KOLBRINOVA BIBLIJA - 7. poglavje - HERTHEW – Sin praočeta Prevod in priredba Beno Cizelj

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HERTHEW – Sin praočeta

Knjiga začetkov nam pove, da se je vse začelo z Varkelfo, po njej pa se imenuje Awenkelifa, od katere teče Gwinin, tvorec energije, ki stabilizira vse stvari, tako da ohranijo svojo ustrezno obliko. In Awen, ki se odziva na oblikovanje želja. To je dovolj dobro, toda človeka vse bolj zanimajo z začetki svoje rase, naši korenine pa izhajajo iz Herthewa Sončnega, sina prvega očeta.

Medtem ko je bil Herthew še vedno mlad, je bil izgnan iz bujnih dežel, kjer se je rodil in je potoval po krutih deželah v družbi in ostal v stiku z modrimi Habaris. Po mnogih dneh so prišli v Krowkasis, zemljo zibelke naše rase, dežele gora in rek, ki leži poleg Ardisa in tam so se utaborili v dolini.

Z njimi so bili spremljevalci in ostala množica.

Herthew je zrasel v moža in vedno je bil Habaris na njegovi strani in ga poučeval o vseh stvareh, ki bi jih moral vedeti. Herthewa je učil devet osnovnih disciplin Imaina in skrivnosti treh svetih plovil. Herthew je izvedel, da je bil mračen kraj, kjer je bil zrak uničen in slabi vetrovi so prenašali kugo in strupene delce. To je bil vir vseh nesreč in bolezni, ki povzročajo gnitje in razpad. Ta kraj je bil zaprt za Zemljo, ker je obstajal v drugem kraljestvu izven kletke smrtnikov; vendar je bil pri uresničitvi prepovedanega dejanja dosegel Zemljo.

Tako so telesa smrtnikov postala dovzetna za vplive iz tega motečega kraja.

Na ta in podobne dele Drugega sveta bodo izvlečeni zlobni, ko bodo prešli skozi mračna vrata smrti. Toda Habaris je učil drugačno pojmovanje hudobije. Eno je bilo pomanjkanje prizadevanja, nezadovoljstvo in brezbrižnost do dolžnosti in obveznosti, jemanja lažje poti, vse je enako grešno kot dejanska dejanja hudobnosti. Učil je, da ljudje dosežejo resnični cilj življenja tako, da pretvorijo strastno poželenje v resnično ljubezen. Ta resnična zmaga se pridobi le z utrditvijo svojih teles od njihovih premaganih strasti in lahkoživosti.

Te in druge stvari je učil Habaris, a za mnogi od Krowkasijevih ljudi njegova učenja niso sprejemali z zadovoljstvom, kajti bili so enaki kot takrat kot so bili, preden jih je pričel voditi praoče Herthew. Tako jim je Habaris prikril veliko stvari in jih učil preproste zgodbice, ki so jih lahko razumeli. Naučil jih je skrivnosti, ki so se nanašale na kolobarjenje let, in kako leto razdelili v poletno in zimsko polovico, z velikim letnim krogom dvainpetdesetih let, o stoštirih letih, ki je bilo krog Uničenja. Dal jim je zakone o Dobrem in  Zlu ter ustanovil ljudske praznike setve in žetve. Naučil jih je ritual Ulisidui.

Toda Habaris je Hertheja poučil o poteh Drugega sveta. Naučil ga je o treh žarkih iz osrednjega nevidnega sonca, ki kaže vse stvari in jih podpira v stabilnih oblikah. Tudi glede Nadduše, ki je polni vse v stvarstvu, kot to, da Duša samo-napolni smrtno telo. Duša sama, je izjavil, se bo razvijala iz občutka umrljivosti in občutka ko se je pretvori v božansko občutljivost in občutek, do zatiranja osnovnih instinktov smrtnika. Okrepila bo razvoj občutkov ljubezni med moškim in žensko ter med njimi in njihovimi sorodniki; s spoštovanjem lepote in predanosti dolžnosti; z razvojem vseh lastnosti, ki se nanašajo na ljudi in ne na živali.

Herthew je izvedel, da Dušo oživijo duševne snovi, ki se izlivajo iz Božje glave. Da se močna duša preoblikuje in oblikuje po dušni želji, vendar šibka duša ni gospodarica same sebe, je mračna, nestabilna in se s svojimi lastnimi poškodbami vrže v stanje izkrivljanja. V posmrtnem življenju je neomejeno veselje za vstop plemenite duše, ko bo svetlo zasijala in ponosno izstopila. Povprečna duša hudodelcev je dolgočasen odtenek, zasukana in siva, in je prevlečena v svojo primerljivo držo, se skrije v temne kraje. Ko je Herthew komaj prestopil prag moškosti, so črno-bradati sovražniki začeli uničevati meje Krowkasov, kralj Idalvar te države pa je sklical svoje borce in ko je glas o tem prišel do Herthewa, se je pripravil na odhod. Toda Habaris mu je predlagal, naj ostane še nekaj časa, ker je nepripravljen za boj. Potem je Habaris pripravil čuden ogenj s kamni, za razliko od kakršnega koli ognja, ki ga je videl prej, in ko je zgorel je izvlekel tisto, kar se imenuje "otrok zelenega plamena" in ko ga je očistil je postalo rezilo. To je namestil na rogat ročaj, in ko je bil obrobljen in krvav, ga je dal Herthewu in rekel: "Glej, Odstranjevalec grenkobe, zvest služabnik tistemu, ki udari močno in po pravici." Nato je naredil ščit iz pletenega  protja, pokritega z volno in pokrivalom, ki se razteza po obrazu in vratu. Tako opremljeni Herthew je šel v taborišče v Idalvaru in s sabo vzel osem bojevnikov.

V tistih dneh so se moški borili z ročno metanimi kopji in palicami, z razpokanimi kamni in palicami, ki so bile naostrene v ognju in obtežene, vendar se niso spopadli v bitki. Torej, ko je Idalvar videl bojno opremo Herthewa, ga je zanimalo in prešlo njegovo razumevanje; ko pa je videl Hertheja v bitki in kako je padel nasprotnik pred njim, je bil presenečen.

Noben človek o kralju ni mogel razumeti izdelave takega orožja, potomcev ognja in kamna, Habaris pa je naredil tudi druga orožja in Herthew je postal kraljeva desna roka  in prvi junak Plemenite Rase. Kralj je Herthewu ponudil roko hčerino roko v zakon, Herthew pa ga je zavrnil z besedami: "Dnevi moje moške zrelosti še niso izpopolnjeni".

Ko so dnevi napolnjeni z vojno končali, se je Herthew umaknil v kraj, kjer je Habaris naredil svetlo bitko, in že je učil skrivnosti ustvarjanja z drugimi, pri čemer je njihova usta zapečatil z magijo. Toda Herthew se je manj ukvarjal z orožjem kot s skrivnostmi življenja in bitkami Duha, ki jih je prizadela smrt. Torej, medtem ko so njegovi delavci vlekli svetla rezila iz grmovja, je Habaris učil Herthewa in njegove vojne brate, in to so stvari, ki so se jih naučili iz njegovih ust.

"Ob Bogu je Absolut, ki ga nihče ne bi smel poskušati razumeti, ker obstaja in je vedno obstajal v položaju, ki je zunaj človeškega končnega razumevanja. Od tega Absoluta je nastal Bog, Končni v vsej Popolnosti".

"Za Stvarjenje, je Bog najprej vizualiziral v mislih, potem je ustvaril odlivni val moči, ki ga je v obliki besed utrdil, kar se lahko imenuje gradbeni kamen. Iztočna moč je prav tako ustvarila nebesno himno, ki je združila gradbene kamne v harmonično resničnost. Dejal je, da je vsa stvaritev Božja harfa in se odziva na njegovo pesem in ravnanje. To je večno razpletanje. Glas Božjega se lahko sliši tudi v glasu Njegove lepe hčere, ki obdari vse rastoče stvari z življenjem in lepoto ". »V ustvarjanju obstaja božanski Namen, ki je lahko znan le nekaterim, to znanje je ključno za vsa neodgovorjena vprašanja. Pridobivanje je podobno kot odgrniti težke zavese, ki so zadrževale sobo v mračni polovici svetlobe. Zato vse stvari nenadoma postanejo jasne in razločne. Kdor pridobi to znanje, pozna Veliko skrivnost, odgovor na uganko o starosti in znanje preko senc dvoma. Ta božanski namen in božanska skrivnost o njej se imenuje Gwenkelva. "

"Poleg Gwenkelve Bog ne pridobi ničesar od svojega stvarstva, razen da imajo Bitja  neskončno ljubezen in dobroto. On mora imeti nekaj, da bi dobil nazaj dar ljubezni in se odzval nanj. Tudi med smrtnimi bitji, ki so tam bi lahko našel zadovoljivo izpolnitve v samo-ljubezni? Tudi on potrebuje nekaj, s čimer bi lahko določil samega sebe, nekega medija, v katerem lahko izvaja. In to je stvaritev. "

"Stvarjenje je tudi za smrtnike šola življenja." Osnovni trening za vero v božje. "Obstajajo trije krogi resničnosti, tri kraljestva, tri stopnje bivanja: so nebesa, kjer se lahko uresniči popolnost, ki se vizualizira na Zemlji, in želja in materializirani ideali, kjer so dosežene težko pričakovane želje , je kraj, kjer ves pravilno razviti duhovni potencial, ki je zaostal v človeku, doseže zrelost in izpolnitev. Zemlja, kraj usposabljanja, razvoj in priprava, testna tla, bojišče, kjer ljudje odkrivajo svojo resnično naravo, ko se soočajo z življenjskimi izzivi, tekmovanji in spori, kjer je konkurenca in polemika pravilo. Tu so cilji zasnovani in osmišljeni za uresničitev kasneje na pravem mestu. To je izhodišče , začetek potovanja, tukaj je točka kjer je treba pravilno in pametno izbrati pravo pot. Potem je kraljestvo Meglenega Obzorja, vmesno mesto, mesto duhov, kjer oni od zgoraj lahko komunicirajo s tistimi, ki so spodaj, in kjer prosti duhovi tavajo v mejah svojih omejitev ".

Te stvari, ki jih je Habaris poučeval v teh davnih dneh, so bili prepisani in prenešeni, da bi bili skladni z našim razumevanjem, vendar je nesmiselno govoriti v teh težkih dneh, ko besede postanejo zanke, da bi ujele neumne.

Zdaj se je Idalvar želel naučiti skrivnosti svetlega rezila, ki je ustvarjalo grmičevje, vendar mu noben človek, ki je prišel s Habarisom ali mu služil, ni razkril kakšen del tega, in kralj se je bal, da jih preizkusi. Torej, ko je razmišljal o tem, je kralj poslal po svoji hčerki in jima povedal, kaj namerava narediti, ker je pripravil načrt kako odkriti skrivnosti. Potem je povabil Herthewa in Habarisa. Ko sta prišla k kraljevemu taborišču, sta bila počaščena z odličnim srečanjem s kraljevimi hčerami, ki sta se naklonili k njima, ena se je nasmehnila Herthewu in druga Habarisu, ki je bil v dobi staranja. Čeprav je bil Habaris sprva brezbrižen in ji je pustil uživati, ga je kraljica hčerka osvajala in vzpodbudila celo njegove neumnosti, da bi ga očarala s svojo duhovitostjo in lepoto.

Ni minilo veliko časa, preden je njena volja uničila srce Habarisa in čeprav je bil skoraj zrel za predajo skrivnosti, je dekleta napor utrudil in igra se je zapletla, nato je prišel večer, ko ni mogla nadaljevati njegove družbe.

Sredi veseljačenja, ko so skodele ale piva naredile veliko krogov, zvok pesmi in zgodbe pa je bil na vrhu, se je umaknila z mladim bojevnikom, ki je bil povabljen od njenega očeta. Mnogi, ki so sedeli za klopmi, so to videli in šepetali drug drugemu in zavestno kimali v smeri Habarisa, ki se ni zavedal, čeprav se je zdelo, da je bil pijan na svoje sposobnosti. Habaris se je naučil ljubiti mlado ženo, zato je bilo to za srce pogubno, vendar v sebi je vedel, da drevo zimske ljubezni nosi samo zimske plodove. Sedaj se je izgovarjal sam sebi, misleč, da je bila morda le dekle, brez teže, kot plavajoče perje, nepomembno, kajti bila je resnica, da je zabava bolj primerna za moško naravo, kot naravo žensk. Mogoče je, je premišljeval, samo nedolžna neprevidnost.

Torej, ko je dan prišel do kraja, in tisti, ki so se veselili, so se lotili svojih nalog, se je Habaris približal kralju in zaprosil za hčerinsko roko. Rekel je: »Tvoja hči Klara me je navdušila s svojimi čudovitim vedenjem, očarala me je z radostjo in lepoto, v mojem druženju z njo je veliko veselja, zagotovo nisem napačno razumel znakov.« Kralj ni bil preveč zadovoljen, ker je čeprav si je zelo želel izvedeti skrivnost svetlega rezila, ni hotel dati hčerine roke Habarisu, a niti ga ni hotel užaliti. Zato je bil v svojem odgovoru zelo previden in je rekel: »To je običaj za vse obiskovalce, ki želi roko visokorodne ženske, da naj bi bil tudi on visokoroden in se lahko dostojno bojuje do krvi. Toda moja naklonjenost do vas, da ne bi dovolil da gost postanete ovira za to zakonsko zvezo in si lahko med svojimi ljudmi borec do krvi, a ne vnašajmo se v to stvar, kajti punca je še vedno mlada in bi bilo dobro, če bi se z njo dobro uveljavite. Ona bo vredna žena, kajti ona je tista, ki se je vedno pripravljena učiti, tista z raziskovalnim umom. Nič ji ne daje večjega užitka kot pridobivanje znanja. " Tako je zadeva ostala.

Nekaj dni kasneje je Idalvar in njegovo spremstvo, ki sta ga spremljala Herthew in Habaris, odšel na zbirno mesto za ljudske praznike, kamor so potovali približno pet dni. Ljudje so bili navajeni, da so se srečali tukaj vsake trinajste lune, da bi proslavili sezono plodnosti, pri čemer so mnogi prišli iz velikih razdalj. Poleg zbirališča je bilo postavljeno mesto za vidca in maga, ki se imenuje Gwidon, ki je ob polni luni tretje noči prerokoval dogodke za prihajajoče leto.

Idalvar in tisti z njim so predstavili svoja darila in zavzeli svoja mesta pred kompleksom. Takrat je Gwidon prišel ovit v plašč divjih psov, z krono iz rogov in lobanjo. Sedel se pred majhen ogenj, v katerega je vrgel recept, ki je naredil oblak dima, ki ga je popolnoma zakril. Ko se je ta razkadil, se je zdelo kot, da je zaspal, a čez nekaj časa je dvignil glavo, nato pa se je dvignil, začel je prerokovati.

Nekaj časa je govoril o malih zadevah, nato pa je povedal o nevarnostih za ljudi s sovražniki, ki bi prišli iz Severnih dežel. Napovedal je veliko krvavenje, ljudem je rekel, da jih lahko reši velik vojni vodja, kralj, ki pozna skrivnost svetlega rezila, sam pa je vojaški vodja. On je spodbudil ljudi, da se prebudijo in pripravijo, da ne bi izgubili časa pri iskanju svojega vodje.

Nihče med ljudmi ni vedel skrivnosti svetlega rezila, razen Habarisa, vendar ta ni bil bojevnik in Herthew ni bil Visokoroden. Torej, čeprav so govorili dolgo, so se pogovarjali o zapletih, ki niso rešili vprašanja. Takrat se je odločilo, da bi moral vsak potovati po svoji poti, vendar se morajo znova srečati ob naslednji polni luni, ko bi jim Gwidon lahko pomagal pri njihovi odločitvi.

Ko se je Idalvar vrnil v svoje taborišče, se ni več obotavljal okoli poroke svoje hčerke, pri čemer je odredil, da se mora zgoditi takoj. Vendar je določil, da mora Habaris takoj in z njegovimi razkriti skrivnosti svetlega rezila. Ob tem se je dogovorilo, da so dogovori o sklenitvi zakonske zveze dani v roke. Habaris in Klara sta bila poročena in Idalvar in njegovi sinovi so deloma vpogledali v skrivnosti svetlega rezila, kajti kralju je bilo rečeno, da bo trajalo nekaj časa, da se začne. Torej, ko so šli naslednjič na kraj srečanja, je bil Idalvar razglašen za vojaškega vodjo, s sinovi, ki naj bi sledili po svojih letih, če bi padel v bitki. Ampak Habaris je Gwidonu povedal skrivnost in zadeve so bile tako urejene, da bi Idalvarjevi sinovi padli, nato pa Herthew postal vojskovodja.

Kralj in tisti z njim so se vrnili v domovino, kjer so pripravljali vojščake, toda Herthew naj bi se vrnil na mesto zbiranja in njihov učitelj bojevnikov jih je učil taktike bojevanja, ki naj bi jih spravila v ospredje.

Zdaj, ko so se v poročni noči, ko so se umirila v njunem pristanu, se je Klara zrušila in jokala z glavo na kolenih Habarisa, priznala, da ni devica in ga je prevarala in ga prosila za odpuščanje. Habaris jo je dvignil in rekel: "Tudi najbolj modri od ljudi postanejo neumni, ko jim srce zaslepi razum. Ni je vprašal o ljubezni, ker je vedel, da ga ne more ljubiti in ga zavajati, dala je srce in s tem svojo nedolžnost drugemu. Vendar pa ji je oprosti pred sami seboj, ker je mislil, da ga ni namerno prevarala, temveč je delala to za dolžnost do svojega očeta. Prav tako je resnično ljubila nekoga in si želela pokazati to ljubezen, nujno je morala žrtvovati srečo in vsebino, samospoštovanje njenega moža, izbira je bila njena. Vedno je tako. Habaris je vprašal, ali je njen oče vedel, kako so bile stvari, in rekla: "Sumil je, ker nisem njegova hči?" Tako se je Habaris sprijaznil z nesramno ženo, ker se je odločil zanemariti običaj ljudi. Spraševal se je, ali je tudi ona neutrudna in nezvesta?

Ženska se pridruži svojemu možu ali pa ne, ustrezno po njenem kriteriju zakona. Ženska, rezervirana za poroko verjetno ne bo nezvesta; Ženska, ki je lahka pred poroko, ni nič manj dosegljiva kasneje, kajti, če ona pravi, da je ljubezen merilo, potem ukrepa nestandardno, kar se lahko figurativno razlikuje od enega palca do milje. Človek, ki razglaša svojo ljubezen, ima lahko zapeljevanje v mislih ali za življenjsko dobo varno predanosti, predlog o zakonu določa razliko in določa namen. Po poroki je kralj pokazal malo skrbi za Habarisa, ker je v njegovih očeh zadrževal Klarinega mladega bojevnika, ko bi ga moral odpeljati drugam. Klara tudi ni vzdrževala zadržanost in privlačnost, ki ustvarja žensko, razen na zunaj, kar ni nič več kot zavajajoča skorja, ki prikriva onesnaženo ljubezen pod njim. Tako je Habaris v očeh ljudi obremenjevala sramota, ker je bila Klara resno nezvesta.

Habaris je obiskal Herthewa in ob vrnitvi povedal kralju, da bodo sedaj on in njegovi sinovi dobili končno pobudo. Torej, ko so se pripravili, so skupaj s Klaro odpeljali na mesto grmičevja, to je globoko razcepljena gora, v kateri je bila velika kaverna, iz katere je potekala reka. Vstop v jamo je Habaris povedal tistemu, ki je bil z njim, in ga je bilo strah kje so, ker so ga samo Idalvar, njegovi sinovi in Klara spremljali v kraj začetka, v majhno jamo, ki je imela vstop skozi dolg ozek prehod, ki so ga zapirala težka vrata, osvetljena z ognjem, ki se vžge s plavim plamenom.

Čez čas so vstopili oni,, ki niso čutili nelagodja , vendar je to bilo pred veliko predena, preden so se približali vratom in ko so odprli žrelo, so v strahu pobegnili, eden pa je umrl. Potem so prišli tisti, ki so poznali skrivnostih grmičevja in so se odpravili na pot, in vse so v jami so našli mrtve. Habaris je naredil, kar je bilo treba storiti, kajti čeprav je dobro, da se moški držijo zakonov ljudi, obstaja super zakon, s katerim bi morali živeti moški, in ki včasih predpisuje, da je treba umreti.

Herthew se je poročil s hčerko Idalvarja in imela sina, ki je umrl v sedmem letu starosti. Idalvarjeva hči je umrla ob rojstvu otroka. Prišli so napadalci in bili poraženi z velikim pokolom, Herthew pa je postal prvi kralj nad vsemi prebivalci Krowkasa.

KOLBRIN'S BIBLE Chapter No 7 --- HETHEW , Son of Firstfather

CHAPTER SEVEN

HERTHEW - SON OF THE FIRSTFATHER

The Book of Beginnings tells us all things began with Varkelfa, therein called Awenkelifa, from whom flows gwinin, the energizer which stabilizes all things, so they maintain their proper form, and Awen which responds to the moulding desires. This is well enough, but men concern themselves more with the beginnings of their race, and ours is rooted in Herthew the Sunfaced, son of the Firstfather.

While Herthew was still young he was expelled from the lush lands where he was born, and he journeyed across the harsh lands in the company and keeping of wise Habaris. After many days they came to Krowkasis, cradleland of our race, land of mountains and rivers, which is beside Ardis, and they encamped there in a valley.

With them were retainers and flocks.

Herthew grew to manhood there and always Habaris was at his side, instructing him in all the things he should know. He taught Herthew the Nine essential disciplines of Imain, and the secrets of the three sacred vessels. Herthew learned that there was a place of gloom, where the air was foul and malodorous breezes carried pestilence and poisonous particles. This was the source of all maladies and ailments and of the things which cause putrefaction and decay. This place had been closed off from Earth, for it existed in another realm beyond the ken of mortals; but it had been brought into attunement with Earth when a forbidden act was accomplished.

Thus, the bodies of mortals became susceptible to influences from the baleful place.

To this and similar parts of the Otherworld the wicked would be drawn when they passed through the grim gates of death. But Habaris taught a different conception of wickedness, one where lack of effort, indolence and indifference to duty and obligations, the taking of the easy path, were just as wrong as actual deeds of wickedness. He taught that men reach the true goal of life by transmuting lust love into truelove. That true victory is gained only over the defeated bodies of their vanquished passions and baser selves.

These and many other things were taught by Habaris, but many of his teachings displeased the people of Krowkasis who were then as they were before Herthew's forefather was led away. So Habaris concealed many things from them and taught, by simple tales, things within their understanding. He taught them the mysteries concerning the wheel of the years and divided the year into a Summer half and a Winter half, with a great year circle of fifty-two years, a hundred and four of which was the circle of the Destroyer. He gave them the Laws of Weal and Woe and established the folk feasts of harvest-tide and seeding-tide. He taught them the ritual of Ulisidui.

But Habaris instructed Herthew in the ways of the Otherworld. He taught him concerning the three rays from the central invisible sun, which manifest all things, upholding them in stability of form. Also concerning the Oversoul which filled everything in creation, as the Soul self-filled the mortal body. This Soul self, he declared, would develop from mortal sensitivity and feeling transmuted into divine sensitivity and feeling, through suppression of the baser instincts within mortals. It was strengthened by development of feelings of love between man and woman and between these and their kindred; by the appreciation of beauty and devotion to duty; by the development of all qualities that pertain to humans and not to animals.

Herthew learned that the Soulself is quickened by soul substances outflowing from the Godhead. That the strong soul is transformed and moulded to the soul's desire, but the weak soul is not its own master, it is flabby, unstable and is pulled into a state of distortion by its own vices. In the afterlife there is unbounded joy for the entry of a noble soul, it will glow with splendour and stand out proudly. The mean soul of the wicked is dull hued, twisted and drab, and, being drawn towards its own compatible state, it shrinks into the dark places. When Herthew had barely crossed the threshold of manhood, black-bearded spearmen began to ravish the borders of Krowkasis, and Idalvar, king of that country, called his fighting men together and when word came to Herthew he prepared to depart. But Habaris bid him stay awhile, for he was unprepared for battle. Then Habaris prepared a strange fire with stones, unlike any fire seen before, and when it burnt low, he plucked out that which is called 'child of the green flame' and he beat it out, so it became a blade. This he fitted to a horned handgrip and when it was edged and blooded gave it to Herthew, saying, "Behold, Dislana the Bitterbiter, faithful servant of he who strikes hard and true". Then he made a shield of wicker covered with ox-hide and a cap of hide which came down over the face and neck. So equipped Herthew went to the encampment of Idalvar, taking eight fighting men with him.

In those days’ men fought with hand-thrown spears and clubs, with flung stones and sticks sharpened by fire and weighted, but they did not close in the battle clash. So, when Idalvar saw the battle blade of Herthew, he wondered, and it passed his understanding; but when he saw Herthew close on the battle line and the foeman fall before him, he was amazed.

No man about the king could understand the making of such weapons, offspring of fire and stone, but Habaris made others and Herthew became the king's right hand man and the first hero of the Noble Race. The king offered Herthew his daughter's hand in marriage, but Herthew declined saying, "The days of my manhood are not yet fulfilled".

When the war-filled days had passed, Herthew withdrew to the place where Habaris made the bright battle blade, and already he had taught the mysteries of their making to others, sealing their mouths with magic. But Herthew was less concerned with the weaponry of war than with the mysteries of life and the battles of the Spirit beset by mortality. So, while his workmen drew bright blades from the thunderstones, Habaris taught Herthew and his battle brothers, and these were the things they learned from his mouth.

"Beyond God there is an Absolute which no man should try to understand, for it exists and has always existed in a state beyond man's finite comprehension. It is from this Absolute that God, The Ultimate in all Perfections, was engendered".

"To create, God first visualized in thought, then He produced an outflowing wave of power which, in a manner of speaking, solidified what might be called building stones. The outflowing power also produced the Celestial Hymn which brought the building stones together in harmonious forms. So, it is truly said that all creation is the harp of God and it responds to His song and manipulations. It is an everlasting unfoldment. The voice of God can also be heard in the voice of His beautiful daughter who endows all growing things with life and beauty". "There is a divine purpose in creation which may be known only to the few, this knowledge is the key to all unanswered questions. Acquiring it is like the drawing back of heavy curtains which have kept a room in gloomy half light, so all things suddenly became clear and distinct. He who gains this knowledge knows the Grand Secret, the answer to the riddle of the ages, and knows beyond a shadow of a doubt. This divine purpose, and the divine secret concerning it, is called Gwenkelva".

"Apart from Gwenkelva God gains nothing from His creation, except that as a Being possessing infinite love and goodness, He must have something to receive the gift of love and respond to it. Even among mortal beings, who is there that could find satisfactory fulfillment in self-love? Also, He needed something wherewith He could contract Himself, some medium wherein He could perform, and this is creation".

"Creation is also, for mortals, the school of life. The training ground for godhood. There are Three Circles of Reality, three realms, three stages of existence. They are: Heaven, where perfection visualized on Earth may be realized and desires and ideals materialized; where hard-striven-for aspirations are attained; it is the place where all the properly developed spiritual potential latent in man reaches maturity and fulfillment. Earth, the place of training, development and preparation, the testing ground, the battlefield where men discover their true natures when confronted by life's challenges, contests and contentions; where competition and controversy are the rule. It is here that aims, and objectives are conceived and thought-out for realization later in the proper place. It is a starting point, the beginning of the journey; it is here that the proper road must be wisely chosen. Then there is the Realm of the Misty Horizon, the intermediate place, the place of spirits, where those above can commune with those below and where free spirits wander within their limitations".

These things which Habaris taught in those far off days have been rewritten in transmission to accord with our understanding, but it is unwise to voice them in these troublesome days, when words become snares to entrap the unwary.

Now, Idalvar desired to learn the secret of the bright blade engendering thunderstones, but no man who came with Habaris or laboured for him would disclose any part of it, and the king was afraid to put them to the test. So, having thought the matter out the king sent for his daughters and told them what he expected them to do, for he had devised a plan to learn the secret. Then he sent an invitation to Herthew and Habaris. When they arrived at the king's encampment, they found a great gathering in their honour and the king's daughters favorably inclined towards them, one smiling upon Herthew and the other upon Habaris who was at the age of hoary headedness. Though at first Habaris was indifferent and wearied her, the king's daughter pandered to him, encouraging even his follies, setting out to charm him with her wit and beauty.

It was no great length of time before her womanly wiles ensnared the heart of Habaris and though he was almost ripe for the surrender of secrets, the damsel's efforts had taxed her, and the game became tiresome, so there came an evening when she could not endure his company. In the midst of the merrymaking, when the ale bowls had made many rounds and the sound of song and story was at its height, she slipped away with a young battle man who attended upon her father. Many who sat among the benches saw this and whispered to one another, nodding knowingly in the directions of Habaris who was not unaware, though he appeared to have drunk to his capacity. Habaris had learned to love the young woman, so he was sorely heart smitten, but within himself he knew the tree of Winter love bears only Winter's fruits. Yet he made excuses to himself for her, thinking perhaps it was just some girlishness with no more weight than a floating feather, nothing of serious import, for it was true the merrymaking was better suited to the natures of men than the natures of women. Maybe, he thought, it is just an innocent indiscretion.

So, when the day came to its fullness and those who had made merry went heavily about their tasks, Habaris approached the king and asked for his daughter's hand in marriage. He said, "Your daughter Klara has delighted me with her winsome ways, she has charmed me with her gaiety and beauty; she has displayed much pleasure in my company, surely I have not misread the signs". The king was not over pleased, for though he greatly desired to know the secret of the bright blade he had not intended giving his daughter's hand to Habaris, but neither did he wish to offend him. Therefore, he was wary in his reply, saying, "It is the custom for any suitor for a high-born woman's hand to be himself highborn and worthily battle blooded. Yet such is my affection for you that I would not let even the custom become a bar to this marriage, and you may be a battle blooded man among your own people. But let us not enter lightly into this thing, for the girl is still young and it would be well if you established yourself favorably with her. She will be a worthy wife indeed, for she is one who is ever ready to learn, one with an enquiring mind. Nothing gives her greater pleasure than the acquisition of knowledge". So, the matter was left.

Now, some days later Idalvar and his retinue, accompanied by Herthew and Habaris, went to the gathering place for folk feasts, some five days journey away. People were accustomed to meeting here every thirteen moons to celebrate the season of fruitfulness, many coming a great distance. Beside the gathering place was the compound of a far-framed seer and warlock called Gwidon, who, in the fullness of the moon on the third night, would prophesy events for the forthcoming year.

Idalvar and those with him presented their gifts and took their places before the compound. Presently, Gwidon came out cloaked in the skins of wild dogs, with a horned crown and skull-headed staff. He seated himself before a small fire into which he threw prescriptions, making a cloud of smoke which completely enveloped him. When this had drifted away, he seemed to be asleep, but after a while he lifted his head, then raising himself up he started to prophesy.

He talked awhile of small matters, then told of dangers to the people through enemies who would bear down from the Northlands. He prophesied a great bloodletting, telling people they could be saved by a great war leader, a king knowing the secret of the bright blade, himself a war-wielder of one. He exhorted the people to bestir themselves and prepare, wasting no time in finding their leader.

No man among the people knew the mysteries of the bright blade except Habaris, but he was not a man of battle and Herthew was not high born among them. So, though they talked long they talked in tangles, failing to resolve the issue. It was then decided each should go his own way, but they should meet at the same place again at the next full moon, when Gwidon would be able to help with their decision.

When Idalvar returned to his encampment he was no longer hesitant about the marriage of his daughter, ordering that it should take place forthwith. But he stipulated that Habaris must initiate him and his sons into the mysteries of the bright blade immediately. This being agreed, arrangements for the marriage were put in hand. Habaris and Klara were married and Idalvar and his sons partially initiated into the mysteries of the bright blade, for the king was told it would take some time for the initiation to be completed. So, when they next went to the meeting place, Idalvar was proclaimed the war leader, with his sons to follow according to their ages, should he fall in battle. But Habaris had spoken to Gwidon in secret and matters were so arranged that should the sons of Idalvar fall, then Herthew would become the battle chief.

The king and those with him returned to their home compound where they were to prepare battle men, but Herthew was to go back to the gathering place and their train fighting men in the battle tactics which brought them clashing into the fore.

Now, on their wedding night, when they had retired to their bower, Klara burst into tears and fell weeping with her head on the knees of Habaris, confessing she was not a virgin and had deceived him, begging his forgiveness. Habaris raised her up and said, "Even the wisest of men becomes a fool when his heart blinds him to reason. The older the fool the bigger the fool". He did not question her regarding love, for he knew she could not love and deceive him, she had given her heart and with it her virginity to another. Yet he made an excuse for her to himself, thinking that she had not willfully deceived him but had acted out of duty to her father. Also, truly loving someone and wishing to demonstrate that love, she necessarily had to sacrifice the happiness and content, the self-respect of her husband-to-be, the choice had been hers to make. It is ever so. Habaris asked if her father had known how things were and she said, "He suspected, for am I not his daughter?" Thus, Habaris found himself tied to an unloving wife, for he chose to disregard the custom of the people. He wondered, was she also to be an undutiful and unfaithful one?

A woman reserves herself for her husband or she does not, according to her marriage criterion. A woman reserved for marriage is one unlikely to be unfaithful; a woman easily come by before marriage is no less attainable afterwards, for if she says love is the criterion, then she measures by something unstandardized, which may figuratively vary from one inch to a mile. A man declaring his love may have seduction in mind or a lifetime of protective devotion, the marriage proposal determines the difference and establishes the intent. After the marriage the king showed little concern for Habaris, for he kept Klara's young battle man in his retinue when he should have dispatched him elsewhere. Nor did Klara maintain the restraint and decorum, which dignifies wifehood, except in their outward manifestations, which is no more than a deceptive crust disguising the polluted love beneath. Thus, Habaris bore the shame of belittlement in the eyes of men, for Klara was furtively unfaithful.

Habaris visited Herthew and on his return told the king that he and his sons would now receive their final initiation. So, having made preparation, they set off, accompanied by Klara, to the place of the thunderstones, this being a deeply cleft mountain wherein there was a large cavern from which flowed a river. Entering the cave Habaris told those with him to bide where they were, for only Idalvar, his sons and Klara were to accompany him into the place of initiation, a small cave entered through a long narrow passage closed off by a heavy door and lit by fire already prepared, a fire which burnt tardily with a blue flame.

When a length of time had passed those, who waited without grew uneasy, but it was long before they approached the door and when they did their throats were seized, so they were affrighted and fled, and one among them died. Then those who knew the mysteries of the thunderstones came and cleared the way, and all within the cave were found dead. Habaris did what had to be done, for though it is well for men to conform to the laws of men, there is a super law by which men who are men should live and which sometimes decrees that they must die.

Herthew married the daughter of Idalvar and they had a son who died in his seventh year. Idalvar's daughter died in childbirth. The invaders came and were defeated with a great slaughtering, and Herthew became the first king over all the people of Krowkasis.

Kolbrinova Biblija .6. poglavje, Dadam in Lewid prevod in priredba Beno Cizelj

Šesto poglavje

DADAM in LEWID

Maeva je pobegnila, da reši svoje življenje in z njo so odšli njeni številni krvni sorodniki. Toda Dadam ji ni mogel slediti, ker je bil slaboten zaradi bolezni. Njegov jezik je postal ohlapen, zaradi česar se je razjezil kot otrok, bolezen pa je pokrila njegovo telo z rdečimi ranami, zaradi katerih je prišlo do težav. Lewid je tudi odšel v kraje daleč v divjino.

Tisti z Dadamom, ki so pogledali nazaj proti kraju Vrta, so videli svetle jezike svetlobe, ki so lizali nebo nad njim, celotno področje je bilo prepleteno z utripajočimi plameni v mnogih odtenkih. Tisti, ki so se želeli vrniti, so bili odbiti z mravljinčasto bolečino v svojih telesi, ki jih je pregnala nazaj.

Ko si je Dadam toliko opomogel, da je lahko stal, jih je le še nekaj ostalo z njim in skupaj so krenili naprej v divjino do kraja, kjer je bila voda in pašniki. Tam je Dadam zapustil Hertheja, svojega sina, in dečkovo mater s Habarisom, ki ga je učil in se odpravil iskati Lewida.

Po mnogih dneh je Dadam in tisti so z njim prišli do Lewida in njegovih Yoslingov. Ti so bili polni bolezni, ki je mnoge pogubila, toda Lewid ni umrl, čeprav je bil smrtno ranjen, in je ležal naproti veliki skali. Ko je prišel Dadam, je Lewid močno dvignil roko in rekel: "Pozdrav zmagovalcu in dobrotniku, ki je prišel končati našo bednost". Medtem ko je Dadam stalno razmišljal o njem, je Lewid dejal: »Da me zdaj ubiješ, je tvoja pravica, kajti tudi mi, nižja bitja, ki smo odstranjeni daleč od božanstev, imamo zakon moškega ponosa. To, kar sem storil, je bilo storjeno že prej, in bo narejeno še v prihodnosti, vendar sem bil  v zmoti, da sem prečkal neznano pregrado, ki je ni bilo mogoče zaznati, kajti mi sami nismo več nalezljivi drug drugemu, kot so vaši ljudje. Če potem moram umreti, naj bo to zame kot polzenje semena bolezni ki je prizadela oba naroda ". "Prej, v času sanj, ko so si veliki Bogovi prizadevali med seboj za gospostvo nebesnih prostorov in široka prostranstva Zemlje in bili oddaljeni od ogromnih gozdnih požarov, so Bemotho razkosale svetle puščice Shema. Takrat je bila ta zemlja dana v našo last, medtem ko je bilo vam dano nebesno prostranstvo daleč od nas. Naše domovanje je bilo prijetno mesto in čeprav učite, da smo zaradi tega ostali enaki kot smo bili, vendar smo s tem bili zadovoljni. Vemo, da ni nobenega velikega načrta, niti kakršnih koli težko dosegljivih ciljev, za katere si morajo prizadevati ljudje. Takšno prizadevanje, kot veste, je za nas nič drugega, kot nekaj brez smisla. "

"Imam svojega Boga in ti imaš svojega, in ko sta se pred časom borila drug proti drugemu ;in tako bo vedno; ampak zdaj je novo bojišče z novimi vojskovodji. Pojdem na moje mesto in ti pojdi k sebi in od tod; kot vodje preizkušenj bova vodila neprestane vojne. Taka je usoda in tako mora biti, toda kdo bo zmagal in za pošteno nagrado postal kralj Zemlje? Ne bova se trudila z bitkami in kopji, metanjem kamenja in letenjem puščic, toda z bolj subtilnim orožjem. Ta stvar ni najina izbira, midva sva samo orodje igre usode. Če bi ti in jaz vodila bitko, ne zaradi najinih sposobnosti, ampak zato, ker sva bila kjer sva bila, ko sva bila.  Sedaj sva samo dve negotovi točki življenja v sovražni divjini, ampak kaj bi lahko postala po stotih generacijah?".

Dadam je rekel: "Te stvari tudi jaz vem, kajti moje oči so bile vedno odprte. Tudi jaz sem gledal v neskončno ravnino brez kakšnega obzorja, vendar bom vodil tiste, ki so se močno razvili skozi iskanje in prizadevanje, medtem ko bodo tisti v vaših vrstah oslabljeni zaradi razvajanja v razkošju in krajih uživanja na Zemlji. Mi smo razdvojeni, a , seme zmage je v nas. Vi in vaši niste bili nikoli več kot ste, sinovi lahke poti, sledilci poti po klancu navzdol ".

Potem, ko so bile te stvari povedane, je Lewid umrl in Dadam in tisti, ki so bili z njim, so sežgali njegovo telo. Dadam in tisti z njim so hodili skozi puščavo veliko dni, nato pa so zavili proti jugu, proti gori. Potem se je zgodilo, da je nekega dne Dadam sedel ločeno, v samoti med skalami, z brado na prsih, in do njega je prišel lovec Ubalitov. Lovec je dvignil gladek kamen, in ko se je človek obrnil, ga je udaril za očmi. Potem ga je Ubalit umoril s kamnom, zdrobil mu je glavo.

Lovec je bil sin Ankadurja, sina Enanarija, kralja Ubalijevih, od Urkelah, hčere Kaizijancev. To je znano, ker so tisti, ki so bili z Dadamom, prišli iz neplodnih krajev in se naučili gradnje, postali odlični med Ubaliti in dvigali mesta ob rekah. Med njimi je bil Enkilgal, ki je zgradil Keridor, ki stoji med dvema velikima rekama, ter Netar in Baletsheramam, kjer so učili ljudi načine pisanja in kako postaviti črke na steber v Heraku.

KOLBRIN'S BIBLE Chapter 6 - Dadam and Lewid

CHAPTER SIX

DADAM AND LEWID

Maeva fled for her life and many kinfolk went with her. But Dadam was unable to follow, being laid low with the sickness. This loosened his tongue, so it became uncontrollable, making him babble like a child, and the sickness covered his body with red sores from which came an issue. Lewid also departed for a place far out in the wilderness.

Those with Dadam, who looked back towards the place of the garden, saw bright tongues of light licking the sky above it, the whole being interwoven with flickering flames in many hues. Those who sought to return were repulsed with a tingling ache over their bodies which increased into severe pain as they approached, so they were driven away.

When Dadam recovered so he could stand, only a few remained with him and they all moved further into the wilderness to a place where there was water and pasture. There Dadam left Herthew, his son, and the boy's mother, with Habaris the Learned, and set out to find Lewid.

After many days Dadam and those with him came upon Lewid and his Yoslings who were full of sickness, and slew many, but Lewid was not slain though mortally wounded, and he lay against a great rock. When Dadam came near, Lewid raised an arm heavily and said, "Hail to the victor and benefactor who was come to terminate our wretchedness". While Dadam stood sternly contemplating him, Lewid said, "To kill me now is your prerogative, for even we lesser being who are far removed from godmen have the law of husbandly pride. What I did has been done before and will be done again, but I erred by crossing an unknown barrier which could not be discerned, for we, within ourselves, are no more contagious to each other than are your people. If then I must die, let it be for my part in spawning the cankerworms of disease which have stricken both our peoples". 

"Back in the dreaming time, when the Great Gods strove among themselves for dominion of the sky spaces, and the wide expanse of Earth was rent apart by unearthly wildfire, Bemotha was cut apart by the bright arrows of Shemas. Then this land was given to my people as their dominion, while yours was in another unearthly place far distant. Our domain was a pleasant place and though you teach that because of this we remained as we are, yet we were content. We know of no great design, nor of any

barely attainable objectives to which men must aspire. Such striving as you know is to us no more than purposeless vexation".

"I have my God and you have yours, and as they strove one against the other before times, so will it always be; but now there is a new battleground with new battle chiefs. I will go to my appointed place and you will go to yours, and from thence, as leaders of the fray, we shall wage a never ceasing war. Such is fated and must be, but who will win the fair prize of Earth for their king? We shall not strive with clubs and lances, the hurling stone and flying dart, but with more subtle weaponry. This thing is not our choice, we are but playthings of fate. That you and I should head the fray is not because of our qualities but because we were where we were, when we were. Now we are but two precarious points of life in a hostile wilderness, but what might we be in a hundred generations?"

Dadam said, "These things I know too, for my eyes have always been opened. I too have looked out into an endless plain without any horizon, but I shall lead those who have grown strong through seeking and striving, while those in your ranks will be weakened through indulgence in the fleshpots and pleasure places of Earth. We are the disinherited but not the disowned, we have the seeds of victory within us. You and yours were never more than you are, sons of the easy path, followers of the downhill road".

Then, when these things had been spoken, Lewid died and Dadam and those with him burnt his body. Dadam and those with him wandered the wasteland for many days, then turned southward towards the mountain. Then it happened that one-day Dadam was seated apart, in solitude among rocks, with chin on chest, and a hunter of the Ubalites came upon him from behind. The hunter slung a smooth stone as the man turned, and it struck out his eye. Then the Ubalite slew him by smashing in his head with a stone.

The hunter was the son of Ankadur, son of Enanari, king of the Ubalites, by Urkelah, daughter of the Chaisites. This is known because those who were with Dadam came out of the barren places and learned the ways of builders, becoming great among the Ubalites and raising cities along the rivers. Among them was Enkilgal who built Keridor, which stands between the two great rivers, and Netar and Baletsheramam who taught men the ways of writing, setting the letters upon a pillar in Herak.

KOLBRIN'S BIBLE Chapter No 5 - In the Beginning

CHAPTER FIVE

IN THE BEGINNING

Now, the Children of God were moulded by the Hand of God which is called Awen, and it manifested according to their desires. For all things which have life are moulded by Awen. The fox, shivering in the cold lands, longs for warmth and so its cubs have warmer coats. The owl, clumsy in the dark, longs to see its prey more clearly, and in generations of longing the desire is granted. Awen makes everything what it is, for all things change under its law.

Men, too, are moulded by their desires, but unlike the beasts and birds their yearnings are circumscribed by the laws of fate and destiny and the law of sowing and reaping. These, the desires, modified by the laws, are called Enidvadew. Unlike the beasts and birds, this, in man, is something relating to him rather than to his offspring, though they are not untouched by it.

Destiny may be likened to a man who must travel to a distant city whether or not he wishes to make the journey, the destination being his destiny. He may choose whether to go by way of a river or by way of a plain; whether across mountains or through forests, on foot or horseback, slow or fast, and whatever befalls because of this decision is fate. If a tree falls on him because he chose the forest path, it was fated, for luck is an element of fate. Destiny leaves no choice, fate gives limited choice which may be good or bad, but it cannot be averted. What is fated must be, for at no point can there be any turning back.

The circumstances, Enidvadew, of the traveler conform to the law of sowing and reaping; he may travel in comfort or pain, happily or sorrowfully, with strength or weakness, heavily burdened or lightly burdened, well prepared or ill prepared. When the destination is set according to the degrees of a former life, then the circumstances of the journey should conform with the desire. For what use is it desiring a great destination when the law of sowing and reaping decrees that an intolerable burden must be carried on the way? Far better to have lesser aspirations. The decrees of fate are many, the decrees of destiny are few.

When the Earth was young and the race of man still as children, there were fertile green pastures in the lands where all is now sand and barren wasteland. In the midst of it was a Garden Land which lay against the edge of the Earth, eastward and towards the sunrising, and it was called Meruah, meaning The Place of The Garden on the Plain. It lay at the foot of a mountain which was cleft at its rising, and out of it flowed the river of Tardana which watered the plain. From the mountain, on the other side, ran the river Kal which watered the plain through the land of Kaledan. The river Nara flowed westward and then turned back to flow around the Garden Land.

It was a fertile place, for out of the ground grew every kind of tree that was good for food and every tree that was pleasant to the sight. Every herb that could be eaten and every herb that flowered was there. The Tree of Life, which was called Glasir, having leaves of gold and copper, was within the Sacred Enclosure. There, too, was the Great Tree of Wisdom bearing the fruits of knowledge granting the choice and ability to know the true from the false. It is the same tree which can be read as men read a book. There also was the Tree of Trespass beneath which grew the Lotus of Rapture, and in the centre was The Place of Power where God made His presence known.

Time passed, and The Children of God were grown strong and upright under the tempering hammer of God, and Earth, The Anvil of God, became kindlier. All was pleasant and food plentiful, but life palls in such places, for it is against the nature of man to flourish in these circumstances. Earth is not for pleasurable dallying, it is a place of teaching, trial and testing.

The Children of God were not yet the heirs of God nor inheritors of godhood, but there was one among them who had almost completed the Pilgrimage of Enidvadew. He had unraveled the tangled skeins of fate and traversed the tumultuous seas of life to the many ports of destiny and having paid the debts of sowing and reaping was one triumphant over Enidvadew.

He was Fanvar, son of Auma and Atem. He was wise and knew all things, he beheld mysteries and the secret things hidden from the eyes of other men. He saw sunrise and the sunsetting in their splendor but longed for things not realizable in the place where he lived. So, because he walked with God he was culled out from his kind and brought to Meruah, The Garden Place.

He came to it across the mountains and wastelands, arriving after many days journeying. Weary and close to death because of the privations he suffered, he could just reach the refreshing waters from which he drank deeply and filled with exhaustion he slept. In his sleep he dreamed and this was the manner of his dreaming: he saw before him a being of indescribably glory and majesty, who said, "I am the God above all, even above the God of your people, I am that which fulfils the aspirations of men and I am that in which they are fulfilled. You, having traversed all the Circles of Enidvadew and established your worthiness, are now made my governor on Earth and you shall rule all things here, guiding them in my ways, leading them ever upwards into glory. This will be your labor and, behold, here is your reward.".

A cloud mist seemed to gather about The Glorious Being, enfolding Him so He was no longer visible. Then the mist gradually cleared, and the man saw another form emerging. It was that of a woman, but one such as Fanvar had never seen before, beautiful beyond his conception of beauty, with such perfection of form and grace that he was dumbfounded. Yet the vision was not substantial, she was a wraith, an ethereal being.

The man awoke and sought food from the fruits about him and having refreshed himself wandered about the garden. Wherever he went he saw the wraith, but was unafraid because she smiled encouragingly, bringing comfort to his heart. He built himself a shelter and grew strong again, but always, wherever he went, the wraith was not far distant.

One day, near the edge of the garden, he fell asleep in the heat of the day and awoke to find himself surrounded by the Sons of Bothas, not true men but Yoslings, kinsfolk to the beasts of the forest. Before they could take his strength and wisdom he lost himself among them, slaying some in his rage and might before the rest ran away. When it was done he sat himself down beneath a great tree, for he was wounded, and blood gushed out from his side and gathered thickly beside him. He became faint, falling into a deep sleep and while he slept a wondrous thing happened. The wraith came and lay beside him, taking blood from his wound upon herself so it congealed about her. Thus, the Spirit being became clothed with flesh, born of congealing blood, and being sundered from his side she rose a mortal woman.

In his heart Fanvar was not at rest, because of her likeness, but she was gentle, ministering to him with solicitude and, being skillful in the ways of healing, she made him whole. Therefore, when he had grown strong again he made her Queen of The Garden Land, and she was so called even by our fathers who named her Gulah, but Fanvar called her Aruah, meaning helpmate. In our tongue she is called The Lady of Lanevid.

Now, God enlightened Fanvar concerning the woman, saying, "This woman was drawn from her compatible abode in a realm of beauty through the yearning aspirations of men. Her coming accomplishes something which would otherwise have taken countless generations, for Earth is more fitting for men to learn manly things than for women to learn womanly ones. This woman is not as other women, being in no way like yourself; every hair of her head is unlike that of a man, every drop of blood and every particle of flesh is that of a woman and quite unlike that of a man. Her thoughts and desires are different; she is neither coarse nor uncouth, being altogether of another, more refined realm. Her daughters will walk proudly, endowed with every womanly perfection and grace. Delicacy, modesty and charm will be the lovely jewels enhancing their womanliness. Henceforth, man will be truly man and woman will be truly woman, men being girded with manliness and women clothed with womanliness. Yet they shall walk together, hand in hand, towards the ascending glory before them, each the helpmate and inspiration of the other". So Fanvar and Aruah lived in contentment amid bounty and fruitfulness, with freedom from afflictions and sickness. They delighted in each other and because of their differences were drawn closer together.

Aruah brought but one thing with her when she crossed the misty frontier, the treasure of Lanevid, the jewel contained in the moon chalice, the stone of inspiration fashioned by the desires of men. Never owned by any but the daughters of Aruah, this, the Lengil, Aruah gave to Fanvar as her dowry and her pledge of purity and exclusiveness. She followed the ways of the cradleland, not the ways of Earth.

Within the Garden Land was the Sacred Enclosure, the domain of Fanvar and Aruah, forbidden to those of The Children of God who had now come to this place. It contained the Chalice of Fulfilment granting any who drank from it the realization of all things to which they aspired. None might drink from this save Fanvar and Aruah. Also, there was the Cauldron of Immortality containing an essence distilled from the fruits growing in the garden, and this guarded against mortal ills.

Aruah brought forth a son by Fanvar and he was called Rautoki, and a daughter who was called Armena. Each knew the mysteries of magic and the ways of the stars. In the fullness of time Rautoki married among the daughters of the Sons of God and had two sons, Enanari and Nenduka. It was Enanari who first taught the weaving of cloth from plants, and Nenduka was a mighty hunter. Armena also married among the Sons of God and brought forth a son who was called Belenki and daughters called Ananua and Mameta. Ananua knew the making of pots and things of clay and Mameta the taming of beasts and birds.

Nenduka had two sons, Namtara and Kainan. Namtara had two sons also, Nenduka and Dadam, before dying in the fullness of manhood. Belenki married Enidva and had a son called Enkidua and a daughter called Estartha, meaning Maid of the Morning, and she became a great teacher among The Children of God. This was the Estartha who became the first Moonmaiden, being later called Lady of The Morning Star. Enkidua had a daughter and her name was Maeva.

Outside the Sacred Enclosure, known as Gisar, but forming a gateway into it was a circular structure of stones called Gilgal, and within this was a shrine wherein was kept a sacred vessel called Gwinduiva. This was like a goblet and was made of rainbow-hued crystal set in gold with pearls. Above the cup appeared a shimmering moon-coloured mist like a thin cold flame. At certain times, when the Heavens were in a proper position, the Gwinduiva was filled with moondew and potions from the cauldron within the Sacred Enclosure, making a pale honey-coloured liquor, and this the people drank from the goblet. However, there were different proportions in the vessel for those of the blood of Fanvar and Aruah and those who were Children of God but not of their blood. It was the potion from the Gwinduiva which kept sickness and disease away from those who drank it. Dadam, the Firstfather, married Leitha and they had a son called Herthew. Dadam then married Maeva who had a daughter, not by him, and this was Gwineva, the cuckoochild fathered by Abrimenid of Gwarthon, son of Namtenigal, whom we call Lewid the Darkfather.

About the land of The Children of God was the wasteland where Yoslings, called The Children of Zumat, which means They Who Inherit Death, dwelt. Amongst these, Namtenigal, the wily hunter, was the most wise and cunning; he alone was unafraid of The Children of God and he alone dared enter the Garden Land.

In the days when Estartha was teaching, Namtenigal often came to hear her words and The Children of God were not displeased, for teaching the wild men about them was a duty with which they had been charged. Namtenigal, therefore, participated in their rites but could not partake of the elixir from the Gwinduiva, because this was forbidden. While it gave health and strength to The Children of God, safeguarding them from the sicknesses of the Yoslings, if given to others it caused a wasting away. It was also altogether forbidden for any of The Children of God to mate with the Yoslings, for this was deemed to be the most unforgivable of sins. Now, the wily one learned much from Estartha and in the fullness of time brought his own son to her and he became as her son, living in her house and forsaking the ways of his people. Estartha called him Lewid the Lightbringer, for it was her intention that he should be taught the ways of those who walked in light, that he might in time enlighten his own people.

Lewid grew up tall and handsome, he was quick to learn and became wise. He was also a man of the chase, strong and enduring, a hunter of renown. But there were times when the call of his people was strong, then he would go out furtively into the night to indulge in their dark rituals. Thus, he became knowledgeable in the ways of the flesh and in the carnal indulgences of the body.

Dadam became a servant of the Sacred Enclosure where the misty veil between the realms could be penetrated, for all those having the blood of Aruah had twinsight, an ability to see wraiths and sithfolk, ansis and spiritbeings, all the things of the Otherworld, not clearly but as through a veil.

Beside the place called Gisar was a pleasant parkland with trees of every kind and a stream, also thickets of flowering bushes and all manner of plants growing lushly. It was the custom of Maeva to wander there in the sunshine and Lewid also went there; so, it came about that they met among the trees. Maeva knew the man but had shunned him in the past, now she saw he was handsome, possessed of many attractions, so her foot was stayed, and she did not run away.

As the days passed they dallied longer together and Lewid talked of things Maeva had not heard before. She felt a stirring in her blood but did not respond or heed his temptations, because of the things which were forbidden. So Lewid went to the Moonmother, wise woman of the Yoslings, and telling of his desires beseeched her to help him. The Moonmother gave him two apples containing a vile substance which they had drawn through their stalks; this Lewid gave to Maeva who then became helpless in his hands.

They met again after this, for Maeva became enamoured towards Lewid, but it happened that she became ill with a strange sickness and was afraid. Then Dadam became ill and Lewid also, and Lewid said to the woman, "You must obtain the pure essences from within the Sacred Enclosure, and Setina, the Moonmother, will prepare an elixir which will cure us". This he said because none of his kind had ever been able to obtain the Sacred Substances, though they had always coveted what had been denied them. Now, because of her frailty, the woman was pliable in his hands and Lewid seized the opportunity.

To achieve his ends Lewid gave Maeva a potion which had been prepared by the Moonmother and she administered this to Dadam and those with him, by guile and deceit, so that they fell asleep. While they slept Maeva stole from the Sacred Substances and took them to Lewid who gave them to the Moonmother, and she made a brew.

Part of this was given to Maeva and the rest was drunk by the Yoslings, from their awful ankital during their night rites. When the morning came they were all smitten with grievous pains, and before the sun set that day all the Yoslings were stricken with a sickness such as they had not known before.

Maeva took what had been given to her and finding Dadam laid low in his bed gave him a draught from her vessel, though she had to use womanly wiles to get him to drink it. She drank the remainder and they both slept. But when they awoke in the morning both were suffering pains, and this was something they had not known before. Dadam said to the woman, "What have you done, for what has happened to us cannot be unless the things which are forbidden have been done". The woman replied, "Lord, I was tempted, and I fell, I have done that which is forbidden and unforgivable".

Dadam said, "I am bound by duty to do certain things, but first let us go into the Gisar to the place called Bethkelcris, where I will seek enlightenment". So, they went there together and stood before the shrine beneath the Tree of Wisdom. There they were filled with an inflowing vision, seeing themselves as they were and as they should have been, and they were ashamed. He because he had not followed the proper path of a man and she because of her falsity. There, in the reflecting mist, the contamination of the woman was revealed, and the man's heart shriveled within him like a flower licked by flame.

Then they saw a great Spiritbeing materializing in the reflecting mist and he said to them, "Woe to you and your house, for the greatest of evils has befallen the race of The Children of God and it is defiled. The heritage of Kadamhapa is lost. The fetid flow defiling the woman results from the incompatible intermingling, but it is not all, for sicknesses and diseases are also generating from the ferments of the impure implantation".

Dadam said, "The fault is with the woman, wherefore should I suffer?" The Spiritbeing replied, "Because you two are now as one the conkerworms of disease and sickness strike both equally, but you shall not again defile this place. Henceforth, the misty veil becomes an impenetrable barrier severing our two realms from each other, so they can no longer be easily spanned. Between us there will now be no means of communication. Henceforth, man and woman, fated to unite in love divine, shall be divided and set apart, though ever yearning reunion. They may cleave one to the other, seeking the unity which will rekindle the flame, but unless their efforts transcend the limitations of earthly things they will be in vain. The spirit of man is now severed from the whole and cast again into unconsciousness, and it too shall long for reunion with the whole. The spark shall seek to return to the fire, for otherwise it becomes nothing. The web of fate is rewoven, and the paths of destiny remade, the design of life is redrawn; again the progression begins in ignorance, birth and death, pain and pleasure, joy and sorrow, success and failure, love and hate, peace and war, all the light and shade, the many hues making the splendidly intricate pattern of life on Earth. This is a new beginning but a beginning not in purity and unencumbered, but one already weighted with debts and burdens".

The Spiritbeing continued, "Enough wickedness has been wrought by your willfulness and disobedience, for the decrees forbidding certain things were for your own benefit. Immortality was nearly within your reach, but had you achieved this you would have brought an even more grievous evil upon yourselves and your inheritors, for freed from servitude to change, you and they would have been unable to progress".

The Children of God were driven out of the Garden Land by Spiritbeings, and then guardians were set at its gates, so none could re-enter. Then it was withdrawn beyond the misty veil, the waters ceased to flow, and the fertility departed, only a wilderness remained. The Children of God went to dwell in the land of Amanigel, which is beyond the mountains of Mashur by the sea of Dalemuna.

From this time onward man fashioned his own spiritlikeness. Some, who were loathsome in aspect even unto themselves, went apart and were mercifully veiled in dark depths, and they said among themselves, "Let us dwell here in the darkness and prepare a place for others like ourselves, so that when they follow they abide here and join us". Thus, were the Dark Regions formed and inhabited by demons who are nought but the hideously fashioned spirits of evil men.

These things have been written into the record. In Siboit they used to say this was the manner of man's making, "God sent His creating Craftsman Spirit down to Earth and the reflection of The One was drawn into a spiritless body, and this became the heart of man".

These are the words written by Thonis of Myra in Ludicia in his day: -

"You ask me what man and I is answer: He is life becoming aware of itself. He is the intangible knowing the tangible, Spirit in matter, fire in water. When this first happened, none remembers and only the old folktales remain. There was the beginning and then the garden, and it was in this garden man found himself; before this he was not free, being one with everything about him. As he could not disobey, good and evil could not be, they were non-existent".

"Man became free through awareness of himself, and with this knowledge denied any kinship with the beast. As he was no longer in harmonious relationship with things of the Earth, he became discontented, dissatisfied and restless, he wanted to belong but felt his place of belonging was not there. He had been reborn as a mangod, and therefore it is truly said that man was born of Earth and Spirit, under a tree, the symbol of life, and in a garden". "There the eyes of the man and woman were opened and, being above the beasts, they knew they were different and set apart from all else that breathed. They separated themselves, being now ashamed of their state and strangers to each other. The carnal satisfaction of lesser creatures now no longer sufficed, they had lost contact with the Source of Love; but, though knowing something was lacking, knew not what. They had fallen into carnal knowledge which only man can know, for only he feels the reproach of divinity. They were removed from The Garden of Content by an inhalation of the Divine Substance and could not return because of the barrier between man an non-man".

Kamelik has written: "The entwined were cut apart and since that day have never known content. They wander restlessly ever seeking to unite again and together find the jewel which is lost to Earth forever".

Lupisis has written: "This first woman, who came from the void, is the eternally glorified goddess, the inspirer of hearts, the ideal of womanhood honoured by all men, the priestess at the shrines of delicacy and tenderness. She was the ideal woman who, because of man's nature, is always tempted by his twinshade, the beast in his form. If the beast triumphs and she fall, the ideal becomes enshrouded in winding cloths of disillusionment, and something is lost to the heart of a man".

These words are also there: "They did not partake of wisdom, and fruit from the tree of knowledge is bitter. Men are denied their true birthright. The fall of man was a fall from loving contact with God into material carnality. The Soul that had shared the consciousness of God fell into unconsciousness by becoming ensnared in matter. The fall severed man from the source of his spiritual sustenance; thereafter his efforts were to struggle back. In his blind groping for God, after the fall he discovered demons and found it easier to worship them than to continue the search".

"God is always waiting, man has only to look up, but it is easier to go down the hill than to climb it. It is easier for man's spiritual beliefs to degenerate than to evolve. Who among men knows the truth and can write with certain knowledge? Would not this certainty be against the Law? No man was there at the beginning to see and write, but of one thing alone we can be sure, The Creating God knows how and why, and could the acts of One so great be without purpose?