The community has arrived and established itself about Glastonbury in England and is now reconstructing itself. It is plausible that this took place around 1000 AD during the height of the Viking Age. Plenty of sea traffic was available and this locale is a natural settlement prospect on the sea routes. It is the right place for a former Bronze Age Community abandoning a city near the copper fields in Lake superior to end up.
We now have the first mention of a horse no less.
The rest is material useful to such a community. We also get some material explaining the spiritual aspects of this community. But scant.
What we do pick up here is that the library was actively maintained in the Americas until as recently as 1000 AD. This is unexpected. similar material is purported to have existed during roman times coming out of Egypt, but this particular community and the Jewish community are the only two that appears to have sustained what are libraries around the roman world..
(Many following chapters are lost.)
CHAPTER SIXTEEN
THE RECONSTRUCTION BY KADAIRATH
The Master was seated at his table, and, about
him in a half circle, were those he instructed, and he taught them in this manner:
"My brothers, these are the ordinances of
living and the laws which are the ordinances of men. No law, whether it be of The Supreme Spirit or of man, wholly
produces happiness and causes no sorrow. So, to be worthy and good an ordinance or law must produce more
contentment and happiness than it prevents. It must also prevent more sorrow and confusion than it produces, or
it would be a work of wickedness and a memorial to the follies of men".
"Pleasure never comes unadulterated and no
form of goodness which man seeks to promote is unencumbered with restriction. Nonetheless, there is no form
of goodness which is unproductive of happiness in the hands of those governed with wisdom. Joy and sorrow, pain
and pleasure, success and failure are all moulding processes operating on the spirits and natures of men.
Neither of the opposites is of less importance than the other."
These were the things taught:
'The nature of every person is different and all
tend to drift towards the circles which accord with their natures.
Therefore, we set a standard, which not all will
find acceptable, so that only those whose natures demand the best find our company congenial."
"Unless the soul of each man and woman is
developed and disciplined by the restraints of spiritual and material decrees, it cannot rise above its earthly
elements. As the earthly body must be kept fit by discipline and self-control, and become gross and weak through
overindulgence or indifference, so is the spirit controlling the body required to exercise restraint."
"Every law, whether arising in the sphere
of the spirit or the sphere of matter, suppresses something arising out of the nature of man and therefore calls for the
exercise of restraint and forbearance. Yet is it not true that though every just law restrains something within men
and women, it also restricts evil and things which are not good?
The less a law imposes upon men and women and
the more it imposes upon the things detrimental to their welfare, the better the law. All laws are paid
for out of treasury of freedom, the lower the cost the better the law."
"The laws of earthly rulers are kept by
force of arms, but the keeping of the higher spiritual laws can only be ensured through enlightenment and wisdom. The
causes of misjudgments, sorrow and remorse stem more frequently from breaches in spiritual laws than
in earthly ones."
"Moral laws and restraints are essential to
the progress and welfare of mankind. When passions are unrestricted and weaknesses unfenced by moral laws, various
forms of vice and perversions become accepted and sap the stamina of nations. When the abnormal is given
free access to intrude upon the normal, the nation degenerates, the race is contaminated and mankind suffers a
reverse. The Great Law places an obligation upon mankind to improve itself. Every man and woman must
safeguard their heritage and raise themselves above earthly sordidness. This is one of the reasons for
living. The struggle of life is with man, the struggle of man is with himself"
"Wise leaders in every land and age have
made laws restraining the weak and abnormal from satisfying their carnal appetites and immoral urges. If their own
uncontrolled desires were allowed freedom to dictate their actions, then not only would the weak and
abnormal destroy themselves, but they would be like a cancer in the living body of mankind."
"The Sacred Books tell us that the nature
of man contains a sense of shame. This is so, and it is there that he may also know the meaning of decency and be
proud of himself as a man. It is there to make a better state known to him, a state of spiritual cleanliness
and purity."
"Such knowledge does not come naturally to
man, any more than good pastures come naturally to the
husbandman. The city over the hill was founded
in goodness, and its founders were not men who found pleasure in wickedness. Nonetheless, as the years passed
it became apparent that all was not well within its walls. Now, because of the inclination of its inhabitants,
the city's days are numbered."
"Men come across the sea in ships from the
South, bringing things much sought after by the people who surround us, who go into the city to exchange
the things they have caught or grown, or which have been dug out of the ground. Things are exchanged in the
marketplace of the city, but they are for the enjoyment of the body, not the satisfaction of the soul."
"Nonetheless, men will always be driven, by
their very natures, to seek for and obtain things which do not satisfy any earthly appetite. Such things are
those which delight the hearts of men by their beauty, or bring inward joy and contentment. Also things which
bring pleasure to loved ones and things which inspire men to noble deeds. With all the earthliness of man the
things most sought and desired are those which stir the forces within the soul, and not the forces within the
body. When it is otherwise mankind will slip backwards towards the beasts."
This is rewritten in our tongue, through a
rethinking of the text by Anewidowl.
CHAPTER SEVENTEEN
PART OF A MARRIAGE PLEDGE
My name is Farsis, from the house of Golaith and
I am without wife. These are my pledges to Awerit of Glendargi:
"Here, in the light of day, before The
Supreme Spirit and before all men, in the sight of my father Bealin and your mother Goronway, I establish you as my
wife."
"I shall not fail to consult you before I
take another wife and you will never be other than headwife. You will never lack for food and clothing, though the
food may be uncooked and the cloth unwoven. A roof shall always cover your head and a weapon be ever ready for
your protection. I will always be considerate of your wants and always careful in things relating to your
welfare. Whatever good fortune comes it will be shared with you and our children."
"I will protect you through every year of
my life and shelter you from every calamity to the best of my ability. An insult to you shall be an insult to me and
every man of my blood. As from this day, my house is your house. What your father and your father's house were to
you before, now am I and my house."
"Should greater duties call me from your
side, I will take every precaution for your safety and welfare. Should I leave you, through any change of heart or
darkening of thoughts, or should I slight the pledge given here and take to myself another woman in your stead,
then, unless you have brought shame on me and my house by committing the great wickedness of women, I
shall pay to your father's house twice the bridal price. I shall also bestow upon you a half share of our property and
possessions joined together since marriage. Each of our children shall be given its proper portion of
all my property and possessions, and it shall be established in the hands of the king's servants." "Whatever
comes to you as bridal gifts or is brought with you as your own shall be yours. I shall always safeguard and defend
it. I will never take it to myself so that you are deprived of it, unless for the one wrong which defiles my house
and mocks my name. Whatever your father gives shall be ours,
after the custom of the great laws."
"Your infirmities are accepted, to be
shared with you, and the children you bear shall always be mine. No man shall ever mock you or abuse you without my hand
being against him. No man shall ever wrongfully lay hands upon you, for you are mine, now and for
always."
"I will not neglect the upbringing of our
children, but they shall be raised according to my own light. You may follow your ovm creed even as I follow mine,
each being tolerant towards the other."
Those are my pledges, my hand and my token.
CHAPTER EIGHTEEN
THE MASIBA AMENDMENTS
These are the lawful changes witnessed before
Masiba:
"No man or woman shall own a slave, and no
maiden or woman shall enter the household of another except as a wife or
maidservant. To possess a concubine is no longer lawful. A maidservant shall be
under the protection of the master of the household wherein she serves, and he
shall render her up in due time. If he lay hands on her in anger he shall make
due payment for it, and if he seduce her he shall forfeit to her household a
third part of his possessions and may be otherwise dealt with lawfully."
"If anyone strike a half wit or injure one
in any way he shall be severely dealt with lawfully. Courtfathers shall be
appointed, who will be protectors of widows, orphans, half wits, the afflicted
by fate and those assigned to them. The Courtfathers may be responsible
themselves or they may appoint guardians. The property and possessions of any
person may be placed in their care. If the Courtfathers act without good faith,
deceitfully or carelessly in their trust they shall make restitution without
stint and be punished otherwise."
"If two men fight without weapons, using
their hands, without wood or stone except that they may use staves or sticks,
and one be injured so that he keep to his bed upward of three days, the other
shall pay for his loss of time and fiall healing. If any man gain deceitfully
by keeping to his bed declaring himself to be hurt sorely, he shall not keep
his gains and shall be punished otherwise. If a man fight with wood and stone
in his hands, or unlawfully with weapons, he shall be punished severely. If an
armed man attack another who is unarmed he shall pay heavy compensation and be
punished severely."
"If, when men fight, a woman with child is
hurt so that she suffer, or if at any time a man cause injury to a woman with child so
that either die, he shall pay with his own life. If it can be doubted whether
a man caused an unborn child to be stillborn he shall not die, but can be made
to pay compensation to the husband of the woman,"
"After her punishment the life of an
adulteress shall be in the hands of her husband. If he redeem her he may deal with her as he wish. If he redeem her but
do not wish to deal with her, she shall still be denied the status of wife."
"If a woman use a substance so that she may
not conceive, her husband may punish her by whipping or beating, providing he does not draw blood or maim."
"If a woman make a substance which prevents
conception, or give or convey this substance to a woman, she shall be whipped with wands, as before. From
this time the whipping shall be done on three days following each other and she can be made to pay compensation.
If a man make, give or convey this substance, he shall be severely dealt with."
"If a woman cause her unborn child to be
stillborn, she shall be secluded in a place of confinement for a month and whipped with ten strokes of the wand every
third day. If anyone supply a potion to cause an unborn child to die, they shall be punished. If a woman, she
shall suffer double the punishment of a mother who causes her child to be stillborn, and can be made to pay compensation.
If a man, he shall be much more severly dealt with."
"If anyone poison an animal belonging to another, that person shall pay compensation to no less three times the value."
"The flesh of horse, squirrel and rat shall
not be eaten. The badger is a creature sacred to our fathers because it was their salvation, and it shall not be
slain."
"When a child stands on the threshold of
manhood and his manly organs become active, he shall be made a man after the old custom. He shall be handed over
the threshold stone and welcomed as in times past, but this shall be the new declaration: "I know without
doubt what I am. I am the seed of divinity implanted within a body of flesh. I belong with those who walk the Great
Path of the True Way and my place is beside them. I am a man knowing manly ways and I will do what is
required of me as a man".
"My duty is to always protect those who
walk with me and never deny my beliefs. I shall be steadfast even under persecution. The tormentors' instruments
will not open my mouth. I undertake to bring at least one convert into the light".
"My duty is to take a wife and beget
children who will be raised in the light of the Great Path of the True Way. My duty is to provide for them in every way
within my power and to instruct them in the paths of wisdom." "My duty is to learn a skilled craft. I
will be kind to animals, to vegetation and to the soil.
I will not wilfully harm a wild creature or a
tree. My duty is to oppose all forms of disorder and lawlessness. It is to learn the purpose of life and to try to
understand the design of The Supreme Spirit Who laid all things out in orderliness. I know I must always keep my
thoughts clean, my words true and good and my deeds manly."
"I know there is a path of evil. It is the way of weakness and cowardice, which leads to self-destruction. I will fight all forms of wickedness and evil wherever I find them and I know I carmot go manfully through life without opposition and struggle".
"I know that all men are bom mortal and all
must die in body, but I believe I am a soul with the potentiality of everlasting life. If, during the trials of life,
I am assailed by doubt I will not remain passive before it".
"I promise to obey the code of manliness and to follow the paths of wisdom. My tongue will ever speak true and my hand do good. I know that just to do good is not sufficient, but I must attack evil. My duty is to oppose wicked men and their ways, and I will abide in peace with my brothers".
"My duty is to learn and to understand the
teachings of the Holy Writ, so that I may direct my children by its light. I will uphold and support the Brotherhood
all the days of my life and expound its teachings to others. I backnowledge that only by example can I be a true
and worthy exponent.
"I will never oppress any man for his
belief, unless he first attack mine. Even then I will bear him with tolerance, until his oppression threatens to
overwhelm me. I will never agree to the conversion of men by force, even for their own good, for this is an evil
thing. My only arguments shall be example and commonsense".
'The faith I hold shall not be something imprisoned within my thoughts, but something lived and expressed in deeds. I give thanks for the knowledge that I am a living soul, but I know fiill well the grave responsibility I bear towards my ftiture being. I will not be a disgrace to Earth when I pass to the greater realm beyond."
"When I become a father of children I. shall accept responsibility for their wrongdoing, even as credit is claimed for their goodness. I shall not seek to blame others for my own failures. I shall be ever mindful of the good things of life and grateful for them. I shall suffer adversity and affliction with fortitude, rising above them like a man and not cringing before them like a dog under the stick of his master. Doubts, fears, unnatural desires and unmanly urges may lurk along my path, like forest demons which waylay those who travel, but I shall overcome them."
"I will not hide my contempt for the
workers of wickedness and servants of evil, and though they may be in the seats of the mighty I will accord them no
respect. I will never commend that which is wicked."
"I recognise that my soul and body compete for the satisfaction of their separate desires. I know that each day the body dies a little, that every day it draws nearer to the dark shore. Therefore, I will follow the precepts of prudence and each and every day will be a step forward in the awakening of my soul. I shall not punish my trueself for the sake of satisfying a decaying body".
"I will live in the light as revealed in
the Holy Writ, the Written Light as revealed to the Brothers of the Book. I will live as a man, acknowledging my duties and
obUgations as a man, and I will die as a man."
CHAPTER NINETEEN
THE LETTER OF MATA A SON OFAGNER
The barbarian asks, "Who and What is The
Supreme Spirit?" Say unto him, "Conceive it as a Being even above your greatest god. If it helps in your
understanding, see The Supreme Spirit as a God reflecting His image as nyourself. It is He who fills Heaven and Earth
with His might, and His powers are displayed in the elemental forces. He is now as in the beginning and will
be no different after the end. He formed men by building an earthly structure around a heavenly seed and
into this he infused the vapours of life. He maintains the order of the Heavens and stabilises the land in the
waters. His breath is the breath of life and He causes water to fall and greenery to live". Say to the barbarian,
"Look about you and see God reflected as in a mirror. No mortal man has ever looked upon Him directly, but His
reflection may be seen with immunity".
The barbarian seeks a god he can see, but try
and make him understand this is impossible, because of God's very greatness and the littleness of man. Take the
barbarian out next time the sun shines at its strength and ask him to gaze upon it. He will be forced to admit that it
is beyond his powers to do so. Then say unto him, "See, it is beyond your power to look upon even the shield
behind which Haula hides himself because of his brightness.
Yet even this great god is no more than a faint, far off reflection embodying the ray carrying power from The Supreme Spirit. How then could you hope to look upon the source of power itself?"
The barbarians are still children and these
things do not easily come within their understanding. Because of this it may be best if they were taught by simple
tales, like children, and so brought into the hght gradually. A behef in The Supreme Spirit is of no great importance.
An inquiry into His nature by the ignorant is purposeless foolishness. It is of much more importance to
men that they beUeve in their own souls. Belief in a god of any sort without belief in the immortality of man
and his godlike-ness serves no end. If a god existed without man deriving any benefit from his existence, it
would be better for man to ignore him. This, however, is not the case.
Man seeks unity and communion with The Supreme Spirit only for his own benefit. Man has a destiny founded in something greater than himself, and hence his need for that something.
The existence of a Supreme Being is not just
something to accept, believe in and ignore. A beUef, faith alone, cannot be ends in themselves, for nothing exists
without purpose. Simple belief in a Supreme Being is not enough, we must know the purpose or intention of
the Being. If we believe this Supreme Being created us, however this was brought about, we must seek to
discover the purpose behind our creation. If we were created to serve some purpose, to do something we were
intended to do, we must do it or earn our Creator's displeasure.
Does the potter keep the pot useless for its purpose, or the smith keep unwrought metal? Only things which serve the purpose for which they were intended are kept and cherished.
Therefore, we who are brothers, were taught not
only to believe in a Supreme Being but also in our similarity to Him. The Supreme Spirit is not a stranger beyond
our ken, the powers of The Supreme Spirit infuse every fibre of our bodies.
If we have difficulties among the barbarians,
the difficulties here are no less. The Truth we have seems not only unpalatable but also indigestible. Men seek tastier
food, even though it is less sustaining, and few replace the brothers who depart. Would we serve better if we
presented Truth as a draught diluted with water and honey?
The threat of the barbarian king is something upon which you shall be counselled. If you are threatened with the alternatives of death or transgressing our laws, you may transgress them within reason and the bounds of conscience. If, however, you are required to deny all that you hold to be good and true, to betray all that we hold sacred, then you must accept death for the sake of your soul. You will be informed about these things by Kuin of Abalon who comes later, so only the things you enquire about are answered.
For the sake of the barbarians it is perhaps
best to call The Supreme Spirit, 'God, The God without a Name.'
This will solve some difficulties, and if the barbarians think themselves superior because they contain Him within a name, let it be so and hold yourself in peace.
Say to the barbarians, "As the soul of man
fills his body, so does God fill His domain. As the soul surrounds and contains the body, so is it with God and his
creation. As the soul sees but cannot be seen, so does God see without being seen. As the soul feels, so does
God. As the soul oversees the nourishment of the body, so does God revitalise the whole of His habitation. As
the soul occupies an unfmdable place within the body of man, so is the residence of God unfathomable. No man can
know the seat of the soul and no man can know the seat of God."
The barbarians make images of God to make Him
more understandable. Are we much better who make images of Him in our likeness within our thoughts? Not
perhaps because we beUeve Him so, but to make Him more understandable.
As man's understanding of God increases, so does
God recede; so that though through the ages man comes to understand God better. He ever keeps the same
distance away. We who dwell in the light of The Supreme Spirit have come closer to imderstanding, not because
we are better men but because we have devoted our lives to the search. If any man seek carefiiUy and diligently
enough he must find whatever it is he seeks.
The rest of this letter is missing, but on a small recovered scrap dealing with buildings, it refers to Galheda.
Elsewhere it is stated Galheda rewrote it.
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