unto others of another place, and so on unto all the Heads. And you should make the armies going forth so numerous that the Eguptians will be overwhelmed.
  9. These, then, are Heads, the chief rab’bahs appointed by Moses, and the places in Egupt whence they were to depart from:
  10. Rasak, son of Ubeth, of the place Hagor; Ashimel, son of Esta, of the place Ranna; Gamba, son of Hanor, of the place Nusomat; Bothad, son of Nainis, of the place Palgoth; Amram, Son of Yoth, of the place Borgol; Lakiddik, son of Samhad, of the place Apau; Jokai, son of Keddam, of the place Hasakar; Jorvith, son of Habed, of the place Oeda; Sattu, son of Bal, of the place Harragatha; Tussumak, Son of Aban, of the place Ra; Makrath, son of Filatti, of the place Nabaoth; Hijamek, son of Tor, of the place Nu’joram; Fallu, son of Hagan, of the place Ennitz; Shutta, of the place Romja; Jokkin, son of Rutz, of the place Moan; Tudan, son of Barrahha, of the place Hezron; Osharrak, son of Libni, of the place Raim; Thammas, son of Rodaad, of the place Sakaz; Misa, son of Tiddiyas, of the place Tessam; and Sol, son of Zakkaas, of the place Annayis.
  11. Jehovih said: And the Heads should have notice seventy and seven days; and they should notify the rab’bah of their places, that due preparation should be made for the start. Nevertheless, the time appointed unto your*** people should be kept secret with the Heads and the rab’bahs. And whatever number the rab’bah can send forth, he should notify the Head; and when all things are in readiness, that number should go forth on the day appointed, every one on the same day.
  12. And Moses appointed the month Abib and the tenth day thereof, when all the people should start; and moreover, he said unto the Heads: You**** should see to it that the night before they start, even at the hour of sunset, and the moment thereof, every family should offer a lamb in sacrifice, and every man, and every woman, and every child that can speak, should covenant unto Jehovih in the blood of the lamb.
  13. When the time of the slaughter is at hand, the family should stand around, and the lamb should be in the midst, bound head and foot; and when the knife is raised for the blow, no one should speak, for that which is to be should be the covenant of the blood of the lamb against Egupt. And when the throat is cut across and the blood flowing, they should all say: In Egupt the lamb of Jehovih is dead; His God should go hence with Israel, but Egupt should be accursed from this night! Accept this, my covenant, with thee, O Jehovih (E-O-Ih!), for innocent blood hath been shed as a testimony before You* that, with to-morrow’s rising sun, I rise to lie not down again in Egupt forever!
  14. Thus went Aaron and Akad, bearing this message in secret to the Heads of the Houses of Israel, saying unto them: Thus saith Moses: This is the commandment of Jehovih, Who is Almighty!
  15. And now, on the eve of success to the Israelites, the king of Egupt, being at the point of death, sent for Moses, and Moses went to him. The king said: If it should be the Lord’s will to take me off before they people are gone, you wilt have great bother; for my successor, Nu-ghan, hath a great hate toward Israel.
  16. Moses said: What, then, should be done? The king said: Behold, the pestilence hath overspread Najaut and Arabenah. Thy people will be cut off from traveling by that way. Nu-ghan and his courtiers dwell in Harboath. Moses replied: My people should march through Najaut and Arabenah; neither should the pestilence come upon them, for the hand of the Almighty is in this matter.
  17. Leotonas, learning that Moses was with the king, went in to see him. She said: O my son and brother, you are welcome. Behold, the trials of the royal court, and the persistence of the nobles, are the death of the king. To this the king said: And still I live, Leotonas! But, alas, these were his last words, for he laughed, and the blood burst through his heart, and he died then and there, even in Moses’ arms.

12 The student must not forget that the Egyptians were the worshippers of the Lord and God, and that the Israelites were not.

CHAPTER XVII.

  1. Jehovih, through His angels, said unto Moses: When the body of the king is embalmed and put away, you should go quickly to your*** people; for he who come to the throne is under the voice of the Lord, Baal, and he will try to prevent the departure of MY chosen. So, Moses left the capital and did as commanded.
  2. On Nu-ghan’s being crowned he at once issued the following decree: Behold me, I am Pharaoh, King of Egupt, and Ruler of the World. God hath raised his voice in my dominions saying: Hail you, Sun King of the corporeal world: Behold, I gave to you* all the living that are on the face of the earth, and in the waters of the earth, to be your, to keep forever. And I say unto you, what is your own is your* own, and you should have dominion in your** own way, for I made all that are alive on the earth to be your** forever!
  3. Whether of beasts of the field, or fish in the waters, or man on the earth; all the living I created for you, and you should possess them from everlasting to everlasting. And the life of the living gave I into your** keeping; and I said unto you*: The house of Pharaoh have I created, and it is my house also.
  4. And whoever rule on the throne of this land, the same is my son, and is the possessor whilst the breath of life is in him. But when he die, and the throne fall to his successor, the rights and the powers and possessions of your*** kingdom should not die nor be set at nothing. But the successor should be my Pharaoh whom I raised upon unto my dominions; thus saith the Lord.
  5. Now, therefore, I, Pharaoh, who am king and possessor of all the world by commandment of God, and by his son (Osiris), who is dead and risen, being myself God of the earth, into whose hands are bequeathed all the living, am today, yesterday, and forever, the same everlasting king and Lord of all. And I decree unto my people, who are mine by virtue of my authority from God, that only by my gracious indulgence hath any man or people right to put one foot before the other, on this my sacred earth.
  6. And whosogo here or there, save by the sign of the signet of my seal, should surely be put to death.
  7. Any multitude of my people, who are my servants, whom the God of Gods hath given into my hands to do my works, to till my earth, or to build my houses, or dig ditches, or make bricks, or gather harvest, or make cloth, or attend flocks, and to do all works whatsoever, who may design to escape out of Egupt, to go to my enemies, the foreign kings, should be deemed guilty unto death. And if such people start forth, to quit my service, to go out of my holy land, then should my loyal slaves fall upon them and slay them, right and left, sparing neither man, woman nor child. For thus command the Lord God, whose son I am.
  8. Jehovih, through His angels, spake to Moses, saying: Go thou; take Aaron your* brother, and go before the king and plead your* cause. Moses said: O Jehovih, You Almighty, why hast You said this unto me? I have no argument in me, like other men? nor have I courage to face a man or woman. My tongue is slow to find words till after the opportunity. From my youth up I have known this man, Nu-ghan, who is king, and if he but stomp his foot at me I am helpless before him.
  9. Jehovih said: For that reason, My son, I can give you* My words. Go and fear not.
  10. Then Moses went before Pharaoh, taking Aaron with him. The king asked: What is thy will? And Moses said: I am come to beseech you* to suffer my people to depart out of Egupt. The king replied: The Lord is with me; he saith you should not go; and I repeat the words of my God.
  11. Then spake Moses, the power of Jehovih being upon him: Think not, O king, that bondage is for this world only; here doth not the matter end. You hast here said in thy decree, even from the Lord hast you spoken, saying: The life of the living gave I into thy keeping. Saidst the Lord this to you? Wherein, then, is justice, since pestilence and death are coming upon your people? Callest you this keeping them? I declare unto you, that even in the words of your own God you hast failed utterly, and this sin is upon you. Suffer, then, my people to depart, that your** own shortness may not be magnified unto thee, in the afflictions which will surely overspread this land.
  12. The king said: You hast no authority; you are a frozen serpent that was taken into the house of the king; and being thawed out, you turnest to bite thy benefactors. You art outlawed by men and accursed by the oracles. It is said of thee, you hast been to Hored, and there wed for sake of alliance with my high priest, Jethro, for conveyance of my lands unto your*** people. Who are you, that pretendest to hear a voice, and to be led by the Unseen? You slave!
  13. Moses said: I am not here to plead mine own cause O king, but my people’s. Suffice it, though, that even as your* Lord God stand upon miracles, I bow not down before him. For these are evidence that your* God and your* Lord are but angels of the dead, who labor for thee and your* aggrandizement, and not for all men’s welfare.
  14. For I have miracles also; and whatsoever your*** magicians can do, that can I do also; have I not eyes and ears, even as the oracles? Now I declare a miracle unto you*, which is that you thyself should yet not only consent to my people going out of Egupt, but thou should send armies to drive them out. To turn a rod into a serpent, or water into wine; or to show the spirits of the dead, alas, O king, even they that are of rotten flesh can do such things!
  15. Pharaoh said: If the oracle hear God, is not this the greatest? Moses replied: He who utter”’ what an angel bid him is that angel’s servant; he who utter”’ a good truth hath spoken with Jehovih’s voice. Pharaoh asked: Sayest you your*** words are the Creator’s?
  16. Moses replied: I am as all good men who speak truth; all that is good, and all truth, are Jehovih’s words. In a rose He find expression in perfume; in the lightning His words are thunder; in a bird His words are songs; but in man, His voice is in man’s words; for every living creature, and every dead thing on the earth, or in the waters, or in the air above the earth, give expression in its own way; because the Father’s hand is the foundation of all that is good and true. He is the I AM Who sent me to you; by His command open I my mouth before you. And in His name declare I unto you* you should not only suffer my people to depart out of Egupt, but you should send your*** armies to drive them out.
  17. The king said: Moses, Moses, you are mad! For though all Egupt run blood, yet will I not do as you hast said. Then Moses replied: I tell you, O king, there be two powers in heaven: that which is for Justice and Goodness, even Jehovih; and that which is for sin and death. And if the Creator lift off His protecting hand from Egupt, she should in that day become the plague spot of the earth. You dost remember, when in the ancient days, great Thothma built the first pyramid, your** forefathers decried the power of heaven; and straightway all the land, and the great pyramid itself, was flooded over by evil spirits. And then came foreign kings, and robbed and plundered Egupt. Think not, O king, these legends are but idle tales; there be Gods and Lords in heaven who could sweep the sea up, and drown all this country. Behold, a day is set; a night is marked out when the lamb of peace should die. And in that night the first-born of every woman, and the first-born of every beast in the fields, should die for all the Eguptians; and in that same night not one of the Israelites should go down in death. Jehovih saith: I will show My power through My people in the time of My covenants.
  18. Pharaoh said: Were these things to be, God had come to more noble quarters. Thou art beside thyself. And I banish you; nor will I again look upon your** face.
  19. Moses said: Whether in this world or the next, you should yet call unto me to deliver thee from torments. Nevertheless, I do your*** bidding; neither will I come to you* again, nor should you look upon my face for a long season. With that, Moses and Aaron saluted the king and departed.

CHAPTER XVIII.

  1. Pharaoh called his chief superintendent and said unto him: As to the Hebrew brick makers, you should no longer supply them with straw, but they should gather stubble themselves, and they should continue to make the same number of bricks. And as to the tillers of the soil, you should no longer suffer them to have cattle to draw the plows, but they should draw the plows themselves, and they should likewise break the same quantity of ground. And in this way the king put extra hardships upon the Israelites because he was angered at what Moses said.
  2. Moses perceiving this, cried out unto Jehovih, saying: O why didst You send me before Pharaoh? Behold matters are worse than before. O that I had guarded my tongue and been of persuasive speech!
  3. Jehovih said to Moses: Rebuke not thyself, for you hast done My commands. And it should come to pass now, what otherwise would not. For such Israelites as hesitated about going out of Egupt, will now decide for themselves as to what they will do. And the hardships that Pharaoh hath newly added, should be a blessing to your*** people.
  4. And it came to pass that the Israelites went away from their task-masters, and the rab’bahs sent them to the Heads; and the people of Israel were stirred up from one end of Egupt to the other. And as for the Eguptians, save the courtiers and nobles, they were likewise stirred up, but without any purpose or order; so that all the great land of Egupt had no tillers nor builders; and cleanliness departed away from them; and the country stank as a dead carcass, so that insects and vermin filled all the air of heaven.
  5. But of the Faithists, the flesh was good; and vermin came not upon them; nor were they stricken with fevers, or lepers, or scabs, like the Eguptians.
  6. Pharaoh ordered his army of two hundred thousand men to take the field, but lo and behold, they were scattered and afflicted so that they were only as vagrants, without head or discipline.
  7. Jehovih spoke to Moses, saying: Now will I show her philosophers a miracle in the air above the earth. Have they not said: All thing come up out of the earth? for they have tried every way to put Me aside, and to explain My creation away as an idle tale. They should look and see the sun, and declare of a truth there is no cloud; but whilst they look up, they should see a cloud high up in the heavens, and it should be broad as the land of Egupt, a very black cloud. And it should descend to the earth, and it should prove to be locusts, come without any seed; and they should be so numerous that in three days they will eat up every green leaf of every tree and herb in all the land. Neither should they be like any other locusts that have been on the earth or ever should be; for man should comprehend that they are not of the seed of the earth.
  8. Moses sent with a herald this prophecy to the king, and he added thereto: Why hast you put more hardships on my people? Seest you not that the evil you hadst hope to accomplish hath cured itself even before it came to pass? For the Israelites now work not at all, and their task-masters are left in the lurch. Again I call upon you* to let my people go.
  9. The king replied not to this, but silently put his officers to work, drilling and equipping his armies and collecting them together; the which, when Moses beheld it, he understood to be the sign, as the Great Spirit had previously said, when the cloud would appear. And it came to pass on a very clear day, at noon, a cloud formed high up in the firmament, and it grew blacker and blacker, until it descended upon the earth; and it was locusts, and was even as a snow-storm that cover”’ the land of the earth; in places to the depth of the shoes and ankles. And they fell to, eating every green leaf, and herb, and grass, so that in two days there was not a leaf to be found far or near. And on the third day, the locusts being still unappeased as to hunger, fell upon the Eguptians, old and young, feeding upon their clothes, and even upon the flesh of the Eguptians.
  10. And on the fourth day Jehovih caused a great wind to come, and it blew the locusts off into the sea. And again Moses sent heralds to the king, saying: Consider now my words and be wise. I have told you* that the hand of the Creator is upon this land. In thy heart you sayest: Moses is a fool! Only a wind-storm fetched the locusts from a far-off country.
  11. But I say unto you*, O king, this is not so. And you should still further behold Jehovih’s power. For as the locusts came down out of the firmament, and you hast a philosophy for the occurrence, behold, now another miracle should come in another way: For there should suddenly come up out of the water frogs and reptiles, and they should likewise be so numerous on the land that man should not find where to put his foot that it should not come upon them. And the first day they should be harmless; but on the second day they should crawl upon the people, and under their clothes, and in their houses; and on the third day they should eat the flesh of the Eguptians. But they should not touch one Hebrew in all the land.
  12. Nor should any man find whence came so many frogs and reptiles, for they should not be like the seed of other frogs and reptiles. And on the fifth day they should suddenly disappear, neither by wind nor rain. But a stench, as of rotten flesh, should strangle the Eguptians nigh unto death.
  13. Again I appeal unto you, O king, to suffer my people to depart out of Egupt in peace. This is the last time I should solicit you. And if you answerest not me, then should it come to pass in the month Abib, and on the ninth day and night thereof, Jehovih will raise His hand over Israel; but as for Egupt, your* Lord should strike her in death. For in every family of Eguptians, far and near, on that night should the first-born fall dead; and that you should not say the prophecy killed them, behold the first-born of every beast should die also, even of goats, and sheep, and cattle, and asses, and of dogs and cats, and of every living creature man use. For on that night, behold, four millions of Israelites should make with Jehovih the covenant of death. And on the morning thereafter they will rise up to not lie down again in Egupt. And this should be the testimony of innocent blood against thyself and all your* people, for what the Hebrews have suffered.
  14. The king answered not Moses; and it came to pass that Egupt was overspread with frogs and reptiles, in every particular even as Moses had prophesied. Nevertheless, Pharaoh pursued his course.
  15. Jehovih spake to Moses, saying: Moses, My son, look upon man and pity him, for he believe not in Me, though I multiply signs and omens continually, and give him prophecies without end. One thing only turn”’ man’s eyes inward; that is, flesh of his flesh, lying dead before him.
  16. Now on the night of the passover, when the Israelites made the covenant on the blood of the lamb, a hot wind blew upon the face of the earth; and the first-born of the Eguptians fell dead, both man and beast. And Pharaoh’s son died, and his brother’s son; and the first-born of every courtier, and every noble’s first-born, and all other people, their first-born, so that in every family there lay one dead.
  17. Pharaoh was now stricken, but not unto repentance, for evil was in his heart, and he cursed Moses and the Israelites, and swore an oath to destroy Israel, man, woman and child, so that never more should there be one on the earth. And such a commandment he sent to his officers, to fall to, and begin the slaughter.
  18. As for the Faithists, not many of them had slept all the night, but were providing for the journey; so that when morning came, and at the time of sunrise, they every one started. From all the different regions of Egupt they went forth to Sukkoth, westward. The Heads led the way, and every commune was led by a rab’bah, and every man’s family by the father of the family or by the eldest son. And at the start they spake through their leaders, saying: In your*** name, O Jehovih, we depart out of the land of our birth, where we were born, and our sons and daughters were born, to return not forever! Neither should Egupt prosper more till You hast subdued the whole earth unto You*.
  19. But things had changed wonderfully as to the Eguptians, for when they beheld the Israelites were indeed going, and knew the miracles that had taken place, they relented, and brought them gifts of gold and silver; and also asses and camels for the Hebrew women and children to ride upon; and gave them food to eat. But the Israelitish women said: Nay, and we take these things we will be under obligations to the Eguptians. The Israelites accept not what they can not pay for. Then the Eguptians bewailed in fear, saying: That we be not accursed by the Gods, take them, we beseech you in the name of your God also.
  20. So the Faithist women accepted the presents of asses and camels, and of other things besides; and they mounted the asses and camels, and rode them.
  21. When Moses heard of this afterwards he rebuked Israel, saying: Because you* have accepted these things it will be said, you* borrowed them and begged them so as to despoil the Eguptians.
  22. When they arrived near Sukkoth, Jehovih spake to Moses and Aaron, saying: Stand ye here for twelve days that you* may behold my people as they pass, and that you* in turn may be seen by them. So Moses and Aaron pitched their tents by the way, on a high piece of ground, and remained there twelve days, and Moses showed himself before them, speaking and encouraging.
  23. After this the Israelites passed through Etham, on the borders of the wilderness, and thence toward Migdol, near Baal-zephon, the place of the oracle of the God, Baal, and they encamped before Pi’hahiroth, where Moses commanded them to remain some days to rest.
  24. Now as for Pharaoh he had not made any attack on the Israelites, for the Lord held his army in confusion. Pharaoh, finding that the Israelites were not injured, decided to take the field himself; and accordingly, having impressed all the chariots of Egupt, went ahead, leading his army in person. The Israelites were wearied and foot-sore, and discovering that Pharaoh was after them, many of them complained and grumbled, saying: O Moses, why broughtest you us from home? Better was it for us to have remained in servitude to the Eguptians than to be slain.
  25. Moses rebuked them, saying: Profess you* to be Faithists but yet have not faith in Jehovih? Put your trust in Him; for he will deliver you* safely, as He hath promised.
  26. Jehovih spake to Moses, saying: They should behold the salvation of My hand; for the Eguptians who pursue them this day should pursue them not again forever. For when thou fetchest them to the sea, you should lift up your*** rod, and I will divide the sea, and My people should walk across on the land of the bottom of the sea. And Pharaoh’s army should pursue, but be swallowed up in the waters. And it so came to pass.
  27. Jehovih brought a strong wind and divided the waters of the sea and swept them back, and the Israelites went over on land. But Pharaoh’s army, who were in pursuit, were caught in the flood of the tide and drowned.
  28. Thus delivered Jehovih the Israelites out of Egupt; and Israel believed in Him and in Moses, his servant.
  29. Now from the place Sukkoth unto the other side of the sea, a pillar of cloud preceded the Israelites by day, and a pillar of fire stood over them by night, and the people looked thereon and saw, every one, the cloud and the light. And the name of the place they reached when they crossed over was Shakelmarath; and they camped there many days.
  30. From the time Moses began to put on foot the migration of Israel until he reached Shakelmarath, was four years two hundred and seven days. And the number of Israelites that thus went forth out of Egupt was three million seven hundred and fifty-thousand men, women and children. And the number of other people who accompanied them was four hundred thousand; and because they were of the uncircumcised tribes of ancients, the Hebrews named them Levites, i.e., imperfect flesh.
  31. And Moses commanded the Levites to camp aside, and not to mix with the Israelites, and they obeyed him in all things; maintaining that they were the true descendents of Abraham.
  32. And Moses made a song unto Jehovih, and Miriam, his sister sang it and played on the timbrel, and the women of Israel danced before Jehovih.
  33. This, then, is the song of Moses:

CHAPTER XIX.

  1. Eloih, Almighty, You, my God, Who hast delivered my people! I will sing unto You* a song; and the children of Israel unto You*, O Eloih!
  2. You are a great strength and salvation; unto You*, Eloih, will I build my habitation; You, my father’s God, O Eloih!
  3. You are my Warrior; Eloih is Thy name, forever!
  4. You has encompassed Pharaoh and his hosts; they are swallowed up in the sea, his chosen captains and his warriors in the Red Sea.
  5. The depths covered them up; they sank to the bottom as a stone, O Eloih!
  6. Almighty Eloih: Glorious in power in Thy right hand that passed over innocent blood!
  7. You, my God, Eloih; Wise in majesty, in Thy right hand that dashed in pieces Thy enemy!
  8. Excellency, O You Eloih; in graciousness that came upon them that rose up in Thy way; You sentest Thy breath upon them; as stubble they were cut down by Thy righteous sword!
  9. By the breath of Thy nostrils, You heapedst up the waters of the sea; and the floods stood upright by Thy voice, to entrap them in the heart of the sea!
  10. Your** enemy said: I will pursue; I will overtake them; the spoil should be mine; I will draw the sword; my hand should destroy them!
  11. You didst blow with Thy wind; the sea covered them; they sank as lead in the mighty waters.
  12. Who is like unto You, Eloih, amongst the Gods? Who is like You, Glorious in Holiness, fearful in praise and wonders, O Eloih! You stretchedst out Thy right hand, and they went down into the earth.
  13. Merciful Almighty, Eloih, my God, and God of my fathers; Who hast led forth Israel and delivered her into the land of her fathers, O Eloih! Who hast guided them to a holy habitation and peaceful one.
  14. All people should hear and be afraid; sober thought should take hold on the inhabitants of Palestina. And the nobles of Edom should be amazed! The warrior of Moab; trembling should take hold on them, and the wild men of Kana’yan should melt away!
  15. You, O Eloih, should strike them with fear; in the magnitude of the strength of Your** arm will they be amazed and helpless as stone. For this land is Thy purchase, O Eloih; in the passover of the blood of the lamb purchased You it; and Israel should pass over it in fear.
  16. And You should bring them to the mountain of their inheritance, to Thy place, Our God, Eloih. To dwell in Thy sanctuary, which You has established for Thy reign, forever and forever.

CHAPTER XX.

  1. Moses called together the Heads and the rab’bahs, privily, and spake before them, saying:
  2. What have I taken upon me, O Jehovih? Behold Thy sons and daughters have followed me out of Egupt; how should I bind them unto You* and not unto me, O my Father in heaven?
  3. Jehovih said unto me: Moses, Moses, what I say unto you, say you unto the rab’bahs and unto the Heads; saying unto them: Not Moses, nor the Heads, nor the rab’bahs, brought you out of Egupt; you* were brought out by the Creator, Jehovih, Who is God of all, Captain of all, Head of all, Rab’bah of all.
  4. For herein have I drawn the line between My people and My enemies, the idolaters of men. Because of signs and miracles, the idolaters make a man-God of their magician and worship him. But who is like unto you, Moses, My son; in miracles who can match you in the magnitude of your*** proceeding?
  5. Who led forth My millions; and delivered them out of a great power without loss of a man, woman or child?
  6. But I declare unto you, you should do a greater miracle than any of these; for you should preserve thyself from becoming an idol before men. For you should proclaim Me unto thy people in all things, teaching them that you are but a man. And your** Heads and thy rab’bahs should likewise teach them after the same manner; for I will put away all idolatry from the face of the earth.
  7. Neither will I have kings nor queens; I am sufficient unto all men.
  8. As Abraham apportioned My people into families, with rab’bahs and with chief rab’bahs, so should you re-establish them.
  9. And My commandments, which I gave unto Abraham, will I give unto you*; and My crescent will I re-establish with My rab’bahs. And My crescent should be the fullness of My law unto the rab’bahs and chief rab’bahs.
  10. Moses said: I cried unto Jehovih, saying: How should it be with the square and at high noon? And the angel of Jehovih, speaking in the Father’s name, said: To the north-east God, to the south-west Lord, to the north-west Baal; to the south-east Ashtaroth. For Osiris is dead already.
  11. To this end, then, prepare you**** a place this night, that the Great Spirit may bless us. The rab’bahs and the Heads said: It is well.
  12. And when it was night Moses and the rab’bahs and the Heads went away aside; placing sentinels that they might be alone. And when they were thus prepared the light of Jehovih came upon Moses, and the books of the ancients were opened before him. And he administered emethachavah upon them; by the voice of Jehovih he re-established it; with all the rites and ceremonies as they are to this day. And after that the Heads were no longer called Heads, but Chief Rab’bahs; for Moses anointed them; by command of Jehovih he anointed them.
  13. And in not many days Moses wrote the Levitican laws; for the inner temple of Jehovih was in spoken words only; but the outer temple was written. Wherefore it was said: The Hebrews have two laws; one which no man else know; and one for them who are not eligible unto faith, being such as were called Leviticans, but not Leviticans in fact, but hangers-on who had followed the Israelites out of Egupt and who for the most part had no God, little judgment and no learning.
  14. But of all that Moses did, and taught, and how he labored with his own hands, many books might be written. And it is doubtful if the world ever produced so good and great a man.
  15. At the time Moses reached Shakelmarath, he was forty-four years old by the Hebrew sun, but by the Eguptian he was eighty-eight years old.
  16. Of Pharaoh and his hosts who were not destroyed in the sea, be it said, they returned home to their places. And not long after that, Pharaoh banished God (Osiris) from the earth, declaring himself the SAVIOR OF THE WORLD, AND VICE GERENT OF THE HOLY GHOST.
  17. The scribes and recorders assembled in Kaona and appointed Feh-ya (An Eguptian) to write the departure of the Israelites out of Egupt. And Feh-ya wrote the account and called it THE EXODUS OF THE HEBREWS, and it was recorded in the king’s House of Records. And copies of it were sent to the large cities, and there recorded also, for such was the law of Egupt. Feh-ya’s record was afterward accepted by Ezra, and is that which is known to this day as the First Book of Exodus.
  18. The Book of Genesis, as it stood in the Eguptian records, was written by Akaboth and Dueram and Hazed, and was the substance from which Ezra copied it through his scribes, even as it is to this day. The inspiration of Genesis was from the God, Osiris, the false, and his emissaries, chief of whom were Yotabba and Egupt, who were angel servants to Osiris. And so far as the records now stand the spirit of both books was the Eguptian version of the whole subject.
  19. Touching genealogies, in which men seemed to have lived to so great an age, this, then, is the explanation thereof:
  20. Thothma had said to his recorders: In searching for the truth of legends, give you**** the latitude thereof. For one legend will say, such a man lived seven hundred years ago, another legend will say he lived ten hundred and fifty years ago. The latitude between them is, therefore, three hundred and fifty years, which should be the time of that man’s life. And in this way latitude became confounded with fact, and with no intent to deceive.
  21. And behold, it came to pass that the records were worthless; and to make matters worse the records were so voluminous, being more than six thousand books, that the scribes of Ezra could make neither head nor tail of them. Nevertheless, they were all written, in the first place not by the Israelites, but by their enemies; wherein the testimony of the miracles is none the weaker.
  22. Thus end the history of Moses’ deliverance of the Faithists out of Egupt.
  23. Hear you**** now of Chine of the land of Jaffeth:

CHAPTER XXI.

HISTORY OF CHINE (TSCHIN�E), OF JAFFET’H, FOUNDER OF CHINA.

  1. These are the generations of the seven antecedents of Chine, the chosen of the Great Spirit, Ormazd, otherwise, in Fonecean, Eloih; that is to say:
  2. Tse’wong begat Hi-gan, who begat Ah So, who begat T-soo Yong, who begat Ah Paing, who begat T-chook Lee, who begat Tschine Loo, who begat Ah Sho’e, who begat Tschin’e (Chine), gifted in su’is and sar’gis of six generations.
  3. Of these, T-soo Yong and Ah So were prophets of Jehovih (Ormazd), and Ah Sho’e was a seer; but the six generations could hear the Voice, and they walked upright, keeping the commandments of Jehovih as revealed in the Zarathustrian laws.
  4. Ah Sho’e was a basket-maker, and after the manner of the man, Zarathustra; and Chine, his son, was the fourth birth of Ah Sho’e’s wife, Song Heng. Like Moses, Chine was of copper color, and very large, but his hair was red, like a fox, and he was bashful and of few words.
  5. Ah Sho’e, i.e., Chine’s father, said: I have had other sons; my words are wise and true; Chine was unlike any child born in the world; for boy child, or girl child, no physician could tell which, but rather to the boy kind was he. The angel of Jehovih (Ormazd) came to me before the birth and said: The child should be called Chine, signifying no sex; as it is written among the ancients, i-e-su, having no earthly desires. For he should restore the chosen people of Jehovih.
  6. Whereof I told the physicians before the birth, but they would not believe. Nevertheless, by command of Jehovih, I sent for seven physicians to witness the birth, lest it be said afterward the surgeons have dealt wrongly with the child at its birth.
  7. These physicians came to wit: Em Gha, Tse Thah, Ah Em Fae, Te Gow, T’si, Du Jon, Foh Chaing, and Ah Kaon, and they beheld the child born, whereto they made oath, and a record thereof, touching the strangeness of such a birth, and of the prophecy of its coming into the world; this record was put in the Ha Ta’e King (library) of record belonging to the Sun King.
  8. Being now in my old age, I, Ah Sho’e, put these things on record, of which hundreds have come to ask me concerning the youth of Chine.
  9. First, that he was the laziest of all children, and dull past belief. For his brothers and sisters mocked him, concerning my prophecy, as to becoming a great man.
  10. Second, he ate less than a small bird (Fa’ak), and grew so thin we were ashamed of him in his childhood; verily was he nothing but skin and bone, with a large head.
  11. Third, when he walked about, the stools and tables moved out of his way; and yet no hand touched them.
  12. Fourth, the angels of Jehovih oft carried him about the hut, and would lift him up to pick fruit from the trees.
  13. Fifth, he never laughed, but was serious and pleasant, like an old man that had abandoned the world. But he spoke so little no man knew whether he was wise or stupid.
  14. When he was three years old his mother weaned him, or rather he weaned himself. And from that time forth he never ate but fruit and nuts and grains of rice. When he was sixteen years old he began to grow suddenly large and strong, and of deep color. Whereat I procured a teacher for him; but lo, and behold, he could learn a whole book in a day. He learned by hearing once; neither forgot he anything he learnt.
  15. In his twenty-second year he began to talk, and the angels of heaven spake through him also. And great was his speech.
  16. From sunrise in the morning until late at night his tongue ceased not to speak. And his mouth moved as if it were the mouth-piece of heaven. For when one angel had discoursed before the audience for a while, then came another and another, and so on; and when none came, then spake Chine himself.
  17. And there came before him men of great learning, and philosophers, to try him as to his knowledge; but they all went away confounded, as if they were fools. Neither was it possible to ask him a question he could not answer correctly. Whether it was to read a tablet or to reveal the size and build of a temple he never saw; or the sickness of a man who was far away; for all things were to him as an open book.
  18. For four years this great wisdom remained in him, and his fame spread from the east to the west, and from the north to the south; no man knew how far. When he was asked how far he could see and hear, he said: Over all my land. And he marked with his finger, saying: On this tablet, Chine land!
  19. Thus was the country named Chine (China), which it bear”’ to this day.
  20. Ah Sho’e said: Suddenly Chine’s abundant speech ceased, and he answered only yea and nay to all things. And he was silent for seven years and eighty days. And then the angels from the second heaven came to him. After that he spake not as man (save in private), but he spake as the All Light, whereof the world know the rest.

CHAPTER XXII.

  1. Chine said: I am a man only. I am the All Light. My voice is that that live forever. Worship not Me; worship not man; worship All Light. I am Jehovih (Ormazd) Ever Present. Because of My abundance in man, man open”’ the mouth; make words.
  2. To know Me is to know all things; he who strive to Me is My chosen. He who know not Me prove not Me; he who know Me can not prove Me. To every self am I THE SELF of that self. To perfect that self which is in all selfs; such a man is one with Me. To travel on such a road; that is the right road.
  3. Hear Me, O man! I come every three thousand years; I newly light up the world. My voice come upon the souls of men; your* All Highest is Me; your* all lowest is sin. Two things only set I before you, O man; the Self that is Myself, and the self that is thyself. Which wilt you serve? For hereon hang”’ either your resurrection or your* hell.
  4. In the time of the first of ancients I asked the same questions. Whoso said: I will serve Thee, Ormazd, You All Self, he was My chosen. Whoso answered: I will serve the self of myself, was satan’s. The latter went on the wrong road. Their trail was blood and death; war, their glory.
  5. They fell upon My chosen; like tigers have they pursued them. I called out in the ancient days: Why persecute you**** My chosen and destroy them? And they answered: They will not war; they serve not our king; they serve the King of kings; they practice peace; they uphold not our God.
  6. But I stretched forth My hand from the second heaven; I bowed down to My virgin daughter, the troubled earth, Ma-lah. And I took My chosen and put them in Brahma’s hand; and they were shapely and fleet-footed, valiant in love and good works. And I sent great learning unto the sons of men, and wisdom and peace and great rejoicing.
  7. And Ma-lah blossomed and was fragrant as new honey, and cleanly and full of virtue. Her daughters hid the thigh and ankle; their full breasts were concealed and their words were of modesty.
  8. Her sons were early to rise; producing abundance, and with songs of rejoicing, and with dancing. For My beloved shaped the ways of man; their progeny were as the sweet blossoms of an orchard; as the fragrance of red clover. I said unto them: Fear not; thy sons and your* daughters are a great glory to you. Count you the days of your wife; and rejoice when the birth draw”’ near; for it is fruit of Me and of you*.
  9. And they taught the little ones to clap their hands and rejoice; I made them for this. Sing, O earth! Hold up your*** head. I said to My beloved, for Mine is a place of glory and sweet love, sparkling with good delights. None could restrain them; like young colts, and young lambs at play; their capers were unceasing and most tender.
  10. This was My good creation; the bliss of My chosen; this was My shapely earth in the days of peace; in the times of My chosen. Nor war, nor weeping was there; nor hunger nor thirst; nor famine; nor fields lying waste; nor sickness, nor evil diseases; nor cursing, nor swearing; nor lying; nor deceit; nor hardships and sore toil, nor any evil thing under the sun.
  11. I, the All Light, Jehovih, have spoken. Will they hear My words? How will man judge Me, the Creator? Hath he gone amongst My beloved; and My upraised who obey My commandments? Hath he seen the beauty of the earth in the hands of My chosen?
  12. O man! You fool! You goest into a dark corner and sayest: How dark! Thou goest before my enemies and sayest: What a vain creation! Or searchest amongst them that serve not Me, and sayest: Miserable world! Amongst them that hat Me, and sayest: How wickedly they kill one another. O that Jehovih had made a better creation!
  13. You criest out: There is no happiness on the earth; all is misery and sorrow and pain and death! And this is your* standard, O man, to judge your* Creator! You sayest: There is no peace, nor delight, nor love, nor harmony on the earth!
  14. Stubborn man! And contrary, and of narrow judgment! O that you wouldst stand in a clean place and high, and then judge! Hast you measured My chosen, who have faith in My Person! Why hast you treasured thyself? And put thyself uppermost of all things? Who hast you found that denied My Person, but dwelt in lust and self-conceit?
  15. Where is your* standard, save the All High? What is your* dispute about the all low? If I call Myself the All High are you better pleased? If satan call”’ himself the all low, wilt you be satisfied? Or should a man not speak of the All High? nor of the all low? Are there not such things? And should they not have names?
  16. Thy wicked hand rise up against My chosen, to lay them in death. And when you hast trailed the earth over in blood; and your*** hand is wearied with destruction, and thy little ones have not wherewith to eat, you prayest: O Father, help Thy little ones!
  17. I have spoken.

CHAPTER XXIII.

  1. Chine spake Jehovih’s words, saying: They have sought after pleasure, and after you, O earth! They have bowed down to men, to the king and the rich man, and now, behold their misery! The king said: Come serve me. Take your spear, and your* strong bow and arrow, and come with me. I will show you* great delights; you should slaughter my enemies; and I will give you* wages.
  2. And they ran to serve the king; yea, they washed their hands in the blood of My innocent ones. Because the king said: Brave! Good slaughterer! Then were they pleased, highly recompensed!
  3. I have said: You* are on the wrong road; serve only Me, for I am Good Delights. Because you* slay one another, the land will not be tilled; you**** are hungered and ragged. And they queried: What will Jehovih give for wages? More than the king?
  4. Herein is your*** weakness, O man! You sayest: Wait a little while, I will serve the man first; and afterward Jehovih.
  5. What profit hast you in your*** brother’s death? With all his treasures of gold and silver, what hast thou?
  6. Behold, even they that choose Me and My ways, you wilt not suffer to live in peace. Because they say: My Creator is my King; Him will I serve. The king saith: Go for them; slaughter them! They put Jehovih higher than me!
  7. And you sayest: It is a good and wholesome thing to serve the king, and kill his enemies. To serve my country by killing men, this is great glory!
  8. But the voice of My beloved rose up to Me; My lambs fleeing before the wolves, and driven away from My goodly pastures. Behold Me, I am come to them, to the lovers of peace and virtue and loving kindness. My hand is stretched over them in great power; My word is given unto them, and is not dead.
  9. I will call them together; they should again hold up their heads and rejoice because of My Presence.
  10. After Jehovih’s voice came to Chine he traveled far and near; and because of his wonderful wisdom, men of great learning and even kings sent for him. And wherever he went he preached after the same manner, for peace and love, and against war.
  11. For three years Chine traveled, proclaiming the Creator above all else in heaven and earth. And then he rested one hundred and forty days, sleeping like a young child, saying nothing more than a child would say.
  12. Then came a change upon Chine; he was as a new man in the world, and not as a God. And he rose up, saying: My Father, Creator of men, call”’ me. I hear His voice. It is like a burning fire in my soul, moving me. Not with pain, but with great power. He saith:
  13. Chine, My Son! Chine, My Son! My house is on fire! My little ones are burning. Go you, Chine, to them. They are in fear and trembling; they know not what way to turn. The kings of the earth have outlawed them; they are hunted down, and are famished. Go you to them, O Chine! For that end created I you* alive in the world; you should be My Voice unto them.
  14. Chine said: Jehovih saith: Who can overcome the fire when he remain”’ in the house? Hego outside where there is water. Call you My people out of the house of My enemies. Give them a well spring of clean water; they are parched up and athirst. Say to them: Jehovih live! His love abound; come you* to My fountains that are not dried up. Come you* and hear the covenant of My Son, Chine.
  15. I swear to You, O Jehovih, You my Almighty! I will have no other God but You, You Creator! All Light, Most Glorious! You are my King! Holy, Holy, Ever Present! O my Captain, my All Highest Captain! I salute You* in the Rising Sun! In the High Noon, most Mighty! And in the sweet Setting Sun!
  16. I know nothing but You; to You I swear this my most solemn oath, O Jehovih! Call You up Thy angels, holy and most wise; Thy recording angels! They should hear my covenant unto You, My Creator! They should write it in the books of heaven, O my Master! And whilst the sun stand, and the moon and the earth and the stars, my oath unto You should stand up against me:
  17. You only should be my King; You only should be my God and Heavenly Ruler. All other kings I forswear, and all other Gods and captains and great rulers: None of them will I bow down to or worship, forever. I, Chine, have spoken.
  18. I swear unto You*, You Great Spirit, You are my bond to the end of the world. I will not war nor abet war; to peace forever am I sworn. And though they impress me and torture me, or slay me outright, they should not force me; I will not draw one drop of blood in any man or woman or child whom You hast created alive on the earth.
  19. I swear unto you, You All Person, Who are so large that the earth and sun and stars would not fill the hollow of Thy hand; to be like unto You, O Jehovih. Fair dealing unto all men, as You wouldst; good, forgiving and without anger, forever. And equally in all possessions with Thy chosen, O Jehovih.
  20. To raise them up that are cast down; to deliver the afflicted and helpless; to render not evil, nor the fruit of anger, unto any man, forever, O Jehovih. And good to them that abuse me; and in my actions steadfast in Thy course, my Creator.
  21. In my blood do I covenant with you*; by the veins in my flesh make oath forever. To wed not out of Thy Order, the Hi-tspe.13 Blood of the blood of Thy chosen should be my heirs and my heirs after me, forever.
  22. Hear me, O Jehovih: I make a new covenant; it should be written upon the firmament of heaven. I will do good with all my might; the tears of the suffering poor should be as scalding blood in my veins; I will not sit down and rest, nor take my ease, nor hold possessions whilst they are in want.
  23. Prick me, O my Father in heaven; sharpen my conscience keener than a sword; drive me to labor for the poor and afflicted, give me no rest, but whilst I am doing good unto them.
  24. O that my covenant were set with swords, pointing every way; that I could find no peace but in serving You*, my Creator, Ormazd. And I were pure and strong and wise and swifter than life and death, and as unfailing.
  25. And that my oath reached unto your*** chosen, and they heard me; that my voice was sweet unto them, and enticing like an early love.
  26. That they would come forth from their hiding places, Thy faithful children, and be not afraid.
  27. I would go to them as a lover, and bow my head down to them for their long suffering, and their faith unto You*, Jehovih.
  28. As a father that has lost his son and found him again, I would take them in my arms, Thy worshippers, You All One, Everlasting Spirit.
  29. As a rose-bush trampled in the mire; how they have been scourged, O Jehovih. Poor unto death, and ragged and scattered. But I would wash them clean, and give them new soil; their voices in song and praise should gladden the whole earth.

13 One of the orders of Faithists in China. Equivalent to Hi-dang in some regions.

CHAPTER XXIV.

  1. The great cities of the ancients in Jaffeth were destroyed by Joss (Te-in) and his evil spirits, who inspired mortals to war. And for the most part, it was a land of ruins, but thousands of cities, standing beside the broken walls, were spread over the entire breadth of the land.
  2. Jehovih spake to Chine, saying: Now is a good time for My chosen. Behold My enemies, the idolaters; know you them by their soldiers. They are weak now. They pant with the labor of their great battles. Let My people come out of their quarters and hold up their heads.
  3. Say you unto them, O Chine, there is no Joss, no Ho-Joss, no Te-in, no Po, no Po-Te-in, to make you afraid. And whilst the enemy rest”’, bid My sons and daughters arise! They should inhabit the land that is spoilt, and cause it to bloom and bring forth abundantly. Call up My outlawed race; the enemy is sick of his wounds; his heart is ashamed and disconsolate, he is cast down.
  4. Chine went to A’shong and gathered up many converts, descendants of the Faithists, the pure Brahmins, the line of Zarathustra, the people of the Great All One, who accepted not Gods and Lords. And he established them, and invented plows and mattocks for digging the ground; for these implements had been lost and destroyed, hundreds of years, and no man knew how to make them.
  5. Chine said unto them: This is a good philosophy; wait not till you* are well fed and clothed before you* bow down your heads at the altar of Jehovih. When you**** have prayed and sung before Him, then go forth into the field to work. And He will bless you.
  6. Remember the heathen, they say: First provide the natural body, and then the spirit. But I say unto you, Jehovih created them both together. And he who saith: First provide the natural body, never look”’ to his spirit afterward.
  7. In all things give you**** precedence to the spirit; as the Creator is over all His works, so should the spirit of man be over man’s works, and over his corporeal body also.
  8. Herein laid the foundation of the wisdom of your forefathers, the Zarathustrians. For the heathen and idolater, who labor for self, what are they but servants unto the flesh?
  9. Some people labor for the raising of the spirit, which is purity, and love, and goodness, and justice; such people are on the right road to become a great people. But when they strive, every man for himself, such people are beginning to fall.
  10. Her boundaries may be large, and her people increasing, but she hah a canker worm within, that soon or late will let her down suddenly.
  11. Two extremes meeting are always dangerous: great wealth, and extensive poverty. It not only devolve on the rich to give their substance to the poor, but they should go amongst them, teaching them and lifting them up.
  12. He who do not this, consider how vain it is for him to pray to Jehovih. His prayer rise not upward. Let him himself first answer the poor. This is the opening of his own soul, so Jehovih can reach him.
  13. Remember you that all men have judgment, and that they should be perfected to see things from their own standpoint, and not from your. Consider, then, how unjust it is to foist your* opinions on any man, uncalled for.
  14. Chine established families of the chosen, but limited them to two hundred; and to each family he gave one priest. But he gave privilege to four thousand people to dwell in one city.
  15. Chine said: You* have been afflicted with Gods; I was sent into the world by the Creator to deliver you unto liberty in the family. I am only a man. I have no authority in myself. Jehovih, the Creator, dwell”’ freely in me. You* can attain the same.
  16. Because He is within me, this should be called Chine-land. There is a time for this. My name is as a post to mark the time when the Creator began His temple of peace, which should extend over all these people.
  17. Jehovih saith: Why will man be vain of himself? Verily have I not created one man on the face of the earth that is himself. He is made up of all oddities, soul and body. Consider his flesh; whence he received it and sustain”’ it. Not so much as one hair on his head is of his own making; neither is it made out of new material, but hath been used over and over forever.
  18. Even so is his mind not his own; not even his simplest thought; but he is made up of borrowed things from beginning to end, for so I created him.
  19. He imagine I, Who created him, am nothing; but even his imagination he picked up from someone else. He gather”’ a little here, and a little there, and then proclaim”’ what he know.
  20. Chine said: One man saith: I am normal; neither angels or mortals rule over me! Yet he hath only boasted as a crazy man, who will say the same thing. Another saith: Behold my wisdom! the highest of angels course through me. Yet he know not whether it be true or not. Neither do any of them know the fountain head. For if an angel say it, the angel himself is made up of borrowed knowledge.
  21. Chine said: I saw a great mathematician one day, and he said: There are no Gods, nor Lords, nor angels, nor any All Person. Everything is void. He showed me a book he had, and I asked: Who made the book? He said: I made it; nay, I made not the cloth, nor the binding; I mean, I made the philosophy that is in the book; nay, I made not the philosophy, but found it; nay, it was not lost; I mean I led myself to find the philosophy; nay, a man cannot lead himself; I mean that I searched and found what was new to me. So, but little of that book was his, after all.
  22. I saw three angels standing beside that man, and they were laughing at him. If I had asked the angels, they might have said: Nay, the thoughts were ours. And had I looked further I had seen angels back of them, claiming the same things. Yet, even such are not the highest.
  23. Wherefore I say unto you: All things come from an All Highest, name you**** Him what ye will. He who saith: Jehovih spake to me: He is the nearest the mark of all. For all good knowledge that come to man, is Jehovih’s word to that man. Whether it come by an angel or by another man, or by the commonest corporeal thing, it is nevertheless from the All Highest.
  24. For which reason bow you* not down in worship to man nor angels, but only to the Highest, Jehovih, for He is the Figure-head and Pinnacle of the All Highest conceived of. And in contradistinction, the all lowest; the foot of the ladder, call you* darkness and evil, and wickedness, and sin, and death and satan.
  25. Attribute not to men or angels this or that, for they themselves are not first causes nor responsible but in part; but attribute all good, high, best and wise things unto Jehovih; and all evil, dark, wicked, low things to satan.
  26. By these terms you* should make plain to one another what you* mean; and it is an easy matter to look into your own souls and comprehend as to which of these two you**** most incline.
  27. The soul may be likened unto a vine, which can be trained either upward or downward. And if you* desire to know if a vine be up or down, look you* for the fruit, and not to the fragrance. Some men pray much, but as to good works they are like a vine without fruit, but with plenty of fragrance.

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CHAPTER XXXI.

  1. My brothers and my sisters, in the name of the Great Spirit, hear me: These are Chine’s last words, for the Father call”’ me. Be you**** attentive, that ye may remember my sermon; be also considerate, for I am no more nor less than one of you.
  2. I was sent into the world to wall this great people around with Jehovih’s hand. I have made you an exclusive people for three thousand years to come. I give unto you peace and liberty; I have drawn a veil over the bloody past, and taught you to love and respect one another.
  3. Chine’ya should become the most numerous nation in all the world; this is the miracle of the Father unto you. On the foundation I have given you, should your doctrines be henceforth forever.
  4. Be you**** watchful against Gods (Josses) and Saviors, and especially wary of spirits of the dead who profess not the Great All Person.
  5. All such are instigators of war and lust after earthly things.
  6. Be you**** exclusive unto one another; suffering not outside barbarians to come amongst you, especially to marry with my people.
  7. Yet you**** should not war against them.
  8. But it is lawful for you to build walls around about, to keep them away. And these walls should stand as the Father’s judgment against all people who molest you or injure you.
  9. And every change of the moon you**** should renew your covenant, which was my covenant, with Jehovih.
  10. Teaching it to your children, and commanding them to teach it to theirs after them, and so on forever!
  11. Swearing you**** unto the Great Spirit to ignore all heavenly rulers but the Creator, the I AM who is everywhere.
  12. And though idolaters come amongst you, proclaiming their God, or their Lord, or their Savior, hearken not unto them. But nevertheless, persecute them not, nor injure them, for they are in darkness.
  13. Neither be you**** conceited over them; for your forefathers were like unto them.
  14. The Father hath made a wide world, and fruitful and joyous, and He give it unto man’s keeping.
  15. Unto one people one country; unto another people another country, and so on, all the world over.
  16. Chine’ya He give unto you, and He saith:
  17. Be you**** as brothers and sisters in this, My holy land.
  18. Which in the ancients days was made to bloom as a flowery kingdom by my chosen, the Faithists of old.
  19. But they were neglectful of My commandments.
  20. Idolaters came upon them and destroyed them, and laid waste their rich fields; yea, the bones of My people were strewn over all the land.
  21. But you* are now once more delivered, and you* should make Chine’ya bloom again as My celestial kingdom.
  22. And you**** should multiply, and build, and plant, and make this heritage, which I give unto you, as an example unto all peoples, of industry and peace and thrift.
  23. And of the multitude that can dwell in one kingdom, manifesting love, patience and virtue.
  24. And by your neglect of war and of war inventions, you**** should be a testimony of my presence in this day.
  25. For the time should surely come when I will put down all unrighteousness, and war, and idolatry, and I will be the All Person unto the whole world.
  26. Chine hath spoken; his last words are spoken. Jehovih’s ship of fire descend from His highest heaven!
  27. Chine will rise up in this; and even so should you**** who are pure and good and full of love.
  28. A light, like a great cloud, but brilliant, blinding with holy light, descended over all the field where the multitude were.
  29. Many fell down in fear; and many cried aloud in great sorrow.
  30. Then Chine went and kissed Te-zee, and immediately walked toward the midst of the field, and was lost in the exceeding great light.
  31. And the light turned around like a whirlwind, and rose up, higher and higher, and then was seen no more.
  32. Chine was gone!
  33. And now were manifested the power and glory of Jehovih. Te-zee at once made special laws protecting all persons who rejected Gods, Lords and Saviors, but worshipped the All Light (Jehovih). Four other kings followed with the same edicts and laws.
  34. The Faithists were safely delivered into freedom throughout Chine’ya.

[Thus end the revelations of the three contemporary Sons of Jehovih, Capilya, Moses and Chine.]

END OF THE BOOK OF THE ARC OF BON.

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