First Book of God - Ancient History

CHAPTER I.
CHAPTER II.
CHAPTER III.
CHAPTER IV.
CHAPTER V.
CHAPTER VI.
CHAPTER IX.
CHAPTER XII.
CHAPTER XV.
CHAPTER XVIII.
CHAPTER XXI.
CHAPTER XXIV.
CHAPTER XXV.
CHAPTER XXVI.
CHAPTER XXVII.

BEING CONTEMPORARY WITH THE BOOK OF CPENTA-ARMIJ, DAUGHTER OF JEHOVIH. AS THE UPPER BOOK RELATETH TO THE HIGHER HEAVENS, SO IN LIKE MANNER DEALETH THE FIRST BOOK OF GOD WITH THE LOWER HEAVENS AND WITH THE EARTH, FOR THE SAME PERIOD OF TIME. FOR WHICH REASON THIS BOOK IS PLACED BELOW THE OTHER. THIS BOOK TREATETH FULLY OF THE FOUR GREAT PERSONS CHOSEN BY GOD, NAMELY: PO, OF JAFFET’H, INSPIRED BY THE GOD YIMA; BRAHMA, OF VIND’YU, INSPIRED BY THE GOD DIV; ABRAM, OF PAR’SI’E, AND AFTERWARD OF ARABIN’YA, INSPIRED BY THE GOD VISHNU; AND EA-WAH-TAH, OF NORTH GUATAMA, INSPIRED BY THE GOD OS. AND THESE INSPIRATIONS WERE FOR THE SAME PERIOD OF TIME, KNOWN IN THE KINGDOMS OF HEAVEN AS THE TIME OF THE ARC OF SPE-TA. THESE FOUR GODS WERE THE CHIEF DIVAN GODS OF THAT DAY, HA’CHUE BEING DIV IN CHIEF.

CHAPTER I.

The Creator of creations: Out of Whom are all voices: Of Whom are all things in semblance. From Him and in Him these utterances. By His Gods and Lords and high-raised angels and mortals.
Into Whose dominion gave He the earth for the glory of Jehovih, Whose God came and walked and talked with such as had been prepared for the deliverance of His chosen.
For the four preserved divisions of the earth gave he four Sons of holy light and power for the voice of God and his Lords:
Po, of Jaffeth; Abram, of Arabin’ya; Brahma, of Vindyu, and Eawahtah, of Guatama, whose records are everlasting on the earth, which are testimony that these men were raised up by the Father for His Own glory, and for the deliverance of men.

CHAPTER II.

THE FIRST CHINESE BIBLE. –BEING OF PO, AN IESU, CHOSEN BY GOD FOR THE CHILDREN OF JAFFET’H.

These are the generations of the line of Light from the time of Zarathustra:
Shu sa, Gwan, Loo, Sam, Dhi Jo, Wee, Him, Gow, See, Wing, He Wen, Tse Kong, Lam Ne, Moo Yow Tine, Luts, Hime, Mai Se, Hong, Ghee, Wan Ghee, Tse Loo, succeeding one another.
All the foregoing were seers and prophets of God (Light), having the Voice from their youth up, and were each in turn a shield and guardian unto the chosen of God (Faithists).
God (Light)1 said: With Tse Loo, behold, the Voice was lost. But I called aloud on the face of the earth, and my Light spread abroad.
And there came a woman of Che Song, named Ha-se, an I’hin, through whom the Voice was regained.
Ha-se had seven sons and seven daughters, all of whom heard the Voice, and saw the Light.
And God divided the fourteen sons and daughters, one from another, and sent them in different ways.
These, then, are the tribes than sprung of them: King, Si, Gwe, Loo, Hi-Gah, Hi-se- Gua, Yo, Ha Fung, Ne, Hi Lam, Se’ing, Yuth, Lo, Jon, Ying’e and Ho Lun Gow.
From the line of Ha Fung sprang Enam-jo and Ze’zoo (half I’hin). From Ying’e sprang No’e and Yu Laim; also Yu’tse and He-ah. And God commanded the He-ahns to dwell toward the south, and they so dwelt.
From the line of King descended the We Yah-ho; and they lived toward the north and made fellowship with the Foe-Sim, who were I’huans by blood, and also followers of the Zarathustrian law under the name Sa Sin, having rab’bahs whom they called bah, the same as to this day.
From the tribes of Foe-Sim sprang Han; and from We Yah-Ho sprang Hi and Te- Wing’e; both of which tribes had the Light and the Voice.
And all the north regions of Jaffeth dwelt in peace and happiness.
And God looked upon them and blessed them in all things.
Nevertheless, it came to pass that the tribes of Han forgot the commandments of God; and Le Han, a mighty chieftain, rose up amongst them, and re-established the Osirian doctrines; that corporeal knowledge should stand higher than the Ormazdian law.
Han usurped the central throne of Jaffeth, calling himself HAN, KING OF THE SUN. And so Han gave himself up to getting knowledge, and to enforcing knowledge upon the people.
Han issued the following decree: Han, King of the Sun! Behold, there is one sun and his satellites. There should be but one kingdom, with satellites.
Behold me, I am the sun king! I will put away all other doctrines and learning. Let all the world bow down to me!
Han was asked: Should a man not worship the Unseen? He answered: Better is it to worship a stone, which you can see.
Han said: Worship not in words, but in works; worship not in prayer, but in doing righteously. What is prayer but crying to one’s own weakness?
If there be an Unseen Light, He will do His own way. What is the use of praying to Him? Rites and ceremonies to Him are the expression of folly. Rites and ceremonies to our forefathers are excusable. If their souls continue to exist, the rites and ceremonies may give them good pleasure.
So, Han abolished the worship of Jehovih (Light) and His God and Lords.
God looked down from his holy hill in heaven, and he said: It is well; let Han have dominion. Behold, Han enrapture the multitude with his new doctrines, remembering not that these doctrines were tried thousands of years before.
God prophesied through his prophet Ze-wing’e, saying: Hear me, O Han, and all ye people of the whole world. I prophesy by the Voice and Light (God and Jehovih); I know my words are true words; by words the soul is bent; by not praying to the Unseen, the Unseen will be forgotten. By the abolition of rites and ceremonies to the Gods, the Gods will be forgotten. Man will rise up in self-conceit against his Creator, saying: Behold me; I am the highest of all things; my judgment is the greatest of all wisdom. And the tribes of men will aspire to establish opinions as fundamental doctrines. War and destruction will come upon the nations!
Han would not heed the prophecy of God. Han established what was called THE FIRST HAN DYNASTY, and it overspread the land of Jaffeth from center to circumference.
And there came of the laws of Han great persecution against the Faithists, the worshippers of Jehovih (Light).
Han said: Try them by the food they eat; and whoso refuse to eat fish or flesh should suffer death. Neither should any man nor woman have favor in the courts, who hold sacred the life of a cow, or a horse, or a dog, or any other animal on the face of the earth, or in the waters, or in the air above the earth.
So, the Faithists, the followers of the Zarathustrian law, were outlawed, and were tortured and put to death on every hand. And it had come true as prophesied by Zewing’e.
God said: Behold, they have not only forgotten the Creator, and denied His Person in words, but in behavior also. For they no longer hold sacred anything He created alive, even man.

1 With the ancient Chinese the word Light is equivalent sometimes to our English word God, and sometimes to Jehovih (Creator), just as Christians and even Jews sometimes make no distinction between the words God and Jehovih. When we use the expression, And God said, etc., it sounds reverential to us, whilst to a Chinaman it sounds as silly as to our ears is the expression, And Joss said, etc. The same rule applies to the expression, And Light said, etc., or, And Mazda said, etc., or, And Or said, etc. In this FIRST BOOK OF GOD, these words are used in a cosmopolitan sense, covering Anglicized philology consonant with both ancient and modern times.

CHAPTER III.

From Ze-wing’e, God raised up prophets for seven generations. Ze’wing’e begat Do Tse, who begat Yin, who begat Hi Ne, who begat Lan Se’ang, who begat Dhi Hsotch’e, who begat Ho Lon, who begat Po, who was an iesu in birth.
When Po was yet very young, the voice of God came to him, saying: Be steadfast in the doctrines of your*** forefathers, eating neither fish nor flesh; thy God will not only preserve thee alive, but you should gather together the scattered tribes of Zarathustrians, the Faithists, and re-establish them in this great land.
In those days many of the Zarathustrians were celibates; and the king saw his people being reduced by war, and he made a law against celibacy, commanding all men to marry, and all women to bring forth children, or be put to death.
When Po was grown up, God said to him: Behold, you can not fulfill the law, for you are iesu-born. But I will fetch you* a wife like unto thee, who is also barren, but ye twain should be blessed with three children, and you should call them Wan-le, Toghan, and Tse Loo.
And it came to pass that a woman of Hong Ge, with three adopted children, escaped from the tyranny of Dhi’wan, fleeing for the southern tribes of HiSeeGua and Yo, and Gwan Goon; and with her, Po wed, and he named his wife Ah T’dowh Jee.
Po was twenty years old when he married, and he went with his wife and three children to the country of Heng’a Di, which name signified brother land, and he labored at scutching flax and hemp.
And God came to Po, saying: What is the extent of your*** fidelity to the All Highest Light?
Po said: I will obey him in all things.
God said: Wouldst you sacrifice your* three sons, if commanded by your* Creator?
Po said: They are the Creator’s, not mine. How dare I sacrifice that which is another’s?
God said: You are wise; you knowest the Ormazdian law.
Then Po asked: Who are thou? Who is this that come upon me silently, asking questions?
God said: Go you, visit Hi Seiang, the philosopher, and question him.
Hi Seiang was governor of the south province of Heng’a Di, and was, withal, a man of great learning.
Po came to him and questioned him, saying: What is this that ask”’ us questions? Why do we question and answer ourselves all day long?
Hi Seiang answered: Are we not two selfs? Do we not discourse within ourselves like two selfs?
Po said: Which, sayest you, is the superior self, that which question”’ within us forever, or that which is forever answering?
The governor said: That which ask”’ questions must be the superior self.
Po said: Who is it?
Hi said: It is nothing, it is something. Po answered him, saying: It appear”’ to me, these two selfs are two different persons; one belong”’ to the flesh, the other to the Creator. Because this questioning self is the same one that see and hear”’ Gods and angels.
Hi said: What sayest thou? God and angels?
Po replied: God and angels.
To which the governor took exception, saying: Dost you too defy the law?
Po said: What I see I see, what I hear I hear. Something external to ourselves made us, and rule over us.
The governor asked: Have we not rid the world of superstition? Why dealest thou with doctrines that were in the dark ages? I tell you* there are two things only in all the universe; the unseen firmament, and the corporeal worlds that float therein. Their action and reaction on each other produce what we call life, which is but an effervescence that come and go, and there is the end. The laws are right. Han hath done a good thing in abolishing the doctrines of the ancients.
Whilst they were yet talking, God sent a blaze of fire into a bush standing nearby, and a voice spake out of the flame, saying: Who, then, sayest you I am? For verily I am!
The governor saw the light, and beheld that the bush was not burnt; and he also heard the voice. But God suffered him to be hard of heart, and Hi said: Behold, you comest to me, knowing I am a philosopher, and you castest your*** spell in the bush, like a magician. I am master of a thousand books, and am registered as a man of great learning. You hast offended me.
Po said: Why accusest you me? For is it not just for me to accuse you* of casting the spell? I cast it not.
Again did God appear and speak, saying: Accuse you not this, my son, Po. Thou should labor with him. Behold, I give into your*** keeping the country of Feh; for even this hour hath died Moo Gwon. The tribes of Ghan should be gathered together in Feh and Heng’a Di.
Hi Seiang, the governor, was astonished at the words of the Light; and he sent a servant, to ascertain if Moo Gwon was dead; and it turned out to be true, though the distance was a day’s journey each way.

CHAPTER IV.

Hi Seiang, the governor, sent for Ah Sin to come and investigate the nature of Po. So, when the three were together, God wrote in the sand the word TE-IN, and it was as if a flame of fire pierced the ground.
Po said: From this time forth Te-in should be the name of the tribes who have faith in the Creator only. Because he alone hath written it.
Ah Sin said: How can you distinguish between that which is written by the spirits of the dead, and that which is written by the Creator?
Po said: Light come in light; darkness come in darkness.
Hi Seiang asked: Sayest you, you can see the angels and the Gods?
Po said: I see the angels, but the Gods I cannot see. Angels are like ourselves; but the Gods are as a flame of fire.
Now, whilst they were thus discoursing, a light in the form of a triangle came and rested on Po’s head, and the word Te-in was inscribed on the sides of the triangle.
The governor said: What signify this? And Po, being under the influence of the light of God, said:
Call me Te-in; I am the Father (rab’bah, or bah) over all the living. I write in the sand, and speak in the mouths of my seers and prophets. He that you**** call Po is My Son, begotten for the deliverance of My chosen out of the bondage of Han and his satellites (subkingdoms).
Behold, My people are imprisoned and tortured; persecuted and abused. And you**** twain have kingdoms taxed for the glory of Han in his unrighteous work.
Provide you**** also triangles, and espouse Me, and I will deliver your kingdoms also.
Hi Seiang and Ah Sin both desired some pretext to throw off the yoke of the Han dynasty, and now lent willing ears to the instruction of Po and the Voice (Te-in).
Accordingly, the learned men of these provinces were called together, to learn of God, through Po, the mysteries of earth and heaven, and especially as to the great monarchy.
When these Councils were assembled, God cast his light upon Po, and they all saw it. And the words Po spake were called GOD’S WORDS (Vede’or). Word by word learned they the wisdom of God, repeating them over and over, which was called LEARNING BY THE MOUTH, being in contradistinction from learning by books and tablets.
God said: Great trials will come upon My people. The kings will seek to destroy the doctrines of the Lord your*** God (Te-in).
For which reason you**** should not write nor engrave My words until I come in judgment of the world.
These, then, that follow, are the sacred laws given through Po, by God (Te-in):
Seek to bring forth heirs that will be a glory to your*** Creator.
Marry not because of the impulse of the beast (the natural man), but consider your** own spirit and the spirit of your*** spouse.
Shut not up thyself in celibacy, but multiply and adorn the earth.
Thy Creator provided milk for the infant; but with the coming of the teeth, you should provide for their service also.
Feed you him according to the Ormazdian law. To make him a warrior, give thou him fish and flesh. To make him patient and strong, with docility, remember the camel and the ox, feeding on the herbs that grow on the earth.
Ne-gwon asked: Was not celibacy the highest of all laws? Is it not so now?
God said: There are times for all things. In the days of Zarathustra celibacy was the first of laws. In those days man was not ready for God’s laws. Yet you should not call the one law higher than the other.
The fullness of earth knowledge require marriage, yet the bondage after death hold the spirit of man for six generations to his own heirs. By celibacy, a man’s soul is not bound after death (by the love he bear”’ his children) to linger about the earth, and he may ascend quickly into paradise.
The man or woman that is weak, or deformed, or blind, or deaf, or with running sores, or with hidden sickness, should not marry, nor bring forth heirs. Nor should man take sorrow to his soul for this; for it is the testimony of the Father that his race is emancipated from the earth.
You should keep sacred the Panic language; nor should these, my holy words, be given in any language till my time is fulfilled on the earth.
Thy sons at the age of eleven years, and daughters at the age of nine years, should begin to learn maxims. And at that same time they should be consecrated to the Creator and committed to His service. And of the sixth law this is made a part, to wit: Teachers in public should be celibates; children who decide that they will become teachers, or priests, or priestesses, should take the vows of celibacy. For such persons are married to the Great Spirit; and they should be as Gods and Goddesses, knowing no more love to one person than another.
Remember that they who marry, are chosen by Ormazd to raise up offspring for the glory of heaven and earth; and they should dwell together in peace, love and harmony.

CHAPTER V.

The wise should rule over the foolish, but to raise them up.
The rich should apportion their riches for the benefit of the city.
The poor should reverence the rich and take counsel from them.
Behold, I have given many gifts unto my people: the woman to give suck; the very strong man to carry burdens; the wise man to oversee the city; the learned man to explain the ancients; the prophet to hear my voice; the magician to hear the voice of angels; the physician to heal the sick; every several one gave I good gifts.
You should not covet another man’s gifts, but be wise in discovering your** own, and using them for the benefit of the city.
Neither should you covet another man’s riches, nor anything that is his. What more is a rich man than a watch-dog? Behold, it is his matter, whether he fulfill”’ my commandments.
According to every man’s gifts do I require of him, as to what he can do for the people of his city.
To the poor man, my exactions are lighter than a straw on a camel’s back.
For the ignorant man, and for the very young child, I provided the wise and rich as Gods to raise them up. As they minister unto them, so do I bless them for their labor.
What they do corporeally for the resurrection of those beneath them, so do I answer them in spirit in my resurrections in the heavens.
You should not marry but once; neither should you look after any other partner all the days of your*** life.
The husband should be the master of the house; but when he is not present, the wife should be master.
Seven castes have I made for my chosen: The first are the prophets; the second, such as have the highest genealogy; the third, the rab’bahs and priests; the fourth, the nuns (spe-e-su); the fifth, physicians; the sixth, the rich; and seventh, the very poor.
Each and every caste should remain by itself; all of them are worthy before me, and are equally my children.
You should not kill, for food to eat, anything that breathes the breath of life.
You should love to search for your*** Creator in all things on the earth, in the earth, in the waters, and in the air above the earth.
You should love to search for all that is good in your*** neighbor; but to excuse all the evil that is in him.
You should keep the sacred days of your* God, and cause all thy people to rejoice in the delightful creations of your* Creator.
You should obey the prophet of your* God; and be obedient to the father (rab’bah) of the city. Next to these, you should honor your* father and your*** mother, and pay reverence to thy grandfather and grandmother.
In the house (temple) of your*** God, remember that all men are alike; for even as death lay the high and the low alike, so stand my people in the house I have built.
You should respect the opinions of all men; for even thyself may be in error.
You should speak but little of thyself or anything that is thine; for all others have a history also.
You should make thyself compatible unto others in all righteousness.

CHAPTER VI.

OF CITIES AND GOVERNMENT.

To re-instate the Zarathustrian law, the largest city should not exceed two thousand souls; and the smallest should be ten families. Save they are celibates, in which case a city may be as small as eight souls, having one rab’bah or priest.
The best, highest learned man, who should be a celibate, should be the priest and ruler of the city; and the sins of the people of the city should be upon his head. But if it be a large city he may choose one, or as many as six priests, to rule with him; and in that case the sins of the city should be upon them.
When a matter come up, the priest should call whom he will to speak thereon; and when they have spoken, he should decree by his highest light, and that should be the law without repeal, save by himself.
It should be lawful for the governor, who is the chief priest, prior to death, to repeal all his laws; so that his successor should make new laws. For no man should be bound after death by his own laws, in which case he could not come back and repeal them.
But as regard the laws a governor or chief priest make whilst he rule over a city, and over all persons whom he hath ruled during his life-time, he should be responsible for them, both in this world and the next. For if a priest or governor make a law of darkness, and his people live by that law, their souls will be in darkness in the next world through his fault, and he should answer to them in the soul world for what he hath done in this.
Wherein the manufacture of copper or iron, or other things, require more than two thousand people, there should be another city, with five breadths of the first city between them. And the government of the second city should be like unto the government of the first. But in no case should there be more than four cities near about in the same country.
You* should neither hire nor be hired; neither amongst yourselves nor with the king’s peoples. Nor should you* have servants nor masters, for all should be alike servants to Ormazd only.
Sin-wah inquired: Was it not taught in the Zarathustrian age to respect the caste of men according to the number of their servants? And whether, according to the descent of men, they were born of parents who had risen above servitude for many generations?
God said: The old law was for the olden time. It was a good law to improve the breed of men for special trades and learning. And that law hath fulfilled its purpose. The physician hath found great cures; and he know all the parts of the flesh and the blood. The miner know the different kinds of stone, and the metals in them, and how to extract them. The farmer know grounds and the yield thereof, and what they will best bring forth. The spinner and weaver have found the best of fibers for paper and for cloth. And so hath it come to pass in all departments; by the Zarathustrian law of caste have they perfected these things sufficient unto the requirement of man.
For which reason you**** should teach all things unto all; and they should work with their own hands at all industries; remembering that the highest, best, most perfect man is he that can do all things.
Jon-Le inquired: Since a man die in a few years at most, why should he strive to learn things that pertain to the earth?
God said: All learning is as a gymnasium to the spirit. Knowledge is the strength of the soul.
You**** should teach all things unto your sons and daughters, perfecting them in the talents created withal. First, to useful labors; second, to learning; third, to music and art, in sculpture and painting; fourth, to mining; and fifth, to perfectness.
And you**** should intersperse labor and learning with recreation, not only in rites and ceremonies, but in harmless games, as in dancing, racing and playing, old and young.
Cultivating joyous hearts, for these are outspoken words of glory to the Great Spirit.
Every governor, and priest, and rab’bah, should provide for a successor; after the light of the Counsel of the All Highest should they be chosen.

CHAPTER VII.

Hi Seiang became converted to the doctrines of Po as taught by God, who was called Te-in in those days in that country.
Ah Sin and Hi Seiang and Tse Gow entered into compact to throw off the dominion of Han, and so notified him. Han thereupon declared war against them. And he pursued them cruelly, laying waste a great country.
Po and his followers were thus driven toward the south; and on their way they gathered up the Faithists of the tribes of He-ah.
Now it came to pass that Han’s success in war was so great that he concentrated not his armies, but caused them to scatter in different ways. And behold, he went so far that the barbarians fell upon his armies and destroyed them. And Han himself perished by the blow of a barbarian woman.
In the fourth year of the inspiration of Po, he returned and possessed the countries of Feh, Heng’a Di and Se Lov, and he reinstated Ah Sin and Hi Seiang as governors.
Hi Seiang called a council of thirteen kingdoms of Jaffeth, and after seventy days’ deliberation Hi Seiang was made ruler over Jaffeth, receiving the title, KING OF THE SUN.
And he established the doctrines of Po by law, changing the name of All Light, to Tein, signifying God. And he stopped all persecution against the Faithists; and he prohibited idol worship.
And Po traveled east and west, north and south; teaching and displaying miraculous things. And God was with him at all times and places.
Gathering together the chosen; explaining and practicing the commandments of God (Te-in).
And man ceased to worship all idols and Gods and saviors; worshipping the Creator only.

END OF THE FIRST CHINESE BIBLE.

CHAPTER VIII.

THE FIRST FONECEAN BIBLE. –BEING OF ABRAM, A MAN CHOSEN BY GOD FOR THE CHILDREN OF ARABIN炭A.

Out of the hosts of Parsi’e, who were of the people of Shem, who were since the days of the flood, came Abram, a man chosen by God, in the arcs of Spe-ta and Bon, for the deliverance of the Faithists of Arabin’ya. God said: Because they have not raised up one out of the sons of Ham, your*** name should be, henceforth, Abra-Ham, and it should be testimony in thousands of years of my records in the libraries of heaven.
And it came to pass that forgers and deceivers, not having the fear of Jehovih before them, falsely gave the interpretation of the meaning of the words of Abra and Ham, not knowing (in thousands of years) that in so small a matter He would display the truth and glory of His revealed word.
God led Abram away from He-sa, his native place, where he was a maker of baskets, and took him to the ancient land of Ham, which had been destroyed by druks, before the flood, as the name signify; whereafter God surnamed him Abraham, and made him chief rab’bah over the Faithists of Arabin’ya.
These, then, are the generations of the line whence came Abram, that is to say: Of Shem and the seventy tribes, first going forth beyond the mountains of Owatchab-habal, Tur who settled in Parsi’e, and his descendants Raf-bak, and his descendants Goe, and his descendants Wawa, and his descendants Sadr.
In Sadr the line was lost, but through his daughter Bar-bar regained through the I’hins in the land of Goats, where the Listians lived, having fled from the tyranny of the kings of Oas.
From Bar-bar was descended Egount, from him Dir, from him Wow-sha, from him Helial, from him Rac-ca. And here the line ran by female heirs, beginning in Rac-ca’s daughter, Hess, from whom was descended Gil-gil, from whom was descended Thussa, from whom was descended She, from whom was descended seven generations in su-is; and it was lost in We-ta-koo, but regained again through I’hin seed, and appeared in Reboth, and again su-is extended through these generations: Arfaxad, Sala, Eber, Peleg, Roo, Sa-rug, Na-hor and Terah; but in Terah the line was lost, but regained by I’hin seed, from whom sprang Geth, from whom sprang Choe, from whom sprang Gus, from whom sprang Ra-bak, from whom sprang Ya-shem, and by I’hin seed sprang Ti-lot, and by I’hin seed Shi-ar, and by I’hin seed Shir-ra, from whom descended Na-hor the second, from whom sprang Abram.
Abram was of pure blood, an I’huan; and the light of su-is had been with his forefathers and foremothers since the flood, and he was large and red, like new copper, and had black hair and long beard, fierce to look upon; but his soul was gentle as a woman’s.
Abram could see without eyes and hear without ears, knowing things by the light of God which dwelt in him. Wherefore God chose Abram to gather together the Faithists in Arabin’ya and the adjacent countries, even as he had appointed Po in Jaffeth.
In those days there were great kings and men of great learning, and they had books of learning and instruments for measuring things far and near.
And Abram knew these things, for he had been a servant in a king’s family where learned men and women congregated. And so, knowing the power of God was upon him, he ran away in his youth, and lived amongst the Listians, who made baskets and trinkets in the forests, which they sold to the king’s peoples.
God spake to Abram, saying: Fear not for men of learning; neither grieve you for the learning in books. When they are forgotten, your* words and your* labors will overspread the world.
And God lived with Abram, teaching him and working miracles through him. And it came to pass that the Listians in their rambles, selling wares, told the slaves of the kings about the wonders of Abram.
And the slaves fled from bondage and went into the wilderness in search of Abram. And when they came before him, he spake unto them, day by day, as they came, saying:
Why have you* come? I called you not! And when they could not answer, Abram said unto them: God brought you. Man of himself do nothing. Search, then, the records of your generations; for you* are descended from the Faithists of old.
And they searched, and found not one had came but was descended from before the time of Zarathustra.
Abram said: Think not that God come to one man alone; when he providea voice he also provideears and hearts. Because you**** have been faithful unto him, he call”’ you to deliverance from your enemies, who are God’s enemies also.

CHAPTER IX.

When there had come to Abram in She-a-do-wan four thousand five hundred souls, God spake to Abram, saying: Come, now; I will lead you* and thy people into another country.
So Abram led them thence and came into Lower Howd-Lutz. And it came to pass that in the next year after they departed out of She-a-do-wan a famine came upon the land and the enemies of God were cut off, and could not pursue Abram and his people.
After this it was that Abram was called Abraham, and he built altars of worship and altars of sacrifice, according to the commandments of God.
Now it came to pass in the early days of Abraham, he told his brothers that the light and power of God were with him; and, though others believed in Abraham, yet Lot, Abram’s brother, and Lot, Abram’s nephew, believed not in Abraham, saying of him: He was born naturally, and is wise of his own judgment.
God said to Abraham: Behold, it is an easy matter to commune with spirits, but to judge righteously of them is not so easy. For which reason you and your*** wife, and one hundred picked men, should go and visit Sodom and Gomorrah in the valley of Siddim.
And Abraham and his people went as commanded by God, and visited the cities of Sodom and Gomorrah; and God spake privily to Abraham, saying: I will destroy these cities, for they are as hells for evil spirits; but Lot should escape for your*** sake.
And when they came to Sodom, behold, angels walked amongst the people, and the people knew they were angels, but cared not for them. And there were laws made by Bera, king of Sodom, regarding the behavior between angels and men.
And Abraham, being pressed by the presence of God, said unto his people: Behold, there are angels that love to dwell in lust, and to partake with mortals; to eat with them, to lie down with them, and to partake in all ungodly pleasures.
God, through his angels, rained down fire and brimstone on Sodom and Gomorrah, and they were burnt and destroyed. Lot, the elder, escaped, and went and lived in a cave.
Now, after Abraham and his people were returned to Jireh, his camp, and it was night, God said to Abraham: Be you steadfast, and show your*** people that they may understand my words.
And whilst they were yet praying before the altar, God withdrew from Abraham, and suffered the evil angels, who had followed them from Sodom and Gomorrah, to draw near about the altar. And one of the angels clothed himself in a great light, and with a crown, and with sparkling gems, and he appeared, so all the multitude of people could look upon him.
Abraham said: Who are thou? And the spirit said: I am your* God, ruler of heaven and earth! Abraham said: I am your* servant; what wouldst thou? And the spirit said: You should take your** only son, Isaac, and your*** hosts who were with you* at Sodom and Gomorrah, and go with me whither I will lead you, for I have a great work for you.
Abraham said: Whatsoever you puttest upon me to do, that will I do.
So in the morning Abraham and his son Isaac, and the hosts who had been with Abraham to Sodom and Gomorrah, assembled together. And Abraham spake, saying: Whither, O God?
The spirit answered, saying: Take sticks and a fire-brand and come you to the summit of yonder hill, for you should restore the rites of burnt offerings. So Abraham told what God had said, and they started, and Isaac carried the bundle of willows, such as basketmakers use, saying: This will light the large pieces; but what wilt you burn for an offering, O Father? And Abraham said: God will provide.
And when they ascended to the place, Abraham gathered logs and heaped them up, and Isaac placed the willows.
Then spake the spirit, saying: What should a man love above all things in the world? And Abraham said: God. And the spirit said: For which reason you should offer your** only son, Isaac, as a burnt offering. And it should be testimony before your* people that you wilt obey God even to the sacrifice of your own flesh and kin.
Abraham said: Show me that you are God, that I may not err, for I have been commanded not to kill.
And the spirit departed away from Abraham, perceiving that he knew the higher law. And Isaac was grieved at heart, for he desired to witness what a sacrifice was. And the people, seeing a ram near at hand, went and caught it, and slaughtered it, and sprinkled the blood on the sacrifice, and they lighted the fire and roasted the flesh, and took it and gave it to the poor.
And Abraham called the place Jehovih-Jireh, and they returned to the camp; and Abraham, being moved of God, spake before the people.

CHAPTER X.

Abraham said: This testimony declare I unto you, whereof witnesses are of your own brethren, that even the chosen of God can be deceived by evil angels; for they can take any name and form; and, having no fear of God before them, declare falsehood for truth and darkness for light.
And, as you**** have seen, the evilest of cities, even as well as the purest, may be the abiding place of angels.
For which reason you**** should not seek signs and miracles, for these may be of evil spirits, even to the showing of their bodies and of conversing learnedly. It is not in the power of man to know by words and signs, or by oaths or promises, what is truth.
One thing hath the Father created withal, which is His Own Light. Wherefore be ye believing toward men and angels; and wherein they teach you**** according to Jehovih, which is life unto all, and happiness unto all, without sacrifice to any, they are holy.
If man or angel say: Visit the sick, and administer to the distressed, follow his advice, for it is of the Father.
But if man or angel say: Do you thus, and you should have profit, or glory, or applause, obey him not, for he advise for thyself and not for the brotherhood of men. He is not of God.
For spirits will come in disguise of your fathers and mothers who are dead, professing love and profit to you. Believe them not, save they teach you to sacrifice self for the good of others.
The wicked in heart, having profited in herds, and in gold and silver, say: Behold, God hath blessed me! But I say unto you, they are cursed, and not of God. Hath he here gathered you together because you* were rich? You* were slaves, and in poverty; sick, and in bondage. And he came and delivered you. Be you**** like unto him, and he will abide with you.
If a man come, saying: Behold, this is my coat; give it me! You should say: Prove thyself as to who you are. But if a man come to you*, saying: Thy herd has gone astray; you should not say to him: Prove thyself as to who you are. But go you, and see after thy herd.
If a spirit say: Behold, I am your*** father, say to him: It is well; what wouldst thou? And when he answer”’ you*, consider if his words be of God. And if his words be not of God, which are for the glory of the Creator, you should challenge him to prove himself.
As God is captain of heaven and earth unto all righteous souls, so is there a satan who is captain over evil spirits.
And inasmuch as the kings’ peoples have not faith in the Father, their souls fall a prey to satan and his hosts.
Let not any man flatter himself, saying: Behold, I have joined the Faithists (Israelites); my soul should escape hell. For in that day and hour God may be putting him to the test, to see if his heart be for good works and holiness. For as you**** profess God, ye are doubly bound to practice godliness in your behavior toward men and angels.

CHAPTER XI.

When Lot the younger escaped out of Sodom, he halted in a small city called Ben-ah, and tarried there whilst Sodom and Gomorrah were being consumed with fire; and because he was saved, he called the place Zoar, because he was a worshipper of the doctrines of Zarathustra, who was called in the Fonecean language Zoa-raastra. And the place was called Zoar for more than a thousand years.
When Lot departed out of Zoar, there went with him two tribes, and there were born of the house of Lot, offspring to the two tribes who accompanied him, and these became the nations in after years known as Moabites and Ammonites, who were of the Foneceans, as their names show, and they followed the doctrines of Zarathustra.
In former years God appeared to Abraham in a dream, and said unto Abraham: Thou should be a father to many peoples.
When Abraham awoke he told Sarai, his wife, and she was troubled, being barren, and she prayed God for Abraham’s sake.
Now it came to pass that Hagar, Sarai’s maid, had a son, and called his name Ishmael; and Sarai was jealous of Hagar, and abused her during pregnancy. And the Lord spake to Abraham, saying: Because of the hatred between your*** women, Hagar’s son will be as a wild man; his hand should be against every man, and every man should be against him.
Abraham said: How, O God? And God said: I told you* you shouldst be a father of many peoples, and you toldst Sarai, your* wife. Now Sarai became vain in her desires for offspring, and, in her eagerness, she opened the door of your* house to satan, and hence this matter is upon you*.
Go, therefore, my son, and reconcile your*** women. And Abraham told Sarai what God had said. And Sarai inquired of Abraham, saying: Before God, tell me, is Ishmael thy son? And God should judge between us. Abraham said:
Teach me, O God, to answer Sarai, that I may reconcile them. And God said: Behold, thy Creator is the Father of all the living.
And when Abraham told Sarai God’s words, she cried in sorrow and repentance, saying: You are wise, O God! For what matter is it to me, since I know that Ishmael is thy son, and Hagar is your*** daughter?
And Sarai went to Hagar and said: O my sister, I have sinned before the Lord, my God. I saw your* son, and knew God gave him, but I turned against mine own soul, and loved not your* treasure.
Hagar said: Saidst your* God that Abraham was father to my child? And Sarai said: Nay, O Hagar. Hagar said: Neither said I your* husband was Ishmael’s father.
So they were reconciled, and by right of the beginning of Abraham’s nations, Ishmael was Abraham’s son before God, but not in the flesh.
Sarai had a son, and he was called Isaac, because he was born of Sarai after she had passed the time of child-bearing.
And when Hagar beheld that Sarai bore a son, Hagar became jealous for Ishmael’s sake, and she wept before Abraham. Hagar said:
I am an Egyptian woman, and I left my people for you. Behold, I am not favored of thy God. Abraham said: Have I not been as a father to you and thy son? Yea, when all people reviled you* because you hadst a child in maidenhood, laying it on me, I denied thee not nor justified myself before the king’s people, suffering these things for God’s sake, and your, and your* child’s.
Complain not, then, against my house, nor my wife, nor my son, Isaac; all things are of the Creator. And Hagar was pacified for a season, but afterward returned to grief and jealousy, and finally resolved to depart away from Abraham’s house.
Then said Abraham to Hagar: The matter lie with you. And I give you, according to the custom of the Egyptians, a jug with water, and bread and blankets.
So Hagar persisted, and Abraham provided her, and she departed, taking Ishmael with her, and she went into Par-an and dwelt there.
In those days Arabin’ya was divided into many kingdoms, some having one city and some two, and some as many as six cities. And they were constantly at war one with another, and the victors always changed the names of the kingdoms. The largest and most powerful always called itself the Sun Kingdom, after the manner of the Parsi’e’ans (Persians).
In the Sun Kingdom dwelt men and women of learning, and they had tablets and books and maps relating to heaven and earth, which books, maps, and tablets were kept in a library, the summit of which building was used as an oracle for consulting with the spirits, called Lords of heaven.
For which purpose, a man or woman, whose head had been flattened in infancy, sat by a table covered with sand, whereon the spirits wrote with the finger. And the person so communing with the spirits was called Æjin2 in the Egyptian language, and was in rank next to the Sun King. Now, no matter what wars took place, the library, the temple of the oracle and the Æjin were sacred, and never suffered harm even between enemies.
The kings kept scribes whose business was to write and to translate, and to keep the records of the kingdom. Besides these, there were gatherers of news, who held the second rank of scribes.
Now when Abraham and his people came into Arabin’ya, especially into Egupt, the matter was entered in the records of the different kingdoms, with especial reference to Abraham’s professing to hear the voice of God, for he had not a flat head, and moreover, had good judgment of his own, quite unlike the Æjins in the temples.
But because Abraham gave no counsel as to war or to earthly gain, he was not favored by any of the kings, and was suffered to go his way unmolested.
When Sodom and Gomorrah were destroyed, the kings’ people heaped the blame of it on Abraham’s head, and there rose up enemies against Abraham in those regions.
And they also accused him of attempting to burn his son Isaac as a sacrifice to his God, after the manner of the heathen of old.
And they accused Abraham of being the father of Ishmael, by his servant-maid, and of driving Hagar and Ishmael away to Par-an after he tired of her.
And these accusations, and many more of like wickedness, were heard of by the news gatherers, the scribes, and they wrote them down, not knowing of a truth what they were doing before God; and so, their records were entered into the libraries of the kings of Arabin’ya, especially of Egupt.
Abraham perceived these matters, and he wept before God, saying: Alas, O God, would that I had great learning and could write my record truthfully before men! God answered him, saying:
Thy faith being in Jehovih, it is well with you*. In thousands of years, one Ezra should send his scribes into these countries to gather news, even as do the kings of this day. And his scribes should translate from these records, with all their errors and falsehoods, and Ezra should publish the matter as the history of THE DELIVERANCE.
Abraham hearing this of God, bowed down his head and wept, saying: Thy will be done! And God comforted him, saying: I am the Light and the Life!
The God of heaven and earth will come afterward and render the records of your* life, which are not dead, but of life everlasting. Since, then, your* people should be honored by even that which should come from their enemies, how much greater will be their glory when God of heaven speak for you* and them!

2 Ægian, or Eajian, or Æjin: A decree that cannot err.

CHAPTER XII.

Abraham inquired of God concerning the peoples of the kings and of the Faithists. And God said: Whoever I lead to you* should be your; you should henceforth be father to all men and women and children that are your. And they should be thy family. But all other peoples should not be your; nor should you be to them a father nor a prophet. Neither should you make laws for the kings’ peoples; nor laws between thy people and them. Of your own people should you be, and for your** own people should you be forever.
Nor should your* people have anything in common with the kings’ peoples, nor with any other people under the sun. Nor enter into treaties, nor alliances, nor in any way whatsoever. Both your* labor and the labor of your*** people are for Jehovih, through the Lord thy God.
But touching the intercourse between your** and the kings’ peoples, be circumspect to the value of a fraction in buying and selling, to give the full value. Neither suffer my chosen to accept presents, or otherwise to become obligated to other peoples, for it is the law of your*** God. For it should not be said by the kings’ peoples: Behold, I made them!
For I say unto you, neither kings nor rich men make the people of your** God.
Whosoever would give you* gifts, let him quit his people and come and dwell with my people in person and spirit. I cannot be put off with money and with gifts, like a peevish child or a wanton woman.
Should a man say: Here are gifts for your* God, he is a good enough God! But as for my soul it is too good to give to you* or your* God.
Neither should you suffer your* people to marry with the kings’ peoples, for the same reason. But whosoever will marry my daughters, let him come and dwell, first with my people, proving that he hath forsaken all the idolatrous gods for Jehovih’s sake. It should be the same of your* sons; if they desire strange damsels or wives, they should first bring them to dwell one year amongst my chosen.
Abraham inquired concerning government. And God said unto Abraham: To teach people to dwell together in peace, order, harmony and love; being disciplined to these, what more is required? Government belong”’ to the kings’ peoples.
Abraham said: That I have spoken before you*, O God, teach you me, for I am as one in the dark cellar groping about? Behold. my people are unlearned!
God said: Who is learned? I say unto you*, he who know the stars and the rocks, and the mountains and valleys, and all that is living and dead, and the tongues of the ancients, but know not the Creator, is unlearned. But he that know the Creator is learned indeed.
Better is it that your* people dwell in tents and under trees; and their children roll on the ground, and die not, but grow strong in person and in spirit for the glory of the Creator, than to dwell as the kings’ peoples, in magnificent cities, and in lust and death. Before thy God, your* people are a most learned people.
Abraham inquired of the Lord concerning servitude. And God answered him, saying: There is but one Master, even Jehovih; your* people should be His servants only. But all people have loves; a damsel saith to her lover: I will be your* servant, and he marry her. A man saith to another: Thy judgment is greater than mine; I will be your*** servant. And the man take him in love to work for him.
Therefore, for convenience sake, you mayst say, master and servant. Nevertheless, my chosen should not, in fact, have either masters or servants, for the one should not have authority over the other but by love and free consent.
Abraham asked concerning the products of labor. God said unto Abraham: Even as I have said of servants and masters, so also is it of the productions that come out of the earth. Nothing belong”’ to any man, for all things are Mine, saith the Creator.
Nevertheless, for convenience sake, you mayst say: This is his product, or that is such an one’s product. But still he hold it only by his Creator’s consent.
Let all men render unto the Creator His creations, for they are Jehovih’s. After that, Abraham said: Some men grow flax, and some wool, and some corn; but the seasons bring forth not alike unto all. Others spin and weave; and others make butter and cheese. And yet this happen”’ also: One man is strong, another weak; one rise with the sun and toil”’ all day; another sit on the bank, fishing.
Now when the products are brought in, lo and behold, there are no two that are equal.
And God said: Every man’s matter is between him and his Creator. According to diligence and industry He reward them in the end. He that perceive this, know his heavenly Father; he that perceive it not, dwell”’ in darkness.
Abraham said: Should the lazy be rebuked, and they that shirk be upbraided?
And God said: Nay. Let all your* people bring their products and cast them before you, saying: This is my sacrifice unto Jehovih; distribute you it. And if some bring not anything, neither rebuke them nor pity them; they are the sons and daughters of your God. And if some decorate themselves with fine raiment, or jewels, censure them not; your*** God search”’ their hearts.
Abraham asked concerning lands. God said: Consider your* God. Did I go to the king and to the rich man and say: Give you me your* sons and daughters? Nay, but I went to them that were despised by the rich, and by the king, and I said: Come you****! and they came.
And when you wert come here, did I say: Take you the king’s lands, or the rich man’s? Nay, but I led you* to that which was neglected and waste in the eyes of the kings’ peoples, and I said: This is your*** inheritance.
Sufficient is it for you* and your*** people to buy burying-places for the dead, which should not be disturbed. But of all other lands, neither buy nor sell.
And after your*** people have improved a place, and a king come against you, saying: Either by purchase or by battle, I will have this land; you should say: Nay, neither by purchase nor by battle, should you inherit that which is Jehovih’s. But if you desirest the land, then will I give it you without money and without battle.
And it should come to pass upon my chosen that they should be driven from place to place, whither I will lead them; and they should make the waste lands to bloom like gardens, and the deserts to yield ample harvests; for they should dig wells, and till the soil, and prove unto the nations of the earth the glory of your*** works.
And they should be cut down and driven away, and scattered, but I will come and gather them together. Their places should be inherited by idolaters and worshippers of strange gods, who will build mighty temples. But my people should not build in stone, nor wood, nor iron, that should endure; for they should go from place to place, proclaiming me and my works; but where they have been, there should be nothing left on the earth to show their labors.
But when I have taken them across all the earth, and they are scattered as dust before the wind, and no man can say: Here is a nation of the children of Abraham, lo. I will raise up my voice for them, even I, the God of heaven and earth. And in that day the idolaters and worshippers of strange Gods will be on the wane; their temples of stone and mortar will still be standing.
But a voice should go up from the whole earth, even from the far-off nations of the earth, saying: What of them who laid the foundations of the temple of ONE GOD, EVEN JEHOVIH! Who were the sons and daughters of Abraham! O that mine eyes could have beholden the Faithists of that!

CHAPTER XIII.

When Abraham’s wife was getting old, her ears were opened to hear the voice of God. And God said unto her:
Concerning your* son, Isaac, hear you your* God, even the God of Abraham: My labors are not for a day, nor without judgment.
Behold, in the land of Es-seth, the place of your* husband in his youth, have I built for many generations concerning the seed of my people. For which reason your* son Isaac should take a wife that should inherit my voice.
Before the time of your*** husband’s father’s father, I sent my angel from heaven, saying: Go you and raise me up an heir to hear my voice, for I will dwell for a season with the children of men.
And my angel fulfilled his part, and I have come and talked with you* and with thy husband face to face. And even in like manner can I talk to thy son, Isaac, and he can hear me also. And Isaac should raise up heirs to my voice through his wife, to whom he is not known in this day.
Sarai told Abraham what God had said to her; and so Abraham and Sarai went to the altar which Abraham had built, and they prayed alone; and God came and spake, saying: What would ye?
And Abraham said: Concerning our son Isaac’s wife? And God said: Because of the blessing of Sarai, your*** wife, who hath been upright all her days, I will give her comfort in her old age.
Send your* servant to the land of your* fathers, and I will send my angel with your*** servant, and he should come to a maiden who should be Isaac’s wife. So, Abraham called his servant, who was overseer over his goods, and he said to him: Equip thyself with camels and asses, and with servants, and with jewels I will give you*, and go you to Syria, the land of my fathers, and bring a damsel here, who should be Isaac’s wife.
The overseer said unto Abraham: Alas me! How should your*** servant choose a wife for thy son? Or, if choosing, how should he induce her to come so far? Abraham said: That which God hath commanded of me, I have told you*, save that God saith: My angel should go with thy servant, and he should not err.
So the servant of Abraham, in fear and trembling, equipped himself with ten camels and twenty asses, and with thirty servants, taking presents and goods, and departed, and the journey occupied two and twenty days. And all the while the overseer reasoned upon what he should say, for he had misgivings that he was on a fool’s errand.
Nevertheless, he prayed to God that he might do his own part wisely. So when he came near Abraham’s father’s people, the angel of God spake in his heart saying: She that come with a pitcher on her head should be Isaac’s wife. Say you to her: Wilt you give me a drink? And she will say: I will give you* a drink, and also draw water for thy servants, and for your*** camels.
And the overseer looked, but saw no damsel, and he marveled; but presently he saw many damsels, one of whom had a pitcher on her head; and his heart failed him till she came near, and he said: Give me a drink? And she gave him a drink and said unto him: You are a stranger: pray you, I will water your camels and give drink unto your* servants.
And she so gave as she said; and when she had finished, the overseer said unto her: Who are thou? And she answered him, and he perceived she was Isaac’s niece by Abraham’s father’s second wife, but of no blood kin. And then she asked the overseer who he was and whence he came; and he told her, even from Abraham, whose servant he was. So she invited him to her people’s houses, and she ran ahead with joy to tell who had come so far, bringing word from Abraham.
Now when the camels and asses had been fed, and straw spread for the travelers to lie upon, and when the repast was spread for them to eat, the overseer rose up, perceiving the way of God, and he said: Till I have spoken, eat not, but hear ye the words of God. So he related the object of his visit as commanded by God, and in reference to the angel of God, and the words that came to him.
And when he had finished, the power of God came upon the damsel, whose name was Rebecca, and she rose up and spake, saying: Isaac should be my husband, and I should be his wife, for I know this matter is of God!
So it came to pass after some days, Rebecca departed from her people, and by her faith in God came to Abraham’s home, and Isaac took her to wife, and Sarai rejoiced before God because of the light of his kingdom through Abraham’s heirs.
And God said unto Abraham: Divide you your* people into families of tens, and families of hundreds, and families of thousands, and give to each family one rab’bah, and yet to all of them together one chief rab’bah. And make you thy will, and appoint your* son Isaac and his heirs by his wife Rebecca to be your*** successor, that My voice may remain with My chosen.
And Abraham made his will and did in all things as God commanded; and he further made the rab’bah officers in the rites of Emethachavah, and communicated to them the sacred name of the Creator (E-O-Ih), and the plans of the upper and lower heavens, the dominion of God and the dominion of satan, which were kept secret with the rab’bah.

* * * * * *

God said: Behold, there is a time to clear up all things, present and past: Were Abraham father to Hagar’s son, Ishmael, and had he been true to the law of sacrifice amongst the heathen, then, Ishmael, being first-born, would have been chosen for the burnt offering.
In which matter the Ezra Bible is shown to be false before Jehovih, in regard to Abraham and Ishmael and Isaac, and the burnt offering also.
Which words were not my words, nor the words of my angels, but the words of the Egyptian record.

END OF ABRAHAM担 HISTORY, AND OF THE FIRST FONECEAN BIBLE.

CHAPTER XIV.

THE FIRST BIBLE OF VIND炭U. –BEING OF BRAHMA, A MAN CHOSEN BY GOD FOR THE CHILDREN OF VIND炭U. GIVING AN ACCOUNT OF BRAHMA BECOMING AN IESU; OF HIS LABORS AND HIS RESURRECTION AFTER DEATH.

These are the races of Brahma: Gons, Shone, Gamma, This, Ram, Zerl, Mex, Shriv, Vat, Eun and Delta, each a thousand years. Of Gamma and Delta, in the upper country (Wa-wa-o-gan), were born Gu-sem and Hagu by Gamma, and by Delta, Yots, Rammus, Borgl, Otesiv and Riv. Gamma was of the fourth descent of Git-ow; and Delta the third descent of E’wangga.
The ascending caste of light in the lower country (Ho-jon-da-tivi) was by Ram, first; then Zerl, migrants from the land of Ham; then Shriv, then Vat, then Gons and Eun, the half-breed druks; then Shone, and then This.
Jehovih, who by the Brahmins was called Ormazd, sent His light to the earth world once for every hundred generations. And the light fell upon His sons, prepared from before their births by the angels of Ormazd. Of the times before the submersion of Pan, each cycle was called one man, and the length of his life three thousand years.
But of the times after, Ormazd commanded the nations of the earth to be rated as a man, and it was so. Ormazd said: That man may not be confounded, you should number Osiris with the generations that believe not, save in the sun; but of the Zarathustrians, their number should be as those who survived in the darkness of his cycle.
Which were: Zarathustra from the races of Shone and This; and of Zarathustra, Haman; of Haman, Wonchakaka, who begat Zoar, who begat Theo, who begat Andassah, who begat Mur, who begat Romsat; these were tribes of the Zarathustrian order, who rejected idols, Lords, Gods, Saviors, kings, queens, and all other rulers on the earth or in the heavens above the earth, save Ormazd, the Creator. And in Him had faith that to do righteously, and practice good works, made the best, nearest perfect man.
The Light by the Voice was lost in the sixth hundredth year after Zarathustra, but regained in Romsat by the I’hins, whence came the tribe Lo-jon, who begat Thonegalahogreif, who begat Subinij, and from him to Wowthutchi-subinij, which were forty-four generations, the Voice always came to the chief rab’bah.
In Chusa-king the Voice was lost, but again restored by the I’hins, whose heirs were called Wah-sin-chung, who begat Avar, who begat Irigavagna, who begat Ben-haoma, from whom was descended thirty generations, the chief rab’bah of whom could hear the Voice.
Ben-haoma numbered the Faithists of his day, and there were of them four thousand, men, women and children, and all other nations and tribes in Vind’yu were idolaters.
Through the descendants of Romsat the Voice was again regained by the I’hins, through a tribe called Shriviyata, who begat Them-saga, who begat Friavamargalum, who bred with the I’hins and begat Thace, who begat with the I’hins Anu, who begat the I’hins Maha, who begat with the I’hins Brah, who had both voice and power from the Father. And he was called Brahma because of his great wisdom.
The angels of Ormazd had prophesied, saying: Out of your*** seed should come one called BRAHMA, who should have su’is with power. Things that were revealed to Zarathustra have been lost, but should be recovered in Brahma.
Romsat had prophesied, moreover: With the coming of Brahma is the end of the I’hin race in Shem (Vind’yu).
God spake in kosmon, saying: Let no man say: With Brahma, or with Abram, or with Po, or with Eawahtah, was the beginning of the doctrine of One Spirit. For since man walked upright on the earth, behold, I have said unto him: You should have but one God, even the Creator. And in the cycles of my times I have raised up many who have comprehended my words, but others constantly put away the I AM, and raise up idols instead.
But let all men understand who and what, is meant by the terms, Po, and Abram, and Brahma, and Eawahtah, which is, that though I walked the earth with these, teaching and speaking through them, yet none of these were idolized by men. For the nations of the earth, in the time of these four men, comprehended that they were not Gods, but men through whom, and to whom, I, even God, had spoken.
Brahma said: Have all men stars? Behold, since my childhood up, I have had a star above my forehead.
No man could answer Brahma. They said: Brahma is foolish, with all his wisdom.
Brahma asked the star: Who are thou?
God said: I am your*** star; I am the light of the second heavens.
Brahma asked: What is your*** name, O star, you mysterious light?
God said: Call me Ormazd; I am the same light that spoke to Zarathustra in the olden time.
Brahma asked: Who are you, O Ormazd, you voice of light?
God said: With one only should you commune, your*** Creator; one only should thou worship, He who made you* alive.
Brahma said: Why hast you taken up your*** abode above my head?
God said: Attain you to be one with your* Creator, in wisdom, and goodness, and purity, and you should answer your own questions.
Then Brahma applied to the rab’bah, the Zarathustrian priests, and he learned abnegation of self, and the rites and ceremonies of the ancients.
When Brahma was grown up, God said to him: Arise on the morrow, my son, and I will lead you* into another country, where you should marry, and settle down for a long season.
Brahma said: Peaceful have been my slumbers, and joyous my wakeful hours all my life. I have made labor a pleasure, and I give all I have to the poor, doing Thy commandments with all my wisdom and strength.
From my youth up I have killed not any living creature of Thine that go on the earth, or swim in the waters, or flie in the air. Neither ate I of anything that had ever breathed the breath of life; and I have been most abstemious in plain food and water only, according to the Zarathustrian law. Hear You me, O Ormazd; for I will break my soul unto You*, and hold nothing back. Ormazd said: It is well.
Brahma said: Woe is me, if my soul turn”’ toward woman! Was I not wed to You*, O Ormazd? Was I not Thy Bridegroom from my youth up?
Why, then, protectest not You me unto Thyself? Ormazd said: In times past I raised up many an iesu, and they were without flesh desires all their days.
Such men could not perpetuate the earth; they were good for their day. Zarathustra was an iesu. My Light is now for them that can perpetuate. All things are possible in my hands. Grieve not, nor smother out any talent I created unto the pure in flesh.
Brahma said: If I love a woman, O Ormazd, may I not lose my love for You? Ormazd said: By faith in Me you should triumph by the road I marked out for you, since before you wert born. Arise, then, O Brahma, and follow thy star. I will lead you*.
Brahma said: Can there be another way than by celibacy? Can a married man serve Ormazd?
So, Brahma traveled, and came into the country of Etchoyosin, where lay the mountains of Talavitcha, under King Tyama, who had enforced the Zarathustrian religion with sword and spear, and with chains and death, being himself sole interpreter.
When Brahma came to Au’watcha, he halted to inquire the way to the high priest’s house, that he might be absolved for twenty days in Tyama’s kingdom, according to law, paying the price as apportioned for strangers.
In answer to his summons, there came to the gate, the damsel Yu-tiv, fairest of women, draped, also, to go before the priest for confession. Brahma inquired of her concerning the priest and the tax. Yu’tiv informed him, and, moreover, said: I am going thither, and should delight to lead you* to the place. So Brahma went with Yu-tiv, and when they were gone a little way she said unto him: Whence camest you, and what is your* mission? Peradventure, I may serve you. Behold, I see a star above your head!
Brahma said: Seest you a star? Now I say unto you*, there is an old legend that the pure in heart, looking upward, oft see their own paroda, and think it belong”’ to another. Yu-tiv reassured Brahma that she saw the star, whereupon Brahma took heart and said:
Yea, I have a star, and the Voice of Ormazd come to me at times. For some years I strove to be a priest, for I saw the wickedness of the world, and, moreover, the tyranny and tortures of the church (ha’oke), and my soul cried out for the oppressed who had faith in the Great Spirit more than in the priests. And Ormazd came to me and said: Brahma, my son, forsake your* studies, and take your* broad-axe, and go and hew logs. Behold, I will come to you* some time, and you should bless the earth.
So I gave up my studies and became a hewer of wood, living abstemiously day and night, and praying and striving with all my soul and with all my strength to purge myself of all earthly thoughts. So I grew, as you beholdest, to be a large man of great strength. But, alas, evil overtook me; my soul desired a woman. And I cried out unto Ormazd, saying: Why hast You put this matter upon your*** son? Lo, I strove to be wedded to you* only; I shut my eyes to all the earth, but you hast suffered me to fall. Rescue you me, I pray.
Then spake Ormazd to me, saying: Behold, I have revealed my word through such as have no earth desires; but that time is past. I will now prove unto the nations of the earth that I have power in directing the flesh, that heirs may be born unto me. Arise, therefore, and go whither I will lead you*, for you should take a wife and raise up seven sons, and I will deliver my edifice (church), unto liberty.
So I rose up and walked after the light of my star; thus far have I come, but how much further I must go I know not; but I will go to the end of the earth if Ormazd require it of me.
Yu-tiv said: I pity you, O man! One so holy should never with woman wed. To win such a man’s love, the best of women would forget her God! To bear you one child, instead of seven, a woman would cleave the earth in twain. It would be like peopling the world with Gods and Goddesses.
O promise me, stranger, you wilt turn from such unholy desires. I know not what move me past all modesty thus to speak to you, but before Ormazd, Creator of heaven and earth, erst you camest to my father’s gate a voice spake in mine ear, saying: Quickly, you, put on your** robes for confession, and hasten to the priest.
I tell you, O man, to save you, the angels of Ormazd came to me. It is true that two can see more than one.
Brahma said: Who are you, O woman? Yu-tiv said: A weaver of mats; no more. My father live in yonder thatch; my mother’s soul ascended to heaven, giving me birth. She was of the I’hins. From place to place my father and I have been driven; all the ills of earth are written on my soul. And the rudeness of men; the light-heartedness of women! By day and by night my soul cry out for the miseries of the earth. O the sins of the earth! O the death of little infants! O the trials of the poor! O the suffering of the sick! O the anguish of the imprisoned! O stranger, stranger, stranger! People not this world more!
Let us turn our souls upward; to Nirvana; to the regions of endless paradise! To the voices of angels and Gods! To wisdom that err”’ not; to music never discordant! To love that never separate! Never!
Brahma said: Now I beseech You*, O Ormazd, that I may never marry! But because You hast raised up here so fair a woman, and withal so wise, give me leave that I may dwell near at hand!
Then spake Ormazd, out of the midst of the voices of their stars, saying: Hold up thy hand, O man! Hold up your* hand, O woman! And they held up their hands, and Ormazd said: I am the Father, and you** are My children. That I may have joy, dwell you unto near together.
Now after this, Brahma and she proceeded to the priest’s house and made their sacrifices, and returned and came to Yu-tiv’s father’s house, and the father’s name was Aliegan-is, called Ali. And Yu-tiv told her father all that had happened, but Brahma said little. Ali said: What the All Light do is well done. My house is ample. Brahma should sojourn so long as he desire.
Brahma said: Of mine own accord I am not master of many words. When it please Ormazd to speak with me, I will raise my voice. Then Yu-tiv spread mats and provided food, and sat it before Brahma, and he ate; and after that they said prayers according to the laws of the king, and then retired to sleep.

CHAPTER XV.

When morning came, Brahma and Yu-tiv rose early, and came and spake together, in joy greeting, and they were moved to shake hands, though such a proceeding was not according to the fashion of the country, save between relatives. And it came to pass that they were much together during the day, and in the evening they walked together, but touched not one the other.
Now on the second day, when they walked together, they held hands. And on the third day they joined arms. And on the fourth day they kissed each other. And after that they were only separated at night when they slept. But it came to pass that they were so delighted with each other that they sat up nearly all night, so as not to be separate.
And all the while they neglected not their devotion to Ormazd; but finally they sat up all night, sleeping not, save in each other’s arms.
Yu-tiv said: Since we sit up all night, it is wiser to sit on mats than on stools. Brahma said: It is wiser. So they provided mats, half raised and half spread down, for a season, and finally laid the mats full length, and they laid down together. More than that, history saith not.
But Brahma followed his trade in that country, and it came to pass they had a son born to them, and his name was Whe-ish; and in time another son, and his name was Vus, and then Git-un, and Vede, and Oos, and Sa-it.
Now after they lived together as man and wife, the voice of Ormazd came not to Brahma; though the angel of Ormazd remained, and at times talked to both Brahma and Yu-tiv, his wife. Now during all the time, until after the birth of the sixth son, Yu-tiv had faith in Ormazd, and was a Faithist in her whole heart. But during all these years she had only communion with the angels, and withal had suffered many hardships in common with Brahma.
And their love abated not one jot or tittle, and Yu-tiv believed in her husband, and encouraged his aspirations. He had said to her ten thousand times: I know Ormazd will come; through me will He deliver the Faithists out of bondage.
And she believed in him; and believed these things would come to pass, and believed her sons would have the Voice of the Creator with them also. But after the birth of the sixth child, Yu-tiv lost faith in the Father! She said: All my life I have been in error. There is no All Person. There is no Voice, save the spirits of the dead. And they know little more of heaven than we. The Creator is dumb, like the wind; His voice is like the wind, it speak nothing.
And after that, she ceased to use the name Ormazd, or Father, but said, Eolin, after the manner of the ancients. And Brahma ceased more to speak in presence of Yu-tiv of the coming of Ormazd to himself; and he also adopted the name Eolin, signifying, like the wind, void of shape or person.
Whilst this state of unbelief was upon them, they had another child born to them, and they called his name Hog, signifying, FACT, or without inspiration; an animal that root”’ in the ground.
Yu-tiv weaned Hog when he was three years old, and, on the day following, the voice of God came to Brahma, saying: Brahma! Brahma! And Brahma said: Here am I, O Eolin. And the Father said: Be you faithful another eighteen years! I should be with you* to the end!
Brahma was so delighted, he ran home and told Yu-tiv, but she rejoiced not; she made no answer. Silently she looked upward for a long while, and then she said: Eighteen years! Hog will be twenty-one. And you and I will be old.

CHAPTER XVI.

For eighteen years more God spake not to Brahma, but Brahma remained faithful, and Yu-tiv was full of hope. But when the time was fulfilled in Ormazd’s own way, He came with renewed light, which was on the twenty-first birthday of Hog.
Whilst Brahma and his family were seated on mats, eating breakfast at sunrise, lo, a light, as of a sun, came within the hut, and passed over Brahma’s head, and then disappeared. And out of the void, in the space above their heads, came these words, to wit: From this time forth the twenty-first birthday should be the time of maturity for man. Be you**** watchful for the voice of Ormazd; He is Ever Present!
And all of them saw the light and heard the words, save Hog, and Hog, having been begotten in unbelief, neither saw the light nor heard the voice. And when they all had exclaimed: Behold the light! Hear that voice!–Hog thus spake before them:
For many a year you* have prophesied this should come to pass when I should reach my twenty-first birthday. For the love you* all bear me, I know you* would not put a joke upon me; but I am seriously grieved that you* say: Behold the light, and hear the voice! For I say unto you, these things are not in reason, and cannot be so. But in much hope and faith and belief, all of which you* have cultivated for years, you* suffer your imaginings to stand for realities.
Now whilst Hog thus spake, the light came again and stood over Brahma’s head whilst one might count twenty; and the Voice said: Blessed are you, O Brahma; blessed you, O Yu-tiv! These things had to be fulfilled. I preach not by reason alone, but provide living examples! (In his old age Brahma had attained iesu!)
Again all of them saw and heard the manifestation of Ormazd, save Hog, and he saw not, and heard not what came of the Spirit. Hog said: Have I not eyes good as the best? Show me a hair that I cannot see; let fall a mite that I cannot hear. Then Whe-ish, the first-born, answered him, saying:
First, my brother, I greet you* with my love, for you are the fairest and best of all the great born sons of this God and Goddess, our father and mother. And I appeal to you* in your*** great wisdom, how have we all imagined the same light at the same time and place? And greater yet, how have we imagined the same spoken words? Hog replied:
How can my answers cope with one who hath wisdom like unto thee, O my brother? You hast confounded me; but yet I understand not wherein you, and you****, my most loving brothers, can see and hear things that I cannot. Have we not all the same parts, so like unto one another that our neighbors scarce distinguish us? And above all, we are all the same fruit from a father and mother, the holiest and wisest of created beings.
Now spake Yu-tiv saying: I am before Thy judgment, O Ormazd! That which I have done, I have done! Deal You with me for my great unbelief; I have sinned against heaven and earth. Even whilst You quickenedst into life within my womb this star of everlasting light, lo, I put out his eyes and stopped up his ears against You*. The unbelief of my soul penetrated the walls of my womb and shaped the fruit of my holy husband into a man of darkness. O Ormazd, why was Thy daughter born!
Hog said: O you Goddess, mother! Weep not, but rejoice for the glory of my birth. That you and my holy father, a very God amongst men, brought me into life, my soul is boundless in rejoicing. I declare unto you, O mother, I am not in darkness, nor am I blind and deaf. If there be another world, what matter”’ it to me? The glories of this one are boundless. And if there be a Great Light and a Voice, what are they to me! You hast so filled my every vein of blood with your** warm love, and with the sweet love of these, my holy brothers, and with the wisdom of my father, God of men, that I know nothing but to rejoice and to invent praises and thanks to you all, with all my wisdom and strength.
And now the Light gathered within the soul of Brahma, and he was as one with the Father. Ormazd, the Creator, then spake through Brahma, saying:
I created the earth not to be despised, as do the Zarathustrians through the hearts of monarchs and priests, but that it should be the glory of man. This was the Zarathustrian law, but, for sake of profit, and bondage, and evil, they have perverted My doctrines and bound up My peoples. They profess Me, even Ormazd; but they have turned My commandments and My doctrines upside down.
I came through Zarathustra and delivered them that called on Me in faith; and they became My chosen for a season; but they suffered evil to usurp their hearts; they squandered My substance in building temples and providing a superabundance of priests and priestesses. They raised up the sword and spear for me; by blood and death they established kingdoms and called them by My name, Ormazd!
The spirit of My Voice they put aside; but the words they retained, and added earthly meaning thereto. Whereby they proclaim darkness for light, and light for darkness. And the poor and distressed that worship Me in truth and spirit have learned to hate the words established. For which reason they are persecuted, and bound, and taxed, and despitefully used.
Yea, they that would kill not because of their natural love to Me and My created sons and daughters, they impress into service of war, taking them from their kindred, saying to them: Come away from peace and kill! Be you a slayer of men; be a soldier of death for the glory of the king.
I commanded them, in the olden time, to kill not at all. My words were plain. But the kings commanded the priests to interpret My words round about, whereby war might be justified.
I commanded them against taking that which was another’s. My words were plain. But the kings commanded the priests to interpret the meaning, so the kings could exact tribute for their own glory. And so they levy wheresoever and whensoever they will, saying: For the defense of the king and the country!
Thus have they perverted My commandments from beginning to end. But I declare unto you, that in My sight, to kill one man, I will hold him accountable who do it; and ten times accountable if he kill ten men, and a hundred times for a hundred. They should not hide death and murder from My sight by the word war.
Neither should they excuse stealing by levying tax for the king or the country’s protection. For by their own evil, hath it come to pass that they talk about protection. Have I made a law that one king or one country should protect itself against another? Seest not any man that these doctrines come of the flesh and not of the spirit?
They profess to be Faithists in Me. But straight away they go and build fortifications of earth, and stone, and wood. And they that know Me in spirit and truth, perceiving I am wrongly interpreted for evil’s sake, being such as rebel in their souls against these iniquities, they seize and impress for their lifetime as slaves, or, if refusing, they kill them.
And they that work such wickedness say: Behold, we have the Zarathustrian law, the I’hua’Mazdian law, the Ormazdian law; ours is the holy, the revealed word. Let no man raise up his voice against these truths, or he should surely be put to death!
But I looked down from My holy heavens and saw, and Mine ears heard; and I cried out in My soul for the evils of the earth. I said: Behold, I will go and deliver them that have faith in Me in spirit and truth. And I went over the lands of the earth, but I found no man in whom My light could shine. And I called My holy masters of generations, My angels high raised in heaven, and I said unto them: Come you* and dwell on the earth many generations, and by inspiration raise you* up one in whom My light should shine, for I will surely deliver My people.
Now I declare unto you who are assembled, the time is at hand, and you* are all so many parts in My work. Even through My angels named you* these sons; according to their names, so will I establish My kingdom.
Suffer, therefore, Vede to write down the words I have spoken, for lo, he hath learning and memory provided to that end. Be you**** watchful, when I come again!
Jehovih (Ormazd) ceased, and Brahma woke as from a trance, though he had heard all that was said. So Vede remembered the spoken words, every one, and he wrote them down on cloth prepared for that purpose. And this was the beginning of a new name of a people on the earth, though they were Faithists in fact, and nothing but Faithists; but they were called by their neighbors sometimes Vedans and sometimes Brahmins.

CHAPTER XVII.

The next morning, at sunrise, Jehovih came again, speaking through Brahma, saying:
As I prepared a way for My voice, be you* wise in laboring to show this light unto all peoples. Neither take you* sorrow to your souls for the latest born, even Hog; for he is also in My keeping, and his wisdom should be the glory of the earth.
For is not all fact interpreted by each and every man from the light of his own standing place? Wherein error come into the world by the darkness of men, in not perceiving rightly the things I have created. Behold, one man see the forest with reference to its value in logs; another for splints for mats; another for shade to lie in; another for its solitude; and they all alike see by what dwell”’ in them, but they see through their own several windows.
Consider, then, the injustice of man that saith: You**** should see as I see; hear as I hear; or who saith: This I have proven for a truth, and that for an untruth; or who saith: Behold, we are many witnesses, and we attest.
Whilst Jehovih was thus speaking, His angel appeared and stood in the doorway of the hut, and all save Hog looked and saw the angel, and witnessed the color of the angel’s hair and eyes, and the clothes he wore. And they pointed, saying in a whisper: Behold, an angel of heaven!
Then spake Jehovih, illustrating, saying: Whilst yet no one hath spoken, let one at a time privily describe to Hog the appearance of My angel in the doorway.
Accordingly, they all, save Brahma, told Hog all that pertained to the angel, and they accorded one with another. And Jehovih said: Speak you, My Son, Hog. Hog said:
To whom should I speak? For, be You my very father, or, of a truth, the Creator, I know not. God said: Who sayest you the Creator is? Hog said: Even as the wind; the great void; without person, or shape, or sense.
God said unto him: For which reason I say unto you, because of the unbelief of thy father and your mother, whilst you wert in your* mother’s womb, you are as you are. This have they attested unto you* thousands of times since you wert weaned. And they have also attested to you* as often, that during the bringing forth of your*** brothers, they were in the fullness of faith in Jehovih (Ormazd).
You wert born of the earth, and can only see with earthly eyes, and hear with earthly ears, and can reason only with earthly reason. Hog said: Then of a truth I should go down to earth and there should be no more of me; but these, my sweet brothers, and this Goddess and this God, my very father and mother, should inherit everlasting life?
God said: I would place two eggs before you, with the birds within them nearly hatched; now with one you should open the shell a little, and the young bird see out, but the other you leavest closed. Sayest you one bird will have much advantage over the other when they are hatched? Or that one should not live, because, forsooth, it saw not through the shell? Such, then, is your way to everlasting life. Of your* darkness will I make light that will reach unto millions. Thy sacrifice is the sacrifice of a very God amongst Gods.
Hog said: Because of Thy great wisdom, I fear to speak in thy presence. But thy words come out of his mouth who is the sweetest and holiest of created beings. Therefore I take courage in mine argument.
Now, behold, they have all described the angel in the door; alike and like have they described it in all particulars. And the wisdom of your*** words go to the bottom of things, not like the words of man, but faultlessly. You hast made me to behold I am bound as with iron hoops, and must go my way all my days. Against this I complain not; for I perceive it is not within my judgment to know even myself, as to what is good for me or not good for me. This, however, you hast shown me. I was molded as I am; I am as I am. If I have faults, they are not my faults. Neither are they of my father or my mother; for the cause of their unbelief at that time lay not with themselves, but with you*.
God said: Thy words should Vede also write down; the glory and the wisdom of the earth should come out of your*** mouth. The manner of my edifice should be shown unto the inhabitants of the earth. You hast seen the king’s temple and how he build it. For the fine posts he send his best hewers into the forest, and they choose the straightest and strongest trees, and fall them and hew them, and polish and engrave them, and the posts are set up in the front as strength and ornament. But as to the walls of the temple, the king call”’ not the best hewers, but the choppers, and they also go into the forest to fetch logs, not the straightest and handsomest, but whatsoever their axes come upon. And their timbers are put in the walls with mortar and withes. And the temple is completed to the king’s will.
Jehovih said: Of such like is My heavenly edifice; I send not winter to please one man, nor summer; nor the rain. I consider in what way I should induce men to raise up one another and to be considerate. Through Me, your*** father and thy mother and thy brethren, and all Faithists that come after these, My doctrines, learn to consider the unbelief of mortals, and the impossibility of one man seeing through another man’s eyes.
For as I have raised you up a house in love, one to another, so will I show the wisdom of disbelief, and its necessity on the earth.
The foremost of all lessons is that all men should have liberty; and no man’s judgment be binding on another’s; for all do not see alike, nor can they understand alike.
That you**** should be alike considerate to them that see not My light, or My Person, even as to them who are born in su’is; for they are of the same flesh and blood, and their spirits have they even from the same Creator.
For in the evidence of the past and of the present it is before you, that men endeavor to enforce their doctrines by saying: BEHOLD THE WORD OF ORMAZD! THUS HATH HE SPOKEN! AND I AM HIS PRIEST! BOW DOWN YOUR HEADS!
Whereas, man should not bow down, but hold up his head and rejoice. They that seek to enforce Me are My enemies.
Nor have I said of this man or that: Hear him, for he is Truth. Should the Creator make one greater than Himself, and thus cut Himself off? And yet the kings and the priests of this day assume this in Ihua’s name. And the mothers and fathers of many have become discouraged because of their great hardships; and they bring forth heirs that have eyes but see not, ears but hear not.
God said: In the days of Zarathustra, I came to deliver them that had faith but were in bondage; to-day I am come to prove three worlds unto men, and to teach them how they should bring forth heirs with eyes to see, and with ears to hear spiritual things, with liberty unto all men.
First, of the earth and its fullness; second, the intermediate world of spirits, where all should sojourn for a season; and, third, the Nirvanian worlds beyond Chinvat, where lie unending paradise for the pure and wise.

CHAPTER XVIII.

On the next morning, at sunrise, God spake again to Brahma, saying:
Consider the fruit of the earth, and the pasturage in the fields. The male and the female feed on the same grass; the one yield milk, the other is for the yoke; neither can any man change these creations.
What man should say to another: Feed you on this; or on that? But they take of them that are born in darkness, and raise up priests! The food for the flesh, or even fasting, cannot bring su’is. The air warm”’ the earth, and not the earth the air. The spirit enlighten”’ the corporeal part, and not the corporeal part the spirit.
Light is the freedom of all; to know this is the beginning of wisdom. Nevertheless, without suffering, some that are bound would not know they are bound, or, if knowing, would not desire freedom.
At this time, Hog, the youngest born, was greatly moved, whereupon God bade him speak.
Hog said: O that I could believe these things! O that I could see! O that I could hear! O the misery of my darkness! O the horrors of the suspense of not knowing a matter! Bitter is my soul, and full of anguish! O the madness of this hour upon me!
Wherein, O Wisdom, forgottest You the time of my begetting, to let me spring up as an offensive weed in such a garden of paradise!
And he bowed his head and wept; and then spake Yu-tiv, his mother, that brought him forth. She said: I perceive Thy light, O Father, but I cannot bear it. You didst unlock my members to bring forth these seven Gods! Never woman on the whole earth brought forth so rich a harvest; but yet my soul is tortured to the very center! O that the light of my soul could be transferred to this God of men! And she also wept.
Now spake Sa’it, saying: Next nearest am I to you, O my sweet brother, Hog. No love lie so fondly to you as mine. And as to you*, Yu-tiv, my Goddess mother, you hast most wisely named me ABUNDANT. For in our love hath Ormazd provided us equal to the highest of Gods. Because I have witnessed that this purest and best of brothers cannot see spiritually, my soul is mellowed toward all the world. Yea, my outstretched arms should receive the darkest of men, and my soul should go up in praise of Ormazd forever!
Oos spake next; he said: Most wisely am I named SPACE; for it hath pleased Ormazd to show me the breadth of His Creations. What belief or unbelief is there that He hath not provided a glory for it! Because my sweet brother, Hog, has been thus blessed with darkness, he should be guardian unto me in earthly wisdom all my days. In my faith I know it is well with him; yet in my love I would that he could see as we all see!
Then spake Git-un, whose name signified TIME. He said: Behold, I am the fourth born, and, as it were, in the middle. Whose love is so delightfully hedged about as mine! Who so surrounded by the Light of heaven and earth! At one end behold my father, God of men; the very voice of heaven and earth; interpreter of the Creator’s words! At the other end, the best, sweetest brother ever created on the earth, with all the wisdom of men and angels. O the glory of this hour! O the delight to be with these Gods, and with Yu-tiv, Goddess of women!
Then Vus, the second born, spake. He said: Wherein should I glorify You*, O Ormazd, and not glorify myself! I am full to overflowing with delight for the love of these, my brothers, and father, very Gods! But for Yu-tiv I have more than love. I perceive through my own sweet mother how the different castes of men are made! O mother, how nearly a righteous woman dwell”’ with the Creator!
Whe-ish said: To rank one’s thoughts and desires ever high; would not this deliver the world? Vede said: To know the truth and ever speak it in love and kindness, would not this deliver the world and establish Ormazd?
Now woke Brahma from his trance, and he spake, saying: To find the Father; to know Him; to reveal Him; these are all, and for His glory only.
Now again spake God, saying: Wiser than all the rest is Brahma. Who of you* all hath not spoken of himself or herself? Who hath uttered a word of praise or of thanks, and left out self? Judge you*, then, what is required of men that my spirit may find utterance through their lips.
Then the Voice departed for that day; and the angel of God appeared in the door, so all save Hog could see him. The angel said: That you* may see the spirits of the intermediate world, come you* at midnight and sit in the sacred circle in the grove of Ebon. We will appear in sar’gis.
Hog heard not the angel, but the others told him what the angel said. Accordingly, at midnight they sat in circle in the grove of Ebon.

CHAPTER XIX.

And the angel of God appeared in the midst of the circle, in sar’gis, and talked with them face to face. And Hog said unto the angel: Of a truth, I know you are not mortal, and yet you hast the semblance of flesh, and limbs, and arms, and a very body, and art clothed withal, and your*** clothes are like mortal clothes.
Now I tell you* face to face, I believe you are no angel of the dead, but a very reflected self-substance, produced out of the substance of my father. How sayest thou? The angel answered, saying:
Mortal words cannot convince you; neither the words of a spirit. Behold, I will show you a friend of your** who is dead. With that, the angel showed the spirit of Hog’s friend who was dead, and the man’s name was Aara-acta; and so Hog said unto him:
You are a very counterpart of him I knew. What is your* name? The spirit answered: Aara-acta! I tell you, O Hog, these things are true. I am the spirit of your friend; yea, I am that very friend. Hog said: Where dwellest thou? Where hast you been? Art you happy? Hast you visited all the heavens?
The spirit answered him, saying: I dwell on the earth even as before death; around about. I am happy; the glory of my present world surpass”’ the earth. I have not visited the highest heavens. I am only as yet in the first resurrection. Up above us there are heavens where all the people are Gods and Goddesses. I cannot go there; they are too white. The spirit then disappeared, and Hog said:
What I have seen I have seen; what I have heard I have heard. Yet I believe not that I have seen a spirit nor heard one. A spirit must in reason be thin and subtle and air-like.
Then spake the angel of God, saying: How should I please this man, O Ormazd? This day I showed myself in the door of the hut, thin and subtle and air-like, and he saw me not, nor heard me. Who can find a way to open this man’s soul to Thy Wisdom, O Ormazd?
Now spake Yu-tiv: Great is the glory of Thy angel, O Ormazd! Heavenly are the spirits of the dead. Welcome, O you**** angels of heaven! Then spake Whe-ish, saying: Even the lowest of heavens hath great glory! O the delight to dwell in such a paradise! Then Vus spake, saying: Such wisdom and truth! What are Thy kingdoms, O Father, when even the first heaven hath such glory. Git-un said: Because I have lived to behold these things, I will proclaim Thy wonders, O Ormazd, as long as I live! Vede said: Truth is Thy mightiest work, O Ormazd! Oos said: How wisely hast You framed Thy worlds, O Ormazd! Even Thy lowest of angels are a delight of my soul! Next spake Sa-it; he said: Give us of Thy abundance, O Ormazd. Open wide the gates of the lower heavens. I will take Thy angels to my arms and rejoice forever!
Brahma then came out of his trance, though he had heard and seen all. He said: Whoever come that can make me better, and show me how most to benefit Thy world, him, O Ormazd, send You unto me. And, lo, first of all, Brahma was answered! A light, bright as a sun, stood in the midst of the circle, and it was higher than the clouds, and displayed a staff on which was a banner of gold and silver; and on the banner, stars clustered to spell the words, Love, Wisdom and Power!
Presently the scene changed, and the angel of God said: He that spake last (Brahma) hath been answered first, because his words reached to the Fountain Head. Wheresoever ye send your prayers, there are you* answered. To which end I will now open the gates of the lower heavens, and you* should witness what you**** may.
The angel withdrew all the lights around about, so that great darkness might be upon the circle. Presently, Yu-tiv started as if affrighted somewhat. Then Vus sprang up, saying: What was that? And then another started, till presently all but Brahma and Hog were wild and startled, whispering: What do mine eyes behold! O that foul smell! O that vulgar touch! And then one screamed; and another, and another, until all broke and fled, screaming and crying out in fear and distress; flying in the darkness of the grove, frantic; almost dead with fear!
Hog ran not; saw nothing to fear; heard nothing to dread; felt nothing to make him ashamed.
And his father, Brahma, ran not, nor was afraid, and the twain called to the rest, pleaded, coaxed and called in vain; could not stop them; could not find them in the darkness. They returned to the hut, Brahma and Hog; saw the torches burning brightly, and came in and found Yu-tiv and her sons huddled together in each other’s arms, white and pale as death.
Hog asked the reason. Yu-tiv said: Sh___, are they gone? Sh___, keep them away! Then spake Vus, saying: O my brother, ask not what we saw! Ask not what we felt, and what felt us! These things would not be lawful to mention! Say no more, in heaven’s name! The air of heaven is full of demons (druj).
Now spake Vede, saying: Alas, O my father, I dropped the holy book, the Veda I am writing. In my fright I let it fall. It is not sized yet, and should it rain ere morning, the holy words will be lost! And not for a thousand worlds would I go back to the grove this night. Oos said: Nor I, for a thousand worlds! Whe-ish said: For all the gold and silver in the world I would not go there this night.
So they all spake save Hog, and with all the love they bore for Ormazd’s words, nothing doubting they were His very words, not one would venture amongst the evil spirits they had seen, to recover the book.
Then spake Brahma, saying: For many generations Ormazd hath labored for this; I will go myself; I know He will protect me at all times and in all places. And Brahma rose up to depart; but then spake Hog, saying: Nay, father; you art old; I am fresh and young, and withal, know there are no spirits but in the imagination of men. I will go alone!
Nor will I bear a lantern nor a torch; nor will I whistle nor sing. I will confront all the evil spirits of hell and their captains. I will recover that book this night though I scrape every leaf from Ebon grove! And mark you****, too, I will return unscathed; nor will I see nor hear a spirit the while I am gone. So, Hog and Brahma only were fearless.
With that Hog departed, and after a while he returned, rejoicing, bringing the book; and he said: I neither saw nor heard a spirit, and I declare unto you, that none of you saw nor heard them, for there are none. By the extreme bent of your minds, these imaginings seem real. And as to the great Light, with the words, Love, Wisdom and Power, which I also saw, I say unto you it is some emanation from this, our holy and most loved father. How oft have we heard him use those same words! And as to those figures that talked, and had the semblance of men and women, even to their garments, I say unto you all, they emanate from the same source, even from our father, even Brahma.
Now spake Yu-tiv, saying: O happy unbelief, my son! O that I had been born as you! O that I had never seen such sights as I saw this night!
Then said Oos: O happy brother, our youngest born! Would that I were like unto you*! O the vulgarity of those hands that came upon me this night!
Vus said: O that I had never known the unseen world! O that I had been born in darkness like unto you*, our most favored brother!
After that manner they all spake deploringly of their gift of su’is; and when they had thus spoken, the angel of God spake through Brahma, saying: Whilst it is yet night, I speak. With the dawn, at sunrise, is the Father’s Voice. Hear me, then, briefly, expecting not much wisdom, for I am not long born in heaven.
Two great men created the Creator, the Faithist and the unbeliever; the one who hath passed through the trials of the flesh, and attained to the Father’s Voice; for in becoming one with the Father, he no longer stand in fear of anything in heaven or earth. The glory of constant resurrection is before him forever.
All men who have not attained to this may be likened unto a man going up a slippery hillside, who oft rise high, but suddenly slid low. They glorify themselves for their own light and wisdom and good gifts, rejoicing for self-sake for the glories that have fallen upon them. But they are cowards.
Nevertheless, the Creator created a great man amongst these; and such is the unbelieving man. He hath neither gold nor silver, nor house nor land; and he is without spiritual sight or spiritual hearing; but his glory is in understanding his own understanding.
He it is that subdue the forest, and tame the beasts of the field to man’s service. He go alone in the dark, fearing nothing. He follow not the course of any man, but search”’ for himself; the priest cannot make him believe, nor can the angels of heaven; none can subdue his judgment. He behold the glory of the earth and of manhood. He call”’ to the multitude, saying: Why permit you**** others, even priests, to think for you? Arise, O you, and be a man! Arise, O you, and be a woman!
He inspire of the earth and for the earth; through his arms are tyrants and evil kings overthrown. Through him are doctrines and religions sifted to the bottom, and the falsehood and evil in them cast aside. Yea, who but Ormazd could have created so great a man as the unbeliever?
And these two men, the Faithist and the unbeliever, do mostly all the good that is done in the world; the one labor”’ at the top of the hill, calling upward; the other labor”’ at the bottom of the hill, pushing upward.

CHAPTER XX.

On the next morning, at sunrise, Ormazd spake again through Brahma, and Vede wrote down the words; and on the succeeding morning, in like manner; and so continued for forty days; and in forty days, behold, the Veda was completed; the holy words of Brahma were written.
God said to Brahma: Go now, and preach my gospel unto whosoever will hear; proclaiming liberty to all who will follow you. I will be with you to the end. And you should take Yu-tiv, your* wife, and all your* sons with you*, even Hog, the youngest born.
So Brahma went forth preaching by day, and exhibiting the spirits of the dead by night. But to the chosen he spake at dawn, in the early morning, the time the All Light was upon him. And his sons also preached and explained; and Yu-tiv explained to all women how it was with her when pregnant with her sons. Only Hog preached not; neither opened he his mouth before the populace as to his unbelief. In his soul he said: These things may be true, and if they be true, it is well. If they be not true, still the believing of them, by the populace, work”’ righteousness and goodness. With all my philosophy, I cannot move the multitude to righteousness. But my father make them as a flock of sheep; they cease from evil, and they practice good fellowship. Therefore, I will stand by my father to the end.
When Brahma came near a city, he halted outside the walls, that according to law the kings could not stay his voice. And the multitude came out of the city to hear him, and many returned not; but remained with Brahma and his sons in their camp. And when Brahma moved to another city they went with him. And in a little while the hosts of Brahma were as an army of thousands.
And not a few of them were men and women of wealth, and they cast their treasures at Brahma’s feet, saying: Take you this trash, and give me of everlasting life instead. But men of learning came not to Brahma; neither came the priests, nor kings, nor magicians, nor consulters of oracles.
God said: Take your*** hosts and establish them in families of tens, and of twenties, and of hundreds, and of thousands, and give you a head father unto each and every family. And thy people should be a people unto themselves, having nothing in common with the kings’ peoples.
Behold, my angel will go with you, and show the waste lands, such as the kings’ peoples desire not; and you and your** people should possess the lands and dwell together in love and wisdom, doing good to one another.
So Brahma did as commanded, and he established the mountains of Roam, and the valleys in the mountains of Roam, and his people dwelt there, in all six thousand eight hundred and twenty, men, women and children.
And there came to Brahma a certain captain-general of the army of King Syaythaha, of the West Kingdom of Vind’yu, wherein lay the city of Gowsehamgamrammus, of a million inhabitants, and he said unto Brahma:
In the name of the king, mightiest of men, Syaythaha, am I before you, O Brahma. Behold, the king send you gold, silver and copper, saying: Brahma is good! Brahma should give me the blessing of heaven!
Brahma answered the captain-general, saying: Brahma salute the king, mightiest of men, Syaythaha, in the name of Ormazd, the Creator, in love and in these wise words, that come to the soul of Brahma. Brahma send the king’s servant, even the captain-general, back to the king, with his gold, silver and copper, saying: Deal you with thy Creator and not with men! The Great Spirit hold all blessings in His own hands. Give him your*** treasures!
The captain-general departed and returned with his gold, silver and copper to the king, and told the king Brahma’s words. The king was pleased with the wisdom of Brahma, but withal felt rebuked and sore at heart. So Ormazd suffered satan to possess the king for a season; and the king resolved to destroy Brahma and all his people. And he commanded the captain-general to assemble together fifty thousand men, with arms, ready for battle. And when they were thus prepared, and started on their journey, which would require seven days, the king bethought him to inquire of the oracle as to his best mode of success.
Now the angel of God had taken possession of the oracle, and yet the magi knew it not, nor did Syaythaha. So the king came before the sand table, and the spirit wrote these words: He who hath become one with Ormazd is mightier than an army. Take off thy crown, O king, mightiest of men, and your* golden robes, and all that is fine and fair to look upon, and clothe thyself in the poorest of garments, even as a druk that wander”’ about. But your* crown and your* costly robes, and your* raiment, fine and fair to look upon, put upon thy body servant. And you**** twain should go in advance of the army, even before Brahma.
And you should witness that man who profess”’ to labor for the poor will fall on his belly before the man of riches and power. And behold, O king, you should feel justified in destroying him that fall”’ before the crown and robes, knowing he is a hypocrite.
The king was pleased with this, and he fulfilled all that was commanded of the oracle; and when he came near Brahma’s camp, a man came before the king’s servant, saying: Behold, O king, command me as you wilt! And he prostrated himself on the ground before the king’s servant. Whereupon the king, dressed as a druk, came to him and said: Who are thou? And the man answered: Begone, beggar! My matter is with the king! (For he mistook which was which.)
The king ordered the man to be seized and taken away and put to death; and the advance guard fell upon the man and slew him with war clubs. And when the man was quite dead, behold, Brahma came, and the king, nor none of his advance guard, knew him. And Vus and Whe-ish were with their father, and the three came and stood by the dead man. Brahma then took the king’s hand, saying: You that are in the garb of a druk come here, for you hast flesh and blood unto holiness. Lay you one hand on on the dead man; put your** other hand on my head, for I will prove Ormazd before your** eyes. Behold, you who hast tried to kill Brahma, killed another person!
And when the king’s hands were placed, Brahma stood by the head of the dead man, and his two sons by the heart; and Brahma said: In Thy name, O Ormazd, and by Thy power in me, return you to life, O man! And arise! Arise! Arise!
And behold, the man was brought to life, and rose up and stood before the multitude.
The king trembled with fear, and the guard stood aback, amazed. And, as for the servant arrayed in the king’s garb, he cast aside the crown and robes, and fled into the forest.
Brahma said unto the king: Here stand the angel of Ormazd, and the angel saith you are the king in disguise, and, moreover, that he, the angel, command you* here for this purpose, saying to you* in the oracle: He that hath become one with Ormazd is mightier than an army!
The king said: This is true. I swear before You*, O Ormazd, henceforth I will wear such garments as these I have on, and my life should be given to Thy service. Let who will, take my kingdom and all I called mine.
So Syaythaha joined Brahma’s hosts; and with Syaythaha came his brothers and their sons and daughters. And, those that came, cast into a heap, whatsoever goods or moneys they had, and the head fathers of the families divided and distributed the same according to their best wisdom. And Brahma’s people, by commandment of Brahma, called themselves not Brahmins, but Vedans; that is, Truth-followers.
In those days the language of the kings of Vind’yu, and of men of learning, was All-ao, signifying, OUT OF ALL THAT IS GOOD. But the Vedans were the unlearned, and their language was imperfect, and of many meanings for every spoken and written word.
And God foresaw the liability to corruption of the Brahmin religion, and he spake to Brahma, saying: Behold, I have given you* seven sons, six of light and one of darkness. Thy six sons of light should establish each one a school amongst my chosen, and teach my scriptures by word of mouth. And all that henceforth become rab’bahs should be capable of repeating every word of the Veda by heart. And, in after ages, if the plates and the books of my holy religion are destroyed by war, it matter”’ not. The substance of your*** labors should live.
Then did Brahma’s sons as commanded, each and every one becoming a teacher. And again God spake to Brahma, saying: Arise, and go where my angel will lead you, taking thy wife and your son, Hog, with you. And you should travel yet two years from place to place, and then return thither, for your labor will be completed.

CHAPTER XXI.

The place thus founded by Brahma was called Haraoyo, and his people, at this time, extended in seven cities and thirty villages, and possessed all the country of Roam, which had been uninhabited hundreds of years. And the Vedans cultivated the lands, living on fruits, roots, and on bread made of wheat grown in the fields; but they ate neither fish nor flesh, nor anything that had breathed the breath of life.
Brahma and his wife, Yu-tiv, and his youngest son, Hog, departed from Haraoyo, accompanied by seven disciples, and went forth under the direction of the angels of Ormazd, to preach and explain the Veda, carrying one book with them. And they went first to the north-east, through the kingdoms of Haomsut, and Ali-oud, and Zeth, and Wowtichiri; thence westerly to Hatiqactra, where the tyrant, Azhi-Aven, had built a temple of skulls, after the manner of the ancients. Azhi kept six dens of lions, for devouring his condemned slaves. So, because of oppression, the kingdom of Azhi was profitable unto Ormazd. From Hatiqactra Brahma obtained three thousand followers.
And when Brahma had seven thousand followers, the angel of God directed him to the plains of Cpenta-armaiti. And here he established his people, dividing them into families and villages, and appointing priests unto them. And Cpenta-armaiti became known over all the world from that time after.
After this the angel directed Brahma to go to the south-west, through the kingdoms of H’spor and Vaetaeyo, and Aramya, and thence to Dacyama, to the city of H’trysti, where Ormazd had a host of one thousand already inspired to join Brahma.
And now the angel directed Brahma to take his hosts to the mountains of T’cararativirwoh, and establish them; the which he did. And behold, the time of Yu-tiv and of Brahma was near an end, for they were grown quite old.
The angel said to Brahma: Great hath been your* labor. Very great Yu-tiv’s! Where in all the world is such a woman? From the day you first beheld her! For the glory of your* sons! And in her age to follow you*, walking so far!
Behold, O Brahma! Yu-tiv is weakening fast. Rise up and take her back to Haraoyo! The mountains of Roam are calling her! And your*** faithful son, Hog, strong and tall. Take him back with his mother. Haraoyo is calling.
Brahma went and looked at Yu-tiv; and his soul spake within him, saying: O Ormazd, have I not forgotten her, in You*! The mother of my Gods! O her proud young soul when first I saw her! Alas, I see, she is tottering and feeble!
Brahma went nearer to Yu-tiv, and she spake to him, saying: O Brahma, you God of men! I know not if my eyes are turning dim. But O, I have had so strange a sight, even toward the high sun. It was myself I saw, rising, going upward! The earth going downward! Then I called: O Ormazd! Not alone! Behold, my God is yonder! Let me back to Brahma! Then I thought the Creator brought me back and said: Go you quickly and see your* godly sons in Haraoyo, for your* time hath come!
Brahma said: My angel saith: Go you back to Haraoyo, your*** labor is nearly finished. For this reason I came to you*. It is well, therefore, for us that we return, taking Hog with us.
So Brahma, and Yu-tiv, and Hog, with five remaining disciples, departed for Haraoyo, which lay three days’ journey for a man to walk, and they knew not how Yu-tiv would go, for she was worn to the last step, and, above all, her shoes were worn out, and she had only pieces of cloth to her feet.
And whilst they were deliberating, having only gone a short distance, Hog perceived, going in another direction, a score of soldiers, mounted on horses, and they were leading a number of spare horses with them. Then the soul of Hog spake within him, spake to himself, saying:
Behold, my father hath made many converts in his day, made good men out of bad ones. And he hath ever refused money, and gifts, and presents. Now, wherever justice live I know not; but many of the rascals who became followers of my father were conscience-stricken with ill-gotten gains, and, finding that my father would not receive their stuff, they tried me, and behold, my pockets are full of gold and diamonds. In truth, it may have been a very devil prompted me; but I am supposed not to know the higher light but to know the lower. Of myself and for myself I want not these things. If they belong to Ormazd, it follow I should not keep them. Therefore, if I give of gold or diamonds to those soldiers, they will give me a horse for my angel mother to ride on. Who know but by the way of those soldiers is the nearest road for this gold to find its way to Ormazd?
So Hog went away and purchased a horse, and brought it to his mother, saying: Behold, a man hath given you* a present in the name of Ormazd, but forbidd you* to retain it save to ride to Haraoyo, whither you should sell it and give the money to the poor.
Yu-tiv said: A good man he was, and wise, for only on his own conditions could I have accepted the horse. Accordingly, Yu-tiv was mounted on the horse, and they proceeded on their way, going slowly, for Brahma was also near the end. And after seven days they arrived at Haraoyo, where they were received by Brahma’s sons, and by all the multitude of disciples.
But owing to Yu-tiv’s deep love for her sons, and being worn out withal, and having witnessed the glory of righteous works fulfilled through her husband and her sons, the strain was too much for her corporeal parts. And they brought straw and stretched her along, and a bundle of straw under her head. Then she spake, saying:
First to you, O Ormazd, my blessing, because You createdst me alive, to enjoy Thy glories. Next, O Brahma! My husband, my blessing on you, God of men! Thou hast taught me the fullness of earth and heaven! O the glory of having been your*** wife!
Then she called Whe-ish and said: O my son, my first born! My blessing on you. Because I have watched you from the hour of conception, I have had the wisdom of creation demonstrated before me. O the joy when first mine eyes beheld you; I am going now, to prepare a place in heaven for you!
And, after that, Yu-tiv blessed all her sons, and coming to Hog she said: My blessing on you, O my latest born, God of men! To all my other sons I have told my love, but to thee my soul so overflowe, I am as a dumb woman. You hast been a very God in all thy ways, and believest not in Ormazd; nor in heaven nor angels! For which reason I look upon you as the highest of all creations. You are good for goodness’ sake; wise for wisdom’s sake; happy in finding a way to master all unhappiness!
And these were Yu-tiv’s last words; she shut her eyes. She was dead! So they took her body, and robed it in white, and buried her in the forest of Roam.

CHAPTER XXII.

On the day of Yu-tiv’s death, Brahma said: Sing no songs; pray in silence only. Let her soul be in quiet with Ormazd.
On the second day Brahma said: Pray in whispers; praise in whispers, the best, good deeds of the dead.
On the third day Brahma said: Burst forth a song of praise to Ormazd; extol the virtues of the dead.
On the fourth day Brahma said: In song and in prayer bid the dead arise and go onward, upward!
Thus they put Yu-tiv in the ground on the fourth day; and then they went and sat in the sacred circle and sang and prayed for her soul to go on to Nirvana (paradise). And when they had finished, a light came down in the midst of the circle, and an angel in white appeared. It was Yu-tiv; the soul of Yu-tiv in the glory of Ormazd, the Creator!
Then spake the angel Yu-tiv, saying: Out from the head of the corporeal body the spirit is born; and angels stand around; on a spirit blanket receive they the spirit of the dead. One day, in quiet, they keep the spirit, teaching it to reconcile and understand. On the second day, the spirit hear”’ the prayers of the earth-people coming upward; and on the third day, the spirit understand death and birth of spirit.
And on the fourth day, when you* sang: O Goddess, arise from the dead! The Father call”’ you* from on high! Arise, O Goddess, and go your way! Then was my spirit free from the earth; resting in the arms of Gods and Goddesses, who had come from on high to receive me. Thus, O my beloved, on the third day is the first resurrection; and to the holy, the second resurrection begin on the fifth day. After the fifth day call you**** me not back again! My labor lie yonder! I must build houses for you all. Thus Ormazd send me on before! If it be his will for me to return to you at times, I will return. His will above all; this is the greatest wisdom.
Whe-ish, her first-born, asked: What of the angels of the intermediate world, O mother? Then answered his angel mother, saying: They were shown to us in Ebon grove! Alas, some of them do not begin the resurrection for a thousand years!
Then came the angel Yu-tiv over, near Hog, her latest born, whom she loved so well. She said: Can you see me, my son? Hog answered: Nay, I see only a glimmering light faintly; I hear a voice, but it sound not like my mother’s voice. Yet, if it be that there is a soul that live after death, and if of a truth, you are the very spirit and soul of her who brought me forth, be you not unhappy because of my unbelief. As for myself, I am happy because you broughtst me forth in unbelief; neither would I of my own will be any other way. Whether our eyes be blue or black, or whether we are tall or short, or whether we are believers or disbelievers, even as we are created, and to fill our place in doing good unto others with all our wisdom and strength, is this not glory enough?
Yu-tiv said: O you wisest of men! In the day you are born in heaven, you should not linger long in the intermediate world, but be crowned a very God indeed! Here end my labors with the earth, O you****, my beloved. An otevan wait”’ by the way for me to ascend; the Gods and Goddesses are calling me! Farewell, my beloved! Farewell!
And now the music of heaven descended, and even whilst the mortals sang, the very gates of heaven opened, and the angel Yu-tiv rose upward in a sea of fire!
But behold, the love of great Brahma was too much for him! His eyes raised upward after the ascending light, and his soul burst within him. He fell down and stretched himself on the cold earth! He, too, was dead.
Then burst the mighty hearts of Brahma’s sons. The whole earth shook with the wail of Gods. The wind, the air above the earth, stood still, and the forest of Roam shuddered as if the earth were bent in twain. Then wailed the sons and daughters of Haraoyo. Though no man uttered it, yet all knew that great Brahma was dead.

CHAPTER XXIII.

The angel of God came in the sacred circle and stood in the midst. He said: Greeting, in the name of Ormazd! In His name I speak before you. First, then, who of all that was dearest to Brahma, he or she, should arise!
And lo and behold, there arose every man, woman and child, more than ten thousand. The angel said: By the side of Yu-tiv should you, his most beloved, bury his body. On the third day after his death, even at the hour of his death, should you bury him. And around about the grave should you**** sit thrice a day, morning, noon and night, for one hour, singing and praying for the soul of Brahma, for two days.
And behold, on the evening of the second day you**** should behold the graves of both Brahma and Yu-tiv opened, and their very bodies will come forth, and Brahma should speak with you face to face. The angel then disappeared.
And the people did as commanded; and they sat watching around the graves in a circle, at a distance of ten paces therefrom. And the brothers favored Hog above all the rest, that he might be converted. And it came to pass, when the sun had been two hours set, there descended into the midst of the circle a light, bright as the sun, so that the multitude held their hands before their eyes; and so bright was the light that even the graves could not be seen, and the graves were burst open.
And in the space of a moment of time, the light was lowered, so all could look therein; and, lo and behold, Brahma and Yu-tiv, arm in arm, stood in the midst of the circle, even with their flesh and bones and their burial robes.
Brahma said: Have you* faith in the Creator; with Him are all things possible. He is the All Master of all things. Accept you* not, forever, any God, or Lord, or Savior, or priest, or king, but Him, the everlasting All One, the Person.
Practicing good works unto all men; abjuring self in all things; and Ormazd will dwell with you and in you forever.
Then Brahma and Yu-tiv came near Hog, that he might see clearly. Hog said: Art thou truly Brahma, my father; and you, too, Yu-tiv, my mother? Yu-tiv spake not, but Brahma said: I am your*** father, even Brahma. To practice the highest light a man hath; that is all that is required of any man.
Hog said: Of a truth it is my father! Of a truth it is my mother!
Brahma said: We are blessed! This is the first belief; to believe in the spirit surviving the corporeal body; the second belief is to learn the All Person. After this come faith.
Hog said: You hast proved the first; but as to the All Person, I cannot understand.
Brahma said: As I and your*** mother have revealed ourselves to you*, and so proven ourselves, so in due season will Ormazd reveal Himself unto thee.
And these were the end. Brahma and Yu-tiv rose up in the sea of fire, smiling and waving their hands in love to those beneath, higher and higher, till they disappeared in the sky.
Then went the people, and witnessed that the graves were open and the bodies gone. They filled up the places, and set a post inscribed: TOMB OF BRAHMA AND YU-TIV, GOD AND GODDESS.

END OF THE HISTORY OF BRAHMA.

CHAPTER XXIV.

THE FIRST BIBLE OF GUATAMA (AMERICA). –BEING OF EAWAHTAH, A MAN CHOSEN BY GOD FOR THE CHILDREN OF GUATAMA.

In Guatama, in the Middle Kingdom, by the sea of So-ci-a-pan, came down from heaven, Gitchee, the Creator, the World-Maker, Manito! With silence, speaking in the soul of things. He said: Speak, O earth! Have eyes, O earth! Have ears, O earth! Behold Me, your Maker!
The earth answered him, not with words, boasting, but raised up man!
Man said: Here am I, O Gitchee! The Creator looked, and lo and behold, the I’hins of Guatama stood before Him, the little people, white and yellow. Gitchee (God) said: Because you hast answered Me in faith, O earth, your*** ong-wee (talking animals) should be called I’hin. Thus was named the first talkers; men with mouths for words; ears for words.
Then Gitchee (God) called the I’hins together, and said they were good; even the handsomest of all created creations. And He commanded them to marry, male and female, and beget heirs.
And they obeyed God’s commands; but the dumb earth cast clouds upward, and blinded the ways of the I’hins, and they strayed away from the mounds, and came to black druks, which speak not; have no words; being dumb like the black mud of the earth where they burrowed.
In the darkness of the earth the I’hins mingled with the druks, and lo and behold, a second born speaking animal (ong’wee, or Indian) stood upon the earth, tall, and red, and strong, swift and handsome. Gitchee (God) said:
I blame you* not, O I’hin! I saw the darkness; saw your*** straits! But never more should thou dwell with druks, nor with the new red-born, those with faces like new copper. Call them I’hua; for they should be protectors over My chosen, the I’hins, forever. The I’hua should drive away the baugh and mieu and great serpents, and all man-slaying beasts; for I will make mighty nations out of the seed of the I’huans.
The first I’huan’s name was O-e-du, and his wife’s name was Uh-na; and they begat Owena and Dan and Shu-sa, but they had no more heirs. At a time soon after, the second man, whose name was Ka-Ka-och and whose wife’s name was Wees, begat Somma, and Pan-ah, and Kac-ak, and Ku-bak, and Jessom.
And these were the first tribes of I’huans in the land of Guatama (after the flood), and they dwelt together, marrying and begetting offspring, dwelling in peace. And the I’hins taught them in all things, so they became an honor on the earth and a glory unto the Creator; but they were mixed so together that one tribe had no preference over another. So, by commandment of God, they were called the tribe of Oedukakaooh, of the middle kingdom, Waneopanganosah (Central America).
In the valley of Owak, by the river Ho-e-jon-wan, Gitchee (Jehovih) created another tribe called Bak-Haw-ugh, and to the north of them, in the mountains Mein-how-an-goto- bah; and their tribes commingled, and Gitchee (God) named them, Bakhawughmeiuhowangotobah.
Jesson, son of Rakaooh, married Wepon, daughter of Bakhawughmeiuhowangotobah, and they begat Sto-gil-bak, and he begat Kom, and he begat See, and she married Ban, son of the tribe Rakaooh, and Ban’s first-born son’s name was La-ban-a-see.
And Labanasee was born in su’is of the second order, and could hear the voice of the Creator, Gitchee, the Great Spirit. And the Voice remained with Labanasee during his life-time, which was one hundred and twenty and five years, when he died. And the Voice descended to Labanasee’s son, Hootlabanasee, who lived one hundred and one years, and he died, and the Voice descended to his son, Hatapanagooshhootlabanasee; and thence to his son after him, named Arapanseekasoodativhatapanagooshhootlabanasee.
Thus were represented the eighteen tribes of Gitchee’s chosen amongst the I’huans who should become everlasting heirs to the Voice.
And God said unto Ara: Arise and go forth; my hand will steer you*. So Ara rose up and departed by the hand of the Creator, and came to the valley of Owg, broad and sweetsmelling, full of health-giving food and air and water. And there came with Ara into Owg one thousand men, women and children; and they built a city and called it Eftspan, signifying place of beauty.
And these took the name of the tribe of Ara, the which name survived one thousand seven hundred and fifty years. And their people were tens of thousands.
After the tribe of Ara lost the Voice, there was raised up Sho-shone, of the tribes of Sto-gil-bak. And Gitchee raised His hand before Sho-shone and pointed the way, and Sho-shone departed out of the country of Tabachoozehbakkankan and came to Owg, and took to wife Hisam, daughter of Ooeguffanauha, and they begat E-a-ron-a-ki-mutz, a son of great beauty and strength, a swift runner.
And the voice of Gitcheemonihtee (Son of Jehovih) came to Earonakimutz and remained with him during his natural lifetime, which was ninety years. And to his son, Fassawanhootaganganearonakimutz, and thence to his son, Monagoamyazazhufassawanhootaganganearonakimutz.
And Monag inhabited the regions of the plains of Yiteatuazow (Arkansas), and his people became mighty in cities and agriculture. For four thousand years the Voice of the All Father remained with the regular succession of the heirs of Monag, but their names and their cities’ names became so long that no man could speak them or write them.
So Gitchee (Jehovih) raised up Honga, son of Ab, of the tribe of Oedu, of the land of the Middle Kingdom. And Honga went into the mountains of Ghiee (Rocky or Eagle Mountains), sloping to the east.
Gitchee (God) spake to Honga, saying: You should take Oebe for your* wife; out of thy seed will I raise up a greater tribe than all other tribes; and your* first-born son should have your* name; and your* son’s son should be called Honga also; and your* son’s son’s son, and so on forever. For I am wearied with the burden of names; your* Great Creator hath spoken.
Then asked Honga, saying: What if I have no son, but only daughters? Or of my son or my son’s son, they cease to have a son, but only daughters?
Then spake Gitchee, saying: The wife’s first daughter. So it came to pass, in course of time, Honga married and begat heirs; and the Voice of the Great Spirit remained with the tribes of Honga, and it came to pass that he who heard the Voice, who was always the chief high prophet for the tribe, was called Hoanga; but the peoples themselves were called ong’wee, the same that hath endured to this day, and is called Indian.
And the generations of Honga were called, –first, Honga; second, Honga; third, Honga; and so on. And this was the beginning of the counting of time in Guatama. Neither knew any man the number of generations before the time of Honga the first.
And the land became full of cities, from the east to the west, and from the north to the south, and the people dwelt in peace, tribe with tribe, the world over. Then came the God of evil, I’tura (Ahura), sowing evil in the temples and on the altars. Yea, with a false tongue and cunning came he, before the prophets, stealing their eyes away, stealing their ears away, holding up his hand, saying: It is the Great Spirit’s hand.
And I’tura obsessed the nations and tribes of men to worship him; infatuating them with the stories of far-off countries, and the glory of kings and queens. And he set on foot a war of plunder; brought ten thousand times ten thousand evil spirits to aid and abet mortals in war.
And I’tura, the God of evil, taught mortals to flatten the head, to make prophets, and, lo and behold, the land of Guatama became a land of seers and prophets and conjurers, seeking evil for sake of evil; consulting the spirits of the dead for war and for earthly glory in blood and death.

CHAPTER XXV.

These, then, were the principal kings of that day: Lanoughl, king of Eboostakagan, a city of tens of thousands, in the valley of Aragaiyistan. Lanoughl was the son of Toogaoogahaha, who was the son of Eviphraiganakukuwonpan, who was the son of Oyoyughstuhaipawehaha, who built the canal (oseowa) of Papaeunugheutowa, which extended from the sea of Hoola’hoola’pan (Lake Superior) to the plains of Aigonquehanelachahoba (Texas), near the sea of Sociapan, where dwelt Heothahoga, king of kings, whose temple was roofed with copper and silver. Of ten thousand boats (canoes) was the canal, extending along, carrying copper and silver from the north regions to the cities of the valley of Hapembapanpan, and to the cities of the mountains of Oaramgallachacha, and to Ghiee, home of Honga the first, the mightiest of red men.
Next in power to Lanoughl was Tee-see-gam-ba-o-rakaxax, king of the city of Chusanimbapan, in the plains of Erezehoegammas (Central America), with twelve tributary cities extending along the river Akaistaazachahaustomakmak, to the mountains of Nefsaidawowotchachaeengamma.
And the third king in power was Chiawassaibakanaizhoo, of the city of Inuistahahahacromcromahoesuthaha, and to him were tributary seven and twenty cities and their kings.
Chiawassaibakanalszhoo was the son of TenehamgameralhuchsukzhaistoMaipowwassaa, who was son of Thusaiganganenosatamakka, who built the great east canal, the Oseowagallaxacola, in the rich valley of Tiedaswonoghassie, and through the land of Seganeogalgalyaluciahomaahomhom, where dwelt the large men and women, the Ongewahapackaka-ganganecolabazkoaxax.
The fourth great king of Guatama was Hoogalomarakkadanapanwowwow, king of the city of Itussakegollahamganseocolabah, which had seventeen tributary cities of tens of thousands of people. And his kingdom extended from sea to sea in the Middle Kingdom (Panama). Here was the temple of Giloff, with a thousand columns of polished mahogany, and with a dome of copper and silver. And within Giloff dwelt the Osheowena, the oracle of the Creator, for two thousand years.
The fifth great king was Penambatta, king of the city of Liscararzakyatasagangan, on the High Heogula Ophat (Tennessee), with thirty tributary cities of tens of thousands of inhabitants. Here was situate the school and college of great learning, the Ahazahohoputan, where were taught tens of thousands of students. Penambatta was learned, and had traveled far, devoting his life to imparting knowledge. He had six thousand attendants, besides six hundred and forty officers.
The sixth great king was Hoajab, son of Teutsangtusicgammooghsapanpan, founder of the kilns of Wooboohakhak. Hoajab’s capital city was Farejonkahomah, with thirty-three tributary cities, of tens of thousands of inhabitants, of the plains of He’gow (South-eastern Ohio).
The seventh great king was Hiroughskahogamsoghtabakbak, and his capital city was Hoesughsoosiamcholabengancobanzhohahhah, situate in the plains of Messogowanchoola, and extending eastward to the mountains of Gonzhoowassicmachababdohuyapiasondrythoajaj, including the valleys of the river Onepagassathalalanganchoochoo, even to the sea, Poerthawowitcheothunacalclachaxzhloschistacombia (Lake Erie). Hiro had forty and seven tributary cities of tens of thousands of inhabitants.
Between the great kings and their great capitals were a thousand canals, crossing the country in every way, from east to west and from north to south, so that the seas of the north were connected with the seas of the south. In kanoos the people traveled and carried the productions of the land in every way. Besides the canals mentioned, there were seven other great canals, named after the kings who built them, and they extended across the plains in many directions, but chiefly east and west.
These were: Oosgaloomaigovolobanazhooegollopan, and Halagazhapanpanegoochoo, and Fillioistagovonchobiassoso, and Anetiabolalachooesanggomacoalobonbakkak, and Ehabadangonzhooeportalicha-boggasa-megitcheepapa, and Onepapollagassayamganshuniatedoegonachoogangitiavatoosomchooibalgadgad, and Hachooaolagobwotchachabakaraxexganhammazhooelapanpan.
In those days the kings and learned men put their hearts to work building canals and finding places and roadways for them, and herein laid the great glory and honor of man at that time.
And God (Gitchee) perceiving the virtue and wisdom of men, sent His angels to teach man the mystery of canal-making; to teach man to compound clay with lime and sand, to hold water; to teach man to find the gau, the level, and the force of water. The angels also taught man to make pots and kettles; to burn the clay in suitable shape; to find copper ore and silver ore, and gold and lead for the floors of the oracle chambers, clean and white shining, suitable for angels.
And they taught man how to soften copper like dough; how to harden copper like flint rock, for axes and mattocks for building canals; taught man how to work the ore in the fire and melt it; and how to make lead into sheets, like cloth.
Taught man to till the soil and grow wheat and corn; taught the women how to grind it and make bread. Taught the hunters how to slay the lion and the tiger and the mastodon, the HOGAWATHA, THE ROOTING ANIMAL OF WISDOM.
Besides all these inhabited regions there lay another country to the far west, fifty days’ journey, the land of Goeshouldobok, a place of sand and salt, and hot, boiling waters. And this region was a twenty days’ journey broad, east and west, and fifty days’ journey broad, north and south.
In the High North lay the kingdom of Olegalla, the land of giants, the place of yellow rocks and high spouting waters. Olegalla it was who gave away his kingdom, the great city of Powafuchawowitchahavagganeabba, with the four and twenty tributary cities spread along the valley of Anemoosagoochakakfuela; gave his kingdom to his queen Minneganewashaka, with the yellow hair, long, hanging down. And the queen built temples, two hundred and seventy, and two adjacent to the spouting waters, where her people went every morning at sunrise, singing praise to Gitchee, Monihtee, the Creator.
South of Olegalla lay the kingdom of Onewagga, around about the sea of Chusamangaobe hassahgana-wowitchee, in the valley of Mauegobah, which is to say, CONSECRATED PLACE OF THE VOICE, a kingdom of forty cities. Here reigned for twenty generations the line of kings called Wineohgushagusha, most holy and wise, full of manliness and strong limbed. On the eastward of the lake lay the Woohootaughnee, the ground of games and tournaments, where came tens of thousands every autumn to exhibit their strength, carrying horses and oxen, and running and leaping, running races with the trained aegamma. And to the strongest and the swiftest, the king gave prizes of handsome damsels, with straight limbs and shapely necks, proud, who loved to be awarded handsome, mighty husbands.
Next south lay the kingdom of Himallawowoaganapapa, rich in legends of the people who lived here before the flood; a kingdom of seventy cities and six great canals coursing east and west, and north and south, from the Ghiee Mountain, in the east, to the west mountain, the Yublahahcolaesavaganawakka, the place of the king of bears, the Eeughohabakax (grizzly). And to the south, to the Middle Kingdom, on the deserts of Geobiathaganeganewohwoh, where the rivers empty not into the sea, but sink in the sand, the Sonagallakaxax, creating prickly Thuazhoogallakhoomma, shaped like a pear.

CHAPTER XXVI.

I’tura, God of evil, dweller in hell, looked over the broad earth; saw the land of Guatama, the mighty races of I’huans. And his mouth watered, like a lion’s when a lamb stand before him. I’tura called his legions, tens of thousands of drujas, devils from the regions of hell: Come, he said, I have found a rich feeding place. Behold, I will make my kingdoms wider; spread out the walls of hell and gather in this great harvest of innocent souls.
Then came I’tura’s hosts of evil, ten times tens of thousands, for such is the nature of spirits and men; call for ten thousand to do a righteous work, and only a hundred come; call for ten thousand to do an unholy work, and behold, ten times ten thousand come. They said to I’tura:
How should we do? Where strike in? And I’tura, wise in wickedness, said: Go to the temples, the places of shining copper and silver, to the oracles, and obsess them, every one. And when the kings and the learned men come to consult Gitchee, my deadly enemy, assume you* to be Him, and answer them with lies and all manner of unprofitable speculation; turn them upside down; make them curse Gitchee; make them ask for I’tura. And when madness come on them, follow you* them to their sleeping couches and whisper in their souls that their neighbors are their deadly enemies. Incite them to war and to all manner of deeds of death; and when they overturn each other’s kingdoms and houses, and their dead lie like ashes over all the land, gather you**** in their distracted spirits to fill my mighty kingdom with Gitchee’s harvest!
Then answered the hosts of I’tura (who was known in heaven as Ahura): Most mighty God, what are your* prizes, for the souls of men, for souls to extend your* heavenly kingdom?
I’tura answered, saying: According to the number of subjects any angel bring”’ me, so will I exalt him to be a captain, or a general, or a Lord, or a God, and he should have a sub-kingdom in my heavenly regions, with thousands of servants to do his bidding.
With that the evil God and his evil spirits fell to work, night and day; and lo and behold, the fair land of Guatama was overspread with human blood. Fell war spread along throughout all the mighty kingdoms; kingdom against kingdom; city against city; man against man.
And the holy temples were pulled down or burnt; and the canals broken and wasted; the cities on fire, and the fields laid desolate. Neither grew there any grain; the grinding mills of the women were silent, like the dead stretched over all the fields!
Into the forest, afar off, fled the women with the children, hungry, weeping, starving. And the cities went down; the nations went down; the tribes of men were broken up; only remnants here and there remained. And where had been great and mighty peoples, lay only heaps of ruins, past the power of man to rebuild.
Then looked down from the highest heaven, the Creator, the Great Spirit; saw the work of desolation; saw I’tura at his bloody work.
And the Great Spirit cried out with a loud voice, so that the earth and heaven shook with the power of His voice; sifted all things, as a woman sift”’ meal. And He found one grain of corn not ground by the God of evil, found Honga! The tribes so fast sworn to the Great Spirit that the evil Gods’ and evil spirits’ words rolled off and took no hold on them.
The Great Spirit saw the tribes of Honga, they that stuck most to the I’hins, the sacred little people, white and yellow, oft marrying with them, thus preserving the stock to the Hand and Voice. And He called loud and long:
Honga! Honga! Honga! The Creator would not be put off with silence; called again: Honga! Honga! But He heard only His Own Voice resounding far; knew His mighty Power! Again He called: Honga! Honga! Honga!
In the first call, I’tura and his evil hosts ran away. In His second call, it was like spring-time, after heavy winter. And in the third call, it was like budding summer. And there came up a sprout of the seed of Honga, an I’huan; taller than any other man with a bright shining face of copper; shining as if all the destroyed temples glistened in his broad head.
And he spake, saying: Here, O Great Spirit, here am I! And the Great Spirit said: Who art you, My Son? And he answered: I am Son of the Creator. Then asked the Great Spirit: Of what tribe? And he answered: My flesh is nothing; my genealogy is of the spirit. Of the I’hin my mother; of the I’huan my father.
Then said the Creator: For which reason, I name you* Eawahtah, spirit and flesh even balanced, best of men. Come you with Me; walk along with Me; you should re-instate the tribes of men; deliver them out of darkness; make them worshipful.
Eawahtah said: I am Thy servant, O Great Spirit. What should I call You*, that the tribes of men be no longer distrustful? Then answered the Creator: Call Me after the wind, O Eawahtah!
Eawahtah said: How after the wind? The Great Spirit said: Come with Me, My Son. Then Eawahtah walked along and came to a place where the wind blew in the leaves.
The Creator said: Tell Me, My Son, what saith the wind in the leaves? And answered Eawahtah: E! Then the Creator took Eawahtah to the big sea water, and asked: What saith the wind in the water, My Son?
And Eawahtah answered: Go! Then took the Creator Eawahtah to the high crags, the rocks above the clouds, piercing, where the wind whistled; and He said: What saith the wind, My Son? And Eawahtah answered: Quim!
And the Great Spirit said: Call Me Egoquim, O My Son. I am three in One; the earth, and all that is in the earth and on the earth, and all the stars and moon and sun; they are one of My members. And the air above the earth, the Atontea, is another member of My Person. And higher yet; in the high place above the air, is the ether; the great penetrator; and that is the third member of My Person. I am everywhere, far and near; all things your** eye see; all things your** ear hear”’ are of Me and in Me.
Whatsoever is one with Me hath no hard labor. Behold the flowers of the field; I color them. Behold the ant and the honeybee; I lead them; the bird I teach how to build.
Man alone is stubborn, setting up ways of his own. O that he could learn to be one with Me! To move and labor with Me! Then spake Eawahtah, saying: Holy Egoquim! I will go and teach man, give him Thy words; make him understand.
Egoquim said: For that labor called I you* forth, made thee tall and handsome, with strong limbs, and broad shoulders. Come, then, My Son, I will go with you; into all the lands; amongst all the scattered tribes; your voice should be My Voice. So near you* will I stand, when you openest your* mouth to speak, fear not, I will give you* words; you should not err.
Eawahtah inquired: What should I say; how teach the sons and daughters of men; give me a synopsis?
Egoquim answered Eawahtah, saying:

CHAPTER XXVII.

One Great Person, even Egoquim, Creator and Ruler over all in heaven and earth.
Him should you have and no other God, nor Lord, nor idol, nor man, nor angel, to worship, forever!
Him should you love above all things in heaven above, or on the earth, or in the waters of the earth!
And you should teach him to your*** children, and command them to teach Him to their children, and so on forever!
And you should swear against all other Gods, and Lords, and idols, to serve them not forever! And the same to your*** children, and to their children after them, forever!
And this is the first Egoquim law.
And you should deal unto all men, and women and children, as justly and as kindly as to thine own mother, out of whose breast you wert fed when you wert helpless and of no strength.
Teaching this to your*** children, and to their children after them, forever.
And this is the second Egoquim law.
And to the sick and helpless; to the stranger and the man that come afar; to the widow who is destitute; to the child that hath no father; you should be both father and mother to them; and take them into your*** house and feed them; and give them skins and cloth to wear; and if they be lost, you should go with them and show them the way.
Commanding these things unto your*** children, and to their children after them, forever!
And this is the third Egoquim law.
And you should not tell lies; nor speak falsely against any man, nor woman, nor child; nor break your* word of promise, even though death come upon thee to induce you* otherwise. Unchangeable as the setting and rising sun should be the word of your* mouth!
And you should command this to your*** children, and to their children after them, forever!
And this is the fourth Egoquim law.
And you should not take and possess that which is another’s; nor suffer your*** children to do so, nor their children after them, forever.
Which is the fifth Egoquim law.
And you should respect the times of woman; and when she is bearing unto you, thou should not lie with her; nor give her heavy labor, nor angry words, nor fret her; but be obedient to her, doing whatsoever she ask”’ you to do, for it is her time, and she is thy queen.
Teaching this to your* young men and to your* young women, and to theirs that come after them, forever; for their young are begotten of Me, and I will have them shapely, and strong, and brave!
Which is the sixth Egoquim law.
You should labor six days, but on the seventh day it is the moon’s day, and you should not labor, nor hunt, nor fish, but go to the altar of your*** Creator and dance and sing before Me; and sit in silence to hear My words, which I speak into the souls of men, and of women and children.
Teaching this to your*** children, and to their children that come after them, forever.
Which is the seventh Egoquim law.
You should restore the rites and ceremonies of Choe-pan and Annubia-pan on the part I swear you* which you should not restore; which is: You should not flatten the head to make a seer, a Haonga, to drive the judgment of the brain away to the prophetic regions.
Teaching these things to your*** children, and to their children after them, forever!
Which is the eighth Egoquim law.
Then rose up Eawahtah, Son of Egoquim, saying: I am Thy servant! Lead You me, for I am going in Thy name, even to the end of the world!
When thus spake Eawahtah, Son of the Great Spirit, a Light came over him, dazzling, brilliant, lighting the way, showing him the way.
And so great was the spirit on Eawahtah, that when he came to the river, he rose up like an angel, sailed over and landed safely on the other side.
Neither knew he whither he was going; knew not the places of the scattered, destroyed peoples.
And the angels of Egoquim went before him; went into the forests and valleys, calling to the souls of the suffering, starving, dying, saying to them in their despair:
Egoquim, the Mighty, is coming! His Son! Behold Him! He hold the keys of Yaton’te, the heavenly hunting ground. Come forth from your hiding! Come forth, O My beloved! It is your Heavenly Father calling.
And the women heard! The little children, with sore, bleeding feet! The proud, brave men gave ear! They said: Why do we fight? Why do we destroy? It was a wicked God! He called himself the Savior,–the wicked monster, I’tura!
Then came Eawahtah; came first to the kingdom of Took-shein, and to his queen, Che-guh, in the land Anagoomahaha, the flat-heads. Told them all the words of the Great Spirit, Egoquim.
Then spake Took-shein, saying: To me the Great Spirit hath spoken; told me all the words you hast. I know all you hast said is true. Then spake Che-guh, saying: To me spake Gitchee, the Great Spirit. True are all your*** words, O Eawahtah. By you* will all the scattered tribes be gathered together. Many tribes will there be of the red man; Egoquim will be the center, the Mighty Spirit!
Then spake Eawahtah, saying to his good host and hostess: Your place should be the centre; from your place I will shoot out around about, always returning, bringing in followers.
Whilst they thus talked, a Light came above them. Look, said Took-shein: It is the hand of Egoquim! Look, said Che-guh: It is the Voice of Gitchee! Then spake Eawahtah, seeing more clearly, raised up expressly: It is a ship of fire coming down from heaven! I hear the voices of the angel of Egoquim, the Mighty!
Then Eawahtah went and stood between Took-shein and Che-guh, holding their hands, so the Voice of Egoquim could speak plainly; so he could hear.
Then spake Egoquim, saying, speaking out of the ship of fire:
Yea, My beloved! I am with you! Behold, My worlds are wide and many. When My back is turned, evil Gods come to steal My children; tell them lies to win them; tell them they are My Sons come to save them!
Hard is the fate of those that worship one God only; but they are Mine. I look around at times; I set the evil Gods flying. Be of strong heart, O My beloved! Many races will come and go on these lands. But the red man should possess it: inhabit it far and near. Then should come another evil God (Christ), to flay and destroy My sons and daughters, to cover all the lands over with pure blood. Then will I come again and rout the evil God, raise up My sons and daughters, full of glory.
From far over the water will I bring their kindred (Jews), who worship none born of woman; a wise speaking people. A people that war not; who kill not off weaker nations. I will come in the Mohawk (Tenonachi), and the Mohegan (Hoochiquis); My hand should reach around the earth in that day. I will chase away all Gods and Saviors born of woman. Only the Great Spirit should all men worship.
Go forth, My son; build wide My foundation; in this land will I found My earthly kingdom.
Then upward rose the ship of heaven; and Eawahtah buckled on his traveling slippers; bade good-by to Took-shein; filled his pockets with the bread of Che-guh; kissed her hand good-by, and started.
For many years traveled Eawahtah, over all the regions of Guatama; teaching, gathering together, swearing the people ever after to be firm to the Great Spirit: made them swear solemn oaths that never more would they listen to any God save the Creator; made them swear they would never be caught by another cunning Savior, like I’tura, whose people delight in war.
Into villages gathered Eawahtah the frightened tribes, and taught them writing and engraving; taught them the secret name of the Great Spirit, Egoquim; and explained to them the moon, how to keep the seventh day for worship.
The Creator saw the great work of Eawahtah; saw the people gathered together in tens of thousands of places. Then spake the Creator to Eawahtah, saying:
Forty mighty nations should you found, O My son; and every nation should be an independent nation; but all the nations should be united into a brotherhood of nations, as ONE mighty people, and that one should be called O-pah-E-go-quim,3 signifying ONE. For when I come in kosmon, My people should have many states, like unto your, and their combination should be called UNION, signifying ONE. Build you a model for them, O Eawahtah. For, though when they come they should overthrow your* people in the earth, the angels of your*** holy ones should come and purge them of their Savior, and make them clean in My sight.
Then Eawahtah made the nations; united them into one mighty people, and called them the nations of Opahegoquim. And they planted the country over with corn-fields, and dwelt in peace.

END OF EAWAHTAH’S HISTORY.

3 The union of the Indian states was first called as stated, but after it became an Anglicized word it was called Algonquin.

Plate 15. TOOK-SHEIN; Plate 16. CHE-GUH (Flat-heads, King and Queen)

CHAPTER XXVIII.

God said: Be wise, O man, in the words of your*** God. My records come not up out of the ground, nor from the books of mortals.
I open my heavenly libraries, and find my living sons and daughters who once trod the earth.
Their light I recast down again to mortals in a stream of fire, and lo, my words are rewritten.
Search you for the evidence of my footsteps on the earth; find the people who stand by the Creator, the All One, God of All! Who can shake their faith, or feed them with thy story of a Savior born of woman?
Hearken to the voice of the millions of Chine’ya and Vind’yu, and the remnants of the Algonquins! Their bibles are a power to this day. Their people are appalled at the work of thy bloody sword.
They will not fall down and worship as you decreest; they know that Jehovih is mightier than you.
Be you considerate of all the races of men, and their doctrines and rites and ceremonies.
Behold, I raise up the nations of the earth in mine own way. According to the times and conditions of mortals, so do I deal unto them from my heavenly kingdoms.
You hast tried on all my people, to convert them, but hast failed utterly. Behold, I come now with a new book; and they will accept it from my hand.
Herein do I prophesy to you*, beforehand, that you should witness in time to come, that I, God of heaven and earth, have spoken.
Nor should you say: Man of himself progress”’; and that such and such would come of a natural order.
I say unto you*, man progress”’ not, save by me, through my angel hosts in heaven.
In testimony of which I have left many peoples before thee, for hundreds of years. Thy natural order is laziness and uncleanness. Wherein you art quickened in spirit, behold, it is the heavens upon you* that stir you* up.
You should not mistake the teaching of your* God; which was manifested the same in the ancient days as in this day: Which is, to worship your* Creator only; to bow not down to any other God nor Lord; to love your* neighbor, and to do good unto others with all your* wisdom and strength, having faith in the Almighty!

END OF THE FIRST BOOK OF GOD.

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