Oahspe
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Volumen sin página de derechos ni prefacio biográfico, cuya única declaración de autoría cabe en dos líneas de la primera plana: «John Ballou Newbrough Oahspe Published by Books - Advanced Digital Solutions & High-Quality eBook Formatting - musaicumbooks@okpublishing.info 2021 OK Publishing EAN 4066338112682» «Oahspe (Musaicum Books, 2021) · p. 2». Ese nombre no vuelve a aparecer en las 1 878 planas del troceo. Lo que el volumen sí dice, y dice de sí mismo, es de dónde viene su palabra: «23. And in the thirty-third year thereof, the Embassadors of the angel hosts of heaven prepared and revealed unto man in the name of Jehovih,» «Oahspe (Musaicum Books, 2021) · p. 20» La frase anterior cuenta cómo llegó: «22. And the angels of heaven descended to the earth, to man, and appeared before him face to face, hundreds of thousands of them, speaking as man speaketh, and writing as man writeth, teaching these things of Jehovih and His works.» «Oahspe (Musaicum Books, 2021) · p. 20»
El texto declara para qué es, y lo acota en la misma frase con que lo enuncia: «24. Not immaculate in this Book, OAHSPE; but to teach mortals HOW TO ATTAIN TO HEAR THE CREATOR'S VOICE, and to SEE HIS HEAVENS, in full consciousness, whilst still living on the earth; and to know of a truth the place and condition awaiting them after death.» «Oahspe (Musaicum Books, 2021) · p. 21» Y acota también su novedad: «25. Neither are, nor were, the revelations within this OAHSPE wholly new to mortals. The same things have been revealed at the same time unto many, who live at remote distances from one another, but who were not in correspondence till afterward.» «Oahspe (Musaicum Books, 2021) · p. 21»
De ahí sale su nombre y el de la era que dice inaugurar: «26. Because this light is thus comprehensive, embracing corporeal and spiritual things, it is called the beginning of the KOSMON ERA. And because it relates to earth, sky and spirit, it is called OAHSPE.» «Oahspe (Musaicum Books, 2021) · p. 21»
De la misma plana sale el nombre propio con que la obra llama a los suyos, que es el que usa en las 1 878 planas: «20. And all such shall be My chosen: By their covenants and by their works shall they be known henceforth on the earth as Mine, and shall be called FAITHISTS.» «Oahspe (Musaicum Books, 2021) · p. 20» Y su contrario: «21. But to as many as will not make these covenants, have I given the numbers of the Beast, and they shall be called UZIANS, signifying destroyers. And these shall be henceforth the two kinds of people on earth, FAITHISTS and UZIANS.» «Oahspe (Musaicum Books, 2021) · p. 20»
Los preliminares sin firma describen el volumen desde fuera. La General Statement traza el orden de los libros: «THE BOOK OF JEHOVIH gives a general idea of the creation of man, and of vegetable and of animal life on the earth, and of the inorganic habitation of the earth and tier atmospherea.» «Oahspe (Musaicum Books, 2021) · p. 5» y reparte el conjunto en dos series: «The Upper Books treating of Etherea and the lower heavens, and the Lower Books treating of the earth and lower heavens, viz., Atmospherea.» «Oahspe (Musaicum Books, 2021) · p. 5». De los libros doctrinales dice: «BOOKS OF BEN, JUDGMENT, INSPIRATION AND DISCIPLINE are doctrinal. BOOK OF JEHOVIH'S KINGDOM ON EARTH treats of the condition of things soon to come upon the earth.» «Oahspe (Musaicum Books, 2021) · p. 5»; y del de cosmogonía anuncia el desacuerdo con el saber de su tiempo: «BOOK OF COSMOGONY AND PROPHECY is a statement of the manner in which worlds are made, and the force that governs them, showing how Light and Heat, Magnetism and Electricity, are manufactured, being wholly at variance with the present Systems of Philosophy and Astronomy. Also how to prophesy in regard to the future of the earth and the people thereon.» «Oahspe (Musaicum Books, 2021) · p. 5»
Los Hints to the Reader fijan la distinción que gobierna la lectura de todo el volumen, y la ponen en boca del propio God: «God said: I am, as any other spirit of the dead, a one-time man upon the earth, thy elder brother of tens of thousands of years' experience. Distinguish, then, that the twain God and Jehovih are not the same one.» «Oahspe (Musaicum Books, 2021) · p. 15»
3539 claims · 1 source · 1 attribution
Attribution
recorded, never asserted«Oahspe (Musaicum Books, 2021) · p. 2»
The chain of the work
the processed witness, in emeraldClaims
3539 entries — the work's own voice, with its passage«Abracadabra. Abrakad'abra was a monotonous prayer, set in the form of a triangle, of short and disconnected sentences, so arranged that it was without beginning or ending, the which a person in might repeat over and over to induce, sleep or trance. Persons who practised casting themselves in trance by this method were called Abracadabras.» — el glosario sin firma de los preliminares abre definiendo el trance provocado: una oración dispuesta en triángulo, sin principio ni fin, repetida hasta inducir sueño o trance, y un nombre para quienes la practicaban
«Persons who thus attained to the self-trance state became oblivious to pain and to all knowledge of things around about them for a certain period of time, which was generally marked out by themselves beforehand, In this trance, the person often worked what was then called miracles.» — el glosario describe el estado de auto-trance como insensibilidad al dolor y a lo circundante por un plazo que el propio practicante fijaba de antemano; la coma de In this trance va tal cual el troceo
«Ab: Something is, as the earth and sky. Things move. I am, and I move. My hand moveth. Life in me maketh my hand move. Therefore life is primus; motion cometh afterward.» — en la explicación de la palabra ab el glosario enuncia su orden de precedencia: la vida antes que el movimiento, deducido de que la mano se mueve porque hay vida en ella
«I cannot exist separate from thinking, nor can my life move even my hand without thinking. Therefore thinking is before life itself. I could not think if I had not inherited it from the I AM. Therefore He is the Knowledge pervading all life and all corporeal things.» — la tercera parte del problema, ka, pone el pensar antes que la vida misma y lo hace heredado del I AM, a quien el glosario llama entonces el Conocimiento que impregna toda vida y toda cosa corpórea
«Angel. A spirit man or woman. (The word "spirit" does not define whether man or animal, but is often erroneously used instead of angel.» — el glosario separa ángel de espíritu y marca el uso corriente como erróneo
«Beast. The animal man. The earthly part of man. Anything that is enforced, as a religion,» — el glosario define la Bestia por tres cosas a la vez, y la tercera alcanza a la religión misma cuando se impone; las cifras que siguen remiten a la paginación de otra edición
«Corpor. Whatever has length and. breadth and thickness, and is perceptible to sight, hearing and feeling. Ethe is the solvent of it,» — el glosario define lo corpóreo por las tres dimensiones y la percepción, y le opone el ethe como su disolvente
«Crucify. To melt; to test by fire; to test by binding. The, original form of testing a su'is or sar'gis, (medium) was by binding him on a wheel.» — el glosario da su propia lectura de crucificar y, al hacerlo, traduce sus dos términos —su'is y sar'gis— con la palabra corriente de su siglo, medium, entre paréntesis; la coma tras The va tal cual el troceo
«Sar'gis. Both a materialised angel, or a person in whose presence, the angels can take on the semblance of mortal forms,» — el glosario define sar'gis por la doble condición del ángel materializado y de la persona en cuya presencia los ángeles toman semblanza mortal
«Satan. The chief of the seven tetracts, the captain of the selfish passions. Selfishness per se. Self.» — el glosario reduce a Satán a una cosa sola, el yo, sin darle persona propia
«Es'enauers. Heavenly musicians, composed of singers and instrument players.» — el glosario nombra a los músicos celestes, uno de los nombres inventados que el volumen usa sin explicar en el cuerpo
«Hada. Atmospherea, the heavens of the earth.» — el glosario equipara hada con atmospherea y la define como los cielos de la tierra, el piso bajo de la cosmología del volumen
«Spe-oke. Spirit house; that is, prior to this time the angels from the earth had not grown sufficiently to desire homesteads, neither had the heavens of the earth been prepared with plateaux sufficient or such spirits. Prior to this period angels of low grade were kept with mortals, and taught subjectively.» — el glosario fecha un cambio en la relación entre ángeles y mortales: antes de haber casas de espíritu, los ángeles de grado bajo se quedaban con los mortales y enseñaban de modo subjetivo
«Spirit. Synonymous (but not correctly) with angel. When we Say angel, we mean a spirit; but when we say spirit, we may not mean an angel.» — el glosario repite la distinción entre espíritu y ángel poniéndola en primera persona del plural, que es la voz con que se escribe el glosario entero
«Su'is, Clairaudience and clairvoyance. A person who can see with the eyes closed, or one who can hear angel voices,» — el glosario traduce su'is a los dos términos que el espiritismo de su siglo ya tenía en circulación, y describe la facultad por lo que la persona hace
«When the prayer of Abrakadabra, was given to a man, it was from mouth to ear, and never written.» — el glosario fija el régimen de transmisión de esa oración: de boca a oído y nunca escrita; el tramo se corta en el cambio de plana y sigue en la 7 con el secreto de por vida
«it he should forever keep it a secret, and only reveal it to one person just before his death. He was told also that it had power to induce the trance state in himself; and this he usually believed, hence it was universally effective.» — continuación de la entrada Abracadabra, que arranca a media frase en el cambio de plana: el glosario atribuye la eficacia del método a la creencia del receptor y no a la fórmula
«When he applied himself to heal the sick, he made the sick one keep repeating the word "Abrakadabra." This of course also had its faith effect on the sick one, in which case a healing was sure to take place.» — el glosario extiende el mismo mecanismo a la curación: el enfermo repite la palabra y el efecto se le adjudica a su fe
«erroneously called Zoraaster, a Persian lawgiver who lived in the, cycle of Fragapatti, eight thousand nine hundred years ago, the farthest back of all historical characters.» — la lista sin firma de los preliminares abre por Zarathustra, a quien fecha en el ciclo de Fragapatti y pone como el personaje histórico más remoto; la grafía Zoa-raaster y la enmienda del nombre corriente son del propio volumen
«Both Buddhist and Christian religions are said to be made up chiefly from the history and miracles of Zarathustra. It was to obliterate such history that Coatulus, a Christian priest, burned the Alexandrian Library in the year 390. And for the same purpose, and more effectually, did three Christian monks again burn it in the year 640.» — la lista atribuye a las dos religiones grandes un origen tomado de Zarathustra y adjudica los dos incendios de la Biblioteca de Alejandría al propósito de borrar esa historia, dando nombre y años; el volumen lo da con la fórmula are said to be y la ficha no lo arbitra
«Zarathustra was of enormous size, and of neither sex, being an i-e» — la lista describe a Zarathustra sin sexo y de tamaño enorme y lo clasifica con el término propio del volumen, i-e-su, que el troceo parte en el fin de renglón
«of Jaffeth (afterward called China), was also an i-e-su. He was a lawgiver cotemporaneous with Abram of Persia, living about five thousand eight hundred years ago, and in the cycle of Cpenta-armij. He also taught, like Zarathustra, the doctrine of one Great Spirit, which doctrine he re» — la lista pone a Po en China como contemporáneo de Abram y le adjudica la misma doctrina del único Gran Espíritu, restablecida y no inventada; el verbo queda partido por el fin de renglón
«afterward called Abraham an I'huan, large and red, like new copper, and had. black hair and long beard, fierce to look upon, but his soul was gentle as a woman's. He was a Persian, and the founder of the ancient Hebrews or Iz'zerlites, and also the founder of migration for religion's sake. He took his followers into Egupt (Egypt).» — la lista hace de Abram un persa, funda con él a los hebreos antiguos bajo el nombre Iz'zerlites e inaugura con él la migración por causa de religión; las grafías Egupt y I'huan son del volumen
«an East Indian lawgiver, cotemporaneous with Po and Abram. He was a large man of great strength, and ranked the highest spiritually of all mortals. He re-established the Zarathustrian religion in India.» — la lista sitúa a Brahma como contemporáneo de Po y de Abram y lo pone en el grado espiritual más alto entre los mortales
«a North American, cotemporaneous with Po, Abram, and Brahma. He was taller than any other man, with a bright shining face of copper.» — la lista añade a un legislador norteamericano a la misma generación de Po, Abram y Brahma, con la descripción física que el volumen da de todos ellos
«Ea-wah-tah established the United States of America, but called by the name O-pah-e-go-quim or Algonquin. The model of his independent nations, united in one, was that which was adopted in the formation of the present United States of America by the whites.» — la lista adjudica a Ea-wah-tah la fundación de los Estados Unidos bajo el nombre O-pah-e-go-quim y hace del modelo de naciones independientes unidas el que después tomaron los blancos
«the builder of the great pyramid in Egypt, and one of the greatest adepts that ever lived. He could hear the Gods and talk with them understandingly, and could cast himself in the death trance and go spiritually into the lower heavens and return at will.» — la lista da a Thothma la gran pirámide y describe su técnica en los términos del volumen: oír a los Dioses, hablar con ellos y echarse en trance de muerte para ir a los cielos bajos y volver a voluntad
«He was under the inspiration of the false God Osiris through his great angel servant Gods Baal and Egupt. He laboured to establish immortality in the flesh; that is, to make the mortal body incorruptible so that it would never die. But with all the forces of his will and by his great learning he could Dot stay the withering of the flesh, and he died on the day he was one hundred years old.» — la lista pone a Thothma bajo un Dios falso y le adjudica el propósito de la inmortalidad en la carne, con su fracaso fechado; el Dot del troceo es un not corrompido por la capa de texto
«of India, an i-e-su, living three thousand four hundred years ago in the cycle of Lika, a lawgiver who restored the believers in one Great Spirit to hold property, and to have the same rights as the worshippers of Gods and Lords.» — la lista describe la obra de Capilya como restitución de derechos civiles a los creyentes en el único Gran Espíritu, no como fundación de una doctrina
«an Egyptian lawgiver. He was cotemporaneous with Capilya of India, and Chine of China, living two thousand four hundred years after Abram (3400 B.K.). Moses was a large man, a pure I'huan, copper coloured, and of great strength educated as a prince by his foster-father Pharaoh, king of Egypt, and master of many languages.» — la lista hace de Moses un egipcio y lo pone en la misma generación que Capilya y Chine, con la fecha en el calendario propio del volumen
«He rebuilt what had been lost since Abram's time, and also taught the Zarathustrian doctrine of one Great Spirit, Whom they worshipped secretly under the Name Jehovih. But in public worship, and to avoid persecution, they called him God or Lord.» — la lista adjudica a Moses la doctrina zarathustriana del único Gran Espíritu y explica el nombre público como recurso contra la persecución
«The name Jehovih was maintained by Moses as too sacred to be spoken Save in whisper and with month to ear. He taught that spirits who ministered to mortal nations and empires were titled God or Lord.» — la lista da la regla del nombre impronunciable y, en la frase siguiente, la doctrina con que el volumen explica los títulos God y Lord: espíritus que administran naciones mortales; el Save y el month son mayúscula y errata de la capa de texto
«sometimes erroneously called Buddha. He lived about twenty-five hundred Years ago, and was an East Indian by birth. holding to the doctrine of one Great Spirit only. He was of sub-cycle rank.» — la lista enmienda el nombre corriente de Sakaya y le adjudica la misma doctrina del único Gran Espíritu con un rango propio del volumen
«The term Buddha was wrongly attached to him by his followers something over a thousand years after his death. He also made no account of God or Lord worship. He taught that man's highest attainment was to live for sake of others, and not for one's self.» — la lista data en más de mil años después de su muerte la adjudicación del nombre Buddha y resume la enseñanza de Sakaya en vivir por los otros
«He established convents, nunneries, and monasteries in many places in India, from which country the Christians adopted them, and made them a prominent feature in Europe.» — la lista invierte el sentido corriente del préstamo: los conventos van de la India a los cristianos y no al revés
«erroneously called Confucius an i-e-su, a lawgiver of sub-cycle rank, of China, living twenty-five hundred years ago. He was one of the most learned men that ever lived, and has to-day more followers than any other lawgiver on earth, being over three hundred million people.» — la lista cuenta los seguidores de Ka'yu y con eso lo pone por delante de todos los demás legisladores
«He taught the doctrine of one Great Spirit, and to worship Him only. He abridged eighteen thousand books of the ancients, taking the cream of all of them, and condensed them into about twenty books.» — la lista adjudica a Ka'yu el compendio de dieciocho mil libros antiguos en unos veinte
«like Ka'yu and Sakaya, was a law giver of sub-cycle rank. He was of Jewish birth, and also an i-e-su, born near Jerusalem, something less than two thousand years ago. His predecessors were of the tribe called Esseneans, or non-resistants. He laboured to bring the Jews back to their pristine purity. He was a severe preacher, denounced by the people as a blasphemer, and was stoned to death in Jerusalem.» — la lista da a Joshu nacimiento judío, predecesores esenios y muerte por lapidación, y con eso lo separa del Jesús de los evangelios
«In the Christian New Testament it has been supposed that the so-called Sermon on the Mount is a plagiarism on Joshu's teachings, gotten up by the Ecumenical Council under the direction of the Emperor Constantine.» — la lista adjudica al Sermón de la Montaña un origen en la enseñanza de Joshu y lo pone en manos del concilio de Constantino; el volumen lo enuncia con la fórmula it has been supposed y la ficha no lo arbitra
«established so firmly the doctrine of one Great Spirit that all China to this day accepts it to such an extent that God or Lord worship cannot get a foothold amongst them worth mentioning.» — la lista explica por Chine que en China no prendiera el culto a God ni a Lord; la frase arranca a media oración porque el troceo la parte en el cambio de plana
«Atmospherean. A spirit, or more properly an angel dwelling in one of the many.» — los Hints to the Reader, sin firma, definen al atmosphereano por su morada y reponen la distinción del glosario entre espíritu y ángel; la entrada queda cortada en el impreso y sigue en el renglón siguiente
«Lord. a one-time mortal, ruler over part of the people on earth for a season. Lord God. A one-time mortal, next higher than Lord» — los Hints fijan la escala de gobierno del volumen desde abajo: el Lord es un mortal de otro tiempo y su mando es sobre una parte de la gente de la tierra y por una temporada
«God. A one-time mortal, next higher than Lord God ruler over all the people on earth, and in the lower heavens, for a season. Orlan Chief. A one-time mortal on this or other corporeal world, ruler over some etherean world, for a season. Nirvanian Chief. Next higher than Orian Chief, one of a council in the» — los Hints cierran la escala por arriba con el Orian Chief y el Nirvanian Chief, y con ella queda dicho lo que el volumen sostiene sin descanso: que God es un mortal de otro tiempo y no el Creador
«No more is thy God than what thou shalt be in time to come, and all angels, the Gods and Lords and generals and captains and chiefs in heaven are but the brothers and sisters of mortals and the spirits of the dead; and none of there, however exalted, can create Life or Motion or an Individual or Person. These are from Jehovih, The Creator.» — la misma voz de God niega a todos los ángeles, Dioses y Lords la facultad de crear Vida, Movimiento o Persona y la reserva a Jehovih; el there del troceo es un them corrompido por la capa de texto
«The False Lord God. Anuhasaj. who first made the names Lord, God, Lord God, De'yus (Dyaus, Deity), Zeus, Joss and Ho'Joss worshipful on the earth in place of the Great Spirit.» — los Hints dan nombre propio al falso Lord God y hacen de él el origen de los nombres divinos que el volumen combate, incluidos Dyaus, Zeus y Joss
«Looeamong was the false God who founded, by inspiration, the great sect called Christians. He is first mentioned in Book of Eskra, chap xiii.; and his career is continued in the Books of Eskra and Es, until he is finally cast into hell, which corresponds in date to the time the pope established himself as vicegerent on earth, and very properly because his God was non est.» — los Hints adjudican la fundación del cristianismo a un Dios falso por inspiración y datan su caída por el establecimiento del papa como vicegerente; las remisiones a Eskra y Es son a capítulos, no a planas
«Kabalactes, the God who, by inspiration, founded what is now called Buddhism. He is first mentioned in Book of Eskra, chap. xiii.; and his history is continued in Books of Eskra and Es, until he is finally cast into hell.» — misma operación con el budismo: fundado por inspiración de un Dios falso y llevado al mismo desenlace
«Ennochissa, who, by inspiration, founded modern Brahmanism, first mentioned in Book of Eskra, chap. xiii. His history continues in Books of Eskra and Es, and he is finally cast into hell.» — los Hints distinguen el brahmanismo moderno del antiguo y solo al moderno lo hacen obra de un Dios falso; la grafía Ennochissa difiere aquí de la Ennocissa del cuadro de la misma plana
«The Four False Gods { Looeamong, Kriste, Christ. 1 Kabalactes, Buddha. Ennocissa, Brahma. Thoth, Gabriel. } The Triunes. The founders of the Trinity and of the Father, Son, and Holy Ghost. The founder of Mohammedanism.» — el cuadro de los cuatro Dioses falsos, que el reflujo del EPUB imprime a palabra por renglón y que aquí sale en una sola línea: los cuatro llevan al lado el nombre con que el volumen dice que se les conoce, y el conjunto se rotula los Triunes y se les adjudica la fundación de la Trinidad; el 1 pegado a Christ es la llamada de la nota al pie de la plana 18
«Thoth, or Gabriel, who, by inspiration, founded Mohammedanism,» — los Hints cierran la serie con el cuarto Dios falso y le dan dos nombres a la vez, Thoth y Gabriel; la entrada se corta en el cambio de plana y sigue en la 18
«These four false Gods were delivered out of hell by God, Jehovih's Son. They figured largely in the great wars against Jehovih in the time of the ancient Jews.» — los Hints sacan del infierno a los cuatro por obra de God, hijo de Jehovih, y los ponen en las guerras contra Jehovih del tiempo de los judíos antiguos
«Besides these there were many false Gods and one great Goddess, Ashtaroth. Baal and she were both overcome and cast into hell by the founder of Christianity, Looeamong, through his great warrior servant, Thoth.» — los Hints añaden a Ashtaroth y a Baal y hacen que el fundador del cristianismo los venza, con lo que la guerra queda entre Dioses falsos y no entre Dioses y hombres
«Of the lesser attempts at false Godheads mention is made of Sayawan, founder of Swedenborgism (748.10 to 13), and of Piad (748.7-8), the founder of Mormanism; also of Lowgannus, the founder of Shakerism (748.9), showing that all these sects have had their origin in the lower heavens.» — los Hints adjudican a tres nombres propios del volumen la fundación del swedenborgismo, el mormonismo y el shakerismo, y cifran cada uno por la paginación interna de otra edición; las grafías Mormanism y Swedenborgism van tal cual el troceo
«The term Christ or Kriste here used must not be confounded with Jesus of Nazareth, called, in these Scriptures, Joshu.» — nota al pie de los Hints, que separa el Kriste de su cuadro del Jesús de Nazaret y remite al Joshu de la lista de legisladores
«1. AFTER the creation of man, the Creator, Jehovih, said unto him: That thou shalt know thou art the work of My hand, I have given thee capacity for knowledge, power and dominion. This was the first era.» — abre el texto revelado con Jehovih hablando en primera persona al hombre recién creado; la serie de eras que el libro cuenta a partir de aquí es su marco histórico entero, y esta es la primera
«2. But man was helpless, crawling on his belly, and he understood not the voice of the Almighty. And Jehovih called his angels, who were older than the earth, and he said unto them: Go ye, raise man upright, and teach him to understand. 3. And the angels of heaven descended to the earth and raised man upright. And man wandered about on the earth. This was the second era.» — la segunda era de OAHSPE: el hombre no entiende la voz de Jehovih y son los ángeles, más viejos que la tierra, quienes lo levantan y lo enseñan
«4. Jehovih said to the angels that were with man: Behold, man hath multiplied on the earth. Bring ye them together; teach them to dwell in cities and nations. 5. And the angels of Jehovih taught the peoples of the earth to dwell together in cities and nations. This was the third era.» — tercera era: las ciudades y las naciones se enseñan por ángeles y no se inventan por los hombres
«6. And in that same time the Beast (self) rose up before man and spake to him, saying: Possess thou whatsoever thou wilt, for all things are thine, and are good for thee. 7. And man obeyed the Beast; and war came into the world. This was the fourth era.» — cuarta era: la Bestia, que el propio versículo glosa como el yo, promete la posesión de todas las cosas y de ahí sale la guerra
«8. And man was sick at heart, and he called out to the Beast, saying: Thou saidst: Possess thyself of all things, for they are good for thee. Now, behold, war and death have encompassed me about on all sides. I pray thee, therefore, teach me peace!» — el hombre pide paz a la Bestia y le devuelve sus propias palabras
«9. But the Beast said: Think not I am come to send peace on the earth; I come not to send peace, but a sword. I come to set man at variance against his father; and a daughter against her mother. Whatsoever thou findest to eat, be it fish or flesh, eat thou thereof, taking no thought of to-morrow.» — la respuesta de la Bestia se arma con frases del evangelio puestas en su boca, y añade la licencia de comer carne y pescado
«10. And man ate fish and flesh, becoming carnivorous, and darkness came upon him, and he no more heard the voice of Jehovih, or believed in Him. This was the fifth era.» — quinta era: el volumen hace de la dieta carnívora la causa de que el hombre deje de oír a Jehovih, y con eso la ética alimentaria queda dentro de la cosmología
«11. And the Beast divided itself into four great heads, and possessed the earth about; and man fell down and worshipped them. 12. And the names of the heads of the Beast were BRAHMIN, BUDDHIST, CHRISTIAN and MOHAMMEDAN.» — las cuatro cabezas de la Bestia llevan los nombres de cuatro religiones vivas; los Hints to the Reader repiten esta misma frase en la plana 17 con su remisión interna
«13. And the Brahmins had seven million soldiers; the Buddhists twenty millions; the Christians seven millions; and the Mohammedans two millions, whose trade was killing man. And man, in service of the Beast, gave one-sixth of his life and his labor to war and standing armies; and one-third of his life he gave to dissipation and drunkenness. This was the sixth era.» — sexta era, cifrada: el volumen cuenta los soldados de cada una de las cuatro y reparte la vida del hombre en sextos y tercios entre la guerra y la disipación
«14. Jehovih called out to man to desist from evil; but man heard Him not. For the cunning of the Beast had changed man's flesh, so that his soul was hid as if in a cloud, and he loved sin.» — el volumen explica la sordera del hombre por un cambio en su carne obrado por la Bestia, no por una decisión suya
«16. Behold, the seventh era is at hand. Thy Creator commandeth thy change from a carnivorous man of contention to an herbivorous man of peace. The four heads of the Beast shall be put away; and war shall be no more on the earth.» — la séptima era se manda como cambio de dieta y de condición a la vez: del hombre carnívoro de contienda al herbívoro de paz
«17. Thy armies shall be disbanded. And, from this time forth, whosoever desireth not to war, thou shall not impress; for it is the commandment of thy Creator.» — el mandato incluye el fin de la leva forzosa, dicho como orden del Creador y no como consejo
«18. Neither shalt thou have any God, nor Lord, nor Savior, but only thy Creator, Jehovih! Him only shalt thou worship henceforth forever. I am sufficient unto Mine own creations.» — el versículo que ordena el culto a Jehovih solo y excluye por nombre a God, Lord y Savior: es la posición que el volumen sostiene contra las religiones que nombra
«1. O Jehovih, what am I that I should supplicate Thee? Know I mine own weakness, or understand I the way of my thoughts? Thou hast placed before me most wonderful creations: They impress me, and my senses rise up in remembrance of the Almighty. Wherein have I invented one thought but by looking upon Thy works? How can I otherwise than remember my Creator, and out of Thy creations, O Jehovih, find rich food for meditation all the days of my life.» — arranca The Voice of Man, que es la única sección del volumen dicha en primera persona del singular por el hombre: su argumento es que no hay pensamiento propio que no venga de mirar la creación
«3. What is my weakness that I cannot overcome it? Or what is my strength that I succumb to the desires of the earth? I build up my belief and courage in Thee; but ere I know the way of my weakness, I stumble and fall. Am I made that I shall be forever a reproof to myself, and a censure to my own behavior?» — la voz del hombre plantea la contradicción entre su creencia y su conducta como pregunta, no como doctrina
«5. O that I had a starting point wherefrom to estimate Thy wonderful decrees, or could find a road in which I should never stumble! But yet, O Jehovih, I will not complain because of the way of Thy works. Thou hast invented a limit to my understanding, whereby I am reminded of Thee, to call upon Thy name. I perceive my own vanity; that whereas were knowledge mine, I should become less beholding unto Thee!» — la voz del hombre hace del límite de su entendimiento una invención deliberada del Creador, y con eso vuelve la ignorancia un recurso y no un defecto
«11. To my captains and generals who showed great skill in killing, I built monuments in stone and iron. Yea, I inscribed them from top to bottom with their bloody victories.» — la confesión pasa a lo concreto: los monumentos a los que mejor mataron, inscritos de arriba abajo con sus victorias
«28. I know the counts against me, O Father. I cannot hide my iniquity from Thy sight. I have said war was a necessary evil to prevent a too populous world! I turned my back toward the wide, unsettled regions of the earth. With this falsehood in my mouth I stood up before Thee! Yea, I cried out as if for the righteous, saying: I war for righteousness, and for the protection of the weak! In the destruction of my brethren I stood as a murderer, pleading this excuse. Stubbornly I persisted in not seeing justice on the other side, whilst I cut down whom Thou hadst created alive. Above the works of Thy hand I raised myself up as a pruning knife in Thy vineyard.» — la voz del hombre desarma su propia excusa —la guerra como remedio a la sobrepoblación— señalando las regiones vacías de la tierra
«30. O that I had remained faithful with Thee, Jehovih! But I invented Gods unto the glory of the evil one. In one place I called out to my sons and daughters, saying: Be ye Brahmins; Brahma saveth whosoever professeth his name. In another place I said: Be ye Buddhists; Buddha saveth whosoever calleth on his name. In another place I said: Be ye Christians; Christ saveth whosoever calleth on his name. In another place I said: Be ye Mohammedans; whosoever saith: There is but one God and Mohammed is his prophet! shall have indulgence without sin.» — la voz del hombre se adjudica la invención de los cuatro nombres salvadores y cita la fórmula de cada uno en su propia boca
«31. Thus have I divided the earth, O Jehovih! Into four great idolatries have I founded them, and into their hands put all manner of weapons of destruction; and they are become more terrible against one another than are the beasts of the forest. O that I could put away these great iniquities which I raised up as everlasting torments to the earth. Verily, there is no salvation in any of these.» — la voz del hombre llama idolatrías a las cuatro y niega que haya salvación en ninguna, que es la posición del volumen dicha desde abajo y no desde el cielo
«33. They preach and pray in sufficient truth; but not one of these people practiseth peace, love and virtue in any degree commensurate with their understanding. These religions have not saved from sin any nation or city on the whole earth.» — la objeción no es doctrinal sino de resultado: la distancia entre lo que esas religiones entienden y lo que sus pueblos practican
«34. In vain have I searched for a plan of redemption; a plan that would make the earth a paradise, and the life of man a glory unto Thee, and a joy unto himself. But alas, the two extremes, riches and poverty, have made the prospect of a millennium a thing of mockery.» — la voz del hombre pone la riqueza y la pobreza como el par que vuelve irrisorio cualquier milenio, y con eso mete la cuestión económica en la queja
«37. Because the state is rotten, the politician feedeth thereon; because society is rotten, the lawyer and court have riches and sumptuous feasts;» — la voz del hombre encadena tres oficios a tres podredumbres; el tercer eslabón, el del médico, queda del otro lado del cambio de plana
«39. Such is the voice of man, O Jehovih! In all the nations of the earth this voice riseth up to Thee! As Thou spakest to Zarathustra, and to Abraham and Moses, leading them forth out of darkness, O speak Thou, Jehovih!» — cierra The Voice of Man pidiendo por su propio nombre lo que el volumen entero se presenta como respuesta, y pone a Zarathustra junto a Abraham y Moses como precedentes
«7. Nay, I have not power to shape my own size and stature; but all things take form and dimension whether I will or no. In Thine own way are built the walls of the world; by their magnitude am I confounded; by the majesty of Thy hand appalled. Why have I vainly set up myself as the highest of Thy works?» — la voz del hombre se pregunta por qué se puso a sí mismo como la más alta de las obras, después de reconocer que ni su tamaño ni su forma dependen de él
«I cannot build my house in perfection like a bird's; my ingenuity cannot fashion a spider's net; I cannot sail up in the air like a bird, nor live in the water like the fish, nor dwell in harmony like the bee. The half of my offspring die in infancy; the multitude of my household are quarrelers, fighters, drunkards and beggars; the best of my sons and daughters are less faithful than a dog!» — la comparación con el pájaro, la araña, el pez y la abeja, en que el hombre sale perdiendo en todas y solo gana en poder de destrucción
«17. I made an igneous fatuous, a kingdom. I called out to my people, saying: We must have a kingdom. I showed them no reason for it; but I» — la voz del hombre llama fuego fatuo al reino que inventó y admite que no dio razón alguna para él; el igneous fatuous del troceo es el ignis fatuus deformado por la capa de texto, y la frase sigue del otro lado del cambio de plana
«bade them take up arms and follow me for patriotism's sake. And yet what was patriotism? Behold, I made it as something greater than Thee and Thy commandment: THOU SHALT NOT KILL.» — continuación del versículo 17: la voz del hombre pone el patriotismo por encima del mandamiento que el volumen imprime en versalitas
«WHEREIN IS REVEALED THE THREE GREAT WORLDS, CORPOR, ATMOSPHEREA, AND ETHEREA. AS IN OTHER BIBLES IT IS REVEALED THAT THE WORLD WAS CREATED, SO IN THIS BIBLE IT IS REVEALED HOW THE CREATOR CREATED IT.» — el encabezado del capítulo primero del Book of Jehovih dice qué se propone el volumen frente a las otras escrituras: no que el mundo fue creado, sino cómo; es de los pocos sitios donde la obra habla de sí misma
«AS OTHER BIBLES HAVE PROCLAIMED HEAVENS FOR THE SPIRITS OF THE DEAD, BEHOLD, THIS BIBLE REVEALETH WHERE THESE HEAVENS ARE, AND THE MANNER AND GLORY AND WORK THAT THE SPIRITS OF THE DEAD ENJOY, WHEREBY THE WISDOM, POWER, LOVE AND GLORY OF THE ALMIGHTY ARE MAGNIFIED FOR THE UNDERSTANDING OF MAN.» — segunda mitad del mismo encabezado: lo que el volumen ofrece de nuevo es la localización de esos cielos y el trabajo que en ellos hacen los muertos
«APOLOGY: "The universe is full; all things are members. Speech they have: bid them speak. The recorder of the words be thou. Such is Panic (Earth) language, the first language. What saith the bird? the beast? the stars? the sun? All? It is their souls speaking. The soul hear thou, and repeat it. This light leadeth thee to origin.» — la apología que abre el libro define el oficio de quien escribe como el de registrador de un habla que ya está en las cosas, y llama a esa lengua panic o de la Tierra; es la única declaración de método del volumen
«1. ALL was. ALL is. ALL ever shall be. The ALL spake, and Motion was, and is, and ever shall be; and, being positive, was called He and Him. The ALL MOTION was His speech.» — el primer versículo del Book of Jehovih pone el ALL antes que el movimiento y deriva el género masculino de que el movimiento sea positivo, no de una persona
«2. He said, I AM! And He comprehended all things, the seen and the unseen. Nor is there aught in all the universe but what is part of Him.» — el volumen niega que haya nada fuera de Él, con lo que su teísmo queda dicho como inclusión y no como separación
«5. Of two apparent entities am I, nevertheless I AM BUT ONE. These entities are the UNSEEN, which is POTENT, and the SEEN, which is of itself IMPOTENT, and called CORPER.» — el volumen reparte lo real en dos entidades aparentes y una sola verdadera, y da a lo visto el nombre CORPER, que la plana 29 escribe Corpor
«6. With these two entities, in likeness thereby of Myself, made I all the living; for as the life is the potent part, so is the corporeal part the impotent part.» — la misma división se aplica a todo viviente: lo potente es la vida y lo impotente lo corpóreo
«7. Chief over all that live on the earth I made Man; male and female made I them. And that man might distinguish Me, I commanded him to give Me a name; by virtue of my presence commanded I him. And man named Me not after anything in heaven or on the earth. In obedience to My will named he Me after the sounds the wind uttereth, and he said E» — el volumen hace que el nombre del Creador se lo ponga el hombre por mandato, y que no se tome de nada del cielo ni de la tierra sino del sonido del viento; el nombre queda partido por el fin de renglón y se completa en la frase siguiente
«O-Ih! Which is now pronounced Jehovih, and is written thus:» — cierre del versículo 7: el nombre tomado del viento es el que ahora se pronuncia Jehovih, y el volumen anuncia un signo escrito que el reflujo del EPUB no imprime; el verbatim arranca a media palabra porque el troceo parte el nombre en dos renglones, *E-* y luego *O-Ih*, y la forma entera es E-O-Ih
«4. By virtue of My presence all things are. By virtue of My presence is life. By virtue of My presence are the living brought forth into life. I am» — la fórmula con que Jehovih deriva de su sola presencia el ser, la vida y el nacer; la serie de nombres que sigue queda del otro lado del cambio de plana
«the QUICKENER, the MOVER, the CREATOR, the DESTROYER. I am FIRST and LAST.» — continuación del versículo 4: los cuatro nombres que Jehovih se da en versalitas, con el DESTROYER en la misma serie que el CREATOR
«1. JEHOVIH said: By virtue of My presence created I the seen and the unseen worlds. And I commanded man to name them; and man called the seen worlds Corper, and the unseen worlds Es; and the inhabitants of Corpor, man called corporeans. But the inhabitants of Es he called sometimes es'eans and sometimes spirits, and sometimes angels.» — el volumen hace que sea el hombre quien nombra los dos órdenes de mundos, Corper y Es, y reconoce que a los habitantes de Es se les llama de tres maneras distintas
«2. Jehovih said: I created the earth, and fashioned it, and placed it in the firmament; and by My presence brought man forth a living being. A corporeal body gave I him that he might learn corporeal things; and death I made that he might rise in the firmament and inherit My etherean worlds.» — la muerte se declara hecha a propósito y para un fin: que el hombre suba al firmamento; el cuerpo se da para aprender lo corpóreo
«3. To es I gave dominion over corpor; with es I filled all place in the firmament. But corpor I made into earths and moons and stars and suns; beyond number made I them, and I caused them to float in the places I allotted to them.» — el volumen pone a es por encima de corpor y hace de los astros materia corpórea repartida por el firmamento lleno de es
«4. Es I divided into two parts, and I commanded man to name them, and he called one etherea and the other atmospherea. These are the three kinds of worlds I created; but I gave different densities to atmospherean worlds, and different densities to the etherean worlds.» — la partición de Es en etherea y atmospherea, con sus densidades desiguales, que es el armazón de toda la cosmología del volumen
«5. For the substance of My etherean worlds I created Ethe, the MOST RARIFIED. Out of ethe made I them. And I made ethe the most subtle of all created things, and gave to it power and place, not only by itself, but also power to penetrate and exist within all things, even in the midst of the corporeal worlds. And to ethe gave I dominion over both atmospherea and corpor.» — el ethe se declara lo más sutil de lo creado y con poder de penetrar todo lo demás, incluido el interior de los mundos corpóreos
«6. In the ALL HIGHEST places created I the etherean worlds, and I fashioned them of all shapes and sizes, similar to My corporeal worlds. But I made the etherean worlds inhabitable both within and without, with entrances and exits, in arches and curves, thousands of miles high and wide, and overruled I them with ALL PERFECT mechanism; and in colors and movable chasms and mountains in endless change and brilliancy. To them I gave motions, and orbits and courses of their own; independent made I them, and above all other worlds in potency and majesty.» — los mundos etéreos se describen habitables por dentro y por fuera, con arcos y simas móviles, y con órbitas propias e independientes
«7. Neither created I one etherean world like another in size or density or in component parts, but everyone differing from another, and with a glory matchless each in its way.» — la regla de que no hay dos mundos etéreos iguales, que el volumen repetirá después para los hombres y para los ciclos
«8. Atmospherean worlds I also created in the firmament, and I gave them places and orbits and courses for themselves. But atmospherean worlds I created shapeless and void of fixed form, for they are in process of condensation or dissolution, being intermediate in condition betwixt My etherean and My corporeal worlds. Of three degrees of density created I them, and I commanded man to name them, and one he called A'ji, and one Ji'ay, and one Nebulæ.» — los mundos atmosféricos se definen por lo que les falta —forma fija— y por estar en proceso de condensarse o disolverse entre los otros dos órdenes; sus tres grados llevan los nombres que el volumen usará en todo el libro
«9. But all of them are composed of the same substances, being like the earth, but rarified. Nor is there on the earth or in it one thing, even iron, or lead, or gold, or water, or oil, or stones, but the same things are in My atmospherean worlds. As I have given light to the earth so have I given light to many of them; and all such have I commanded man to call comets. And even so named he them.» — el volumen declara que en los mundos atmosféricos está todo lo que hay en la tierra, hierro y plomo y oro incluidos, y adjudica a esos cuerpos con luz el nombre de cometas
«3. The whirlwind made I as a sign to man of the manner of my created worlds. As thou beholdest the power of the whirlwind gathering up the dust of the earth and driving it together, know that even so do I bring together the a'ji and ji'ay and nebulæ in the firmament of heaven; by the power of the whirlwind create I the corporeal suns and moons and stars. And I commanded man to name the whirlwinds in the etherean firmament, and he called them vortices and wark; according to their shape called he them.» — el volumen explica la formación de los astros por el torbellino, que pone como signo visible del procedimiento, y nombra vortices y wark a esos remolinos del firmamento
«6. For each and every corporeal world created I a vortex first, and by its rotation and by the places in the firmament whither it traveleth, caused I the vortex to conceive the corporeal world.» — el orden de la cosmogonía del volumen queda invertido respecto del corriente: primero el vórtice y después el mundo que ese vórtice concibe
«7. A great vortex created I for the sun, and, within this vortex and subject to it, made I the vortices of many of the corporeal worlds. The sun vortex I caused to rotate, and I gave it power to carry other vortices within it. According to their density and position are they thus carried forth and around about the sun.» — el sistema solar se describe como un vórtice grande que lleva dentro los vórtices menores, repartidos por densidad y posición
«8. Think not, O man, that I created the sky a barren waste, and void of use. Even as man in the corporeal form is adapted to the corporeal earth, so is he in the spiritual form adapted to My etherean worlds. Three great estates have I bestowed on man: the corporeal, the atmospherean, and the etherean.» — los tres estados del hombre —corpóreo, atmosférico y etéreo— se derivan de que cada mundo tenga su forma de habitante adaptada
«2. The clouds in the air I bring into view suddenly; by different currents of wind make I thus the unseen visible and tangible to man's senses. In like manner do I cause etherean currents to bring forth a'ji and ji'ay, and nebulæ, prior to making corporeal worlds.» — la nube se ofrece como prueba a la vista de que lo invisible se hace visible, y de ahí se pasa al mismo proceso en el firmamento
«3. In all the universe have I made the unseen to rule over the seen. Let the formation of the clouds stand in the view of man on earth, that he may bear witness to the manner of the unseen becoming seen.» — la tesis que gobierna todo el volumen, dicha en una línea: lo no visto manda sobre lo visto
«5. Behold the tree which hath sprung up out of the ground and fulfilled its time; it falleth and rotteth, and returneth to the earth. But lo, the wind, which thou seest not, never ceaseth to blow. Even so is the comparative duration of all things. Think not, O man, that corporeal things are annihilated because they disappear; for as a drop of water evaporateth and riseth in the air as unseen vapor, so do all corporeal things, even earth, and stones, and gold, and silver, and lead, become as nothing in the firmament of heaven in course of time.» — el volumen niega la aniquilación de lo corpóreo y la sustituye por evaporación, con el viento que no cesa como término de comparación de la duración
«6. Things that man seeth, created I with a beginning and an end; but the unseen I made of endless duration. 7. The corporeal man made I belonging to the seen; but the spiritual man made I as one within the unseen, and everlasting.» — el reparto entre lo que empieza y acaba y lo que dura sin término, aplicado a los dos hombres, el corpóreo y el espiritual
«9. As I cause water to rise upward as vapor, and take a place in the air above, let it be a sign and testimony of other places in atmospherea whereon dwell the spirits of the lower heaven.» — el vapor que sube y se queda arriba se ofrece como testimonio de los sitios habitados del cielo bajo
«10. As I made a limit to the ascent of the clouds, so made I a limit to the places of the different kinds of substances in atmospherea; the more subtle and potent to the extreme, and the more dense and impotent nearer to the earth.» — los plateaux de atmospherea se ordenan por densidad, lo más sutil arriba y lo más denso abajo; de ahí sale el sitio que cada muerto ocupa
«12. For I made the power of attraction manifest in all things before man's eyes that he might not err, that like should attract like made I them.» — la atracción de lo semejante por lo semejante se declara puesta a la vista para que el hombre no se equivoque de sitio
«14. Open thy eyes, O man ! There is a time of childhood, a time of genesis, a time of old age, and a time of death to all men. Even so is it with all the corporeal worlds I have created.» — el volumen aplica a los mundos las cuatro edades del hombre, y con eso vuelve mortales a los planetas; el espacio antes del signo de admiración va tal cual el troceo
«15. First as vapor the vortex carrieth it forth, and as it condenseth, its friction engendereth heat, and it is molten, becoming as a globe of fire in heaven. Then it taketh its place as a new born world, and I set it in the» — primera de las cinco edades de un mundo: el vórtice lo condensa, la fricción lo funde y queda como globo de fuego antes de tomar su órbita; el versículo se corta en el límite de chunk y sigue en la misma plana
«16. In the next age I bring it into se'mu, for it is ripe for the bringing forth of living creatures; and I bestow the vegetable and animal kingdoms. 17. Next it entereth ho'tu, for it is past the age of begetting, even as the living who are in dotage. Next it entereth a'du, and nothing can generate upon it. Then cometh uz, and it is spirited away into unseen realms. Thus create I, and thus dissipate planets, suns, moons and stars.» — las cuatro edades restantes del mundo con sus nombres propios —se'mu, ho'tu, a'du, uz—, la tercera comparada con la vejez humana y la última con la desaparición
«19. Let no man marvel because of the size of the mammoth and the ichthyosaurus, for there was a time for them as there is a time for the infusoria of this day.» — el volumen pone al mamut y al ictiosaurio en la misma serie que los infusorios de hoy, cada cual con su tiempo
«20. I have given thee a sign, O man, in the queen of the honey bee; because of the change of the cell cometh she forth a queen, even from the same manner of germ as the other bees. Be wise, therefore, and remember that the earth is not in the place of the firmament as of old. Let this be a testimony to thee of the growth, the change and the travail of the earth.» — la abeja reina, que sale del mismo germen y difiere por la celda, se ofrece como signo de que la tierra cambió de sitio en el firmamento
«21. Nevertheless, O man, the seen and the unseen are but parts of My person; I am the Unity of the whole.» — cierre del capítulo: tras haber separado lo visto de lo no visto, el volumen los declara partes de una sola persona
«3. Tell me, O my Creator, whence came life? This unseen within me that is conscious of being? Tell me how all the living came into life.» — la pregunta del hombre que abre la sección sobre el origen de la vida, con la conciencia de ser puesta como lo no visto dentro de él
«Thereupon Jehovih caused the jelly fish and the green scum of water to be permanently coming forth in all ages, that man might understand the age of se'mu, when the earth and the shores by the water, and the waters also, were covered over with commingled atmosphere and corporeal substance.» — el volumen ofrece la medusa y el verdín como signos permanentes de la edad de se'mu, la mezcla de atmósfera y sustancia corpórea de que dice haberse hecho todo lo vivo
«And this substance was called se'mu, because by Jehovih's presence quickened He it into life, and thus made He all the living, both the vegetable and animal worlds.» — la definición de se'mu por el acto que la anima: es sustancia que la presencia de Jehovih vuelve viva, y de ahí salen los dos reinos
«Not that se'mu is jelly-fish or the green scum of water; for the earth in this day produceth not se'mu abundantly; nevertheless the jelly-fish and the green scum of water are signs of that which was in that day of the earth.» — el volumen acota su propio signo en la misma frase en que lo da: la medusa no es se'mu, solo la señala, y la tierra de hoy ya no la produce en abundancia
«6. Because I am male and female, even in my likeness, thus made I them. Because I am the power to quicken into life, so, in likeness of Me thus, made I them, and with power to bring forth.» — el volumen pone lo masculino y lo femenino en el Creador mismo y deriva de ahí la forma de lo vivo
«7. According to their respective places created I the living; not in pairs only, but in hundreds of pairs and thousands, and in millions.» — la creación se declara múltiple desde el principio, por cientos y miles y millones de parejas y no por una sola
«9. Each and every living thing created I new upon the earth, of a kind each to itself; and not one living thing created I out of another.» — la negativa expresa de la descendencia entre especies, que es la posición del volumen frente a la transformación de unas en otras
«11. Thereupon Jehovih gave permission for different animals to bring forth a new living animal, which should be unlike either its mother or father, but he caused the new product to be barren.» — el volumen explica el híbrido estéril como permiso deliberado y lo usa de prueba contra el cambio de una especie en otra
«13. Such is My person and My spirit, being from everlasting to everlasting; and when I bring a new world into the time of se'mu, lo and behold my presence quickeneth the substance into life; according to the locality and the surroundings, so do I bring forth the different species; for they are flesh of My flesh and spirit of My spirit. To themselves give I themselves; nevertheless, they are all members of My Person.» — la generación de las especies se hace depender del sitio y del entorno, y con todo se las declara miembros de una sola Persona
«14. As a testimony to man, behold the earth was once a globe of liquid fire! Nor was there any seed thereon. But in due season I rained down se'mu on the earth; and by virtue of my presence quickened I into life all the living. Without seed created I the life that is in them.» — el volumen hace llover se'mu sobre una tierra sin semilla, con lo que la vida queda sin origen seminal
«5. Behold, O man! As a farmer soweth corn in one place, and wheat in another, and roots in another, and flax--everything in a separate place; even so doth Jehovih store the ingredients of which worlds are made-- everything in its place--the substance of the iron in one place, the substance of the stones in another, the substance of the vegetable kingdom in another, and even so of the substance of the animal kingdom; and the oils and sand; for He hath places in the firmament of heaven for all of them. These that thou sawest are the a'ji and the ji'ay and the nebulæ; and amidst them in places there is se'mu also.» — la comparación con el sembrador reparte los ingredientes de los mundos por regiones del firmamento, cada sustancia en su sitio; habla Es, uno de los dos que suben con el hombre
«Let no man say: Yonder is hydrogen only, and yonder oxygen only. The divisions of the substances of His creations are not as man would make them. All the elements are to be found not only in places near at hand, but in distant places also.» — la voz de Es objeta la manera en que el hombre divide las sustancias del cielo y niega que haya regiones de un solo elemento
«6. When the Father driveth forth His worlds in the heavens, they gather a sufficiency of all things. So also cometh it to pass that when a corporeal world is yet new and young it is carried forth, not by random, but purposely, in the regions suited to it. Hence there is a time for se'mu, a time for falling nebulæ, to bury deep the forests and se'muan beds, to provide coal and manure for a time thereafter. So is there a time when the earth passeth a region in the firmament when sand and oil are rained upon it and covered up, and gases bound and sealed up for the coming» — el volumen explica el carbón, el abono, la arena y el petróleo por el paso de la tierra por regiones del firmamento en tiempos señalados, y niega que sea al azar; la frase se corta en el cambio de plana
«7. And man said: I am ashamed in Thy sight, O Jehovih! I looked upward and said, Behold the sky, it is nothing! Then I said: It is true, the corporeal worlds are made of condensed nebulæ; but I saw not the wisdom and glory of Thy works. I locked Thee up in coincidences and happenings. Thy unseen world hath become seen; the unreal hath become the real.» — el hombre retira su propia explicación —coincidencias y sucesos— y declara invertido el reparto entre lo real y lo irreal
«8. O that I had been mindful of Thee! O that I had not put Thee afar, nor imagined laws and decrees.» — la objeción del volumen a la idea de ley natural, dicha por boca del hombre arrepentido: poner leyes y decretos es poner a Jehovih lejos
«18. But those who had never learned corporeal things, being imperfect in wisdom, comprehended not Jehovih's words, and they dwelt with the Asuans, and were tempted, and partook of the fruit of the tree of life; and lo and behold they saw their own nakedness. And there was born of the first race (Asu) a new race called man; and Jehovih took the earth out of the travail of se'mu and the angels gave up their corporeal bodies.» — el volumen reescribe el árbol de la vida: quienes caen son ángeles imperfectos en sabiduría, y del cruce con la primera raza Asu nace la segunda, llamada man
«19. Jehovih said: Because ye have raised up those that shall be joint heirs in heaven, ye shall tread the earth with your feet, and walk by the sides of the new born, being guardian angels over them, for they are of your own flesh and kin.» — los ángeles quedan atados a la tierra como guardianes por parentesco de carne con lo que engendraron, no por castigo
«21. As I have quickened the seed of the first born, so will I quicken all seed to the end of the earth. And each and every man-child and woman-child born into life will I quicken with a new spirit, which shall» — el volumen extiende a toda criatura el mismo modo de animación; la frase se corta en el límite de chunk y sigue en la misma plana con la negativa de la reencarnación
«proceed out of Me at the time of conception. Neither will I give to any spirit of the higher or lower heaven power to enter a womb, or a fetus of a womb, and be born again.» — la negativa expresa de la reencarnación: ningún espíritu de ninguno de los dos cielos recibe permiso de entrar en un vientre y volver a nacer
«22. As the corporeal earth passeth away, so shall pass away the first race Asu; but as I pass not away, so shall not pass away the spirit of man.» — la primera raza se declara mortal del todo y solo el espíritu del hombre queda exento
«2. And Jehovih caused the earth, and the family of the sun to travel in an orbit, the circuit of which requireth of them four million seven hundred thousand years. And he placed in the line of the orbit, at distances of three thousand years, etherean lights, the which places, as the earth passeth through, angels from the second heaven come into its corporeal presence. As Embassadors they come, in companies of hundreds and thousands and tens of thousands, and these are called the etherean hosts of the Most High.» — la cifra que rige toda la cronología del volumen: una órbita de cuatro millones setecientos mil años con luces etéreas cada tres mil, y en cada una la venida de los Embassadors
«3. Not as single individuals come they; not for a single individual mortal come they.» — la venida se declara colectiva por los dos lados, y con eso el volumen niega de antemano la revelación a una persona sola
«4. And Jehovih gave this sign to man on earth; which is to say: In the beginning of the light of dan'ha, the spirits of the newly dead shall have power to take upon themselves the semblance of corporeal bodies, and appear and talk face to face with mortals. Every three thousand years gave Jehovih this sign on earth, that those who learned the powers and capacities of such familiar spirits, might bear testimony in regard to the origin of man on earth.» — el volumen explica la aparición de los muertos en forma corpórea como un signo que se repite cada tres mil años, y hace de los familiar spirits materia de testimonio sobre el origen del hombre
«Jehovih said: And when it shall come to pass in any of the times of dan'ha that these signs are manifest, man shall know that the hosts of the Most High come soon after. Let him who will become wise, enumerate the great lights of My serpent, for in such times I set aside things that are old, and establish My chosen anew.» — la fórmula con que el volumen data su propia aparición: los signos preceden a la venida de las huestes y en esos tiempos lo viejo se aparta
«7. Behold, ye now have sons and daughters on the earth; by your love to them are ye become bound spirits of the lower heaven. Until ye redeem them in wisdom and power even to the sixth generation ye shall not again arise and inherit My emancipated heavens.» — el volumen hace del amor a los hijos el vínculo que ata a los ángeles al cielo bajo, con un plazo de seis generaciones para redimirlos
«8. To which end ye shall be co-workers with one another in system and order. In My name shall ye become an organic body and known as the heaven of the earth, or lower heaven, which shall travel with the earth.» — el cielo bajo se declara un cuerpo orgánico que viaja con la tierra, no un lugar fijo
«10. And he who is Chief shall be called God of this heaven and the earth, unto his making bestow I them. 11. And God shall have a Council and throne within his heavenly city; and the place shall be called Hored, because it is the first kingdom of God in this firmament.» — God queda definido como cargo, el de jefe del cielo de esta tierra, y su ciudad recibe el nombre de Hored
«13. And God shall appoint Chiefs under him who shall go down and dwell on the earth with mortals; and such Chiefs' labor shall be with mortals for their resurrection. And these Chiefs shall be called Lords, for they are Gods of land, which is the lowest rank of My commissioned Gods.» — los Lords se definen como Dioses de tierra y como el escalón más bajo del escalafón, con la resurrección de los mortales por encargo
«14. And God and his Lords shall have dominion from two hundred years to a thousand or more years; but never more than three thousand years. According to the regions of Dan (light) into which I bring the earth, so shall be the terms of the office of My Gods and My Lords.» — los mandatos se fijan por la región de luz en que entra la tierra, con un tope de tres mil años que es el mismo intervalo de los dan'ha
«6. Behold the work ye have taken in hand! It was commanded to you all, to partake of all the fruits of the earth save of the fruit of the tree of» — la prohibición que pesa sobre los ángeles; la frase se corta en el cambio de plana y la glosa del árbol de la vida queda en la 40
«life, which is of the knowledge of the earth and heaven, lest ye lose your inheritance in etherea.» — continuación del versículo 6: el volumen glosa el árbol de la vida como el conocimiento de la tierra y del cielo, y pone la herencia en etherea como lo que se pierde
«18. And all such as ascend shall be called a Harvest unto Me, through My God and Lords. And the time of My Harvests shall be according to each dan, which is two hundred years, four hundred years, six hundred years, and five hundred years; and these shall be called My lesser cycles because they are the times of the tables of prophecy which I give unto My servants.» — el volumen define la cosecha como la subida de los ascendidos y le da un calendario por dans, con los ciclos menores atados a las tablas de profecía
«19. But at no other times, nor in any other way, shall My Harvests ascend to My emancipated worlds in etherea. Seven dans have I created for each and every dan'ha; and six generations of mortals have I given unto each dan.» — la aritmética del sistema: siete dans por cada dan'ha y seis generaciones de mortales por dan, con la subida cerrada fuera de esos tiempos
«21. Jehovih said: I condemn ye not because ye have become joint procreators with the asuans; for ye have done two services unto Me; which are to teach yourselves corporeal things, that ye may understand and sympathize with corporeans, and, secondly, because ye have caused the earth to become peopled with such as are capable of immortality.» — el volumen retira la condena de la caída y la vuelve servicio doble: los ángeles aprendieron lo corpóreo y la tierra quedó poblada de seres capaces de inmortalidad
«24. This also do I put upon you: That to rule over mortals to virtue, by your own wills governing them in all things, is contrary to my commandments. For what honor hath any man if made to do a thing?» — la regla de no gobernar la voluntad del mortal, argumentada por el honor: lo que se hace forzado no honra a nadie
«26. Behold, I make this a willing service on your part: because ye have bound your affections on the earth, to your own kin, ye willingly become guardian angels over mortals. Yet I made not a separate law unto you; as it is with you, so shall it be with the spirits of these mortals when they are born into the es world: They will also desire to become guardian angels over their mortal kin.» — la guarda angélica se explica por el afecto y no por la ley, y el volumen aplica la misma regla a los muertos que vendrán
«27. But these spirits, never having known My higher heavens, will be unsuitable for the office of ashars; they would be but the blind leading the blind.» — el volumen descalifica para la guarda a los espíritus recién muertos y toma para decirlo una frase de los evangelios
«30. Therefore such of you as are appointed by My God and My Lords as guardians over mortals shall be called Ashars, and ye shall report to your respective Lords, according to the section of the earth where ye may be. Of many watches shall be the ashars.» — los ashars se definen por su oficio, guardianes de mortales, y por su cadena de mando hacia los Lords de cada sección de la tierra
«31. And such of you as are appointed to receive the spirits of the dead into heaven shall be called Asaphs, and ye shall report to your respective Lords and their kingdoms.» — los asaphs se definen por el oficio complementario: recibir en el cielo a los espíritus de los muertos
«32. And the ashars shall make a record of every mortal, of the grade of his wisdom and good works; and when a mortal dieth, and his spirit is delivered to the asaphs, the record shall be delivered with him; and the asaph, receiving, shall deliver such spirit, with the record into such place in these heavens as is adapted to his grade, where he shall be put to labor and to school, according to the place of the resurrections which I created.» — el sistema de registro: el ashar anota el grado de cada mortal y ese expediente viaja con el espíritu al morir y decide su sitio, su trabajo y su escuela
«33. As ye shall thus become organic in heaven, with rulers, and teachers, and physicians; and with capitals, and cities, and provinces; and with hospitals, and nurseries, and schools, and factories, even so shall ye ultimately inspire man on the earth to the same things.» — el volumen invierte el orden corriente de la copia: las instituciones del cielo se organizan primero y de ahí se inspiran las de la tierra
«25. But ye shall give mortals of My light, leaving them to choose.» — la regla de dar luz y dejar elegir, que el volumen prefiere a gobernar la voluntad; la razón queda del otro lado del cambio de plana
«Better is it for them suffer some than to grow up in ignorance of the stings of disobedience.» — continuación del versículo 25: el volumen prefiere el daño del que elige a la ignorancia del que obedece; la falta de preposición tras them va tal cual el troceo
«34. And mortals that are raised up to dominion over mortals shall be called kings and emperors. As My Gods and My Lords are called My» — el volumen pone a reyes y emperadores dentro del mismo escalafón que sus Dioses; la frase se corta en el cambio de plana
«Sons, so shall kings and emperors be called sons of God; through him shall they be raised up to their places, and given dominion unto My glory.» — cierre del versículo 34: el título de hijo de Dios para reyes y emperadores se hace venir de God y no de Jehovih
«2. And in the times of my harvest a copy of these records shall be taken up to My etherean kingdoms and filed with My Orian Chiefs and Archangels in the roadway of the travel of the great serpent, 1 for their deliberations as to the progress and management of the inhabitants of the earth and her heavens.» — los archivos del cielo suben a etherea en cada cosecha para la deliberación de los Orian Chiefs y los Archangels; la cifra pegada a serpent es llamada de nota, y el troceo imprime esta plana dos veces, aquí y en la 46
«4. The angels under you shall become at times rebellious and defiant; disregarding your laws and decrees; and they shall desert your heavenly places and go down to the earth in millions and hundreds of millions. And they shall drive away the ashars, and then assume guardianship over mortals. But they shall develop no righteousness under the sun, but they will inspire mortals to war and destruction. And these angels will themselves take to war and evil on every hand within the place of your heavens.» — el volumen anuncia la rebelión de los ángeles como parte prevista del plan: desertan, echan a los ashars y se hacen guardianes ellos mismos; texto repetido en la plana 46
«5. With the foul gases of atmospherea shall they make weapons of war and places of torment. With these elements shall they make suffocating hells in order to cast one another in chaos.» — los infiernos del volumen se fabrican con gases de la propia atmospherea, no son lugares dados; texto repetido en la plana 46
«6. And mortals who shall be slain in war shall be born in spirit in chaos on the battlefields; in chaos shall such spirits enter the es world. And they shall not know that they are dead, (as to earth life), but shall still keep fighting right and left.» — el muerto en batalla entra al mundo es sin saber que murió y sigue peleando, que es la explicación del volumen para los campos de batalla encantados; texto repetido en la plana 46
«11. But in the times of great darkness which shall come upon earth and these heavens, lo, I will bring the earth into dan'ha; and my ethereans shall come in my name and deliver them.» — el ritmo del volumen: oscuridad, entrada en dan'ha, liberación por los ethereans, y otra vez lo mismo; texto repetido en la plana 47
«12. And again for another cycle shall they be left with the lessons given unto them; but they shall fall again in course of time. But again will I deliver them; through my Gods and Goddesses will I cause them to comprehend the magnitude of My creations.» — la caída se declara segura y repetida, con lo que el volumen niega el progreso continuo; texto repetido en la plana 47
«14. And when the inhabitation of the earth shall be completed, and the nations shall have established civil communion around from east to west, in that same time will I bring the earth into the kosmon era, and My angel ambassadors, Gods and Goddesses, shall render up the records of these heavenly kingdoms.» — el volumen fecha su propia era por un hecho verificable —la tierra habitada entera y las naciones en comunicación de este a oeste— y de ahí hace salir la entrega de los archivos; texto repetido en la plana 47
«15. Through them will I reveal unto mortals the creation of My worlds, and the history and dominion of My Gods and Lords on the earth, even from this day down to the time of kosmon.» — el programa del volumen entero dicho en una frase: revelar la creación de los mundos y la historia de los Dioses y Lords hasta kosmon; texto repetido en la plana 47
«16. And Jehovih caused the angels of atmospherea to assemble together and organize the first kingdom of the heaven of the earth. And the place was called Hored, because it was the place of the first organic abiding place for the first God of this world.» — la fundación de Hored como primer reino organizado del cielo de esta tierra; texto repetido en la plana 47
«18. Thus endeth the inorganic habitation of the earth and her atmospherea. END OF BOOK OF JEHOVIH.» — cierre del Book of Jehovih, que el volumen rotula como el fin de la habitación inorgánica; el troceo imprime esta plana dos veces, aquí y en la 47
«The words GREAT SERPENT mean solar phalanx. See illustrations in Books of Ben and Saphah.» — nota al pie del Book of Jehovih, que traduce la gran serpiente por falange solar y remite a dos libros del propio volumen; texto repetido en la plana 47
«15. The Lords said: What shall we do? And Jehovih answered:» — el reparto de los ángeles entre el cielo y la tierra se hace por rango; la instrucción sigue del otro lado del límite de chunk, en la misma plana
«Summon all the angels to pass before the throne of God, one by one, that I may judge them. For as many as dwelt on any of My corporeal worlds of the fifth of the second rate shall abide in the kingdom of Hored, and their labor shall be with es'yans only; but all of the full of the first rate shall abide in the kingdoms of My Lords, and their labor shall be with corporeans.» — la regla del reparto, con su criterio explícito: el rango de mundo en que se vivió decide si se trabaja con es'yans o con corpóreos
«17. God said: Hear me, O ye Lords! Take your laborers and repair to your respective places on the divisions of the earth, and the waters of the earth. And ye shall be Lords with me, your God, for the glory of Jehovih. Whatsoever ye do on the earth will I ratify in heaven; whomsoever ye deliver from the earth will I receive in heaven. As ye shape and build up mortal man, delivering his spirit into my kingdom, so will I receive him and award him.» — la fórmula de ratificación entre el cielo y la tierra que gobierna el oficio de los Lords: lo que se hace abajo se ratifica arriba
«21. When mortals die and are born in spirit, ye shall receive them and enter them in your records as es'yans, signifying new born in heaven. And for these es'yans ye shall provide temporary abodes, where they shall tarry, some for a few days, and some for the space of one year or more. Of their numbers and conditions ye shall inform me, through the messengers, and I will send ships to bring them to My kingdom.» — el volumen nombra es'yan al recién nacido en espíritu y le da una estancia temporal de días o de hasta un año antes de la subida
«27. God said: To each of you have I given a great division of the earth, and each division shall be named after you, each in its place. 28. This, then, was the rank assigned: Whaga (Pan); Jud (Asia); Thouri (America); Vohu (Africa); and Dis (Europe). And the lands were called after the names of the Lords and so entered in the books of heaven in Hored, by command of God in the name of Jehovih.» — el volumen reparte la tierra en cinco divisiones con los nombres de sus Lords y da su equivalencia moderna entre paréntesis, con el continente de Pan a la cabeza
«29. And the record of the Great Serpent showed the firmament of Tem'yi in the third circuit of c'vork'um and dan'ha twenty-four.» — la fecha del suceso dada por el sistema propio del volumen: circuito de c'vork'um y número de dan'ha, con la cifra de nota al pie que lo traduce a años
«This would make the age of the earth at that time, 9,470,500 years.» — nota al pie que traduce a años la datación por dan'ha del versículo 29, y con eso da la edad de la tierra en el sistema del volumen
«35. This was the beginning of the first kingdom in the lower heaven, and the first of the reign of the Lords on earth.» — el volumen data el comienzo del primer reino del cielo bajo y del reinado de los Lords sobre la tierra
«1. AND God appointed in heaven angel surveyors, to survey the earth and atmospherea; and astronomers, to note the place of the stars; and enumerators, to number the inhabitants of the earth and atmospherea, to grade them and apportion their places; and nurses and physicians, to receive the es'yans and administer unto them; and builders of heavenly mansions; and weavers of fabrics for covering the newborn, the es'yans; and builders of heavenly ships for carrying the inhabitants from place to place. And God appointed unto all of these, officers and teachers, according to grade appointed he them.» — el inventario de oficios del cielo, que el volumen enumera como una administración: agrimensores, astrónomos, enumeradores, enfermeras, médicos, constructores, tejedores y armadores
«23. Whilst a mortal is alive on the earth, the ashars shall abide with him, guarding him in the name of the Lord, and in My name. But when he dieth the ashar shall deliver the es'yan to the asaph, saying: In Jehovih's name receive thou this new born spirit. He was My protege; for the good or evil in him, charge thou to Me. And the ashar shall deliver up a record of the mortal life of the es'yan, and the record shall be kept within your own kingdoms.» — la fórmula literal de entrega del muerto, del ashar al asaph, con el expediente de la vida mortal de por medio; la descarga de responsabilidad va dicha en primera persona
«19. The asaphs said: Alas, this difference have we observed: The trees, and plants and fruits emit delightful atmospheres, most nutritious to the spirit, but that which is emitted from the living fish and living worm is foul-smelling, being but the sweat and dead substance evaporating. What, then, shall we do?» — el volumen explica por qué lo vegetal alimenta al espíritu y lo animal no: de lo primero sale una atmósfera nutritiva y de lo segundo solo sudor y sustancia muerta que se evapora
«21. And as ye do by these es'yans, do ye also in after time to others, remembering that what men subsist on in corporeal life, is entailed on them in spirit for a space of time after entering atmospherea; and of like substance shall they be fed spiritually.» — la regla que ata la dieta terrena al alimento del espíritu por un plazo después de la muerte, que es el fundamento de la ética alimentaria del volumen
«27. Jehovih said: From the trees, the fruits, the flowers, the grains and seeds, and roots that grow in the ground, have I created a ceaseless harvest going upward into the atmosphere, which shall be the» — la cosecha que sube de lo vegetal a la atmósfera se declara el sustento de los recién nacidos en el cielo; el versículo se corta en el límite de chunk y sigue en la misma plana
«sustenance of the spirits of men newborn in heaven. But whosoever feasteth on flesh on earth, shall not find spiritual food in heaven, but he shall return to the butcheries and eating-houses where flesh is eaten, and he shall feast on the atmospherean part thereof, before it is rotten. Be ye guarded of them, lest they engraft themselves on mortals, feasting on their feasts, and so go down to destruction.» — continuación del versículo 27: el que come carne no halla alimento espiritual y vuelve a las carnicerías, con el riesgo de engraftarse en los mortales
«29. Jehovih spake through God, saying: A nurse I provided for the newborn, but when he is grown I command him to provide for himself that he may be a glory in My kingdoms. By charity alone ye cannot raise man up; but be diligent to teach him to try continually to raise himself, for herein lieth the glory of manhood.» — el volumen acota la caridad en la misma frase en que la admite: por caridad sola no se levanta a nadie, y la gloria está en enseñarle a levantarse
«31. God said: Near the fisheries, but in atmospherea, go ye and fashion a colony, and it shall be your colony in heaven. Thither take these es'yans, not showing them the way of the fisheries.» — la solución es una colonia en atmospherea junto a las pesquerías, con el camino oculto a los propios es'yans
«put ye them to work, weaving and making clothes and otherwise producing; but go ye for the food at the fisheries, and bring sufficient every day, giving only to them who labor, or to invalids and helpless ones. By this ye shall inspire them to labor, which is the foundation of the growth of the spirit; and in course of time they will not only care for themselves, but join ye in helping others, which is the beginning of the second resurrection.» — el volumen ata el alimento al trabajo y hace del trabajo el cimiento del crecimiento del espíritu; ayudar a otros se declara el comienzo de la segunda resurrección
«32. Behold, this lesson have ye learned: that according to the diet and the habit of mortals on earth, so must ye provide their spirits when first entered in heaven.» — la lección se enuncia como regla general: la dieta y el hábito del mortal deciden cómo hay que alimentar a su espíritu al entrar en el cielo
«36. Ye are as one of the corner-stones of Seffas, and his house shall embrace atmospherea and the whole earth. Words are already taking root in the mouths of mortals; and for tens of thousands of years will war reign; might against might; darkness against darkness. Hundreds of millions will be slain in wars on the earth, and their souls be thrown into chaos. Even as ye beheld these spirits fastening on to mortals for food, so will spirits in chaos, millions of them, fasten themselves on the battlefields, still battling; or fasten themselves on mortals, obsessing them to madness and death.» — el volumen anuncia decenas de miles de años de guerra y explica la obsesión y la locura por espíritus en caos pegados a los mortales, con el mismo mecanismo del engraftment por alimento
«25. But lo, the es'yans engrafted themselves on the fishermen and fisherwomen, and would not depart. The asaphs, not knowing what to do, called on My name.» — el volumen nombra engraftment al pegarse un espíritu a un mortal para alimentarse, que es su explicación de la obsesión
«4. Rebuke them not, O My son. Did I not command them, saying: Behold I have created a new world; come ye and enjoy it, even the earth. And when they had come, said I not to them: Enjoy ye all the fruits of the earth, save the fruit of the tree of life, lest ye die. But corpor spake to them and they believed in corpor. Wherefore then shall they not lament? Do they not remember their former homes in etherea, and thus aspire to regain them?» — Jehovih prohíbe reprender la lamentación de los ángeles caídos y la explica por el recuerdo de sus casas anteriores en etherea, con lo que la nostalgia queda vuelta motor de ascenso
«5. But seek thou, O my Son, to make their lamentations a glory in the souls of the es'yans, that they may also aspire to a higher heaven.» — la nostalgia de los caídos se vuelve pedagogía para los recién nacidos en el cielo
«6. The voice departed, and God perceiving the wisdom of Jehovih, commanded certain officers to collect many of the anthems and deposit them in the library of Hored, in heaven, and it was so done.» — el volumen se da una biblioteca celeste y hace depositar en ella los himnos de lamentación, con lo que lo que sigue queda presentado como documento y no como invención
«8. Where is my home, O Jehovih! When I was happy and my feet wandered. 9. I dwelt with Thy hosts, afar! afar! Thy glory shining. 10. O the songs in Thy upraised kingdoms! when shall I rejoice in the music of my own house? 11. O those sparkling, running waters? O the pastimes and feasts of love! 12. Where is it, O Jehovih? It was my home in high heaven! 13. I fell, I fell in darkness! Wandering soul within me, that ledest me forth.» — arranque de la lamentación de los ángeles caídos, que el volumen imprime en versículos numerados como el resto; la caída se dice en primera persona
«30. But no one could repeat their numerous lamentations, for there were hundreds of thousands of them. And as the ethereans sang them, the es'yans, the new born, the atmosphereans, listened, longing listened, and looked upward.» — el volumen acota su propia antología: de cientos de miles de lamentaciones da unas pocas, y describe el efecto que hacían en los recién nacidos
«2. In the first one hundred years there were born of the earth, one hundred and seventy million es'yans. Such then was the number of three generations of I'hins; which is to say, that in those days the number of the inhabitants of the earth (not including the asuans, who were not created to everlasting life) was fifty-four millions. And already had each of the Lords' heavenly places become large kingdoms.» — el volumen da cifras de población de la tierra y del cielo y excluye del cómputo a los asuanos por no haber sido creados para la vida eterna
«3. In those days the period of five years was allotted to the es'yans as their time of infancy in heaven, requiring nurses and helpers, but some of them required many years more.» — la infancia en el cielo se cifra en cinco años, con excepciones, y con enfermeras y ayudantes asignados
«4. After five years the es'yans were taken from the nurseries, and taught by symbols and objects, the rudiments of education; and drilled in processions, and music and dancing and gymnastics; but every day they were required for a brief period to labor, some at weaving, some spinning, and some in transportation.» — la educación del muerto se describe por símbolos y objetos, con procesiones, música, danza y gimnasia, y con trabajo obligatorio cada día; la cifra final es llamada de nota
«5. The voice of Jehovih directed God, saying: The structure of My Kingdom in heaven requireth it of thee, that thou shalt make all labor an agreeable exercise for the growth of the spirits in my dominions.» — el trabajo se manda hacer agradable por razón de estructura del reino, no por bondad
«7. Jehovih again spake to God, saying: In all labor thou allottest to those who have sprung up from the earth, freely give to them to do whatever they desire; but thou shalt not suffer them to return to their earth kindred alone, unattended, lest because of their love they engraft themselves, becoming bound to mortals. But when they have lived fifty years in heaven, thou shalt not only permit them to return to mortals, but thou shalt direct them to do so, for in this period they shall have no further desire for engraftment.» — el volumen fija en cincuenta años el plazo tras el cual el muerto puede volver solo con los suyos sin riesgo de engraftarse, y antes de eso lo prohíbe
«10. The voice of Jehovih came to God, saying: It is well, My Son, to take a rest. Behold, thou hast toiled a hundred years, day and night, without ceasing. Thou shalt, therefore, appoint other officers, and spread out the kingdom of Hored to cover all the land of Whaga (the continent of Pan). And thou shalt appoint in My name thy most efficient officer to sit on the throne for a short space of time, for thou shalt travel and visit the five Lords of the earth and their kingdoms.» — el volumen manda descansar al propio God tras cien años de trabajo y le hace nombrar suplente en el trono
«In another place we are told that "The ocean sendeth up vapour, so doth the land send up vegetable substance of which the spiritual part reaches certain plateaux, whereon are situated the lower kingdoms of heaven. Here the spirits labour after the manner of mortals, but spiritually." Hence in a spiritual way the spirits have transportation, factories and all manner of industries.» — nota al pie que explica de qué está hecho el mundo de los muertos: lo que sube de la tierra y del mar en vapor y sustancia vegetal forma los plateaux donde los espíritus trabajan a la manera de los mortales, pero espiritualmente
«4. To each and all the governors, God said: Remember that that which is given to my governors pertaineth to things in heaven; for the Lord's matters pertain to earthly things, and to angels that labor with the corporeans. But ye are to attend to the es'yans, receiving them in heaven, providing them with places to sojourn, and in their helplessness supply them with food and clothes, and the rudiments of learning.» — el volumen reparte competencias entre God y el Lord: al primero los muertos recién llegados, al segundo lo terrestre y los ángeles que tratan con los corpóreos
«7. And the protectorate notified the ashars, and the ashars impressed mortals to go and cleanse and purify the house of the Lord. And so mortals fell to work and cleansed the place, and burned incense of sweet myrrh and hepatan, not even knowing they were fulfilling the command of the Lord.» — el volumen describe cómo obra la inspiración sobre los mortales: hacen lo que se les impresiona sin saber de quién viene el mandato
«11. And because of the presence of the hosts of God, mortals were aroused with new vigor to worship the Lord, rising early and going to the house of worship and continuing all day, and not one of them knew the cause thereof.» — el fervor religioso de los mortales se explica por la presencia de las huestes, y de nuevo sin que ellos sepan la causa
«Behold, man groweth up out of the earth, saying: There is no Lord and no God. But his feet and his hands are guided every hour of the day. Yea, when he entereth the unseen worlds, they become seen; but he is helpless in a strange place.» — el volumen pone en boca de God la queja contra el que niega a los Dioses, y la responde con la indefensión del recién muerto en un sitio desconocido
«He findeth a corner and saith: Here will I build a city. He sendeth his angels forth and they inspire man on the earth to come and build a city. Yet when the city is built, man saith: Behold, there is no God and no Lord.» — la ciudad se atribuye a inspiración angélica y el hombre se la atribuye a sí mismo; es el mecanismo con que el volumen explica la historia entera
«14. The Lord bringeth the corporeans together and guardeth them day and night; but man turneth away in strife and destruction. Then Thy Lord withdraweth his angels of the city because of its wickedness; and lo, the city falleth in ruins. But man knoweth not the cause.» — la ruina de una ciudad se explica por la retirada de los ángeles a causa de su maldad, no por causas terrestres
«17. The mortals of the city of Ul'oo had gathered together to worship, and they were singing and dancing to the Lord, and the angels joined in the singing also. And God went and sat on the altar and illuminated it, so the mortals could see him. And the chief prophet came near the place of the Lord, and the Lord placed his hand on the forehead of the prophet, so he might speak in the name of God.» — el volumen describe la mecánica del profeta: el Lord le pone la mano en la frente para que hable en nombre de God, con el altar iluminado a la vista de los mortales
«18. The prophet said: Behold me, I am the God of heaven and earth, and my words come out of the mouth of this my prophet. Keep holy the four days of the moon, for they are the Lord's days. (See ceremonies of Saphah, and also Mas.) Do no evil, but strive for wisdom and to do good. And when ye are dead, behold, ye shall live, for I have places prepared for ye in my heaven. Rejoice and be merry, for the Lord liveth and» — lo que el profeta dice en trance, con la primera persona de God en su boca y el mandato de guardar los cuatro días de la luna; la frase se corta en el límite de chunk
«1. AS mortals sail corporeal ships across the corporeal ocean, so sailed the ship of God in the atmospherean ocean. As a man having five sons sendeth four away to far-off countries and keepeth one at home, so did God with the five Lords bequeathed him by Great Jehovih.» — el volumen presenta el viaje celeste por analogía con la navegación mortal, que es su procedimiento constante para lo que no se ve
«11. How shall it be, O Jehovih? Shall the new earth be peopled over, and mortals run their course as on other worlds before? First, in wholesome love and worship and due reverence to the Gods, and then for ages and ages bury themselves in bloody wars? O lead me forth, Father! Jehovih! I will take Thy garden for a season, and fence it round with Lords, and wise kingdoms. And with Thy potent spirit hedge mortals on every side, that the earth shall bloom as a paradise for angels and men.» — God plantea como pregunta el propio argumento del volumen: que el hombre empieza en reverencia y acaba en guerras de siglos, y que por eso hay que cercarlo de Lords y reinos
«5. Jehovih looked down from the highest of all the heavens, His everlasting throne of thrones, saying: Onward! Onward! Tame the elements, O God! O man! The earth is thine, the air above is thine. Stretch forth thine arm and tame the elements I have made.» — el mandato de domar los elementos, dicho a la vez al Dios y al hombre, con la tierra y el aire dados en propiedad
«8. God said: Hereon hangeth the highest testimony of The Person of Great Jehovih. The nearest blank of all the living created He man, purposely unlike all the rest and devoid of sense. Whereas, according to the order of the other animal world, a newborn babe should already be wise.» — el argumento del volumen a favor de una Persona creadora: que el hombre nazca en blanco, al revés del resto de los animales, prueba un acto deliberado
«9. Jehovih said: All the living have I provided with certain paths to travel in; but man alone I created new out of all things dead and dissolved, and he shall grow forever. To the beast I gave an already created sense (instinct); to man I allotted angels. And even these have I» — el reparto que sustituye al instinto en el hombre: al animal el instinto, al hombre los ángeles, y a los ángeles otros por encima sin término; la frase se corta en el cambio de plana
«provided with others above them; and yet others above them, forever and ever. Hence the first of man, the newborn babe, I created a blank in sense and judgment, that he may be a witness that even he himself was fashioned and created anew by My hand. Neither created I him imperfectly that he should re-enter a womb and be born over again. That which I do is well done, saith Jehovih.» — segunda negativa expresa de la reencarnación en el mismo libro, y con el argumento de que el recién nacido en blanco es testimonio de creación nueva y no de imperfección
«10. The Lord said: Thou art wise, O God. The opposites prove Jehovih. Water runneth down hill, but man walketh up the hillside; the tree groweth up out of the ground whilst it liveth, but after death it falleth. Man standeth on the earth, but the earth resteth on that which is lighter than the earth. Jehovih saith: The life of the tree is of Me; the unseen that holdeth the corporeal earth in its place, is of Me.» — el argumento por los opuestos: el agua baja y el hombre sube, el árbol crece vivo y cae muerto, y lo que sostiene la tierra es más ligero que ella
«13. And the mathematicians foretold the great cities and nations that would rise up; how this one and that one would move to battle; how their great cities would fall in ruins and be covered up by falling nebulæ, and by denuding mountains washing down upon them, so that even their remembrance should be lost. And yet, further on, the mathematicians foretold the coming of kosmon when the ruined cities would be discovered and their histories deciphered by the su'is of man in Great Jehovih's hand.» — el volumen presenta la arqueología moderna como cumplimiento anunciado, y la hace obra del su'is, la facultad que su propio glosario define como clarividencia y clariaudiencia
«15. When they had finished, God said: What is our service on the earth, O Lord? A few centuries at most, and we will have risen up from the earth, taking our hosts with us to dwell in higher realms. But there shall be other Gods and Lords after us, to deal with mortals and spirits newly born. After awhile there shall be great warriors and great cities and nations; and they shall have Gods and Lords of their times who will dwell many a weary year, aye, century, in the darkness with man. After that again, even the Gods and Lords will be forgotten. And man will turn against Great Jehovih, putting to death his adherents, preferring idols of stone and metal, and spirits born of woman.» — God anuncia el olvido de los propios Dioses y el culto a ídolos y a espíritus nacidos de mujer, que es la historia religiosa tal como el volumen la sostiene
«16. The Lord said: And yet further on, a brighter light adorneth the way: Great Jehovih's hand sendeth the traveling worlds into the light of kosmon, and new prophets arise gathering up the histories lost, and glorious plan of the Great Spirit over all. Yea, even thy labor and my ships will be seen by mortals of that day.» — la profecía con que el volumen se anuncia a sí mismo: la entrada de los mundos en la luz de kosmon y profetas nuevos que recogen las historias perdidas
«5. The Lord said: Behold, O God, only the unseen is potent over man. Could the beasts or the stones or the forest tell man to hide his nakedness, he would not; neither will he heed his brother's voice. Without experience man cannot be advised profitably to himself, for such hath Jehovih made him. Because man cannot discern angel presence, the angels alone can teach man and inspire him to new life. For they talk to him in his sleep, and show him what is for his own good. And when he waketh in the morning, he supposeth it was himself talking, and he is ambitious to obey himself.» — la mecánica de la inspiración, dicha entera: los ángeles hablan al hombre dormido y al despertar él cree que fue su propio pensamiento y se apresura a obedecerse
«7. Lo, man cometh forth out of the earth, boasting of his unbelief, saying: Except I see with my own eyes, and feel with my own hands, I will not believe. But Thou, O Jehovih, hast fitted a labor for his eyes, and for his hands, to his heart's content.» — el volumen consigna la objeción del incrédulo en su propia forma —ver con los ojos y tocar con las manos— y la responde dándole trabajo para esos ojos y esas manos
«1. AND now came the long journey across the ocean. God said: Great is Thy wisdom, O Jehovih, in the division of waters! Thy barriers provide nations against nations. A refuge hast Thou made beyond the waters, and the evil man cannot pursue. But greater still are Thy spirit oceans, O Father. The spirits of darkness cannot cross over, and the spirits of newborn peoples are not contaminated.» — el volumen duplica la geografía: hay océanos de espíritu que cumplen la misma función de barrera que los de agua, y los espíritus oscuros no los cruzan
«10. God said: And thou, my Lord, shalt mark out the place of the dominion of Jehovih in the founding of His kingdom on earth. And a record of thy labors shall descend through the Lords and Gods that come after thee, even down to the time of the coming light of kosmon. 11. And the people who shall dwell here till that day, shall never be worshippers of any Lord or God, such as other people shall worship.» — el volumen reserva el continente del oeste para el reino de Jehovih y anuncia que su gente no adorará jamás a ningún Lord ni God; la nota al pie de la plana 78 lo identifica con América
«13. Behold, this day have I set apart as a new day in heaven and earth; because on this day the sun taketh its course from the north line; and from this time forth it shall be called the new year's day. So shall it be, from this time forth, the day of the relief watch in Hored.» — el volumen funda el día del año nuevo por el giro del sol en la línea del norte, con lo que su calendario queda atado a un hecho astronómico
«15. Because of the increase of the kingdom of Hored I will have the place enlarged; and the Council shall no longer be called a Council, but Moeb, for it shall be an assembly over all councils below it.» — el consejo del cielo se convierte en Moeb, asamblea por encima de los consejos, y con eso el volumen le da al cielo una constitución escrita
«16. And Moeb shall no longer deal with the affairs of individuals, even though they be Lords; but she shall have dominion with the cities and kingdoms of heaven, and with judgments and decrees.» — la competencia de Moeb se define por exclusión: ya no los individuos, aunque sean Lords, sino ciudades, reinos, juicios y decretos
«2. Seek not the most learned, nor the most prayerful, for members; but choose ye such as rank highest in assimilating to Jehovih and to their fellows; for such are the first to become Gods and Goddesses. Jehovih saith: A strong man may do more good works than a weak one; and yet the latter may stand fairer in My sight. I open the way to the weak and the strong; to the learned and the unlearned.» — el criterio de selección del parlamento celeste: ni el más sabio ni el más orante, sino el que mejor asimila con Jehovih y con los suyos
«3. God said: In all these matters, whatever man or woman hath put away self-desires for self's sake, serving the Father by laboring for others, is on the road to wisdom. And if the records show a sufficient time for growth in such man or woman, whereby these virtues become organic, then choose ye that person» — el volumen exige que la virtud se haya vuelto orgánica por el tiempo y no baste el acto suelto, y lo hace comprobar en los registros
«2. Now is the beginning of the second resurrection.» — la definición de la segunda resurrección por analogía con la primera: como el corpóreo deja el cuerpo, el espíritu deja el yo individual y se vuelve comunidad orgánica
«3. As they of the first are for individual self, so have I bound them close on the face of the earth; as they survived on the earth on corporeal food, so have I made them to survive in the lowest heaven on atmospherean food. As Moeb hath risen above these conditions, so will I exalt the foundations of the house of Moeb higher up from the earth than Hored, and Moeb shall be the lower house of My kingdom.» — el volumen ata el sitio que se ocupa en el cielo a la condición alcanzada: los del yo individual quedan pegados a la tierra y comen alimento atmosférico
«8. And God crowned Ha'jah as the sub-God of Hored, and he was proclaimed to all the quarters of heaven and earth. And the history of his name exists to this day as Jah, amongst mortals.» — el volumen deriva el nombre Jah de un sub-God de Hored, que es su modo corriente de explicar los nombres divinos de las religiones vivas
«9. Henceforth must ye no longer say: What can I do for this man or that man, or this woman or that woman, or this child or that child? For this is individual labor; and on the earth such ministration belongeth to the ashars; and in atmospherea, such ministration belongeth to the asaphs. But ye shall minister to organic communities who are composed of individuals. For there are communities for factories, and others for education, and others for treatment of the sick; and such communities exist both on earth and in heaven.» — la prohibición de la caridad individual a los miembros de Moeb, repartida por oficios: lo individual es de los ashars en la tierra y de los asaphs en atmospherea, y a Moeb le toca la comunidad orgánica
«4. So it came to pass there fell upon the earth, by command of the Shrevarhs, by the will of Jehovih, fire and brimstone and iron and phosphorous, and the shower thereof reached into the five divisions of the earth. But ere the fall thereof, God was apprised and he apprised the Lords, and they informed the ashars, and they impressed such mortals as were in rapport with heavenly things, and the chosen marched away from the places of destruction, so that not one perished.» — la catástrofe se describe avisada de antemano por la cadena entera del mando celeste hasta los mortales en rapport, con lo que el desastre queda dentro del plan
«7. At the end of two hundred years God enumerated the people in the lower heaven, and there were, besides the spirits of the Fetals (many of whom were doubtful as to everlasting life), two hundred and ninety-six millions of souls. Of this number there had been raised up to the grade of Brides and Bridegrooms to Jehovih more than thirty millions, who were the first of the earth's production.» — el volumen cifra la población del cielo bajo a los doscientos años y separa de ella a los Fetals, dudosos en cuanto a la vida eterna
«6. A light of golden hue gathered above the throne, and took the form of a triangle; and there was a graven image at every corner, the which, when read, was I-O-D; and it was in the character of Whaga, bestowed by the Lord on the altars in the house of worship on earth, and its value was thirty-three millions, which was the exact number prepared for the emancipated heaven in etherea; and the thirty-three was the years of a generation of mortals.» — el triángulo con las tres letras I-O-D y su valor numérico, que el volumen hace coincidir con los treinta y tres años de una generación de mortales
«7. God said: Jehovih is one; the living is one; inanimate corpor is one; and these three are the entirety. To teach mortals this, O Ha'jah, is to give wisdom to the earth. Take thou this triangle, O thou, Son of the Most High. And as long as Seffas endureth on the earth shall it be the bequeathed heirloom of heaven, descending from God to God that occupieth the throne.» — la fórmula de tres en uno del volumen: Jehovih, lo vivo y el corpor inanimado, y el triángulo que la representa como herencia de trono en trono
«11. God said: Heed thou the earth and her heavens, for they are to be thine for one dan. And remember also, that though I ascend with my hosts to etherea, yet I have charge of this world until the completion of this cycle, two thousand eight hundred years: my archangels shall henceforth answer to thy prayers to Jehovih.» — el volumen cifra en dos mil ochocientos años la duración del ciclo y reparte el encargo entre el que asciende y el que queda
«15. At beholding the majesty and grandeur of Jehovih's host of descending, millions of es'yans and clouded souls in the lower heaven, broke and fled; some ran and hid to avoid the threatening light. For such is the magnifying power of the etherean flame, that all dark thoughts and hidden evil lurking in the soul are magnified, and made so plain that» — el volumen explica la huida de los espíritus oscuros ante la luz etérea por su poder de magnificar lo oculto del alma; la frase se corta en el cambio de plana
«16. Millions of the ethereans on God's staff had seen such scenes before, and now stood in glee, firmly riveted by the joy within them. To them, a hundred to one, clung the newly raised from earth, who had never known any other heaven, save such as traveleth with the earth, around about the sun every year. From these there rose millions of whispers, saying: It is like a new death; like a new birth. Behold a man dieth on earth, and his spirit flieth off to another world. And yet now again it flieth off to still another world.» — el volumen pone la ascensión a etherea como una segunda muerte y un segundo nacimiento, dicho por los propios recién subidos de la tierra
«Remember that, when mortals are raised up to understand this symbol of three in» — el volumen ata el alba de kosmon a que los mortales entiendan su símbolo de tres en uno; la frase se corta en el cambio de plana y termina en la 91
«one, then will kosmon begin to dawn on the earth.» — cierre de esa promesa: entendido el símbolo, empieza a amanecer kosmon
«Thou hast stretched forth thy hand over the earth and made it to yield souls to glorify the Creator. And yet in all the while thou hast never quoted thyself. O that this could be taught to angels and men! Who is it, that will not trip or mention himself, or make himself a manifested self?» — la alabanza que resume la ética del volumen por su contrario: la virtud del que nunca se cita a sí mismo ni se pone por delante
«7. Soul of My soul, substance of My substance, created I man. Out of My corporeal Self clothed I man. Out of My corporeal Self clothed I him with flesh and blood and bones. Man's spirit I gave from out Mine own spirit, ever present; and I quickened him to move on the face of the earth.» — la fórmula de la creación del hombre en la ceremonia de las Brides and Bridegrooms: la carne sale del Self corpóreo de Jehovih y el espíritu de su propio espíritu
«11. Again the voice of Jehovih said: A time in the corporeal form I gave to man, that he might learn corporeal things, and to learn whence springeth the tree of life. From no self-existence of his own made I man, but from Myself; and in the place I quickened him into life, I bound him for a season. But when man hath filled his corporeal life I provide death to deliver him into a new world.» — la muerte se declara provisión y no castigo, y el volumen niega al hombre toda existencia propia fuera del Creador
«13. Then Jehovih said: In no time brought I man, newborn into the world, without a mother and a nurse and rich nourishment to feed him withal. Yea, I gave him angels to inspire him and lift him up; and I provided a Lord of the earth to manage his kingdoms and nations, and a God in heaven with a throne and judgment seat, that man in the angel world should be provided and wisely instructed in soul to comprehend the glory and harmony of my worlds.» — el escalafón entero se justifica por una analogía doméstica: como al recién nacido no se le deja sin madre ni nodriza, al muerto no se le deja sin Lord ni God
«17. Response: I put away myself for Thee, O Jehovih! Make me one with Thee. I put away the earth for Thy kingdom's sake, O Jehovih! Make me one with Thee! I put away Thy Lord and Thy God, O Jehovih, for sake of Thee! Thy Lord and Thy God raised me up and made me strong, but lo, the small spark of Thyself within my soul hath grown to be a giant, bowing to none but Thee, O Jehovih! O make me Thy Bride (Bridegroom), O Jehovih!» — el voto de las Brides and Bridegrooms aparta por su nombre al propio Lord y al propio God: la chispa interior crece hasta no inclinarse ante nadie salvo Jehovih
«18. Onesyi said: The lame and the weak shall have a crutch, but the glory of the Father is to see His Brides and Bridegrooms walk alone. Whoever to Jehovih is wed, shall never more to this man nor that man, nor woman, nor Lord, nor God, nor to any person or thing, for self's sake, say: HELP!» — el volumen define la meta como caminar solo, y prohíbe pedir ayuda por causa propia a ningún hombre, mujer, Lord ni God
«19. Response: God and the Lord were my Saviors; without them I had never known of Thy exalted heavens, O Jehovih. Thy Spirit calleth me forever upward. Thy Lord and Thy God taught me to look upward; yea, they prayed for me. Now am I strong before Thee, O Jehovih! Henceforth will I pray to Thee only; but never for mine own benefit, nor for glory, nor for ease, nor for rest, nor for exaltation; but that I may be quick and strong and wise to do Thy will forever!» — la oración queda acotada a lo que no es provecho propio: ni beneficio, ni gloria, ni descanso, ni exaltación
«34. As the hosts passed in front of the throne, Onesyi said: By that which springeth out of the earth is the atmospherean fed and clothed; but the etherean draweth from the etherean worlds. Behold the crowns of the earth and of the lower heaven are but symbols of power, wisdom and love; but that which I bring from Jehovih's kingdom containeth real virtue.» — el volumen separa las coronas de la tierra y del cielo bajo, que llama símbolos, de la que viene de etherea, a la que atribuye virtud real
«6. It is Jehovih's will that ye drink deep of the sorrow of parting, for by this bondage will ye be again reunited in the heavens still above. The progress of the soul of man is forever onward, and in steps and plateaux; and the glory of the resurrection of him that goeth before is equally great as is the sorrow of him that remaineth behind. But the love that bindeth together is as a chain outstretched across the universe; nor time nor distance shall prevail against the inventions thereof.» — el progreso del alma se declara en escalones y mesetas, sin término, y la pena de la separación queda puesta como lo que vuelve a unir
«3. And this was the beginning of the second dispensation of the first cycle of the Eoptian age of the earth. And the lower heaven was well established in habitations, angels and officers, and in all the requisites for the upraised souls of mortals.» — el volumen data el cambio de dispensación dentro de su propio sistema de edades, el Eoptian age
«5. And the voice of Jehovih was with God; and as the first kingdom had been called Hored, so was the second called Hored, signifying the place of God.» — Hored se declara nombre del cargo y no de un sitio: el segundo reino se llama igual que el primero por significar el lugar de God
«souls of men; for all things abiding near together equalize themselves. Even as there is glory in a new birth, so is there glory in death; as there is sorrow in death, so is there joy in resurrection.» — el volumen explica la distancia entre los sitios de las almas por una razón física —lo que está junto se iguala— y empareja el nacer con el morir; el tramo arranca a media frase por el corte de plana
«4. Jehovih had said: They that come out of the earth shall be sufficient unto themselves. As a mother provideth for her child, so do I provide for the spirit generations of a corporeal world; but when they are mature in wisdom, strength and love, I command them to take the places of Lords and God in the management of my kingdoms.» — el volumen explica el relevo de los ethereans por los nacidos de la tierra con la misma analogía materna que usa para todo
«8. They said: Behold, it was told us on earth there was a Jehovih! But we are in heaven, and yet we find him not. Now do we know of a truth there is no All Person. Come, then, let us seek ease and the rich viands that rise up out of the earth. A man liveth on the earth and dieth, and his spirit floateth around about, and there is no more of him. Why will ye serve the Lord? Why will ye serve God? Be ye free and live for yourselves instead of others.» — el volumen pone en boca de los espíritus ociosos el argumento ateo completo, incluido que en el cielo no se halla a Jehovih, y no le opone nada en el mismo sitio
«14. The Kingdom of Hored was broken up and dissolved. The spirits loved not to labor and to learn according to Jehovih's plan, but returned to the earth-ornaments; and they were called DRUJAS 4, because they desired not resurrection.» — el volumen nombra drujas a los espíritus que rehúsan la resurrección y vuelven a los adornos de la tierra; la cifra pegada es llamada de la nota al pie de la plana 106
«The ancients called the lost spirits by different names in all countries: in India, Druj; in China, Won-yeang; in the Algonquin tribes, O'spee; the Hebrews, Girapha (i.e. to be feared). Then we have the terms, ghosts, fairies, wraiths, etc., etc., for modern terms. Under the name of familiar spirits the ancient Hebrews were well informed of these drujas.» — nota al pie que traduce druja a los nombres de varias tradiciones a la vez —Druj en la India, Won-yeang en China, O'spee entre los algonquinos, Girapha entre los hebreos— y a los términos modernos de fantasma, hada y wraith
«Druj is a Vedic name. The ancient Chinese called them M'spe. The Germans called them "The double," because when they take on forms they look like the mortal to whom they are engrafted. The term familiar spirits, as now used, has a wide range.» — continuación de la misma nota: da druj por védico, añade el M'spe chino y explica el Doble alemán porque el espíritu engraftado toma la forma del mortal al que se pega
«BEING COTEMPORARY WITH THE BOOK OF SETHANTES, SON OF JEHOVIH. THAT IS TO SAY, AS SETHANTES WAS GOD OF HEAVEN, SO IN THE SAME PERIOD OF TIME HIS LORDS HAD DOMINION ON THE EARTH, AND THIS IS THEIR BOOK, EVEN AS THE PRECEDING ONE WAS GOD'S BOOK.» — el encabezado del First Book of the First Lords declara la relación entre los dos libros: el anterior era el de God y este el de sus Lords, sobre el mismo periodo
«3. And it came to pass that a new race was born on the earth, and these were called I'hins, because they were begotten of both heaven and earth. Hence it became a saying: The earth conceived of the Lord.» — el volumen nombra I'hins a la raza nacida del cruce de ángeles y Asu, engendrada del cielo y de la tierra a la vez
«4. And the name of the first race was Asu (Adam), because they were of the earth only; and the name of the second race was I'hin (Abel), because they were capable of being taught spiritual things.» — el volumen empareja sus propias razas con los nombres del Génesis, Adam y Abel, y las separa por la capacidad de recibir enseñanza espiritual
«9. And that man may continue to walk upright, ye shall teach him the law of incest, for man of himself cannot attain to know this.» — la ley del incesto se declara imposible de alcanzar por el hombre solo y por eso revelada
«13. And he strayed out of the garden of paradise and began to dwell with the asu'ans (Adams), and there was born into the world a new race called Druk (Cain), and they had not the light of the Father in them, neither could they be inspired with shame, nor of heavenly things.» — el volumen nombra Druk a la tercera raza y la empareja con Caín, nacida del cruce de I'hins con asu'ans
«16. And the mark of the Lord put upon the Druks was the shadow of blood, which, being interpreted, is WAR.» — el volumen lee la marca de Caín como la sombra de la sangre y la traduce por una sola palabra, guerra
«20. And the Lord commanded the male I'hins, old and young, to be circumcised, that woman might not be deceived by the Druks. And the I'hins circumcised one another, old and young; for it was the testimony of the Lord unto woman that seed of their seed was born to everlasting life.» — el volumen explica la circuncisión como marca para que la mujer no sea engañada, y la pone como testimonio dado a ella y no al varón
«6. And it likewise came to pass that the atmospherean rulers were more lenient and less tyrannical in their government than had been the ethereans. For as the ethereans had forbidden the es'yans, the newly dead, to return to their mortal kindred, even to the fiftieth year in spirit life, so, not so with the present Lords and God, for they indulged hundreds of thousands of es'yans for sympathy's sake to return to their mortal kindred.» — el volumen hace de la indulgencia la causa del desastre: los ethereans prohibían al recién muerto volver con los suyos hasta el año cincuenta y los nuevos gobernantes lo consintieron por lástima
«And these es'yans became not workers in heaven, either for others or for their own resurrection to higher regions; but they became idlers and vagabonds in the lower heaven, oft living with their mortal kindred till their mortal kindred died, and then in turn persuading such es'yans to do even as they did.» — consecuencia de esa indulgencia: ociosos y vagabundos en el cielo bajo que se quedan con sus parientes mortales hasta que estos mueren y entonces persuaden a otros
«4. The I'hins were white and yellow, but the Druks were brown and black; the I'hins were small and slender, but the Druks were tall and stout.» — la taxonomía racial del volumen, que reparte color y talla entre sus dos razas; se consigna tal como el libro la sostiene
«5. Now, because the Druks had not previously obeyed the Lord, but went and dwelt with the asu'ans, there was a half-breed race born on the earth, called Yak, signifying ground people; and they burrowed in the ground like beasts of the forest. And the Yaks did not walk wholly upright, but also went on all fours.» — el volumen nombra Yak a la raza que hace nacer del cruce de Druks y asu'ans y la describe medio erguida y excavadora
«7. And the arms of the Yaks were long, and their backs were stooped and curved. And the Lord said: Because they are the fruit of incest, and not capable of speech, nor of eternal life in heaven, the I'hins shall make servants of them.» — el volumen justifica la servidumbre de los Yaks por incapacidad de habla y de vida eterna, y los declara fruto del incesto
«8. And that they may not tempt my chosen to bring forth fruit unto destruction, they shall be neutralized in my sight. And the angels of God taught the I'hins to make eunuchs of the Yaks; of the males and females made the I'hins eunuchs of the Yaks, and took them for servants.» — la castración de los Yaks se atribuye a enseñanza de los ángeles de God y se dice como medida contra la mezcla
«14. And God said unto the I'hins: That ye may teach some of them of the Lord your God, build ye within the house of worship an image of me; in likeness of man build ye it. And I will manifest unto as many as are capable of everlasting life.» — el volumen hace del ídolo una orden divina y no una desviación: la imagen se manda construir a semejanza de hombre para que God se manifieste por ella
«16. And in the time of worship, the angels of the Lord came and possessed the idols and spake therefrom, with audible voices spake before mortals.» — la explicación del volumen para el ídolo que habla: ángeles que lo poseen y hablan desde él con voz audible
«20. The I'hins answered, saying: As the voice of the Lord is unseen but potent, so is there a spirit in man unseen and potent, which shall never die, but ascend to heaven to habitations prepared by the Lord.» — el argumento de la inmortalidad dicho por analogía con la voz que no se ve y obra, que es el procedimiento constante del volumen
«3. Thou shalt not kill man, nor beast, nor bird, nor creeping thing, for they are the Lord's.» — el segundo mandamiento de esta serie extiende la prohibición de matar a bestia, ave y reptil, con lo que la dieta del volumen queda mandada y no aconsejada
«16. And the Lord said: Because ye depended upon me for all things, ye developed not yourselves. Henceforth shall man learn to face evil on his own account; otherwise he could not attain to the Godhead in heaven.» — el volumen hace de la dependencia el obstáculo y del enfrentarse al mal por cuenta propia la condición de llegar a la Deidad
«17. Two entities hast thy Creator given thee, that which is flesh, and that which is spirit. And the flesh shall desire earthly things; but the spirit shall desire heavenly things.» — la partición de la persona en carne y espíritu con deseos distintos, que es la forma en que el volumen plantea el conflicto moral
«24. And there began to be a new tribe on the earth; and they were called I'huans, because they were half-breeds, betwixt the Druks and I'hins. The I'huans were red like copper; and they were taller and stronger than any other people in all the world.» — el volumen nombra I'huans a los mestizos de Druks e I'hins y los describe rojos como el cobre, que es el color con que su lista de legisladores describe a Abram, Moses y Chine
«1. ABOUT this time man began to use his lip and tongue in enunciating words, prior to which he spoke in the thorax.» — el volumen data el paso del habla torácica a la articulada con labio y lengua, dentro de su propia cronología
«2. And the Lord spake unto the I'hin, saying: That the labor of the Lord thy God may be remembered on the earth, go provide me a stone and I will engrave it with mine own hand, and it shall be called Se'moin because it shall be a testimony unto all nations and peoples, on the earth, of the first written language in all the world.» — el volumen nombra Se'moin a la primera lengua escrita y la hace grabada por el propio Lord en una piedra
«4. And the Lord said: Go into all cities in all the countries of the world, and provide ye copies like unto the tablet I have given. So it came to pass, the angels of heaven inspired the I'hins to make tablets and to read them, that the first language of the earth (Panic) might be preserved to the races of men.» — la primera lengua se llama panic, el mismo nombre que la apología del primer libro da a la lengua de la Tierra
«of themselves to be good, they will be void of wisdom in heaven. For this reason ye shall withdraw a little, that man be tried as to his self» — el argumento del libre albedrío del volumen: la bondad inspirada no da sabiduría en el cielo, y por eso los ángeles se retiran a propósito; el tramo arranca a media frase por el corte de plana y la última palabra queda partida por el fin de renglón
«11. For in the time of your most success in slaughtering your fellow-man, ye are also peopling heaven with the spirits of vengeance. And they will return upon you, and even the I'huans shall turn upon one another; thus saith God.» — la doctrina del volumen sobre la guerra, dicha como consecuencia y no como pecado: el que mata puebla el cielo de espíritus de venganza que vuelven sobre él
«15. And your labor is in vain also. For which reason we will tarry no longer on the earth till man hath exhausted the evil that is in him.» — el abandono de la tierra por el Lord y sus ángeles se declara decisión deliberada, a la espera de que el hombre agote su propio mal
«19. And the Lord bewailed the earth and the generations of man: I made man upright and walked by his side, but he slipped aside and fell, said the Lord. I admonished him, but he would not heed. I showed him that every living creature brought forth its own kind; but he understood not, believed not; and he dwelt with beasts; falling lower than all the rest.» — cierre del First Book of the First Lords: el lamento del Lord, que pone la mezcla con las bestias como la caída más baja
«19. Jehovih's voice spake to Ah'shong, saying: For three days and nights stand thou in the firmament that man on earth and in atmospherea may behold the power and majesty of My chosen in heaven.» — la espera de tres días antes de descender se manda por razón de efecto sobre los que miran, y no por necesidad del viaje
«23. In the All Person's boundless love, find thou recompense for thy holy words, most honored God. Down in darkness, long and earnestly, have the Lords of earth labored conjointly with heaven's God, whose kingdom fell. Alas, our God, who ministered over the lower heaven, is crushed and humiliated. The enemies of high heaven, exulting in their spoil of Jehovih's kingdom and His name, mock us, saying: Where now is Jehovih? Whence cometh the Higher Light? O ye Faithists in an All Person boundless!» — el volumen usa aquí el nombre Faithists en boca de los enemigos que se burlan, que es una de las pocas veces en este tramo en que el término aparece como apelativo de un grupo
«4. And from this time forth My etherean hosts shall not remain in atmospherea more than eight years in any one cycle. This, then, that I give to thee shall be like every dawn of dan, some of one year, some of two or three or four or more (years), as the time requireth.» — el volumen fija en ocho años el máximo que las huestes etéreas pueden quedarse en atmospherea por ciclo, y llama dawn of dan a ese periodo
«6. And the time from one dawn of dan to another shall be called one dan'ha; and four dan'ha shall be called one square, because this is the sum of one density, which is twelve thousand of the earth's years. And twelve squares shall be called one cube, which is the first dividend of the third space, in which there is no variation in the vortex of the earth. And four cubes shall be called one sum, because the magnitude thereof embraceth one equal of the Great Serpent.» — la aritmética completa del sistema: dan'ha, square de doce mil años, cube y sum, con la cifra final como llamada de nota
«8. Thy place shall be a distance away from the earth, that thy dominion be not disturbed by the confusion of the fallen angels thereof. So also, to as many as thou shalt redeem away from the earth and from mortal contact, the distance of thy kingdom will prevent them returning.» — la distancia del reino nuevo se elige como medida práctica: impide que los redimidos vuelvan al contacto con los mortales
«And here they halted, that both mortals and angels belonging to the earth might behold and fear; for such Jehovih made man, by unusual sights, to become weak and trembling, to change him to new purposes.» — el volumen declara el propósito del prodigio: la vista insólita vuelve débil y tembloroso al hombre, y esa es la manera de cambiarlo de propósito
«17. Ye were installed by My hand, and have done a good work. Think not that I curse because Hored and Moeb are fallen! Knew I not beforehand that these things would be? Behold, I have provided all My works so that man should be forever making new things. Had Hored stood, there had been no heaven to rebuild on earth in this day. How, then, could My newborn Gods learn? Think not that I come to teach with Mine own labor; I provide My people that they shall teach one another.» — la doctrina del volumen sobre el fracaso: Jehovih lo declara previsto y necesario, porque sin caída no habría cielo que reconstruir ni Dioses nuevos que aprendieran
«18. What is so conceited as man? And yet I bring him into life the dumbest of animals. Man prideth himself in his power and wisdom. I send the drought, the rains and winds, the weakest of My members, and they show man he is nothing. So also do My Gods and Lords of the lower heaven become conceited of their power and wisdom; but a turn of a word, and their heavens fall. Thousands of millions of souls turn from order and high estate into confusion and anarchy. Thus do I confound men and angels, and in their seeming misery lay the foundation for an everlasting good.» — el volumen aplica la misma regla a sus Dioses: también ellos se envanecen y sus cielos caen, y en la miseria aparente pone el cimiento del bien duradero
«24. Jehovih's sons must not be humiliated; how, then, can ye labor under me? Were ye not Jehovih's God and Lords.» — la regla de que un hijo de Jehovih no se humilla: el God saliente no puede trabajar bajo el entrante, y por eso se le retira a Yeshuah
«1. THE Council of Yeshuah, of which there were one million members, was formed in groups, and these again represented in groups, and these in still other groups. Consequently, a group of one thousand had one speaker, who became the voice of that thousand; of these speakers, one hundred had one voice in council; and of these, ten had one voice before God, and he was the voice of the whole, and Jehovih was his voice. Thus was the whole council represented in all its parts. And this was the manner of proceeding, to wit:» — el volumen describe el consejo celeste como una representación por grupos encadenados, de mil en mil hasta una sola voz ante God
«2. God commanded the subject; the council deliberated in thousands, and each speaker became aware of the voice of his group. Then these speakers assembled in hundreds and deliberated, and they again centered into one voice; and each ten of these had one voice before God. Thus it came to pass that the decrees of God were both the wisdom of men and of Jehovih. Hence the saying: When God said this, or God commanded that, it was the word of Jehovih expressed by men and angels.» — el volumen explica con eso su propia fórmula: cuando se dice que God mandó algo, es la palabra de Jehovih dicha por hombres y ángeles a la vez
«5. God said: I withdraw from the Druj and the Druk the beneficence of Jehovih's chosen; I leave them destitute. Who can approach the beggar with wisdom, or the king with inspiration to be good? A drowning man will try to swim; but the reveler in lust must perish before his soul can learn Jehovih.» — el volumen justifica el abandono de los perdidos por una regla de aprendizaje: el que se ahoga nada, y el que goza tiene que perecer antes de aprender
«3. Withdraw all good men and good angels, and there is no person left; they would not be half made up. A man without an arm or a leg is but part of a man; a man without perception of the All Person is a deformity in soul. He seeketh a home for his own ease and glory; but the Son of Jehovih seeketh to find the severest labor that will profit his brethren.» — el volumen llama deformidad del alma a la falta de percepción de la Persona Total, y le opone la busca del trabajo más duro que aproveche a los demás
«5. Behold a man maketh a factory and turneth out fabric for sale. I make a college and I turn out sons and daughters of Jehovih, to give away. Bring me such material as will stand in warp and filling; Jehovih's fabric shall endure forever. Search me out the seed of I'hin, and house them with care, for they shall redeem the earth-born after I ascend to the Father's kingdom.» — God compara su escuela celeste con una fábrica y marca la diferencia: lo que sale de la suya se regala
«8. For without discipline there is nothing; and discipline cannot be without ceremony; nor ceremony without rites, and forms, and established words. Is it not a foolish soldier that saith: Behold I am wise! I need no discipline nor manual of arms. What more is he than one of an untutored mob?» — el argumento del volumen a favor del rito: sin disciplina no hay nada, y la disciplina exige ceremonia, formas y palabras fijadas
«Better is it that men march to the sound of one monotonous word, than not to march at all; the value lieth not in the word, but in bringing in unison that which was void. A fool saith: I need not pray, there is no virtue in words. But his soul groweth up at variance with Jehovih. Neither is there more virtue in the prayer or the words, than in marching (sacred dance) before Jehovih; for whatever tendeth to unite men in one expression of soul in harmony, is Jehovih's.» — el volumen desplaza el valor de la oración de las palabras al acto de unir: marchar y danzar valen lo mismo que rezar si ponen a la gente en una sola expresión
«2. Mortals loved more to commune with the spirits of their kindred, who knew little of heaven, than they did with ethereans who were wise and holy.» — el volumen consigna la preferencia de los mortales por los espíritus de sus parientes frente a los ethereans, que es su diagnóstico del comercio corriente con los muertos
«4. And it so came to pass through the Lords and the ashars, that is, the guardian spirits with mortals, that the name, Yeshuah, was established on the earth. God said: In the time of kosmon, men shall say: Whence came the name of heavenly things? But Yeshuah shall lie hid away, and Jehovih will in that day stretch forth His hand and disclose all.» — el volumen anuncia que en kosmon se preguntará de dónde vienen los nombres celestes y promete la respuesta, que da él mismo en el versículo siguiente
«5. But mortals were thick in tongue, and could not say Yeshuah, and they said I. E. Su; hence came the name of many men, Iesu, 3 signifying, without evil, which is the ultimate salvation of the soul.» — la etimología que el volumen da para Iesu: una deformación mortal de Yeshuah, el nombre de su cielo, glosada como sin mal
«8. Suffer not My etherean hosts to remain longer than dawn, either on the earth or within atmospherea, for I shall take the earth into dark regions in order to build it up to a higher state for the time that cometh» — el volumen declara la oscuridad venidera como parte del plan y no como abandono: la tierra entra en regiones oscuras para ser levantada después
«9. God said: As I drill them in heaven to make them a unit, so give ye to mortals rites and ceremonies, that, coming into heaven, they go not back to their old haunts and fall in darkness.» — el volumen justifica los ritos dados a los mortales por su efecto sobre lo que viene después de la muerte, y no por su contenido
«Two millions of pruners sent he forth, saying to them: Find all the evil spirits dwelling with mortals, whether they be fetals or familiars, and gather them into one place. Then find the spirits and fairies who have taken up caves and waterfalls on earth as their abode, and bring them to the same place.» — el inventario de espíritus oscuros del volumen por su sitio: fetals y familiars con los mortales, y espíritus y hadas en cuevas y cascadas
«Then find the idiotic and chaotic spirits who dwell on battle-fields, and bring them to the same place. Then find the lusters, who dwell in old castles and ruined cities, and in houses of evil, and when they are going out for raids on mortals, seize them and bring them to the same place.» — segunda mitad del inventario: caóticos en los campos de batalla y lusters en castillos viejos, ciudades en ruinas y casas de mal
«The original of iesus, or jesu, or jesus. See tablet Se'moin, Saphah, and v. 34.» — nota al pie que declara sin rodeos lo que la etimología de Yeshuah pretende: que ahí está el original de Jesús, con remisión a otro libro del volumen
«13. So great was the wisdom of these Gods and Goddesses that to come within the earth's atmosphere was sufficient to enable them to read all the souls and prayers of mortals, and all the thoughts and desires of the spirits of the lower heaven belonging to the earth. To each and all of them the voice of Jehovih was ever present, and their power was like unto their wisdom.» — el volumen mide la sabiduría de sus Dioses por una capacidad concreta: entrar en la atmósfera de la tierra basta para leer todas las oraciones de los mortales
«14. Jehovih hath said: To the corporean I have given power to hear one or two things at the same moment of time; but My Gods can hear intelligently tens of thousands of men speaking at the same time. Yea, they can find a way to answer them also.» — el volumen cifra la diferencia entre el hombre y sus Dioses en el número de voces que cada uno puede oír a la vez
«17. And the earth Gods, that is, the Lords, who were now called Adonya, were such as had been brought forth out of the earth. And God, who had dominion in the atmospherea of the earth, was also an earth-born; and so were all the angels in atmospherea the product of the earth.» — el volumen declara que desde ese punto God, los Lords y todos los ángeles de atmospherea son nacidos de la tierra, y nombra Adonya a los Lords
«19. Jehovih said: Whoever serveth Me, in My name, is My son, or My daughter. The Light of My Judgment falleth upon them sufficient for the time and place. Inasmuch as ye honor them, ye honor Me also. Through the flowers of the field I express Myself in color and perfume; through the lion and mastodon I express Myself with power and voraciousness; through the lamb and the dove I express myself in meekness and docility. Through man I express Myself in words and actions; and all men, the wise and the ignorant, are channels of My expression. Some have thick tongues and poor speech, nevertheless they are My babes, My sons and daughters.» — el volumen extiende la expresión de Jehovih a la flor, al león y al cordero, y declara canales suyos a todos los hombres, sabios e ignorantes; es lo más cerca que este tramo llega de la palabra con que hoy se nombra lo canalizado
«20. Jehovih said: After the Se'muan age I gave to the earth from My etherean heavens sons and daughters, and they abode with mortals for three thousand years. And My ethereans established loo'is on the lands of the earth; and they commanded the loo'is, saying to them: Your office is to lead mortals by inspiration to dwell together, man and woman, as husband and wife; and in such adaptation that their offspring shall rise higher in wisdom, love and power, than the father and mother.» — el volumen nombra loo'is a los ángeles encargados de emparejar a los mortales por inspiración para que su descendencia suba en sabiduría, amor y poder
«22. Such as could comprehend Me, having faith that My presence in Person should ultimately triumph for the highest and best, I commanded to be called FAITHISTS. Since the beginning, have I kept a thread of this line inhabiting the earth and her heavens.» — la definición que el volumen da de su propio nombre propio: Faithists son los que tienen fe en que la presencia en Persona triunfará, y el libro declara un hilo continuo de ellos desde el principio
«ASU, THE FIRST MAN I'HIN I'HUAN YAK 21. Jehovih said: I will confound the wise man in the latter days; for he shall not discover why man and woman lived not indiscriminately, as» — el pie de la lámina de las razas, que el reflujo del EPUB deja pegado al versículo siguiente: nombra a Asu primer hombre y enumera I'hin, I'huan y Yak; la ilustración misma no está en el troceo
«the beasts. Yea, I will show him that they who profess Me are led by Me, that they who deny Me go down to indiscriminate communion. Out of My works, shall the lessons of the early days of the earth show the presence of My hand from the beginning. By My loo'is was man and woman inspired to raise up such sons and daughters as would glorify Me and My works; by My loo'is have I maintained My foothold amongst mortals.» — el volumen hace de la unión conyugal frente a la promiscuidad la prueba de su propia presencia, y del trabajo de los loo'is su punto de apoyo entre los mortales; el tramo arranca a media frase por el corte de plana
«3. And the Lord said unto man: Behold, I have walked with thee, and taught thee; but by my indulgence thou hast neglected to put forth thine own energy. 4. Now I am going away from thee for a season, that thou mayst learn to develop thyself.» — la retirada del Lord se explica por sus efectos: la indulgencia impidió al hombre poner su propia energía
«7. Thou shalt love thy Creator with all thy mind, and heart, and soul, all the days of thy life. 8. And thou shalt love thy neighbor as thyself. 9. Because thou wert born into the world without covering, thou shalt clothe thyself.» — los tres primeros mandamientos de esta serie, con el vestido puesto al mismo nivel que el amor al Creador y al prójimo
«11. The Lord said: Of everything that groweth up out of the ground that is good to eat give I unto thee, and they shall be food for thee. 12. But of all things of flesh and blood, wherein is life, thou shalt not eat. 13. For thou shalt not kill.» — la dieta vegetal queda mandada como mandamiento y unida en la misma frase a la prohibición de matar
«18. The Lord said: All the instinct that is in the bird, or beast, or fish, or insect, or creeping thing, was created with them, but man was created blank; and yet man shall attain to more subtle senses than any other living creature.» — el argumento del hombre creado en blanco, repetido aquí con su promesa: lo que le falta de instinto lo gana en sentidos más sutiles
«20. The Lord answered: Serve thy Creator by doing good unto others with all thy wisdom and strength, and by being true to thine own highest light, and all knowledge shall come to thee.» — el método que el volumen ofrece para alcanzar esos sentidos: servir haciendo el bien y ser fiel a la luz más alta propia
«3. The Lord sent his loo'is (masters of generations, angels next in rank above guardian angels, i.e., ashars) to the I'hins, and they raised up heirs unto the Lord; by controlling the parentage of the unborn brought they into the world a new race of men, of the same seed and blood as of old, and these heard the voice of the Lord.» — el volumen define los loo'is dentro del propio texto, por encima de los ashars, y describe su obra como control de la parentela de los no nacidos
«9. The Lord inquired: Knowest thou the meaning of, Love thy Creator? And man said: Yea, Lord; and to love my neighbor as myself; and to do good unto others with all my wisdom and strength. Yea, I have the All Highest Light. I am wiser than the ancients. Behold, I want no Lord nor God; I am the highest product of all the universe.» — el volumen pone en boca del hombre la declaración de autosuficiencia entera, incluido que no quiere Lord ni God, y la consigna como el paso previo a la caída
«12. Man forgot his Creator; he said: No Eye seeth me, no Ear heareth me. And he neglected to guard himself against the serpent (corporeality); and the serpent said unto him: Partake thou of all things, for they are thine.» — el volumen glosa la serpiente entre paréntesis como corporalidad, con lo que da su propia lectura del relato del Edén
«BEING FORTY-EIGHT THOUSAND YEARS; COVERING THE SUB-CYCLE OF A THOUSAND YEARS OF DARKNESS; COVERING A PERIOD FROM THE CREATION OF MAN DOWN TO THE SUBMERSION OF THE CONTINENT OF PAN, CALLED BY THE ANCIENTS, THE FLOOD, OR DELUGE, WHICH WAS TWENTY-FOUR THOUSAND YEARS B.K., SELECTED FROM THE RECORDS IN THE LIBRARIES OF HEAVEN.» — el encabezado del Synopsis of Sixteen Cycles declara su alcance y su fuente: cuarenta y ocho mil años tomados de los archivos de las bibliotecas del cielo, hasta el hundimiento del continente de Pan que llama diluvio
«2. Second, the sun, with his family, plieth in a large circuit, which is divided into one thousand five hundred arcs, the distance of which for each arc is about three thousand years, or one cycle.» — la astronomía del volumen: el sol con su familia recorre un circuito de mil quinientos arcos de unos tres mil años cada uno
«6. The Holy Council of Orian Chiefs, through the Wisdom and Voice of Jehovih, appointed one of their number, Sethantes, to take charge of the earth, and to people it with immortal beings, during its travel in Wan. 7. The rank and title of Sethantes, thus raised up by Jehovih, Creator of worlds, was, FIRST GOD OF THE EARTH AND HER HEAVENS.» — el Synopsis nombra a Sethantes primer God de la tierra, lo que identifica al libro sin portadilla de las planas 48 a 105 como el suyo
«abide in the etherean heavens. END OF BOOK OF AH'SHONG, SON OF JEHOVIH.» — cierre del Book of Ah'shong; la plana entera del troceo es esta línea partida y el rótulo de fin
«24. Because the I'hins have become a spiritual people and have prospered in peace and spirit, behold, they have degenerated in the corporeal body. They yield abundant harvests for My etherean realms, but they are like untimely births.» — la paradoja que el volumen sostiene sobre sus elegidos: por espirituales degeneran en el cuerpo y su cosecha es de fruta verde
«27. And it came to pass that many of the I'hins lost the generative desire and, so, brought not forth many heirs. But the brown people burnt with desires, and they laid hold of the I'hin women when they went into the fields, and forced them, and thus brought forth again the I'huan race, the copper colored, strong and bright and quick.» — el volumen hace nacer de nuevo a los I'huans por violencia de los brown people sobre las mujeres I'hin, y lo consigna sin juzgarlo
«12. But in etherea, Jehovih spake to His Orian Chiefs, saying: As I try mortals, so do I try angels; as I try them, so do I try My Gods. Forever and forever do I keep before them the testimony of AN ALL HIGHER.» — la regla que el volumen aplica por igual a mortales, ángeles y Dioses: a todos se les pone delante el testimonio de un Más Alto
«13. Now it had come to pass on earth that the time of a generation of mortals had risen from twelve years to eighty years. And there were many who lived to be three hundred years old. And they had become very large; twice the size of men of this day. But they were without judgment and of little sense. Hardly knew they their own species. And they mingled together, relatives as well as others; so that idiocy and disease were the general fate of the tribes of men; and they were large and strong and prolific.» — el volumen ata la degeneración a la promiscuidad entre parientes y describe hombres del doble de tamaño que los de hoy pero sin juicio
«2. Hear me, O ye Chieftains! Be ye far-seeing in My traveling worlds, and alert to My words. Behold the red star, the earth, hath attained her maturity! As a daughter cometh forth in the prime of life, so standeth the young earth in her glory. For fifty thousand years hath she played her part as an ornament of heaven and a harvester of bright souls for My exalted regions in the firmament.» — el volumen data en cincuenta mil años la madurez de la tierra y la describe con la misma figura que usa para todo, la de una hija que llega a su edad
«6. Sixteen times have my etherean hosts redeemed the earth and her heavens from darkness into light, and yet ere the end of a cycle she falleth again, and her atmospherea with her. And now it hath come to pass that her heavens are filled with thousands of millions of spirits that know not Me and My emancipated worlds. Speak, O ye Gods and Goddesses.» — el balance que abre la deliberación: dieciséis redenciones y dieciséis caídas antes del fin de cada ciclo
«10. Dhu'itta said: Her people become wise in a day, but on the next they are fools. One generation becometh skilled in books and in knowledge of the sun and moon and stars, and in the mathematics of corporeal things; but a generation followeth, and lo, her people are cannibals again.» — la objeción de una de las voces del consejo: el saber de una generación no pasa a la siguiente, y de los libros y la astronomía se vuelve al canibalismo
«15. And as oft as they are raised up in light, so are they again cast down in darkness, because of the great desire of the spirits of the dead to return back to the earth. These druj return to mortals and fasten upon them as fetals or as familiars, and inspire them to evil. Go now to the earth, O My beloved, and find the division of the earth where most of these druj congregate, for I will uproot their stronghold; I will break them from their haunts and they shall no longer carry My people down to destruction.» — el volumen da su causa única para el ciclo de caídas: el deseo de los muertos de volver a la tierra y pegarse a los mortales como fetals o familiars
«And man had books, both written and printed; and the young were taught in schools, a knowledge of the sun and moon and stars, and of all things that are upon the earth and in the waters thereof. This was therefore called the first period of civilization on the earth.» — el volumen data una primera civilización con libros escritos e impresos y escuelas de astronomía; el tramo arranca a media frase por el corte de plana
«17. So Jehovih said: Now will I prune the earth and her heaven. Behold, the division of Whaga shall be hewn off and cast beneath the waters of the ocean. Her heaven shall be no longer tenable by the spirits of destruction, for I will rend the foundation thereof and scatter them in the winds of heaven.» — el volumen explica el diluvio como poda y lo aplica a la vez a la tierra y a su cielo: se hunde el continente y se deshace el cielo que le correspondía
«Fall to, all hands, and build ships in all places, even in the valleys and on the mountains, and let My faithful gather together within the ships, for My hand is surely stretched over the earth.» — el aviso del arca dicho en plural y sin un solo Noé: se manda construir naves en todas partes, hasta en los valles y en las montañas
«20. And ye shall also proclaim unto the earth and her heaven that from the first, even in the ancient days, I proclaimed My three worlds unto all people, which are: My corporeal worlds and the lower heavens that belong thereto, and My etherean heavens which are in the firmament above. And I said: The first glory is of the earth, whereon is paradise when man obeyeth My commandments; and the second glory, which is greater than the first, I created for the spirits of the dead, but I bound the lower heaven to the earth that it might travel therewith, that the communion of the dead with the living might add a glory unto both.» — las tres glorias del volumen: la tierra, el cielo bajo que viaja con ella, y etherea; el cielo bajo se declara atado a la tierra a propósito para que la comunión de vivos y muertos honre a las dos
«E, Etherea; B, Periphery of the earth's vortex. This line was called by the ancients the Bridge of Chinvat. All within this area is called Atmospherea. The centre is the earth. 1, 1, 1; O, the ocean. 1, 2, 3, represent atmospherean plateaux. The O, O, O, with a line through it, represents atmospherean oceans.» — el pie del diagrama del vórtice terrestre, que el troceo conserva sin la lámina: nombra puente de Chinvat a la periferia del vórtice y reparte dentro los plateaux y los océanos atmosféricos
«22. And because man was without knowledge, My Gods and Lords appointed certain masters of generations (loo'is), who were ethereans of great wisdom, to abide with mortals and inspire such marriages as would best promote spiritual growth from the start. And there came forth amongst all people certain ones capable of sar'gis and su'is, and they heeded the commandments of My Gods and Lords, forsaking evil and striving to serve the spirit, choosing Me above all things. Wherefore I chose them also, and called them I'hins.» — el volumen ata la facultad de sar'gis y su'is a un programa de emparejamientos dirigido por los loo'is, con lo que la mediumnidad queda puesta como resultado de crianza
«28. And the wide plains of Og, with her thousand cities, and with the great capital of Penj, and the temples of Khu, and Bart, and Gan, and Saing, shall sink to rise no more. And in the deluge, the air of heaven shall be filled with the screaming and wailing of millions of mortals going down to destruction.» — el volumen nombra las ciudades y los templos que hunde y pone en el aire del cielo el clamor de los millones que se ahogan
«BEING THE HEAVENLY RECORDS OF APH, SON OF JEHOVIH, AND OF HIS COMPANION, NIN'YA, DAUGHTER OF JEHOVIH, AS PERTAINETH TO THE SUBMERSION OF THE CONTINENT OF WHAGA (AFTERWARD CALLED PAN, SIGNIFYING EARTH). AND THIS PERIOD WAS COMMONLY CALLED THE DELUGE, OR FLOOD OF WATERS.» — la portadilla del Book of Aph declara de qué trata: el hundimiento del continente de Whaga, después llamado Pan, que el volumen identifica con el diluvio
«5. I am the All Highest! My service extendeth forever. I go not, but I am afar. I come not, and yet I am near. My voice is in all places. The light of the soul of man heareth Me. I speak in the vine that creepeth, and in the strong-standing oak.» — la declaración de Jehovih sobre su propio modo de estar: ni va ni viene, y su voz habla en la vid que trepa y en el roble
«8. They look for Me as they look for things; they hearken for my voice as for a man's voice. And they find Me not, nor hear that which I have spoken. Yet none can efface My words; My wisdom endureth forever. Behold, I come not as a sound to the ear; My voice hieth into the soul from all sides.» — el volumen niega que su voz sea un sonido en el oído y la pone entrando en el alma por todos lados, que es su respuesta a quien dice no haberla oído
«9. Teach them, O ye angels; they look not in the right way; their ears are turned after loud claps and noises. They cry out: Alas, I hear not the voice of Jehovih; He hath not spoken; His voice hath no man heard; He is the All Silent, and dumber than the things He created.» — el volumen consigna la objeción del que no oye nada, en su propia forma, y la explica por un oído hecho a golpes y ruidos
«23. For as much as they commenced putting away self and serving Me whilst they were yet in corpor, so were they not born in the spirit» — el volumen aplica al morir la figura del nacimiento prematuro; la frase se corta en el cambio de plana y se completa en la 156
«world before their full time. And even so are others not of full birth who have not in the corporeal form begun to triumph in spirit over their own flesh.» — cierre del versículo 23: el que no empezó en vida a vencer su carne nace antes de tiempo en el mundo del espíritu
«17. Now will I carry away their heaven and earth, and they shall be seen no more forever. But the drujas and fetals shall be carried to Hautuon and cast into walls of fire. And they shall be divided up into groups; kin shall be torn away from kin, and friend from friend, and mother from daughter, and father from son; for they are become as absorbents, sucking one another continually.» — el castigo consiste en separar a los espíritus unos de otros, incluida la parentela, porque el volumen los describe como absorbentes que se chupan entre sí
«19. Hear my voice, O God, and command thy Lord to proclaim on the earth. Have I not made an example before mortals? Behold the carrion that rotteth in the field. Is it not the feast of the hyena, the wolf and the buzzard? Do not worms come to life therein and turn to and devour the carcass that brought them forth?» — el volumen argumenta con la carroña del campo: los gusanos que nacen de ella y la devoran son su figura para los espíritus que se alimentan de los vivos
«23. When they are short of My measure, I lengthen them out; when they run foul, I prune them to My own liking; for they are mine. Behold, the fool hath said: Jehovih hath made a failure! Behold, the Creator created a world for a certain purpose, but it run foul of His mark!» — el volumen consigna la objeción del que llama fracaso a la creación, en su forma más cruda, y la pone en boca del necio
«24. Hear Me, O God, and through thy Lords answer thou him in his conceit. Did I not quicken man into life in Mine own way? At zero created I him, and I said: Two roads have I made, O man. One leadeth to everlasting light; and the other to everlasting darkness.» — la respuesta del volumen a esa objeción empieza por el punto de partida: el hombre se crea en cero y con dos caminos delante
«25. Now have I shown him the darkness; it is My witness, whereby man knoweth My word is All Truth. Wherefore, then, should I not create the world, and man, and angels, that they go down in everlasting darkness? Is it not by darkness and pain I push man forward? Yea, the conceited man would fail himself but for the failures I set up before him. Wherefore, then, have I not created wisely?» — la teodicea del volumen dicha entera: la oscuridad y el dolor son testigos y empujan al hombre, y el envanecido se salva por los fracasos que se le ponen delante
«27.I cause the grain to grow in the field, and the day before it is ripe I send wind and rains and destroy it utterly. I bring forth man with shapely limbs and strong arms, but in the day of his prime I cut him down. I gave the passion of love to the mother, but I take away her first» — los tres ejemplos con que el volumen ilustra su gobierno: el grano destruido en vísperas, el hombre cortado en su prime y la madre que pierde al primogénito; el troceo pega el número al verbo y la última palabra queda partida
«29. Shall man of earth say: The Creator was angry, and so sent the land beneath the ocean? He hath not wisdom to comprehend that this day I cast out hell and destruction. The druj is his love, and, as vampires, they feed on each other to the ruin of both.» — el volumen niega expresamente que el diluvio sea castigo por ira y lo declara expulsión del infierno
«13. I have spoken, and My breath is a floating world; My speech is written in the lines where travel countless millions of suns and stars; and in the midst of the etherean firmament of the homes of Gods.» — la fórmula con que el volumen dice su propia escritura: el habla de Jehovih está escrita en las líneas por donde viajan los soles y las estrellas
«3. And I examined the records of the stars of heaven, and of the earth; and the accounts of Jehovih's harvests, and I perceived the bondage and labor of the red star were of the seventh magnitude in the advance of habitable worlds.» — Aph cifra la tierra en la séptima magnitud del avance de los mundos habitables, con lo que el volumen la pone lejos de ser la primera
«11. Hear Me, O ye Kriss'helmatsholdak, who have witnessed the creation of many worlds and their going out. Open your gardens and your mansions; the seine of My fishing-pole is stretched; countless millions of druj and fetals will fall into My net. My voice hath gone forth in Chem'gow and Loo and Abroth, and Huitavi, and Kuts of mas in the wide etherean fields of Rod'owkski.» — muestra del registro nominal del volumen, que llena planas enteras de topónimos y títulos inventados; aquí la red de pesca es la figura del rescate de drujas y fetals
«18. And I divided the line into sections, each with two hundred and fifty ships, and there were one thousand sections. And every ship was contracted ten thousand fold, which was the force required to break the crust of the earth and sink a continent.» — el volumen cifra la fuerza necesaria para hundir un continente en términos de naves contraídas diez mil veces, con lo que el prodigio queda descrito como obra de ingeniería
«32. And the star of Fiatisi's etherean ship was stationed near the earth, that she might the better behold the deliverance of the spirits that were to be freed by the submersion of the land of Whaga; and of these spirits there were upward of twenty-four billion four hundred millions, of whom more than three billion were fetals and familiars and spirits in chaos.» — el volumen cifra en más de veinticuatro mil millones los espíritus liberados por el hundimiento de Whaga, de los cuales más de tres mil millones eran fetals, familiars y caóticos
«5. But it shall come to pass that many mothers shall perish in the waters, with children in the womb, which live by fetal, as is proper in My sight, for so created I them.» — el volumen declara propia de su designio la vida fetal por fetal, que es el mismo término con que nombra el pegarse de un espíritu a un mortal
«6. Therefore, to all such fetals give special care, for they are without sin. And when the mother is dead corporeally, and the fetal also, bring hence their spirits, but together; and provide a volunteer angel of fetal power, and deliver the infant spirit to her to be nurtured until the proper time of weaning, and provide in the same place a home for the mother of the child, that she may inherit its love and mirth.» — los no nacidos se declaran sin pecado y se les da nodriza y a la madre muerta se le devuelve el hijo
«8. In the misfortunes of a fallen world, created I food for the warm love of My etherean Goddesses. Behold them hereabout in millions; every one in hope of receiving a prize of that which was lost in darkness, to raise up sons and daughters, who shall rejoice in everlasting paradise. Think not that I gave the talent of love only to a mother for her child, and there the talent to end; for as the talent in its incipient age bindeth her soul to her child, so doth the same talent in My Goddesses overspread a helpless world.» — el volumen extiende el amor materno de una criatura a mundos enteros y lo declara el mismo talento, no una metáfora
«1. JEHOVIH said: Now will I bewail thee, O earth. The glories of thy heavens that are past and gone shall be a lesson to the Gods. Thy place of Hored, once the place of the wisdom of My Son, Sethantes, upraised, behold it is measured and gone down. And Moeb is no more: Yeshuah is fallen. Where floated the plateaux of many resurrections, are now miring vampires and millions of souls that hear not and see not, but are forever burrowing deep in everlasting darkness.» — el lamento por los cielos caídos nombra uno por uno a Hored, Moeb y Yeshuah, que el propio volumen había fundado en los libros anteriores
«Footnotes 1 An agus is about a thousand miles» — nota al pie que da la equivalencia de una de las medidas propias del volumen
«and thou shalt send down to the earth, to Whaga, a sufficient number of ethereans, that every mortal man and mortal woman, and every mortal child, shall have five to attend. And they that go to mortals shall take with them birth-blankets a sufficiency; for in the time of destruction, when the mortals go down in death, thy servants shall receive he liberated spirits on the birth-blankets, and bear them to the atmospherean column of ascent. And hither shall thy hosts receive them and provide them with food and clothes, after the manner of es'yans.» — el operativo de rescate se describe con detalle administrativo: cinco ángeles por cada mortal y mantas de nacimiento para recibir a los espíritus que se liberan al morir
«10. And as one spirit returned and fastened itself on a mortal, so did another and another, till hundreds and thousands of spirits dwelt in one corporeal body, oft driving hence the natural spirit I gave in the time of conception; and these mortals knew it not; and they became void of direct purpose because of the confusion of soul, and they were worthless on the earth.» — el volumen describe la obsesión múltiple con cifras: cientos y miles de espíritus en un cuerpo que echan fuera al propio, dado en la concepción
«11. Jehovih further said: Henceforth for a long season shall it be on the earth that the spirits of the es'yans shall not be suffered to return and dwell with mortals. But the earth shall be encompassed on all sides with walls of emun, and with ashars to bear away the spirits of the dead in the hour of death.» — el volumen decreta un cierre temporal del trato entre muertos y vivos, con muros de emun alrededor de la tierra
«12. But there shall come a time when mortals are capable of comprehending these matters, in which time their kindred spirits shall return at intervals from their holy labors in heaven, and see them and talk with them face to face.» — y en la misma frase promete la reapertura de ese trato para cuando los mortales puedan entenderlo, que es el anuncio con que el volumen se sitúa a sí mismo
«6. And the vortex of the earth closed in from the extreme, and lo, the earth was broken! A mighty continent was cut loose from its fastenings, and the fires of the earth came forth in flames and clouds with loud roaring. And the land rocked to and fro like a ship at sea.» — la mecánica del hundimiento: el vórtice de la tierra se cierra y el continente se desprende, con lo que el diluvio queda explicado por la física propia del volumen
«10. And there were of druj and fetals sixteen billion six hundred millions, many of whom had lived on earth as fetals and druj for thousands of years» — la cifra de drujas y fetals rescatados en el diluvio, con muchos que llevaban milenios pegados a los mortales
«9. So it came to pass that in one hundred and fifty days' time all the ships of the Faithists were in the ports, and the people went ashore, in the different countries whither they had been taken.» — el volumen reparte a los Faithists en cuatro grupos de naves y cuatro países, con lo que sustituye el arca única por una flota
«10. When I told God (Neph) what Thou hadst said, God said unto me: My angels shall inspire the I'hins to take all things out of the ships, and this night shall thy hosts fulfill the commandment of Jehovih. And so it came to pass; the I'hins took all their goods out of the ships, not knowing they were inspired; and in the night I sent angels down, and they sank the ships.» — el hundimiento de las naves se decide para que los salvados no vuelvan a dispersarse, y se ejecuta de noche
«11. And in the morning the I'hins beheld their ships had disappeared, and they said with one voice: Of a truth, I know I was inspired, for I would not rest till all the goods were taken out of the ships. Let us, therefore, build an altar unto the Lord, and sing and dance, because he is with us.» — el volumen muestra cómo se lee un milagro desde dentro: los salvados atribuyen a inspiración lo que ellos mismos hicieron sin saberlo
«11. In three days' time the kingdom of God was founded, and situated in atmospherea, near and over the land of Jaffeth (Chine'ya), but the plateaux extended with two wings, so as to embrace Shem and Ham (India and Egypt); and thither went the Gods, with their Lords and attendants.» — el nuevo cielo se sitúa sobre Jaffeth con alas sobre Shem y Ham, y el volumen da entre paréntesis sus nombres modernos: China, India y Egipto
«17. Then God departed, and Aph, Son of Jehovih, went with him, and they came into the midst of the kingdom of God, whereat they halted, and God said: Here will I build my throne; and inasmuch as Sethantes, in the olden time, called his place Hored, so will I call my place Hored also, and on the earth it shall be called the Mountain of God, for it shall be my home.» — el nombre Hored se repite a propósito, por ser el del cielo de Sethantes, y en la tierra queda como Mountain of God
«20. God said: Since thy labor hath been taken from thee, thou art as a parable on the newly dead; who have lost the earth, but have no place in heaven.» — el Lord sin división queda puesto como parábola del recién muerto, que perdió la tierra y aún no tiene sitio en el cielo
«Footnotes 1 Two hundred years.» — nota al pie que da la equivalencia de un dan en años; la plana entera del troceo es esta línea
«3. And to my marshals, messengers and asaphs: Hear ye the word of your God, which is that ye proceed throughout atmospherea, selecting and appropriating all suitable places for the spirits of the dead; and that ye apportion builders and workmen, and erect factories, and schools, and hospitals, and nurseries, and all other suitable places, adapted to receiving those of the first resurrection, as is done in all atmospherean heavens, and all who are thus received shall be called es'yans for the first five years; but after that they shall be called es'seans, signifying having separated from corporeal desire, being full residents of the es world.» — el volumen fija el vocabulario de los muertos: es'yan los cinco primeros años y es'sean después, cuando se han separado del deseo corpóreo
«But those who will not become es'seans, being the spirits of Druk-mortals and hard bound to the earth, shall be called druj, signifying wandering spirits of darkness and of evil; and those who engraft themselves on mortals shall be called fetals, signifying sucklings, and these names shall continue in heaven and on earth to the end of the world.» — y fija los otros dos nombres: druj para los espíritus errantes de oscuridad y fetal, que glosa como mamón, para los que se engraftan en los mortales
«4. Wherein ye may perceive the fault of leniency of the Gods and Lords of old, be ye circumspect in these times; for never more shall the rod of water chasten the living earth.» — el volumen cierra el diluvio con una promesa de no repetición y con la lenidad de los Dioses antiguos declarada falta
«3. Jehovih said: Nevertheless, the upraised children of darkness are thine own family, and the glory of thy house in heaven shall be the light thou shalt make manifest in them.» — el volumen pone la gloria de un Dios en la luz que saca de los oscuros que son de su propia casa, no en los que ya estaban altos
«appoint us not to the I'hins, for they are already advanced, but appoint us to the natives in the divisions of the earth, especially to those who» — los voluntarios etéreos piden no ser destinados a los ya adelantados sino a los más oscuros; la frase se corta en el límite de chunk dentro de la misma plana
«13. For as it is proven that a man in conflict with himself accomplisheth nothing, whilst he who is in harmony with himself is mighty wherein he ruleth himself to a good purpose; even so hath it been proven that the unity of many angels can, by force of their own wills, control the place and proceedings of a world. And by your faith in this matter with your God, ye became a star of faith in Jehovih, which is the mastering of all things to His glory.» — el volumen extiende del individuo a la multitud la misma regla: la unidad de muchos ángeles controla por su sola voluntad el sitio y la marcha de un mundo
«14. And they who were without an All Highest in Person, were without power, and of no effect, save to build up discord to our proceedings. Whilst those who assumed to be Gods and Lords, but ignored Jehovih, were not sustained, for having nothing higher than themselves, they rose only to themselves.» — el argumento del volumen contra los Dioses falsos, dicho como mecánica y no como reproche: sin nada más alto que ellos mismos no pudieron subir más que hasta sí mismos
«1. THE voice of Jehovih spake through God, saying: Because a new heaven is established, and because the old hath been raised up, let signs be manifested, whereby men and angels in after times may know what hath happened. For it shall come to pass in later days that men and angels may forget the flood and the purging of the earth. Bethink ye, O Gods and Goddesses, what shall be done?» — el volumen explica por qué se dejan señales: para que en tiempos posteriores se sepa lo que pasó, y esa es la razón que da de sí mismo
«For I gave fear and faith as an heritage when men were weak in judgment; but, with the growth of wisdom, I take away fear and the substance of things not proven to the judgment.» — el volumen declara caducos el miedo y la fe conforme crece el juicio, y con eso admite el cambio de criterio que su propia era exige
«3. Jehovih said: In kosmon, men and angels shall ask for proofs. One will say: How is it possible to relate the words spoken in the olden times? Another will say: How can it be proven that the old heaven was taken away?» — el volumen pone por escrito las dos objeciones que espera de su propia época, sobre la transmisión de las palabras antiguas y sobre la prueba del cielo retirado
«6. Say ye: Give, then, a name to the Highest Cause beyond all research; and they will say: By the ancients called Jehovih. And they shall perceive that they have entangled themselves in a net. For if the condition of ignorance on earth begot ignorance in heaven, how could the light of heaven come afterward to the earth save from above? Since, then, the light of heaven came from above, who should invent the wisdom of a flood to come upon the speech of nations?» — el argumento con que el volumen responde a esas objeciones: si la ignorancia de la tierra engendró ignorancia en el cielo, la luz posterior no pudo venir sino de arriba
«7. Give them, therefore, words in heaven and words on earth which are of matters of this nature, and make the sounds thereof sacred, so that it shall be proven in Jaffeth and Shem, and Ham, and Guatama, and in» — el volumen explica las coincidencias entre los relatos del diluvio de varios pueblos por palabras sagradas puestas a propósito; la frase se corta en el cambio de plana
«8. God said: Thou art All Wisdom, O Jehovih! Now have I a place for the new volunteers come from etherea. For this shall be their matter and business with the familiars who dwell with the barbarians. So, accordingly, were they allotted. And they were enjoined to sing to mortals the song of the flood; and they thus established its history to endure forever on earth.» — el volumen adjudica la permanencia del relato del diluvio a ángeles encargados de cantárselo a los mortales
«3. Behold, the time is come to appoint loo'is to abide with the barbarians. For herein will I reveal a great secret, which is that My chosen on earth cannot subdue it; for they are a harmless and defenseless people. Therefore, have I created the barbarian wisely; for he shall drive away and destroy all evil beasts and serpents; and the forests shall fall down before him.» — el volumen declara a sus propios elegidos incapaces de someter la tierra y le asigna esa tarea al bárbaro, creado a propósito para ella
«5. This was done also; and the barbarians were attended by familiar spirits, many of whom took upon themselves any name pleasant to the ear, some of them calling themselves God or Lord, or after the name of some great king of the olden time. And these familiars, being stupid, supposed themselves to be such persons.» — la explicación del volumen para los nombres grandiosos de los espíritus que se comunican: familiares estúpidos que toman el nombre que les agrada y acaban creyéndose esas personas
«6. The result of their stupid impressions was to inspire the barbarians to believe they were attended by Gods or Lords, or by the spirits of kings or queens; and so they held up their heads and began to think. For as it had been said by the Gods of ancient times: Some are led by flattery, some by self-conceit, some by duty, some by love of righteousness;» — el volumen consigna el efecto útil de ese engaño y enumera los resortes por los que se conduce a la gente; la frase se corta en el cambio de plana
«there are others who can be led to self-improvement by persuading them they are chosen especially by some God or Lord, or the spirit of a renowned king or queen, to work wonders.» — cierre de esa enumeración: a algunos se les mejora persuadiéndolos de haber sido escogidos por un God o por el espíritu de un rey; el tramo arranca a media frase por el corte de plana
«7. God said: There was a certain sick man who could not be cured by the physicians; so there came a foolish woman, seeing visions, and said to the sick man: To-morrow thou shalt be healed. God hath been trying thee; but thou hast proven thyself in soul, and thy God will withdraw the spell of thy infirmity; behold, thy God standeth by thee.» — la historia del enfermo al que una mujer que ve visiones anuncia la curación, con que el volumen ilustra cómo obra una creencia sobre el cuerpo
«Footnotes 1 Person-self.» — nota al pie que traduce uno de los términos del volumen; la plana entera del troceo es esta línea
«3. This was accomplished; and heavenly kingdoms with thrones for the Lords, for the first resurrection, were established on the earth, and in the divisions of the Lords. So that there were allotted to these Lords' kingdoms thirty-three years for a resurrection, because thirty-three is the division of dan corresponding to one hundred dans to each cycle.» — el volumen reparte las dos resurrecciones entre los Lords y God, y fija en treinta y tres años el paso de una a otra; la cifra final es llamada de nota
«4. Accordingly, every thirty-three years thereafter there was one migration of a group from the Lord's first resurrection to that of Hored, which was God's second resurrection. Whereby the light of dan fell on two hundred years, four hundred years, five hundred years, six hundred years and one thousand years, which became the base of prophecy for each cycle from that time forth for a long period.» — de esa aritmética el volumen hace salir su base de profecía, con los periodos de doscientos, cuatrocientos, quinientos, seiscientos y mil años
«6. Accordingly now, in the second resurrection, new colleges were established in heaven, and the spirits began the study of elements and illustrations in es and uz, and the process of travel and of carrying corporeal entities. And these spirits were at times, under ashars, taken» — el volumen pone en la segunda resurrección el estudio de los elementos y del transporte de entidades corpóreas; la frase se corta en el cambio de plana
«down to mortals to assist in miracles and legerdemain. For the lessons in the second resurrection embraced the mastery of corpor in analysis and synthesis.» — el volumen describe el milagro como materia de estudio: los espíritus bajan a asistir en prodigios y en juegos de manos, y la lección es el dominio de lo corpóreo por análisis y síntesis
«And they delivered the message of God, to which Wak'hah replied: Thanks, O Jehovih! Tell God I will come. But yet let me surmise: I have been all my life, now some thirty thousand earth years, trying to learn where I should be most serviceable to Jehovih and His sons and daughters. And when I judge that I have found it, lo, a summons cometh from another way, saying: Come thou hither. Wherefore it seemeth Jehovih forever hurrieth us onward, faster than our wisdom can discover the requirement.» — la respuesta de quien es llamado a ser God: treinta mil años buscando dónde servir mejor y cada vez que lo halla, un llamado a otra parte
«elements in harmony, of which music is the same to the ear of mortals.» — el volumen define la música como lo que el oído mortal percibe del juego de los elementos en armonía; el tramo arranca a media frase por el corte de plana
«7. And now another gateway opened amidst the stars; and a cluster star was seen approaching from the southeast. It was as a star surrounded by stars, and brighter than all the others. This was the ship-star of Aph, the Orian Chief. At sight of which all souls in the firmament turned in pride and wonder. Swift and mighty above all the countless millions of Gods and Goddesses assembled had he attained in the play and management of worlds. And at sight of his etherean star, angels and Gods whispered: Aph! And the magic of his name, widely known in the Nirvanian fields of the emancipated heavens, spread abroad, till every soul uttered, APH! in all the regions of atmospherea and on the earth.» — el volumen describe la fama de un Dios como algo que se propaga por el firmamento entero, con el nombre repetido de boca en boca
«15. And God gathered from the abundance of eth'ic and made a crown and placed it on Wak'hah's head, saying: Hail God of heaven and earth, Jehovih's Son! This was shouted by the hosts. And then God took off the triangle, the sam'gan, the heirloom of the Gods of the red star, the earth, and God hung it on Wak'hah's neck, saying: Take this heirloom, the symbol of three entities in one, and wear it for the glory of the Great Spirit, Jehovih.» — el volumen nombra sam'gan al triángulo heredado y lo declara símbolo de tres entidades en una, que es su fórmula sostenida desde el Book of Jehovih
«10. But during the last thousand years in atmospherea, there being no resurrections to etherea, many fell into disbelief of the emancipated heavens, and so sat about, building up heavenly kingdoms on their own account, and for their own glory. And in order to have exalted kingdoms they sent their slaves back to mortals to inspire them with the glory of their false God's kingdoms, that others in turn might become slaves also.» — el volumen explica el origen de los reinos falsos por la pérdida de fe en lo de arriba, y su método por el reclutamiento de esclavos entre los mortales
«BEING COTEMPORANEOUS WITH THE BOOK OF APH, SON OF JEHOVIH. AND AS THE LATTER IS OF HEAVEN, SO IS THE LORDS' BOOK OF THE EARTH. FOR WHICH REASON ONE BOOK IS PLACED ABOVE THE OTHER.» — el encabezado de The Lords' First Book explica su disposición en el volumen: el libro del cielo va encima y el de la tierra debajo, por corresponder al mismo tiempo
«3. As over mortal kingdoms, kings; as over empires, emperors; as over armies, generals; so hath Jehovih in his heavens crowned certain chieftains for times and places, and given to them certain names, whereby they have been proclaimed to men and angels, so that the discipline of heavens might manifest the glory and dominion of Jehovih.» — el volumen deriva sus títulos celestes de los cargos terrestres y los declara nombres dados a jefes por tiempos y lugares
«5. Whereas, if it be said: The King said thus; and generations after, if it be said, The King said thus; and all men know it was not the same man, but was nevertheless The King, so also proclaim I, the Lord, My predecessors and successors; for all of them were, and have been The Lord.» — la declaración que resuelve la primera persona del volumen: el Lord es un cargo que habla por sus predecesores y sucesores, como el Rey, y no un individuo
«10. Behold, they have quibbled about words and the meaning of words. One saith: How much of this came from the Lord, and how much from the prophet? Making of themselves mathematicians on a matter separate from the subject of the righteousness of their own souls, which lieth at the bottom of God's desires.» — el volumen consigna la pregunta por el reparto entre el Lord y el profeta y la desestima como cuestión de matemáticos ajena a lo que importa
«11. Are not all words at best but pictures and paintings of the spirit that findeth them? And whether the Captain (Lord) or his private (angel) carry the light to the prophet, what mattereth it to the man or woman who seeketh to serve Jehovih by doing good works?» — la respuesta del volumen a esa pregunta: las palabras son pinturas del espíritu que las halla, y da igual si la luz la trajo el Captain o su private
«14. Behold, I am not for one man only, nor for one woman, nor for one book; but wherever the light of wisdom and the desire for virtue and holy deeds shine, there will my speech manifest. Is not Jehovih wide as the universe, and immutable? And to be in harmony with Him, is this not the sum of all wisdom?» — el volumen niega expresamente ser el libro de nadie en particular y pone su criterio en donde brille el deseo de virtud, con lo que relativiza su propia exclusividad
«But My resurrections in heaven are far apart, and the inhabitants thereof lose faith in those above them. Through faith is all power and glory attained; therefore have I exacted that angels cultivate faith in the next resurrection.» — el volumen explica la distancia entre resurrecciones por una razón pedagógica: sin ella no habría que cultivar la fe; el tramo arranca a media frase por el corte de plana
«16. I declare freedom unto all men in Jehovih's name, but with freedom I also give the experience of the Lords of earth. Suffer therefore my prophets on all hands to embellish the pictures of the past in their own way; and as far as the pictures fortify faith in Jehovih and His Works, and His Power and His Glory, be ye circumspect to desire nourishment therefrom. And rather than destroy that which is given in the name of Jehovih, go ye, and fall to work in like manner to build up His light in your own way.» — el volumen autoriza a sus propios profetas a adornar el pasado a su manera y pide no destruir lo dado en nombre de Jehovih sino construir al lado; es una declaración sobre su propio género
«19. But as the light of a full grown man differeth from that of a child's, so, in different degree, was the light of men; and those with the higher light were called Faithists (I'hins), because they perceived that Wisdom shaped all things and ruled to the ultimate glory of the All One; but those of the lesser light were called Cain, the Druk, because their trust was more in corporeal than in spiritual things.» — el volumen identifica a los Faithists con los I'hins y a Caín con los Druks, y pone la diferencia en dónde se deposita la confianza
«20. And the Faithists were also called the chosen people, because they chose God, who is Lord over corpor; but the Cainites, the Druks, were classed as enemies of the Lord, because they sacrificed by means of war and death that which Jehovih made alive. And these two peoples have lived on the earth from the first, and even to this day.» — el volumen explica por qué se llaman elegidos: porque eligieron ellos, y declara a los dos pueblos vivos hasta hoy
«48. The Lord said: I will name the fleets of my chosen, and their names shall be everlasting on the earth. And the Lord named them GUATAMA, SHEM, JAFFETH, HAM and YISTA.» — el volumen reparte a los salvados del diluvio en cinco flotas con nombre propio, que darán nombre a cinco regiones del mundo
«50. Which is my crescent, in the form of a rainbow; and whatsoever people bear this, my sign, shall be as a remembrance to me of my covenant. Nor shall they be destroyed from the inheritance which I have given unto them.» — el volumen da su propia versión del arco iris del pacto y lo llama su creciente
«53. The fleet named Guatama was carried to the eastward, and the country whither it landed was also called Guatama. 2 The Lord said: From this place shall my chosen spread out north and south. But they shall not inhabit the lands to the east or west as far as the sea; for they shall be testimony in time to come of this landing place from the continent of Pan.» — el volumen identifica Guatama con América y prohíbe a los suyos poblar las costas este y oeste para que queden de testimonio
«58. The fleet named JAFFETH was driven to the westward and north, and the country was called Jaffeth for thousands of years thereafter, and is the same as is called Chine'ya to this day. 59. The fleet named SHEM landed to the south, and the country was called Shem for thousands of years afterward, and is the same as is called Vind'yu (India) to this day. 60. The fleet named HAM landed south west, and the country was called the land of Ham for thousands of years, and is the same as is called Egypt and Africa to this day.» — el volumen empareja sus tres nombres restantes con China, la India y Egipto, con lo que su geografía queda traducida entera
«62. They shall remember the flood. 63. They shall repudiate idols, but worship the Great Spirit, Jehovih. 64. They shall have the crescent. 65. They shall have the triangle. 66. They shall preserve the four days of the change of the moon as sacred days, and they shall be called mass (moon's) days. 67. They shall be circumcised. 68. They shall remember the seven tetracts: DIBBAH, the enticing evil; RA,p. 76b the flesh evil; ZIMMAH, the joking evil; BELYYAAL, worthlessness; AVEN, vanity; ANASH, delight in destruction; SA'TAN, desire for leadership, which is the captain of death.» — la lista de rasgos comunes que el volumen atribuye a sus elegidos en todas las tierras, con los siete tetractos nombrados en su propia lengua; la marca de plana pegada a RA es del aparato de remisión del volumen
«22. In like manner gave I the light of heaven unto all men, but my enemies perverted my words in order to justify themselves in sin. For the Father so dwelleth in man that man can judge of truth and holiness. For if one man saith: The Lord said: Thou shalt not kill; and yet another man saith: The Lord saith, Thou shalt kill; then shall not any man mistake» — la regla de discernimiento que el volumen ofrece contra su propia perversión: si uno dice no matarás y otro dice matarás, nadie puede equivocarse; la frase se corta en el cambio de plana
«which is of the Lord in fact. For the Lord maketh not alive any man whom he desireth shall be killed.» — cierre de esa regla: el Lord no da vida a nadie que quiera ver muerto; el tramo arranca a media frase por el corte de plana
«55. The fleet of two ships carried to the north was named Yista, which in the Whaga tongue was Zha'Pan, which is the same country that» — el volumen da a Japón el nombre Zha'Pan en lengua de Whaga; la frase se corta en el cambio de plana
«is to this day called Japan, signifying RELICT OF THE CONTINENT OF PAN, for it lay to the north, where the land was cleaved in twain.» — cierre de esa etimología: Japón como resto del continente de Pan, quedado al norte donde la tierra se partió en dos
«69. They shall have three great lights: OR, the All Highest; GOD. son of Or; LORD (Adonya), executor of heaven and earth. 70. They shall have three less lights: God's angels and Lords; the prophets; the rab'bahs.» — las tres luces mayores del volumen —Or, God y Lord— y las tres menores, con los rab'bahs entre ellas
«71. They shall have three representative symbols of light: The sun, the moon and the burning flame.» — los tres símbolos representativos de la luz que el volumen da a sus elegidos
«78. Now, many inquired of the Lord, saying: If these, having no understanding, be not heirs to everlasting life, how shall it be with our children who die in infancy? 79. The Lord said: This is a matter of the seed, and not of learning. Whosoever is born of my chosen shall inherit my everlasting kingdom.» — la pregunta por los niños muertos en la infancia se responde por la semilla y no por lo aprendido, que es la doctrina hereditaria del volumen dicha sin rodeos
«1. THE Lord said: A wise physician amputateth a diseased limb and so preserveth the trunk to become healed.» — la figura con que el volumen justifica el diluvio: cirugía sobre un miembro enfermo para salvar el tronco
«11. For in the time of kosmon their relics shall be testimony that the I'hin forerun the I'huan, the copper-colored, race in all the world.» — el volumen anuncia que la arqueología probará la precedencia de los I'hins sobre los I'huans, con lo que pone su propia historia a prueba de excavación
«15. And every city had one rab'bah (head father), who knew the way of the Lord; by the rab'bah were the altars of the Lord built, and the times of the sacred days foretold.» — el volumen nombra rab'bah al padre cabeza de cada ciudad y le atribuye el altar y el calendario de días sagrados
«40. And when the prophets say: Behold, the Lord saith this is a sacred day; then will I keep that day holy, for the prophets hear the voice of God.» — uno de los mandamientos que el volumen pone en boca del propio creyente, dicho en primera persona y con la obediencia razonada
«54. Now I, the Lord, reveal in this, the kosmon era: 55. My angels abode with the chosen in the days of the aforesaid sacred scriptures. 56. And when the words were repeated for the stopping of blood, behold, my angels compressed the veins. Not the words stopped the blood, but by the words mortals became in concert with my hosts.» — el volumen desarma su propia fórmula mágica en su propia voz: las palabras no detienen la sangre, sino que ponen al mortal en concierto con las huestes, que comprimen la vena
«57. And when a man went into the presence of dangerous diseases, repeating the sacred words, behold, my angels enveloped that man with my unseen blankets, and the man was protected from the disease.» — la misma operación con la protección contra la enfermedad: no obra la palabra sino los ángeles a los que la palabra convoca
«58. Without such words, there could be no concert of action betwixt mortals and angels. 59. Think not that thy Lord taught a foolish thing; nor that the mumbling of words by my prophets were without wisdom and forethought by the Lord thy God.» — el volumen defiende la fórmula ritual por su función y no por su contenido, y sale al paso de quien la tome por mascullar palabras
«60. Now in those days the Lord caused the rab'bah to make a wheel and hang it beside the altar. And the meaning thereof was: As this wheel is without beginning or end, so is the Creator. Whosoever turneth the wheel one round hath said: In thee, my God, I trust.» — el volumen explica la rueda del altar: sin principio ni fin como el Creador, y darle una vuelta equivale a una declaración de confianza
«62. And the form of fete was a circle and an all light centre, with four dark corners cut off. And the Lord explained the meaning, which was: 63. That there is a central light within man seeing clearly, but that the four dark corners of the world (ignorance, lust, selfishness, and anger) beset him on all sides.» — el emblema Fete, con su centro de luz y sus cuatro esquinas oscuras, que el volumen glosa como ignorancia, lujuria, egoísmo e ira
«65. In all there were two hundred and eighty signs and emblems and symbols and implements given by the Lord to his people; and when they were all completed the Lord taught the prophets the meaning; and these became the sacred language of mortals in all the divisions of the earth.» — el volumen cifra en doscientos ochenta los signos y emblemas dados, y los declara la lengua sagrada común de los mortales
«Fete or Fate, the five forces over man. See Symbol 67, Se'moin, Saphah. Also, see ceremonies of Emeth.» — nota al pie que empareja Fete con Fate y remite a otros dos libros del propio volumen
«13. In those days the I'hins dwelt not alone, but in cities and villages; and they were clothed. And they tilled the ground and brought forth grains and seeds good to eat; and flax and hemp, from which to make cloth for covering the body. And their food was of every herb and root,» — el volumen describe a sus elegidos como agricultores y tejedores; la enumeración de su dieta se corta en el cambio de plana
«and grain and seed, and fruit that cometh of the earth; but they ate not flesh nor fish, nor of anything that breathed the breath of life.» — cierre de esa descripción: comían de todo lo que da la tierra y de nada que respirara
«64. And the Lord made an instrument and called it GAU, which was a triangle with a plumb line from the upper corner; and across the plumb line was a hollow reed for seeing through; and at the bottom end of the plumb line was a weight attached, which pointed to marks on the lower border of the triangle.» — el volumen describe el gau pieza por pieza: triángulo, plomada, caña hueca para mirar y peso que señala marcas
«And the Lord explained to the prophets how to use the gau for proving all things, even as to the height of mountains, and the velocity of running waters, and how to lay the foundations of the temples, that they might be square with the world. And the prophets on their part taught the I'hins, but with them the mysteries were kept a secret against all the world. Hence, in after time, came the saying: Even the wicked were compelled to employ the I'hins, and were thus beholden to the Lord.» — el uso del gau para medir alturas, corrientes y cimientos, guardado en secreto, explica el prestigio técnico que el volumen atribuye a sus elegidos
«3. Two states, therefore, have I created open to all men, both on earth and in atmospherea, which are, liberty and bondage. And man I made to choose that which he will; but that he might not err, behold, I send My emancipated angels to explain these things beforehand.» — el volumen reduce las opciones a dos, libertad y servidumbre, y hace de la explicación previa el oficio de los ángeles
«4. Even so are governments ordained by My holy ones, wherein ye may judge whether a government be of Me or against Me. For if it give liberty to all righteous works, and for the promotion of knowledge, providing teachers to the extent of the demand, it is of Me. But if the government maketh of itself a self, for which its aggrandizement is at the expense of My children's liberty, then is it against Me.» — el criterio con que el volumen juzga un gobierno: libertad para lo justo y maestros hasta donde alcance la demanda, contra el que se engrandece a costa de esa libertad
«5. For I have not created a people to be to-day as were their forefathers, but provided them with perpetual growth in wisdom and virtue; wherefore the rising generations shall rebel against that which was well and good for their forefathers. All My governments understand this, whether on earth or in heaven. Whatever government accepteth not this rule, shall go down to destruction.» — el volumen declara legítima la rebelión de cada generación contra lo que sirvió a sus padres, y hace de esa regla la condición de duración de todo gobierno
«For, as I have hedged man about with sentinels, such as pestilence, poverty and hunger, in order to awaken him to knowledge and industry, so have I hedged in all governments under the sun with sentinels, such as rebellion and assassinations, and war, and bankruptcy. As pestilence proveth man's disobedience to My commandments, so do rebellion and anarchy prove» — el volumen empareja pestilencia, pobreza y hambre con rebelión, asesinato, guerra y bancarrota como centinelas puestos a propósito; la frase se corta en el cambio de plana
«6. The self-God saith: I will make a strong government; by armies and cruel masters will I bind the subjects of my dominions. And he draweth up a multitude of laws, and heapeth up books to explain the laws, and findeth judges to explain the books that explain the laws, and he saith: Behold how wise I am! Behold the great wisdom of my judges! Behold the great learning of my books! Behold my most perfect laws! Behold my armies that stand behind all, and in great power!» — el retrato del gobierno por la ley: leyes, libros que explican las leyes, jueces que explican los libros, y ejércitos detrás de todo
«8. Hear thy Creator, O My God, for through My Son I bequeath a new light to the lower heaven: For, as thou hast portioned to the self-Gods to take kingdoms, suffer them to hedge themselves about with a multitude of laws; but thou thyself shalt have no laws save the rites and ceremonies, which thou shalt adorn with music and processions.» — el volumen ordena a su propio cielo no tener leyes, solo ritos y ceremonias con música y procesiones, frente a los reinos que se cercan de leyes
«9. And it shall come to pass that the dominions of the self-Gods will prosper for a season; and they will, for sake of self-glory, deplete the earth people of familiar spirits and fetals. But, in time after, their subjects will tire of the laws of the self-Gods, and hearing that thou hast no laws, save rites and ceremonies, they will come to Hored of their own accord.» — la estrategia que el volumen atribuye a su Dios: dejar que el reino de las leyes prospere y canse a sus propios súbditos
«11. The voice ceased, but Sue said: Behold, a time cometh, in all the atmospherean heavens, when the discipline of former days must give way to something new; and such a time is now in this kingdom. It may be likened to a young child that hath been led by the hand for a long time, but now hath become strong of limb so as to walk alone.» — el volumen anuncia el relevo de la disciplina por algo nuevo con la figura del niño que ya camina solo
«2. And why? Simply for lack of discipline and harmony. Every one is for self, and none are producers for the general good. Alas, they are the same as mortals, but stript of flesh. They are of no value to themselves.» — el diagnóstico del volumen sobre el cielo caído: cada cual para sí y ninguno produce para el común, iguales a los mortales pero sin carne
«4. Sue said: Fear not, O God. They are as mortar in my hands. Neither shall there be preaching to them, nor praying for them. They are tired of these things. But I will found a new light amongst them, and it shall speak for us. Hear me, then, and with the populace I shall be as One that is unknown. Call, then, thy es'enaurs, and thy trumpeters and harpists, and all the musicians belonging to thy kingdom and to the kingdoms of thy Lords, and let the procession begin.» — el método que el volumen propone contra el cielo caído: ni predicar ni orar, porque están hartos, sino una luz nueva que hable por sí misma
«16. God: I see nothing in all the universe but Thee! All selfs are but fractions of Thyself, O E-o-ih! 17. Response: Who hath not beholden Thee, O E-o-ih? Thy Person is in the east and west and north and south! Below and above; far and near.» — el núcleo de la liturgia de iniciación: todos los yoes son fracciones de una sola Persona, que está en los cuatro puntos y arriba y abajo
«26. God: Man assumeth to protect himself, because he is without faith in Thee, O E-o-ih! And to preserve his own, which, in fact, is not his.» — el volumen desarma la ley de conservación propia por el lado de la propiedad: lo que el hombre guarda no es suyo
«29. The kingdoms of the earth and the kingdoms of Gods and Lords in heaven, what are they more than imitations of My works? Wherein they imitate Me well, I am with them in wisdom, love and power. Shall a man butt his head against a wall to prove he is greater than his Creator? Behold, I came in the ancient days, saying: Strive to become one with Me, and thou shalt rejoice that I created thee. Strive to set up for thyself, and thy vanity shall in time pierce thee as a two-edged sword.» — el volumen declara todo reino, terrestre o celeste, imitación de la obra del Creador, y pone la vanidad como la espada que hiere al que se pone por su cuenta
«30. Hear the love of thy Creator, O man! For I made thee with fondness for thy sons and daughters. Of love like Mine Own I gave thee a part. And as thou sendest to thy wayward son, beseeching him to return to thee, so do I bring My messengers from higher worlds to call thee. And, that thou mayst not mistake their higher place, I give them power and wisdom surpassing thee.» — el volumen explica por qué sus mensajeros vienen con poder y sabiduría superiores: para que no se les confunda de lugar
«40. Nor vanity, nor self; nor will I talk of myself. 41. Nor criticise my brethren, nor my neighbors, for they are Thine, O E-o-ih! 42. To do righteous works and lift up my fellows shall be my labor henceforth, forever!» — los votos finales de la iniciación, que prohíben hablar de uno mismo y criticar al prójimo y ponen en su lugar el levantar a los otros
«2. Sue said: Hear me, O God, I will counsel thee further: Know, then, that the false Gods and false Lords have gone off to build up kingdoms of their own, nor know they what hath happened in Hored. Suffer them to proceed until they have purified the corporeans from familiars and fetals; but when they have finished, call thou another festival of all these people, and also send word to the false Gods and false Lords who deny Jehovih, the All Person, and they will come, bringing their slaves,» — la estratagema que el volumen atribuye a su propio Dios: dejar que los Dioses falsos limpien la tierra de familiars y fetals antes de llamarlos
«13. With one voice the self-Gods and self-Lords answered, saying: Alas, O God! What shall we do? Our crowns we can give away; our raiment and jewels, and our thrones and kingdoms. But, O God, we cannot give away our subjects; they will not go. We have bound them to us; and we are bound to them because we accepted them. What shall we do, O God? The burden is more than we can bear!» — la confesión de los Dioses falsos, que pueden entregar corona y trono pero no a sus súbditos, porque el vínculo va en los dos sentidos
«15. Hear the judgment of your Creator, which is that when all your subjects and fetals are risen in wisdom and virtue and good works, so as to take the second resurrection, even on that same day shall ye be promoted. For only until then can ye have freedom of soul.» — la sentencia del volumen para los Dioses falsos: no hay promoción hasta que suban todos sus súbditos, con lo que la responsabilidad queda atada al que la creó
«6. And whithersoever the I'hins went, there went the angels; and the angels often took on sar'gis, and were seen by man, even daily, and man talked with them face to face.» — el volumen usa sar'gis como el modo en que un ángel se hace ver, que es el término que su glosario define en la plana 9
«21. Hear me now in my prophecy: The I'huan shall be taught the name of Jehovih, the Great Spirit, and the plans of heaven and earth. And the I'huan shall inhabit the whole earth in time to come; and he shall have dominion over everything on earth, and in the waters on the earth. 22. And in time to come the I'hin race shall disappear from the earth; their like shall not be found on this my footstool.» — el volumen profetiza la desaparición de su raza sagrada y el dominio de la mestiza sobre toda la tierra
«7. But God answered them, saying: Because of the enmity betwixt these two races, behold, they will not marry. Suffer ye the I'huans to do in their own way. For of what profit is it to bring forth heirs that cannot inherit my exalted heavens? Because the tribes of darkness cannot be made to understand, behold their souls go out of being as a lamp that is burned out.» — el volumen declara extinguibles las almas de las tribus que no pueden entender, con la figura de la lámpara que se consume
«17. For ten days the festival lasted, and then it ended. Thus were first established rites and ceremonies in the lower heaven as a power to work» — el volumen data ahí el origen de los ritos y ceremonias del cielo bajo y los declara instrumento de obra; la frase se corta en el cambio de plana
«wisdom and virtue. And from that time ever after, music and marching and dancing were included in all ceremonies by the Gods and Lords of heaven.» — cierre de ese pasaje: desde entonces música, marcha y danza entran en toda ceremonia de los Dioses y Lords
«12. The Lord said: If I stay with thee, day and night forever, thou wilt not put forth thine own power and judgment. 13. Man said: Go thy way, O Lord.» — el mismo argumento de retirada se repite libro tras libro, y aquí el hombre lo acepta en una sola línea
«26. Neither shall ye raise a hand to do them harm. But if they come upon you in multitudes to take your stores, then shall ye depart out of» — el volumen manda la no resistencia por su nombre: si vienen en multitud a tomar los almacenes, se sale de la ciudad; la frase se corta en el cambio de plana
«that city, leaving the I'huans to take the goods and food for themselves. 27. For ye shall be an example of non-resistance for the sake of establishing the love of God in them.» — cierre de ese mandato, con la razón dicha: ser ejemplo de no resistencia para establecer el amor de God en el otro
«16. Whoso doth an injury to his neighbor or to a stranger, the same shall be done unto him. 17. Whoso taketh from another, an equivalent shall he render two fold. 18. Whoso killeth a man, or woman, or child, shall be put to death.» — el código penal que el volumen da a los I'huans, con la muerte para el homicidio, el incesto y la blasfemia
«23. The fields have I given to the I'hins, but the forests and wilderness have I, the Lord, given unto the I'huans. 24. And it was so; the I'huans began to be carnivorous. But both the I'hins and the tribes of darkness ate neither flesh nor fish.» — el volumen reparte campo y bosque entre sus dos razas y explica por ahí que solo una de ellas se volviera carnívora
«BEING THE HEAVENLY ADMINISTRATION OF APOLLO, AN ETHEREAN GOD.» — el encabezado del Book of Apollo lo presenta como administración celeste y a Apollo como un Dios etéreo, no como el dios griego
«7. Are these civilized? And war abounding! By what right hast thou made thyself a judge, O man! Who hath measured the inhabitants of the earth and found them pure and wise? Do more people now live on the land in peace and happiness than in many of the cycles past? Because thou art different in many excellencies, thou shalt also remember that many great inventions are forgotten. The world hath been peopled over many times, and many times laid desolate.» — el volumen objeta el nombre de civilización allí donde abunda la guerra, y recuerda que el mundo se pobló y se asoló muchas veces
«8. Who hath been the chief enemy to man? Who is his chief enemy to-day? Is it not thyself? Think not, O man, that because a few people perceive the Higher Light the world is wise and good before the Gods. For in all ages there have been a few. Yea, to-day, there are a few more in number than in the ancient days. And this is the sum of the enlightenment of the world.» — el volumen acota su propio optimismo: siempre hubo unos pocos que perciben la luz más alta y hoy son unos pocos más, y eso es todo
«10. As the ear of one man heareth music, and he crieth out with delight: A tune! a tune! And as the ear of another man heareth music, and he cannot discern, and he crieth out: A noise! a hideous noise! Wherefore, then, shall ye not judge them, and say: The one hath an ear for music, and the other not? The one is one with the music; the other, being discordant himself, declareth there is no tune, but only noise. To which will ye give preference in judgment as to music?» — la analogía central de este libro: el que no discierne la música declara que solo hay ruido, y el volumen pregunta a cuál de los dos juicios darle preferencia
«12. This declare I of Jehovih, that in all ages there are many who perceive the All Person, and many who deny Him. If, then, the lack of an ear for music maketh a man dumb to a tune, is it not the lack of spiritual harmony that that causeth man to perceive not the everlasting presence of Jehovih, the All Person?» — el volumen aplica esa analogía a la percepción de la Persona Total: lo que falta al que niega es armonía espiritual, como al sordo el oído
«4. Behold, neither men nor angels on the red star comprehend the harmony of My works; and because of their own inharmony they deny Me, being blind to My Person. Go thou, My Son, and make them idolators of harmony, symmetry and music, for a long season, that they may become organically attuned from the time of their birth upward.» — el mandato que funda este libro: volver idólatras de la armonía, la simetría y la música a hombres y ángeles, para afinarlos desde el nacimiento
«12. How shall I comprehend Thy magnitude, O Jehovih? What is the journey of a God before Thee? We build a ship for a hundred millions, and are vain of its size and beauty; but when we launch out into Thy etherean realms, we fain would hide our faces in shame of our vanity. We sail through a thousand of Thy crystal worlds and talk of great distances, but the mirror of Thy boundless creation lieth still before us. We recall the red star, our native home, a single gem amidst the countless millions Thou hast cast into the universe, and we are speechless because of Thy Awful Extent.» — la vanidad del propio Dios se consigna en su propia voz: construyen una nave para cien millones y al salir a etherea querrían esconder la cara
«20. Thy voice came to me, saying: Go around the earth with thy oniy'yah, My Son. Stir up the atmosphereans; they that know no higher heaven. Behold, they have mutinied against My God and Lords; have rejected My proffered wisdom. Their delight is in war and the deeds of mortals. As men on earth gather round to witness beasts in battle, so gather these countless millions of spirits to witness kingdoms of mortals in war, and fire, and plunder. And by their presence urge men to cruelty and cunning horrors.» — el volumen explica la crueldad humana por espíritus que se juntan a mirar la guerra como quien mira pelear a las fieras, y con su presencia la azuzan
«3. I searched the disbelievers, to understand their souls; and I found they were begotten in inharmony. They prided themselves in their wisdom; but that that they called wisdom was as a serpent in the soul.» — el volumen atribuye la incredulidad a una inarmonía de nacimiento y llama serpiente en el alma a lo que los incrédulos llaman su sabiduría
«6. And all thy Lords shall be called Apollo! And they shall inspire men to make images of stone and wood. And the images shall have short arms and long legs; and nails instead of claws on the fingers, and well-formed mouths, with shape for motion of the cheeks.» — el volumen explica el canon de la estatuaria —brazos cortos, piernas largas, uñas en vez de garras— por una inspiración deliberada sobre la forma humana
«5. So it turned out, that when the chief false Gods and false Lords were driven out of the corporeal temples, they lost interest in mortal affairs. And I classified them and made new kingdoms in the lower heaven for them, forming them into confederacies. And they, too, became earnest workers to establish themselves in harmony, symmetry and music. And at the end of the time of hi'dan there was not one false God nor false Lord in atmospherea.» — el volumen cuenta la toma de los oráculos por dentro: los ángeles etéreos ocupan los templos y responden a reyes y reinas no según su provecho
«1. APOLLO said: Hear the decrees of Jehovih, O ye Gods and Lords: I, His Son, God of three worlds, speak! In my speech lieth the wisdom of Time; the evidence of fifty thousand years. Here is a great matter, O ye Gods; answer it, O ye Lords of heaven and earth: A child learneth from that which is around about; a man learneth from that which is around about; a God and a Lord learn from that which is around about. Neither can they acquire anything more, forever.» — el volumen pone al niño, al hombre, al Dios y al Lord bajo la misma regla: todos aprenden de lo que los rodea y de nada más
«7. Apollo said: To be a weak man, is nothing; to be a weak king, is nothing; to be a weak God, is nothing; but to be strong with Jehovih, furnisheth food for the kingdoms of men and angels. Think not, ye Gods and Lords, that to be a good God is easy, or to be a good Lord is easy, or to be a good corporeal king is easy. He who ruleth in heavenly kingdoms, must forever furnish food for the souls of angels and men.» — el volumen define el oficio de gobernar como el de proveer alimento al alma de los gobernados, y niega que sea fácil en ningún grado
«11. His speech is cunning in denial; his arguments for liberty, the bait of hada. He crieth out, in justification of his mutiny: Liberty! Liberty! But he leadeth to inharmony and darkness. After that, he rusheth to the front, crying out: Follow me! follow me! I will lead to truth and light. And he himself becometh a God, but in falsehood, even as by falsehood he denied the true God.» — el volumen desconfía del grito de libertad y lo llama cebo de hada; es la posición contraria a la del Book of Sue sobre la rebelión legítima, y las dos quedan consignadas sin arbitrar
«13. None could answer Apollo. So he spake further, saying: Pity ye him who hath too much opinion of his own; for of all men he standest the farthest from Jehovih. But the wise man and wise angel follow the median line betwixt the two. Herein lieth the harmony of a man's soul.» — el volumen pone la línea media entre el que tiene demasiada opinión propia y el que no tiene ninguna, y compadece al primero por estar más lejos
«8. I, Apollo, Son of Jehovih, will give you a parable suitable for Gods and kings: A multitude go into a forest; one man goeth a little before the rest, and he calleth: Here! Here! Then he goeth a little further, and he calleth: Here! Here! And the multitude follow. Whereon, ye reason well,» — la parábola del que va delante en el bosque llamando; la frase se corta en el cambio de plana
«saying: If the leader go too fast for the multitude, they will not follow; and if he go not fast enough, they cannot follow. Wherein, of the last condition, anarchy ensueth, and new leaders are chosen.» — moraleja de esa parábola: demasiado rápido y no lo siguen, demasiado lento y no pueden seguirlo, y de ahí sale la anarquía y el relevo
«4. Let me recall the philosophies I have overthrown: The false Gods and false Lords said: It is well that there be war and destruction in heaven; otherwise, it would soon be too full! For they saw not the higher heavens; their arguments were framed in a dark corner. And, because of their evil inspiration, they gave mortals the same philosophy, saying: War is justifiable, lest the earth become too full. For these dark angels shut out from mortals the higher light of Faith in Jehovih. Justifying themselves in war, and the slaying of whom Jehovih had created alive; by their behavior, thrusting condemnation in Jehovih's face for what Jehovih had done!» — el volumen adjudica a inspiración de espíritus oscuros el argumento de que la guerra evita la sobrepoblación, y lo consigna con la fórmula que sus enemigos usan
«5. Neither knew these mortal philosophers that they were under the inspiration of spirits of darkness; nor would they wait till the earth was full of people, to prove whether their philosophy was true or false.» — la objeción concreta del volumen a esa filosofía: no esperaron a que la tierra se llenara para comprobarla
«12. Jehovih said: I have given power to spirits of the newly dead to clothe themselves from the atmosphere with corporeal semblances of flesh and blood; and, to My exalted atmospherean angels, I have given power to clothe themselves from ethe in forms of light. But, to My exalted etherean angels, I have given power to clothe their hosts with ships of fire, and otevans, and adavaysits.» — el volumen reparte tres poderes por grado: el recién muerto se viste de semejanza de carne, el atmosféreo de formas de luz y el etéreo de naves
«9. And Jehovih spake through Cim'iad, saying: I blow My breath upon a corporeal world, and man springeth forth into life, the highest of My created lights. In the womb of Mi, I fashion his spirit. When he is shapely and white, I deliver him. I open the heaven of suns, and warm his soul. Brighter than diamonds he cometh forth; male and female come they; as stars for My everlasting worlds. Dressed as Brides and Bridegrooms for My chambers of Light and Love. In My arms shall they be blessed forever; in My mansions rejoice forever.» — el volumen nombra Mi a la matriz en que se forma el espíritu, y con la misma palabra llama madre a la tierra en la respuesta siguiente
«govern heaven and earth righteously; for, as one man, in an army, may cause a panic; or one brave man's upraised hand lead a nation on to victory, so can ye, O Gods and Lords, by wisdom, in the smallest of Jehovih's plans, rule over heaven and earth, for the glory of His everlasting kingdoms.» — el volumen pone el gobierno del cielo en lo pequeño y lo ilustra con el pánico que empieza en un solo hombre y con la mano alzada que lleva a una nación a la victoria; el tramo arranca a media frase por el corte de plana
«so, but opposite, is the structure of an etherean adavaysit, being light and habitable within as well as without, like the etherean worlds in the firmament. As Jehovih maketh worlds, and sendeth them forth in the places of His firmament, so, in imitation of Him, His etherean Gods and Goddesses make adavaysits to traverse space from star to star, and from one etherean region to another. Great in wisdom and power are Jehovih's etherean Gods and Goddesses! Yet they, too, were once but men and women, with corporeal bodies.» — el volumen describe la nave etérea como el revés de la tierra, luminosa y habitable por dentro, y recuerda que quienes las fabrican fueron hombres y mujeres corpóreos
«7. In like manner was the next administration in the lower heaven, but not so on the earth. For the kings and queens carried the idolatry too far, and mortals took to destroying ill-formed children and cripples, thus casting the ills of mortality into heaven. So there was no deliverance for the last dan of Apollo's cycle; and Jehovih received no harvest.» — el volumen consigna el efecto contrario de su propio programa: llevada demasiado lejos, la idolatría de la forma lleva a matar a los niños mal formados y a los lisiados
«13. The Lord said: These that build temples of hewn stone, and cover them with polished copper, are not my people. These warrior kings, that fortify their cities with soldiers, are not my people. They are not great.» — el volumen invierte la medida de la grandeza: ni los templos de piedra labrada ni los reyes con soldados son los suyos
«15. They are the people of learning. They survey the way for the canals; they find the square and the arch; they lead the I'huan to the mines, where lead and copper and silver are buried. These are a great people. 16. Without them the I'huan could not build his own house; he could not find the level for a canal; nor provide the square of his temple. The I'hins are the greatest people.» — el volumen adjudica a su raza sagrada el saber técnico —el trazo de los canales, la escuadra, el arco, la localización de las minas— y hace depender de ella al constructor
«23. The Lord said: Long have I prophesied through my chosen, the I'hins. Now will I raise up prophets amongst the I'huans, the copper» — el volumen anuncia el traslado de la profecía de una raza a otra; el nombre de la segunda queda partido por el fin de renglón
«And because of the idolatry of the women for Apollo, their children were born of good flesh, and shapely; so that, in four hundred years, the hair on their heads grew long and straight, and men began to have beards. Neither considered any young man any virtue in a young woman so important as her form; nor did young women value any virtue in man so great as a well-molded form.» — el volumen explica el cambio del cuerpo humano —el pelo largo y liso, la barba— por la idolatría de la forma inducida a propósito; el tramo arranca a media frase por el corte de plana
«6. And man answered, saying: From the head of the Ca'ca'tsak, the mountain river of rivers (Amazon). In Thes'onka, wide as the ocean, and the mountain plains of Om (Mexico). To the great cities of O'wan'gache and Nathon; and Neshesh, and Tesumethgad, and Naphal; and Yeshuah, by the Lake Owane (Nicaragua), here standeth the tower of Rakowana, shining with copper and silver and gold.» — el inventario de la América antigua del volumen, con sus nombres propios y las equivalencias modernas entre paréntesis: el Amazonas, México y Nicaragua
«And by the river Raxaa and her lake, Jon'gan. And over the plains of Go'magat (crescent) and Takshan, where they build great boats with sails of cloth, and beams across. And to the north land of Uphsic and E'chaung, where beginneth the still river Eph'su (a canal), running to the wide oceans, Vid and Sajins (Lakes Superior and Michigan), where the I'huans dig deep down and bring copper and silver and lead in boats to the King of Avaya, I'huan monarch and good protector.» — segunda mitad de ese inventario, con los lagos Superior y Michigan glosados por el propio volumen y un canal entre ellos
«Haden is both the Chinese and Algonquin name for sky. Phœnicians said, Aden; the modern Hebrew, however, is sha-chag. Aven is the mythical Hebrew for an undefinable place or idol. Some scholars trace the English word Heaven to the same source. Galgal is a condition of the mind.» — nota al pie del aparato del volumen, que empareja palabras de varias lenguas para el cielo y señala lo que algunos eruditos derivan de ahí para la palabra inglesa Heaven
«3. So, the Ongwee-ghan became a new race in the world, having all the symmetry of the I'hin, and the savageness of the I'huans. And, being feeders on flesh and fish, fell under the dominion of angels of the lower heaven, and they rejected the Lord God.» — el volumen nombra Ongwee-ghan a otra raza y le adjudica la simetría de una y la fiereza de otra, con la dieta de carne como causa de su caída
«6. Then came the angels of the lower heaven, teaching the Ongwees the secret of making eunuchs of their enemies, the I'huans with the long arms; teaching them how to make spears and bows with arrows, and darts and fishing-hooks and nets; teaching them how to make fire by striking flint stones; teaching them how to cook flesh and fish to make them more palatable.» — el volumen adjudica a ángeles del cielo bajo la enseñanza del arco, el anzuelo, el fuego por pedernal y la cocción de la carne, y con eso hace de la técnica una inspiración de abajo
«11. God said to Yathai: Behold, the earth and these atmospherean heavens are full of false Lords and false Gods. Yathai inquired how many there were? God said: More than thirty thousand Gods and one hundred and sixty thousand Lords. Behold, in every great city on earth is there a false God or a false Lord, and he hath a small heavenly kingdom of his own, even on the earth. And the spirits of the dead of that place are his slaves, for his own exaltation.» — el volumen cifra en más de treinta mil los Dioses falsos y en ciento sesenta mil los Lords falsos, uno por cada ciudad grande, con los muertos del lugar por esclavos
«13. The spirits of the newly dead are captured and kept in ignorance of Jehovih and His vast creations; but made to bow in adoration and worship to the false Lord or false God. And these again, being in contiguity to mortals, inspire them to the same worship. Which fits them in time of death to fall as slaves into the dominion of him whom they worshipped.» — la mecánica que el volumen atribuye al culto: lo que se adora en vida decide de quién se es esclavo al morir
«14. The wars in heaven have inspired mortals to wars on earth; so that, all around the world, everlasting battles are going on. 15. And such as are slain on earth-battlefields are born in spirit in chaos, not knowing they are dead (as to the earth), and, so, they linger on the battle-fields, still battling imaginary foes.» — el volumen invierte la dirección corriente de la causa: las guerras del cielo inspiran las de la tierra, y los muertos en batalla siguen peleando sin saberse muertos
«3. God and his Lords, being apprised of Thor's coming, had the capital in readiness for his reception. And they had beside gathered in all the angels of the second resurrection, and as many of the first as chose to come. In all, there were in Gau assembled nine hundred million angels, Fathists in Jehovih, Of these, not more than one million had ever seen an etherean, nor had they visited outward from the earth farther than the seventh plateau in atmospherea.» — el volumen cifra en novecientos millones los ángeles reunidos y los llama Fathists, que el troceo imprime así en vez de Faithists
«20. Then Thor said: My army is a unit. Yours are divided, one against another. Yea, each one was in anarchy.» — la respuesta: un ejército unido contra otros divididos, con la anarquía puesta dentro de cada uno
«the mound builders, will come to an end. And in that day the Ghans will have triumphed over all the lands and waters of the earth.» — el volumen fecha el fin de su raza sagrada, a la que llama aquí los constructores de montículos, y anuncia el triunfo de los Ghans; el tramo arranca a media frase por el corte de plana
«18. Thor said unto them: Perceive ye not that my power is greater than yours? How can that be? I have but thirty millions; and of you there are more than thirty thousand millions! Wherein, then, am I more powerful? Behold, I have arrested all your heavens and heavenly rulers. How it this? Whence my power?» — la pregunta con que el volumen plantea su tesis sobre la unidad: treinta millones arrestan a treinta mil millones
«31. They answered: When we have first provided a way for ourselves, then will we serve Him. 32. Thor answered: Ye have spoken the darkness of all the world. I say unto you: Go serve Jehovih first; and after that come to me that I may see wherein ye lack in anything.» — el volumen invierte el orden que los suyos piden: primero servir y después mirar qué falta, y llama oscuridad del mundo entero a la condición contraria
«38. i say unto you, the regions of Jehovih's universe are boundless. Let no one assume to do that which he cannot do; but, little by little, learn to master the elements surrounding him, and he will in time learn to traverse Jehovih's beautiful firmament, and be indeed a fit companion for Gods and Goddesses.» — el consejo que el volumen da contra la pretensión: dominar poco a poco lo que rodea a uno; el troceo imprime la inicial en minúscula
«2. But, again, false Lords and false Gods began to set up kingdoms of their own, in heaven, and in the cities of mortals. And, lo and behold, every one called himself either Thor or Apollo. And the spirits who manifested in the temples, and for the oracles, all gave one of these names. And mortals who were obsessed, believed themselves to be the re-incarnation of Apollo or Thor; and the obsessing spirits so called themselves. Others, more intelligent, said: Have not the prophets foretold there was to be a second coming of Apollo? And are not these spirits, who appear through the sar'gis, the very person?» — el volumen explica desde dentro la creencia en la reencarnación y en la segunda venida: mortales obsesos que se creen la reencarnación de un Dios y espíritus que se dan ese nombre
«3. So great became the superstition of the nations of the earth, that in the fall of a leaf they found proof of the second coming of Apollo or Thor. Many of the spirits deserted the second resurrection, in heaven, and returned to the earth, to wait for information concerning the coming event, as they supposed, though there was no event coming.» — el volumen consigna el efecto de esa espera: espíritus que dejan la segunda resurrección para aguardar un suceso que no venía
«4. Jehovih said: All corporeal worlds pass through the age of too much belief. As I gave to man judgment, that he might examine and weigh a matter, so runneth he into unbelief. Then My angels go to him and show him wherein he believed too little; but, lo, he goeth to the other extreme, believing all things, and not using his judgment.» — el volumen pone la credulidad y la incredulidad como dos extremos del mismo movimiento y llama edad de creer demasiado a una etapa por la que pasan todos los mundos
«5. God said: Why will not men and angels be patient, and wait till a matter is proven meritorious before they pursue it to extremes? The same sun shineth, the same stars stand in the heavens, and the earth traveleth steadily on her way; yea, her winds blow, her summers and winters come as in the olden time, yet man setteth up that a great wonder is near at hand. And no wonder cometh, and nothing new is near.» — el argumento del volumen contra el anuncio del portento: el sol, las estrellas y las estaciones siguen igual, y no viene nada
«12. Now, in reference to founding an a'ji'an habitation in etherea, this account is rendered unto mortals and angels of the lower heaven: Amidst the ethe'ic waves, the ethereans gather up the atomic elements floating therein, and, giving them axic motion, propelling them forth, aggregating the while, till, from a mite, it groweth as large as the whole earth, but is habitable within and without by the spirits of the dead, the angels.» — el volumen describe cómo se fabrica un mundo etéreo: recoger los átomos flotantes, darles movimiento axial y agregarlos hasta el tamaño de la tierra
«14. Jehovih said: Think not, O man, there is but one member in My Person, and that different conditions and states of that one comprise My universe. The foolish man hath said, the blood is the flesh and bones, and that the flesh and bones are but a state of blood; but he seeth not that I make not flesh out of blood, but out of that that the blood carrieth. And in like manner carry I the corpor of My Person in the ethe of My Being.» — el volumen objeta que todo sea estado de una misma cosa y lo argumenta con la sangre y la carne: la sangre no se vuelve carne, la transporta
«9. Hear your Creator, O ye Gods and Goddesses! Behold the magnitude of My works! I labor not for the profit of this man or that man; nay, nor for this people nor that people; nor for the inhabitants of one star and one heaven; but for the glory of millions of stars and millions of heavens.» — el volumen niega que su Creador trabaje por un hombre o por un pueblo y pone la escala en millones de estrellas y de cielos
«10. Doth not one corporeal man bewail a shower of rain? and yet, his neighbor rejoiceth thereat. One man prayeth for sunshine, and another for shade. Think not that I labor for each one separately, but for the perfection of the whole. Wherefore, then, shall the God of earth and his Lords bewail the darkness that falleth on the earth in this day?» — el argumento de la lluvia y del sol, con que el volumen justifica la oscuridad por venir: se trabaja por la perfección del conjunto
«14. And, save to the I'hins, the Light of Jehovih was shut out from men; thus ambition for improvement was at an end; they became as drones and vagabonds; and, when they died, their spirits continued to lie about in the places of their mortal life. And many of these spirits persuaded mortals to suicide, and they killed themselves by thousands and tens of thousands. Nor was there courage more amongst men to endure anything under the sun. They wanted to be with the spirits of the dead, to talk with them, to see them, and to be rid of earth trials.» — el volumen explica una epidemia de suicidios por espíritus que persuaden a los vivos, y por el deseo de estar con los muertos
«5. The Lord said: Behold, man hath attained to written knowledge; now shall he have books, and learn to keep records, after the manner of the angels in heaven. Then God sent angels down to man, speaking both by the soul and by the voice; in different places and to different rab'bahs, teaching them how to make books of skins, and of bark, and of cloth, for the graven words and images which he had taught man.» — el volumen data la aparición del libro y adjudica a ángeles la enseñanza de hacerlos de piel, corteza y tela
«16. Thus provided God these three separate peoples to go and visit one another, and all in the same period of time. And God said unto them, ere they started: Very fierce and savage are the I'huans who inhabit the wilderness on the way. Behold, they eat the flesh of both man and beast. But they will not harm the I'hins; therefore, O my beloved, on your long journey take with you two score of I'hins. Through the I'hins can the Lord your God speak all languages, even the language of the barbarians, the I'huans.» — el volumen cuenta tres expediciones simultáneas entre Jaffeth, Shem y Ham y hace de los I'hins los intérpretes por los que su Lord habla todas las lenguas
«JA'FUNG is the Chinese for Jaffeth, and is the oldest original name of the country. Shem is the Vedic word for land, or country (India). Ham, as the student is aware, is A'ham, the original name of Egypt (Egupt). Legends of the flood, and of the journeys related above, are still existing in these countries.» — nota al pie del aparato, que empareja los tres nombres del volumen con China, la India y Egipto y afirma que las leyendas del diluvio y de esos viajes siguen vivas allí
«7. Of the six thousand migrants, there were lost ten tribes; in all, three hundred and eighty-six people, men and women. Some were lost in one place and some in another.» — el volumen da su propia versión de las diez tribus perdidas, con la cifra exacta de personas
«In all these countries, to wit, China, India, Egypt, and Persia, there is still in existence a legend that, long ago, the chosen of God went on a long journey in search of their ancient brethren, and then ten tribes were lost in the wilderness. A similar record is in the Ezra Bible, calling the lost tribes Jews, who were in fact FAITHISTS IN THE GREAT SPIRIT. Further on in this work it is shown how Ezra obtained his version from the Egyptian and Persian records. In this work it is also related what became of the lost tribes, who became the Persians (Parsa'yans) in fact, whence sprang the great Zarathustra (Zoroaster).» — nota al pie que empareja las diez tribus perdidas de la Biblia de Ezra con los Faithists del volumen y las hace desembocar en los persas y en Zarathustra
«E-O-IH, or Je-ho-vih, was the master's word amongst the ancient Jews. The Chinese said Che-hih-no, in their ceremonies, being the same phonetic word. The Algonquins (North American Indians) said U-he-no-win, accented on the second and fourth syllables. The Chinese word is accented on the first syllable. The Algonquin "U" is, most likely, without any signification. The word Git-che-ma-ne-to of the Algonquins means servant to the Great Spirit, as the English word Lord means Land God, or and underling of Jehovih.» — nota al pie que empareja la palabra del maestro entre los judíos antiguos con fórmulas chinas y algonquinas, y glosa la palabra inglesa Lord como Land God
«1. HEAR the word of thy God, O man, and be considerate in thy little learning; interpreting the records of the ancients rather by the spirit than by the word.» — el volumen da su propia regla de lectura para los registros antiguos: por el espíritu y no por la palabra
«8. Behold ye then the testimony which I lay before you, that ye may perceive the wisdom of my ways: For it wil be said by some that there is a law of evolution whereby man riseth from a lower to a higher state as the earth groweth older. 9. But I say unto you, there is no such law. Save but by the labor of thy Lord and thy God, through their angels, man riseth not upward; but he goeth the other way.» — la negativa expresa del volumen a la ley de evolución: sin el trabajo de los ángeles el hombre no sube, va para el otro lado
«10. In which matter, behold, I have left many nations and peoples before you to this day, who are on the downward road. And ye have corporeal records before you, showing you that in times past, the same countries were inhabited by a higher race.» — el volumen ofrece como prueba de esa negativa los pueblos en decadencia y los restos de razas más altas en los mismos países
«11. For thus Jehovih created man, to go as readily down the mountain as up it.» — la figura con que el volumen cierra su objeción al progreso automático: la montaña se baja tan fácil como se sube
«2. Jehovih said: Think not, O man, I gave talents to men differently on earth, and there to end, making My exalted places to be even shorn and alike. Not so created I man; but as one on earth is mild, and leadeth on by smooth words and persuasive behavior; and as another, by quick perceiving and strong will, plungeth in headlong; even so carry I them onward in My high heavens, perfecting them in their bent, but with wisdom and love, till each becometh as a sun in his sphere.» — el volumen declara que el talento propio no se lima en el cielo sino que se perfecciona en su misma inclinación
«15. Utaya said: O thou jester! Erst I demolish thee and thy ship, and enslave thy hosts as mine, I will, then, pacify thy worthless curiosity, that thou mayest hereafter know thy lesson well. But first, thou has mocked me for my slaves: what more are thy hosts? Hast thou not tampered with their too willing love by stories of thy unseen Jehovih, and persuaded them to suffer thee to lead them on to glory? Now I declare before thee, there is no Jehovih, no All Person! Hence, thy philosophy is founded on falsehood. The space is before us; the worlds are before us; there is nothing more. Let him who will, assume a kingdom; let him who will be a slave, be a slave. I am Apollo!» — el volumen pone en boca del Dios falso la negación entera de la Persona Total y el argumento de que sus propias huestes también son esclavos
«17. Touching the matter of slaves: There is but One Master, and He ruleth over all; but it lieth in the power of each and every soul to attune himself with the All Person, which is freedom. Of such are my hosts. Thy slaves attune themselves to thee; they cannot rise higher than thou; my hosts have the universe for their model. Because thou canst not find the Cause of thy coming into life, why not say thou: A name I will call Him, and it shall be Jehovih!» — el volumen define la libertad como afinarse con la Persona Total y da el argumento con que invita a nombrarla: quien no halla la causa de su venida a la vida, que le ponga nombre
«He who admitteth the universe moveth in harmony and discipline, already admitteth the All Person, Jehovih. He who denieth the All Person, Jehovih, denieth unity in all things. If all things are not in unity, then are all things divided, one against another. Whoever holdeth this, is a disintegrator; and whoever holdeth that all things are a unit, is a unitor. Wherefore, if there be greater strength in unison than in isolation, then therein hath unison won the battle and become the All Person.» — la réplica del volumen a la negación de la Persona Total: quien admite que el universo se mueve en armonía ya la admite, y quien la niega es un desintegrador frente a un unidor
«23. Utaya said: I perceive thy words are from the All Highest. This is justice! I perceive now that whilst I rated myself supreme judge of right and wrong, I judged with partiality to myself. Yea, without an All Highest, I perceive there can be no justice in heaven or earth. O Thou All Light, how can I approach Thee! I have been feeding myself with an endless poison; my darkness was my fortress.» — la confesión del Dios falso resume la tesis moral del volumen: sin un Más Alto no hay justicia, porque uno se juzga a sí mismo con parcialidad
«Think not it is easy to assume to be a God or a Lord, or even a mortal king. They that make servants of others must also raise them up to be angels of light. Heaven is just, as well as bountiful. To whom Jehovih hath given bountifully, it is commanded he shall give bountifully. For hundreds of years thou hast had the service of these hapless creatures; so shalt thou now serve them by making them intelligent men and women. Yea, till the lowest of them are thine own equals, of whom thou canst be proud, and say before the Father: Behold, my sister! behold my brother!--thou, Utaya, shall not be free!» — la sentencia restitutiva del volumen: el que hizo siervos no sube hasta haber levantado a todos ellos a su propio nivel
«7. Osire answered him, saying: Such hath been the history of these heavens. In ages gone, the usurping false Gods were suffered to go their way, leaving their former subjects helpless on the hands of the etherean hosts. That day is past. I am come to make such Gods know that their fate and responsibilities rest on the decrees of a Higher One, even the Creator, Jehovih.» — el volumen data un cambio de política: antes se dejaba ir al Dios falso y ahora se le retiene con sus responsabilidades
«9. Accuse me not, thou audacious God! These, my Council, urged me hundreds of years ago to my course, and only for the favor they might remain my close advisors. I was their tool, and, if thou desirest justice, make them to feel the sting of repentant labor. Let them have my slaves. I want them not. I have been a most honest, upright God!» — el volumen pone en boca del Dios falso el reparto de culpas entre sus consejeros y la declaración de su propia honradez
«10. And now his counselors accused one another, and all of them heaping the blame on Wotchak. Lighter and lighter grew the etherean flames, from which there was no concealment; and all their former falsehoods and cruel words, and evil deeds, were unveiled, disclosing souls dark and hideous, with long-covered-up crimes, now made bare for the gaze of every eye.» — la luz etérea funciona en el volumen como un tribunal automático: nada queda oculto y las almas se ven por dentro
«2. Osire said: Why should I not come before thee? Behold, the Great Spirit created the whole universe for His Sons and Daughters. By what right hast thou usurped a portion? And whence thy authority to bid me kneel to thee? But if thou canst show me wherein thou hast one just claim to enslave these people, rather let thy argument run thither, for I am come in the name of the Father to liberate them, that they may be prepared for the second and third resurrections.» — el argumento con que el volumen niega toda propiedad sobre el cielo: la creación entera se hizo para los hijos y no para el que se apropia una parte
«24. Utaya was himself illumined, and all his former evil deeds and cruelty stood out in huge black spots, quailing before the sea of light;» — el volumen describe la vergüenza como efecto físico de la luz: los actos pasados se vuelven manchas negras a la vista de todos
«12. Daveas rudely thrust her aside, saying: Never! I acknowledge to none! If there be a higher heaven, I will ascend thither as I am, Apollo! Apollo! Wang-te said: Put me not off, in Jehovih's name! Remember what thou art, and of the little thou hast seen, how powerless thou art before Omnipotence! Thy fate is like that of all dictators, on the verge of a chasm of horrors.» — el volumen pone la suerte de todo dictador en el borde de un abismo, dicha por una arcángel al Dios falso que se niega a dar su nombre verdadero
«13. Wang-te and her attendants hastened back to the throne of Osire, Son of Jehovih, to tell what had happened. Osire said: What shall I do, O Father? Then the Light of Jehovih came, and Jehovih spake, saying: Consider My Creation, My son. The young child I made to fall with few bruises; but the full-grown man falleth heavily. Shall I make a separate rule to favor kings and queens on the earth» — la regla que el volumen aplica por igual a niños, adultos y Dioses: el crecido cae con más peso, y no hay excepción para reyes ni para Dioses falsos
«23. I commanded My etherean hosts, saying: Go ye to the lower heaven and teach them there is no such thing as individual resurrection. And they came proclaiming My word, showing all people that any number of individuals were as nothing unless united, which is the salvation I provided unto all My worlds.» — la tesis más dura del volumen sobre la salvación: no existe la resurrección individual, y cualquier número de individuos es nada mientras no se una
«24. For I created progress to be in compact; nor gave I to any person individual salvation or resurrection. That men might learn the advantage of compact, I caused mortals to have corporeal languages, and to live in cities. That ye in atmospherea might learn the All Perfection of being one with one another, I gave you the second resurrection; teaching you, through My Gods and Lords, to abnegate self-aspiration, for self-aspiration is at the expense of others; but commanding ye to learn to assimilate with one another.» — el volumen explica por ahí el origen de las lenguas y de las ciudades: instrumentos para aprender el provecho del pacto
«26. For to him that begetteth children gave I bondage, to them and to him conjointly. But this is a bondage that circumventeth not liberty in time to come, for they can ascend to heaven, and progress conjointly, better than alone. But some gave themselves up to love earthly things, such as houses, and money, and kingdoms, which things have no resurrection. Hence, such bondage holdeth the person after death to the thing he loved.» — el volumen distingue dos servidumbres: la que ata a personas y sube con ellas, y la que ata a cosas sin resurrección y retiene al muerto
«29. The Voice ceased, and Osire said: If a man wed a woman with an evil temper, his glory lieth not in going away from her, but in teaching her to overcome her temper; or, if her husband be evil, her glory lieth not in going away from him, but in reforming him. Rather is it wise to accomplish whatever work Jehovih hath put in thy way, than to desert it for sake of personal comfort.» — el volumen aplica al matrimonio la misma regla del Dios que no se libra de sus siervos: la gloria está en reformar y no en irse
«3. A strange voice riseth up from the earth, saying: Have they anything to do in heaven? O ye Gods! And one half of the earth-born coming hither in infancy! And the countless millions who know little more than the beasts of the field! To be falsely taught that these unfortunates would skip off to paradise and possess great learning in the hour of death!» — el volumen objeta la creencia de que al morir se salte a un paraíso con gran sabiduría, y la llama enseñanza falsa
«7. Shall a man light a candle and say it representeth the sun? How, then, shall they find the affairs of mortals comparable to Thy kingdoms? O, that they knew the meaning of the difference betwixt All Light and the darkness of man's judgment.» — la figura de la vela y el sol con que el volumen mide la distancia entre los asuntos de los mortales y los de su cielo
«20. Osire said: I perceive ye desire to go with me and my hosts. I have learned to understand the souls of people. But do ye understand me? I mentioned the great glories in my heavens; but I did not tell you that we worked to make them. Yea, we work every day. The Great Spirit made the tree to get its food and clothes without labor; but, behold, it hath no power to travel. Some things in the world labor not; but man,» — el volumen acota la promesa de su cielo en el mismo discurso en que la hace: allí también se trabaja todos los días; la frase se corta en el cambio de plana
«22. Osire proceeded: By the cultivation of talent, all things are possible unto all men and women. With a sufficiency of talent, ye need no Lords or oppressive rulers.» — el volumen pone el cultivo del talento como lo que vuelve innecesario todo gobierno opresivo
«4. Ye shall not teach mortals of heavenly things, neither by inspiration, nor through the oracles. 5. Ye shall not suffer them to commune with the spirits of the dead, not even their own kin.» — el decreto con que el volumen explica el cierre del trato con los muertos: se prohíbe por orden y no por imposibilidad
«11. And all such guardian spirits shall teach their wards nothing of heaven near the earth, but inspire them that it lieth far away, and very high, from which place none return.» — el volumen declara inspirada a propósito la idea de un cielo lejano del que nadie vuelve, con lo que explica por decreto una creencia corriente
«17. For in all things ye shall direct man's soul to the acquisition of corporeal knowledge, causing him to look into corporeal things to find a reason for the behavior of all created substance. 18. And they shall not in any sense longer depend on the spirits for knowledge, nor truth.» — el volumen hace de la ciencia de lo corpóreo un programa deliberado y manda que el hombre deje de depender de los espíritus para el conocimiento
«19. For I am not laying the foundation for spiritual knowledge on earth; that must come after. For as Jehovih first gave to man a corporeal life, and then a spiritual life, so am I laying a foundation for a new race (the Ghans) on the earth. For from their kin shall spring the heirs of kosmon, who shall embrace both corporeal and spiritual knowledge.» — el volumen fecha en el ciclo Osiriano la fundación de lo corpóreo y reserva para kosmon la unión de los dos saberes
«21. Ye shall teach them in truth; but they will in after generations contort your teachings into corporeal worship, prostrating themselves before the sun, and moon, and stars, going down in disbelief in not only the spiritual life, but in the Great Spirit, and His Gods and Lords.» — el volumen prevé la degeneración de su propia enseñanza astronómica en culto al sol y a las estrellas, y de ahí en incredulidad
«27. Fear not that man can be too unbelieving in spiritual things, in this age; Jehovih requireth even perfection in unbelief, in certain periods of time. And this is the founding of that era on the earth.» — la frase que fija la posición del volumen sobre la incredulidad: se exige perfecta en ciertos periodos, y esa era se funda a propósito
«1. OSIRE, through his mathematicians, now furnished the Lords with maps of corporeal stars, and moon, and sun, and the position of the earth, with the sun-belt, and bestowed the names of animals upon them. Showed where the region of Cows was; the place of Bulls; the place of Bears; the place of Horses; the place of Fishes; the place of Scorpions; the place of Sheep; the place of Lions; the place of Crabs; the place of Death; the place of Life; the place of Capricornus; and marked the seasons, and made twelve sections (months) to the year, which was the width of the sun-belt.» — el volumen adjudica a un decreto celeste el zodiaco entero, con los nombres de animales puestos sobre las estrellas y los doce meses del año
«6. For this rule followeth on all corporeal worlds; that with the culture of the corporeal senses, man becometh vigorous, strong, and independent; and with the culture of the spiritual senses in corporeans, they become weak, sensitive and dependent. 7. In the first case, they ultimately become selfish and wicked; in the second case, they become impotent, and unadapted to corporeal life, and thus become extinct.» — la regla que el volumen aplica a todo mundo: los sentidos corpóreos dan vigor y acaban en maldad, y los espirituales dan sensibilidad y acaban en extinción
«6. The Lord spake, saying: Because I desired to preserve the genealogy of my chosen, ye have applied the law to things that are worthless in my sight. Ye have built a babble, a tower of words, so that your tongues are confounded one with another. Ye strove to reach to heaven with a multitude of words, but made food for hada (hades).» — el volumen glosa la torre de Babel como torre de palabras y no de ladrillos
«12. Hirto (Lord) said: Love thy Lord God only, and with all thy soul. Turn thy face away from the angels who come to thee; they are the emissaries of Anra'mainyus. 13. Hirto said: Love the sun and moon, and all things on the earth, for they are the Lord's gift. What is spirit? It flieth away; it is nothing.» — el volumen pone en boca de su propio Lord la prohibición del trato con los ángeles y la negación del espíritu, como parte del programa de vuelta a lo corpóreo
«19. As for Hirto, the Lord, I have seen him myself, and so have thousands of other honest prophets. But when the Lord spake it was not about foolish stories, but to teach man how to live, that he might be happy himself and a glory to the Great Spirit. Neither did I ever hear the Lord assert that he was more than the spirit of a man risen from the earth. In my opinion, therefore, the Lord is the captain over the earth, and over all other spirits. But even to know this, is not so great a good truth as to know how to do righteously.» — la voz del filósofo inspirado, que el volumen cita como documento: dice haber visto al Lord, niega que se declarara más que un espíritu de hombre y pone el obrar rectamente por encima de saberlo
«20. Of all things, therefore, man should learn, especially of what he can see, and hear, and prove, rather than of spirits whom he cannot prove, nor find when he wanteth them.» — cierre de esa voz: la regla empirista dicha dentro del propio volumen, ver, oír y probar antes que espíritus que no se dejan probar
«4. Of all colors (black, white, yellow, copper, red and brown) were the tribes of Ham; nevertheless, they were I'hins (Faithists), having flat nails and short arms, and of such as desired to acquire knowledge. And I brought them to a country of sand fields and of fields of rich pastures interspersed, where lived but few natives, the dark people, with short hair. Neither omitted I even the hair of the head of man without providing testimony of my word.» — el volumen hace de las tribus de Ham un conjunto de todos los colores y las declara I'hins, con lo que su raza sagrada deja de tener un color único
«10. For I forsaw that philosophers would try to prove that languages were of mortal origin, and that they would change according to the growth of knowledge amongst men.» — el volumen anuncia y rechaza de antemano la explicación humana del origen de las lenguas; el troceo imprime forsaw
«14. Now, in the midst of three great countries, Jaffeth, Shem and Ham, was the chief place of the I'huans, where they founded a new nation; and the Lord called them Parsi'e, signifying, warrior Faithists, because he created them as a shield, to guard his chosen, the I'hins.» — el volumen nombra Parsi'e a los Faithists guerreros y los declara creados como escudo de su raza sagrada
«8. On all corporeal worlds, Jehovih hath provided these two seasons for every race He created; a season for the development of the corporeal senses, and a season for the development of the spiritual senses. To find» — el volumen reparte dos estaciones por raza y por mundo, una para los sentidos corpóreos y otra para los espirituales; la frase se corta en el cambio de plana
«the mean between these is to find kosmon, which lieth far in the future.» — cierre de esa doctrina: kosmon se define como la media entre las dos estaciones y se sitúa lejos en el futuro
«So, accordingly, the inhabitants combined the names belonging to the neighboring tribes. That is to say, one tribe said, ut (wheat); another tribe, for the same thing, said, yat; and another tribe said, wat; and another, hoot; and so on. So, the after-generations said, utyatwathoot (wheat), and this was called the Yi-ha language; and so great were the number and the size of the words used, that the writings of the ancient prophets were lost, because none could understand them.» — el volumen da su propia versión de la confusión de lenguas: nombres de tribus vecinas apilados hasta que los escritos antiguos se volvieron ilegibles
«17. The Lord saith in this day, the kosmon era: Behold, O man, in the» — el volumen habla aquí en su propia era y anuncia lo que sigue; la frase se corta en el límite de chunk dentro de la misma plana
«time of Osiris, I, the Lord, raised up many philosophers on the earth, and inspired them not only to fulfill the legends of the ancients, but also to write books of disputation, in order to turn man's mind away from the consultation of familiar spirits. After this manner did I inspire men to write, to wit:» — el volumen declara inspirados por él los libros de disputa filosófica, escritos a propósito para apartar al hombre de los espíritus familiares
«23. The Lord said: What man can discover, I, the Lord, left for him to discover; what man could not discover, I, the Lord, taught him. 24. To the shepherd kings revealed I how to make leather out of skins; neither had man any means to make this discovery. The shepherd kings made bags of leather in which they carried milk, which was thus churned; and they made butter, which was the first butter made in this world.» — la regla con que el volumen reparte los inventos entre el hallazgo humano y la revelación, con el cuero y la mantequilla como ejemplo
«2. For I fore-ordained not to go within darkness to battle it, but to stand without, and give an example of righteousness for man to look upon.» — el método que el volumen atribuye a su propio programa: no entrar en la oscuridad a pelearla sino quedarse fuera dando ejemplo
«6. To him who saith: THIS IS MINE, I have not spoken. To him who saith: MY HOUSE, MY LANDS, I have not spoken. 7. For inasmuch as these things belong to them, such men belong to such things, and not to me.» — el volumen invierte la propiedad: quien dice mío pertenece a lo que nombra suyo, y no al Creador
«9. Think not, however, that the I'hins were the perfection of manhood and womanhood. They were not a developed race, nor righteous because of their own knowledge. 10. By the constant presence of my exalted angels, they were obsessed to righteousness, being restrained away from evil. They were my sermon before the tribes of druks and cannibals that covered the earth over; and, by virtue of signs and miracles, and by non-resistance, preserved I them.» — el volumen acota a sus propios elegidos en la misma plana en que los pone de ejemplo: no eran una raza desarrollada ni justa por su propio saber, sino obsesada a la rectitud
«23. For I desired not that man should become spiritual until the earth and all manner of savage beasts and serpents were subdued. Otherwise man had descended into impotence, and failed on the earth. 24. These testimonies have I left before thee to this day; that the spiritual man inclineth to shut himself up in seclusion and prayer; but that the Osirians go forth to work manfully.» — el volumen justifica el aplazamiento de lo espiritual por una razón práctica: antes hay que someter la tierra, y el espiritual se encierra a orar
«29. And man so built it. And the Lord chose seers, one for every STAR CHAMBER; and the seer sat therein, with a table before him, on which table sand was sprinkled. And the Lord wrote in the sand, with his finger, the laws of heaven and earth.» — el volumen describe la mecánica del oráculo por la arena: un vidente por cámara estelar y una mesa con arena donde el Lord escribe con el dedo
«2. He excelled in building temples and palaces; and in all manner of inventions; in fabrics of linen and silk, and wool and find leather; in writing books and tablets; in mathematics; in laws and reciprocities; in navigation, and in inland travel; in making thermometers and barometers, and magnetic needles, and telescopes and microscopes; in chemistry and botany.» — el volumen atribuye a esa civilización antigua el termómetro, el barómetro, la aguja magnética, el telescopio y el microscopio
«5. The Gods are fools! All things are Nature, and of growth. Man had become wise in spite of God and his Lords. All things evolve into higher states; it is the natural order. Neither is there any All Person, Jehovih! He is void, like the wind.» — el volumen pone en boca del hombre envanecido la fórmula entera del naturalismo evolutivo, y la consigna como el paso previo a la caída
«9. And the spirits, desiring to flatter man, and, withal, not knowing the heavenly kingdoms, answered, saying: Nay, there is no God, nor Lord, nor All Person, Jehovih!» — el volumen explica la respuesta negativa de los espíritus por adulación y por ignorancia, no por verdad
«11. But woe, for the judgment of kings and queens. Man, having inherent worship in his soul, ceased indeed to worship God and his Lords, and even Jehovih; but, instead, he took to worshipping the stars.» — el volumen declara inherente al alma la adoración: prohibida una, se traslada a otra cosa
«13. For such is the all perfection of Jehovih's Sons and Daughters. Even mortals can sense things a little way off; but Jehovih's upraised Gods feel the breath of the stars, and know when they are disordered.» — el volumen extiende a escala estelar la sensibilidad a distancia que atribuye a los mortales en pequeño
«14. And now rose a mighty nation on earth, of the I'huans, and called, Parsi'e, and they ignored the decrees of Gods and Lords to build no city larger than two thousand souls; forsooth, declaring the Lords and Gods to be but inspirations from the quickening power of the sun and stars, made dark and personal by the credibility of past ages.» — el volumen pone en boca de esa nación la explicación naturalista de sus propios Dioses: inspiraciones del sol y de las estrellas vueltas personas por la credulidad de los siglos
«16. And Oas was embellished and adorned above all other places that had been on the earth; the fame of which spread abroad over Jaffeth and Shem and Ham, betwixt which it lieth centrally. Its colleges became famous, and its observatories were of such magnificence that their roofs were covered with silver and gold. The mirrors and lenses and dark chambers within the towers were so constructed that the stars could be read as well in the day as at night; and the records of observation covered more than a thousand years, by men of great learning.» — el volumen describe la ciudad del sol con observatorios de techo de plata y oro, espejos y cámaras oscuras que leían las estrellas de día, y mil años de registros
«20. God said: So the heaven of the earth hath fallen to the earth, save the I'hins and the far-off I'huans, whose spirits my Lords gather in and prepare for the after resurrection. But amongst the Parsi'e nation, none more believe the dead shall rise, nor that spirit is; but that with the mortal death there is the end, to which the king hath made a decree that never more shall man teach or preach of a heaven for spirits of the dead, nor proclaim a Great Spirit, a Creator.» — el volumen consigna un decreto real que prohíbe enseñar la inmortalidad y proclamar un Gran Espíritu, que es el extremo del programa corpóreo del libro anterior
«23. Thou shalt prove the resurrection before these stubborn kings, the slaughterers of men, that they may say, not as the I'hins, we believe the soul immortal, because handed down from the ancients, but because it hath been demonstrated before our eyes.» — el volumen anuncia un cambio de régimen de prueba: no ya la tradición de los antiguos sino la demostración ante los ojos
«12. Jehovih said: As I have created man to need relaxation at times, so have I carried the same conditions to be desired by My highest of Gods. Neither have I exalted any God so high but the most menial office is his glory. Neither shall the autocrat learn sympathy till he liveth with a beggar; nor the highest best man learn love and tenderness without taking a season in the depths of misery.» — el volumen exige al autócrata vivir con un mendigo y al mejor de los hombres una temporada en la miseria, como condición de la simpatía y de la ternura
«13. Fragapatti said: Shall the strong man forget he was once a child; can an Orian Chief forget he was once a slave; can he that is in the light forget them that are in the dark?» — la regla del volumen contra el olvido del origen, aplicada al Orian Chief que fue esclavo
«10. Through thee, the present reigning God of the earth and her heavens, must be carried out the death and resurrection of thy chosen heir, Zarathustra; to prove, first, that man on the corporeal earth can live All Pure and without sin; second, that corporeal death belongeth to the earth-body of man, and not to the spirit; and, third, that after death, the same person can rise in spirit and appear to mortals, to be seen and known; after which, he shall show his final ascent toward the upper heavens, in the arms of his God.» — el volumen declara de antemano el plan de la muerte y la resurrección de Zarathustra y lo presenta como una demostración en tres puntos ante los mortales
«15. God said: Zarathustra hath attained his twentieth year, and comprehendeth the destiny put upon him. He is pure and wise, with faith and gentleness; but he is larger and more powerful than any other man in the world. He is instructed, both in the spiritual and corporeal senses, having a knowledge of the books of the ancients, and of writing and making tablets.» — el retrato de Zarathustra en el volumen: veinte años, más grande y fuerte que ningún otro hombre, instruido en los libros de los antiguos
«12. But since all attestation by spirits can be set at defiance by the craft of philosophers, thou shalt not wait till after the death of thy heir, to teach the truths of the Father's kingdoms; but beforehand. Causing Zarathustra, whilst yet mortal, to write down rules of mortal life, and doctrines, and faith, and repentance, and praise of the Great Spirit; and of prophecy, and all manner of righteous gifts, and the power of miracles, and the triumph of the spirit of man over corporeal elements.» — el volumen ordena poner la doctrina por escrito ANTES de la muerte del profeta, porque el testimonio de los espíritus lo puede desarmar la astucia de los filósofos
«E, E, E, Etherea. All that lieth between the dotted line and the earth is atmosphere. H, Haraiti, highest lower heaven, founded by Fragapatti. F, Zeredho, second highest lower heaven, founded by Fragapatti. These seven were called the Seven Heavenly Mountains, and known by the name Aoasu. (See Vedas. Also see page 189, this work» — el pie de la lámina 10, que el troceo conserva sin la ilustración: nombra siete montañas celestes con el nombre Aoasu y remite a los Vedas y a otra plana del propio volumen
«9. Fragapatti said: To remain here forever, is this the extent of thy desires, O Hoab? And Hoab answered him, saying: Yea, Master. What more is life than to reach the highest place and remain there? To which Fragapatti said: Is this the all highest? And Hoab said: Yea, Master. Any place and condition is the all highest, if man make it so. None can attain higher than I; no people higher than my people. We are freed from the earth and hada; and we desire not to return thither, nor to go to any other place.» — el volumen pone en boca de un Dios contento la doctrina de que cualquier sitio es el más alto si uno lo hace así, que es la posición que este libro entero va a objetar
«11. Nay, Master. Let them shift for themselves. Even if we helped them up they would be thankless. Nay, my doctrine is: Man is the all highest of all things. The elements are dumb; the worlds are many and wide. Let man choose a corner for himself, and there settle forever.» — la doctrina del Dios contento dicha entera: el hombre como lo más alto de todo, los elementos mudos, y un rincón para cada quien
«Fragapatti asked: Because a man chooseth a corner, is it necessarily his own? Hoab said: Our place was bequeathed us by our forefathers; of course it is ours, and to remain so forever. Neither suffer we any other spirits to settle in our dominions. Being far away from the rest of the world, we are not much molested.» — la objeción a esa doctrina va por el lado de la propiedad heredada, y la respuesta descansa en los antepasados y en la lejanía
«18. Hear me, O Lords; that which I bestow in the name of the Father, and ye receive, ye shall also bestow in the name of the Father upon your successor at the end of this dawn of dan. Though a Lord God hath dominion, first, with mortals, and, second, with the first heaven in his division which resteth on the earth; and though a Lord hath dominion with mortals only, and with such ashars as minister unto them, ye twain are made Lords of far-distant islands, where ye shall determine many things in your own way, often being Gods also, which I also bequeath unto you, and your successors forever.» — el volumen reparte competencias entre Lord God y Lord: el primero con los mortales y con el primer cielo, el segundo solo con los mortales y sus ashars
«13. Fragapatti said: Thou rememberest, when I was here before I said to thee that without contentment no people had attained to peace; and thou didst acquiesce. Why, then, shouldst thou not rejoice that thy people have thus subdued ambition and curiosity? Hast thy mind, in so short a time, lost its contentment?» — la objeción vuelve sobre el que la sostiene: si el contento era la meta, la inquietud del propio Hoab va contra ella
«The floor was woven in copy of a spider's net, extending from the centre outward, and with circular bars at crosses; and the frame-work within was constructed with one million uprights, the entire height of the vessel; and yet across these were twenty millions of bars; within the whole, were the rooms and halls, and places for musicians.» — la descripción técnica de una nave celeste, con el piso tejido en copia de una tela de araña y millones de barras de armazón
«Latterly, they are all utilitarians, doing just as little as possible. In fact, many of my subjects deny themselves comforts, on the plea that they can do without them.» — el Dios contento describe la deriva de su colonia: utilitarios que hacen lo menos posible y se privan por principio
«15. Fragapatti said: Then thou wouldst seem to prove that to hold on only to the useful in life would ultimately end in suicide to the state, to the family, to the individual, and even to the soul?» — la objeción del volumen al utilitarismo, dicha como pregunta: quedarse solo con lo útil acaba en suicidio del estado, de la familia y del alma
«16. Hoab said: Many of my people are too lazy to clothe themselves; and because of shame, they seek secluded places, as they say, to live as they please. Do not such people commit suicide against the state? Hath a man a right to withdraw himself from his fellows, saying: It suiteth me better? We have been told that in the first age of mortals, they had no ambition to live together, being void of all talents, and that the Gods inspired them to language and to society, giving them rites and ceremonies as an inducement to make them harmonious and attractive to one another.» — el volumen pone el retiro voluntario como suicidio contra el estado y recuerda que los ritos se dieron como aliciente para volver atractiva la convivencia
«6. Of whom Jehovih saith: As by fire the dross of metal is burned and cast out, leaving that which is pure; so created I the righteous with light from My countenance, to burn out the dross which the wicked nestle into their bosoms. Wherein, man shall perceive that it is the dross that healeth Me and My chosen. Go, then, deliver the wicked in hell, and make them clean with water and with fire, and ye shall find a star in every soul. And as many of these as ye deliver, so is your glory in My etherean kingdoms.» — la escoria del metal como figura del mal que se quema, y la gloria del que rescata medida por el número de rescatados
«13. Yea, he saith: Who hath seen Jehovih! And he laugheth because of his cleverness. He saith: What stood Jehovih upon when He created the worlds? How long slept He before He created? He saith: What a foolish Creator! He created sin and death! He saith: Who knoweth the size of His head; the length of His arm; the place He liveth; or who hath heard His voice!» — el volumen enumera las preguntas del incrédulo tal como las oye, sobre el tamaño de la cabeza y el largo del brazo del Creador
«14. He saith: Verily, there is no All Person; no All Highest; no Light. This is the second downward stage, and in the third, he saith: A curse upon Faith! A curse upon all things! A curse upon myself! And then cometh hell and her horrors to swallow him up.» — el volumen ordena la incredulidad en tres escalones, de la negación a la maldición de la fe y de sí mismo
«19. Yea, I chose a corner and appropriated it for my own ease and glory. I said: To keep other Gods and angels away from my lands, that is all I desire. But Thou wert mindful of me, O Jehovih! Thy voice sounded in the heavens above, and Thy Son came down in Thy glory. He beheld my vanity and my weakness, but he rebuked me not. Yea, I told him I loved not to go to those beneath me and raise them up. I said: Let them shift for themselves!» — la retractación del Dios contento repite sus propias palabras anteriores como acusación
«21. Thus spake Thy Son, O Jehovih! And he hath given us the secret. We no longer fear that others will encroach upon Zeredho. Behold, Zeredho is Thy place, O Jehovih. These unfortunates, these drujas, are Thy children. They shall go to Zeredho. I fear not pollution now, nor do my hosts. We will wade into this filth, like scavengers into a filthy street, and we will make these children like shining stars in Thy firmament!» — el secreto que el volumen ofrece contra el miedo a ser molestado resulta ser el contrario del esperado: no una muralla sino abrir el sitio a los más bajos
«22. Yea, O Jehovih, nothing more can make us afraid! We have nothing; we have nothing to lose. We are Thy servants, now and forever!» — la fórmula final de esa conversión: nada asusta al que no tiene nada que perder
«20. Hoab said: Fairest of Gods! I feared, indeed, thou hadst come with the same old story; to worship the All Light, the Unknowable Nothingness; with foolish ceremonies and rites, and prayers, and songs of praise; which, however good for the ignorant and superstiti» — el Dios contento llama Nada Incognoscible a la Luz Total y descarta ritos y oraciones; la palabra queda partida por el cambio de plana
«worthless to a God as enlightened as I am. This thou perceivest with thine own judgment. Gladly will I go with thee, and I will persuade as many of my people as possible to go also. Thou art the first God that ever came to our heaven, that wanted not to circumscribe our liberties, which neither I nor my people can tolerate.» — cierre de esa declaración: agradece al primer Dios que no vino a circunscribir sus libertades
«8. To which Hoab replied, saying: I perceive that of myself I can do nothing but go down hill; or, at best, keep on a level road. As I now comprehend All Light, there is no one thing in all the universe that can rise of itself; but, by the external pressure of other things, all tend downward, even man.» — la tesis que el volumen deja como conclusión del episodio: nada sube por sí solo, y la presión de lo demás lo empuja hacia abajo
«22. O that I could open up the souls of men to behold Thy wondrous works, and the majesty of becoming one with Thee, Thou Almighty, Jehovih! O that they would hear me and believe! O that they would not turn away from Light! O that they could learn to glorify Thee every day, for the little Light and little joy they receive! How like Gods and Goddesses would they become in Thy kingdoms.» — el volumen pide que se agradezca la poca luz y la poca alegría recibidas, no las grandes
«23. But they harbor discontent; they discourse on the little they have received from Thee. Like the canker-worm, that groweth to devour, they feed their sorrows by recounting them over and over. For pain they cry out; and for disappointment they weep. Yea, they feed their own darkness with darkness, and in the end forget Thee, Thou All Light!» — la figura del gusano que crece devorando, aplicada al que alimenta su propia tristeza contándola una y otra vez
«25. Behold Thy wisdom, O Jehovih! Whom Thou wouldst make strong, Thou hast made to feel adversity's sting. For the emergencies that lie ahead, Thou plannest Thy Gods to run near the cliffs whereon millions perish.» — el volumen declara deliberada la adversidad del fuerte y hace correr a sus propios Dioses junto a los precipicios
«27. Man saith: Now will I fortify myself with riches and houses, and all manner of possessions; adversity shall not come upon me; I have more faith in my possessions than in Jehovih. Mine is a kingdom I can see; but Jehovih is afar off.» — el volumen pone en boca del rico la fórmula entera de su confianza: más fe en lo que se ve que en lo que no
«33. Thy labor is from the subtle and unseen; Thy footstool the cause of causes. But the vain man looketh to Thy object; he turneth Thy ways upside down; he maketh the cart to push the horse. And Thou sufferest him to drink to the fill of his own vanity; and when he runneth himself into torments, Thou findest a way to reach him and bring him home to Thee.» — la figura del carro que empuja al caballo, con que el volumen describe al que invierte el orden de las causas
«8. The mortal desireth to become a spirit; then his ambition is to become an etherean; next, an Orian; next, a Nirvanian; next, an Oo'tan, and then to travel in the surveys of magnitudes. But those ahead still call to us to hasten, because the glories ahead are still more surpassing in magnificence! Who, then, can approach the Unapproachable, All Highest! He Who fashioned the plan of all creations! Who is there that is not swallowed up with devotion and awe of Him Who is Ever Present, that extendeth beyond all limit, our Father, Jehovih!» — la escala completa de ascenso del volumen, de mortal a espíritu, etéreo, Orian, Nirvanian y Oo'tan, y aun así con los de delante llamando a apurarse
«delighteth to feed itself in evil more than in good, and will even turn against benefactors, and spurn good offerings.» — el volumen acota su propia obra de rescate: el amor del mal se alimenta de mal y acaba volviéndose contra sus benefactores; el tramo arranca a media frase por el corte de plana
«5. What time hath thy journey yet before thee? Ctu said: Five hundred thousand years! Then Fragapatti inquired how many star-worlds Ctu had so far passed on his journey, and Ctu said: Twenty thousand star-worlds we have» — el volumen mide un viaje celeste en quinientos mil años y veinte mil mundos estelares; la frase se corta en el cambio de plana
«passed, some smaller than this red star, and some ten thousand times larger. Some of them yet liquid balls of fire, some newly crusted over, some with atmosphere and water and earth and minerals not yet separated, but boiling, seething, whirling; some firm and just entering the age of se'mu; and some old and worn out. And one we passed which had become barren as to living creatures; and the God, through whose pastures it passed, dissolved and dissipated it before us, having invited thousands of millions of guests to witness the scene.» — las edades de los astros descritas de una en una, del globo de fuego líquido al mundo gastado que un Dios disuelve ante millones de invitados
«8. Let man compute My times for his own profit; I created the first wark to gain in rotation faster than the earth, one year for every eleven. So that when the wark hath made twelve of its own years, the earth shall have completed eleven years.» — el volumen da la relación de once a doce entre el año de la tierra y el de su primer cinturón, y con eso funda el ciclo de once años de su sistema de profecía
«14. Jehovih had said: Behold, O man, thou art the chiefest glory of My creations. Neither created I any animal that walketh on land, or flieth in the air, or swimmeth in the water, or that crawleth on its belly, with desire for spiritual life, nor with capacity to accumulate spiritually. But to thee only, O man, have I given power to aggregate the spiritual entity.» — el volumen reserva al hombre la capacidad de acumular espiritualmente y se la niega a todo animal, por tierra, aire o agua
«15. For My animals, I bestowed like a vessel that is full of water; no more can be put into them; and also, when the vessel is destroyed, the water runneth back to the ocean. I quickened them into life by Mine Own hand; but when I take away My hand, lo, they are gone back into dissolution. As a drop of water hath no power before the sun, but evaporateth and is seen no more, so is the spirit of all the animals I created before the light of my countenance. But to thee, O man, I gave power for everlasting life.» — la figura del vaso lleno: el espíritu del animal no crece y al deshacerse vuelve al océano, mientras que el del hombre permanece
«17. Wherefore it came to pass in the ancient days that when spirits of darkness returned to mortals, they told them that heaven was like unto the earth, with everlasting life unto all animals as well as to man. Turn not away from such spirits, O man, but learn from them that thou mayst not tarry long in My bound heavens, when thou becomest a spirit also.» — el volumen explica los cielos con animales por espíritus de baja condición, y aun así manda no apartarse de ellos sino aprender de ellos qué evitar
«18. For if thou settest thy soul to feed on animals, and to dwell with them, the Gods cannot deliver thee to My emancipated heavens, till thou hast served thy time in the lower heavens. One great light have I bestowed unto all men, that they may progress forever. Though the waters of the ocean rise up and make clouds; and the clouds fall down as rain and run to the rivers, and thence back into the ocean, a thousand times, ten thousands of times, yet that water hath not progressed. Neither have I given progress to a stone, nor to a tree, nor to an animal; but to man only have I given progress.» — el volumen reserva el progreso al hombre y se lo niega a la piedra, al árbol y al animal, con la figura del agua que sube y baja mil veces sin progresar
«11. Many of these es'yans, falling in with drujas, have adopted their roving habits, denying that there is any higher heaven, honestly believing they will have an opportunity to re-incarnate themselves and dwell again in mortal form. Knowing no higher heaven than the earth, and, knowing no happiness save in the indulgence of lust, they appear to mortals, and marry in manifestation, falsely pretending to be the kin of the living.» — el volumen explica la creencia en la reencarnación y las apariciones de parientes muertos por espíritus recién llegados que no conocen cielo más alto que la tierra
«20. Again I said to them: Three thousand years are as one day in My sight. Sit ye here, stand ye there, and remember Me. To-morrow I come again. But lo, they went down in sleep; they remembered not Me, their Creator.» — el volumen cifra en tres mil años el día de su Creador, con lo que la vigilia de sus Dioses se mide contra ese reloj
«4. As he thus communed with Jehovih, Fragapatti said unto him: Through faith are all things accomplished; without faith, all things are uncertain. He who saith: I know Jehovih liveth and reigneth, hath said wisely. But he who saith: I go forth in Thee, O Jehovih, for I know Thou wilt accomplish, hath said much more. For his words maintain the power of the Father in him.» — el volumen distingue dos grados de fe: saber que el Creador reina, y salir a obrar contando con que cumplirá
«6. To Thee, O Jehovih, are all things committed, even as from Thee they came forth. Thy Voice is ever upon all men, but they hear Thee not. Thine eye is observant of all men, but they believe it not. To teach men these simple things, is to make Gods of them. To open up their understanding, to find Thee, to know Thee, and to realize Thy Ever Presence, to become one with Thee, this is the labor with Thy Gods, and Thy Lords, and Thy holy angels.» — el volumen resume en una línea el oficio de todos sus Dioses: abrir el entendimiento para hallar la Presencia Total y hacerse uno con ella
«15. With My breath create I alive the earth-born child; with My hand quicken I the newborn spirit; and with My Light illume I the soul of My Faithist. Behold, I dwell in the All Highest place, and in the lowest of created things; whoever findeth Me, I find also; whoever proclaimeth Me, I proclaim in return. Hapacha, My Son, Savior of men! of My Light shalt thou be crowned!» — la fórmula de reciprocidad del volumen: a quien lo halla, lo halla; a quien lo proclama, proclama de vuelta
«9. And so wonderfully was it arranged that the faces of one thousand millions of people could be seen from any place a person might be; and yet all these people constituted a part and principle in the building, being as jewel stones, created by Jehovih for the ornamentation of His celestial abodes.» — el volumen hace de los propios habitantes parte y principio del edificio celeste, como piedras de joyería
«4. For, as Jehovih hath made icebergs on the corporeal ocean, dangerous to ships; and heavy currents of trade winds, and currents in the oceans, so are there in the etherean firmament currents and densities which the well-skilled God can take advantage of, be it a slow trip of pleasure, or a swift one on urgent business to suffering angels or mortals.» — el volumen duplica la navegación: el firmamento etéreo tiene corrientes y densidades que el Dios diestro aprovecha, como el marino los vientos y las corrientes
«8. When Jehovih created women, He gave to her two chief attributes, curiosity and solicitude for others. So, passing here, surveying the place where the first heavenly kingdom was, I remembered it had been said that Aph left some island places where once a colony in heaven had been built, and I halted to examine it. A moan and terrible sound greeted me! I heard the Osivi knots, as I had oft heard others before.» — el volumen adjudica a la mujer dos atributos, curiosidad y solicitud por los demás, y hace del primero lo que descubre el nudo
«14. The knot is nothing more nor less than a mass of millions and millions of spirits becoming panic-stricken and falling upon their chief, or leader, who becometh powerless in their grip, and is quickly rolled up in the midst of the knot.» — la definición que el volumen da del nudo: millones de espíritus presos de pánico que caen sobre su propio jefe y lo enrollan dentro
«The druj do not all relinquish their grip in the knot at the sight of the lamp, but often require to be nearly burned and stifled with the light before they release their hold. Neither cometh this grip of evil, but of fear.» — el volumen atribuye el agarre del nudo al miedo y no a la maldad, que es su explicación constante para el mal
«3. But presently, they turned everything upside down, and built on their own account. I had shown them that by industry and perseverance they could attain to knowledge and power. But because mortals discovered that prophecy could come from the spirits of the dead, they ceased to perfect themselves, and they grew up in idleness.» — el volumen explica la decadencia por el atajo: hallada la profecía por los muertos, los mortales dejaron de perfeccionarse
«7. But again have they confounded My judgments and perverted My laws. Every man on the earth hath a philosophy of his own; every spirit in these heavens hath a philosophy of his own. And there is no uniformity between any of them. Hear Me then, My Son; thou shalt not teach as Osiris did, nor yet as Apollo, but pursue a mean betwixt the two.» — el volumen ordena una vía media entre la apertura total del trato con los muertos y su clausura, y pone el desorden de filosofías como razón
«11. Likewise, when drujas manifest to mortals, it shall not be countenanced but as a mark of evil, raised up against truth.» — y manda tener por marca de mal toda manifestación espontánea de espíritus a los mortales
«5. Jehovih said: One kingdom may have many good men and many good women, but be of no good as a kingdom. I measure not the individuals, but the entire household. I judge the virtue of a kingdom by its combined harvest delivered unto My keeping.» — el volumen declara que no mide individuos sino casas enteras, y juzga un reino por su cosecha conjunta
«8. Thou shalt select them, permitting certain spirits to return to mortals, and permitting certain mortals to attain su'is and sar'gis, and to see and commune with spirits. But thou shalt provide them in judgment; making the process of inter-communion a secret amongst mortals.» — la vía media se detalla: se permiten ciertos espíritus y ciertos mortales con su'is y sar'gis, y el trato se hace secreto
«Thou shalt appoint unto Shem one hundred Lords, and they shall have dominion over mortals. Hear thou the Voice of thy Creator: Through My Son, Zarathustra, will I establish temples to My Lords and Gods; and thou shalt so provide thy heavenly kingdom, that thy Lords shall inhabit the temples, communing with the rab'bahs, who shall be called God-irs; but the communion betwixt spirits and mortals shall be known only to the God-irs, and to the sub-priests under them. But mortals shall be left to believe that these fathers have attained to spirit communion by great purity and wisdom.» — el volumen reserva el trato con los espíritus a un sacerdocio y manda que los demás lo atribuyan a pureza y sabiduría, con lo que consigna una ficción deliberada
«12. It is wiser to inspire mortals to rise in heaven after death than to have them ever drawing the angels down to the earth. And my Lords on the earth shall labor to this end also. So Yima taught new inspirations, both in heaven and on earth, which were that the angels of the dead should build homes in heaven for their kindred, and that mortals should be taught that there were mansions in heaven ready for their souls after death.» — el volumen declara inspirada a propósito la creencia en las mansiones celestes, para que el muerto no se quede rondando
«15. The temples of the stars were broken and thrown down by the spirits; the iron gates of the cities were taken off and carried into the forests; the palaces of kings and queens were unroofed, and the stones of the walls of the palaces were hurled from their places; even to the foundation, one stone was not left upon another; and these things were done by the spirits of heaven.» — el catálogo de manifestaciones físicas del volumen: templos derribados, verjas de hierro llevadas al bosque, palacios destechados y piedra sobre piedra deshecha
«16. And men and women and children were carried in the air by the angels, and unharmed. The household goods were carried out, and the food of the tables stripped off, even as mortals sat down to feast, and they were made to behold the food going away; with their own eyes beheld they these things.» — segunda parte de ese catálogo: gente llevada por el aire sin daño y comida arrebatada de la mesa a la vista de los comensales
«18. In all things that Yima and his hosts did in heaven, his Lords worked in harmony with him in their labor on the earth. Nevertheless, there were also vagrant spirits on earth who belonged not to the kingdoms of heaven, but who made manifestations on their own account; and they were given to lying, and to flattery, and to evil generally. Yima, little by little, cut off these evil spirits, and took them away to his colonies, and disciplined them.» — el volumen separa las manifestaciones ordenadas de las de espíritus vagabundos, y a estos los describe dados a la mentira y a la adulación
«10. Throughout Jaffeth thou shalt inspire mortals to hang the wheel of the altar in country places, by the roadsides. And when mortals pass the places, they shall turn the wheel, in remembrance of the Creator. For which reason thou shalt station at each and every one of these altars angel sentinels, who shall have messengers to thy throne. And when a mortal passeth the wheel and turneth it, and is afflicted with sickness, thou shalt send angels to him to heal him. But if he turn not the wheel in remembrance of the Father, and yet be afflicted with sickness, thy sentinel shall not send to thee» — el volumen describe la rueda de oración de los caminos y pone su eficacia bajo condición: el que la hace girar recibe curación y el que no, no
«4. In the region of Gavies there were four hells, in which there were sixty million souls in torments, tormenting one another in perpetual horrors, especially males and females doing what is even unlawful to mention. And these tormentors would bring es'yans, fresh from the earth life, and cast them into their hells for these wicked purposes. For even as mortals delight in vengeance, so can the talent grow until its feast lieth in the fruit of hell; neither desire such spirits to have even their own torments lessened; nor could they of themselves escape were they to try.» — el volumen describe el infierno como algo que se fabrica y se administra entre espíritus, con el gusto de la venganza crecido hasta querer no salir
«13. E'chad said: Fall to, now, and deliver those who are ashamed, making a place beyond the walls of fire; but wall ye the place around also, and then clothe and feed them. So E'chad's hosts delivered those who were ashamed. Again E'chad called out: Begin now in sections and deliver the others into prisons, surrounded by fire, suffocating, so they cannot escape. And let not the light cease to fall upon them that will not be clothed. Better is it that they lie prostrate than to display themselves nakedly. But as fast as they will accept and wear clothes, and cease cursing, deliver ye them into genial lights.» — el criterio de rescate del volumen: se empieza por los que sienten vergüenza, y la aceptación de la ropa mide el paso al trato benigno
«Millions and millions of them had forgotten their speech, and were dumb. Millions of them lived with mortals as fetals and familiars, depending upon the spiritual part of the food mortals drank and ate for their own existence. And yet other millions of them pursued evil for evil's sake, inspiring mortals to war, for the delight of seeing them destroy one another, and of persuading mortals to suicide, and to all manner of wickedness.» — el censo de espíritus errantes del volumen: mudos que olvidaron su lengua, fetals que viven de la parte espiritual de la comida de los mortales, y los que inspiran guerra y suicidio por gusto
«20. Hab-bak, a chief rab'bah of the I'hins, went to see the king and expostulate. He said unto Che-muts: Behold, my people are older than this country. Our wisdom cometh not as other men's, but through marriage. How can we reveal? We are born vailed. No other people are thus born. How canst thou obtain the secrets of the womb? Besides this, we are sworn before our birth by our fathers and mothers to secrecy in our religion.» — la defensa del sacerdote ante el rey: su sabiduría no se enseña sino que viene por matrimonio, y el secreto no se puede revelar porque está en el nacimiento
«21. Thou desirest us to intermarry with thy people. I foresee thy aims. Thou hopest for the gift of prophecy, which, if given to evil men, would give them all power. But know thou, O king, he that desirest prophecy for such purpose can never obtain it. Prophecy cometh by the other road.» — la regla del volumen sobre la profecía: quien la quiere para ese fin no la obtiene nunca, porque viene por el otro camino
«23. Che-muts, the king, said: Why call ye yourselves I'hins? Hab-bak said: Because we are Faithists in One Great Spirit. The king asked: What is the secret name of the Great Spirit? Hab-bak said: I can only repeat that name under certain rules; otherwise I will lose my power of prophecy. Besides, if thou knowest the name, it would be worthless to utter it. To whoever uttereth His name not in faith, it is void. Whoever uttereth His name for earthly gain or earthly glory, uttereth in vain also. Of what value, then, would the name be to thee, even if I violated mine own oath and revealed it to thee?» — el volumen glosa su propio nombre propio —I'hins son Faithists en un Gran Espíritu— y declara vana la pronunciación del nombre divino hecha sin fe o por ganancia
«26. But thou wilt cast me into the lions' den, and I will be devoured. And this little hat, without a brim, will come out of the lions' den, and it will be a mighty power for thousands of years. It will be red with my blood, shed because I am faithful to the Great Spirit in my oath. And it will be restored to my people, and it shall be called THE SCARLET HAT! And in the day that it is carried in the streets of Os'nu, thou wilt be slain by thine own people.» — la profecía del sombrero sin ala teñido de sangre, al que el volumen llama el Sombrero Escarlata y da poder por milenios
«17. I say to the bird, the young bird with feathers: Fly! And it goeth away. I say to man: Go forth, in My name! But he looketh around. Again I say to him: Go forth! But he turneth to his neighbor for his opinion. Again I speak, calling: Come to Me! But he standeth wondering. Again I say: Come! But he saith: By and by. Again I say: Come! He replieth: I have not all light! Again I call, and he saith: Alas, there is nothing!» — la escena con que el volumen retrata la vacilación: el pájaro vuela al mandato y el hombre mira al vecino, pide más luz y acaba diciendo que no hay nada
«25. Behold, I was as weak as a child; in my weakness Thy light came upon me. Never more shall I desire others to see through my eyes, or hear through my ears, or judge by my judgment. Thou hast healed me of my infirmity, O Jehovih. Only by one Eye can things be seen through; by one Ear can things be heard through; by one Judgment can things be judged.» — la lección que el volumen saca de ese fracaso: no volver a querer que otros vean por los ojos propios, porque hay un solo Ojo por el que se ve
«35. So Fragapatti departed, and sailed swiftly down to Parsi'e, on the earth, and came to the place of meeting of the corporeans who had charge of the Holy Word. And it was on the morning of the fourth day after Zarathustra's death. For three days and nights his spirit had been preaching to the Faithists, explaining the kingdoms of Jehovih.» — el volumen cumple el plan anunciado: tres días y tres noches de predicación del espíritu de Zarathustra a los Faithists después de su muerte
«22. Thou first gavest me a wife and sons and daughters to rule over and to raise up for Thy glory, but I failed utterly. My wife saw not with my eyes, nor heard with my ears, nor judged with my judgment; we were like two instruments, broken and out of tune. As for my sons, they went astray, like sheep without a herdsman; my advice was as weak to them as the shadow is to the tree. And my daughters went away fr» — el nuevo God repasa su propio fracaso doméstico antes que el celeste, con la mujer que no veía por sus ojos y los hijos descarriados; la palabra queda partida por el cambio de plana
«9. That ye may henceforth be strong, like the heavenly kingdoms on other worlds, I now decree Diva, in the name of Jehovih! And God and his Lord Gods and his Gods and Lords of divisions, shall comprise the Diva; nor shall any other person be eligible to the order, neither of this world nor of any other world; male and female shall be the members of Diva.» — el volumen funda la Diva como orden cerrada de Dioses y Lords, con miembros de los dos sexos y sin otra vía de acceso
«11. And the Diva shall meet thrice every earth year, and in this capital, Mouru, to render unto one another the matters of their several dominions; and when the meetings take place, each and every Lord and God, and Lordess and Goddess, shall be present and fulfill these, my commandments.» — el reglamento de esa orden: tres reuniones al año, en un solo sitio, con asistencia obligada de todos
«10. I'hua'Mazda said: I make thee free, O man, but thou deniest My person. When I suffer thee to fall in bondage, thou criest: O God, my God! When I deliver thee into freedom, thou goest with a sword and spear to lay thy fellows in death.» — el argumento que abre el Book of God's Word: el hombre invoca a Dios en la servidumbre y lo niega en la libertad
«2. I said: Whosoever lieth up treasures in this world, shall find no peace! But ye have built so great a city, ye hope nothing can break it down. Now I will show thee, O king: thy city shall prove the weakest of cities. I will raise up one man out of the seed of the I'hins; and, Oas, the mighty city, shall fall before his hand.» — el volumen anuncia la caída de la ciudad mayor por obra de un solo hombre criado a propósito
«7. Not the child, but I, even I'hua'Mazda. Think not, O man, these small lips utter words prompted by this child's soul. I am come to stay the cruel hand of war; to make man know there is an Unseen Master. Behold, this child hath no sex! He is an Yeshuah (Iesu), a passionless birth.» — el volumen declara sin sexo al niño y lo llama Yeshuah, el mismo término que en el Book of Ah'shong hizo derivar en Iesu
«11. Asha said: If it be in truth thou art the Mazda of the I'huan race, why hast thou come in so questionable weakness? What can a child do? Wieldest thou a sword with these little hands? I had hoped to see a God come in stronger shape, and in majesty of a thousand angels, winged, and in flames of fire!» — la objeción del sabio se consigna en su propia forma: esperaba un Dios con espada y mil ángeles alados, no un niño de pecho
«12. I'hua'Mazda said: My wisdom is not man's wisdom; my weapons, not arrows and sharp swords. What is great in man's judgment is as nothing to me; what is as nothing to man, I will make great, for I shall overturn this mighty city. Because I am come in peace and love, the city shall be divided, man against man, and bloody war run riot in this walled kingdom.» — la respuesta invierte la medida del poder y anuncia que la venida en paz será la causa de la guerra civil
«Go ye, holy masters of generations, down to mortals close around the city of Oas. And search ye out seed of the I'hin race, and by inspiration lead them to the fairest daughters of I'hua, in the city of Oas; and they shall be tempted, and anon a quickened fruit shall ripen in the city, sons and daughters. Again go ye to the I'hins, and by inspiration bring others and have them tempted by the improved fruit. And yet again repeat this method, and in the sixth generation ye shall raise up a son having the gifts of su'is and sar'gis, and ye shall call him Zarathustra.» — el volumen describe el programa de cruces dirigidos, a seis generaciones, con que hace nacer a Zarathustra con los dones de su'is y sar'gis
«Too'che was su'is born herself, and was by Sa'moan, an angel, obsessed before she conceived, and during the time of maternity not suffered to wake from her unconscious trance. And by the loo'is, her soul was oft taken to high heaven to behold its glories, and then to return and inhabit her own body. Thus, the child was born of All Light, and in that same day the obsession fled, and Too'che proclaimed within the city that no man was father to the child, but that she conceived from All Light, believing, because unconscious in gestation.» — el volumen da su propia explicación de un nacimiento virginal: la madre obsesada y en trance durante toda la gestación, y por eso creyendo de verdad lo que declara
«14. So it came about that the virgin and her son dwelt in the Forest of Goats until Zarathustra was a large man and of mature years, and his stature was equal to three ordinary men; nor could any number of men lay him on his back. But because of his gentleness like a young goat, the tribes of the forest called him the Lamb of God, signifying, strength and good-will.» — el volumen hace llamar Cordero de Dios a su Zarathustra y glosa el término por fuerza y buena voluntad, no por sacrificio
«1. WHEN So-qi, the king, issued the decree to have Zarathustra found and brought before him, otherwise all the male infants of Oas to be slain, the Lords sent travail on the king's wife and on the king's daughter, wife of Asha, the philosopher, and the two women gave birth that day to two sons, a month before their time, but nevertheless unto life and strength and beauty. Now, according to the laws of Oas, a king could not rescind or change his own decrees, for he had assumed the position of infallibility, whereupon he had doomed to death kin of his kin, flesh of his flesh.» — el volumen da su propia versión de la matanza de los inocentes, con un rey preso de su decreto por haberse declarado infalible
«4. Asha said: Most assuredly, O king, the laws must be carried out. Are they not the all highest? For it followeth that man being the all highest person, his laws, above all else, must never be set aside. Therefore, thou shalt have me slain. Think not I am come before thee to plead an excuse, in order to save myself; rather let all men perish than that the king's decrees go amiss.» — el volumen lleva al absurdo el principio de la ley infalible, dicho en boca del que va a morir por ella
«1. THESE, then, are the Zarathustrian laws; the I'hua'Mazdian laws; which, being interpreted into the English language, should be described as GOD'S WORD, transcribed from the libraries of heaven by the will of Jehovih!» — el volumen declara qué son las leyes que siguen y de dónde las toma: transcritas de las bibliotecas del cielo, y en inglés se llaman GOD'S WORD
«6. First, Ormazd was, and He created all created things. He was All; He is All. He was All Round, and put forth hands and wings. Then began the beginning of things seen, and of things unseen.» — el arranque de la cosmogonía zarathustriana del volumen, con Ormazd por nombre del Creador y las manos y alas como principio de lo visible
«13. Then inquired Zarathustra, the All Pure: Whence came All Good; whence came all evil? Who is All Good; who is all evil? Then answered I'hua'Mazda to Zarathustra, saying: Thou perceivest now, all evil must have a name; All Good must have a name. Without names, no man could talk.» — el volumen hace del nombre una necesidad del habla y no una realidad aparte, y con eso plantea su doctrina del bien y del mal
«17. Zarathustra inquired of I'hua'Mazda, saying: Is evil, evil; is good, good? I'hua'Mazda said: Evil is evil to man, but evil is not evil to Ormazd. Good is good to man; but good is not good to Ormazd. Only two conditions are before Ormazd; not evil, nor good; but ripe and unripe. To Ormazd, that which man calleth evil is unripe; to Ormazd, that which man calleth good is ripe.» — la doctrina más singular de este libro: ante el Creador no hay bien ni mal sino maduro y verde, y la distinción moral es del hombre
«20. Then Ormazd blew His breath outward, and every created thing went into motion. And those at the front were called All Good, and those at the rear were called all evil. Thus created the Creator the Good Creation and the Evil Creation; the I'hua'Mazda and the Anra'mainyus.» — el volumen hace del bien y del mal una posición en el movimiento, delante y detrás, y no dos sustancias
«4. Then Zarathustra answered, saying: Thou hast made a triangle: What is the meaning, O I'hua'Mazda? Then answered I'hua'Mazda, saying: Three in one, O Zarathustra: Father, Mother, and Son; Ormazd, the ghost of all things; Mi, the seen and unseen, and Vivanho, the expression of things.» — el triángulo del volumen recibe aquí sus tres nombres zarathustrianos: Ormazd el fantasma de todo, Mi lo visto y lo no visto, y Vivanho la expresión
«7. I'hua'Mazda said unto Zarathustra: To be negative is to be a cow; to be positive is to be a horse.» — el volumen fija sus dos polaridades con la vaca y el caballo, los mismos términos que su glosario da para tau y cow
«son. Neither have I come before thee in prowess, though I love life. But here is the matter: If thou change one law, thou admittest that all laws made by man may also need changing; which is to say, wisdom is folly. How, then, shall the judge judge any man by the laws? Is it not setting up error in order to find truth?» — el argumento del sabio contra el cambio de una ley: si una puede cambiar, todas pueden, y entonces el juez no tiene con qué juzgar; el tramo arranca a media frase por el corte de plana
«call evil, evil; and good, good. Hear me, then, my son: 19. Without green fruit, none could be ripe; without evil none could be good. So Ormazd created all creation, and called it good; but lo, and behold, there was nothing to do. All things moved not; as if dead, all things were as nothing.» — el volumen manda seguir llamando mal al mal y bien al bien por no confundir, y argumenta que sin fruta verde no habría madura; el tramo arranca a media frase por el corte de plana
«with three entities embraced in one; which are, first, the ghost, the soul, which is incomprehensible; second, the beast, the figure, the person, which is called individual; and, third, the expression, to receive and impart.» — el volumen aplica la partición triple a cada hombre: fantasma o alma, figura o individuo, y expresión para recibir e impartir
«14. Thou shalt disown all other rulers, and kings, and queens, and Lords, and Gods. 15. Thou shalt not bow down in reverence save to Ormazd, thy Creator. 16. Thou shalt covenant thyself to thy Creator every day, and teach thy children to do so also. 17. Thou shalt keep holy the four moon days, for they are the change of watch of the Gods and angels over them.» — los primeros mandamientos zarathustrianos del volumen, que desconocen a todo gobernante y atan los días sagrados al relevo de guardia de los ángeles
«24. Thou shalt not talk of thy neighbor behind his back, for Ormazd heareth thee, and the angels will go tell thy neighbor's soul what thou hast said.» — el volumen refuerza la prohibición de murmurar con una consecuencia concreta: los ángeles se lo dicen al alma del aludido
«27. Thou shalt not reprove any man nor woman for their evil, for they are the Creator's. 28. Thou shalt reprove thine own child, and teach him the right way.» — el volumen prohíbe reprender el mal ajeno y reserva la corrección al propio hijo
«35. One whole year of thy life thou shalt dwell with the poor, live with the poor, sleep with the poor, begging for alms for the poor.» — el mandamiento que obliga a un año entero de pobreza y mendicidad, que el propio libro hace cumplir después a un rey
«1. I'HUA'MAZDA said unto Zarathustra, the All Pure: Three castes have I made; the first are the I'hins, sacred above all other people, because they keep my commandments; second, the I'huans, more powerful created I them than other people, because by them I will subdue the earth; and third, the druks, the evil people, who will not learn.» — el volumen instituye tres castas por nombre y las jerarquiza; se consigna tal como el libro las sostiene
«3. I'hua Mazda said: A thousand castes I created among the I'huans: The king, the doctor, the magician, the priest, the farmer, the bearer of burdens, the messenger, swift-footed, and for all other occupations under the sun. Each and all within their own castes created I them; nor shall they marry but in the caste I created them.» — la casta se extiende al oficio y se cierra con la prohibición de casarse fuera de ella
«3. Asha said: I have heretofore said: That that speaketh to my heart, what is it? Now according to thy wisdom, that that speaketh to my heart is I'hua'Mazda? How shall one know it to be so! Zarathustra said: If a man ask the All Light in reference to his own affairs, and for his own concerns, then receiveth he an answer from the tetracts; but if he ask the All Light in reference to what he shall do for others, to render the highest good unto them, then is the answer from I'hua'Mazda. I declare unto thee, O Asha, he is a dark man indeed to whom the Creator speaketh not every day.» — la regla de discernimiento del volumen para la voz interior: si se pregunta por lo propio responde el tetracto, y si se pregunta por el bien ajeno responde el Dios
«11. Prayer is not given in order to change the decrees of Ormazd, but to change one's own self for the better. Yet he who repeateth words of prayer as a parrot repeateth, improveth himself but little.» — el volumen define la oración como cambio del que ora y no de los decretos, y descarta la repetición de loro
«14. A vain man saith: I have no need to pray; Ormazd knoweth my soul! Why, then, shall not the field say: I shall produce no harvest, because Ormazd knoweth my capacity! I declare unto thee, O Asha, the secret of all spiritual growth lieth in giving out the spirit: He who would grow in wisdom, must give wisdom; he who would grow in love, must give love; he who would grow in power of spirit, must give out power of spirit.» — el secreto del crecimiento espiritual, dicho en tres cláusulas: se crece en sabiduría dándola, en amor dándolo y en poder dándolo
«2. And he built altars for them, teaching them to worship the Creator; to restore the mark of circumcision; to be upright before men; to labor for the helpless and distressed, and to do not to any man that which they desired not to be done unto themselves.» — la regla de oro puesta en boca del rey convertido, junto con la circuncisión restituida y el trabajo por los desvalidos
«4. And because of their religion, they could not own property, neither houses, nor lands, nor cattle, nor beasts of burden. Many of them gave themselves into servitude to the Parsi'e'ans, but many of them lived on the contributions brought by converts who had had great possessions.» — el volumen prohíbe a los suyos la propiedad de casas, tierras y bestias, y describe cómo vivían entonces
«9. And on the day that Asha was arrested, behold, the year of his carrying the alms-bowl was ended. Asha and Hi'ya'tseing had known each other for many years. When Asha was before the king, he said: I have nothing in all this world; why, then, hast thou arrested me? The king said: Because thou gavest away thy possessions, thou art the most dangerous of men. I have decreed thee to be put to death.» — el volumen pone en boca del rey la razón de la condena: el que se deshizo de todo lo suyo es el más peligroso de los hombres
«10. Ye have said: Who are evil spirits? Why doth not Ormazd destroy them? I say unto you, evil spirits are both yourselves and the dead. Whom ye have slain in passion, still live to torment you in spirit. Ye had their skulls hung on the gates and walls; your temples of science were portaled with the scalps of your enemies. The spirits of these people still live, though their bodies be dead, and they obsess you to deeds of wickedness.» — el volumen identifica a los espíritus malos con los propios muertos por la mano de quien pregunta, y cierra ahí el círculo de la guerra
«11. This is the Ormazdian law; when a man is dead, ye shall either burn the body, or bury it in the ground, that the spirit be not troubled.» — la ley funeraria del volumen: quemar o enterrar, para que el espíritu no quede atado por los restos
«13. Neither shall ye build large cities; they are a curse on the face of the earth. Neither shall ye live alone, for such become bound to self; but dwell in families of tens and hundreds and thousands. Hath not the Father given you an example in the I'hins? They kill not, nor take that which is another's; nor are given to lust, nor war, nor quarrelsomeness.» — el volumen condena la ciudad grande y también la vida solitaria, y prescribe familias de decenas, centenas y millares
«18. Whilst they were yet standing on the rocks, lo and behold, the ghost of the king rose up before all the people, and He'in and Zabee cried out: Here is my father! Then spake I'hua'Mazda, saying to the soul of the king: Knowest thou that thou art dead? The soul of the king spake loud, so that all could hear him; he said: No, I am not dead, but I have done a foolish thing, I cut my bowels across.» — la escena que ilustra la doctrina del volumen sobre el muerto que no se sabe muerto, dicha por el propio suicida
«26. And, whosoever perceiving the dead are in torments, let them pray for them, singing anthems unto the Father. Intercede ye with the All Light, to bestow them with peace. Think not that because of your prayers the All Light runneth with haoma, to feed the spirits of the dead. But this I declare unto you, that, by peace and joy in your devotions to the Father, the spirits are thus reclaimed to virtue and exaltation.» — el volumen explica la oración por los muertos sin hacerla un trueque: no es que el Padre acuda a alimentarlos, sino que la paz de quien ora los recobra
«1. BECAUSE of the destruction of Tse'gow, there were hundreds of thousands of people rendered homeless and destitute, and groups were surging about in all places, crying out for food, or for some needful thing. I'hua'Mazda said to Zarathustra, the All Pure: The ill-fortune of mortals is the good fortune of the righteous Gods; but the good fortune of mortals is the glory of the evil Gods. Think not that because Tse'gow is burned, and the people hungry, the Voice of the Father is out of place. Now is the time they will give ear. By the loss of earthly treasures, the soul seeketh for that which will endure forever.» — el volumen declara buena para su predicación la desgracia de los mortales y dice por qué: perdido lo terrenal, el alma busca lo que dura
«6. Zarathustra said: Behold, I have not come in a dark age. Ye shall not worship any man born of woman, nor call him sacred. One only, Who is Ormazd, the Creator, is Master over all the world. Hear ye now my voice unto Him!» — el propio profeta del volumen prohíbe que se le adore y que se le llame sagrado, y reserva el título de Maestro al Creador
«14. Asha said: I declare unto thee, O king, I have no pain. Whether it be my madness, or whether it be the Gods favor me, what mattereth it,» — el condenado deja sin resolver si su falta de dolor es locura o favor de los Dioses; la frase se corta en el cambio de plana
«since I suffer not? Nor have I a right to slay myself, since I created not myself alive.» — y niega el derecho a matarse con el argumento de no haberse dado la vida
«21. The soul of the king then stamped and raved, for he saw the spirits of the dead; but the audience saw them not, though they saw him, for he was in sar'gis form.» — el volumen reparte lo que cada quien ve: el muerto ve a sus enemigos y los vivos solo lo ven a él, porque está en forma de sar'gis
«22. I'hua'Mazda said: I say unto thee, O king, thou art dead, and risen from the dead. Couldst thou but awake to this fact, thou wouldst be risen in spirit. Neither canst thou be delivered till these, thy enemies, are also delivered.» — la condición que el volumen pone a la liberación del muerto: no puede salir hasta que salgan también aquellos a quienes hizo daño
«Plate 11.--UG-SA, or UG-GA» — el pie de la lámina 11, que el troceo conserva sin la ilustración y que da los dos nombres de la rueda de suplicio del volumen
«2. I came not in an age of darkness, but of light and knowledge. I am not here to proclaim miracles; I serve the Father, whose Son I am.» — el volumen hace declarar a su profeta que no viene a proclamar milagros, en la misma plana en que los narra
«4. Because ye were united in prayer last night to the Father, His holy angels brought ye food. His harvests are over all the earth; His fields are broad. It is not just that He also gather it and bring it to you. To be just to Him, go ye and bring forth out of the fat earth wherewith all ye need, rejoicing in Him. Cease warring; kill not anything He created alive, that runs on the ground or flies in the air. And no flesh save fish, which is without blood, and is cold in life, shall enter your mouths.» — el volumen acota su propio milagro de la comida en la frase siguiente: no es justo que el Padre además la recoja y la traiga, y manda sacarla de la tierra
«6. Make my eyes sharper to see into my own soul than into all else in the world, I will discover its dark spots and wash them clean. Seal Thou up my eyes from the sins of others, but magnify their goodness unto me, that I may be ashamed of my unworthiness before Thee.» — la oración matinal del volumen pide ojos afilados para lo propio y sellados para el pecado ajeno
«9. I'hua'Mazda said: Touching prayer, remember, that to utter words, but to practice not, is of little value. He that is true to his own light is strong in soul; to be false to one's own light is to put out the eyes and» — el volumen mide la oración por la práctica y llama ceguera a la infidelidad a la propia luz; la frase se corta en el cambio de plana
«stop up the ears. He that would rise in heaven, let him begin to rise on earth. The resurrection lieth in following the All Highest Light one already hath. He that doeth not this, is a fool to ask the Father to raise him up. Hell fire is his boundary in the next world. 10. Because Ormazd sacrificed Himself, He created all things. By sacrifice for the elevation of others doth a man begin at the beginning of approaching Ormazd. This is resurrection, in fact.» — la definición del volumen para la resurrección: seguir la luz más alta que ya se tiene, y empezar a subir en la tierra
«11. The king said: Proposest thou with this handful of men to battle with my army? Zarathustra said: I have spoken. There is no value in discoursing with any man who hath an opinion to establish, nor is man's opinion of value to raise up the souls of men. Bring thou, therefore, thy army, and command them to fall upon me and mine!» — el volumen descarta la discusión con quien lleva una opinión que imponer y niega que una opinión levante a nadie
«24. Because man hath set value on things not valuable, he buildeth in falsehood and death. Ormazd alone is valuable; the man who hath the most All Light, hath the greatest valuables. For by the Light of the Father all righteous things can be obtained easily.» — y el corolario: el que tiene más Luz tiene los mayores valores, porque por ella se obtiene lo demás
«3. The king said: All these things can I do, yet one thing I cannot do, which is having faith in Ormazd. If He be a Person, and created all the creation, is He not the foundation of evil as well as good? If He heretofore created evil, or by incompetence suffered it to enter into creation, may He not do so in after time, even after death?» — la objeción del rey convertido es la del mal: si el Creador hizo o consintió el mal, puede volver a hacerlo
«4. I'hua'Mazda said: When a potter hath a pot half made, sayest thou it is an evil pot? Nay, verily, but that it is not yet completed. Even so are all men, created by Ormazd. Those who are good are completed, but those who are evil are unfinished work. But the Creator also gave to man knowledge, that he might see himself in the unfinished state, and the Creator gave to man power and judgment, that man might turn to and help complete himself, thereby sharing the glory of his creation. The man that doeth this is already clear of hell fire; he that doeth it not shall not escape.» — la respuesta del volumen es la olla a medio hacer: el mal no es mal sino obra sin terminar, y al hombre se le dio poder para terminarse a sí mismo
«3. In heaven above there are two kinds of spirits; those who serve the earth and those who serve the Father. If ye serve the earth ye shall be» — el volumen reparte los espíritus en dos clases según a qué sirvan; la frase se corta en el límite de chunk dentro de la misma plana
«ministered unto by the spirits of the lower heavens, who are bound to the earth. If ye serve the Father, ye are ministered unto by the spirits of the higher heavens.» — la regla de correspondencia: quien sirve a la tierra recibe a los espíritus atados a ella y quien sirve al Padre a los de los cielos altos
«Thy subjects are for war and plunder; but the subjects of the Great Spirit are for doing good, and in love and mercy. And have I not shown thee that the Ormazdian laws are the stronger of the two? Yea, a hundred fold.» — el volumen reparte las dos leyes: la del rey para castigar y premiar, y la Ormazdiana para los que no necesitan reyes
«1. IN those days, Pon'yah was king of Oas, and, by title, KING OF THE SUN; KING OF THE MIDDLE OF THE WORLD; KING OF KINGS; MIGHTIEST OF MORTALS; OWNER OF ALL HUMAN FLESH; RULER OF THE EARTH, AND MASTER OF LIFE AND DEATH!» — la titulatura completa del rey del sol, que el volumen imprime en versalitas y que incluye dueño de toda carne humana
«21. Whilst Asha was thus speaking, behold, the soul of Zarathustra came and stood before them, and he was arrayed in the semblance of his own flesh and color, and in his own clothes. And he spake, saying: Fear not; I am the same that was with you and was hanged and died, whose flesh was devoured by the lions; I am Zarathustra! Marvel not that I have the semblance of a corporeal body, for its substance is holden together by the power of my spirit. Neither is this a miracle, for the spirits of all the living hold in the same way, each its own corporeal body. As iron attracteth iron, the spirit learneth to attract from the air a corporeal body of its like and measure.» — el aparecido niega que su cuerpo sea milagro y lo explica por la misma atracción con que todo espíritu sostiene el suyo, como el hierro atrae al hierro
«25. Zarathustra said: As in the earth they were angered and dumb, they cling to the earth. For which reason ye shall sing anthems and pray for them three mornings at sunrise; three high-noons, and three evenings at sunset. Do ye this also, henceforth, forever, for three days, for all your kindred who die, or who are slain. 26. And ye shall utter only words of love for the dead; for whosoever uttereth curses for the dead, bringeth drujas upon himself.» — el volumen prescribe tres días de cantos y oraciones por los muertos y prohíbe maldecirlos, porque la maldición atrae drujas sobre el que la dice
«27. One who was present asked how long a spirit lingered around about? To which Zarathustra said: Some for three days, some for a year, some for a hundred years, and some for a thousand years! Until they have wisdom and strength to get away. But after three days ye shall no longer desire the spirit of the dead to remain with you; rather shall ye say to Ormazd: Deal Thou with him and with us in Thine Own Way, O Father; we are content. Better is it for the spirits that ye call them not back from the higher heavens down to the earth; better for you is it, that ye remember them high up in paradise; for these thoughts will enable you to rise after ye are dead.» — el volumen fija el plazo de tres días para dejar de llamar al muerto y lo argumenta por el provecho de los dos lados
«3. So also will it be said of celibacy. The druks will say: If all people become celibates, then will the race of man terminate. Wherefore, I say again unto you, fear not, for there will be plenty left who are full of passion, and are unmindful of the kingdoms of heaven. 4. Let all who can, live for the Higher Light; the lower will ever be supplied sufficiently.» — el volumen responde a la objeción contra el celibato con un cálculo: siempre quedarán bastantes para lo otro
«6. One present asked: How shall we know one another, whether we be of heaven or of earth? Then Zarathustra answered, saying: Seek to know thyself; thou art not thy neighbor's keeper. Search thine own soul a hundred times every day, to know if thou practicest the All Highest according to thine own light. Neither shalt thou find excuses for thy shortness; nor reflect overmuch on past errors, but use them as inspiration to perfect thyself henceforth.» — la regla de examen del volumen: mirarse cien veces al día, sin excusas y sin remorderse el pasado
«15. For above all philosophy that man may preach, practice holdeth the highest place, and is most potent. See to it, therefore, that ye practice the Ormazdian law toward one another in all things. Avoid men of opinion; men of learning; who have pride therein; men of argument; men who quibble for proofs in unprovable things» — el volumen pone la práctica por encima de toda filosofía y manda evitar al hombre de opinión y al que exige pruebas de lo que no se prueba
«Now I declare unto you, it is the same now as in the olden time; the learned men are farther away from the Father than are those devouring lions. Ye look into the corporeal world for light, and truth, and power, but are blind to the spirit, which underlieth all things. I declare unto you, whether it be heat or light, or disease, that floateth in the air, or growth that cometh out of the air, in all things it is the unseen that ruleth over the seen. And more powerful than heat and light, and life and death, is Ormazd, the Person of all things.» — el volumen repite aquí su tesis central por boca del discípulo y la enfrenta a los hombres de letras: lo no visto gobierna lo visto
«28. Remember that All Light answereth everything in heaven and earth after its own manner: If ye kill, ye are answered in torments sooner or later: If ye utter falsehood, ye are answered in falsehood: If ye curse, ye will be cursed in return: If ye hate, ye will be hated: If ye seclude yourselves, ye will be excluded: If ye keep evil company in this world, ye will be bound in evil company in heaven» — la ley de reciprocidad del volumen, enumerada cláusula por cláusula desde el matar hasta la compañía que se frecuenta
«As ye seek to become a leader of men, remember that they whom ye rule over will be your burden in heaven: If ye teach not, ye shall not be taught: If ye lift not others up, none will lift you up: For in all things the same rule applieth in heaven as on earth, for it is a continuation in spirit of that which is practiced in the flesh.» — cierre de esa ley: el gobernar queda puesto como carga y no como premio, y el cielo como continuación de lo que se practica en la carne
«21. And in regard to the heaven, whither thou wouldst desire to ascend after death, magnify it with all thy ingenuity unto the All Highest Perfection. People it with thy highest ideals for thy companions. Then see to it that thou makest thyself a fit companion for them also. If thou do this with all thy wisdom and strength all the days of thy life, the Father will be with thee, and thou shalt be a glory in His works.» — el consejo con que el volumen cierra su ética: imaginar el cielo propio con toda la perfección posible y después hacerse digno de esa compañía
«22. Thus preached Zarathustra after his resurrection from death; for three days and three nights preached he before his disciples; and Asha wrote down the substance of his words, and they were preserved unto the generations of Faithists from that time forth. And the words were called the Zarathustrian law, the I'hua'Mazdian law, the Ormazdian law. And they were the first heavenly words given on tablets and skins and cloth, and in books, to mortals, save what words were given in secret to the tribes of I'hins, of which the different nations of the earth knew nothing of their own knowledge as to what they were.» — el volumen data ahí la primera escritura sagrada dada a los mortales y la distingue de lo que se dio en secreto a su raza sagrada
«25. The drujas are all run away now. Their foolish gabble is hushed, gone! It is as if another world came alongside, so majestic that this one was lost. Above, high, very high, yonder! Something like a sun illumes the ship of fire! I know it is He Who hath come for me. I go now! Whither I go I will build for you all.» — las últimas palabras del profeta del volumen antes de subir, con la nave de luz que su sola presencia vuelve invisible al mundo de abajo
«26. And thou, O Asha! The Gods have thrown a mantle of light over thee! A chain reacheth from thee to Ormazd! Asha was overcome, and fain would have gone to the spirit, Zarathustra. The latter said: Stand thou, and I may kiss thee! So, Zarathustra kissed Asha, and departed. END OF BOOK OF GOD'S WORD.» — cierre del Book of God's Word y último renglón de este tramo del volumen, con el beso del aparecido a su discípulo
«20. As it was in the olden time, so will it be again ere another generation pass away. Drujas will teach that the spirits of the dead go into trees and flowers, and inhabit them; and into swine, and cattle, and birds, and into woman, and are born over again in mortal form. Argue not with them; their philosophy concerneth not thee.» — el volumen anuncia el retorno de la doctrina de la transmigración a plantas, cerdos, ganado y aves, y manda no discutirla
«Whether they be in darkness or in light, judge thou by the glory and beauty of the heavens where they live. If their words are of the earth, they belong to the earth; if they are servants to false Gods or false Lords, they will preach him whom they serve. But these matters are nothing to thee; for thou shalt serve the All Highest, the Creator. In this no man can err.» — el criterio que da en su lugar: juzgar por la gloria del cielo en que viven los que la enseñan, y servir uno al Más Alto
«heavens, but profess a long life in the lower heavens, consider them by their words. To flatter thee, they will profess to remember thee in another life; and to please thee, say thou wert a king, and hath had many successions of lives on the earth.» — el volumen enseña a juzgar a los espíritus por sus palabras y pone la adulación de las vidas pasadas como la marca del que miente; el tramo arranca a media frase por el corte de plana
«1. WHEN E'chad had discovered the history of these hells, he searched and found the king's spirit, and also the counselors, but, alas, they knew nothing, being in chaos, or more like one in a troublesome nightmare, from which there is no awakening.» — el volumen describe el caos del muerto como una pesadilla de la que no se despierta
«6. Whosoever raiseth up My children, do I raise up with Mine own hand. To whomsoever uttereth My words in wisdom and truth, do I speak from My judgment seat. Because ye have come down from your exalted kingdoms in the upper heavens and raised up the drujas of these heavens, so come I from My All Highest Holy Place to raise you up. As ye have prepared to found My Word with mortals, so prepare I here in Hi-rom a heavenly place of delight.» — la reciprocidad del volumen aplicada a sus propios Dioses: los que bajaron a levantar drujas son levantados con la misma mano
«8. With all these Lords and Gods Fragapatti spent many days, examining and recording all the labor done; and he spake before them all, so that his voice was heard by nearly all the people in the lower heavens. And so great was the work accomplished by Fragapatti with any one of these Lords or Gods, that were a history thereof written it would require the whole lifetime of a man to read it. Nor is it possible with earth words to describe the beauty and glory of a single one of these recreations in his travels.» — el volumen acota su propia narración: lo que omite requeriría la vida entera de un hombre para leerlo
«6. Yaton'te said: If a man convert his neighbor from evil into good, two great things are accomplished, the triumph of the man and the reformation of the neighbor. If on the other hand a man fail to convert his neighbor from evil to good, two misfortunes have transpired, which are, the disappointment of one and the loss of glory to Jehovih. It is a strong man that can recount his own failures and say he glorifieth the Father because thereof.» — el volumen cuenta la conversión por dos y el fracaso también por dos, y pone la fuerza en poder recontar los propios fracasos
«11. And strange to say, all these spirits were without clothes or drapery of any kind, and devoid of shame; neither were they good or evil, nor had they desire for, or knowledge of, a higher heaven, being content to rove about, to sleep, and to eat. And they had a thousand languages; or, at least, a thousand different kinds of signs and utterances, which they had acquired on earth, but lost and mixed up so that neither Lords nor Gods could converse with them.» — el volumen describe a los espíritus errantes como ni buenos ni malos, contentos de vagar, con mil lenguas mezcladas que nadie entiende
«19. And the same rule applieth to communities and to kingdoms as to individuals, in regard to the fall consequent in unbelief in an All Person. For a community becometh One Person; a kingdom in etherea becometh One Person; a kingdom in the lower heavens becometh One Person; a kingdom on earth becometh One Person; each and every kingdom being a single figure-head of many parts, which is the perfection of each and every individual. 20. Hence, as a single individual can cut himself off from the Father, so can a community, or a kingdom, and so go down to destruction.» — el volumen extiende su idea de Persona a la comunidad y al reino: cada uno es Una Persona de muchas partes
«23. It is a wise man who, finding he is going into disbelief too much, correcteth himself. And he is not less wise, who, finding he believeth too much, and hence, investigateth not at all, correcteth himself.» — el volumen enmienda por los dos lados: el que descree demasiado y el que cree tanto que deja de investigar
«28. On this earth, mortals were taught through stone and wooden idols; and afterward by engraved images. In some of the mixed tribes it will be necessary to teach them incarnated Jehovih in mortal form, and by sympathy for his sufferings, teach them to follow his spirit up to heaven. But all these subterfuges should be set aside in the kosmon era.» — el volumen declara subterfugios pedagógicos a los ídolos y también al Dios encarnado en forma mortal, y los da por caducos en kosmon
«31. Nor shall ye, under any circumstances, permit Gods or Lords or Saviors to be established as worshipful beings, either in these heavens or on this part of the earth. For this land is dedicated by Jehovih for the overthrow of all idols, of God, and Lord, and Savior, and of everything that is worshipped, save Jehovih, the Great Spirit. Neither shall any of these idols be established with effect in these heavens or on this land. But be ye most circumspect to establish Jehovih, the Light of light, the All Person, in the souls of angels and mortals.» — el volumen reserva la tierra de Guatama para el derribo de todo ídolo, incluidos God, Lord y Savior
«31. At first, Thor educated and otherwise improved his slaves; but, finding them less obedient in consequence of knowledge, he finally destroyed all the heavenly schools and colleges, and resolved to keep his subjects forever ignorant. Consequently, the wiser ones deserted him, save his officers, and his angels were without knowledge, knowing nothing, save that they had to work for Thor forever!» — el volumen explica la ignorancia como política: el Dios falso destruye sus propias escuelas al ver que el saber vuelve menos obedientes a los suyos
«34. So, Samati, taking advantage of this, sent emissaries to Thor, otherwise Oibe, and solicited him to give over his evil ways, and re-establish Jehovih. Thor, the false, sent back word, saying: When I was a child, I was taught to fear Jehovih, and I feared Him. After long experience I have discovered there is nothing to fear in all the worlds. If there be any Jehovih, He is without form or person or sense! I fear Him not! I revere Him not! My heaven is good enough for me and my Lords. As for my subjects, let no man, nor God, nor Lord, meddle with them.» — la respuesta del Dios falso, que dice haber perdido el miedo por experiencia y niega forma, persona y sentido al Creador
«41. Thou hast said to mortals: Go not into the marshes, for there is fever; build not large cities, for there is sin; go not after lust, for there is death! But they go in headlong, and they are bruised and dead!» — el volumen alinea el pantano, la ciudad grande y la lujuria como tres avisos de la misma clase
«7. Fragapatti said: How shall we measure magnitudes, O Yaton'te? Hath not a mortal, that hath delivered one druk into light, as great a glory as a God that delivereth hundreds of thousands? Is not the one as great in magnitude as the other? According to our worthiness in» — el volumen iguala la gloria del mortal que salva a uno con la del Dios que salva a cientos de miles; la frase se corta en el cambio de plana
«righteous persistence, no matter what our limit is, is not this the greatest glory? Jehovih gave to man, to first learn to deliver himself in the All Highest. He who can do this is a great ruler. And in the next time Jehovih giveth him to rule over a small kingdom, perhaps a drunkard, or a wanton, or even over his own family, to righteousness. He that doeth this is a great ruler. Is not, then, man's persistence in righteousness the whole glory of his kingdom?» — cierre de ese argumento: la persistencia en lo recto, sea cual sea el límite propio, es la gloria entera del reino de cada quien
«26. It was said of old that a God taught the people on one of the stars to believe Jehovih lived in a straw, and they rose in wisdom, and harmony, and unity. Then, afterward, another God came and taught them there was no Jehovih, because, forsooth, He could not li» — la parábola del Dios de la paja, en que una doctrina falsa produce armonía; la palabra queda partida por el cambio de plana
«straw; and the people fell into disbelief and inharmony and disunion. Which, then, of these, was the better God?» — cierre de esa parábola: la enseñanza contraria produce desunión, y el volumen deja la pregunta abierta y declara necesarios a los dos
«6. The king returned for his palace, leaving Asha standing stripped for the execution. And the multitude cried out: More is Asha like a king than So-qi. Let us make him king. King So-qi! We will not have a sheep for a king! And none could stay them, or be heard above their noise; and they ran after the king and slew him with stones, and they made Asha King of the Sun. And there was not one infant slain according to the decrees.» — la multitud del volumen depone y mata al rey por haber suspendido su propio decreto, y corona al que se ofrecía a morir por él
«7. God saith: Think not, O man, that things happen without a cause, or that all things are left to chance. In my works I go beforehand and plan the way, even more carefully than a captain lieth siege to a city. Before Zarathustra was born I sent ashars to choose out my personages. Think not that Asha made his own arguments; but by virtue of the presence of my ashars, whom he saw not, he spake and behaved in my commandments, not knowing it. And even so was it with the king's wife; my angels also inspired her to speak before the king. And those that fled out of the city, were inspired by my hosts of angels.» — el volumen adjudica a inspiración angélica los argumentos, la conducta y la fuga de todos los personajes de la escena anterior
«8. God said: Yet with the king's decree I had no part, for I foresaw he would do this of his own will; and with the multitude in slaying the king I had no part, for I saw they would do this on their own account. Neither would the multitude hear my voice, even though I had spoken to every man's soul; for in them tetracts were the ascendant power.» — y acota el mismo pasaje: el decreto del rey y el linchamiento no son suyos, porque ahí mandaban los tetractos
«25. Is it not hard for a man not to have the privilege to choose his own master? Behold, they are now impressed into war; yea, thou keepest standing armies, trained in the labor of death. And this for the glory of the Sun Kingdom. Now hear me, O king, for I am now speaking on my own accord, and no God is speaking through me.» — el profeta del volumen distingue expresamente cuándo habla él y cuándo habla el Dios por su boca
«33. Now even whilst I'hua'Mazda spake, the long-lost golden case fell at the king's feet, and it was yet dripping with water. The king examined it, and then exclaimed: This is true. And yet, if there be spirits and Gods, how shall I determine which one brought this? May it not have been an evil spirit as well as a good one?» — el volumen hace que su propio prodigio no convenza: el incrédulo pregunta enseguida qué clase de espíritu lo hizo
«35. Asha said: O ye Gods, cannot ye heal me of my unbelief? My judgment showeth me I am diseased in my heart. O that my mother had been a believing woman before I was born! Tell me, O Zarathustra, or I'hua'Mazda, whoever thou art, for I perceive thou art not like any man under the sun, tell me what I shall do, that I may become thy servant?» — el incrédulo del volumen describe su incredulidad como enfermedad del corazón y la hace venir de antes de su nacimiento
«2. I'hua'Mazda said: My people are united; my people are delivered out of the evil city. To themselves, of themselves, and by themselves, have I delivered them, as a separate people. 3. I found an easy way to unite them; I went not by a dark road. This is no miracle, but the manifestation of Faith in the All Light.» — el volumen niega que su propia liberación sea milagro y la llama manifestación de la fe
«8. And he gave them fathers (rab'bahs), and made Asha chief father over all the others. Thus was founded the Zarathustrian religion; the I'hua'Mazdian law, the Ormazdian law, the Zarathustrian law.» — el volumen data ahí la fundación de la religión zarathustriana y le da sus tres nombres
«9. I'hua'Mazda spake to Zarathustra, saying: What is the most potent thing? Zarathustra said: The eye is the most potent. The eye is most to be feared; the most desirable. The eye of man can go away from man; his hand cannot go away from him, nor his foot. Man's eye can go to the mountains; to the clouds, the moon, the sun and the stars.» — el volumen elige el ojo como lo más potente porque puede irse de donde está el hombre, a diferencia de la mano y del pie
«15. Zarathustra inquired of I'hua'Mazda what was the best, most potent thing for the generations of men. Then answered I'hua'Mazda, saying: The best, most potent thing for the generations of men is to teach the very young child the ever presence of the All Potent Eye, which sees into the body of mortals, into the behavior of mortals, and into the soul.» — el volumen pone la enseñanza del Ojo Omnipotente al niño muy pequeño como lo más eficaz para las generaciones
«16. Zarathustra said: All the charges thou hast made against me are true this day; but ere to-morrow's setting sun I will have disproved some of them. To-day thy kingdom is large; in two days I will be dead, and thou wilt be dead; and this great city will be destroyed. Yea, the Temple of the Sun will be rent in twain, and fall as a heap of rubbish.» — la respuesta del profeta concede los cargos y los data: antes del ocaso siguiente los habrá desmentido con los hechos
«32. Then spake I'hua'Mazda: Two conditions belong to all men, belief and unbelief. They are as seeds, planted in the soul of men whilst he is yet in his mother's womb; and when he is born forth into the worl» — el volumen pone creencia e incredulidad como dos semillas plantadas en el alma antes de nacer; la palabra queda partida por el cambio de plana
«begin to grow within him. If man favor one only, it will grow at the expense of the other. Because of unbelief in man, he searched after truth and knowledge; but because of belief in man, he findeth happiness; but the latter may lead to stupidity, and the former to cruelty. It is a wise man, therefore, that keepeth these two talents evenly balanced.» — y adjudica a cada una su fruto y su riesgo: la incredulidad busca el saber y puede acabar en crueldad, la creencia da felicidad y puede acabar en estupidez
«11. Sixth. Thou hast revived the doctrines of the dark ages, teaching of spirits and Gods, which things cannot exist, because they are contrary» — la sentencia del rey condena al profeta por revivir doctrinas de las edades oscuras y enseñar espíritus y Dioses; la frase se corta en el cambio de plana
«to nature, and contrary to the laws of the KING OF THE WORLD! For which thou art adjudged to death.» — cierre de esa condena, con el argumento de que espíritus y Dioses son contrarios a la naturaleza y a la ley del rey
«Jehovih said: He that is chief of a government on earth shall be called king, but he who is Chief of My heavenly government shall be called God. And it was so.» — abre el Book of Divinity con Jehovih repartiendo los dos títulos por el sitio donde se gobierna: rey en la tierra, God en el cielo, con lo que el segundo queda dicho como cargo y no como naturaleza (cap. I, v. 4)
«Wherein Jehovih provided that no man could be a king forever, but must give way to a successor, even so, in His heavens, provided He also unto His Gods and Lords for successors at certain periods of time. 7. That the way might be open for the everlasting resurrection of all men, whereby all who choose may, in time, become also Lords and Gods for the countless worlds that now are, and shall yet be created.» — la voz de God pone la sucesión obligatoria de reyes, Dioses y Lords como la condición de que todos puedan llegar a serlo, y con eso enlaza la política con la resurrección perpetua (cap. I, vv. 6-7)
«In the time of Fragapatti, in the dawn of the cycle of Loo in heaven, Jehovih commanded the founding of an organic Congress for His God and Lords, and His Lord Gods. 12. And Fragapatti thus created the organic body, and named it, the Diva, making God the Chief thereof, with the title, Div, even as is known to this day in the sacred books of mortals.» — la voz de God fecha en el ciclo de Fragapatti la fundación del cuerpo orgánico que llama la Diva y da a God el título de Div, y remite para probarlo a los libros sagrados de los mortales (cap. I, vv. 11-12)
«In the early days of a world I give the races of man (on the earth) a despot to rule over them. But in time after I give them representative governments with many voices, having a right to help make the laws. Even so do I provide unto the hadan heavens. In the early days I provide a God who shall be dictator and governor in his own way. But in after times I provide a parliament in heaven, wherein My God and My Lords shall jointly consult together in framing laws for angels and mortals. And these shall be called Divan laws.» — Jehovih traza la misma marcha para la tierra y para los cielos hadan: primero el déspota, después el parlamento; de ahí salen las leyes Divan, que son el asunto entero del libro (cap. I, v. 13)
«Div, My Son, proclaim thou the Ormazdian law, and the I'hua'Mazdian law, and the Zarathustrian law.» — el mandato con que la voz del Creador reparte en tres la legislación del libro; los tres nombres van tal cual el troceo (cap. I, v. 17)
«With capacity in man for life everlasting; with capacity to acquire knowledge and power forever, and never attain to the Almighty. As a road, whereon a man may run in full liberty forever, and never come to the end thereof; rejoicing on his journey, this is the Ormazdian law.» — la voz de God define la primera ley por un crecimiento sin término: el camino se corre en libertad y no se acaba, y el Todopoderoso no se alcanza nunca (cap. I, v. 21)
«God said: This, then, that followeth, is the I'hua'Mazdian law: The school of knowledge, kept by God and his Lords, for teaching mortals and angels.» — la segunda ley se enuncia como escuela y no como mandamiento: lo que God y sus Lords sostienen para enseñar a mortales y a ángeles (cap. I, v. 24)
«Behold, I create man with the possibility of becoming a creator under Me. The first lesson of creation I gave into man's hands, is, that he shall create harmony and affiliation within himself and with his neighbors, that the many may become in concert, even as one man.» — Jehovih pone la primera lección de creación en manos del hombre y la hace consistir en armonizarse consigo mismo y con el vecino; el volumen llama a eso ser creador bajo el Creador (cap. I, v. 27)
«As the manual of arms is to soldiers, making them a unit in motion, so is the I'hua'Mazdian law in making and teaching peace and order and unity amongst mortals on earth and angels in heaven. 30. By the I'hua'Mazdian law are the heavenly kingdoms in hada maintained; and by the same law are great kingdoms and nations on earth built up. The discipline of God and the Lords, through their ashars, in ruling over mortals, for the comprehensive benefit of the whole; this is the I'hua'Mazdian law.» — la voz de God explica la segunda ley por la instrucción militar y adjudica a ella, por medio de los ashars, tanto los reinos celestes de hada como los grandes reinos de la tierra (cap. I, vv. 29-30)
«The revealed word of heaven, to mortals; this is the Zarathustrian law. 33. The word was with God, and God became the word; this is the Zarathustrian law.» — la tercera ley se define por la palabra revelada, y el volumen la enuncia con la fórmula del prólogo de Juan puesta al revés, sin citar la fuente (cap. I, vv. 32-33)
«For man to know of, and to desire to become one with the All Highest, this is the Zarathustrian law. Nor mattereth it through what name he striveth, even so he strive to know the will of God.» — la voz de God retira toda importancia al nombre bajo el cual se busque, con lo que la ley zarathustriana queda dicha como disposición y no como credo (cap. I, v. 36)
«Jehovih said: I am the Light and the Life; behold Me, I am Ormazd. When I shape My thoughts into words, behold, I am I'hua'Mazda; I am the word. When the words of My kingdom are registered with mortals, behold Me; I am the Zarathustrian law. I am three in one.» — Jehovih glosa las tres leyes como tres modos suyos —el Creador, la palabra y la palabra registrada— y cierra con la fórmula de tres en uno, que el volumen usa aquí por su cuenta y contra los Triunes que combate en los preliminares (cap. II, v. 6)
«Behold, your labors shall be henceforth called Divinity (Divan). And whoso falleth under your inspiration shall be called Divine (Divas).» — la voz de Jehovih da nombre al libro y a los suyos derivando Divinity y Divine de Div; los paréntesis con la forma del volumen van tal cual el troceo (cap. II, v. 8)
«The Div decreed: To carry birth rites down to mortals; to teach mortals when their children were born to consecrate them to Diva, under a rod with water, after the same manner es'yans were baptized in heaven. With rites and ceremonies, and words, according to the Zarathustrian law, the I'hua'Mazdian law, the Ormazdian law.» — la primera ley Divan instituye el bautismo del recién nacido con vara y agua y lo calca del rito que el volumen dice practicarse en el cielo con los es'yans (cap. II, v. 10)
«The Div decreed: To establish wedding rites and ceremonies with words and processions, in order to bind firmly monogamic marriages» — la segunda ley Divan pone el rito matrimonial al servicio de la monogamia, que el volumen no argumenta sino decreta (cap. II, v. 13)
«And all such mortals as carried out these rites and ceremonies, with words, were named Zarathustrians. Nevertheless there were many others, who, not being capable of the inspiration, stood aloof from me and my kingdoms.» — la voz de God hace del nombre Zarathustrian una cosa de práctica y no de creencia —se llama así al que cumple los ritos— y explica a los demás por incapacidad de inspiración (cap. II, v. 19)
«Jehovih said: I blame not My God and My Lords that their love ran more to the favor of such mortals as became Zarathustrians, than to such as rejected God and his Lords. Neither do I censure God and His Lords for favoring their chosen in building cities, nations and empires, leaving such other mortals as were enemies to perish in their cities, kingdoms and nations.» — Jehovih exime de culpa a God y a sus Lords por el favoritismo y por dejar perecer a los enemigos; el volumen lo enuncia sin atenuarlo y aquí se consigna tal cual (cap. II, v. 20)
«God said: Ye who are one with the Divine law, are free from the law; but they that reject me and my kingdom are bound by the law.» — la voz de God invierte el sentido corriente de la obediencia: la ley ata al que la rechaza y suelta al que se hace uno con ella (cap. II, v. 21)
«By father or mother: I bestow this, my child, to be a good Zarathustrian, according to the Diva. And in marriage: By the Bride and Bridegroom: I bestow myself to this my mate, a good Zarathustrian, according to the Diva. And in sacrament previous to death: I confess, with repentance, I a good Zarathustrian, unto Thee, O Ormazd; and to Thy Lords of the heavenly hosts of Diva.» — las tres fórmulas sacramentales que el volumen decreta para el nacimiento, la boda y la muerte, dichas siempre en primera persona y siempre con la misma cláusula según la Diva (cap. II, v. 22)
«These Divan laws were made in heaven, and by the Lords of that day, through their angels, given to mortals, whereby mortals became a manifestation of heavenly things.» — la voz de God enuncia la regla de lectura del libro entero: lo que se hace en la tierra es manifestación de lo decretado en el cielo, y por eso se revela lo segundo para entender lo primero (cap. III, v. 2)
«The fifth Divan law: If the es'yan be a Zarathustrian, his spirit shall not be suffered to remain longer than three days and three nights about his mortal kindred. And then he shall be taken to his place in heaven, and given into the keeping of the asaphs, who shall explain all things to him.» — la quinta ley Divan tasa en tres días y tres noches el plazo en que el espíritu puede quedarse junto a los suyos antes de ser llevado con los asaphs (cap. III, v. 7)
«But in no case shall a Zarathustrian spirit child be left to fetal with a contentious mortal woman, nor with a drunken mortal man.» — la séptima ley Divan pone la única prohibición absoluta del fetalismo infantil y la funda en la condición del mortal que sirve de sustento, no en la del espíritu (cap. III, v. 10)
«The spirit of such a woman shall not be suffered to go to the place of her husband. For thirty days she shall be kept in a place suitable for her. After that she may visit her husband under guard; but until she accept the Ormazdian law, she shall not dwell with the husband, in heaven, nor with her children, in heaven. And if she have mortal children, she shall not be permitted to see them, save under guard.» — la octava ley Divan separa en el cielo al matrimonio de creencia mixta y condiciona la reunión a que la viuda acepte la ley ormazdiana; la novena, dice el texto enseguida, es la misma al revés (cap. III, v. 12)
«At the end of two years the asaphs shall deliver him, and such of his group as are prepared, into the department of first instruction, and his name shall be entered in the library of that department of heaven as ENTERED APPRENTICE, IN THE FIRST RESURRECTION. Here his first lessons shall be as to making clothes and providing food for himself and others. And he shall be entitled to participate, if he so desire, in the recreations of the entered apprentices, such as music, dancing, marching, painting, or other arts.» — la duodécima ley Divan da al espíritu instruido el grado de ENTERED APPRENTICE y lo inscribe en la biblioteca de su departamento; el volumen usa aquí, para el cielo, la nomenclatura de grados de los oficios (cap. III, v. 17)
«Not less than two years shall he serve as entered apprentice, and longer if his proficiency be not sufficient for advancement. But when he is advanced, he shall no longer be called entered apprentice, but a CRAFTSMAN. And he shall be taken to a place suitable, where his labor will contribute to the heavenly kingdoms. And his recreations shall entitle him to instruction in both corporeal and es'sean knowledge, and their correspondence. As a craftsman he shall serve seven years.» — la decimotercera ley Divan lo asciende a CRAFTSMAN por siete años y le abre la instrucción en lo corpóreo, lo es'seano y la correspondencia entre ambos (cap. III, v. 18)
«And they shall also explain to him fetalism and the obsession of mortals by drujas, that he may understand the cause of lying, and of stealing, and of tattling, and of conspiracies, and of murders amongst mortals.» — la decimocuarta ley Divan adjudica la mentira, el robo, el chisme, la conspiración y el asesinato a la obsesión de los mortales por los drujas, y lo pone como materia de estudio del espíritu en formación (cap. III, v. 19)
«Having fulfilled the part of assistant physician, he shall be promoted to the full rank of NURSE. And in that department he shall serve ten years, which completeth his emancipation in that order» — la decimosexta ley Divan cierra con la emancipación el grado de NURSE: cumplido el plazo, todas las nurseries de los cielos bajos le quedan abiertas a elección (cap. III, v. 21)
«he shall be promoted to the full rank of PHYSICIAN. And in that department in heaven he shall serve fifty years. And then his emancipation in that order shall be complete. And all the hospitals in the lower heavens shall be open to him, and he shall choose whichever of them he desireth as his place of labor, unless specially required by his Lord, or by the God of his division.» — la decimoséptima ley Divan tasa en cincuenta años el grado de PHYSICIAN y repite la fórmula de la emancipación con la misma salvedad de mando; el troceo imprime una coma donde iría el punto del numeral (cap. III, v. 22)
«He shall now enter the CREATIF as an apprentice. Thirty years shall he serve in the CREATIF, learning how to create. And the twenty-second Divan law was like unto the twenty-first, save that he shall dwell in Uz and serve twelve years in learning Uz.» — la vigesimoprimera ley Divan manda aprender a crear durante treinta años, y la siguiente manda residir en Uz otros doce: el volumen hace de lo corpóreo una materia de estudio obligatoria (cap. III, v. 25)
«He shall now enter college, and serve according to his talents, from five to forty years, learning measuring, and distances, rotations, velocities, magnets, corporeal and es'sean; currents of vortices; roadways in vortices, and how to measure roadways by their spiral force; how to find the centre and periphery of vortices.» — la vigesimotercera ley Divan pone como plan de estudios celeste la mecánica de los vórtices que el propio volumen expone después en su libro de cosmogonía: medidas, velocidades, imanes, caminos en el vórtice y su fuerza espiral (cap. III, v. 26)
«He shall now be eligible to the SCHOOL OF LIGHT AND DARKNESS, and learn the relative power of attraction and propulsion belonging to them; and his education here shall embrace practice and experiment; and he shall serve seventy years for the full course. After which, if he be proficient in creating light and darkness» — la vigesimoquinta ley Divan enseña a crear luz y oscuridad por práctica y experimento, y condiciona la emancipación a la pericia, no al plazo (cap. III, v. 28)
«He shall serve two hundred years as an apprenticed loo'is. He shall become proficient in the knowledge of procreation of mortals. Learning to prophesy what the off-spring will be, according to the parentage; to become wise in discerning how the es of a living mortal governeth the flesh, to good or evil; how the es of a mortal controlleth the sex and ultimate size and health and strength of the offspring.» — el aprendizaje de loo'is se define por la profecía de la descendencia: el volumen hace que el es del mortal vivo gobierne la carne, el sexo, el tamaño y la salud de lo engendrado (cap. IV, v. 2)
«And he shall follow that child till it hath grown up, and also married, and begotten a child, or children, and so on to the sixth generation. This is the twenty-eighth Divan law.» — la vigesimoctava ley Divan exige seguir por seis generaciones a cada criatura observada y llevar registro: el método que el volumen atribuye a sus loo'is es de observación y no de revelación (cap. IV, v. 3)
«For four generations, of one hundred and thirty-three years, shall he serve as an ashar. And he shall learn to have dominion over his mortal proteges night and day, not suffering them, however, to know his presence. To accomplish which, he shall begin with his proteges in their first infancy; remaining with them whilst they sleep, talking to the spirit of the mortal, teaching and persuading. This was the twenty-ninth Divan law.» — la vigesimonovena ley Divan manda al ashar gobernar a su protegido desde la infancia y hablarle al espíritu mientras duerme, con la condición expresa de que jamás sepa de su presencia (cap. IV, v. 5)
«Having served as ashar, the full term of ashar, he shall be entitled to examination by his Lord or deputy. But herein beginneth a new examination; which is, that the examination pertaineth to his protoges, as to what kind of fruit he hath sent to heaven, the grade of his es'yans being the standard.» — la trigésima ley Divan cambia el criterio de examen: desde este grado no se evalúa al ángel sino el fruto que mandó al cielo, medido por el grado de sus es'yans (cap. IV, v. 6)
«He shall now be entitled to enter the CHAPTER OF THE PRIMARY SOUL. His first lessons shall be in colors and sounds both of corpor and es. First, beginning with gray of not more than three combinations; and when he hath mastered these, he shall have four, then five, then ten, then a hundred, and so on, until, when any combination of colors is placed before him, he can instantly perceive every color, shade, tint, and the velocity of light, and its force (actinic) emanating. And he shall pursue this study until he can create in es the counterpart of anything in corpor, or create in corpor the counterpart of anything in es.» — la trigesimotercera ley Divan pone en la base de la creación un adiestramiento de los sentidos en colores y sonidos, hasta poder hacer en es la contraparte de lo que hay en corpor y al revés (cap. IV, v. 9)
«He shall go far away from the explosions, and when the waves come to him, even though he heareth not the explosion, he shall be able to determine, by the waves, of what substance the explosion was made, and whether in light or darkness. And, if in light, what colors were manifested.» — la trigesimoquinta ley Divan exige deducir de la onda sola la sustancia de la explosión y si hubo luz: el volumen enseña su cosmología como una destreza que se examina (cap. IV, v. 11)
«That he shall now travel fifty years in atmospherea, and on the earth, and on the oceans of the earth. 30. This completeth the primary education in the first resurrection.» — el volumen cierra con esta línea la escalera de veintiséis leyes y llama primaria a la educación entera de la primera resurrección (cap. III, vv. 29-30)
«Then he shall be taken to a distance from a battle-field, where mortals are in deadly conflict, but he shall not be sufficiently near to hear the sounds; but when the waves come to him, he shall read them and know the number of the men in battle, the kind of weapons in use, and the cause of contention.» — la trigesimonovena ley Divan cierra el adiestramiento sensorial con una prueba de campo de batalla: leer en las ondas el número de combatientes, las armas y el motivo de la pelea (cap. IV, v. 15)
«He shall now be promoted Lord, and have dominion over a city or nation of mortals, and over the spirits belonging to that city or nation. This was the forty-third Divan law.» — la cuadragesimotercera ley Divan remata la escalera: el espíritu que la sube entera llega a Lord con dominio sobre una ciudad o nación de mortales y sobre sus muertos (cap. IV, v. 19)
«Inasmuch as he accepted not the Zarathustrian law whilst mortal, he is unsuited to the highest exalted places of delight. For all official preference shall be to the Zarathustrian. This was the fortyfourth Divan law. 3. Div decreed of the same spirit, who not being a Zarathustrian: His education shall not run to the Lord-head, nor to the God-head. He shall not be a column in the Father's building, nor of the arch-stones of great strength, but he shall stand as a plain brick in the wall.» — la cuadragesimocuarta ley Divan y la que le sigue niegan al no zarathustriano la carrera hacia el Lord-head y el God-head y le dan un sitio con la figura del ladrillo liso en el muro, sin excluirlo del cielo; el impreso parte forty-fourth en el fin de renglón y el extractor lo une sin guion (cap. V, vv. 2-3)
«Div said: I am not created God to merely serve my time, and there an end. I am to look far ahead as to who shall be Lords and Gods over the earth and atmospherea.» — la voz de Div declara que su cargo no se agota en cumplir su turno sino en prever quién gobernará después, y con eso justifica que la ley legisle sobre carreras de siglos (cap. V, v. 4)
«If he doth not yet comprehend faith in the All Person, he shall be granted freedom to all the places where he hath served, and he shall be emancipated from all Lords and Gods, and from all labor and education, and honorably discharged, to pursue whatsoever he desireth in any place in heaven or earth. Nor shall the Lords nor Gods take more notice of him than due respect and honor.» — la quincuagesimoprimera ley Divan despide con honores al que no llega a la fe, lo emancipa de todo Lord y de todo God y no le pone castigo alguno (cap. V, v. 10)
«Of the latter class rise the false Gods and false Lords, that oft set up kingdoms of their own in atmospherea. They shall not rise above the second resurrection.» — Div hace salir a los Dioses falsos justamente de los emancipados sin fe y les pone un techo: la segunda resurrección (cap. V, v. 11)
«Without the disbeliever in spirits, mortals could not find courage to smite serpents; without false Gods and false Lords the lowest drujas would never be put to work. They who cannot be risen by persuasion, may be aroused by less scrupulous masters, who make slaves of them.» — la Voz de Jehovih da su razón del incrédulo y del Dios falso: sin el primero nadie mataría serpientes y sin el segundo los drujas más bajos no trabajarían nunca; el volumen les asigna oficio en vez de condenarlos (cap. V, v. 12)
«A kingdom in heaven riseth or falleth by Divan law; a kingdom or nation on earth riseth or falleth by Divan law. The virtuous are rewarded and exalted by Divan law; the wicked are cast into trials by Divan law.» — el fundamento de la ley Divan, promulgado por God en nombre de Div: los reinos suben y caen por ella, y por ella se premia y se prueba (cap. VI, v. 3)
«But this is not Divan law: Man to be created and live; to live a time on earth, then die and enter heaven: These are done by the Ever Presence, the All Light, the Creator, and not by the Diva.» — la contrapartida, que es lo que el libro sostiene con más insistencia: crear, vivir, morir y entrar al cielo no son obra de la Diva sino de la Presencia; la ley celeste tiene jurisdicción tasada (cap. VI, v. 4)
«But this is not Divan law: To provide the earth with life, or to hold it in its place; to build the place of the higher or lower heavens; to provide corpor or to provide es; these things are by the Ever Personal Presence, the Creator, and shaped and molded by His hand through the Chiefs of the higher heavens.» — el volumen repite la exclusión con las obras mayores —la vida de la tierra, su sitio, la fábrica de los cielos, corpor y es— y las reserva a la Presencia Personal (cap. VI, v. 8)
«A carpenter buildeth a house, but he built not the logs nor the stone. The Diva buildeth kingdoms in heaven and kingdoms on earth, and shapeth them for usefulness and beauty; and when they are old and out of sorts, the Diva abandoneth them, and they fall to pieces. Nevertheless, Ormazd provided and provideth the wherewithal for the whole.» — la figura con que Div explica el reparto: la Diva da forma y utilidad a los reinos y los abandona cuando envejecen, pero el material de todo es de Ormazd (cap. VI, v. 13)
«Div decreed: This also shall ye promulgate in heaven and earth, lest angels and mortals worship Div and Diva. For though the Diva appoint mortal kings, yet mortals shall not worship Div (Divinity).» — el propio Div manda promulgar que no se le adore: el volumen pone la prohibición dentro de la institución que acaba de fundar (cap. VI, v. 14)
«IN the sixth Diva, Div decreed: The Divan law shall be the higher law; and ye shall give to mortals a law copied after it, and the mortal law shall be called the lower law.» — Div reparte las dos leyes por su origen y no por su materia: la celeste es la alta, y la que se da a los mortales es copia suya y se llama baja (cap. VII, v. 1)
«He cannot discern the higher law but dimly; the lower law he can read plainly in a book. He shall therefore judge by the lower, but by the highest interpretation.» — la regla que Div da al juez mortal: sentenciar por la ley baja pero con la interpretación más alta, porque la alta solo se le alcanza a oscuras (cap. VII, v. 3)
«The time shall come when the judge shall not interpret according to the higher law; he will strive to hide justice in a corner, using words to conceal his own perversity. It is by such men and such angels that heaven and earth will be blighted in coming time.» — Div por su propia cuenta anuncia al juez que esconde la justicia en un rincón y usa las palabras para tapar su perversidad, y pone en esos hombres y esos ángeles el mal venidero (cap. VII, v. 4)
«For there are no words that are everlasting, and that are understood by all men alike; words themselves are but as husks that surround the corn. Men in darkness quibble on the husks, but discern not the fruit within.» — Div niega perpetuidad a la palabra revelada, incluida la suya: las palabras son cáscara y los hombres en tinieblas disputan sobre la cáscara (cap. VII, v. 5)
«Because language melteth away, the language-makers, that is, My Lords and ashars, have constant employment of delight.» — Jehovih hace virtud de lo mismo: como la lengua se deshace, los que la hacen —sus Lords y sus ashars— tienen trabajo perpetuo; antes de eso pone que es mejor que perezca el edificio y no el arte de edificar (cap. VII, v. 6)
«Div said: Foolish men run after a language that is dead and moldered away; but the wise seek language to express the spirit of things. The latter is under the Divan law; the former is bound as a druk.» — Div opone el que busca lengua para expresar el espíritu de las cosas al que corre tras una lengua muerta, y solo al primero lo pone bajo la ley Divan (cap. VII, v. 7)
«Copies of these Divan laws were given to mortals through the Lords and ashars, either by inspiration or by words spoken in sar'gissa. And in Jaffeth and Shem and Arabin'ya mortal kings decreed mortal laws and revelations, based on the Divan laws, and on the Zarathustrian laws.» — el volumen traza la ruta de su propia legislación hasta las leyes humanas: inspiración o palabra dicha en sar'gissa, y de ahí los decretos de los reyes de Jaffeth, Shem y Arabin'ya (cap. VII, v. 8)
«Act, the second: For thirty days such drujas shall be clothed and fed. If by this time they manifest no inclination to labor, but are still lazy, they shall be removed into another region, where food can be obtained only by exertion.» — el segundo acto Divan tasa en treinta días la caridad al druja ocioso y después lo muda a una región donde la comida cueste esfuerzo (cap. VII, v. 11)
«Act, the third: This law shall apply also to mortals; through the ashars shall they be inspired to migrate to cold and unproductive regions.» — el tercer acto extiende a los mortales la misma medida y adjudica a inspiración de los ashars las migraciones a tierras frías e improductivas (cap. VII, v. 12)
«Spirit, he shall be promoted to the COLLEGE OF CREATION, and taught to create light and darkness. After this, he shall be taught to sar'gis flowers and trees and clothes, and to take elementary lessons in music and expression, in which branches he shall serve fifty years. And then, he shall be entitled to examination, and if he can withstand the third grade of light, he shall be ranked BRIDEGROOM OF OM.» — la quincuagésima ley Divan abre el COLLEGE OF CREATION al que practica la fe: ahí se aprende a crear luz y oscuridad y a sar'gis flores, árboles y ropa antes del grado de BRIDEGROOM OF OM; el tramo arranca en el cambio de plana, que parte la frase tras the Great (cap. V, v. 9)
«THE Diva met thrice every year in Mouru, and enacted many acts, after the manner herein before related; and the number was so great that all the spirits in heaven and mortals on earth, were fore-planned, from before birth until they became Brides and Bridegrooms in heaven.» — la voz del libro cifra el efecto de tanta legislación en que todo espíritu y todo mortal quedó planeado de antemano, de antes de nacer hasta las bodas celestes (cap. VIII, v. 1)
«And heaven and earth became as one country, with one king, who was God; and his word ruled over all. And the Lords' kingdoms prospered, and the kingdoms of the sub-Gods and Goddesses; the like of which glory had not been since the earth was created. And there were rites and ceremonies, and recreations, and games, and pageantry on earth and in heaven, so great that one might write a thousand books thereon, and yet not have told the tenth part.» — el momento más alto del reinado se describe por la unificación de cielo y tierra bajo un solo rey y por una abundancia de ritos, juegos y pompa que el propio texto declara inabarcable (cap. VIII, v. 2)
«And now his soul cried out with great sorrow! The great peoples of the earth were turning celibates! 7. And the Voice of Jehovih came to him, saying: God, My Son, Hoab, why sorrowest thou? And God answered, saying: Behold, the earth is not peopled over; the plains and mountains are not subdued; the wilderness is filled with beasts of prey; the Zarathustrians are running into the same line as the I'hins; they kill nothing; they live for the soul only. And since they have learned the bondage of the lower heavens, they will not marry and beget offspring.» — el hallazgo del libro se vuelve contra el libro: God se aflige porque su propia religión llevó a los zarathustrianos al celibato y a vivir solo para el alma, y con eso la tierra queda sin poblar (cap. VIII, vv. 6-7)
«Through the commandment of the different Lords, the ashars assembled in the house of a Zarathustrian at the time of the birth of a child, and these spirits baptized the child with a rod, sprinkling water on its head, after the manner of selecting victims who have been delivered out of hell. And by inspiration the angels induced the mortals to go through the same ceremony, having a priest to perform with the rod, which had been dipped in water.» — el volumen hace del bautismo mortal una copia inducida de lo que los ángeles hacen primero, y lo compara con el modo de señalar a los rescatados del infierno (cap. VIII, v. 11)
«They shall be married by a rab'bah, with kin and friends present. The rab'bah shall say: Ormazd hath united you forever; live ye in peace and love on earth, and ye shall dwell together in a heavenly place of delight after death. What Ormazd hath joined, no man can separate forever. And whilst the mortal ceremony is being performed, the ashars and spirits akin shall have rites and ceremonies in the same house, and this shall be called the beginning of a new heavenly kingdom.» — la tercera ley supletoria fija la fórmula matrimonial, que repite la del evangelio con Ormazd en el lugar de Dios, y hace de cada boda el comienzo de un reino celeste nuevo (cap. VIII, v. 15)
«Besides these, there were passed a hundred and eight supplemental Divan laws; and they comprehended all things in life and death of mortals, and all things pertaining to the resurrection after» — el texto cifra en ciento ocho las leyes supletorias y declara que abarcan todo lo de la vida y la muerte; el tramo se corta en el cambio de plana, donde sigue death (cap. VIII, v. 16)
«And so great was the power of the Zarathustrian religion on earth that war ceased, and the tribes and nations dwelt together in peace. The people ceased to build large cities, and ceased striving for the things of earth. 17. But they learned little, save rites and ceremonies, and prayers, and singing hymns of praise unto Ormazd, and to his Gods and Lords, and to Zarathustra, the All Pure.» — el volumen pone en la misma frase el logro y la objeción: cesó la guerra y se dejaron las ciudades grandes, pero de todo aquello se aprendió poco fuera de ritos, rezos y cantos (cap. VIII, vv. 16-17)
«THEN God bewailed the state of the earth, because man ceased to love anything thereon. His whole mind and heart were set upon heavenly things, and the earth was becoming like a neglected farm grown up with weeds and briars. So Jehovih answered God's prayers, saying: Behold, I will bring darkness around about the earth on every side. See to it then, My Son, for not only will man desire of the earth, but the angels in thy high heavenly places will forsake them, and go down to the earth.» — Jehovih responde al duelo de God mandando oscuridad a propósito, y anuncia de antemano que hasta los ángeles de los sitios altos bajarán a la tierra: el remedio y el daño son la misma cosa (cap. IX, v. 1)
«So it came to pass, Jehovih brought ji'ya upon the earth, and it was in a state of darkness for four hundred years, and the sun shone not, but was like a red ball of fire, and mortal beings were without lights and shadows. 3. And men's minds and hearts took after the nature of the corporeal world, losing sight of Ormazd and His heavenly promises, and they bethought them of the desires of earth, and of the pleasures of flesh-life. Now during ji'ay there fell perpetual atmospherean substance on the earth, and it was of the nature and kind of substance of which the earth is made, but atmospheric, and this is that which is called ji'ya.» — el volumen data en cuatrocientos años la oscuridad, la explica por una sustancia atmosférica de la misma clase que la tierra, y con eso hace de un cambio moral un fenómeno físico (cap. IX, vv. 2-3)
«Nor shall they call this a judgment upon them, nor say, I do these things in anger, nor as punishment, nor for benefit of one to the injury of others. 8. Because thou wert guided by My voice and My commandments in bestowing the Divan law, behold the strength and wisdom of thy pupils! For inasmuch as they learn to master the elements I created in atmospherea, so will they become triumphant in My etherean worlds.» — Jehovih prohíbe expresamente leer la oscuridad como castigo, como ira o como favor de unos a costa de otros, y la pone en cambio como lección para que aprendan a dominar los elementos; el tramo arranca en el cambio de plana, donde queda worlds en la 621 (cap. IX, vv. 7-8)
«Others having lived two or three hundred years in atmospherea, and never having been in etherea, began to disbelieve in the higher heavens, and finally to disbelieve in Jehovih, also.» — el volumen explica la incredulidad de los ángeles por lo mismo que explicaría la de los hombres: no haber ido nunca al sitio del que se habla (cap. IX, v. 10)
«And the kings and queens of the earth built temples for their familiar spirits, who assumed the ancient names of Gods and Lords.» — el texto adjudica los nombres antiguos de los Dioses a espíritus familiares que se los apropian, con lo que el culto queda explicado por suplantación y no por error (cap. IX, v. 12)
«IN the twelve hundredth year after Fragapatti, in the east colony of Haraiti, one Ctusk, a former Lord of Jehovih's host, renounced Jehovih, the Creator, and falsely proclaimed himself Ahura, the All Master» — el volumen nombra y fecha la deserción: un Lord de la hueste de Jehovih se proclama Ahura, y la palabra falsely es del propio texto, no de esta ficha (cap. X, v. 1)
«God sent messengers to Ctusk, who had assumed the name Ahura'Mazda, inquiring, admonishing and inquiring: My Lord, whom I have loved, whom by mine own hand was crowned in the name of Jehovih, why has thou deserted the Father's kingdoms? Wherein hast thou had cause to complain against Jehovih? Wherein, against me, thy God? O my son, my Lord, say not thou hast gone so far thou canst not return! What canst thou ask of me that I will not grant unto thee? Nay, even judge thou me, and if thou desirest all the heavens and earth in my place, I will abdicate unto thee, and become thy lowest servant» — la respuesta de God al desertor no es amenaza sino oferta de abdicación: el volumen le hace ofrecer cielos y tierra con tal de recuperarlo (cap. X, v. 4)
«Then came certain brother Lords to me, most wise Lords, and they said: A less pure God, a less holy God, would be more efficient. So, I was persuaded to my course.» — la razón que el propio Ahura da de su deserción, y que el volumen no responde en el acto: que un God menos puro sería más eficaz (cap. X, v. 5)
«Canst thou raise thine hand and stay the a'ji, or the ji'ya, or the nebulae! Scarce canst thou change a single current of wind; nor canst thou cast a drouth on any land. And yet thou knowest there are Gods who can do these things by a motion of one finger! How darest thou, then, proclaim thyself an All Sufficient High God!» — God mide la divinidad por lo que se puede hacer con los elementos y sobre esa vara le niega el título; el volumen usa el mismo argumento contra todos sus Dioses falsos (cap. X, v. 8)
«But the times changed; ji'ya fell upon heaven and earth. Our glorious kingdoms were cast down by the great darkness. Then I reasoned, saying to myself: Behold, when we were in light, Jehovih's Voice spake unto us. When the darkness came, the Voice came not. We sat in the Diva, in the altar circle, praying for light from the Father, but it came not. And I said: More we need the Voice in darkness than in light. For a hundred years we saw not the light of the Voice, nor heard the Voice speak. Thou hast said thou heardst in thy soul! Who is there in heaven or earth that cannot say as much?» — la objeción más dura del libro va en boca del desertor: que la Voz calló cuando más falta hacía y que decir haberla oído en el alma no prueba nada, porque eso lo puede decir cualquiera (cap. X, v. 14)
«In my soul I no longer believe there is an All Person. There are great Gods, a thousand times greater than I; but there is the end! Yea, some of those great Gods may have cast the ji'ya upon us. But that is not my matter. There is room for thee and thy people. Here is room for me and my people.» — el credo del desertor, dicho entero: Dioses grandes sí, Persona universal no, y de ahí el reparto de territorios que es toda su propuesta (cap. X, v. 15)
«Jehovih spake to God, saying: Answer thou not Ahura more. Behold, I will interpret him to thee: He will even yet persuade angels and mortals that it was he who inspired Zarathustra. But he seeth it not himself. Suffer him, therefore, to go his way; neither take sorrow to thy soul. Have I not, from the lowest to the highest, given unto all men even that which they desired? Behold, I can use even bad men in the far future!» — Jehovih manda callar y anuncia que el desertor llegará a persuadir a otros de que fue él quien inspiró a Zarathustra; cierra diciendo que hasta los hombres malos le sirven a plazo largo (cap. X, v. 16)
«Jehovih said: For a long season Ahura will strive to walk upright, but because he hath cut Me off, he will also cut himself off in time to come. Behold, a mortal man striveth for riches honorably, and when he is rich, his riches cut him off from Me by the ruin he casteth upon his competitors. Nor can he extricate himself. Even so will it be with Ahura: His kingdom and his sub-kingdoms, and his multitude of officers will cause him to enslave hundreds of millions of drujas, and they will draw» — Jehovih explica la caída por la mecánica de su propio reino: el que corta con Él se corta a sí mismo, como el rico que se arruina de tanto arruinar competidores, y los millones de drujas esclavizados hacen el resto; el tramo se corta en el cambio de plana, donde sigue him into a vortex (cap. X, v. 17)
«So it came to pass that Jehovih stilled the tongues of all the Gods and Lords of the Diva in reference to Ahura, even as if they had never known him. And Ahura sent quizzers to different Gods and Lords afterward, to learn what action the Diva had taken in his case. But when he was told that he had not been mentioned, he became angered, and he swore an oath that he would build the largest of all heavenly kingdoms.» — el castigo que el volumen le inflige al desertor es el silencio: la Diva no lo menciona, y es eso, y no la condena, lo que lo encoleriza (cap. X, v. 19)
«And in another hundred years Ahura had withdrawn and annexed unto him in heaven the following provinces, with their sub-Gods: Etyisiv, with seventy million souls; Howwak, with one hundred million souls; Hyn, with twenty million souls; D'nayotto, with eighty million souls; Erefrovish, with one hundred and ninety million souls; the whole of the kingdom of Gir-ak-shi, six hundred million souls; the whole of the kingdom of Soo'fwa, with eight hundred million souls. And all of these confederated in the lower heavens, making the kingdom of Ctusk, with Ahura as MAZDA IN CHIEF, the central kingdom.» — el inventario con que el volumen cifra el reino rival, provincia por provincia y con sus almas contadas, y el título que su dueño se pone (cap. X, v. 22)
«And the word was whispered throughout Ahura's kingdom: What! Then, of a truth, there must be higher heavens than this! Alas, had we been faithful till now, we had been Brides and Bridegrooms! So potent was this disaffection for Ahura, that five of his Lords broke membership, and re-affiliated with God and his kingdoms.» — lo que deshace el reino rival no es una guerra sino la noticia de que hay cielos más altos: cinco de sus Lords rompen membresía al oír a los trompeteros (cap. X, v. 24)
«At last I rebuked myself, saying to myself: Fool! Givest thou worship to man born of woman! Remember thy Creator only!» — el desertor cuenta su propia enmienda con el argumento del volumen contra la idolatría, y la vuelve contra God mismo (cap. X, v. 13)
«But Ahura's Lords taught only one heavenly kingdom, which was Ahura's, called Ctusk, the All Holy Highest Heaven. 3. God's Lords inspired mortals to everlasting resurrection; Ahura's Lords inspired mortals to Ahura's kingdom, and there the end.» — el volumen reduce la disputa entre los dos bandos a una sola diferencia: unos enseñan resurrección sin término y los otros un solo reino celeste donde todo se acaba (cap. XI, vv. 2-3)
«Ahura was most cunning with the last Divan act: Instead of interdicting it, he altered it, so it read as followeth, to wit: Whatsoever is worshipped, having comprehensible form or figure, is an idol. He that worshippeth an idol, whether of stone or wood, or whether it be a man or an angel, sinneth against the All Highest, who is personated in Ahura'Mazda, the Holy Begotten Son of all created creations!» — la técnica que el volumen adjudica al Dios falso no es prohibir la ley sino reescribirle el final: el decreto contra los ídolos queda igual salvo en que ahora el Altísimo se personifica en él mismo; la primera mitad de la frase repite palabra por palabra el decreto de la plana 628 (cap. XI, v. 7)
«They shall no longer flatter them, calling them Brides and Bridegrooms to Jehovih, a thing, none can see or comprehend.» — el argumento con que el Dios falso promete blindar a los suyos contra los cielos altos: que las bodas celestes son cosa que nadie ve ni entiende (cap. XI, v. 10)
«And Ahura and his emissaries set to work to carry out these decrees, and in two hundred years they had inspired the Parsi'e'ans and the Arabin'yans to emigrate by tens of thousands to the land of Heleste, which was inhabited by druks and wanderers, full of wickedness. Ahura inspired his immigrants to fall upon the native druks, and destroy them.» — el volumen cifra en doscientos años y en decenas de miles de emigrantes la ejecución del plan, y pone la matanza de los nativos como parte de él; en la frase siguiente el texto repite, como cumplida, la sentencia de Jehovih sobre los amos poco escrupulosos ya fichada en la plana 613 (cap. XI, v. 11)
«These, then, were the divisions of mortals on earth at this time: First, the I'hins, who were the original Faithists.» — el volumen identifica a los I'hins como los Faithists originales y con eso ancla su nombre propio en la raza más antigua de su relato (cap. XI, v. 13)
«The second race, equally ancient, was the druks, the barbarian hordes, incapable of inspiration, save for their stomachs' sake. And though they were told a thousand times: Behold, ye have a spiritual body! they understood not, cared not, and forgot it a moment after. And though it were said to them: Behold, there is a Great Spirit! they heard it not, nor understood, nor heeded the words.» — la segunda raza se define por una incapacidad, no por una maldad: el volumen dice que a los druks se les puede decir mil veces que tienen cuerpo espiritual y no lo entienden ni les importa (cap. XI, v. 13)
«Since, by the mark of circumcision, they have pride in being Faithists, I will not have circumcision. After the third generation (one hundred years) whosoever hath this mark upon him is my enemy. He shall be pursued, and no profit shall fall to his lot. Suffer not little children to be maimed for my sake; rather let them be circumcised in heart.» — el decreto con que el Dios falso deroga la circuncisión, y lo hace con la misma fórmula del corazón que usa la epístola paulina; el volumen no la atribuye ahí a nadie más (cap. XI, v. 15)
«Let My Sons be not cast down because of the sins of Ahura; rather be ye wise and appropriate from his wickedness that which will be good in the end. For as it was not lawful for My people to marry with the druks, behold, Ahura hath made a law on his own account against circumcision, and it shall come to pass that by their sins even druks shall be raised up to learn of Me and My kingdoms.» — Jehovih manda aprovechar el pecado ajeno: como la ley propia prohibía casarse con druks y la ley contraria abolió la marca, de la mezcla saldrán druks que aprendan; el volumen convierte así el daño en método (cap. XI, v. 17)
«And it came to pass that a fourth race rose up in the world, and it was mongrel, being dark and short and less noble. The I'huans were red, and brown, and tall, and majestic; the I'hins small, and white, and yellow. And Jehovih put these marks upon His peoples that the races might be read in thousands of years.» — el volumen reparte a sus cuatro razas por color y talla y declara que esas marcas están puestas para que las razas se lean milenios después (cap. XI, v. 18)
«So Ahura's emissaries inspired thousands of experiments to be made, whereby a prophet or seer could be made amongst the mongrels. And Jehovih suffered them to discover that by pressing down the front brain of infants they could be made capable of su'is. And infants were strapped on boards, and another board strapped on the forehead to press the head flat; and every day the head-board was strapped on anew, tighter and tighter, until the forehead, which holdeth the corporeal judgment, was pressed flat, and the judgment of the brain driven up into light-perceiving regions at the top of the head.» — el volumen explica la deformación craneal de los infantes como un experimento del Dios falso para fabricar videntes sin la sangre sagrada, y describe la tabla atada cada día más apretada (cap. XI, v. 22)
«Jehovih spake in the Diva, saying: Even this permit ye. The druks will heed more what one of their own people saith as a seer, than if the same thing were said a hundred times over by an I'hin.» — Jehovih permite la fabricación de videntes por una razón de auditorio: al druk le pesa más lo que dice uno de los suyos (cap. XI, v. 24)
«Jehovih had said: Whoever provideth not a philosophy for the endless acquisition of knowledge, dammeth up the running waters I have made. Suffer Ahura to teach what he will; the time will come when he will be obliged to find an outlet for My created beings. And rather than acknowledge Me in My Person, he will profess to send souls back into earth to be re-incarnated.» — el volumen deriva la reencarnación de una necesidad administrativa del Dios falso: cerrado el camino hacia arriba, hay que dar salida a las almas, y antes que reconocer la Persona se las devuelve a la tierra (cap. XII, v. 3)
«On the other hand, Ahura, although having been taught the cycles in his early education, spread the word abroad in heaven and earth, that there were no cycles; that, as things are, they had been, and would continue to be.» — el volumen pone en boca del Dios falso la doctrina de que nada cambia y no hay ciclos, y la enfrenta a la suya, que es toda ciclos anunciados de antemano (cap. XII, v. 6)
«Whatsoever is worshipped, having comprehensible form or figure, is an idol. He that worshippeth an idol, whether of stone or wood, or whether it be a man or an angel, sinneth against the Creator. This was given unto all of God's Lords, and by them to the ashars, and commanded to be taught to mortals by inspiration and otherwise.» — el decreto de Div contra la idolatría, que el volumen extiende expresamente al hombre y al ángel adorados y no solo a la piedra y la madera (cap. XI, v. 5)
«And next, Ahura, determined to found a second heaven, decreeing to his emissaries as followeth, to wit: Behold Gir-ak-shi, the heavenly region belonging above the lands of Heleste! Thither will I build a new heaven, greater than all other heavens, save Ctusk. And Gir-ak-shi is well founded, I will people it with many millions of mighty angels, Gods and Lords. And my hosts shall descend to the corporeal earth, to the lands of Parsi'e and Arabin'ya, and they shall obsess mortals day and night, and inspire them to go to Heleste, where they shall build great cities and kingdoms unto me and my hosts.» — el plan de expansión, dicho por su autor: levantar un cielo nuevo sobre Heleste y obsesionar día y noche a los mortales de Parsi'e y Arabin'ya para que emigren allá (cap. XI, v. 8)
«And when these things are fulfilled, behold, I will send my hosts to Uropa, and build there also heavenly kingdoms and mortal kingdoms; and when these are established, behold, I will send into other countries, one after another, until my heavenly kingdoms embrace all places, and until all the earth is mine.» — la segunda mitad del plan encadena Uropa y los demás países hasta que toda la tierra sea suya (cap. XI, v. 9)
«Am I not he who inspired Zarathustra, the All Pure? Spake I not to him, face to face? Are not all created things mine own? Who, then, knoweth but I will light up the world again? Behold, I am the Personation of Ormazd, Who was VOIDANCE, but now is Me, Ahura'Mazda. In Me only is life and death and resurrection. Whosoever calleth: Ahura'Mazda, Ahura'Mazda! is mine, and within My keeping.» — el Dios falso reclama para sí la inspiración de Zarathustra y se declara personación de Ormazd, a quien llama VOIDANCE antes de él; el volumen lo pone en su boca y no lo discute ahí (cap. XII, v. 7)
«Nor are we unmindful of our own wisdom. We remember thy arguments of old. Thou didst say to thy God: Behold, thou hast long promised we should be raised to more exalted kingdoms, but, behold, two hundred years have elapsed, and there is no advancement. This thou didst use as an argument for seceding from thy God's kingdoms. Behold, now we have served thee and thy kingdoms more than a thousand years. We come to thee to know wherein we can now serve thee that thou mayst exalt us into kingdoms commensurate with our wisdom and power?» — los sub-Dioses le devuelven al desertor su propio argumento de secesión palabra por palabra, y con eso el volumen hace que la rebelión se coma a sí misma (cap. XII, v. 10)
«Whence the desire for endless advancement if this heaven be all? If a little knowledge giveth power, wherein is not great knowledge desirable. We have destroyed our great colleges, saying: Higher than we, ye must not go.» — los sub-Dioses formulan la objeción que arruina el reino cerrado: si no hay más cielo que este, de dónde sale el deseo de avanzar; y confiesan haber destruido sus propios colegios (cap. XII, v. 13)
«Behold, now we look abroad and the same stars shine upon us. We have not visited them. We know not how to go so far. The countless etherean worlds lay beyond ours. We are told that they are habitable. We know not. We have no knowledge enabling us to get away from these heavens; save, indeed, back to the filthy earth.» — la queja se vuelve astronómica: las mismas estrellas alumbran y no se ha ido a ninguna, y del cielo propio no hay más salida que volver a la tierra (cap. XII, v. 14)
«God answered them, saying: Brothers, hear me patiently, and consider my words. First, then, I am not God of the Faithists, nor of any other people, but God of the locality which was assigned me by the» — God rechaza el título que le ofrecen y se define por jurisdicción territorial y no por pueblo: no es God de los Faithists sino del sitio que le asignaron; el tramo se corta en el cambio de plana, donde sigue Father (cap. XII, v. 19)
«In the next place, I can give you no preferment; I have nothing, neither to give nor to sell. Wherein the Father giveth me wisdom and power, I impart them unto others. Besides, until ye have also learned to know that ye have nothing, neither subjects nor jewels, also desiring nothing, save wisdom and strength to impart to others, how hope ye to gain admittance into my places of learning?» — God condiciona la entrada a sus escuelas a que el pretendiente sepa que no tiene nada y no quiera nada fuera de sabiduría para repartir (cap. XII, v. 20)
«To this the confederated Gods replied: What meanest thou? That Gods and angels must labor for others than themselves forever, and receive nothing therefor? 23. God answered them: Even so; save and except ye shall receive an abundance of happiness, and it will endure forever!» — la pregunta de los sub-Dioses y la respuesta de God fijan el trato entero del volumen: se trabaja para otros por siempre y sin paga, salvo la felicidad (cap. XII, vv. 22-23)
«God answered them, saying: Ye cannot serve me; I have no servants. Serve ye Jehovih only. Behold, we are all brothers, being Sons of the same Great Spirit. As for building me up, sufficient is it for me that He who created me will build me up according to my just deserts. As for adorning my throne, ye can only bring substance to it from the lower kingdoms, which I desire not. Why will ye adorn the heavenly city of Mouru? Behold, it is but a resting place on the great journey to the kingdoms of endless light. In a few hundred years, at most, not only I but my hosts will rise from this place to return not to it forever.» — God rechaza servidores y adornos y declara que su propia ciudad celeste es apenas un descansadero en el camino, del que en unos siglos se irán todos (cap. XII, v. 25)
«and to retain nothing; but to be forever giving away all one receiveth. Said I not to you before: Begin with your own hosts and exalt them. Inasmuch as ye asked for subjects, behold, the Father gave unto you. Think not that He will suffer ye now to cast them aside or barter them off. Nor shall ye suffer them to become wanderers, nor to return back to the earth as drujas. As much as ye raise up the kingdoms that have been intrusted to you, so will ye also be raised up.» — la definición que el volumen da de sus dos clases de Dios: el de sí mismo posee y retiene, el de Jehovih no posee nada y reparte todo; el tramo arranca en el cambio de plana, que parte la frase tras own nothing (cap. XII, v. 26)
«As ye have had the profit of your subjects for hundreds of years, return ye now unto them service for service. Jehovih is Justice!» — la condición que God les pone es restitución: devolver servicio por servicio a los que los sirvieron, y elevar a los propios antes de pedir entrada (cap. XII, v. 27)
«And Vishnu took three hundred thousand teachers, captains, physicians, nurses and laborers, and went to them in Maitraias, a heavenly place to the west of Vindyu, and there established a Lordly division, with messengers in connection with Mouru, in Haraiti. And Vishnu sent his captains with sufficient forces, under command of the sub-Gods, to arrest such as had become wandering spirits, or had returned to the eart as drujas. And whilst these were on this duty, Vishnu organized his Lord-dom, and this was the first Lord-dom established in heaven, which is to say, as mortals on earth have military stations, so was the Lord-dom of Vishnu.» — el volumen data aquí la primera Lord-dom del cielo y la explica por analogía militar con las guarniciones de los mortales; el nombre Vishnu entra en el relato como el de un Lord nombrado por God (cap. XII, v. 29)
«Behold, the time is coming when the sub-kingdom of Ahura, the false, will begin to revolt. And they have thousands of millions of slaves who will strive to go back to the earth to dwell with mortals. They dwell in darkness, and thou shalt not suffer them to regain the earth, lest the races of men go down in darkness, even as before the submersion of Pan. For which reason, thou shalt establish a Lord-dom, and raise a sufficient army to shield the inhabitants of the earth. And thou shalt make Vishnu thy Lord in My behalf.» — la Voz de Jehovih funda la Lord-dom como cuarentena: hay que impedir que los millones de esclavos del reino falso vuelvan a la tierra y hundan a las razas como antes de la sumersión de Pan (cap. XII, v. 30)
«I, Ahura'Mazda, Only Son of the All Nothing Presence, personated in My Very Self, proclaim from My All Highest Heavenly Judgment Seat! Hear My words, O ye Gods, and tremble! Hear Me, O ye angels, and fall down! Hear Me, O mortals, and bow down to My decrees.» — la contraprofecía del Dios falso, copiada del formato de la verdadera y firmada con un título que el volumen le deja decir entero (cap. XII, v. 35)
«I send My trumpeters first; after them come my lashers and enchainers, whose captain is Daevas, whose God is Anra'mainyus. I will have Mine, and I will give druks and drujas by thousands and tens of thousands over to everlasting torments.» — el anuncio con que el Dios falso promete tormento eterno, y los dos nombres que el volumen le pone a su servicio, Daevas y Anra'mainyus (cap. XII, v. 35)
«In their hearts they knew he could not do what he professed; they knew his prophesies were vain boastings. Yea, his very trumpeters believed not what they proclaimed.» — el volumen remata el episodio con la incredulidad de los propios trompeteros del Dios falso; es lo único que imprime la plana (cap. XII, v. 36)
«But the light of the Father's Presence will not be destroyed. A little seed shall endure amongst mortals. That that seed may be propitious to the labor of thy Goddess, who will come in that day, she sendeth herewith two thousand etherean loo'is for Vindyu; two thousand for Jaffeth, and two thousand for Arabin'ya.» — el mensaje de la Diosa anuncia ciento ochenta años de oscuridad y manda seis mil loo'is a las tres tierras para que la simiente llegue viva al otro lado (cap. XIII, vv. 2-3)
«And the business of this, thy God, and of these, my loo'is, shall be to raise up heirs and followers, who shall be grown to maturity when I come. For through these that they raise up will I deliver the Father's chosen out of the afflictions that will be upon them in that day.» — el encargo define el oficio del loo'is en el volumen: engendrar de antemano a los que estarán crecidos cuando llegue la luz (cap. XIII, v. 5)
«And it shall come to pass that the mongrels, the worshippers of Ahura'Mazda, will triumph in these lands. They will build great cities and kingdoms, and they will rule over the I'huans to great injury. But the druks (aborigines), will be redeemed to everlasting life during this period; for the mongrels will wed with them, and their progeny will be capable of receiving light, even in mortality.» — la profecía de Yima da por ganada la tierra al bando contrario y saca de ahí, sin embargo, la redención de los druks por mezcla (cap. XIII, v. 11)
«But these mongrels will be great savages, nevertheless, and there will be cannibals all over these three great lands. And they that are slain in battle will be cut up and put in vessels with salt, and their flesh will be thus preserved for food.» — la misma profecía anuncia canibalismo en las tres tierras y describe la conserva en sal de los muertos en batalla (cap. XIII, v. 12)
«But because the I'huans, the Zarathustrians, will not war, they will be enslaved by the mongrels, save such as escape to the forests. And betwixt celibacy and torments, the Zarathustrians will have great suffering and bondage, and many of them will be discouraged and lose faith in the Creator.» — el volumen cifra el costo de su propia ética: los que no hacen guerra quedan esclavizados, y entre celibato y tormentos muchos pierden la fe (cap. XIII, v. 13)
«the Zarathustrians gave up celibacy by hundreds of thousands, and married, and begot children in great numbers; many women giving birth to twenty and some even to give and twenty children. And some men were the fathers of seventy children, and not a few even of a hundred. And the Zarathustrians, even the Faithists with the mark of circumcision, went and married with the mongrels, and they with the druks, so that the foundations of caste were broken up.» — la caída del a'ji deshace de un golpe el celibato y la casta: el volumen la cuenta por natalidades desmedidas y por matrimonios cruzados con mongrels y druks (cap. XIII, v. 16)
«And yet mortals saw not the a'ji; saw their cities and temples as it were, sinking in the ground; but they sank not; it was the a'ji falling and condensing.» — el volumen explica el hundimiento aparente de ciudades y templos como sedimento del a'ji, no como movimiento del suelo (cap. XIII, v. 17)
«Jehovih had said: What I give that groweth the corpor, inspireth man to corpor; what I give that groweth the es, inspireth man to es. And in the days of a'ji, neither angels or men can enthuse mortals with spiritual things, only they that are organically grown in spirit can withstand.» — la regla con que el volumen ata la inspiración a la materia que cae del firmamento: en tiempo de a'ji ni los ángeles pueden mover al mortal hacia lo espiritual (cap. XIII, v. 18)
«To-day I say: Preserve ye the caste of men; marry ye thus and so, every one to their own line. For I perceive it is wisdom. To-morrow I say: I will have no caste, for the races are becoming impoverished in blood; marry here, marry there! And I give them a'ji, and their desires break all bounds, and I raise them up giants and strong limbed.» — Jehovih se contradice a propósito y lo declara: hoy manda casta y mañana la prohíbe porque las razas se empobrecen de sangre, y da el a'ji para que el deseo rompa los límites (cap. XIV, v. 1)
«I come not for one race alone; but unto all men; as by My Spirit created I them all alive, so is My hand over them all to eternity.» — la cláusula con que el volumen recorta su propio favoritismo por los Faithists y extiende la mano a todas las razas (cap. XIV, v. 2)
«Ahura decreed to his Lords, and they again to his ashars, and they again to mortals: That all that was required of any man or woman was not celibacy, nor carrying the alms-bowl, nor any sacrifice whatever; but by saying prayers to Ahura'Mazda, and to his Lords, and to wish them hither with praise was all sufficient; that on the third day after death they would ascend and dwell in Ahura's paradise.» — el volumen adjudica al Dios falso la salvación barata: ni celibato, ni escudilla de limosna, ni sacrificio, sino rezar el nombre y entrar al paraíso al tercer día; enseguida dice que a esos espíritus se los esclaviza (cap. XIV, v. 4)
«Come up above Haraiti; behold, I have broken up meteoris; I have fashioned a new plateau in the firmament above; whereon are all things plentiful for heavenly kingdoms. Come thither with thy Lord Gods, and with Thy Lords and Gods, and I will show thee. And when thou hast seen, thou shalt possess the place and begin its inhabitation, taking thither thy hosts of thousands of millions. 9. When the Light ceased speaking, it took wing and rose upward, and Div and Diva rose also and followed after; and thus Jehovih led them to the plateau; hence it was called Craoshivi, signifying, THE LIGHT HATH CHOSEN.» — la fundación de Craoshivi, con la traducción del nombre que el propio volumen imprime en versalitas (cap. XIV, vv. 8-9)
«At this time there were four thousand million Faithists belonging to God's kingdoms, most wise and upright, full of purity and good works. But God and his Lords, and Lord Gods, had not sufficient power to remove so many angels, especially as many of them were yet below grade fifty, and hence gravitated downward more than upward.» — el volumen mide la dificultad del traslado en grados: los que no llegan al cincuenta pesan hacia abajo, y la gravedad del cielo es moral (cap. XIV, v. 11)
«The number I will require of and above grade eighty will be six hundred millions! For I must have at least one angel for each and every mortal.» — el cálculo con que Vishnu fija la guarnición: un ángel por cada mortal de las tres tierras (cap. XIV, v. 13)
«Think not that I am about to leave you; I am not about to leave you. But ye are not mine to keep; nor are ye hosts of mine. Ye asked for them in the first place, and Jehovih gave them to you. I have restored order; the time is now come when one of you must be chief captain over all the rest, and he shall apportion you according to his highest light. Choose ye, therefore, your captain, and I will give him a judgment seat and badge of office, and ye together shall comprise a Council. For I will make this a kingdom when the majority hath passed grade fifty.» — Vishnu rehúsa la propiedad de la hueste que administra y condiciona el rango de reino a que la mayoría pase el grado cincuenta (cap. XIV, v. 16)
«Vishnu said: A certain man and woman married, and they prayed Jehovih for offspring, and he answered their prayer, and they had many children. And now, when they beheld their responsibility to the children, they said unto the Great Spirit: We pray Thee, give the responsibility to some other persons. What think ye of them?» — la parábola con que Vishnu responde a los sub-Dioses que quieren devolver el mando: unos padres que piden hijos y después piden que la responsabilidad sea de otro (cap. XIV, v. 18)
«and none of them were humiliated before their former subjects, but became trainers and disciplinarians in new fields of labor. And their former subjects were no longer called subjects, but hosts, and they were liberated in all things, save with no liberty to return to mortals.» — la reorganización se hace sin degradar a nadie y cambiando el nombre a los gobernados, que de subjects pasan a hosts y quedan libres en todo salvo en volver con los mortales (cap. XIV, v. 21)
«With this possibility created He His creations: that the earth giveth away of its substance into atmospherea hundreds of years; and the fields become barren, and produce not; and certain animals become barren and produce not, and their races go out of existence. And He created man subject to the same forces; and when the earth is in the giving-off period, behold, man ceaseth to desire of the earth; he crieth out to his Father in heaven for the light of heaven.» — el volumen ata la religiosidad de los hombres al ciclo material de la tierra: cuando el planeta está dando de sí, el hombre deja de desear la tierra y clama al cielo (cap. XV, v. 8)
«So, first one and then another of his sub-Gods revolted; and Ahura was powerless to enforce obedience, for so dense was a'ji that whoever Ahura sent forth only reveled in sumptuous feastings. And it came to pass that, in years after a'ji sat in, when over six hundred of Ahura's sub-Gods had dissolved all connection with him, and of the two hundred yet remaining, who were situated close about Ctusk, Ahura's heavenly place, not ten of them could be relied upon in emergency.» — lo que derriba al reino falso no es un ejército sino el propio a'ji: los enviados se quedan a banquetear y de ochocientos sub-Dioses quedan menos de diez fiables (cap. XV, v. 12)
«At this time Ahura resolved upon regaining his lost dominions, and it was like a man having lost heavily at the games, resolving to win all or lose all. Accordingly, Ahura set his workmen to building parade ships, fifty thousand. He said unto his remaining sub-Gods: Behold I will traverse the heavens in such magnificence and glory that all angels and mortals shall fall down and worship me. And surely, too, this time of a'ji must come to an end; and in that day I will remember those that have been faithful unto me. And I will also remember, with a curse, those who have been unfaithful to me.» — la figura del jugador que quiere recuperarlo todo de un golpe es del propio volumen, y con ella presenta la flota de desfile con que el Dios falso pretende ser adorado (cap. XV, v. 13)
«Now I say unto you, Jehovih heard their first prayer, but not the second. If I serve Jehovih, how, then, shall I answer your prayers and appoint another person in your stead? It is a wise man that rusheth not into leadership and responsibility; but he is a good man, indeed, who, having gotten in, saith: Now will I go ahead» — la moraleja que Vishnu saca: es prudente no meterse a mandar, pero es bueno el que, ya metido, sigue adelante; el tramo se corta en el cambio de plana, donde sigue in Jehovih's wisdom and power (cap. XIV, v. 19)
«And when their spirits left their mortal bodies, Ahura's angels took them to the heavenly city of Ctusk, where they beheld its glory, shining and magnificent. And they took them in sight of Ahura's throne, but not near it, and they were obliged to crawl on their bellies a long distance even for this purpose.» — el protocolo del reino falso: se enseña la ciudad y el trono de lejos, y el paso se hace arrastrándose sobre el vientre (cap. XV, v. 4)
«Himself thou canst not behold till thou hast performed the service which is required of all souls entering heaven. Nor canst thou come again to this city, most brilliant, majestic, till thou hast served under thy Lords and masters thy allotted time.» — la fórmula con que se despide al recién llegado del reino falso: al Dios no se le ve hasta cumplir el servicio, y a la ciudad no se vuelve hasta entonces (cap. XV, v. 4)
«And these spirits knew not otherwise, nor would they believe, if told; and they thus willingly made slaves of themselves hundreds of years, carrying provender, or doing drudgery to certain masters who» — el volumen explica la esclavitud voluntaria por ignorancia sostenida, y la cifra en siglos de acarreo; el tramo se corta en el cambio de plana, donde sigue were again serving the Lords (cap. XV, v. 5)
«But Jehovih provided for all things, wiser than the wisest Gods. He created His creations with a door on every side, full of glory and freedom. Out of earth and atmosphere conjoined, He created animal and vegetable kingdoms. And He created the trees of the earth and the flesh of animals out of these two things, the dust of the earth and the air of heaven.» — la puerta por todos lados es la respuesta del volumen al reino cerrado, y la funda en la física de su cosmología: todo se hace de polvo de la tierra y aire del cielo (cap. XV, v. 6)
«a time for the earth to receive from the atmosphere, surcharged from the regions far away, an addition of substance, for hundreds of years. And when it is thus receiving, it is called the time of a'ji, because that which falleth (condenseth) is aji.» — la definición que el volumen da de su propia palabra clave, con la grafía sin apóstrofo al final tal cual el troceo (cap. XV, v. 9)
«When a'ji cometh upon the earth, the drujas come also. The days of the darkness of earth are their delight; their harvest is in the rich falling a'ji; it suiteth their laziness and their inclination to bask about. They become in those days like an over-fed animal; and to their masters, the false Gods, they become worthless, for they derive their existence without labor.» — el volumen hace del a'ji la fiesta de los drujas: en la abundancia caída engordan y se vuelven inservibles hasta para sus amos, porque viven sin trabajar (cap. XV, v. 10)
«A'ji is their delight; but they are also like a foolish man drinking wine with delight, who continueth till his delight turneth to madness. So the drujas feast and disobey their masters; and then they become boisterous and unruly, full of disorder and evil intent, defiant, believing themselves to be Gods and Goddesses. Like a beggar with a pocket full of money, who lacketh discipline and determineth to glut his passions to the fill, so is it with the drujas in the time of a'ji.» — las dos figuras con que el volumen remata el retrato: el que bebe hasta que el gusto se le vuelve locura y el mendigo con el bolsillo lleno (cap. XV, v. 10)
«Thus sat out Ahura for a whole year's cruise in atmospherea; and wherever he went he proclaimed himself thus: Ahura'Mazda, the Creator! The Only Begotten Son of the Unknowable! Behold, I come; I, the Creator! I have come to judge heaven and earth! Whoever is for Me I will raise up to Nirvana; whoever is against Me I will cast into hell.» — la proclama de la flota, con el título de Unigénito de lo Incognoscible y el reparto binario entre Nirvana y el infierno que el volumen adjudica siempre a sus Dioses falsos (cap. XV, v. 17)
«The pyramid reflected light in its travel; and Ahura's emissaries on earth used this as a testimony that all things were about to come to an end; the earth to be cast out, and heaven and hell to be filled up with spirits, each to its place, according to its obedience or disobedience to Ahura'Mazda.» — el volumen explica un anuncio de fin del mundo por un fenómeno luminoso del cielo bajo aprovechado por emisarios: la señal es real y la lectura es del que la administra (cap. XV, v. 18)
«On the other hand, Ahura's revolted sub-Gods laughed at him; and, as for the over-fed and debauched drujas, they mocked at him. So it came to pass that when Ahura visited his revolted sub-Gods in their kingdoms, instead of regaining their allegiance, he was sent on his way with hisses and groans. And yet never since the earth and her heavens were, had there been such great show and pageantry.» — el desfile más grande que hubo desde que la tierra existe termina en silbidos y quejidos; el volumen pone la pompa y la burla en la misma frase (cap. XV, v. 19)
«he had been a wandering spirit, dwelling sometimes in one kingdom and then in another, and oft visiting the earth and gaining access to the oracles, and even to mortal priests, where he represented himself, sometimes as Ahura'Mazda, sometimes as God, sometimes a favorite Lord, sometimes Fragapatti, and Thor, and Osire, and, in fact, any name he chose, issuing decrees and commandments to mortals, then flying away to return no more.» — el volumen da aquí su explicación de los oráculos engañosos: un espíritu vagabundo que entra a los oráculos y a los sacerdotes mortales y se hace pasar por el nombre que le convenga, incluidos los de sus propios Dioses, y se va sin volver (cap. XV, v. 22)
«Fravaitiwagga had been drunk many days, and was so dazed with the pretentious Ootgowski that he took for granted that he was indeed Haaron, a great friend to Ahura. Fravaitiwagga called his Council together and appointed Semmes to be God in his stead; and so Fravaitiwagga departed in a arrow-ship, with messengers, for Veatsagh, which lies in an entirely different direction to where Ahura was traveling.» — la caída del reino falso se cuenta por una suplantación banal: el regente borracho se cree la credencial del impostor y se va al otro extremo del cielo (cap. XV, v. 25)
«For many days the members of the Council waited for the trumpet call, but not hearing it, resolved to learn the cause. And after diligent search, not finding Semmes, but discovering that the throne had been plundered of its valuables, they were thrown into great confusion. In two days after this the throne was destroyed, the Council divided and gone, and the heavenly city of Ctusk turned to riot and plunder.» — el trono se pierde por un robo y una ausencia, y no por una batalla; en la plana siguiente el volumen lo remata diciendo que así le quitó Jehovih el trono, como estaba profetizado (cap. XV, v. 27)
«DURING the fall of a'ji, God decreed to his Lord Gods, to his Gods and Lords, and Goddesses, as followeth, to wit: As ye have gathered of the rising atmospherean part of the living earth-substance, so shall ye now turn for your regimen above. It is in heaven now like unto the waters of the earth. When it raineth not, mortals go to the well and fetch up water out of the earth; but when it raineth they go not to the well for water, but set out vessels, and the rain filleth them.» — el decreto de intendencia celeste se explica por una figura de campo: en tiempo de a'ji no se sube el sustento de la tierra como agua de pozo, se recoge lo que llueve (cap. XVI, v. 1)
«Behold now, a'ji will rain down upon us sufficient and more than sufficient regimen for one hundred and eighty years. Suffer not, therefore, your laborers to fall into idleness, for this will lead to mischief. But immediately put them to other occupations; suffer them to have no spare time.» — de la misma abundancia saca God una medida disciplinaria: a los obreros que quedan sin oficio se les da otro en el acto, porque el ocio lleva a daño (cap. XVI, v. 2)
«For these had become strongholds for Ahura, who had pursued the warfare on earth till in those two great divisions all the Faithists, the Zarathustrians, had been put to death. And the mortal kings of those countries had issued laws commanding all people to be put to death that professed the Great Spirit, Ormazd (Jehovih). And the law had been carried out effectually.» — el volumen consigna la eliminación completa de sus propios fieles en dos países por ley de los reyes mortales, y no la matiza (cap. XVI, v. 4)
«Jehovih said: What mattereth a name? Let them call the Creator Ahura'Mazda, and call Ahura'Mazda the Creator. Since He hath not shown Himself in a ship, or in the figure of a man, behold, thy inspirers shall teach His Ever Presence.» — Jehovih retira importancia al nombre usurpado y manda enseñar en su lugar la Presencia, con el argumento de que Él no se ha mostrado en una nave ni con figura de hombre (cap. XVI, v. 9)
«In the land of Celeste, the highest, most sacred name of the Great Spirit, the Creator, was decreed by God to be Mazda; and the same thing is decreed of Japan.» — el registro celeste del nombre Mazda para esas dos tierras; el troceo imprime aquí Celeste donde en el resto del pasaje dice Heleste, y las dos grafías se consignan sin arbitrar (cap. XVI, v. 10)
«Hence it was known from that time forth that the origin of the word Master, as applied to the Creator, sprang from those two countries only, and from no other division of the earth. Of this matter, God said: In thousands of years this word shall be testimony to mortals of the war in heaven of this day, which reached not to the heavens of these two lands. And it was so, and will continue forever!» — el volumen hace de una palabra corriente un testimonio arqueológico de su propia guerra celeste: Master vendría solo de esas dos tierras, que la guerra no alcanzó (cap. XVI, v. 11)
«And Os possessed the corporeal temples of worship, and the places of the oracles, and all places for consulting spirits. And he taught not the name of Jehovih, nor of the Great Spirit, nor of the Father; for none of these would be received. But this he taught; thus he extolled; thus inspired OF THE MAZDA, THE CREATOR; OF THE VOICE THAT SPAKE TO ZARATHUSTRA, THE ALL PURE. To goodness and good works; to self-denial and love; to justice and truth; of mercy and obedience to the all highest light in the soul.» — la táctica que el volumen aprueba para su propio bando: callar el nombre de Jehovih donde no sería recibido y predicar en cambio la voz que habló a Zarathustra y la ética, con lo que la doctrina va sin su rótulo (cap. XVI, v. 17)
«BUT even Gods fail at times. For by failures do all persons learn there are higher powers. Only Jehovih never faileth.» — el capítulo abre admitiendo el fracaso de los Dioses y haciendo de él el modo de aprender que hay poderes más altos (cap. XVII, v. 1)
«A comet came within the earth's vortex, and was drawn in, even as floating drift is drawn within a whirlpool in a river. The substance of the comet was condensed, and fell on the earth in mist, and dust and ashes. And the earth, and the heavens above the earth, were in darkness twelve days, and the darkness was so great that a man could not see his hand before him.» — el volumen explica doce días de tiniebla por un cometa arrastrado al vórtice de la tierra, con la figura del remolino en el río (cap. XVII, v. 2)
«And during those days of darkness there were more than four score hells founded within Ahura's heavenly regions, and he himself was cast into one of them, and he was walled about by more than three thousand million angels; pilfered and stripped of all he had.» — el desenlace del Dios falso: sus propios esclavos lo encierran en uno de los ochenta infiernos que se fundan en su cielo y lo despojan de todo (cap. XVII, v. 3)
«So desperate became the madness upon them, that even the tormentors rushed in, making a frolic of madness. And whosoever had ever had an enemy on earth now ran for him and caught him in hada and brought him; and others helped; and they took and cast him into the torments of hell. And those who had been slaves hundreds of years to Ahura and his Gods, now caught every one they could lay hands on, and dragged them into hell.» — el volumen describe el infierno como venganza generalizada y sin gobierno, donde hasta los verdugos entran por gusto (cap. XVII, v. 5)
«Neither grieve thou because I sent the nebulae and the darkness of that time. Is it more to thee to behold these things, than for mortals to witness the spring floods that wash away the summer's coming harvest? 9. To learn to provide against contingencies, this is wisdom. Yet not All Wisdom is in man's heart, nor yet with My Gods. How canst thou perceive how it is with Ahura's soul, whether this hell be good or evil unto him in the end?» — Jehovih compara su propia catástrofe con una creciente de primavera y deja abierto si el infierno le resultará bueno o malo al que lo padece (cap. XVII, vv. 8-9)
«If thou behold My sudden power, how much more must not Ahura feel it? Yet thou shalt deliver him out of hell; by thy hosts shall he and his sub-Gods be delivered. But far greater shall be the torments of his own soul, than what his drujas can heap upon him.» — el volumen pone el castigo dentro del alma y no en el suplicio: lo que los drujas amontonan es menos que lo que el propio penado se hace (cap. XVII, v. 10)
«Jehovih answered him, saying: Whom he hath despised, send; whom he hath ill-treated, send; whom he hath humbled, send. And when thy Lords and Gods are come to the place, let these, his abused enemies, take the hand of thy Lord or thy God, and they shall call out to Me in the name, Ormazd, the which name Ahura hath tried to destroy for the glory of his own. And at the sound of the name, Ormazd, thy hosts shall cast burning light into the faces of the drujas, and thus scatter them away till Ahura be released; and he shall witness that he hath been released through the name, Ormazd.» — el método de rescate que Jehovih decreta: van a sacarlo precisamente los que él despreció y maltrató, y lo sacan pronunciando el nombre que él quiso borrar (cap. XVII, v. 12)
«Ah'oan said: Nay, be thou servant to none save Ormazd, thy Creator. His name is the watch-word and the power in all the high heavens. By his name thou shalt become one amongst Godly companions.» — el libertador rechaza que el rescatado se le haga siervo y lo remite al Creador; la servidumbre queda descartada también del lado de los buenos (cap. XVII, v. 18)
«Ahura said: But thou must torment me first! Ah'oan said: Wherefore? My work is not to cast down but to lift up. So it is with all of Ormazd's Gods. Behold thou here, even thy sub-Gods, and such as thou hast in times past evilly used! See, they hold up their hands in prayer to Ormazd for thee!» — el rescatado pide su castigo y el libertador se lo niega con la fórmula que resume la ética del volumen: su obra no es derribar sino levantar (cap. XVII, v. 19)
«And is this not the way of knowing angels and mortals, whether they be of the Creator? If they pull down, they are not His. If they slander or torment, or speak evil of one another, or give pain, they are not His.» — la vara que el volumen da para reconocer a los suyos, y que se aplica igual a ángeles y a mortales: quien derriba, calumnia, atormenta, habla mal del otro o causa dolor, no es de Él (cap. XVII, v. 20)
«Ahura said: Give me anything, but give me not my kingdom again; for of all torments this is the worst.» — la única cosa que el rescatado pide que no se le devuelva es su reino, y la llama el peor de los tormentos (cap. XVII, v. 21)
«Because thou hast served thyself and compelled others to serve thee for nearly two thousand years, thou hast become blind to the Ormazdian law, which is: That thine own peace and happiness can only come by making restitution to thy servants, and by lifting up those whom thou hast cast down. How can I deliver thee away from them? I may take away thy person, but I cannot deliver thy memory. No man can be delivered from himself.» — la sentencia del libertador cifra la ley ormazdiana en restitución, y remata con la frase que el volumen repite en varias formas: la persona se puede mudar de sitio, la memoria no (cap. XVII, v. 22)
«One way only is open for thee, which is under the Ormazdian law; which is, that thou shalt take thy kingdom again, and deliver it unto righteousness, intelligence and good works. Serving Ormazd by doing good unto them whom the Creator gave thee. Many of them have served thee more than a thousand years; wouldst thou now cast them off without recompense?» — la única salida que se le da al Dios falso es volver a su reino y entregarlo a rectitud y buenas obras, con el argumento de que sus siervos de mil años no se despachan sin paga (cap. XVII, v. 23)
«And that thou shalt be successful, these, my Lords, and generals, and captains, shall go with thee and labor with thee and thy hosts. And thou and thy people shall have no ornaments; and your raiment shall be white-gray, alike and like, teachers and pupils, save when especially ordered otherwise by God and his deputies.» — la sentencia incluye vestido: nada de ornamentos y un blanco gris igual para maestros y alumnos, que el volumen usa como signo de la disciplina reparadora (cap. XVII, v. 26)
«THUS drew to a close the cycle of Fragapatti, being three thousand and one hundred years. And at this time there were but few people on earth or in heaven but were capable of everlasting life, even the druks and drujas also.» — el libro cierra su ciclo con el saldo que le importa: ya casi nadie, ni druk ni druja, queda fuera de la vida eterna (cap. XVIII, v. 1)
«In Fragapatti's cycle were born alive ninety-two thousand millions. Of these ninety percent were born to everlasting life. Ten percent went into dissolution, as a drop of water evaporateth before the sun and is seen no more.» — el volumen lleva censo de almas por ciclo y da la disolución con una figura de gota evaporada: no es castigo, es dejar de ser (cap. XVIII, v. 4)
«In Neph's cycle, before the submersion of Pan, one hundred and twenty-four thousand millions. Of these twenty-one percent were born to everlasting life, and seventy-nine percent went into dissolution.» — la cifra más baja de la serie se pone en el ciclo anterior al diluvio, con casi cuatro de cada cinco nacidos disueltos (cap. XVIII, v. 10)
«And this comprised one-sixth of the people that had been created alive on the earth since man walked upright; that is to say, three thousand six hundred and seventy-eight billions.» — el total con que el volumen cierra su aritmética de la humanidad entera desde que el hombre anda erguido (cap. XVIII, v. 11)
«In the cycle of Fragapatti, two hundred and seventy-six hells, of average duragion, thirty years. Involved in these hells, two thousand million angels. Sixty-four knots, of average duration, two years. Involved in these knots, one thousand million angels.» — el censo de infiernos y nudos por ciclo, con su duración media y los ángeles metidos en ellos; el troceo imprime duragion por duration (cap. XVIII, v. 15)
«Prior to the submersion of Pan, commonly called the flood, more than half the people entering the first es world went into hells and knots. And in all ages of the world there have been thousands and millions of spirits who delight in hell for certain seasons, even as is manifested in mortals who delight in debauchery, and vengeance, and war.» — el volumen identifica su sumersión de Pan con el diluvio corriente y consigna que hay espíritus que van al infierno por gusto, como hay mortales que gustan de la crápula y la guerra (cap. XVIII, v. 21)
«hell widely different, as regards the spirit, from what war is amongst mortals. And as mortals of this day glorify themselves and their generals and captains for the magnitude of their havoc in war, so in the olden times, in atmospherea, there were great boastings and laudations for such as inflicted the greatest torments and horrors in hell.» — la equiparación con que el volumen explica el infierno a su lector: es la guerra, con sus generales laureados por la magnitud del estrago; el tramo arranca en el cambio de plana, que parte la frase tras Nor is a (cap. XVIII, v. 21)
«For even as it is beholden on earth that men of great learning and high estate oft fall, becoming lower than the beasts of the fields, so in heaven were there hundreds of thousands, and even millions, oft high raised in the grades, that would stumble and fall into the lowest of hells, and even into the knots.» — el volumen niega que el grado alcanzado asegure nada: millones de ángeles muy subidos caen a los infiernos más bajos, como caen en la tierra los de gran saber (cap. XVIII, v. 23)
«Now, up to the last, God and his Lords maintained the Diva; and mortals somewhat understood the matter, that there were certain Divine laws in heaven that ruled over mortal kingdoms and empires. So that the words Div, and Diva, and Divine rights, began to be realized as a concerted power in heaven greater than man's power.» — el libro se cierra con su propio efecto sobre el idioma de los mortales: de ahí, dice, salen las palabras Div, Diva y derechos divinos (cap. XVIII, v. 25)
«everlasting life; and, first of all, only one percent. 13. And God gave thanks unto Jehovih, the Creator, because all the races of men on earth were now capable of everlasting life.» — la conclusión que el volumen saca de sus cifras: la inmortalidad no es dato de la creación sino algo que las razas alcanzan, y al principio la alcanzaba uno de cada cien; el tramo arranca en el cambio de plana, que parte la frase tras were born to (cap. XVIII, vv. 12-13)
«Plate 14.--THE DIVINE SEAL (see p. 613}» — pie de la lámina del sello divino, que es lo único que imprime la plana: la figura no está en el troceo y la remisión interna es a la paginación de otra edición, con la llave de cierre tal cual el troceo
«JEHOVIH spake to Cpenta-armij, Goddess of Haot-saiti, in Nirvana, in the arc of Spe-ta, Commander of the South fields of Abarom, in the Orian Plains of Bilothowitchieun, of a reign of two hundred thousand years; Surveyor for Otsias, ten thousand years; Leader of the Oixan, seventy thousand years; Captain of Geliyas' roadways, in the forest of Lugga, twenty thousand years; Founder and Ruler of Isaas, thirty thousand years; Trencher of the Haigusets swamps, four thousand years; Goddess of Nor, Goddess of Eunigi, Goddess of Poutu, each ten thousand years, saying:» — el libro abre nombrando a su protagonista con una hoja de servicios de cientos de miles de años y topónimos que solo existen en el volumen; es la fórmula con que jerarquiza a sus etéreos (cap. I, v. 1)
«Cpenta-armij answered, saying: I see the red star, the earth, O Jehovih! Like a wandering ship in a wide ocean she cometh through my fields, the young earth, traveling on, carefully, in the roads of Salkwatka. Hath she so soon, but little more than sixty thousand years, overcome her enduring knots and torturing hells?» — la Diosa ve a la tierra desde fuera como nave errante en un océano, y con sesenta mil años la llama joven; la escala del volumen es siempre ese contraste (cap. I, v. 3)
«The pipers answer for Jehovih from the Wide East: O so little to love, made I the earth, the red star. I gave her poisoned weeds and vines and grasses; millions of death-dealing serpents. Then I created poisoned marshes and terrible fevers. In sore travail, and full of misery, created I man on the earth, that he should turn and look upward for a holier place.» — la respuesta de Jehovih a esa queja, que es la teodicea entera del volumen: las malezas venenosas, las serpientes, los pantanos y las fiebres están puestas a propósito para que el hombre mire hacia arriba (cap. I, v. 17)
«The pipers again answered for Jehovih: My lower heavens created I full of darkness and evil possibilities. A place for madness created I it; a place for lying and deceit; full of hell and torments. To drive man upward; to blow My breath upon him, to lift him up, as one lighteth the fire by blowing.» — el mismo argumento aplicado al cielo bajo: la locura, la mentira y el tormento están creados para empujar al hombre hacia arriba, como se atiza el fuego soplando (cap. I, v. 19)
«Cpenta-armij spake from Jehovih's throne, saying: What is the deliverance of man? Is it from his mother's womb? Is it from his corporeal body? Is it from the corporeal world and her atmosphere? Three births hath the Father given unto all men. In the first, man hath nothing to do, as to his shaping or time in his mother's womb. In the second he hath a little more to do as to directing his course during his mortal life; but for the third, for the higher heavens, he must work for his own deliverance.» — la doctrina de los tres nacimientos, y el reparto de trabajo que el volumen sostiene: en el primero el hombre no pone nada, en el segundo poco, y el tercero se lo gana él (cap. I, v. 20)
«Cpenta-armij said: Three kinds of earth deliverance for man created the Creator; First from his mother's womb, coming crying, blank and helpless; second, from the tetracts (earthly passions and desires), serious and full of fear; third, from the enemies of the Great Spirit. This is the Feast of Spe-ta.» — la misma doctrina enumerada, con los tetracts glosados por el propio volumen como pasiones y deseos terrenos (cap. I, v. 21)
«CPENTA-ARMIJ said: I looked afar, and saw the earth and her heavens traveling on. I listened to the voice of mortals! A merchant counted over his gains; he said: This is heaven! A drunkard quaffed a cup of poison; he said: This is heaven! A wanton said: This is heaven! A general, red with blood, counted the badges on his breast; he said: This is heaven! A tyrant, rich in toiling slaves, said: This is heaven! Then a vast multitude, all smeared with the blood of war, pointed to a field of mortals slain, and said: This is heaven! A farmer stretched wide his arms, toward his great possessions, uncultivated; he said: This is heaven! A little child with a toy said: This is heaven!» — la letanía con que el volumen retrata la satisfacción de los mortales: el mercader, el borracho, el general ensangrentado, el tirano y el niño con su juguete dicen todos la misma frase (cap. II, v. 1)
«I listened to the voice of spirits, the angels traveling with the earth. A wanderer, going about, with nothing to do, said: This is heaven! An obsessor of mortals and of other angels said: This is heaven! The fairies, the butterfly angels, the triflers, that forever look in crystal waters to behold their own forms, said: This is heaven! The rollicking, deceiving angels, went and inspired mortals to falsehood; these angels said: This is heaven! Vampire angels, that nestle in the atmosphere of mortals, largely living on their substance, said: This is heaven! Evil angels, obsessing mortals for murder's sake, to make mortals burn houses and torture helpless creatures, said: This is heaven!» — la misma letanía del lado de los muertos, con el catálogo de espíritus que el volumen usa para explicar lo que pasa en las sesiones y en las casas: vagabundos, obsesores, hadas que se miran en el agua, embusteros y vampiros (cap. II, v. 3)
«Again I listened to the sounds coming from the far-off earth. And I heard the prayers of mortals. The king prayed for his kingdom and for himself. The general prayed for success in war. The merchant for great gains; the tyrant for great authority. 6. Jehovih said: Only the earth can answer such prayers.» — el volumen reparte las plegarias por su objeto y deja las del reino, la guerra, la ganancia y la autoridad a cargo de la tierra sola (cap. II, vv. 5-6)
«Jehovih said: Shouldst thou deliver them they would return to their old, evil habits. I say unto thee, the merchant shall be bankrupt; the king shall fail; the general be overthrown; the healthy shall be sick for a season. Save they know My power, they cannot learn; save they» — Jehovih rehúsa responder la plegaria de los afligidos porque volverían a lo mismo, y enumera las quiebras y derrotas que deja correr; el tramo se corta en el cambio de plana, donde sigue feel affliction (cap. II, v. 8)
«To give money to the drunkard, what good is that? To give wealth and earthly prosperity to them that acknowledge not Me, is to set them against Me. To give healing to the fevered, is to teach them that I have no power in the unseen air. Answer not thou the prayers of these.» — el argumento con que el volumen niega los milagros de provecho: dar salud o riqueza a quien no lo reconoce es enseñarle que Él no tiene poder en el aire invisible (cap. II, v. 9)
«I listened once more to the prayers of mortals. And they were such as lived according to their highest light; they purified the flesh by pure food, and by bathing every day; and they went about doing good constantly, hoarding up neither clothes, nor silver, nor gold, nor anything earthly. And they purified their thoughts by putting away the evil tongue, and the evil eye, and evil ear; and many of them were bound by the kings, and the tyrants, and the laws of mortals; and some of them were sick. And they prayed, saying: Great is my affliction, O Jehovih. I know that in Thy sight I am justly punished.» — el retrato del que sí es oído: comida pura, baño diario, nada atesorado, lengua y ojo y oído limpios, y aflicción aceptada como justa (cap. II, v. 10)
«But hear Thou my prayer, O Father! Make me strong, that I may carry heavy burdens for the weary; give me liberty, that I may go about helping the poor forever. Give me wisdom, that I may uncover Thy glories before men. 12. Jehovih said: Go thou, My Daughter, and deliver them. They are ready for deliverance! Answer thou the prayers of such.» — la única plegaria que el volumen manda responder pide fuerza, libertad y sabiduría, pero todas para gastarlas en otros (cap. II, vv. 11-12)
«Then sang the es'enaurs: How lovely are Thy works, O Jehovih! Too lovely are Thy places, O Jehovih! Too lovely is the red star, the earth, O Jehovih! Thy children love it while in mortal form; after death too much they love it, O Jehovih!» — el canto con que el volumen plantea su problema del mal al revés: la queja es que la tierra quedó demasiado amable, y que los muertos la siguen amando (cap. I, v. 16)
«Then turning round and round, slowly, spiral like, the great secret form and force of vortices now first revealed to man, to show the plan of worlds, and how holden in their places and moved in universal harmony and endless creation» — la nave arranca girando en espiral y el volumen aprovecha el movimiento para anunciar como revelación lo que expondrá después en su libro de cosmogonía: que los mundos se sostienen y se mueven por vórtices (cap. II, v. 15)
«By music alone, some their ships propelled, the vibratory chords affording power sufficient in such high-skilled hands, and the tunes changing according to the regions traversed. Others, even by colors made in the waves of sound, went forward, carrying millions of angels, every one attuned so perfectly that his very presence lent power and beauty to the monarch vessel. And downward and upward, and east and west, and north and south, and of every angle and course; such were the traveling regions of Wellagowthiij, in the etherean fields of Oteson.» — el volumen hace del sonido y del color fuerzas de propulsión, y afina a cada tripulante para que su sola presencia dé potencia a la nave (cap. II, v. 19)
«And the while the airavagna was shooting on in the hands of her proper officers, every one to his part and all the hosts in varied amusement; for such is the labor of the high raised in heaven, labor itself becometh an amusement of great relish.» — la definición que el volumen da del trabajo en los grados altos: no deja de ser trabajo, pero se vuelve diversión (cap. II, v. 21)
«Then rising high; here on a level lieth the earth, here the boundary of her vortex, Chinvat; just beyond the sweep of the moon; halteth here to view the rolling earth, her land and water; and her atmospherean heavens, the sojourning place of the newly dead, and of such as have not aspired to rise to holier heavens.» — el volumen sitúa Chinvat, el límite del vórtice de la tierra, justo más allá del barrido de la luna, y dice qué hay dentro: los recién muertos y los que no aspiraron a más (cap. II, v. 23)
«But at the extreme boundary of the lines of thy hosts thou shalt draw a circle, and thither shall thy light makers erect pillars of light, making the circle as a wall of light; and, as the diameter of the circle is to the distance down to the earth's surface, so a tenth thereof shalt thou make as the summit of the apex of the canopy of thy capital chamber, for the Holy Council of thy Goddess, Cpenta-armij.» — la disposición del recibimiento se da como problema de geometría, con la altura del ápice tasada en la décima parte del diámetro del círculo de luz (cap. III, v. 5)
«But as the plateau was above grade fifty in the earth's vortex, so there were no angels of less grade than fifty amongst all the hosts assembled.» — el volumen hace del grado una altura física: como la meseta está por encima del cincuenta, nadie de grado menor puede estar ahí (cap. III, v. 7)
«God, still sitting on the throne, said: Daughter of Jehovih, Chieftainess of Haotsaiti, in the name of the Father! And hereupon he gave the sign ARC OF SPE-TA! Cpenta-armij and her three companions saluted in the SIGN OF THE CIRCUIT! Which was the highest compliment any God of the earth had ever received.» — el intercambio de señas entre la Diosa y God, con los dos nombres en versalitas tal cual el volumen los imprime, y la nota del texto sobre su rango (cap. III, v. 16)
«Cpenta-armij, being under the Voice of Jehovih said: For joy created I man and woman; for seasons of labor and seasons of recreation. Be ye mirthful before Me, and jubilant toward one another, in remembrance of My creations. And when I call you to labor, behold, My hand will move upon you for the furtherance of My kingdoms in their resurrections.» — Jehovih, por boca de la Diosa, manda alternar labor y recreo y pone la alegría como motivo de la creación (cap. III, v. 20)
«For know ye all, that whoever aspireth to Me shall come to Me; but the nearest way for many is round about. Ye being above grade fifty are already more to Me and for Me than against Me or from Me, and in equal degree are cast upon your own responsibility. For such is the light of My kingdoms, from the first to the highest: To the child, no responsibility; to grade twenty-five, one quarter; to fifty, one-half; to seventy-five, three-quarters; but to the emancipated in My etherean realms, responsibility not only to self but to all who are beneath.» — la escala de responsabilidad graduada del volumen, que crece con el grado hasta hacer al emancipado responsable de todos los de abajo, y la cláusula de que el camino más corto para muchos es el rodeo (cap. IV, v. 4)
«Wherein My highest worlds are responsible for the lowest, being bound unto one another through Me for the resurrection of all.» — la consecuencia que el volumen saca de esa escala: los mundos altos responden por los bajos y nadie se salva suelto (cap. IV, v. 5)
«They who shall be raised up in Me, even though still of the earth, shall be holden alike responsible for all who are beneath them; for with My light and power before them, and doing in My name, they that are beneath them will hold them, not only on the earth, but in heaven, for their labors and words.» — la misma regla aplicada a los cuatro hombres que va a levantar: el que recibe luz responde ante los que quedan debajo, en la tierra y en el cielo (cap. IV, v. 7)
«And first of all to visit mortals and mortal kingdoms, kings and queens, temples and oracles, and then to see Po and Abram and Brahma and Eawahtah, all of whom were sufficiently illumined to see her and to know she was the Person of the All Voice.» — el itinerario de la Diosa pasa por los oráculos antes que por sus elegidos, y de los cuatro dice que estaban bastante iluminados para verla (cap. IV, v. 13)
«In Jaffeth I have raised up a man named Po, an Ihuan of the I'hin side, of grade ninety-five. In Arabin'ya I have raised up a man named Abram, an I'huan of the I'hin side, of grade ninety-five.» — la lista con que el volumen adjudica a un mismo plan la aparición de Po, Abram, Brahma y Eawahtah, cada uno con su grado y todos criados por loo'is; el troceo imprime Ihuan sin apóstrofo en el primero y una I sola por In antes de Guatama (cap. IV, v. 11)
«Thou shalt have honor in My exalted heavens because thou art the first in Spe-ta; but thou shalt crown thy glory by descending to the earth and walking with mortals for the term of four years, even with My Son, Brahma. And when thy time is completed, I will come and deliver thee and Brahma.» — el encargo a God: bajar a la tierra y caminar cuatro años con Brahma, de modo que el volumen hace de cada uno de sus cuatro fundadores el compañero visible de un Dios (cap. V, v. 3)
«Being one with God, thou shalt labor even as he laboreth; and thou shalt descend to the earth, even to My corporeal Son, Po, who hath been prepared in My name, and with him shalt thou walk the earth four years. And thou shalt speak in My name, establishing Me amongst mortals, to the end that My chosen shall be delivered into My kingdoms. For thou shalt lead them away from the mortal kings, and teach them to know Me as their only King.» — el encargo a Yima con Po tiene un contenido político expreso: apartar a los elegidos de los reyes mortales y no reconocer más rey que el Creador (cap. V, v. 6)
«With Abram shalt thou walk and sojourn day and night, speaking and laboring in Me as fully as My very Self. And thou shalt deliver My chosen away from the kings' peoples, teaching them to have no king but Me, their Creator. To Abram shalt thou reveal My name, JEHOVIH, and establish it in secret, with due rites and» — el encargo a Vishnu con Abram: revelarle el nombre JEHOVIH y establecerlo en secreto con ritos; el tramo se corta en el cambio de plana, donde sigue ceremonies (cap. V, v. 9)
«And thou shalt descend to the corporeal earth, even to Guatama, and walk with My Son, Eawahtah, whom the loo'is have bred for My Voice, for the term of four years, sojourning with him day and night, gathering together the remnants of My lost tribes, and establishing them in faith of the Great Spirit, in My name, Egoquim, suitable to the utterance I have created them.» — el encargo a Os con Eawahtah cambia el nombre divino por otro, Egoquim, ajustado al habla de esa gente: el volumen hace del nombre una cuestión de lengua y no de sustancia (cap. V, v. 13)
«This hour, even now, I dissolve the Diva with honor and glory unto them. The kingdoms ye ruled over shall be my kingdoms during dawn; in the Father's name I assume them and their affairs.» — la Diosa disuelve el cuerpo colegiado que ocupó el libro anterior entero y asume sus reinos por el tiempo del alba (cap. V, v. 15)
«And thou shalt provide thy kingdom unto the service of the Father, chiefly to prevent angels returning to the earth to obsess and pollute mortals. For thou shalt find hundreds of millions of them who have no aspiration but destruction. Many of them were slain in wars on the earth, and are still seeking vengeance, and if escaping to the earth, obsess mortals to burn cities, and to murder, and to all manner of wickedness.» — el volumen explica los incendios y los crímenes de las ciudades por muertos en guerra que siguen buscando venganza, y levanta un reino celeste entero solo para impedirles el regreso (cap. V, v. 20)
«Thy labor, O Lord, is not to reform them or teach them, for I shall appoint and allot others to that end; but thou shalt labor wholly and entirely to prevent the return of Maitraisans to mortals. And that thou shalt be strong before them, thou shalt draw from all other heavenly kingdoms, which I shall found, a sufficient guard to enforce my commandments.» — el encargo se acota con cuidado: esa Lord-dom no enseña ni reforma, solo contiene, y para eso toma guardia de los demás reinos (cap. V, v. 21)
«To Japan, because she is a remnant of the submerged continent, I establish a heavenly kingdom, and it shall be called SUASU. 26. To Jaffeth, because she has preserved much of the first language, I establish a heavenly kingdom, and it shall be called HI-JEE-TSE. 27. To Vind'yu, because she is the most advanced in holiness of all the earth, I establish a heavenly kingdom, and it shall be called VRI-MIJ. 28. To Arabin'ya, because she is the foundation of Jehovih's migratory hosts who shall go forth around the earth, I establish a heavenly kingdom, and it shall be called PARADISE.» — el reparto de cielos por países, cada uno con el motivo que el volumen le adjudica: Japón por resto del continente hundido, Jaffeth por conservar la lengua primera, Vind'yu por santidad y Arabin'ya por ser origen de las migraciones (cap. V, vv. 25-28)
«To North Guatama, because she is the ground on which the circumscribing of the earth by the different nations shall take place, where the revelations of heaven and earth shall be made to man, I establish a heavenly kingdom, and it shall be called KOSMON.» — el volumen se adjudica de antemano su propio sitio: el cielo de Norteamérica se llama KOSMON y se funda porque ahí se harán al hombre las revelaciones del cielo y de la tierra (cap. V, v. 32)
«And My Lords shall appoint ashars unto mortals at the time of their corporeal birth; and the said ashars shall be appointed in watch and watch, that they may relieve one another, having a time of labor» — la institución del ángel de guarda queda organizada por turnos y relevos; el tramo se corta en el cambio de plana, donde sigue and a time of rest (cap. V, v. 37)
«And My Lords shall so appoint My ashars that each and every ashar shall have a hundred changes of labor with a hundred different mortals, in order to learn all the varieties of men and women I have created. And the number of ashars shall be equal to the number of mortals dwelling on the earth.» — el volumen tasa la plantilla celeste en un ángel por mortal vivo y manda rotarlos cien veces para que conozcan todas las variedades de hombre y de mujer (cap. V, v. 37)
«For behold, it is the nature of man on the earth to go after earthly things instead of heavenly; and it is the nature of the es'yan to strive for the earth instead of My higher heavens. Be ye guarded, therefore, to lay a foundation to prevent angels and mortals from going downward; to provide inspiration to make them desire to ascend to My holy regions.» — Jehovih da por supuesta la inclinación hacia abajo en el vivo y en el recién muerto, y de ahí hace salir todo el aparato de inspiración (cap. V, v. 41)
«Ye are My Lords and Lordesses, by Me raised up and allotted your places. For four years shall ye labor, even to the end of this dawn; and ye shall provide successors to take your places after you. And herein lies your greatest glory and Mine. For they that succeed you shall hold dominion two hundred years. And they in turn shall provide successors after them, and so on, for these successions shall continue till the arc of Bon.» — la ley de sucesión que el volumen fija para sus diez cielos, con los sucesores de doscientos años y el término fijado en el arco de Bon (cap. V, v. 55)
«Behold, the hand of the Great Spirit hath appeared before me; I comprehend the only road that leadeth on to everlasting resurrections; I know that the ONE ALL PERSON must ever stand as the key-note for angels and mortals. Without Him, a man is as a ship without a rudder; the seas around about him drive him to ruin in the end. Blessed is he who hath had the experience of this in an early day of his life. Nervous and full of fear is he who hath been tried two thousand years!» — el que fue Dios falso resume ahora la doctrina del volumen con la figura de la nave sin timón, y añade el costo de haber tardado dos mil años en verlo (cap. VI, v. 6)
«My Son, My Son, why hast thou so little faith! Behold, I am with thee even as with this, My Daughter. All thou lackest is faith. Go thou back to thy plateau and raise thou it thyself. My Daughter shall come to thee, and show thee, and thou shalt not fail. To have faith in Me is to be one with Me; to lack faith in Me is to be far removed from Me.» — Jehovih le niega la ayuda pedida y le manda levantar él mismo su meseta; la distancia se mide aquí en fe y no en millas (cap. VI, v. 10)
«Ahura said: O Jehovih, teach Thou me how to begin to have faith. To find the beginning, there is my stumbling block! 12. Jehovih said: By trying Me, there is the beginning. By learning to know thine own power in Me; and to know My power in thee; this is the sum of all power and wisdom.» — la pregunta por dónde empieza la fe y la respuesta que el volumen da: probando, y conociendo el propio poder en Él (cap. VI, vv. 11-12)
«The failure of man is proof of My power; the failure of all kingdoms is proof of the lack of faith in Me, whereby My power is manifested over them. First, after the abjuring of self, cometh the constant manifestation of power through faith, the example of which holdeth the multitude to Me and My works.» — Jehovih lee todo fracaso como prueba suya y pone la manifestación constante de poder, tras la renuncia a sí mismo, como lo que sostiene a la multitud (cap. VI, v. 13)
«Inasmuch as thou hast suffered fear in thy soul for a relapse in thy kingdom, thou hast opened the door for disaster. Have I not proved this on earth?--wherein the faith of a captain leadeth his soldiers on a victory, and his lack of faith breaketh them down in weakness. Think not, O Ahura, that My examples are less with My Gods.» — el argumento se prueba con el capitán cuya fe lleva a sus soldados a la victoria, y el volumen lo extiende de los hombres a los Dioses (cap. VI, v. 14)
«If, therefore, My Daughter should come to thy kingdom and raise it up, behold, she would lessen thy hosts' faith in thee. For which reason thou shalt return to Ailkin, and proclaim to thy people that thou wilt raise thy plateau. And though millions of them will consider it vanity, and beyond thy power, behold, I will provide unto thee that thou shalt not fail.» — Jehovih rehúsa el auxilio visible por un cálculo de autoridad: la ayuda de arriba le restaría fe a la hueste en su propio Dios (cap. VI, v. 15)
«Send thou thy mathematicians to estimate the grade of Ahura's plateau; and send thy surveyors to the place he hath chosen, that thy hosts may know the power required; and provide thou from thine own hosts, privily, suitable stationers that Ahura shall not fail. For, in time to come, Ahura shall be one of My greatest of Gods.» — el volumen dice con todas sus letras que el prodigio se prepara: se mandan en secreto los operarios que impedirán el fracaso, y la palabra privily es del texto (cap. VI, v. 18)
«Jehovih moved upon Ahura, and induced him to send numerators and graders throughout his kingdom, to take the measure of those who had faith, and of those who had no faith; and of those who had neither faith nor non-faith. And these Ahura graded and numbered, so when the time came he should know where to place them.» — el censo previo reparte a la hueste en tres columnas —con fe, sin fe y ni una cosa ni la otra— para colocar a cada quien donde convenga (cap. VII, v. 3)
«Anuhasaj said: Nay, I issued not thy proclamation nor thy invitation; for I reasoned on the matter, saying to myself: If the resurrection be a failure, then would it indeed be better that the ignorant know not of it.» — la razón con que el desertor de turno justifica su omisión: si el prodigio falla, mejor que los ignorantes no se enteren (cap. VII, v. 12)
«Because it seemed impracticable in thy sight, thou wert not justified in withholding thy hand. Thou shouldst have striven to accomplish that which was for the universal good, not even whispering thy distrust to any one.» — la réplica fija la regla de lealtad del volumen: se pone la mano en lo que es bien de todos aunque se lo crea imposible, y ni se susurra la desconfianza (cap. VII, v. 14)
«Through her advice Ahura stationed water-bearers the entire distance of travel, lest, in the excitement, the drujas might run into knots or riot. For such is the nature of darkness, both on earth and in the lower heavens: the low delight to dwell in a city, or near a place of filth, if companionable, rather than go to a place of isolation where improvement is possible.» — la explicación que el volumen da de la oscuridad, igual en la tierra y en el cielo bajo: se prefiere la compañía aunque sea en la inmundicia al aislamiento donde se podría mejorar (cap. VII, v. 19)
«Jehovih had said to Ahura: Suffer not thy drujas to know thou wilt remove them so far from the earth; confide thou only with the wise in reference to thy destiny. Cpenta-armij had said to Ahura: Provide thy drujas a holiday in parade, with rites and ceremonies.» — el volumen dice por qué hay ritos y desfiles: para tener ocupada a la parte ignorante de la hueste mientras se la muda sin que lo sepa (cap. VII, v. 20)
«and of these drujas, ranking below grade five, there were one thousand millions and two hundred millions, being such angels as knew not the left hand from the right, nor could remember to count five from one day to the next. And yet the next thousand million, rating below grade twelve, knew so little more, they were scarcely wiser than beasts in the field.» — la escala baja del volumen medida por capacidad: los de menos de grado cinco no distinguen la mano izquierda de la derecha ni recuerdan contar hasta cinco de un día para otro (cap. VII, v. 20)
«Cpenta-armij, seeing these, exclaimed: O Jehovih, how long must Ahura labor with these in order to raise them to grade ninety-nine! O that they who set themselves up as Gods knew what lay before them! O that leaders of men knew! O that mortal kings and queens knew the bondage that they lay down for themselves! What a work in the lower heavens for them before they can ascend! And yet, O Jehovih, Thou art just. Some one must labor with these unfortunates. It is well that man aspireth to be king, and Lord and God.» — la Diosa mira a los ignorantes y saca la moraleja que el volumen repite: el que se hace rey o Dios se compra el trabajo de levantarlos a todos, y está bien que así sea (cap. VII, v. 21)
«Cpenta-armij said to Ahura: Behold, the line is shattered. Ahura said: I feel nothing; how sayest Thou, The line is shattered? She answered him, saying: He who doeth Jehovih's work must deal as Jehovih dealeth. Only those who are in concert with thee must labor with thee. Otherwise thy best endeavors will be thwarted. Ahura said: 4. O thou far-perceiving Goddess! In my much love and sympathy I admitted Anuhasaj to the lines. He hath been my best friend. Cpenta-armij said: Thou shalt know but One Friend, Jehovih.» — la Diosa detecta el hueco en la línea por el solo hecho de que uno de los que la forman no está de acuerdo, y con eso el volumen hace de la concordancia una condición física del prodigio (cap. VIII, vv. 3-4)
«With the third enunciation, which came from the thousands of millions in concert, behold, the plateau moved from her foundation; turned a little, then slowly, upward arose. Loud shouted all the inhabitants of that heaven; with their own universal will the Great Spirit stretched forth His hand and raised up the heavenly continent. Even as with His hand He toucheth a corporeal continent and sendeth it beneath the ocean, so raiseth He His heavenly places toward His emancipated worlds. Yea, because of His Spirit upon His people, they desire it risen; with them and Him, ALL IS ONE.» — la meseta se levanta por voluntad concertada de miles de millones, y el volumen identifica esa voluntad con la mano del Creador: hundir un continente y levantar un cielo son la misma operación (cap. VIII, v. 7)
«And now, the Gods, with unbroken will, held their places as it were a day for the corporeal earth, and not a God or Goddess from the single purpose in thought strayed a moment of time and no distracting thought intervening; for such is the will and mastery of Gods over their own thoughts. Even then, to keep up the concerted force joyously, those who had the drujas in charge sat the games and tournaments going, with racing and music, such as should leave not one idle moment for all the hosts of Ailkin, nearly five thousand millions.» — el volumen describe el sostenimiento del prodigio como un ejercicio de atención sin distracción de un día entero, con juegos y carreras para que a nadie le quede un momento ocioso (cap. VIII, v. 8)
«Upward and onward rose the great plateau, making straight course for Vara-pishanaha. Ahura stood in the eyes of the unlearned populace as the greatest and most masterly of all the Gods. One alone, even Anuhasaj, stood a while transfixed with disappointment and chagrin, even hoping some mishap to Jehovih's proceedings. And finally, he went wandering about, sore and out of sorts with all righteousness.» — el volumen anota que a los ojos del pueblo ignorante el mérito quedó entero de su Dios, y que el único descontento se fue a vagar por el cielo (cap. VIII, v. 9)
«Thus was founded Jehovih's heavenly kingdom, Vara-pishanaha; thus established Ahura his dominions where rebellion and seccession were cut off forever. And Cpenta-armij gave to Ahura a thousand messengers, and opened a roadway to Craoshivi.» — el remate del episodio: la distancia a la tierra queda puesta como remedio institucional contra la rebelión, con la grafía seccession tal cual el troceo (cap. VIII, v. 14)
«Of the rates in a thousand, he was nine hundred and ninety-nine. And he knew the whole earth and her capabilities; could read a thousand million voices at the same time, and interpret them and answer them, and had even created plateaux. He knew the atmospherean heavens, habitable and uninhabitable; the roadways; the oceans and nebulous regions; knew the ascending and descending ethe; knew the power in the different rings of the earth's vortex; knew the c-vork-um, and its times and places.» — el saber que el volumen exige a su God es técnico y no moral: caminos, océanos, regiones nebulosas, los anillos del vórtice de la tierra, y leer mil millones de voces a la vez (cap. IX, v. 5)
«Approach Jehovih's throne, O my brother, and hold up thy hands toward High Noon, as the symbol of the highest light, for as the sun is to the earth and atmospherea, so is Jehovih to the soul of man and to the etherean worlds.» — la correspondencia con que el volumen funda su gesto de investidura: el sol es a la tierra lo que el Creador al alma (cap. IX, v. 11)
«With that, Cpenta-armij gathered from the colored rays of light a substance light as ethe, and made a red hat and put it on Thale's head, saying: Sit on the throne in remembrance of the FEAST OF LIONS, that I may be honored of thee, and rejoice before my hosts. 16. Thale then sat down on the throne, and the Council proclaimed in the sign, LION'S DEATH! Thale answered in the sign, DOMINION OF THE LAMB!» — la investidura provisional se hace con un sombrero rojo y dos señas contrapuestas, muerte del león y dominio del cordero, que el volumen imprime en versalitas y no explica (cap. IX, vv. 15-16)
«Jehovih had said to Cpenta-armij: Thou shalt make reports of the land and water and air of the earth; and of all the living thereon and therein, with pictures thereof; two copies shalt thou make; and when the end of dawn is come, thou shalt take the two copies with thee in thy ascension to My etherean worlds. One copy shalt thou put on record in the library of Haot-saiti, and the other copy shalt thou send to the Hyperiis Council of the United Chiefs and Chieftainesses, for their own deliberation.» — el volumen manda levantar dos copias de un informe de la tierra entera, con dibujos, y mandar una a un consejo de Jefes de fuera del mundo (cap. X, v. 4)
«For the Hyperiis Council shall determine from this, thy report, what is good for the earth; as to whether she shall be changed in her course, or broken up and divided; or whether she needeth a'ji or dan; and they shall send out road-makers to that end, or send vortices against her vortex, to break it or rule over it, according to My light upon them.» — la atribución de ese consejo, dicha sin rodeos: decidir si la tierra cambia de curso, se rompe, se divide, o si le hace falta a'ji o dan, y mandar vórtices contra su vórtice (cap. X, v. 5)
«To record the percentage of familiar spirits with mortals; the fetals, the drujas; as well as the ashars and asaphs; and the temples and oracles in use by mortals; the altars and places of worship. To record the number of I'hins still inhabiting the earth; the number of pure I'huans, who worshipped only one Great Spirit; the druk order, who always have idols or saviors, and are given to war.» — el censo celeste de la tierra reparte a los mortales por su religión, y a los de orden druk los define por tener siempre ídolos o salvadores y ser dados a la guerra (cap. X, v. 6)
«Behold, it is given to a child, only one lesson a day; and to a youth, two lessons a day; and to a mature man, many lessons a day; so, in the early creation of man, I give few lessons; then in the youthful age of the race, many more lessons; but when the race hath attained to full manhood, behold, I lay My light at their feet, that they may take My lessons every day.» — la doctrina de revelación progresiva del volumen, dicha con la figura escolar: al niño una lección al día, y a la raza ya hecha hombre la luz puesta a sus pies (cap. XI, v. 13)
«For which reason, when one of My worlds hath attained to Spe-ta, I come to deliver them from kings, and queens, and priests, and angels, and it is as the maturity of a son in his father's house, when he inviteth his neighbors and spreadeth a feast.» — la emancipación que el volumen anuncia incluye expresamente a los suyos: se libra al mundo de reyes, de reinas, de sacerdotes y de ángeles; el tramo arranca en el cambio de plana, que parte el nombre Spe-ta (cap. XI, v. 15)
«Thou hast shown to mortals the food of the flesh, and the source of the substance of the blood. As a symbol before them of Thy es'sean worlds and Thy es'sean peoples, Thou hast created Thy corporean members; to receive and to impart, but this is not all. Thou createdst poison, to show man that that which receiveth not, and imparteth not, is death.» — la definición de muerte que el volumen saca del veneno: lo que no recibe ni imparte, muere; y el cuerpo corpóreo está puesto como símbolo de los mundos es'seanos (cap. XII, v. 1)
«Most wisely, O Father, hast Thou provided the degrees of subsistence unto all Thy creations: To the corporean, corporeal food; to the atmospherean, atmospheric food; to the etherean, ethe'ic food.» — los tres alimentos que corresponden a los tres estados del hombre en la cosmología del volumen (cap. XII, v. 2)
«Because I plant my arc in these heavens, and say to the Gods thereof, Ye are free! Behold, there shall rise numerous false Gods of great power. And as a young man going forth is puffed up with conceit, so will the atmospherean Gods believe they know all things, and so bring great» — la Diosa prevé el costo de la libertad que otorga: de ella saldrán Dioses falsos poderosos, envanecidos como un joven que se cree sabio; el tramo se corta en el cambio de plana, donde sigue darkness and misery (cap. XII, v. 5)
«As in the early days, a king ruleth with a rod and with tyrannous laws; and as, in a riper age, the king and his armies give way to a power vested in the people, so shall my arc be the giving of the lower heavens, and the earth beneath, into the keeping of themselves.» — el volumen calca su historia celeste de la historia política de los mortales: del rey con vara al poder en manos del pueblo, y así el cielo bajo se entrega a sí mismo (cap. XII, v. 7)
«And, touched by the hand of Immortal Light, was Brahma, long trained to look toward Jehovih; for his angel wife rose upward, leading his vision toward a realm amongst the Gods and Goddesses, whom he beheld in countless numbers receiving her most royally. Thus gazing on the glorious scene, the great man in soul came forth, leaving his corporeal part stretched on the ground. And Cpenta-armij and God took him; received the soul of Brahma, and held, in obedience to the sacred purpose, his place in the sacred circle with mortals three days.» — la muerte de Brahma contada desde el otro lado: el alma sale y deja el cuerpo tendido, y a la Diosa y a God se les hace guardar el sitio tres días entre los mortales (cap. XIII, v. 4)
«And down fell the bolt of light, piercing the new disturbed ground, rich with mortal tears, and thus made powerful to the soul current; and as a breath of wind would move a heap of feathers, so did the light, by the wave of Cpenta'armij's hand, blow the earth away, and lift up the buried forms of two dead lovers, Brahma and Yu-tiv, and marched them full before the mortal audience, newly animated, and lovingly, hand in hand, triumphant over death.» — el episodio más literal del libro: los cuerpos enterrados de Brahma y de su mujer se sacan de la tierra delante de una concurrencia mortal, con la figura del soplo sobre un montón de plumas (cap. XIII, v. 10)
«And to thee also do I bequeath the triangle, symbol of these regions and the inqua, and the trident, the latter being new in these worlds, and symbolical of the arc of Spe-ta; and the interpretation of the trident shall be The Three Lights, Jehovih, His Son, God, and the Star in the mortal soul, emblem of resurrection.» — la entrega del tridente, con la lectura que el propio volumen le da: las Tres Luces son el Creador, su Hijo God y la estrella en el alma del mortal (cap. XIII, v. 23)
«Thale, a tiller of the soil in corpor, born in spirit in Yueson, ninety years; five years in es'yan; thirty years in factories; in the nurseries, ninety years; in the colleges, one hundred and eighty years; projector, seventy years; surveyor, sixty-five years; measurer, two hundred years; entered an etherean airavagna, and traveled seven hundred» — la hoja de servicios con que el volumen presenta a un God: labrador en vida y después siglos de es'yan, fábricas, nurseries, colegios y agrimensura, contados oficio por oficio; el tramo se corta en el cambio de plana, donde sigue years (cap. IX, v. 5)
«In one time I send the angels of the dead to lead man up to a knowledge of Me and My places; but when man hath attained to think» — el volumen anuncia el relevo de sus propios ángeles por el pensamiento propio del hombre; el tramo se corta en el cambio de plana, donde sigue for himself (cap. XI, v. 14)
«for himself, I set up my arc of Spe-ta; and it is as a candle in the firmament of heaven, wherefrom My Light falleth upon the soul of My people, without any interpreter, save Mine Own Voice.» — la continuación, que es la afirmación más fuerte del libro contra la mediación: la luz cae en el alma sin intérprete alguno salvo la Voz misma (cap. XI, v. 14)
«But the Light of my arc shall stand; shall grow like a small seed planted; and in time to come, both angels and mortals shall understand that there is but ONE ALL LIGHT, a very center, to Whom all Gods are but as small diadems.» — la Diosa reduce a todos los Dioses, incluidos los suyos, a diademas pequeñas alrededor de una sola Luz central (cap. XII, v. 6)
«As a young man of the earth must have experience of his own to realize his own shortness, so must even the Gods of these lower heavens be left to run with a loose rein, for the glory of Jehovih, and for themselves in final deliverance. For which reason, hereafter, the bondage of the discipline of the God and his Lords shall be as nothing. Only hells and knots shall they longer cast out with fire and water; only by persuasion, and the example of practice, shall they hold dominion in their respective places.» — la renuncia al gobierno por fuerza queda dicha como decreto: de aquí en adelante solo se echa fuera el infierno y el nudo, y lo demás se manda por persuasión y por el ejemplo de la práctica (cap. XII, v. 6)
«It was the signal for the shaft of light; of which mortals have a weak and coarse symbol in the electric currents which tear things» — el volumen distingue su corriente ethe'ica del rayo eléctrico y llama a este símbolo burdo; el tramo se corta en el cambio de plana, donde sigue unmeaningly and without judgment (cap. XIII, v. 6)
«unmeaningly and without judgment; but the ethe'ic current is not so small and purposeless, but mighty, and a tool from Jehovih's fountain of All Power, with skill, and learnedly directed by such high-raised angels as have had millions of years of experience, who know well what prayers deserve an answer from the Immortal spheres.» — la continuación pone la corriente en manos de ángeles con millones de años de oficio, que además saben qué plegarias merecen respuesta (cap. XIII, v. 6)
«Tossing up her hand, the known signal to the great workers in the trident arc above, the exchanging currents of the traveling flame began, and now raised up the whole etherean hosts and the bodies of Brahma» — la señal que levanta a la hueste entera junto con los dos cuerpos; el tramo se corta en el cambio de plana, donde sigue and Yu-tiv (cap. XIII, v. 13)
«and Yu-tiv, the which had not raised a mile before they were etherealized, scattered and gone» — el desmentido inmediato de todo materialismo: los cuerpos no suben ni una milla antes de etherealizarse y desaparecer (cap. XIII, v. 13)
«Then here responded the hosts of Brides and Bridegrooms, saying: By Faith I know I am safe in Thy kingdoms, O Jehovih. Take me to Thy» — la fórmula con que los ascendidos responden en la tercera resurrección; el tramo se corta en el cambio de plana, donde sigue emancipated worlds y la petición de más campo y más trabajo (cap. XIII, v. 21)
«THIS BOOK TREATETH FULLY OF THE FOUR GREAT PERSONS CHOSEN BY GOD, NAMELY: PO, OF CHINE'YA, INSPIRED BY THE GOD YIMA; BRAHMA, OF VIND'YU, INSPIRED BY THE GOD DIV; ABRAM, OF PARSI'E, AND AFTERWARD OF EGUPT, INSPIRED BY THE GOD VISHNU; AND EA-WAH-TAH, OF NORTH GUATAMA, INSPIRED BY THE GOD OS. AND THESE INSPIRATIONS WERE FOR THE SAME PERIOD OF TIME, KNOWN IN THE KINGDOMS OF HEAVEN AS THE TIME OF THE ARC OF BON. THESE FOUR GODS WERE THE CHIEF DIVAN GODS OF THAT DAY, HA'CHUE BEING DIV IN CHIEF.» — la portadilla reparte a cada fundador su Dios inspirador —Po con Yima, Brahma con Div, Abram con Vishnu, Ea-wah-tah con Os— y fecha las cuatro inspiraciones en el mismo arco de Bon; el volumen la imprime entera en versalitas
«God (Light) said: With Tse Loo, behold, the Voice was lost. But I called aloud on the face of the earth, and my Light spread abroad. 5. And there came a woman of Che Song, named Ha-se, an I'hin, through whom the Voice was regained.» — el volumen admite una interrupción en su propia cadena de revelación y la repara por una mujer i'hin, no por un varón de la línea (cap. II, vv. 4-5)
«Han was asked: Shall a man not worship the Unseen? He answered: Better is it to worship a stone, which thou canst see. 19. Han said: Worship not in words, but in works; worship not in prayer, but in doing righteously. What is prayer but crying to one's own weakness?» — el volumen pone en boca de su adversario una objeción entera al culto: la piedra visible antes que lo invisible, y la oración como llanto sobre la propia debilidad (cap. II, vv. 18-19)
«If there be an Unseen Light, He will do His own way. What is the use of praying to Him? Rites and ceremonies to Him are the expression of folly. Rites and ceremonies to our forefathers are excusable. If their souls continue to exist, the rites and ceremonies may give them good pleasure.» — el adversario concede solo el rito a los antepasados, y con una condición hipotética: si es que sus almas siguen existiendo (cap. II, v. 20)
«I prophesy by the Voice and Light (God and Jehovih); I know my words are true words; By words the soul is bent; by not praying to the Unseen, the Unseen will be forgotten. By the abolition of rites and ceremonies to the Gods, the Gods will be forgotten. Man will rise up in self-conceit against his Creator, saying: Behold me; I am the highest of all things; my judgment is the greatest of all wisdom. And the tribes of men will aspire to establish opinions as fundamental doctrines. War and destruction will come upon the nations!» — la contraprofecía del volumen encadena olvido del rezo, olvido de los Dioses, envanecimiento del hombre y, al final, opiniones erigidas en doctrinas fundamentales (cap. II, v. 23)
«Han said: Try them by the food they eat; and whoso refuseth to eat fish or flesh shall suffer death. Neither shall any man nor woman have favor in the courts, who holdeth sacred the life of a cow, or a horse, or a dog, or any other animal on the face of the earth, or in the waters, or in the air above the earth.» — la persecución se hace por la dieta: el volumen hace del rechazo de la carne la señal que delata al fiel, y de la vaca, el caballo y el perro los animales que lo condenan (cap. II, v. 26)
«God said: Wouldst thou sacrifice thy three sons, if commanded by thy Creator? 10. Po said: They are the Creator's, not mine. How dare I sacrifice that which is another's? 11. God said: Thou art wise; thou knowest the Ormazdian law.» — la escena invierte el sacrificio de Abraham: al elegido se le pregunta lo mismo y contesta que los hijos no son suyos para sacrificarlos, y esa negativa es la que se aprueba (cap. III, vv. 9-11)
«Po said: Which, sayest thou, is the superior self, that which questioneth within us forever, or that which is forever answering? 18. The governor said: That which asketh questions must be the superior self. 19. Po said: Who is it? 20. Hi said: It is nothing, it is something. Po answered him, saying: It appeareth to me, these two selfs are two different persons; one belongeth to the flesh, the other to the Creator. Because this questioning self is the same one that seeth and heareth Gods and angels.» — el diálogo de los dos yoes: el que pregunta se declara superior al que responde, y el volumen lo identifica con la parte que ve y oye ángeles (cap. III, vv. 17-20)
«I tell thee there are two things only in all the universe; the unseen firmament, and the corporeal worlds that float therein. Their action and reaction on each other produce what we call life, which is but an effervescence that cometh and goeth, and there is the end.» — el credo materialista del filósofo, que el volumen enuncia sin caricatura: firmamento y mundos corpóreos, y la vida por efervescencia de su acción recíproca (cap. III, v. 25)
«Whilst they were yet talking, God sent a blaze of fire into a bush standing nearby, and a voice spake out of the flame, saying: Who, then, sayest thou I am? For verily I am!» — la zarza ardiente se repite aquí en China y con otra fórmula, en pregunta; el volumen no cita el pasaje bíblico ni lo nombra (cap. III, v. 26)
«them, and re-established the Osirian doctrines; that corporeal knowledge should stand higher than the Ormazdian law. 15. Han usurped the central throne of Jaffeth, calling himself HAN, KING OF THE SUN.» — el adversario chino del libro se define por una sola tesis, que el saber corpóreo vale más que la ley ormazdiana, y con ella usurpa el trono con el título de rey del sol; el tramo arranca en el cambio de plana, que parte la frase tras rose up amongst (cap. II, vv. 14-15)
«The governor saw the light, and beheld that the bush was not burnt; and he also heard the voice. But God suffered him to be hard of heart, and Hi said: Behold, thou comest to me, knowing I am a philosopher, and thou castest thy spell in the bush, like a magician. I am master of a thousand books, and am registered as a man of great» — el filósofo ve el prodigio y lo explica por magia, alegando sus mil libros y su registro de sabio: el volumen consigna que el signo no convence a quien no quiere; el tramo se corta en el cambio de plana, donde sigue learning (cap. III, v. 27)
«Again did God appear and speak, saying: Accuse thou not this, my son, Po. Thou shalt labor with him. Behold, I give into thy keeping the country of Feh; for even this hour hath died Moo Gwon. The tribes of Ghan shall be gathered together in Feh and Heng'a Di. 30. Hi Seiang, the governor, was astonished at the words of the Light; and he sent a servant, to ascertain if Moo Gwon was dead; and it turned out to be true, though the distance was a day's journey each way.» — el volumen apuntala la voz con una comprobación a distancia: se anuncia una muerte y se manda un criado a un día de camino a verificarla (cap. III, vv. 29-30)
«So, when the three were together, God wrote in the sand the word TE-IN, and it was as if a flame of fire pierced the ground. 2. Po said: From this time forth Te-in shall be the name of the tribes who have faith in the Creator only. Because he alone hath written it.» — el nombre del Dios chino del volumen se funda por una escritura en la arena, y de ahí sale el nombre de las tribus que creen solo en el Creador (cap. IV, vv. 1-2)
«Ah Sin said: How canst thou distinguish betwixt that which is written by the spirits of the dead, and that which is written by the Creator? 4. Po said: Light cometh in light; darkness cometh in darkness.» — la pregunta por el criterio para distinguir al espíritu del muerto del Creador, y la respuesta entera que el volumen da: la luz viene en luz (cap. IV, vv. 3-4)
«Po said: I see the angels, but the Gods I cannot see. Angels are like ourselves; but the Gods are as a flame of fire.» — la distinción que el vidente hace entre lo que ve y lo que no: los ángeles se parecen a nosotros y los Dioses son llama (cap. IV, v. 6)
«Feed thou him according to the Ormazdian law. To make him a warrior, give thou him fish and flesh. To make him patient and strong, with docility, remember the camel and the ox, feeding on the herbs that grow on the earth.» — la dietética del volumen es formación del carácter: la carne hace guerrero y la hierba hace paciente y fuerte, con el camello y el buey por ejemplo (cap. IV, v. 22)
«God said: There are times for all things. In the days of Zarathustra celibacy was the first of laws. In those days man was not ready for God's laws. Yet thou shalt not call the one law higher than the other. 25. The fullness of earth knowledge requireth marriage, yet the bondage after death holdeth the spirit of man for six generations to his own heirs. By celibacy, a man's soul is not bound after death (by the love he beareth his children) to linger about the earth, and he may ascend quickly into paradise.» — el volumen relativiza su propio celibato sin descalificarlo y da la razón técnica: el que deja hijos queda atado a la tierra seis generaciones (cap. IV, vv. 24-25)
«The man or woman that is weak, or deformed, or blind, or deaf, or with running sores, or with hidden sickness, shall not marry, nor bring forth heirs. Nor shall man take sorrow to his soul for this; for it is the testimony of the Father that his race is emancipated from the earth.» — la prohibición de engendrar para el enfermo y el deforme, que el volumen no presenta como desgracia sino como señal de que esa estirpe ya se emancipó de la tierra (cap. IV, v. 26)
«Thou shalt keep sacred the Panic language; nor shall these, my holy words, be given in any language till my time is fulfilled on the earth.» — la lengua panic queda reservada para la palabra sagrada, con el mismo aplazamiento que la prohibición de escribirla (cap. IV, v. 27)
«Behold, I have given many gifts unto my people: the woman to give suck; the very strong man to carry burdens; the wise man to oversee the city; the learned man to explain the ancients; the prophet to hear my voice; the magician to hear the voice of angels; the physician to heal the sick; every several one gave I good gifts.» — el reparto de dones del código de Po, donde el profeta oye la voz del Creador y el mago la de los ángeles, distinguidos como dos oficios (cap. V, v. 4)
«Neither shalt thou covet another man's riches, nor anything that is his. What more is a rich man than a watch-dog? Behold, it is his matter, whether he fulfilleth my commandments. 7. According to every man's gifts do I require of him, as to what he can do for the people of his city.» — el código rebaja al rico a perro guardián de lo que cuida y tasa la exigencia por los dones de cada quien (cap. V, vv. 6-7)
«Seven castes have I made for my chosen: The first are the prophets; the second, such as have the highest geneology; the third, the rab'bahs and priests; the fourth, the nuns (spe-e-su); the fifth, physicians; the sixth, the rich; and seventh, the very poor. 14. Each and every caste shall remain by itself; all of them are worthy before me, and are equally my children.» — el volumen instituye siete castas separadas y en la misma frase las declara iguales ante él, sin resolver la contradicción (cap. V, vv. 13-14)
«Thou shalt respect the opinions of all men; for even thyself may be in error. 22. Thou shalt speak but little of thyself or anything that is thine; for all others have a history also.» — las dos máximas con que el código cierra: respetar la opinión ajena porque uno mismo puede errar, y hablar poco de sí porque los demás también tienen historia (cap. V, vv. 21-22)
«When these Councils were assembled, God cast his light upon Po, and they all saw it. And the words Po spake were called GOD'S WORDS (Vede'or). Word by word learned they the wisdom of God, repeating» — el volumen nombra su propio método de transmisión: la palabra se aprende repitiéndola, y el nombre del método, LEARNING BY THE MOUTH, queda del otro lado del cambio de plana, opuesto al libro y a la tablilla (cap. IV, v. 14)
«priestesses, shall take the vows of celibacy. For such persons are married to the Great Spirit; and they shall be as Gods and Goddesses, knowing no more love to one person than another.» — el celibato se exige solo a los que enseñan, y el volumen lo funda en la imparcialidad del afecto y no en la pureza; el tramo arranca en el cambio de plana, que parte la frase tras or priests, or (cap. IV, v. 28)
«God said: Great trials will come upon My people. The kings will seek to destroy the doctrines of the Lord thy God (Te-in). 16. For which reason ye shall not write nor engrave My words until I come in judgment of the world.» — la prohibición de escribir o grabar la revelación, fundada en que los reyes buscarán destruirla y levantada solo para el día del juicio (cap. IV, vv. 15-16)
«TO re-instate the Zarathustrian law, the largest city shall not exceed two thousand souls; and the smallest shall be ten families. Save they are celibates, in which case a city may be as small as eight souls, having one rab'bah or priest.» — el código de ciudades pone tope de dos mil almas a la mayor y de diez familias a la menor, con excepción para las de celibatos (cap. VI, v. 1)
«But as regardeth the laws a governor or chief priest maketh whilst he ruleth over a city, and over all persons whom he hath ruled during his life-time, he shall be responsible for them, both in this world and the next. For if a priest or governor maketh a law of darkness, and his people live by that law, their souls will be in darkness in the next world through his fault, and he shall answer to them in the soul world for what he hath done in this.» — la responsabilidad del que legisla se extiende al otro mundo: si su ley fue de oscuridad, responde allá ante las almas que la vivieron (cap. VI, v. 5)
«God said: The old law was for the olden time. It was a good law to improve the breed of men for special trades and learning. And that law hath fulfilled its purpose. The physician hath found great cures; and he knoweth all the parts of the flesh and the blood. The miner knoweth the different kinds of stone, and the metals in them, and how to extract them. The farmer knoweth grounds and the yield thereof, and what they will best bring forth. The spinner and weaver have found the best of fibres for paper and for cloth. And so hath it come to pass in all departments; by the Zarathustrian law of caste have they perfected these things sufficient unto the requirement of man.» — el volumen jubila su propia ley de castas por haber cumplido su encargo, y lo prueba enumerando lo que cada oficio llegó a saber (cap. VI, v. 9)
«For which reason ye shall teach all things unto all; and they shall work with their own hands at all industries; remembering that the highest, best, most perfect man is he that can do all things.» — la consecuencia es lo contrario de la casta: enseñarlo todo a todos, porque el hombre más perfecto es el que puede hacer de todo (cap. VI, v. 10)
«And behold, he went so far that the barbarians fell upon his armies and destroyed them. And Han himself perished by the blow of a barbarian woman.» — el volumen remata a su adversario por mano de una mujer bárbara, sin hacer de ello milagro ni castigo declarado (cap. VII, v. 4)
«And man ceased to worship all idols and Gods and saviors; worshipping the Creator only. END OF THE FIRST CHINESE BIBLE.» — el cierre del primer libro chino, con el rótulo que el volumen le pone y el saldo que se adjudica: ni ídolos ni Dioses ni salvadores (cap. VII, v. 10)
«God said: Because they have not raised up one out of the sons of Ham, thy name shall be, henceforth, Abra-Ham, and it shall be testimony in thousands of years of my records in the libraries of heaven.» — el volumen da su propia etimología del nombre Abraham y la presenta como testimonio verificable milenios después en los archivos del cielo (cap. VIII, v. 1)
«And it came to pass that forgers and deceivers, not having the fear of Jehovih before them, falsely gave the interpretation of the meaning of the words of Abra and Ham, not knowing (in thousands of years) that in so small a matter He would display the truth and glory of His revealed word.» — acusación directa a los transmisores de la escritura corriente: falsearon el sentido de Abra y Ham, y el volumen se reserva la enmienda (cap. VIII, v. 2)
«God spake to Abram, saying: Fear not for men of learning; neither grieve thou for the learning in books. When they are forgotten, thy words and thy labors will overspread the world.» — la promesa que el volumen le hace a su elegido iletrado, opuesta a los libros y a los sabios de su tiempo (cap. VIII, v. 11)
«God said to Abraham: Behold, it is an easy matter to commune with spirits, but to judge righteously of them is not so easy. For which reason thou and thy wife, and one hundred picked men, shall go and visit Sodom and Gomorrah in the valley of Siddim.» — la distinción que gobierna todo el episodio: comunicarse con espíritus es fácil, juzgarlos con rectitud no lo es (cap. IX, v. 5)
«And Abraham, being pressed by the presence of God, said unto his people: Behold, there are angels that love to dwell in lust, and to partake with mortals; to eat with them, to lie down with them, and to partake in all ungodly pleasures.» — el volumen explica la ciudad condenada por un comercio de ángeles con mortales, y no por el vicio de los hombres solos (cap. IX, v. 8)
«Then spake the spirit, saying: What shall a man love above all things in the world? And Abraham said: God. And the spirit said: For which reason thou shalt offer thine only son, Isaac, as a burnt offering. And it shall be testimony before thy people that thou wilt obey God even to the sacrifice of thine own flesh and kin. 18. Abraham said: Show me that thou art God, that I may not err, for I have been commanded not to kill. 19. And the spirit departed away from Abraham, perceiving that he knew the higher law.» — el volumen rehace el sacrificio de Isaac como prueba de discernimiento: quien lo exige es un espíritu embustero, y se retira en cuanto el hombre le pide credenciales y alega el mandamiento de no matar (cap. IX, vv. 17-19)
«Ye shall neither hire nor be hired; neither amongst yourselves nor» — la abolición del salario, que el tramo deja a medias en el cambio de plana y que sigue con la prohibición de tener criados y amos, porque todos han de ser siervos de Ormazd solamente (cap. VI, v. 7)
«God said: All learning is as a gymnasium to the spirit. Knowledge is the strength of the soul.» — la respuesta a por qué aprender cosas de la tierra si se muere pronto: el saber es gimnasio del espíritu (cap. VI, v. 12)
«And one of the angels clothed himself in a great light, and with a crown, and with sparkling gems, and he appeared, so all the multitude of people could look upon him.» — la aparición que engaña al elegido se describe como puesta en escena: luz, corona y pedrería, y visible para toda la multitud (cap. IX, v. 11)
«ABRAHAM said: This testimony declare I unto you, whereof witnesses are of your own brethren, that even the chosen of God can be deceived by evil angels; for they can take any name and form; and, having no fear of God before them, declare falsehood for truth and darkness for light.» — la lección que el volumen saca del episodio y la pone en boca del propio elegido: hasta el escogido puede ser engañado, porque el espíritu toma cualquier nombre y cualquier forma (cap. X, v. 1)
«For which reason ye shall not seek signs and miracles, for these may be of evil spirits, even to the showing of their bodies and of conversing learnedly. It is not in the power of man to know by words and signs, or by oaths or promises, what is truth.» — la prohibición de buscar señales y prodigios, fundada en que los puede dar un espíritu malo hasta mostrando el cuerpo y conversando con erudición (cap. X, v. 3)
«One thing hath the Father created withal, which is His Own Light. Wherefore be ye believing toward men and angels; and wherein they teach ye according to Jehovih, which is life unto all, and happiness unto all, without sacrifice to any, they are holy.» — el criterio positivo: se cree al que enseña lo que da vida y felicidad a todos sin sacrificio de nadie (cap. X, v. 4)
«But if man or angel say: Do thou thus, and thou shalt have profit, or glory, or applause, obey him not, for he adviseth for thyself and not for the brotherhood of men. He is not of God. 7. For spirits will come in disguise of your fathers and mothers who are dead, professing love and profit to you. Believe them not, save they teach you to sacrifice self for the good of others.» — la contraprueba, que alcanza al espíritu que se presenta como padre o madre difunta: si aconseja para uno y no para la hermandad, no es de Él (cap. X, vv. 6-7)
«The wicked in heart, having profited in herds, and in gold and silver, say: Behold, God hath blessed me! But I say unto you, they are cursed, and not of God. Hath he here gathered you together because ye were rich? Ye were slaves, and in poverty; sick, and in bondage. And he came and delivered you. Be ye like unto him, and he will abide with you.» — el volumen niega la prosperidad como señal de bendición y recuerda a los suyos que fueron llamados siendo esclavos, pobres y enfermos (cap. X, v. 8)
«Let not any man flatter himself, saying: Behold, I have joined the Faithists (Israelites); my soul shall escape hell. For in that day and hour God may be putting him to the test, to see if his heart be for good works and holiness. For as ye profess God, ye are doubly bound to practice godliness in your behavior toward men and angels.» — la pertenencia no asegura nada: el volumen pone al que se afilia bajo prueba y le dobla la obligación; el paréntesis que equipara Faithists con israelitas es del propio texto (cap. X, v. 13)
«because he was saved, he called the place Zoar, because he was a worshipper of the doctrines of Zarathustra, who was called in the Fonecean language Zoa-raastra. And the place was called Zoar for more than a thousand years.» — el volumen da su propia etimología de un topónimo bíblico y la hace venir del nombre de Zarathustra en lengua fonecea (cap. XI, v. 1)
«And Sarai inquired of Abraham, saying: Before God, tell me, is Ishmael thy son? And God shall judge betwixt us. Abraham said: 8. Teach me, O God, to answer Sarai, that I may reconcile them. And God said: Behold, thy Creator is the Father of all the living.» — la pregunta por la paternidad de Ismael y la respuesta que el volumen da, que la desplaza entera al Creador (cap. XI, vv. 7-8)
«Hagar said: Saidst thy God that Abraham was father to my child? And Sarai said: Nay, O Hagar. Hagar said: Neither said I thy husband was Ishmael's father. 12. So they were reconciled, and by right of the beginning of Abraham's nations, Ishmael was Abraham's son before God, but not in the flesh.» — el volumen resuelve el litigio de las dos mujeres negando la paternidad carnal y conservando la filiación ante Dios (cap. XI, vv. 11-12)
«I am an Egyptian woman, and I left my people for thee. Behold, I am not favored of thy God. Abraham said: Have I not been as a father to thee and thy son? Yea, when all people reviled thee because thou hadst a child in maidenhood, laying it on me, I denied thee not nor justified myself before the king's people, suffering these things for God's sake, and thine, and thy child's.» — la versión del volumen sobre la afrenta: el elegido cargó con la culpa de un embarazo ajeno y no se justificó ante la gente del rey (cap. XI, v. 15)
«For which purpose, a man or woman, whose head had been flattened in infancy, sat by a table covered with sand, whereon the spirits wrote with the finger. And the person so communing with the spirits was called Æ'jin in the Egyptian language, and was in rank next to» — el oráculo de la biblioteca se describe con su técnica y su oficio: cabeza aplanada en la infancia, mesa de arena y dedo del espíritu; el tramo se corta en el cambio de plana, donde sigue the Sun King (cap. XI, v. 21)
«And these accusations, and many more of like wickedness, were heard of by the news gatherers, the scribes, and they wrote them down, not knowing of a truth what they were doing before God; and so, their records were entered into the libraries of the kings of Arabin'ya, especially of Egupt.» — el mecanismo que el volumen propone para explicar el texto recibido: noticieros que anotan el rumor sin saber lo que hacen, y archivos de reyes que lo conservan (cap. XI, v. 28)
«Thy faith being in Jehovih, it is well with thee. In thousands of years, one Ezra shall send his scribes into these countries to gather news, even as do the kings of this day. And his scribes shall translate from these records, with all their errors and falsehoods, and Ezra shall publish the matter as the history of THE DELIVERANCE.» — el remate de la operación: los escribas de Ezra traducirán esos archivos con sus errores y sus falsedades, y de ahí saldrá el relato del éxodo; el volumen lo pone como profecía y aquí se consigna sin arbitrar (cap. XI, v. 30)
«Now when Abraham and his people came into Arabin'ya, especially into Egupt, the matter was entered in the records of the different kingdoms, with especial reference to Abraham's professing to hear the voice of God, for he had not a flat head, and moreover, had good judgement of his own, quite unlike the AEjins in the temples.» — el volumen distingue a su elegido de los videntes de oficio por dos cosas medibles: no tenía la cabeza aplanada y tenía juicio propio; el troceo imprime AEjins aquí y Æ'jin en la plana anterior (cap. XI, v. 23)
«And they also accused him of attempting to burn his son Isaac as a sacrifice to his God, after the manner of the heathen of old. 27. And they accused Abraham of being the father of Ishmael, by his servant-maid, and of driving Hagar and Ishmael away to Par-an after he tired of her.» — las acusaciones levantadas contra el elegido son justamente los episodios que la escritura corriente cuenta como hechos: el sacrificio del hijo y el despido de la sierva (cap. XI, vv. 26-27)
«Nor shall thy people have anything in common with the kings' peoples, nor with any other people under the sun. Nor enter into treaties, nor alliances, nor in any way whatsoever.» — la separación que el volumen impone a los suyos es total y expresa: ni tratados, ni alianzas, ni nada en común con ningún otro pueblo bajo el sol (cap. XII, v. 2)
«Whosoever would give thee gifts, let him quit his people and come and dwell with my people in person and spirit. I cannot be put off with money and with gifts, like a peevish child or a wanton woman. 6. Shall a man say: Here are gifts for thy God, he is a good enough God! But as for my soul it is too good to give to thee or thy God.» — el rechazo de las donaciones se funda en que solo se admite la persona entera, y el volumen lo dice con dos figuras: el niño rabioso y la mujer liviana (cap. XII, vv. 5-6)
«Abraham inquired concerning government. And God said unto Abraham: To teach people to dwell together in peace, order, harmony and love; being disciplined to these, what more is required? Government belongeth to the kings' peoples.» — la respuesta sobre el gobierno es una renuncia: disciplinados en paz, orden, armonía y amor, no hace falta más, y el gobierno queda para los pueblos de los reyes (cap. XII, v. 8)
«God said: Who is learned? I say unto thee, he who knoweth the stars and the rocks, and the mountains and valleys, and all that is living and dead, and the tongues of the ancients, but knoweth not the Creator, is unlearned. But he that knoweth the Creator is learned indeed.» — la definición de sabio del volumen deja fuera a quien sabe estrellas, rocas y lenguas antiguas si no conoce al Creador (cap. XII, v. 10)
«Abraham inquired of the Lord concerning servitude. And God answered him, saying: There is but one Master, even Jehovih; thy people shall be His servants only. But all people have loves; a damsel saith to her lover: I will be thy servant, and he marrieth her. A man saith to another: Thy judgment is greater than mine; I will be thy servant. And the man taketh him in love to work for him. 13. Therefore, for convenience sake, thou mayst say, master and servant. Nevertheless, my chosen shall not, in fact, have either masters or servants, for the one shall not have authority over the other but by love and free consent.» — amo y siervo quedan admitidos solo como manera de hablar: el volumen los vacía de autoridad y los deja en amor y consentimiento libre (cap. XII, vv. 12-13)
«Abraham asked concerning the products of labor. God said unto Abraham: Even as I have said of servants and masters, so also is it of the productions that come out of the earth. Nothing belongeth to any man, for all things are Mine, saith the Creator. 15. Nevertheless, for convenience sake, thou mayst say: This is his product, or that is such an one's product. But still he holdeth it only by his Creator's consent.» — la propiedad corre la misma suerte: nada es de nadie, y el mío y el tuyo se toleran por comodidad del habla (cap. XII, vv. 14-15)
«And God said: Nay. Let all thy people bring their products and cast them before thee, saying: This is my sacrifice unto Jehovih; distribute thou it. And if some bring not anything, neither rebuke them nor pity them; they are the sons and daughters of thy God. And if some decorate themselves with fine raiment, or jewels, censure them not; thy God searcheth their hearts.» — la respuesta a si se ha de reprender al flojo es que no: ni reprensión ni lástima, y tampoco censura al que se adorna (cap. XII, v. 20)
«Sufficient is it for thee and thy people to buy burying-places for the dead, which shall not be disturbed. But of all other lands, neither buy nor sell.» — la única propiedad que el volumen concede a los suyos es la sepultura; de la tierra no se compra ni se vende nada más (cap. XII, v. 23)
«And after thy people have improved a place, and a king cometh against thee, saying: Either by purchase or by battle, I will have this land; thou shalt say: Nay, neither by purchase nor by battle, shalt thou inherit that which is Jehovih's. But if thou desirest the land, then will I give it thee without money and without battle.» — la fórmula de respuesta al que exige tierra por compra o por guerra: se le niegan las dos vías y se le regala lo que pide (cap. XII, v. 24)
«And God said unto Abraham: Divide thou thy people into families of tens, and families of hundreds, and families of thousands, and give to each family one rab'bah, and yet to all of them together one chief rab'bah. And make thou thy will, and appoint thy son Isaac and his heirs by his wife Rebecca to be thy successor, that My voice may remain with My chosen.» — la organización que el volumen deja a los suyos: familias de diez, de cien y de mil, cada una con su rab'bah, y la sucesión fijada por testamento (cap. XIII, v. 17)
«God said: Behold, there is a time to clear up all things, present and past: Were Abraham father to Hagar's son, Ishmael, and had he been true to the law of sacrifice amongst the heathen, then, Ishmael, being first-born, would have been chosen for the burnt offering. 20. In which matter the Ezra Bible is shown to be false before Jehovih, in regard to Abraham and Ishmael and Isaac, and the burnt offering also. 21. Which words were not my words, nor the words of my angels, but the words of the Eguptian record.» — el volumen objeta por escrito la escritura recibida y da su argumento: si el primogénito era Ismael, a él le habría tocado el holocausto; y adjudica el relato corriente al archivo egupcio y no a la voz de God (cap. XIII, vv. 19-21)
«Jehovih, who by the Brahmins was called Ormazd, sent His light to the earth world once for every hundred generations. And the light fell upon His sons, prepared from before their births by the angels of Ormazd. Of the times before the submersion of Pan, each cycle was called one man, and the length of his life three thousand years.» — el volumen identifica a su Creador con el Ormazd de los brahmanes y tasa en cien generaciones el intervalo de sus luces (cap. XIV, v. 3)
«these were tribes of the Zarathustrian order, who rejected idols, Lords, Gods, Saviors, kings, queens, and all other rulers on the earth or in the heavens above the earth, save Ormazd, the Creator. And in Him had faith that to do righteously, and practice good works, made the best, nearest perfect man.» — la lista de lo que los suyos rechazan es larga y mete en el mismo saco a los ídolos, a los Dioses, a los salvadores y a los reyes (cap. XIV, v. 5)
«God spake in kosmon, saying: Let no man say: With Brahma, or with Abram, or with Po, or with Eawahtah, was the beginning of the doctrine of One Spirit. For since man walked upright on the earth, behold, I have said unto him: Thou shalt have but one God, even the Creator. And in the cycles of my times I have raised up many who have comprehended my words, but others constantly put away the I AM, and raise up idols instead.» — el volumen niega a sus propios cuatro fundadores la invención del monoteísmo y la retrotrae a cuando el hombre anduvo erguido (cap. XIV, v. 12)
«But let all men understand who and what, is meant by the terms, Po, and Abram, and Brahma, and Eawahtah, which is, that though I walked the earth with these, teaching and speaking through them, yet none of these were idolized by men. For the nations of the earth, in the time of these four men, comprehended that they were not Gods, but men through whom, and to whom, I, even God, had spoken.» — la distinción que el volumen quiere dejar fijada sobre los cuatro: fueron hombres por quienes se habló, y en su tiempo nadie los tuvo por Dioses (cap. XIV, v. 13)
«Brahma said: Have all men stars? Behold, since my childhood up, I have had a star above my forehead. 15. No man could answer Brahma. They said: Brahma is foolish, with all his wisdom.» — el llamado de Brahma empieza por una luz que él cree común a todos, y por el diagnóstico de los suyos, que lo tienen por loco con toda su sabiduría (cap. XIV, vv. 14-15)
«God said: Call me Ormazd; I am the same light that spoke to Zarathustra in the olden time. 20. Brahma asked: Who art thou, O Ormazd, thou voice of light? 21. God said: With one only shalt thou commune, thy Creator; one only shalt thou worship, He who made thee alive.» — la voz se identifica con la que habló a Zarathustra y reduce el trato a uno solo: comunión y culto con el Creador y con nadie más (cap. XIV, vv. 19-21)
«And it shall come to pass upon my chosen that they shall be driven from place to place, whither I will lead them; and they shall make the waste lands to bloom like gardens, and the deserts to yield ample harvests; for they shall dig wells, and till the soil, and prove unto the nations of the earth the glory of thy works.» — la profecía de la diáspora con su encargo agrícola: hacer florecer los baldíos y dar cosecha a los desiertos, cavando pozos y labrando (cap. XII, v. 25)
«Their places shall be inherited by idolators and worshippers of strange gods, who will build mighty temples. But my people shall not build in stone, nor wood, nor iron, that shall endure; for they shall go from place to place, proclaiming me and my works; but where they have been, there shall be nothing left on the earth to show their labors.» — el corolario material de esa profecía: los suyos no edifican en piedra, ni madera, ni hierro, y de su paso no queda rastro en la tierra (cap. XII, v. 26)
«But a voice shall go up from the whole earth, even from the far-off nations of the earth, saying: What of them who laid the foundations of the temple of ONE GOD, EVEN JEHOVIH! Who were the sons and daughters of Abraham! O that mine eyes could have beholden the Faithists of that!» — el volumen cierra el capítulo con la voz venidera que preguntará por los que pusieron los cimientos del templo de un solo Dios; el tramo arranca en el cambio de plana, que parte la palabra far-off (cap. XII, v. 28)
«and he further made the rab'bah officers in the rites of emethachavah, and communicated to them the sacred name of the Creator (E-O-Ih), and the plans of the upper and lower heavens, the dominion of God and the dominion of satan, which were kept secret with the rab'bah.» — el volumen pone en el secreto de los rab'bah el nombre del Creador, los planos de los dos cielos y los dos dominios; la grafía E-O-Ih va entre paréntesis tal cual el texto (cap. XIII, v. 18)
«Ormazd said: In times past I raised up many an iesu, and they were without flesh desires all their days. 30. Such men could not perpetuate the earth; they were good for their day. Zarathustra was an iesu. My Light is now for them that can» — la respuesta al que quiere seguir célibe: los iesu sirvieron para su día pero no perpetúan la tierra; el tramo se corta donde el troceo reemite la marca de la misma plana, y sigue con perpetuate (cap. XIV, vv. 29-30)
«married man serve Ormazd? 33. So, Brahma traveled, and came into the country of Etchoyosin, where lay the mountains of Talavitcha, under King Tyama, who had enforced the Zarathustrian religion with sword and spear, and with chains and death, being himself sole interpreter.» — el volumen describe un reino donde su propia religión se impone con espada, cadenas y muerte, y donde el rey se reserva la interpretación; el tramo arranca en el cambio de plana, que parte la frase tras Can a (cap. XIV, vv. 32-33)
«Brahma said: Seest thou a star? Now I say unto thee, there is an old legend that the pure in heart, looking upward, oft see their own paroda, and think it belongeth to another.» — el propio vidente objeta su visión con una leyenda: que el puro de corazón ve su propia paroda y la toma por de otro (cap. XIV, v. 36)
«For some years I strove to be a priest, for I saw the wickedness of the world, and, moreover, the tyranny and tortures of the church (ha'oke), and my soul cried out for the oppressed who had faith in the Great Spirit more than in the priests. And Ormazd came to me and said: Brahma, my son, forsake thy studies, and take thy broad-axe, and go and hew logs. Behold, I will come to thee some time, and thou shalt bless the earth.» — el llamado se cuenta como abandono del sacerdocio: la voz le manda dejar los estudios, tomar el hacha y partir leña (cap. XIV, v. 37)
«Then spake Ormazd to me, saying: Behold, I have revealed my word through such as have no earth desires; but that time is past. I will now prove unto the nations of the earth that I have power in directing» — el volumen data aquí el cambio de régimen de su propia revelación, del asceta sin deseos al hombre que engendra; el tramo se corta en el cambio de plana, donde sigue the flesh (cap. XIV, v. 39)
«Yu-tiv said: A weaver of mats; no more. My father liveth in yonder thatch; my mother's soul ascended to heaven, giving me birth. She was of the I'hins. From place to place my father and I have been driven; all the ills of earth are written on my soul. And the rudeness of men; the light-heartedness of women! By day and by night my soul crieth out for the miseries of the earth. O the sins of the earth! O the death of little infants! O the trials of the poor! O the suffering of the sick! O the anguish of the imprisoned! O stranger, stranger, stranger! People not this world more!» — el argumento de ella contra engendrar es una lista de males del mundo —los infantes muertos, los pobres, los enfermos, los presos— y no una doctrina (cap. XIV, v. 44)
«Now after they lived together as man and wife, the voice of Ormazd came not to Brahma; though the angel of Ormazd remained» — el volumen anota el costo del matrimonio para el vidente: la Voz se va y solo queda el ángel (cap. XV, v. 6)
«And after that, she ceased to use the name Ormazd, or Father, but said, Eolin, after the manner of the ancients. And Brahma ceased more to speak in presence of Yu-tiv of the coming of Ormazd to himself; and he also adopted the name Eolin, signifying, like the wind, void of shape or person.» — el cambio de nombre divino sigue al cambio de creencia: Eolin es lo sin forma y sin persona, y el marido lo adopta también (cap. XV, v. 9)
«Whilst this state of unbelief was upon them, they had another child born to them, and they called his name Hog, signifying, FACT, or without inspiration; an animal that rooteth in the ground.» — el nombre del hijo nacido en la incredulidad lo glosa el propio volumen: HECHO, o sin inspiración, y un animal que hoza la tierra (cap. XV, v. 10)
«Brahma was so delighted, he ran home and told Yu-tiv, but she rejoiced not; she made no answer. Silently she looked upward for a long while, and then she said: Eighteen years! Hog will be twenty-one. And thou and I will be old.» — la respuesta de ella a la promesa de dieciocho años más es una cuenta de edades, no una alegría (cap. XV, v. 12)
«Now on the second day, when they walked together, they held hands. And on the third day they joined arms. And on the fourth day they kissed each other. And after that they were only separated at night when they slept. But it came to pass that they were so delighted with each other that they sat up nearly all night, so as not to be separate.» — el volumen cuenta el cortejo día por día, de la mano al beso, con una precisión de calendario (cap. XV, v. 2)
«Yu-tiv said: Since we sit up all night, it is wiser to sit on mats than on stools. Brahma said: It is wiser. So they provided mats, half raised and half spread down, for a season, and finally laid the mats full length, and they laid down together. More than that, history saith not.» — el paso siguiente se cuenta por el mobiliario y se remata con una reticencia que es del propio volumen: de ahí en adelante la historia no dice más (cap. XV, v. 4)
«But after the birth of the sixth child, Yu-tiv lost faith in the Father! She said: All my life I have been in error. There is no All Person.» — la incredulidad de ella se enuncia sin rodeos; el tramo se corta en el cambio de plana, donde sigue que no hay Voz salvo los espíritus de los muertos y que el Creador es mudo como el viento (cap. XV, v. 8)
«From this time forth the twenty-first birthday shall be the time of maturity for man. Be ye watchful for the voice of Ormazd; He is Ever Present!» — el volumen funda en esta escena la mayoría de edad a los veintiuno, dicha por una voz salida del vacío sobre la cabeza del padre (cap. XVI, v. 2)
«For the love ye all bear me, I know ye would not put a joke upon me; but I am seriously grieved that ye say: Behold the light, and hear the voice! For I say unto you, these things are not in reason, and cannot be so. But in much hope and faith and belief, all of which ye have cultivated for years, ye suffer your imaginings to stand for realities.» — la objeción del escéptico, que el volumen deja entera y sin caricatura: la fe cultivada por años hace pasar lo imaginado por real (cap. XVI, v. 4)
«Now whilst Hog thus spake, the light came again and stood over Brahma's head whilst one might count twenty; and the Voice said: Blessed art thou, O Brahma; blessed thou, O Yu-tiv! These things had to be fulfilled. I preach not by reason alone, but provide living examples!» — la respuesta que el volumen da a esa objeción no es un argumento sino una repetición del signo, y la fórmula con que se justifica (cap. XVI, v. 5)
«And I appeal to thee in thy great wisdom, how have we all imagined the same light at the same time and place? And greater yet, how have we imagined the same spoken words?» — el contraargumento del creyente es la coincidencia de muchos testigos sobre la misma luz y las mismas palabras (cap. XVI, v. 7)
«Now spake Yu-tiv saying: I am before Thy judgment, O Ormazd! That which I have done, I have done! Deal Thou with me for my great unbelief; I have sinned against heaven and earth. Even whilst Thou quickenedst into life within my womb this star of everlasting light, lo, I put out his eyes and stopped up his ears against Thee. The unbelief of my soul penetrated the walls of my womb and shaped the fruit of my holy husband into a man of darkness. O Ormazd, why was Thy daughter born!» — la madre se adjudica la incredulidad del hijo y la explica por una fisiología moral: la duda del alma atravesó las paredes del vientre (cap. XVI, v. 9)
«Hog said: O thou Goddess, mother! Weep not, but rejoice for the glory of my birth. That thou and my holy father, a very God amongst men, brought me into life, my soul is boundless in rejoicing. I declare unto thee, O mother, I am not in darkness, nor am I blind and deaf. If there be another world, what mattereth it to me? The glories of this one are boundless.» — la respuesta del hijo es una acción de gracias por esta vida, y deja el otro mundo en suspenso sin pelearse con él (cap. XVI, v. 10)
«I created the earth not to be despised, as do the Zarathustrians through the hearts of monarchs and priests, but that it should be the glory of man. This was the Zarathustrian law, but, for sake of profit, and bondage, and evil, they have perverted My doctrines and bound up My peoples. They profess Me, even Ormazd; but they have turned My commandments and My doctrines upside down.» — el volumen vuelve su acusación contra su propia tradición: los zarathustrianos de ese tiempo profesan a Ormazd y le han puesto la doctrina de cabeza (cap. XVI, v. 12)
«I commanded them, in the olden time, to kill not at all. My words were plain. But the kings commanded the priests to interpret My words round about, whereby war might be justified.» — el volumen adjudica la justificación de la guerra a una operación de lectura: el rey manda al sacerdote interpretar el mandamiento en redondo (cap. XVI, v. 16)
«But I declare unto you, that in My sight, to kill one man, I will hold him accountable who doeth it; and ten times accountable if he kill ten men, and a hundred times for a hundred. They shall not hide death and murder from My sight by the word war.» — la cuenta que el volumen lleva es individual y acumulativa, y niega que la palabra guerra tape nada ante Él (cap. XVI, v. 18)
«Neither shall they excuse stealing by levying tax for the king or the country's protection. For by their own evil, hath it come to pass that they talk about protection. Have I made a law that one king or one country shall protect itself against another? Seest not any man that these doctrines come of the flesh and not of the spirit?» — la misma operación con el impuesto: el volumen lo llama robo y pregunta quién hizo la ley de que un país se defienda de otro (cap. XVI, v. 19)
«So Vede remembered the spoken words, every one, and he wrote them down on cloth prepared for that purpose. And this was the beginning of a new name of a people on the earth, though they were Faithists in fact, and nothing but Faithists; but they were called by their neighbors sometimes Vedans and sometimes Brahmins.» — el volumen data aquí el nacimiento de un nombre y lo deja como apodo de los vecinos: de hecho, dice, eran Faithists y nada más (cap. XVI, v. 25)
«For is not all fact interpreted by each and every man from the light of his own standing place? Wherein error cometh into the world by the darkness of men, in not perceiving rightly the things I have created. Behold, one man seeth the forest with reference to its value in logs; another for splints for mats; another for shade to lie in; another for its solitude; and they all alike see by what dwelleth in them, but they see through their own several windows.» — la epistemología del volumen, dicha con el ejemplo del bosque que uno ve como leña, otro como sombra y otro como soledad (cap. XVII, v. 3)
«Consider, then, the injustice of man that saith: Ye shall see as I see; hear as I hear; or who saith: This I have proven for a truth, and that for an untruth; or who saith: Behold, we are many witnesses, and we attest.» — de esa epistemología saca el volumen una prohibición que alcanza a su propio bando: no imponer la propia vista, ni la propia prueba, ni el número de testigos (cap. XVII, v. 4)
«And all of them saw the light and heard the words, save Hog, and Hog, having been begotten in unbelief, neither saw the light nor heard the voice. And when they all had exclaimed: Behold the light! Hear that voice!--Hog thus spake before them: 4. For many a year ye have prophesied this should co» — el hijo nacido en la incredulidad es el único que no ve ni oye, y el volumen lo explica por su concepción; el tramo se corta donde el troceo reemite la marca de la misma plana (cap. XVI, vv. 3-4)
«Thou hast made me to behold I am bound as with iron hoops, and must go my way all my days. Against this I complain not; for I perceive it is not within my judgment to know even myself, as to what is good for me or not good for me. This, however, thou hast shown me. I was molded as I am; I am as I am. If I have faults, they are not my faults. Neither are they of my father or my mother; for the cause of their unbelief at that time lay not with themselves, but with thee.» — la conclusión del escéptico, que el volumen no rebate: fue moldeado así, sus faltas no son suyas ni de sus padres, sino del que los hizo dudar (cap. XVII, v. 13)
«God said: I would place two eggs before thee, with the birds within them nearly hatched; now with one thou shalt open the shell a little, and the young bird seeth out, but the other thou leavest closed. Sayest thou one bird will have much advantage over the other when they are hatched? Or that one shall not live, because, forsooth, it saw not» — la parábola de los dos huevos con que el volumen le responde al escéptico: al que no ve por la cáscara no se le quita la vida; el tramo se corta donde el troceo reemite la marca de la misma plana (cap. XVII, v. 11)
«Thou hast seen the king's temple and how he buildeth it. For the fine posts he sendeth his best hewers into the forest, and they choose the straightest and strongest trees, and fall them and hew them, and polish and engrave them, and the posts are set up in the front as strength and ornament. But as to the walls of the temple, the king calleth not the best hewers, but the choppers, and they also go into the forest to fetch logs, not the straightest and handsomest, but whatsoever their axes come upon. And their timbers are put in the walls with mortar and withes. And the temple is completed to the king's will.» — la parábola del templo del rey, donde los postes labrados del frente y los troncos cualesquiera de los muros hacen falta por igual: con ella el volumen le da sitio a su propio escéptico (cap. XVII, v. 14)
«For as I have raised you up a house in love, one to another, so will I show the wisdom of disbelief, and its necessity on the earth. 17. The foremost of all lessons is that all men shall have liberty; and no man's judgment be binding on another's; for all do not see alike, nor can they understand alike.» — el volumen enuncia aquí su tesis más propia: la incredulidad tiene sabiduría y hace falta en la tierra, y de ahí saca que ningún juicio obligue a otro (cap. XVII, vv. 16-17)
«For in the evidence of the past and of the present it is before you, that men endeavor to enforce their doctrines by saying: BEHOLD THE WORD OF ORMAZD! THUS HATH HE SPOKEN! AND I AM HIS PRIEST! BOW DOWN YOUR HEADS! 20. Whereas, man shall not bow down, but hold up his head and rejoice. They that seek to enforce Me are My enemies.» — la fórmula del sacerdote que manda bajar la cabeza va en versalitas en el volumen, y la respuesta lo declara enemigo: al que impone, Él lo cuenta en contra (cap. XVII, vv. 19-20)
«Nor have I said of this man or that: Hear ye him, for he is Truth. Shall the Creator make one greater than Himself, and thus cut Himself off? And yet the kings and the priests of this day assume this in Ihua's name.» — el volumen niega haber avalado nunca a un hombre como la verdad, con un argumento de lógica: el Creador no hace a nadie mayor que Él mismo (cap. XVII, v. 21)
«What man shall say to another: Feed thou on this; or on that? But they take of them that are born in darkness, and raise up priests! The food for the flesh, or even fasting, cannot bring su'is. The air warmeth the earth, and not the earth the air. The spirit enlighteneth the corporeal part, and not the corporeal part the spirit.» — el volumen retira a la dieta y al ayuno todo poder de producir la videncia, y lo funda en su orden de causas: el espíritu alumbra lo corpóreo y no al revés (cap. XVIII, v. 3)
«Light is the freedom of all; to know this is the beginning of wisdom. Nevertheless, without suffering, some that are bound would not know they are bound, or, if knowing, would not desire freedom.» — el sufrimiento queda justificado como el modo de que el atado sepa que lo está y quiera soltarse (cap. XVIII, v. 4)
«Hog said: O that I could believe these things! O that I could see! O that I could hear! O the misery of my darkness! O the horrors of the suspense of not knowing a matter! Bitter is my soul, and full of anguish! O the madness of this hour upon me! 7. Wherein, O Wisdom, forgottest Thou the time of my begetting, to let me spring up as an offensive weed in such a garden of paradise!» — el escéptico no se jacta: el volumen le pone en la boca la angustia de no ver y el reproche al que lo hizo así (cap. XVIII, vv. 6-7)
«Now again spake God, saying: Wiser than all the rest is Brahma. Who of ye all hath not spoken of himself or herself? Who hath uttered a word of praise or of thanks, and left out self? Judge ye, then, what is required of men that my spirit may find utterance through their lips.» — el criterio con que el volumen jerarquiza a los siete hijos y al padre es uno solo: quién habló sin hablar de sí (cap. XVIII, v. 15)
«Now I tell thee face to face, I believe thou art no angel of the dead, but a very reflected self-substance, produced out of the substance of my father.» — la hipótesis del escéptico sobre la aparición, que el volumen enuncia con todas sus letras: no un muerto, sino una sustancia refleja salida del propio médium (cap. XIX, v. 2)
«The spirit answered him, saying: I dwell on the earth even as before death; around about. I am happy; the glory of my present world surpasseth the earth. I have not visited the highest heavens. I am only as yet in the first resurrection. Up above us there are heavens where all the people are Gods and Goddesses. I cannot go there; they are too white.» — la declaración del muerto sobre su propio estado: sigue en la tierra, está en la primera resurrección y no puede subir a los cielos altos porque son demasiado blancos (cap. XIX, v. 5)
«Then spake the angel of God, saying: How shall I please this man, O Ormazd? This day I showed myself in the door of the hut, thin and subtle and air-like, and he saw me not, nor heard me.» — el propio ángel se queja de que la prueba no sirve: se mostró sutil y no lo vieron, se mostró macizo y no lo creen (cap. XIX, v. 7)
«The angel withdrew all the lights around about, so that great darkness might be upon the circle. Presently, Yu-tiv started as if affrighted somewhat. Then Vus sprang up, saying: What was that? And then another started, till presently all but Brahma and Hog were wild and startled, whispering: What do mine eyes behold! O that foul smell! O that vulgar touch! And then one screamed; and another, and another, until all broke and fled, screaming and crying out in fear and distress; flying in the darkness of the grove, frantic; almost dead with fear!» — la sesión a oscuras, contada como pánico: olores, toques y gritos hasta que todos huyen por el bosque (cap. XIX, v. 11)
«Hog ran not; saw nothing to fear; heard nothing to dread; felt nothing to make him ashamed. 13. And his father, Brahma, ran not, nor was afraid, and the twain called to the rest, pleaded, coaxed and called in vain; could not stop them; could not find them in the darkness.» — los dos que no huyen son el que no ve nada y el que ve todo: el volumen los pone juntos sin comentario (cap. XIX, vv. 12-13)
«So they all spake save Hog, and with all the love they bore for Ormazd's words, nothing doubting they were His very words, not one would venture amongst the evil spirits they had seen, to recover the book.» — el volumen anota que ninguno de los creyentes se atrevió a volver por el libro sagrado que acababan de escribir (cap. XIX, v. 16)
«Nay, father; thou art old; I am fresh and young, and withal, know there are no spirits but in the imagination of men. I will go alone! 18. Nor will I bear a lantern nor a torch; nor will I whistle nor sing. I will confront all the evil spirits of hell and their captains. I will recover that book this night though I scrape every leaf from Ebon grove! And mark ye, too, I will return unscathed; nor will I see nor hear a spirit the while I am gone.» — el escéptico va solo, sin lámpara y sin silbar, y anuncia de antemano lo que no le va a pasar (cap. XIX, vv. 17-18)
«With that Hog departed, and after a while he returned, rejoicing, bringing the book; and he said: I neither saw nor heard a spirit, and I declare unto you, that none of you saw nor heard them, for there are none. By the extreme bent of your minds, these imaginings seem real.» — vuelve con el libro y da su explicación: nadie vio nada, y la tensión extrema de la mente hace pasar lo imaginado por real (cap. XIX, v. 19)
«And as to the great Light, with the words, Love, Wisdom and Power, which I also saw, I say unto you it is some emanation from this, our holy and most loved father. How oft have we heard him use those same words! And as to those figures that talked, and had the semblance of men and women, even to their garments, I say unto you all, they emanate from the same source, even from our father, even Brahma.» — el escéptico ve la luz pero no la lee como aparición: la adjudica a una emanación del propio vidente, y alega que esas mismas palabras se las ha oído mil veces (cap. XIX, v. 19)
«Now spake Yu-tiv, saying: O happy unbelief, my son! O that I had been born as thou! O that I had never seen such sights as I saw this night! 21. Then said Oos: O happy brother, our youngest born! Would that I were like unto thee! O the vulgarity of those hands that came upon me this night! 22. Vus said: O that I had never known the unseen world! O that I had been born in darkness like unto thee, our most favored brother!» — después de la noche, los creyentes envidian la incredulidad del hermano: el volumen deja esa envidia dicha por tres bocas seguidas (cap. XIX, vv. 20-22)
«Two great men created the Creator, the Faithist and the unbeliever; the one who hath passed through the trials of the flesh, and attained to the Father's Voice; for in becoming one with the Father, he no longer standeth in fear of anything in heaven or earth. The glory of constant resurrection is before him forever. 25. All men who have not attained to this may be likened unto a man going up a slippery hillside, who oft riseth high, but suddenly slideth low. They glorify themselves for their own light and wisdom and good gifts, rejoicing for self-sake for the glories that have fallen upon them. But they are cowards.» — el volumen declara dos hombres grandes, no uno, y en la misma frase llama cobardes a los creyentes que aún no llegan a la Voz (cap. XIX, vv. 24-25)
«Nevertheless, the Creator created a great man amongst these; and such is the unbelieving man. He hath neither gold nor silver, nor house nor land; and he is without spiritual sight or spiritual hearing; but his glory is in understanding his own understanding.» — el retrato del incrédulo se hace por lo que le falta y por lo único que tiene: entender su propio entendimiento (cap. XIX, v. 26)
«He it is that subdueth the forest, and tameth the beasts of the field to man's service. He goeth alone in the dark, fearing naught. He followeth not the course of any man, but searcheth for himself; the priest cannot make him believe, nor can the angels of heaven; none can subdue his judgment. He beholdeth the glory of the earth and of manhood. He calleth to the multitude, saying: Why permit ye others, even priests, to think for you? Arise, O thou, and be a man! Arise, O thou, and be a woman!» — el volumen adjudica al incrédulo el trabajo del mundo y le pone en la boca su propia consigna: no dejar que otros, ni los sacerdotes, piensen por uno (cap. XIX, v. 27)
«He inspireth of the earth and for the earth; through his arms are tyrants and evil kings overthrown. Through him are doctrines and religions sifted to the bottom, and the falsehood and evil in them cast aside. Yea, who but Ormazd could have created so great a man as the unbeliever? 29. And these two men, the Faithist and the unbeliever, do mostly all the good that is done in the world; the one laboreth at the top of the hill, calling upward; the other laboreth at the bottom of the hill, pushing upward.» — el remate del elogio: por el incrédulo caen los tiranos y se criban las doctrinas, y entre él y el creyente se reparten todo el bien que se hace en el mundo (cap. XIX, vv. 28-29)
«Only Hog preached not; neither opened he his mouth before the populace as to his unbelief. In his soul he said: These things may be true, and if they be true, it is well. If they be not true, still the believing of them, by the populace, worketh righteousness and goodness. With all my philosophy, I cannot move the multitude to righteousness. But my father maketh them as a flock of sheep; they cease from evil, and they practice good fellowship. Therefore, I will stand by my father to the end.» — la postura práctica del escéptico, que el volumen consigna sin reprobarla: calla porque la creencia obra rectitud en la multitud, cosa que su filosofía no logra (cap. XX, v. 3)
«And not a few of them were men and women of wealth, and they cast their treasures at Brahma's feet, saying: Take thou this trash, and give me of everlasting life instead. But men of learning came not to Brahma; neither came the priests, nor kings, nor magicians, nor consultors of oracles.» — el volumen lleva cuenta de quién viene y quién no: ricos sí, y no los sabios, ni los sacerdotes, ni los reyes, ni los magos, ni los que consultan oráculos (cap. XX, v. 5)
«Brahma sendeth the king's servant, even the captain-general, back to the king, with his gold, silver and copper, saying: Deal thou with thy Creator and not with men! The Great Spirit holdeth all blessings in His own hands. Give him thy treasures!» — la devolución del oro del rey se funda en una sola frase: que se trate con el Creador y no con hombres (cap. XX, v. 11)
«Now the angel of God had taken possession of the oracle, and yet the magi knew it not, nor did Syaythaha. So the king came before the sand table, and the spirit wrote these words: He who hath become one with Ormazd is mightier than an army. Take off thy crown, O king, mightiest of men, and thy golden robes, and all that is fine and fair to look upon, and clothe thyself in the poorest of garments, even as a druk that wandereth about. But thy crown and thy costly robes, and thy raiment, fine and fair to look upon, put upon thy body servant.» — el volumen hace que su propio ángel ocupe el oráculo enemigo sin que los magos lo sepan, y desde ahí monte la trampa del cambio de ropas (cap. XX, v. 13)
«And thou shalt witness that man who professeth to labor for the poor will fall on his belly before the man of riches and power. And behold, O king, thou shalt feel justified in destroying him that falleth before the crown and robes, knowing he is a hypocrite.» — el ensayo que el oráculo propone al rey es de hipocresía: ver si el que dice trabajar por los pobres se postra ante la corona (cap. XX, v. 14)
«The king ordered the man to be seized and taken away and put to death; and the advance guard fell upon the man and slew him with war clubs. And when the man was quite dead, behold, Brahma came, and the king, nor none of his advance guard, knew him. And Vus and Whe-ish were with their father, and the three came and stood by the dead man. Brahma then took the king's hand, saying: Thou that art in the garb of a druk come hither, for thou hast flesh and blood unto holiness. Lay thou one hand on on the dead man; put thine other hand on my head, for I will prove Ormazd before thine eyes. Behold, thou who hast tried to kill Brahma, killed another person!» — la trampa se le vuelve al rey en las manos: el que se postró ante la ropa era otro, y muere a garrotazos por error (cap. XX, vv. 16)
«And when the king's hands were placed, Brahma stood by the head of the dead man, and his two sons by the heart; and Brahma said: In Thy name, O Ormazd, and by Thy power in me, return thou to life, O man! And arise! Arise! Arise! 18. And behold, the man was brought to life, and rose up and stood before the multitude.» — la resurrección del muerto se hace con la mano del propio matador puesta encima, de modo que el prodigio y la acusación son un solo acto (cap. XX, vv. 17-18)
«And Brahma's people, by commandment of Brahma, called themselves not Brahmins, but Vedans; that is, Truth-followers.» — el volumen niega el nombre corriente a los suyos y da su propia traducción del que sí acepta (cap. XX, v. 22)
«Thy six sons of light shall establish each one a school amongst my chosen, and teach my scriptures by word of mouth. And all that henceforth become rab'bahs shall be capable of repeating every word of the Veda by heart. And, in after ages, if the plates and the books of my holy religion are destroyed by war, it mattereth not. The substance of thy labors shall live.» — la previsión contra la corrupción del texto es la memoria: todo rab'bah ha de saber el Veda entero de corazón, y entonces da igual que la guerra queme las planchas y los libros (cap. XX, v. 24)
«thence westerly to Hatiqactra, where the tyrant, Azhi-Aven, had built a temple of skulls, after the manner of the ancients. Azhi kept six dens of lions, for devouring his condemned slaves. So, because of oppression, the kingdom of Azhi was profitable unto Ormazd.» — el volumen saca provecho de la tiranía ajena y lo dice sin rodeos: del templo de cráneos y las seis jaulas de leones le salieron tres mil seguidores (cap. XXI, v. 2)
«And, after that, Yu-tiv blessed all her sons, and coming to Hog she said: My blessing on thee, O my latest born, God of men! To all my other sons I have told my love, but to thee my soul so overfloweth, I am as a dumb woman. Thou hast been a very God in all thy ways, and believest not in Ormazd; nor in heaven nor angels! For which reason I look upon thee as the highest of all creations. Thou art good for goodness' sake; wise for wisdom's sake; happy in finding a way to master all unhappiness!» — la bendición final de la madre pone al hijo incrédulo por encima de todos sus hermanos videntes, y da la razón: es bueno por la bondad misma y no por promesa de cielo (cap. XXI, v. 19)
«ON the day of Yu-tiv's death, Brahma said: Sing no songs; pray in silence only. Let her soul be in quiet with Ormazd. 2. On the second day Brahma said: Pray in whispers; praise in whispers, the best, good deeds of the dead. 3. On the third day Brahma said: Burst forth a song of praise to Ormazd; extol the virtues of the dead. 4. On the fourth day Brahma said: In song and in prayer bid the dead arise and go onward, upward!» — el rito funerario del volumen se gradúa por días: silencio el primero, susurro el segundo, canto el tercero y despedida el cuarto (cap. XXII, vv. 1-4)
«Then spake the angel Yu-tiv, saying: Out from the head of the corporeal body the spirit is born; and angels stand around; on a spirit blanket receive they the spirit of the dead. One day, in quiet, they keep the spirit, teaching it to reconcile and understand. On the second day, the spirit heareth the prayers of the earth-people coming upward; and on the third day, the spirit understandeth death and birth of spirit.» — la difunta describe su propio nacimiento como espíritu, por la cabeza y sobre una manta, y reparte en días lo que va entendiendo (cap. XXII, v. 6)
«Thus, O my beloved, on the third day is the first resurrection; and to the holy, the second resurrection beginneth on the fifth day. After the fifth day call ye me not back again!» — el volumen pone aquí un plazo y una prohibición: pasado el quinto día no se llama de vuelta al muerto, porque su trabajo está en otra parte (cap. XXII, v. 7)
«Then answered his angel mother, saying: They were shown to us in Ebon grove! Alas, some of them do not begin the resurrection for a thousand years!» — la difunta identifica a los espíritus de la sesión a oscuras con los del mundo intermedio y cifra en mil años lo que algunos tardan en empezar a subir (cap. XXII, v. 8)
«Yet, if it be that there is a soul that liveth after death, and if of a truth, thou art the very spirit and soul of her who brought me forth, be thou not unhappy because of my unbelief. As for myself, I am happy because thou broughtst me forth in unbelief; neither would I of my own will be any other way. Whether our eyes be blue or black, or whether we are tall or short, or whether we are believers or disbelievers, even as we are created, and to fill our place in doing good unto others with all our wisdom and strength, is this not glory enough?» — la respuesta del incrédulo a la aparición de su madre: que no se aflija por él, porque llenar el sitio de uno haciendo bien ya es gloria bastante (cap. XXII, v. 9)
«But behold, the love of great Brahma was too much for him! His eyes raised upward after the ascending light, and his soul burst within him. He fell down and stretched himself on the cold earth! He, too, was dead.» — el volumen mata al vidente de amor en el acto, mirando subir a su mujer (cap. XXII, v. 12)
«And in the space of a moment of time, the light was lowered, so all could look therein; and, lo and behold, Brahma and Yu-tiv, arm in arm, stood in the midst of the circle, even with their flesh and bones and their burial robes.» — la segunda resurrección corporal del libro, con las dos tumbas abiertas y los cuerpos con sus mortajas delante de más de diez mil personas (cap. XXIII, v. 5)
«Brahma said: Have ye faith in the Creator; with Him are all things possible. He is the All Master of all things. Accept ye not, forever, any God, or Lord, or Savior, or priest, or king, but Him, the everlasting All One, the Person. 7. Practicing good works unto all men; abjuring self in all things; and Ormazd will dwell with you and in you forever.» — el mensaje que el resucitado trae es una lista de negativas: ni Dios, ni Lord, ni salvador, ni sacerdote, ni rey (cap. XXIII, vv. 6-7)
«Yu-tiv spake not, but Brahma said: I am thy father, even Brahma. To practice the highest light a man hath; that is all that is required of any man.» — la regla que el volumen le da al escéptico es la más corta de todas: practicar la luz más alta que uno tenga (cap. XXIII, v. 8)
«Then went the people, and witnessed that the graves were open and the bodies gone. They filled up the places, and set a post inscribed: TOMB OF BRAHMA AND YU-TIV, GOD AND GODDESS. END OF THE HISTORY OF BRAHMA.» — el volumen cierra la historia con la comprobación de las tumbas vacías y el letrero del poste, que imprime en versalitas (cap. XXIII, v. 14)
«Behold, my father hath made many converts in his day, made good men out of bad ones. And he hath ever refused money, and gifts, and presents. Now, wherever justice liveth I know not; but many of the rascals who became followers of my father were conscience-stricken with ill-gotten gains, and, finding that my father would not receive their stuff, they tried me, and behold, my pockets are full of gold and diamonds.» — el escéptico explica de dónde le viene el dinero: los conversos con mala conciencia, al ver que el padre no acepta nada, se lo dejaron a él (cap. XXI, v. 13)
«Of myself and for myself I want not these things. If they belong to Ormazd, it followeth I should not keep them. Therefore, if I give of gold or diamonds to those soldiers, they will give me a horse for my angel mother to ride on. Who knoweth but by the way of those soldiers is the nearest road for this gold to find its way to Ormazd?» — y cómo lo justifica: él no sabe la luz alta pero sí la baja, y con ese oro resuelve el transporte de su madre, que la fe no resolvía (cap. XXI, v. 13)
«So Hog went away and purchased a horse, and brought it to his mother, saying: Behold, a man hath given thee a present in the name of» — el escéptico compra el caballo y lo presenta como regalo ajeno; el tramo se corta en el cambio de plana, donde sigue la condición de venderlo al llegar y dar el dinero a los pobres (cap. XXI, v. 14)
«Brahma said: We are blessed! This is the first belief; to believe in the spirit surviving the corporeal body; the second belief is to learn the All Person. After this cometh faith. 11. Hog said: Thou hast proved the first; but as to the All Person, I cannot understand. 12. Brahma said: As I and thy mother have revealed ourselves to thee, and so proven ourselves, so in due season will Ormazd reveal Himself unto thee.» — el volumen ordena sus dos creencias y pone la fe después de las dos, con la supervivencia probada y la Persona todavía por probar (cap. XXIII, vv. 10-12)
«IN Guatama, in the Middle Kingdom, by the sea of So-ci-a-pan, came down from heaven, Gitchee, the Creator, the World-Maker, Manito! With silence, speaking in the soul of things. He said: Speak, O earth! Have eyes, O earth! Have ears, O earth! Behold Me, your Maker!» — el libro americano abre con el Creador bajo nombres de esa tierra —Gitchee, el Hacedor del Mundo, Manito— hablando en el alma de las cosas (cap. XXIV, v. 1)
«Gitchee (God) said: Because thou hast answered Me in faith, O earth, thy ong-wee (talking animals) shall be called I'hin. Thus was named the first talkers; men with mouths for words; ears for words.» — el volumen hace nacer al primer hombre de una respuesta de la tierra y lo define por la palabra: bocas para palabras, oídos para palabras (cap. XXIV, v. 3)
«I blame thee not, O I'hin! I saw the darkness; saw thy straits! But never more shalt thou dwell with druks, nor with the new red-born, those with faces like new copper. Call them I'hua; for they shall be protectors over My chosen, the I'hins, forever. The I'hua shall drive away the baugh and mieu and great serpents, and all man-slaying beasts; for I will make mighty nations out of the seed of the I'huans.» — el mestizaje queda perdonado y con encargo: los nacidos de él serán protectores de los pequeños y limpiarán la tierra de fieras (cap. XXIV, v. 7)
«Thou shalt take Oebe for thy wife; out of thy seed will I raise up a greater tribe than all other tribes; and thy first-born son shall have thy name; and thy son's son shall be called Honga also; and thy son's son's son, and so on forever. For I am wearied with the burden of names; thy Great Creator hath spoken.» — el volumen funda un linaje de nombre único con un motivo que dice él mismo: que el Creador está cansado de la carga de los nombres (cap. XXIV, v. 20)
«So it came to pass, in course of time, Honga married and begat heirs; and the Voice of the Great Spirit remained with the tribes of Honga, and it came to pass that he who heard the Voice, who was always the chief high prophet for the tribe, was called Hoanga; but the peoples themselves were called ong'wee, the same that hath endured to this day, and is called Indian.» — el volumen hace derivar de ahí el nombre ong'wee y lo identifica con el que se usa hoy (cap. XXIV, v. 22)
«And the generations of Honga were called, --first, Honga; second, Honga; third, Honga; and so on. And this was the beginning of the counting of time in Guatama. Neither knew any man the number of generations before the time of Honga the first.» — de la misma regla de nombres sale, según el volumen, la cuenta del tiempo en América, y con ella el olvido de todo lo anterior (cap. XXIV, v. 23)
«Then came the God of evil, I'tura (Ahura), sowing evil in the temples and on the altars. Yea, with a false tongue and cunning came he, before the prophets, stealing their eyes away, stealing their ears away, holding up his hand, saying: It is the Great Spirit's hand.» — el adversario entra por los templos y por los profetas, y lo hace tomándoles los ojos y los oídos y levantando la mano como si fuera la del Creador (cap. XXIV, v. 24)
«And I'tura, the God of evil, taught mortals to flatten the head, to make prophets, and, lo and behold, the land of Guatama became a land of seers and prophets and conjurers, seeking evil for sake of evil; consulting the spirits of the dead for war and for earthly glory in blood and death.» — el volumen repite en América la misma explicación del cráneo aplanado que dio en Asia, y le suma la consulta a los muertos con fines de guerra (cap. XXIV, v. 26)
«In those days the kings and learned men put their hearts to work building canals and finding places and roadways for them, and herein laid the great glory and honor of man at that time.» — el volumen cifra la grandeza de esa América en obra hidráulica y no en templos ni en armas (cap. XXV, v. 11)
«And God (Gitchee) perceiving the virtue and wisdom of men, sent His angels to teach man the mystery of canal-making; to teach man to compound clay with lime and sand, to hold water; to teach man to find» — la ingeniería se enseña desde el cielo: mezclar barro con cal y arena para que retenga el agua; el tramo se corta en el cambio de plana, donde sigue el nivel y la fuerza del agua (cap. XXV, v. 12)
«And they taught man how to soften copper like dough; how to harden copper like flint rock, for axes and mattocks for building canals; taught man how to work the ore in the fire and melt it; and how to make lead into sheets, like cloth.» — la metalurgia se enseña igual, y el volumen la describe por sus dos extremos: cobre blando como masa y duro como pedernal (cap. XXV, v. 13)
«In the High North lay the kingdom of Olegalla, the land of giants, the place of yellow rocks and high spouting waters. Olegalla it was who gave away his kingdom, the great city of Powafuchawowitchahavagganeabba, with the four and twenty tributary cities spread along the valley of Anemoosagoochakakfuela; gave his» — el reino del norte se describe por rocas amarillas y aguas que brotan a chorro; el tramo se corta donde el troceo reemite la marca de la misma plana, y sigue con la entrega del reino a la reina de pelo amarillo (cap. XXV, v. 16)
«Taught man to till the soil and grow wheat and corn; taught the women how to grind it and make bread. Taught the hunters how to slay the lion and the tiger and the mastodon, the HOGAWATHA, THE ROOTING ANIMAL OF WISDOM.» — la agricultura y la caza se enseñan en la misma lista, y el volumen da en versalitas su nombre para el animal que hoza, que es también la palabra de la que hace venir el nombre de su profeta americano (cap. XXV, v. 14)
«Then came I'tura's hosts of evil, ten times tens of thousands, for such is the nature of spirits and men; call for ten thousand to do a righteous work, and only a hundred come; call for ten thousand to do an unholy work, and behold, ten times ten thousand come.» — la observación con que el volumen explica la desproporción entre el mal y el bien: al trabajo recto acuden ciento de diez mil llamados, y al torcido acuden diez veces diez mil (cap. XXVI, v. 2)
«Go to the temples, the places of shining copper and silver, to the oracles, and obsess them, every one. And when the kings and the learned men come to consult Gitchee, my deadly enemy, assume ye to be Him, and answer them with lies and all manner of unprofitable speculation; turn them upside down; make them curse Gitchee; make them ask for I'tura.» — la instrucción del adversario a los suyos es suplantar al Creador en los oráculos y contestar con mentiras y especulación sin provecho (cap. XXVI, v. 3)
«And when madness cometh on them, follow ye them to their sleeping couches and whisper in their souls that their neighbors are their deadly enemies. Incite them to war and to all manner of deeds of death; and when they overturn each other's kingdoms and houses, and their dead lie like ashes over all the land, gather ye in their distracted spirits to fill my mighty kingdom with Gitchee's harvest!» — la segunda parte del plan es el susurro nocturno que convierte al vecino en enemigo mortal, y la cosecha de espíritus trastornados que deja la guerra (cap. XXVI, v. 3)
«I'tura answered, saying: According to the number of subjects any angel bringeth me, so will I exalt him to be a captain, or a general, or a Lord, or a God, and he shall have a sub-kingdom in my heavenly regions, with thousands of servants to do his bidding.» — el reino del mal se organiza por comisión: se asciende a capitán, general, Lord o Dios según el número de almas que se lleve (cap. XXVI, v. 5)
«And the Great Spirit cried out with a loud voice, so that the earth and heaven shook with the power of His voice; sifted all things, as a woman sifteth meal. And He found one grain of corn not ground by the God of evil, found Honga! The tribes so fast sworn to the Great Spirit that the evil Gods' and evil spirits' words rolled off and took no hold on them.» — el rescate se describe como cernido: de toda la tierra queda un grano sin moler, y son los que estaban jurados con tal firmeza que la palabra del mal les resbalaba (cap. XXVI, v. 10)
«Then asked the Great Spirit: Of what tribe? And he answered: My flesh is nothing; my genealogy is of the spirit. Of the I'hin my mother; of the I'huan my father.» — el elegido americano rehúsa la tribu como credencial y da una genealogía de espíritu, mestiza de las dos razas (cap. XXVI, v. 14)
«Then said the Creator: For which reason, I name thee Eawahtah, spirit and flesh even balanced, best of men. Come thou with Me; walk along with Me; thou shalt re-instate the tribes of men; deliver them out of darkness; make them worshipful.» — el nombre se le da por el equilibrio entre espíritu y carne, que el propio volumen traduce en la misma frase (cap. XXVI, v. 15)
«Eawahtah said: How after the wind? The Great Spirit said: Come with Me, My Son. Then Eawahtah walked along and came to a place where the wind blew in the leaves. 18. The Creator said: Tell Me, My Son, what saith the wind in the leaves? And answered Eawahtah: E! Then the Creator took Eawahtah to the big sea water, and asked: What saith the wind in the water, My Son? 19. And Eawahtah answered: Go! Then took the Creator Eawahtah to the high crags, the rocks above the clouds, piercing, where the wind whistled; and He said: What saith the wind, My Son? And Eawahtah answered: Quim!» — el nombre del Creador se compone de tres sonidos del viento —en las hojas, en el agua y en los riscos— oídos por el propio elegido (cap. XXVI, vv. 17-19)
«And the Great Spirit said: Call Me Egoquim, O My Son. I am three in One; the earth, and all that is in the earth and on the earth, and all the stars and moon and sun; they are one of My members. And the air above the earth, the Atontea, is another member of My Person. And higher yet; in the high place above the air, is the ether; the great penetrator; and that is the third member of My Person. I am everywhere, far and near; all things thine eye seeth; all things thine ear heareth are of Me and in Me.» — la trinidad del volumen es cosmológica y no personal: la tierra, el aire y el éter son sus tres miembros (cap. XXVI, v. 20)
«Whatsoever is one with Me hath no hard labor. Behold the flowers of the field; I color them. Behold the ant and the honeybee; I lead them; the bird I teach how to build. 22. Man alone is stubborn, setting up ways of his own. O that he could learn to be one with Me!» — el argumento de la flor, la hormiga y el pájaro, y la excepción que el volumen señala: solo el hombre se pone caminos propios (cap. XXVI, vv. 21-22)
«ONE Great Person, even Egoquim, Creator and Ruler over all in heaven and earth. 2. Him shalt thou have and no other God, nor Lord, nor idol, nor man, nor angel, to worship, forever! 3. Him shalt thou love above all things in heaven above, or on the earth, or in the waters of the earth! 4. And thou shalt teach him to thy children, and command them to teach Him to their children, and so on forever! 5. And thou shalt swear against all other Gods, and Lords, and idols, to serve them not forever! And the same to thy children, and to their children after them, forever! 6. And this is the first Egoquim law.» — la primera ley americana prohíbe todo otro objeto de culto, y nombra expresamente al hombre y al ángel entre los prohibidos (cap. XXVII, vv. 1-6)
«And to the sick and helpless; to the stranger and the man that cometh afar; to the widow who is destitute; to the child that hath no father; thou shalt be both father and mother to them; and take them into thy house and feed them; and give them skins and cloth to wear; and if they be lost, thou shalt go with them and show them the way. 11. Commanding these things unto thy children, and to their children after them, forever! 12. And this is the third Egoquim law.» — la tercera ley obliga a hacerse padre y madre del huérfano, la viuda y el forastero, y a acompañar al perdido hasta enseñarle el camino (cap. XXVII, vv. 10-12)
«And thou shalt respect the times of woman; and when she is bearing unto thee, thou shalt not lie with her; nor give her heavy labor, nor angry words, nor fret her; but be obedient to her, doing whatsoever she asketh thee to do, for it is her time, and she is thy queen.» — la sexta ley manda obediencia al marido durante el embarazo, sin trabajo pesado ni palabra airada, y llama reina a la mujer en ese tiempo (cap. XXVII, v. 18)
«Thou shalt labor six days, but on the seventh day it is the moon's day, and thou shalt not labor, nor hunt, nor fish, but go to the altar of thy Creator and dance and sing before Me; and sit in silence to hear My words, which I speak into the souls of men, and of women and children. 22. Teaching this to thy children, and to their children that come after them, forever. 23. Which is the seventh Egoquim law.» — la séptima ley pone el descanso en el día de la luna y lo llena de danza, canto y silencio para oír (cap. XXVII, vv. 21-23)
«Thou shalt restore the rites and ceremonies of and on the part I swear thee which thou shalt not restore; which is: Thou shalt not flatten the head to make a seer, a Haonga, to drive the judgment of the brain away to the prophetic regions. 25. Teaching these things to thy children, and to their children after them, forever! 26. Which is the eighth Egoquim law.» — la octava ley prohíbe aplanar la cabeza para fabricar videntes, y el volumen la pone como excepción expresa dentro de la restauración de los ritos antiguos; la frase va atropellada tal cual el troceo (cap. XXVII, vv. 24-26)
«Yea, My beloved! I am with you! Behold, My worlds are wide and many. When My back is turned, evil Gods come to steal My children; tell them lies to win them; tell them they are My Sons come to save them!» — el volumen da su explicación del salvador: un Dios malo que roba hijos ajenos mientras el Creador mira a otro lado y se hace pasar por enviado suyo (cap. XXVII, vv. 40-41)
«But the red man shall possess it: inhabit it far and near. Then shall come another evil God 1, to flay and destroy My sons and daughters, to cover all the lands over with pure blood. Then will I come again and rout the evil God, raise up My sons and daughters, full of glory.» — la profecía americana anuncia otro Dios malo que cubrirá las tierras de sangre pura; la llamada de nota que sigue a God remite al pie de la plana 791 (cap. XXVII, v. 41)
«From far over the water will I bring their kindred (Jews), who worship none born of woman; a wise speaking people. A people that war not; who kill not off weaker nations. I will come in the Mohawk (Tenonachi), and the Mohegan (Hoochiquis); My hand shall reach around the earth in that day. I will chase away all Gods and Saviors born of woman. Only the Great Spirit shall all men worship.» — el volumen empareja a los suyos de América con los judíos por una misma negativa, no nacer de mujer el objeto del culto, y nombra al Mohawk y al Mohegan con sus formas propias (cap. XXVII, v. 42)
«Forty mighty nations shalt thou found, O My son; and every nation shall be an independent nation; but all the nations shall be united into a brotherhood of nations, as ONE mighty people, and that one shall be called O-pah-E-go-quim, signifying ONE. For when I come in kosmon, My people shall have many states, like unto thine, and their combination shall be called UNION, signifying ONE. Build thou a model for them, O Eawahtah.» — el volumen hace de la liga de naciones indias el modelo de la unión estadounidense y traduce los dos nombres por la misma palabra, UNO (cap. XXVII, v. 48)
«For, though when they come they shall overthrow thy people in the earth, the angels of thy holy ones shall come and purge them of their Savior, and make them clean in My sight.» — la misma profecía acepta la derrota de los suyos y le pone un desquite: los ángeles de los vencidos purgarán del Salvador a los vencedores (cap. XXVII, v. 48)
«God said: Be wise, O man, in the words of thy God. My records come not up out of the ground, nor from the books of mortals. 2. I open my heavenly libraries, and find my living sons and daughters who once trod the earth. 3. Their light I recast down again to mortals in a stream of fire, and lo, my words are rewritten.» — el volumen declara aquí su propio método: ni excavación ni libros de mortales, sino bibliotecas celestes cuya luz se vuelve a echar abajo en un chorro de fuego (cap. XXVIII, vv. 1-3)
«Hearken to the voice of the millions of Chine'ya and Vind'yu, and the remnants of the Algonquins! Their bibles are a power to this day. Their people are appalled at the work of thy bloody sword. 6. They will not fall down and worship as thou decreest; they know that Jehovih is mightier than thou.» — el volumen apela a la persistencia de las escrituras de China, la India y los algonquinos como argumento contra el que llega con espada (cap. XXVIII, vv. 5-6)
«Thou hast tried on all my people, to convert them, but hast failed utterly. Behold, I come now with a new book; and they will accept it from my hand. 10. Herein do I prophesy to thee, beforehand, that thou shalt witness in time to come, that I, God of heaven and earth, have spoken.» — el anuncio del libro nuevo se hace como profecía verificable: el lector habrá de ser testigo de que se dijo antes (cap. XXVIII, vv. 9-10)
«Nor shalt thou say: Man of himself progresseth; and that such and such would come of a natural order. 12. I say unto thee, man progresseth not, save by me, through my angel hosts in heaven. 13. In testimony of which I have left many peoples before thee, for hundreds of years. Thy natural order is laziness and uncleanness. Wherein thou art quickened in spirit, behold, it is the heavens upon thee that stirreth thee up.» — el volumen niega el progreso por orden natural y llama a ese orden pereza y suciedad: todo movimiento hacia arriba viene del cielo (cap. XXVIII, vv. 11-13)
«OF GOD'S LABORS IN ATMOSPHEREA.--CONTAINING AN ACCOUNT OF THE ESTABLISHING ON THE EARTH THE NAMES: LORD GOD, AND DE'YUS, AND DYAUS, AND DEITY, AND TE-IN, AND SUDGA, AND OSIRIS, AND BAAL, AND ASHTAROTH. COVERING A PERIOD OF TWO THOUSAND FOUR HUNDRED YEARS; THAT IS, FROM THE TIME OF ABRAHAM, AND BRAHMA, AND PO, AND EAWAHTAH, TO THE TIME OF MOSES, AND CHINE, AND CAPILYA. THIS BOOK OF GOD PERTAINETH TO BOTH, THE EARTH AND LOWER HEAVENS, AND CONTAINETH AN EXPOSITION OF THE LABORS OF THE ABOVE FALSE GODS, AND THEIR FALL AND ENVIRONMENT IN HELLS, ALL SAVE BAAL AND ASHTAROTH.» — la portadilla del libro de las guerras declara de antemano su asunto: cómo se establecieron en la tierra los nombres Lord God, De'yus, Dyaus, Deity, Te-in, Sudga, Osiris, Baal y Ashtaroth, y cómo cayeron
«First: The Lord God of Maitraias not having, from this time forth forever, force to enforce: Permission to use violent force, neither by fire nor water, save in hells or knots. 3. Second: By the ARC OF SPE-TA: By the decree of the Most High: The Lord God of Maitraias is bound by the same rule as the Lords of the lowest heavens; whose walls and pillars of fire are abolished, save on special occasions; whose respective kingdoms are open and free for all spirits above the es'yan grade.» — el primer decreto de la nueva ley quita la fuerza al gobierno celeste y derriba los muros y los pilares de fuego de todos los reinos bajos (cap. II, vv. 2-3)
«Fifth: The labor of the Lord God shall be to prevent drujas returning to the earth to dwell with corporeans; to capture drujas on the earth and carry them off to the nearest Lord's heavenly place, and there deliver them. Force by violence or without consent being abolished, the mishm shall devise strategems, by games and tournaments, or otherwise persuasively.» — abolida la fuerza, la contención de los drujas se hace por estratagema: juegos, torneos y persuasión (cap. II, v. 6)
«And herefrom rose the saying: The believers go to God, but the unbelievers go to his Lords; they that live the higher law on earth escape hada.» — el volumen data aquí un dicho corriente y lo convierte en ley escrita: el creyente va a God y el incrédulo a sus Lords (cap. III, v. 5)
«The sixth section of the Divan law provided: The name for the kingdom for them that profess faith in the Great Person, Jehovih, but are without practice, shall be called Me-de, and its place shall be in the first remove from the earth.» — el reino de los que profesan sin practicar se llama Me-de y se pone en el primer escalón sobre la tierra (cap. III, v. 10)
«And there was selected one A-chung-le, and made sub-God of Me-de, with the title Anubi, signifying mediator, and judge of grades. 5. God said: Anubi shall have a badge, and a pair of scales; with mine own hands will I invest him.» — el volumen da su propia versión del nombre y de los atributos de Anubis: mediador y juez de grados, con insignia y una balanza (cap. IV, vv. 4-5)
«Jehovih spake to God concerning the matter, saying: For four years I bestowed My light in Person on the corporeal earth, and then I departed; for it is well that men and angels learn to be self-raising.» — la retirada de los cuatro Dioses de la tierra se funda en una regla, no en un castigo: hombres y ángeles han de aprender a levantarse solos (cap. IV, v. 10)
«The Diva then made another section of the Divan law, which was the title to be given to the four angels thus provided to bestow the Voice of Jehovih on mortals,and the title was O-yra; that is, O the High Heaven; and Y, going to; and ra, the earth.» — el volumen descompone el título O-yra en tres partes y las traduce una por una (cap. IV, v. 13)
«Footnotes 1 Christ is called an evil God by the Indians» — el pie de nota que el volumen pone a su propia profecía, y que es lo único que imprime la plana: ahí se nombra al Dios malo anunciado en la plana 788
«and yet not committing one's self to an association of brethren of like faith, proveth such lack of discipline as requireth beginning at the fifth grade in the es'ean world.» — el volumen penaliza la fe sin comunidad: creer y no juntarse con los de la misma fe se paga empezando desde el grado cinco; el tramo arranca en el cambio de plana, que parte la frase tras Creator (cap. III, v. 9)
«and the names given were: To Jaffeth, Te-in; to Arabin'ya, Jehovih; to Vind'yu, Ormazd; to Guatama, Egoquim; according to the languages, and to the capabilities of mortals to pronounce words.» — los cuatro nombres divinos quedan repartidos por lengua y por lo que cada boca puede pronunciar, no por doctrina (cap. IV, v. 12)
«Such, then, were the chief of the Divan laws made in heaven in the cycle of Cpenta-armij, during the first two hundred years. And all the kingdoms of atmospherea were established and officered; and all the people in these heavens became organic as soon as passing the es'yan age. Nor was there any dissatisfaction amongst any of the Gods, or Lords, or other officers, or in any of the colleges, or hospitals; and never since the foundation of the world had there been such prosperity in the resurrections of the inhabitants of heaven.» — el volumen cierra el bloque legislativo con un saldo de concordia sin una sola disidencia, que es lo que hace más dura la caída que cuenta enseguida (cap. IV, v. 19)
«AND the harmony of heaven reigned on earth; war ceased amongst men on all the divisions of the earth. And man began to esteem wisdom, and truth, and virtue, and industry. The inspiration of the angels set man to imitating the affairs of heaven. He built schools and colleges, nurseries and hospitals, and factories for silk cloth, and linen cloth, and cotton cloth, and for paper; and factories for making glass, and leather; and factories for smelting iron, and copper, and silver, and gold.» — la edad de oro se mide en fábricas: seda, lino, algodón, papel, vidrio, cuero y fundición de metales; el capítulo V está impreso DOS VECES en el troceo, en las planas 803 y 804, palabra por palabra, y se cita siempre la primera (cap. V, v. 1)
«The Lords sent ashars of great wisdom to dwell with mortals, to teach them by inspiration in regard to all knowledge; to teach them to spin and weave finely; to teach them the seasons, the times of the earth, and moon, and sun, and stars; to observe them with lenses, as had been the case in the cycle of Osiris, but was lost on the earth. Yea, the spirits of thousands of years previous were brought back to the earth, to reveal to mortals the lost arts and sciences.» — el volumen explica el saber astronómico por inspiración y hace volver a la tierra a espíritus de milenios atrás para reponer las artes perdidas; la plana se repite entera en la 804 (cap. V, v. 3)
«And the Lord God of Maitraias restrained the drujas of heaven from coming back to afflict mortals or lead them astray. He guarded the earth around about on all sides, so that, in heaven, the Lords and the Divan hosts, in mirth, styled him THE SAVIOR OF MEN! 6. Jehovih rebuked them, saying to God: They that sow in mirth oft reap in sorrow.» — el título de SALVADOR DE LOS HOMBRES nace, según el volumen, de una broma de los Lords, y Jehovih la reprende en el acto; la plana se repite entera en la 804 (cap. V, vv. 5-6)
«For the degree of Anubi any one (who desired to learn heavenly things) was eligible. The rites and ceremonies were in dark chambers; and the angels of heaven, clothed in sar'gis, took part therein. And the angels taught mortals by the voice the mysteries of spirit communion; how to sit in circles and in crescents; taught the four dark corners, and the four bright sides; taught them how to ascertain from what grade in heaven the spirits came; how to keep off evil spirits; how to attract righteous spirits; taught them how to develop in su-is and sar'gis; the secrets of falling water; the application of lotions to the skin, that would make poundings and rappings.» — el volumen describe su primer grado como escuela de fenómenos: cámaras oscuras, círculos y crecientes, y al final las lociones en la piel que producen los golpes y los raps (cap. VII, v. 6)
«The second degree taught the people of the Great Spirit and His secret names; taught them His high holy heavens, where all is rest and happiness forever. Whoever took the second degree had to live one year with the poorest of the poor, going about soliciting alms, reserving only the poorest of things for himself. And if he found a person naked he must take off his clothes and give them to that person. Men and women alike served the same conditions.» — el segundo grado se paga con un año de mendicidad, con la obligación de desnudarse para vestir al desnudo, y sin distinción entre hombres y mujeres (cap. VII, v. 7)
«Besides this there was the fifth degree, which reached the secret of life in the flesh; the power of will and how to use it far and near; how to rule over others without their knowing it; to cast spells; to enter the prophetic state; to estimate numbers without counting; to find proportions and distances without measuring; to forecast the time of things; to find the weight of things without weighing; to find the power of the capstan before it is made, and of the lever and screw; to find the friction of things before they were moved, in order to know the power required. The fifth degree was called the degree of prophecy; and the place of initiation was called the college of prophecy.» — el quinto grado es el de profecía y mezcla el gobierno de la voluntad ajena con el cálculo sin instrumentos: pesos, proporciones, fricciones y potencias antes de construir la máquina (cap. VII, v. 10)
«OF ANUHASAJ; WHO, BY TREACHERY, BECOMETH LORD GOD, SECOND IN RANK TO GOD, SON OF JEHOVIH» — el rótulo del capítulo anuncia de antemano el modo del ascenso, que es lo que el volumen quiere que se lea: por traición y desde dentro
«Satan (self) said unto Anuhasaj: Who art thou, that one of less wisdom ordereth thee? Anuhasaj said: Alas, I am a fool, and without will to assert myself.» — el volumen pone a satán a hablar y aclara entre paréntesis que es el yo; la caída empieza por un agravio de protocolo (cap. VIII, v. 6)
«Satan came again to him and said: Hear thou my voice, and thou shalt triumph over all other Gods. Anuhasaj said: What shall I do? And satan said: Go thou to Ahura, who offended thee in presence of the Chieftainess, Cpenta-armij, and say to him: O God, I crave thy forgiveness. Thou wert right, and I was wrong. I have repented most bitterly. Now I come to thee, with faith in Jehovih. Him will I serve forever. Turn me not off, O Ahura; remember thine own one-time shortness; and the high Gods above thee accepted thee.» — el plan que el volumen adjudica al yo empieza por una disculpa fingida y por pedir el sitio más bajo (cap. VIII, v. 8)
«The Lord God said unto satan: Who first shall I bring into my favor? Satan said: Thou shalt first bring into thy favor Anubi, MASTER OF THE SCALES OF HEAVEN, and when thou hast this to thy liking, thou shalt call him THY SON and SAVIOR OF MEN!» — el volumen da aquí el acta de nacimiento del título de Hijo y Salvador de los Hombres: se lo pone un Dios falso al juez de la balanza para tenerlo de su lado (cap. VIII, v. 16)
«Satan said: Thou shalt next bring into thy favor the ten Lords of the heavenly kingdoms of the earth. And when thou hast them to thy liking, thou shalt exalt the chief one of them to be above the rest; and him that thou exaltest thou shalt call Osiris, for it is a name loved on earth and in heaven.» — el nombre Osiris se elige por mercadotecnia y el volumen lo dice así: porque es un nombre querido en la tierra y en el cielo (cap. VIII, v. 17)
«And in no case shall any more spirits be sent to Craoshivi; for all people in heaven and earth shall be taught that thy kingdom is the All Highest Place; and that thou art the All Highest God, even the Creator of all things; and all angels and mortals shall be thy servants.» — el golpe se consuma cortando el tránsito de los muertos hacia arriba y declarando al reino propio el más alto y a su dueño el Creador (cap. VIII, v. 19)
«And the Lord God told no one in heaven or on the earth of his designs; gave no sign or token in his behavior that would make messengers or swift messengers look at him to read him; and he passed for the meekest and holiest of Gods.» — el volumen insiste en que el disimulo fue perfecto, hasta para los mensajeros que leen a los Dioses (cap. VIII, v. 21)
«In Jehovih's name I speak before you; for the love I bear for the souls of men and angels. I belong not to the Diva as do ye Lords; my voice findeth vent in the fullness of the Father in me.» — la fórmula con que el usurpador se pone por encima del cuerpo colegiado: él no pertenece a la Diva, habla por plenitud del Padre (cap. VIII, v. 25)
«The fourth degree taught the arrangement of the heavens; the places of the sun and stars and moon; the places and grades of the unseen worlds; the localities of the lower and higher heavens; the places and dominions of false Lords and false Gods; the places in hada, and of hells and knots; of familiar spirits, and also of fetals, both the harmless and the destructive vampires, that live on mortals and in swine and cattle, that induce mortals to eat flesh food for that purpose;» — el cuarto grado junta astronomía y geografía del otro mundo, e incluye a los vampiros que viven en el cerdo y en la vaca e inducen al mortal a comer carne para eso (cap. VII, v. 9)
«the key to the place of the north star; the position of the earth's vortex; the vortices that move the corporeal worlds, and hold them in place; and the rules for building temples and pyramids, with their spirit chambers.» — el mismo grado cierra con la mecánica de los vórtices y las reglas para levantar templos y pirámides con sus cámaras de espíritu (cap. VII, v. 9)
«And such was the wisdom of God that only Faithists could receive the degrees, save the first degree; and, therefore, the greatest knowledge of the earth was kept in secret with the Faithists. And the kings' people, even the richest and most powerful, were beholden to the sons and» — el volumen hace del secreto una ventaja material: el mayor saber de la tierra queda del lado de los suyos; el tramo se corta donde el troceo reemite la marca de la misma plana, y sigue con la obligación de los reyes de contratarlos (cap. VII, v. 12)
«And when thou art thus exalted, thou shalt seek to have appointed such Lords to the ten divisions of earth as are thine own special friends. And it shall come to pass that the whole earth and her heavens shall be thine, and thy title shall be Lord God, and all people on earth and in heaven shall be thy servants.» — la segunda parte del plan es colocar amigos en las diez divisiones de la tierra hasta que todo sea suyo (cap. VIII, v. 12)
«To the east or west, or north or south, all things grow, in heaven and on the earth; I have seen no greater wisdom than this. One thing groweth not, the Diva.» — el argumento con que se abre la grieta es de progreso: todo crece menos la institución, y sus leyes son de hace siglos (cap. VIII, v. 29)
«Satan continued: And whether it be fifty years, or a hundred, or two hundred, bide thou thy time. But the time shall surely come when thou shalt be exalted; and thou shalt solicit and accept a place in the dominions of the Lord God in the Lord-dom of heaven and earth, Maitraias. 11. Satan continued: And whether it be one hundred years more, or two hundred years, it mattereth not to thee; but thou shalt finally attain to the Lord-dom, and be duly installed and crowned Lord God of heaven and earth.» — la paciencia es parte del plan: siglos de espera hasta la Lord-dom y la corona (cap. VIII, vv. 10-11)
«Which is to say: It is wiser to worship Him we know not, and cannot comprehend, and is therefore as nothing before us, than to hearken to the words of most wise Gods and Lords. 33. If to worship that which we are ignorant of is the highest of worship, then the fool is the greatest of worshippers. For he is ignorant of all things. And by virtue of this reason, he who is the wisest must be the poorest of worshippers.» — la objeción central de los rebeldes, que el volumen deja formulada como silogismo: si adorar lo que se ignora es lo más alto, el mayor adorador es el necio (cap. VIII, vv. 32-33)
«With the acquisition of knowledge, they all put away the Unknowable; the ignorant are devout worshippers. Shall we hold our tongues, saying: Wh-ce, Wh-ce! The ignorant must not know the truth; the whole truth! 35. To do this, are we not hypocrites?» — la segunda mitad de la objeción es de honradez: callar la verdad a los ignorantes para conservarles la devoción es hipocresía (cap. VIII, vv. 34-35)
«Cannot our Gods and our Lords make these heavens the greatest of all regions in the universe? Shall we and our people forever run off to etherea in search of higher heavens? And not improve our own? To exalt a place by going away from it, who hath seen this done?» — el argumento del reino que se queda: mejorar el cielo propio en vez de emigrar, porque nadie ha visto exaltar un sitio yéndose de él (cap. VIII, v. 38)
«We have the same rites and ceremonies as the ancients; parades and salutations and anthems sung for thousands of years; and to whom? A figure-head that is void of shape and person and sense.» — el joven Lord reduce el culto a rutina de milenios dirigida a un mascarón sin forma ni sentido; el volumen no le quita la palabra (cap. VIII, v. 41)
«Then rose Ashtaroth, assistant to Baal, and Lordess of the East Wing of his heavenly place. She said: Here are other Lordesses, can speak wisely. As for me, my words are few. The ancients have taught us to be plain in all things. And we have made our heavens like orchards stript of leaves and blossoms. As fast as angels are made bright and useful, they are persuaded to become Brides and Bridegrooms to Jehovih, and fly off to remote worlds.» — la objeción de la Lordess es demográfica: el cielo propio queda desnudo como huerto sin hojas porque lo mejor se va apenas está hecho (cap. VIII, v. 43)
«I appeal to thee, my Lord God, and to ye, most wise Lords, are not these Brides and Bridegrooms hoodwinked by the tales of the etherean Gods? And by the parade and pageantry of the marriage ceremony? And by the fire-ships, and pomp and splendor of the marshals, and trumpeters, and music, and the high-raised Gods?» — la misma voz sospecha que la ascensión se vende con pompa: naves de fuego, mariscales, trompeteros y música (cap. VIII, v. 44)
«Make this kingdom the All Highest heavenly kingdom; and make your God the highest of all Gods, even the Creator. Him shall ye surround with a capital city, a heavenly place paved with diamonds and most precious gems. And his throne shall be the most exalted, highest of all glories. To which none can approach, save by crawling on their bellies. Yea, such majesty shall surround your God as becometh a Creator; and such newly-invented rites and ceremonies, dazzling beyond anything in all the worlds!» — el programa del usurpador es de escenografía: ciudad de diamantes, trono inaccesible salvo arrastrándose y ritos nuevos deslumbrantes (cap. IX, v. 5)
«The rites and ceremonies should be carried to the highest. Without rites and ceremonies a people are as a dead people; they are as an army without discipline. In fact, discipline is void without the formalities of rites and ceremonies. To not have these is to have every one do for self, which is the dissolution of all union. Baal hath spoken wisely on this; we need new rites and ceremonies, adapted for the highest grades. We shall no longer bow to a God we know not, a scattered substance wide as the universe!» — la defensa del rito como disciplina, y el rechazo de un Dios que es sustancia dispersa por el universo (cap. IX, v. 6)
«And yet, my Lords and Lordesses, shall we not deliberate on these things? And council with our best loves upon it; for such is the construction of the mind that it oft seeth better through others' eyes. And, above all, shall we not mature the subject to know if in our own souls we are sincere, doing all things for the good of heaven and earth, and not for ourselves. 9. Ye know how Ahura's kingdom prospered until he began to work for his own glory; let us not, then, fall into his errors, but from his errors learn to avoid similar ones.» — el usurpador cierra su propio discurso invocando prudencia y poniendo de ejemplo el fracaso del Dios falso anterior (cap. IX, vv. 8-9)
«For so I created man, in prosperity he idolizeth himself. He saith: Behold me! What great things I can do: Yea, I am wise; I perceive the nothingness of the Creator! And he buildeth to his own ruin. I created life and death all around him, that he might learn My power ere he quitteth the earth. And hada I made wide, with a place of ascent and a place of descent. Upward I placed My holy lights, saying: Come! Downward, I made darkness, saying: Beware! hell lieth hither! But they plunge into misery headlong.» — Jehovih explica la rebelión por la prosperidad que él mismo dio, y describe el cielo bajo como una encrucijada señalizada en las dos direcciones (cap. X, v. 6)
«The Lords and Lordesses received the two communications at the same time; and they severally laid the matter before their Holy Councils; and great was the excitement therein. That which had been planned to be in secret was thus made public in all the hadas in a day, before thousands of millions!» — la conjura se descubre por su propia prisa: las dos cartas llegan a la vez y el secreto se hace público en un día (cap. X, v. 11)
«So, after a session of three days, Anuhasaj was elected and enthroned in Hored, a new heavenly place, and crowned OUR GOD of the earth and her heavens, the VERY LORD GOD IN JEHOVIH. Thus he became a false God.» — el volumen data en tres días la fundación del reino rival y le pone al recién coronado el nombre con que lo llamará de aquí en adelante (cap. X, v. 14)
«Then satan spake to Anuhasaj, saying: Command them to lie on their bellies in token of submission to thee, and say to them: Lay the crown at my feet, and I will stand with my head bare; and when ye have prostrated yourselves, I will command the crown in my own name to rise up and lie upon my head; and if it so rise, then know ye of a truth our work is the highest, best work.» — la coronación se resuelve con un prodigio de escena: los electores boca abajo y la corona subiendo sola, propuesta como prueba de que la obra es buena (cap. X, v. 15)
«SATAN went to all the Lords and Lordesses in hada, and said unto each and every one: Thine shall be exaltation without labor; because thou art wise, others shall serve thee; and great shall be thy glory. As thou hast witnessed the rites and ceremonies, in Craoshivi, of the high-raised Gods, even so shall it be with thee. Behold, the heavens of the earth shall become the brightest and most glorious of all heavens.» — el volumen reparte la misma promesa a cada uno por separado: exaltación sin trabajo, siervos propios y un cielo más brillante que todos (cap. X, v. 1)
«Be thou patient, and seeming most humble, and bide thou thy time; thou wert born to be a leader even amongst Gods. Be secret; disclosing naught.» — la instrucción se cierra con dos consignas de conducta: parecer humilde y no decir nada a nadie (cap. X, v. 3)
«OF THE DEITY, ALIAS DYAUS, ALIAS DE'YUS, ALIAS DEUS; ORIGIN AND POWER IN THE HEAVENS AND ON EARTH.» — el rótulo del capítulo declara lo que el volumen va a sostener: que Deity, Dyaus, De'yus y Deus son alias de un mismo usurpador y tienen fecha de origen
«ANUHASAJ said: I, the Lord, your God, being the All Highest, through your choice, decree, for sake of harmony and concert in our labors, the establishment of a De'yus. 2. As the Craoshivians have had a Diva (Divinity), so will I have a De'yus.» — el nuevo cuerpo se calca del que se acaba de disolver, y el volumen deja ver el calco en el propio nombre (cap. XI, vv. 1-2)
«Therefore by my own voice I dissolve the Diva of heaven; and it shall not be from this time forth forever. And whosoever of ye being members thereof, shall this day resign the Diva, and send word to the ruler of Craoshivi, for his benefit» — la disolución del cuerpo colegiado legítimo se decreta por voz propia, y se manda avisar al que sigue siendo God como si fuera cortesía (cap. XI, v. 4)
«First, then, I take unto myself Anubi, the Lord loved by you all, and he shall be my associate, and his title shall be MASTER OF THE SCALES OF HEAVEN, for he shall determine the grades of the spirits and send them to their respective departments. On earth his title shall be SAVIOR OF MEN, SON OF DE'YUS.» — el volumen data aquí el reparto de los dos títulos: Maestro de la Balanza del Cielo arriba y Salvador de los Hombres, Hijo de De'yus, en la tierra (cap. XI, v. 7)
«Second, thou, Hi-kas, shalt be RULER OVER JAFFETH and its heavenly kingdom; and thy title shall be TE-IN, and of the first rank of GOD OF» — el reparto de nombres divinos por países: Te-in en China, Sudga en la India, Osiris en Arabia y Baal en Heleste, los cuatro salidos del mismo acuerdo; el tramo se corta en el cambio de plana, donde sigue THE EARTH (cap. XI, vv. 8-11)
«Sixth, thou, Ashtaroth, shalt be ruler over Parsa, and its heavenly kingdom, and thy title shall be ASHTAROTH, of the first rank of GODDESS OF THE EARTH. 13. Seventh, thou, Fo-ebe, shalt be ruler over Uropa and her heavenly kingdom, and thy title shall be FO-EBE, and of the first rank of GODDESS OF THE EARTH. 14. Eighth, thou, Ho-jab, shalt be ruler over Japan and her heavenly kingdom, and thy title shall be HO-JAB, and of the first rank of GOD OF THE EARTH.» — la serie sigue con Ashtaroth en Parsa, Fo-ebe en Uropa y Ho-jab en Japón, con lo que el volumen deriva de un solo pacto los nombres divinos del mundo antiguo (cap. XI, vv. 12-14)
«And every God and Goddess shall manage his or her own kingdom in his or her own way; but every one shall nevertheless be tributary to my kingdom, according to the exactions I put upon him or them.» — la autonomía concedida viene con tributo, que es la única atadura del sistema nuevo (cap. XI, v. 17)
«So it came to pass Anuhasaj had two capital cities; and the first was called the CITY OF THE GATE OF HEAVEN, that is, Anubi; and the other was called the PLACE OF EVERLASTING REST, that is, Sanc-tu. Anuhasaj said to Anubi: Behold, the City of the Gate of Heaven shall be thy place. And thou shalt determine the rate of all souls who desire to enter the Place of Everlasting Rest. Thou shalt be judge over them. And whosoever is not for me shall not enter, but shall be cast into the kingdoms of hada. And those that are for me, thou shalt send unto me.» — las dos ciudades del reino falso y su función: en la Puerta del Cielo se juzga y se aparta, y al que no es suyo se lo echa a las tinieblas (cap. XI, v. 22)
«And thy capital shall be guarded on every side but one, with pillars of fires, so that none can pass but by the Gate of Heaven.» — la Puerta del Cielo se hace obligatoria por ingeniería: pilares de fuego en todos los lados menos uno (cap. XI, v. 23)
«ANUHASAJ never established the De'yus as projected at first, but took the name De'yus (Dyaus) upon himself, and became known in the heavens by that name.» — el volumen explica el nombre por un cambio de plan: el cuerpo colegiado no se funda y su nombre se lo queda el fundador (cap. XII, v. 1)
«To overturn Jehovih and His dominions on the earth and in these heavens will be your first labor. And whenever corporeans embrace Him, calling themselves FAITHISTS IN THE GREAT SPIRIT, or FAITHISTS IN JEHOVIH, or FAITHISTS IN ORMAZD, or by any other name signifying the ALL LIGHT, or UNSEEN, or PERSON OF EVER PRESENCE, ye shall pursue them, and destroy them off the face of the earth. To do which ye shall use the oracles, or prophets and seers, or magicians, or inspiration; and ye shall set the kings and queens of the earth to war upon them, and spare them not, man, woman or child.» — la orden de exterminio se da con sus medios enumerados —oráculos, profetas, videntes, magos, inspiración y los reyes de la tierra— y sin excepción de mujer ni de niño (cap. XII, v. 4)
«And of spirits of the dead who fall into your respective kingdoms, being Faithists, bring them before Anubi and his hosts, and he shall send them into regions of darkness, saying to them: Behold, ye have your Jehovih! And Anubi shall place guards over them, and they shall not know where to go, but will cry out in their darkness.» — la misma medida se aplica a los muertos: a los fieles se los manda a la oscuridad con una burla sobre su propio Dios (cap. XII, v. 5)
«In the rites and ceremonies, both in your heavens and on the earth, shall ye enforce the exchanging of words signifying Great Spirit to words» — aquí está el mecanismo que el volumen propone para el cambio de religión del mundo: sustituir en el rito las palabras que dicen Gran Espíritu; el tramo se corta donde el troceo reemite la marca, y sigue con Lord God, de la forma y el tamaño de un hombre (cap. XII, v. 8)
«And all songs of praise shall be changed; and prayers and beseechings to your God, instead of Jehovih, or Ormazd, or the Great Spirit. For both mortals and angels shall be made to know that He is my enemy, leading my people astray. And as to the prophets and seers on the earth, who will persist in preaching or singing to the Great Spirit, ye shall incite torture and punishment and death unto them.» — la operación alcanza a los cantos y a las plegarias, y a los profetas que insistan se les manda tormento y muerte (cap. XII, v. 9)
«And whether I be De'yus, or God, or the Lord God, or the All Perfect, me only shall they worship, forever. And my place, Hored, shall be the sacred hill of God forever! And none shall approach me but by crawling on their bellies; for I will so exalt my lights that none can stand before me.» — el usurpador declara indiferente cuál de sus nombres se use y deja la misma condición de acceso: arrastrándose (cap. XII, v. 10)
«And thereupon he stooped down on the sly, and with his own hand raised it up and crowned himself, and commanded the Lords to rise» — el fraude, dicho por el propio volumen: se corona con su mano a escondidas mientras los electores están boca abajo; el tramo se corta donde el troceo reemite la marca, y sigue con los que declaran haber visto con la segunda vista que la corona subió sola (cap. X, v. 17)
«And to his fellow-God, conspirators against Me, Who brought them into being, give thou them full sway to destroy My worshippers. Let them raise the name of their God, and bait mortal kings and queens to glut themselves in the havoc of My chosen, the Faithists.» — Jehovih no impide la rebelión: da plena mano a los conspiradores para destruir a sus propios adoradores y para azuzar contra ellos a los reyes mortales (cap. XIII, v. 2)
«The earth neareth her greatest corporeal growth, and these self-assuming Gods shall build monuments through their mortal emissaries, in the greatest divisions of the earth: Temples, and pyramids, and oraclepalaces, which shall stand thousands of years as testimonies of the audacity of Gods and Saviors. To honor whom, the Lord God hath sworn to make angels and men suppliant slaves in heaven and earth.» — la teoría que el volumen da de los monumentos antiguos: templos, pirámides y palacios de oráculo levantados por emisarios mortales como testimonio de la audacia de Dioses y salvadores; el tramo arranca donde el troceo parte self-assuming, y el impreso parte además oracle-palaces en el fin de renglón, que el extractor une sin guion (cap. XIII, v. 3)
«For I will use the corporeal temples and pyramids they shall build on the earth at the expense of My chosen, as testimony, in coming ages, of the oppression in the hadan-heavenly kingdoms of these self-Gods. Till which time I cannot teach mortals of the vanity of the lower heavens, save in the deserted ruins of their moldering monuments.» — las ruinas quedan puestas como prueba pedagógica: sin ellas, dice el volumen, no habría modo de enseñar al mortal la vanidad de los cielos bajos (cap. XIII, v. 4)
«For in kosmon, mortals shall know that even as the earth hath been a place of foolish sacrifice to persons born of woman, so were My heavens debauched in that day by similar oppression and cruelty.» — el volumen empareja el sacrificio a los nacidos de mujer con la corrupción de sus propios cielos, y los pone a los dos como lección para su propia era (cap. XIII, v. 5)
«But God, the true ruler of heaven and earth, now saw how the prosperity of the indulged heaven had made bad men out of most holy Gods, even as prosperity on the earth closeth up man's eyes against his Creator, making him an egotist in self, and vociferous as to Jehovih's shortcomings, according to man's views.» — el diagnóstico del God legítimo: la prosperidad que él mismo pidió hizo malos a los Dioses más santos, igual que en la tierra cierra los ojos del hombre (cap. XIII, v. 9)
«O Jehovih, why said I not: Thy will be done; let darkness come! Had I not seen on the earth how night must follow day, and winter after summer; that I must need pray for endless light in a heaven where Thy sons and daughters are as yet but babes in the time and course of worlds? Mine own judgment should have shown me that spells of darkness should follow seasons of light in Thy lower heavens. For, then, had these half-tried Lords and Gods stopped to consider ere they rushed into so mad a scheme.» — el arrepentimiento del God legítimo es por haber pedido luz sin término, contra lo que su propio juicio le decía al ver la noche y el invierno (cap. XIII, v. 10)
«Then God, overwhelmed by the terrible adversity of the heavens entrusted to his keeping, as in a small degree the captain of a merchant's ship, far out at sea, meeting with a mishap of broken masts, stript to the bulk, and rudder gone, powerless to save, feeleth the burning shame of incompetence before mariners, so God, before the High-Raised Chiefs of the etherean worlds, must helplessly view his shattered kingdoms.» — la comparación con que el volumen retrata al God legítimo: un capitán de barco mercante desarbolado y sin timón, avergonzado ante sus marineros (cap. XIII, v. 14)
«Then came back the messengers, empty handed! Not one of the truant Gods had deigned to answer him. And God wept, scarce believing his messengers, that so great an insult could be heaped upon him, who had done nothing whereof any one could complain. Then Jehovih came and spake to God, saying: Weep not, My Son! He who followeth his highest light from day to day, great is his glory; and in whatsoever he loseth he shall regain a thousand-fold.» — el desaire se cuenta sin atenuarlo y el consuelo que Jehovih ofrece no es la reparación sino la regla de seguir la luz más alta de cada día (cap. XIII, v. 16)
«To Anuhasaj, my one-time sub-God, greeting to thee in justice and wisdom. Wert thou inexperienced I would treat thee with respect. But thou knowest thou art false. And because thou art false, thou shalt reap in falsehood.» — la carta del que fue Dios falso al que empieza a serlo se abre negándole el respeto por una sola razón: que sabe que es falso (cap. XIV, v. 5)
«Behold, the day shall come when thy Gods will desert thee; for such is the tree thou hast planted in thy kingdoms. This rule holdeth on earth and in all the heavens. Can that which is unborn, restrain its own birth? Or that which is not quickened into life, restrain the Creator's hand? 7. So also is it of him that soweth for self; he shall reap a harvest of selfs. And thy Gods will be for themselves, and thy marshals, and all thy hosts; every one pulling in an opposite way.» — la profecía se funda en una regla de agricultura moral: el que siembra para sí cosecha yoes, y cada uno tira para su lado (cap. XIV, vv. 6-7)
«Not suddenly will these things come upon thee; for thou shalt have a mighty kingdom and great honor and glory, such as no other God before thee hath had in these heavens. And thy people shall be jealous to serve thee, striving with all their might to outdo one another in worshipful obedience to thee. And thy name, even the names De'yus and Lord God, shall stand for a season the highest on the earth of all names that have ever been.» — la misma carta le concede de antemano el éxito completo: los nombres De'yus y Lord God serán por una temporada los más altos de la tierra (cap. XIV, v. 8)
«Think not, O my Lord God, that thou wilt deal righteously, and keep thyself holy. Behold, I, too, was a revolted God that sat up a kingdom for mine own glory. And, in the time of the beginning thereof, I was most resulute to practice righteousness in all things. 11. But the surroundings overcame me; for as I was allied to self, so selfish officers under me beset me on all occasions, and I was forced to find new places and new glories for them, or, by their grumbling, they would sow my fields with mutiny. I was powerless in the great kingdom I built up.» — el argumento más fuerte de la carta es autobiográfico: el que escribe empezó resuelto a obrar con rectitud y fueron sus propios oficiales interesados los que lo arrastraron (cap. XIV, vv. 10-11)
«Behold, I, too, once craved a great heavenly kingdom; now I weep day and night because I have it. And thou, too, shalt experience the time of scalding tears, to be rid of that which thou cravest even now.» — el que escribe da su estado presente como prueba: tiene el reino que quiso y llora día y noche por él (cap. XIV, v. 15)
«Thou art like a man desirous of great bulk, that shutteth up the pores of the skin of his flesh; thou seekest to shut up the course of the heavens that riseth out of the earth, upward forever. And as the one choketh up with a foul smell, and dieth, so shall it be with thy kingdom. Behold, the way of everlasting light is outward; onward, away from the corporeal world; but the way of darkness is toward the earth.» — la figura de los poros tapados: cerrar la salida de los cielos hacia arriba mata al reino como el olor propio mata al cuerpo (cap. XIV, v. 18)
«Or wilt thou say: The impersonal space, senselessness, by accident fructified itself in corporeal substance, and became me, the Lord God, in size of a full-grown man, and then I created all the creations! Wherefore let men and angels fall down and worship the man, De'yus, who dwelleth in Hored, a ripple in the lowest heavens!» — la sátira que el volumen hace del Dios con figura de hombre: un espacio impersonal que por accidente se fructifica y sale del tamaño de un adulto (cap. XIV, v. 22)
«All thy days at most have been but two thousand and seven hundred years! And the time shall come upon thee that thou shalt be forced by thine own fault to assert thou wert the very Creator, whose worlds have run thousands of millions of years! Who can carry so great a falsehood as this!» — el argumento de escala: dos mil setecientos años de vida contra mundos que corren miles de millones, y la mentira que hay que sostener para tapar la diferencia (cap. XIV, v. 23)
«For the rule holdeth in all places, high and low, that according to the seed sown so shall be the harvest, whether good or bad. Nor can any man or God alter this rule, or bend it to the right or left.» — la ley con que el volumen cierra toda su teodicea: se cosecha lo sembrado y nadie, ni hombre ni Dios, la tuerce (cap. XIV, v. 24)
«For such is the bondage of the Godhead, save we cut ourselves loose, making Jehovih the Head and Front, and ourselves His servants. For the God should not only be the greatest in his kingdom, but the most menial servant of his people; forever throwing off responsibility, and forever urging his subjects not to idolize him, but Jehovih! Forever showing them that their God is nothing more than themselves; that they must stand alone, and become, not slaves to their God, but independent beings full of manliness, having faith in the Great Spirit only.» — la definición del buen Dios que el volumen sostiene contra el otro: el más grande de su reino y a la vez su siervo más bajo, echando de sí la responsabilidad y pidiendo que no lo idolatren (cap. XIV, v. 27)
«Then I opened my heart to thee. My much love for thee, as when I first knew thee, returned upon me a thousand fold. In joy and in tears I fell upon thee, and I praised Jehovih that He had sent me so sweet a love. 31. In each other's arms we repented, and we swore our mutual love forever. Then we both saw the way of Jehovih clear, and He made us strong and wise, full of rejoicing. 32. And we fell to, hand in hand, laboring with drujas, dark and most foul, teaching them day and night, forever repeating to their stupid minds. And when we were both well nigh exhausted thousands of times, and we slacked up, and withdrew for a short spell, we rested in each other's arms!» — el volumen escribe entre dos Dioses una historia de afecto y de trabajo compartido con los drujas, y la pone en la misma carta que la condena (cap. XIV, vv. 30-32)
«Satan said: O Lord, my God, this is the best thing thou canst do: For all the Divan laws destroyed, make thou De'yus laws instead. Why shalt thou follow in the footsteps of the ancients? 3. The Lord God said: Yea, yea! I will not be bound by the laws of the ancients, but I will have laws of mine own, and they shall be called the LAWS OF THE LORD GOD.» — la sustitución de la ley se propone como argumento de novedad: por qué seguir las huellas de los antiguos (cap. XV, vv. 2-3)
«I, the Lord God, have made self-preservation the first law. 6. Thou shalt love the Lord thy God with all thy soul, thy heart and mind. 7. Him only shalt thou worship now, henceforth and forever. 8. Thou shalt not worship Jehovih; He is void; He is nothing. 9. Nor shalt thou worship any idol of anything, on the earth or in the heavens of the earth. 10. Whoever worshippeth anything save me, the Lord God, shall be put to death.» — las primeras leyes del Dios falso, que el volumen escribe con las palabras del decálogo corriente: amar al Señor tu Dios con toda el alma, no adorar a ningún otro, y pena de muerte al que lo haga (cap. XV, vv. 5-10)
«Behold, I am a God of justice and truth; I am a God of anger; vengeance is mine. 12. I have a gate at the hill of Hored; my guardians are cherubims and seraphims, with flaming swords. 13. Whoever raiseth his arm against me shall be destroyed; to do my will is the sixth law.» — la serie sigue con la ira y la venganza y con los querubines y serafines de espada flamígera en la puerta, todos puestos en boca del usurpador (cap. XV, vv. 11-13)
«Whosoever putteth the mark of the circumcision on a male child shall be put to death. 15. Neither shall any man do evil for evil's sake; nor by violence oppress any man, woman or child. 16. Whoever exalteth me on earth, him will I exalt in heaven.» — las últimas leyes prohíben bajo pena de muerte la marca de los fieles y premian expresamente al que derribe a los otros Dioses (cap. XV, vv. 14-17)
«Thou shalt heap misery upon millions of thy subjects, but thou» — la carta le anuncia que no escapará a la justicia y que reembolsará a cada agraviado; el tramo se corta donde el troceo reemite la marca, y sigue con la figura de la red echada en agua somera (cap. XIV, v. 14)
«And the names Dyaus became paramount to all other Gods in Vind'yu and eastern Parsi'e; and the name Te-in, in Jaffeth (China), and the name Lord God, in Arabin'ya (Egypt). And these peoples had now a new sacred book given to them. And yet all of these names represented only angel only, Anuhasaj, a one-time mortal.» — la tesis del libro en una línea: Dyaus en la India, Te-in en China y Lord God en Egipto son un solo ángel que fue mortal; el troceo imprime only angel only por one angel only (cap. XV, v. 18)
«Prior to this the Faithists on earth were taught non-resistance; to ignore leadership; to return good for evil, and to dwell together as brethren. 20. But now, because of the decrees of Anuhasaj, alias De'yus, Faithists were led astray, becoming warriors, and aspiring to become kings and rulers. 21. Nevertheless, many of them still called themselves by names signifying Faithists, but changing their belief from the Great Spirit to a God in shape and figure of a man, with attributes like a mortal.» — el volumen mide el daño en la conducta de los suyos: de la no resistencia pasaron a la guerra y al mando, conservando el nombre y cambiando el Gran Espíritu por un Dios con forma de hombre (cap. XV, vv. 19-21)
«And mortals in these countries made images of cherubims and seraphims, having flaming swords; and images of Anubis holding a pair of scales; the same as is made to this day, and called JUSTICE.» — el volumen da aquí el origen que propone para la figura de la Justicia con la balanza: es el juez de grados del reino falso, copiado por los mortales (cap. XV, v. 22)
«THUS was established the CONFEDERACY OF SELFS; that is, the false Lord God, and his false Gods, were as many kingdoms united into one; yet every god was secretly sworn unto himself, for his own glory.» — el nombre que el volumen le pone a la coalición dice ya su contradicción: reinos unidos cuyos dueños están jurados cada uno a sí mismo (cap. XVI, v. 1)
«And I, De'yus, command the locking up of all the books in the libraries of my heavens that in any way teach of Jehovih or Ormazd, or of heavenly kingdoms above mine or greater. For I, the Lord God, will have but one kingdom, and I will draw all people into it to abide with me forever.» — la segunda obra es la biblioteca: se encierran los libros que hablan de Jehovih o de reinos más altos (cap. XVI, v. 4)
«These things were carried out, save as to the libraries. But there were destroyed four thousand otevans and other ascending ships; and of the places for manufacturing ships for the outer heavens that were destroyed, more than seven hundred. And there were thus thrown out of employment seven hundred millions, men and women! And many of these were compelled to go to Hored, where they were assorted as to grade, and put to work, beautifying the capital and Council house and palace of the Lord God, the false. Others were impressed into the standing army, being allotted seasons and years.» — el volumen cuenta el costo social del decreto: setecientos millones sin empleo al destruirse las naves y los astilleros, y de ahí salen los obreros del palacio y el ejército permanente (cap. XVI, v. 6)
«For sixty days, the armies of destruction traversed the lowest heavens, high and low, far and near; and they hid away many of the records, and books, and maps, relating to the higher atmospherea and to the etherean worlds beyond; and in sixty days the work of destruction was complete in these heavens, and there was nothing left within sight to prove or to teach the higher heavens, or of Jehovih, the Ormazd.» — la destrucción de archivos se cifra en sesenta días y en un resultado completo: no quedó a la vista nada que probara los cielos altos (cap. XVI, v. 8)
«The substance of the feast, being above grade twenty, which was above the animal region, was, consequently, of vegetable and fruit es'pa from the earth, previously brought by trained shippers and workers, for this especial occasion. But there was no es'pa of flesh or fish present on the tables; but an abundance of the es'pa of wine, and this was called NECTAR (su-be).» — el banquete del reino falso guarda sin embargo la dieta de los suyos: nada de es'pa de carne ni de pescado, y vino en abundancia llamado néctar (cap. XVI, v. 14)
«Remember ye, I am a God of anger; I have declared war against all ungodliness on the earth. Whoever worshippeth the Great Spirit under the name Jehovih, or Ormazd, shall be put to death, both men and women. Only little children shall ye spare, and of them shall ye make slaves and eunuchs and whatsoever else that shall profit my kingdoms.» — la orden de guerra en la tierra incluye la única excepción que se concede y lo que se hace con ella: los niños se guardan para esclavos y eunucos (cap. XVI, v. 21)
«Whether they have an idol of stone, or of wood, or of gold, or of copper, they shall be destroyed. Neither shall it save them to make an idol of the Unseen; for such is even more offensive in my sight than the others. For will I leave alive one Faithist on the face of the earth.» — la orden alcanza sobre todo al que no tiene ídolo: hacerlo de lo Invisible, dice el usurpador, ofende más que la piedra (cap. XVI, v. 22)
«And when ye are come down to the earth, ye shall possess yourselves of the oracles and places of worship, driving hence all other angels, and Gods, and Lords, and familiars. And when mortals come to consult the spirits ye shall answer them in your own way in order to carry out my commandments.» — la toma de los oráculos es la pieza central del plan, con expulsión de todo otro espíritu y respuesta dirigida al consultante (cap. XVI, v. 24)
«And when ye find prophets and seers, who accomplish by the Unseen, who have with them spirits belonging to the kingdom of Craoshivi, ye shall drive away such spirits and obsess the prophet or seer in your own way. But if ye cannot drive hence the Ormazdian angel, then shall ye go to the depths of hell in hada and bring a thousand spirits of darkness, who are foul and well skilled in torment, and ye shall cast them upon that prophet until he is mad.» — el procedimiento contra el vidente ajeno se da por grados: primero expulsar al ángel que lo asiste, y si no se puede, echarle encima mil espíritus diestros en el tormento hasta enloquecerlo (cap. XVI, v. 25)
«But if a prophet of Jehovih repent and renounce the Great Spirit, and accept De'yus, or the Lord God, then shall ye drive all evil away from him, and put a guard around about him, for he shall be my subject in time to come.» — al vidente que se pasa de bando se le retira todo el mal y se le pone guardia: el volumen hace de la protección y del tormento la misma herramienta (cap. XVI, v. 26)
«And whether ye reach a king of the earth by means of the oracles, or through prophets and seers, or by obsession, it mattereth not; but ye shall come to him by some means, either when he lieth asleep or is awake, and ye shall inspire him with the doctrines and the love of the Lord your God. And he shall rise up in great war, and pursue all people who do not profess De'yus, or the Lord your God; for he shall be as an instrument in your hands to do my will.» — el rey mortal es el instrumento final del plan, alcanzado por oráculo, por vidente o por obsesión, dormido o despierto (cap. XVI, v. 27)
«De'yus at once set about the work laid out, and issued a decree commanding the destruction of all otevans and other vessels plying to the upper plateau, Craoshivi; and commanding the seizing and destroying of fire-ships or other vessels that might come from the upper regions down to the lower. De'yus said: My people shall not ascend to other heavens. I have made the earth and this heaven sufficient unto all happiness and glory.» — la primera obra del reino nuevo es cortar el tránsito hacia arriba: se destruyen las naves que suben y se apresan las que bajan (cap. XVI, v. 3)
«But if it so happen that the prophet or seer be so protected that spirits of darkness cannot reach him, then shall ye send evil spirits in advance of him to the place he frequenteth, and they shall inoculate the place with virus that shall» — el último recurso contra el vidente protegido es material: inocular de antemano con virus el sitio que frecuenta; el tramo se corta en el cambio de plana, donde sigue poison him to death (cap. XVI, v. 25)
«whereupon the Lord God saluted them, WARRIORS OF GOD, and they embraced in the SIGN OF TAURUS,signifying, To Enforce Righteousness, for the image of a bull was one of the signs above the throne. (And this was called the EDICT OF THE BULL.» — la investidura de los ejecutores se hace con una seña zodiacal que el volumen traduce en el acto, y cuyo nombre queda entre paréntesis (cap. XVI, v. 29)
«The Gods were: Anubi; Hikas, now called Te-in; Wotchissij, now called Sudga; Che-le-mung, now called Osiris; Baal, Ashtaroth, Foe-be, Hes-loo, He-loo, Orion, Hebe and Valish.» — la lista de los Dioses del reino falso, donde el volumen pone juntos a Osiris, Baal, Ashtaroth, Orion y Hebe como nombres tomados por un mismo pacto (cap. XVI, v. 31)
«Their generals were: Hoin, Oo-da, Jah, Knowteth, June, Pluton-ya, Loo-Chiang, Wah-ka, Posee-ya-don, Dosh-to, Eurga-roth, Neuf, Apollo-ya, Suts, Karusa, Myion, Hefa-yis-tie, Petoris, Ban, Ho-jou-ya, Mung-jo, Ura-na, Oke-ya» — la lista de generales, donde el volumen hace caber a Jah, a June, a Pluton-ya, a Posee-ya-don, a Apollo-ya y a Hefa-yis-tie; el troceo parte los nombres en el fin de renglón (cap. XVI, v. 32)
«nos, Egupt, Hi-ram, T'cro-no, Ares, Yube, Fehtus, Don, Dan, Ali-jah, Sol, Sa-mern, Thu-wowtch, Hua-ya, Afro-dite, Han, Weel, Haing-le, Wang-le, Ar-ti-mis, Ga-song-ya, Lowtha, Pu, Tochin-woh-to-gow, Ben, Aa-ron, Nais-wiche, Gai-ya, Te-sin, Argo, Hadar, Atstsil, E-shong, Daridrat, Udan, Nadar, Bog-wi, She-ug-ga, Brihat, Zeman, Asrig, Oyeb, Chan-lwang, Sishi, Jegat, At-ye-na and Dyu.» — la lista sigue con Egupt, T'cro-no, Ares, Sol, Afro-dite, Ar-ti-mis, Aa-ron, At-ye-na y Dyu, con lo que el volumen mete en la misma nómina a los nombres griegos, latinos y hebreos; el impreso parte Feh-tus en el fin de renglón y el extractor lo une sin guion (cap. XVI, v. 32)
«Their captains were: Penbu, Josh, Yam-yam, Holee-tsu, Yoth, Gamba, Said, Drat-ta, Yupe-set, Wag, Mar, Luth, Mak-ka, Chutz, Hi-rack-to, Vazenno, Hasuck, Truth, Maidyar, Pathemadyn, Kop, Cpenta» — la lista de capitanes, donde entran Truth y Maidyar entre nombres inventados; el tramo se corta donde el troceo parte Cpenta-mainyus (cap. XVI, v. 33)
«mainyus, Try-sti-ya, Peter, Houab, Vanaiti, Craosha, Visper, Seam, Plow-ya, Yact-ta-roth, Abua, Zaotha, Kacan-cat, Hovain, Myazd-Loo, Haur, Abel, Openista, Isaah, Vazista, Potonas, Kiro, Wiska-dore, Urvash, Ashesnoga, Cavo, Kalamala-hoodon, Lutz-rom, Wab, Daeri, Kus, Tsoo» — la misma lista mete a Peter, a Abel y a Isaah entre los capitanes del reino falso; el tramo se corta donde el troceo parte Tsoo-man-go (cap. XVI, v. 33)
«And in one day's time the armies were made up, two thousand million angels, and they departed down to the earth to destroy the Faithists and the names Jehovih and Ormazd, and establish De'yus, otherwise the Lord God, the false.» — la cifra con que el volumen mide la invasión de la tierra: dos mil millones de ángeles bajados en un día (cap. XVI, v. 35)
«Jehovih said: Behold the plan of My government; which is, to come against nothing in heaven or earth; to seize nothing by the head and turn it round by violence to go the other way. 3. Though I am the power that created them, and am the Ever Present that moveth them along, I gave to them to be Gods, like Myself, with liberty to find their own direction.» — la respuesta al God que se lamenta es una declaración de método: no ir contra nada ni torcer nada por violencia, porque se los hizo Dioses con libertad de rumbo (cap. XVII, vv. 2-3)
«I created many trees in My garden, the greatest of which is the tree of happiness. And I called out unto all the living to come and dwell in the shade of that tree, and partake of the fruits and its perfumes. But they run after prickers and they scourge themselves; and then, alas, they fall to cursing Me, and accusing Me of shortness in My government.» — la figura del árbol de la felicidad, con los que prefieren correr tras las espinas y flagelarse y después culpar al que los hizo (cap. XVII, v. 4)
«But I have said unto them that no man shall serve another but for love, which shall be his only recompense.» — la única forma de servicio que el volumen admite, y la única paga (cap. XVII, v. 7)
«But I sowed a seed of bondage in My garden, and I said: Whosoever bindeth another, shall himself be bound. And behold, when they are» — la ley de la atadura recíproca; el tramo se corta en el cambio de plana, donde sigue que en el cielo los siervos y los soldados alcanzan al amo y la memoria no lo suelta (cap. XVII, v. 8)
«As a libertine stealeth an unsuspicious damsel to abuse her; and, in time, she waketh up to the matter but to curse him, so do the false Gods steal upon the inhabitants of My places and carry them into bondage. But the light of My understanding dwelleth in the souls of My little ones; it waiteth for the spring sun; and it will spring up and grow into a mighty tree to accuse these Gods.» — la figura con que Jehovih describe al Dios falso y su remedio: la luz sembrada en los pequeños espera la primavera y crece hasta volverse acusación (cap. XVII, v. 10)
«Amongst them that practice evil, and destruction, and war, I send emissaries of benevolence and healing, who have plenteous words of pity. 13. These are My arrows, and spears, and war-clubs, O God: Pity, gentle words, and the example of tenderness. Soon or late, these shall triumph over all things in heaven and earth.» — la respuesta a la pregunta por la guerra: las armas que Jehovih nombra son la piedad, la palabra suave y el ejemplo de la ternura (cap. XVII, vv. 12-13)
«Behold, these wars in hada and on the earth will continue more than a thousand years. And the inhabitants will go down in darkness, even to the lowest darkness. For which reason, thou and thy successors shall provide not hastily, as if the matter were to change with the wind.» — el plazo se da de antemano y con él la instrucción de no improvisar: mil años de oscuridad piden organización y no remedio rápido (cap. XVII, v. 14)
«And my preachers shall not say one word against the Lord God nor his Gods; but rather the other way; by majesty of Jehovih's love, be loving towards them and their officers and subjects. For by this means shall my preachers have peaceful dwelllings in these warring kingdoms; and thus their voices shall have great weight. For the greatest wisdom of a great diplomatist is not to be too opposite or too vehement, but conciliating.» — la táctica de los predicadores es no atacar nunca al bando contrario, y el volumen la funda en una máxima de diplomacia (cap. XVII, v. 17)
«And to as many as become converted, and desire to ascend to Craoshivi, thou shalt say: Go ye to the border of your kingdom, whither the Father's laborers have a ship to take ye to His kingdom. But thy preachers shall not go with them to excite suspicion or hate, but continue on preaching and inciting the slaves to ascend to higher and holier heavens.» — el predicador no acompaña al convertido para no levantar sospecha: manda a la frontera y se queda predicando (cap. XVII, v. 19)
«OF THE BATTLES OF THE GODS FOR THE DOMINION OF THE EARTH AND THE LOWEST HEAVENS; AND THESE WERE CALLED BATTLES OF A THOUSAND YEARS.» — el rótulo del capítulo pone nombre y duración a la guerra que ocupa el libro entero
«At first he felt his way along, to humor the populace, doing as if by proxy Jehovih's commands, till safely fell into his dominion and power his flattered Gods and officers, then boldly launching forth: I, the Lord God, command! 3. The very audaciousness of which overtopped his friends' judgment, and made them believe for a fact that De'yus was the foremost and greatest, mighty God. To do whose will, and reverently applaud his name, was the surest road to home laurels.» — el método del usurpador se describe por etapas: primero obrar como apoderado del otro, y solo después mandar en nombre propio (cap. XVIII, vv. 2-3)
«It is well, my Gods, ye stand about and see the battles; but let your generals and high captains go forth and mingle in the bloody work. In your kingdoms be constantly upraising your magnificence, and in times sallying forth to the earth valiantly, as when kings and queens and prophets are to win a victory, or be plunged into mortal death, to show how your august presence turned the tide of battle. Then hie ye back in dignity to your thrones, leaving your officers and inspiring hosts to go in the game of mortal tragedy.» — la instrucción de mando: el Dios se queda en su trono y solo baja al campo para que se vea que su presencia volteó la batalla (cap. XVIII, v. 5)
«Then spake Osiris, falsely named, saying: To exalt thy name, O De'yus, thou Lord God; and to persuade mortals that thou, of all created beings, can stand in Hored, and by thy will control the victory to whomsoever applaudeth thee and praiseth thy name, be thou to me the bond of my solemn oath, so will I lose or win battles on the earth accordingly as they shall honor thee and despise the Great Spirit, or any other God or Lord.» — el juramento del primero hace de la victoria mortal un premio por adorar bien: se gana o se pierde según a quién honren (cap. XVIII, v. 6)
«Sudga, the false, said: By all my parts, to shape the arms and legs of the unborn in comeliness, shall my legions drum into the ears of enceinte women a thousand years, swearing them to thy name, O De'yus; or, if refusing, to curse with crookedness all their progeny. And when these mothers sleep, my legions shall find their souls in their dreams, and give them delight or torment, accordingly as they, when awake, applaud thee, my most might Lord God.» — el segundo juramento se ejerce sobre las mujeres encintas y sus sueños: hermosura o deformidad para la cría según la devoción de la madre (cap. XVIII, v. 8)
«Ashtaroth said: The work of my legions shall be to deal death to thy enemies, O De'yus. To them that raise the name Jehovih, or Ormazd, or Great Spirit, my legions shall carry foul smells to their noses whilst they sleep. And for thy enemies, who may win a battle against thy people, my legions shall carry inoculation from the rotten dead; in the air shall they carry the virus to the breath of them that will not bow down to the name, Lord God!» — el juramento de la Diosa es de guerra biológica: olores fétidos en el sueño y virus de los muertos podridos llevados por el aire (cap. XVIII, v. 10)
«For your efficient service, behold, I have given you these high-raised generals and captains: Jah, Pluton-ya, Apollo-ya, Petoris, Hi-ram, T'cro-no, Egupt, Ares, Yube, Ali-jah, Afro-dite, Ar-ti-mis, Ben, Aa-ron, Argo, Atstsil, Nadar and Oyeb, besides Peter, Yact-ta-roth, Haur, Abel, Said, Josh and Wab, who shall be the conquering spirits to play on both sides in battles, urging stubborn mortals on to religious feud till both sides fall in death, or till one, to me and my Gods, boweth down in fear and reverence.» — el oficio que el volumen asigna a esa nómina, donde caben Jah, Apollo-ya, Aa-ron, Peter, Abel y Josh: jugar en los dos bandos y atizar la riña religiosa hasta que caigan los dos o uno se rinda (cap. XVIII, v. 11)
«And as fast as mortals fall in battle, gather the spirits of the dead into groups, not suffering them for pity's sake to lie in chaos, but bring them to your kingdoms in easy riding ships. And when thus housed, apply your physicians and nurses diligently, to restore them to their senses and new condition; and when they wake up in heavens, beholding the great glory of your thrones and kingdoms, initiate them by solemn rites and ceremonies to sworn servitude to yourselves and to me, your Lord God, to inherit such bounteous kingdoms.» — la cosecha de la guerra se administra con enfermeros y médicos: se restablece al muerto, se le enseña la gloria del trono y se le hace jurar servidumbre (cap. XVIII, v. 15)
«I, the Lord God, have spoken; my commandments are gone forth in heaven and earth; whosoever praiseth and glorifieth me, with everlasting service for the exaltation and glory of my kingdoms, shall enter into everlasting happiness; but whosoever will not bow down to me shall be cast into everlasting torments.» — el volumen hace salir de esta boca, y no de otra, la fórmula de la felicidad eterna para el que adora y del tormento eterno para el que no (cap. XVIII, v. 17)
«But the Faithist angels were distributed mostly in hada and the regions above. So that whilst De'yus' hosts of two thousand millions were gone down to the earth, there were of Faithist angels for the same place but four hundred thousand, save the ashars who were in regular service.» — el volumen da la desproporción en números: dos mil millones del bando contrario bajados a la tierra contra cuatrocientos mil de los suyos (cap. XVII, v. 23)
«That they may learn to know of a truth they are but machines and playthings in the hands of angels and Gods; that they are worked like clay in a potter's hand, till they cry out: Enough!» — el objeto declarado de la guerra de mil años es que el mortal se sepa juguete y barro en manos ajenas, y pida basta (cap. XVIII, v. 13)
«NOW sallied forth the captains, generals, and well-disciplined hosts of hada, the angels of De'yus, bent on independence to the earth and heaven from all other rulers save the Lord God, and to establish him forever. Foremost of the three mighty divisions was Osiris' army, of more than a thousand million angels, going boldly forth to cover the great lands of the earth, Arabin'ya, Parsi'e and Heleste.» — la salida del primer ejército, con su bandera declarada: independizar la tierra y el cielo bajo de todo otro gobierno (cap. XIX, v. 1)
«Some of whom displayed great maps of mortal cities and cultured lands, where the peaceful worshippers of Jehovih dwelt, hundreds of thousands. And the lists of altars and temples to the Great Spirit, where the righteous came daily and deposited their earnings and products as sacrifices for benefit of the weak and helpless. And the wide fields, where toilers brought out of the earth, religiously, wheat, and flax, and cotton, and barley, as gifts from the Great Spirit. And the canals, filled with boats, carrying produce, and fruit, and cloth, in interchange, one district with another.» — el volumen describe la inteligencia militar del bando contrario: mapas de las ciudades, listas de altares y templos, campos y canales de los fieles (cap. XIX, v. 2)
«Toward the earth they came as if on a frolic, full of jokes and loud boasting, sworn and swearing to forever clear the earth of Jehovih's worshippers. Many of them, long trained in schools and colleges and factories, in heaven, only too glad for a change of scenes and labor, and all promised by their superiors that now they were to take their first lessons in becoming Gods and Goddesses. Of whom thousands and thousands hoped for some daring deed, in order to gain sudden promotion.» — el tono de la invasión es de fiesta: se baja de broma y con ganas de cambiar de oficio, y con la promesa de empezar a ser Dioses (cap. XIX, v. 7)
«Thus Jehovih's angels fortified themselves, through the faith of mortals, and held on, bringing together their scanty numbers, knowing well that by Jehovih's law they must not resist by arms, but only through words and good example, high-toned by faith in the Father over all.» — la única defensa permitida a los suyos es la palabra y el buen ejemplo, porque su propia ley les prohíbe resistir con armas (cap. XIX, v. 10)
«The which Jehovih foresaw, and so spake to God in Craoshivi, warning him; whereof due observance of the danger had been communicated by messengers to the managing angels in the altars and temples of worship. And th» — el aviso corre por la cadena entera, de Jehovih a God y de ahí a los ángeles de los altares; el tramo se corta donde el troceo reemite la marca, y sigue con los rab'bah y los oráculos que avisan a los mortales (cap. XIX, v. 9)
«The Osirians said: Fly, O sycophants! Ye that bow down in fear and trembling to One hollow as the wind, and Personless. Too long have earth and heaven been cajoled by far-off foreign Gods, who come hither to win subjects for their kingdoms' glory, by that pitiful tale of an Ever Presence Over All, Whom none have seen nor known. Begone! Give us these earthly anchorages! To build in unit, earth and heaven, to rule ourselves by Gods we know and reverence!» — el argumento de los asaltantes es de soberanía local: echar a los Dioses forasteros y gobernarse por Dioses conocidos y reverenciados (cap. XIX, v. 15)
«The Jehovians said: Is this your only power? By threats and commands? O harmless words, in mockery of truthful Gods! No good works nor promises, save to exalt the self of earth and hada, and glorify your masters, born only equal with yourselves. Why not rush in and carry us off, ye that are a thousand to one, and by your deeds prove the great source whence ye draw your power?» — la réplica de los defensores es un desafío: si son mil contra uno, que lo prueben con obras y no con amenazas (cap. XIX, v. 16)
«The Jehovians said: Till such time the Lord God put aside Jehovih, we were his; but when for his self-glory he denied his Creator, his false position freed us from his obligations. To obey him now, would make us false to Jehovih, and forever weaken us in reaching the Nirvanian kingdoms.» — la doctrina de legitimidad del volumen: el juramento obliga mientras el mandante sirve al Creador, y su apostasía libera al jurado (cap. XIX, v. 20)
«But by the audacity of the Jehovians, one to a thousand, were kept looking on in wonder till the sun's rays pierced their weapons and melted them in their hands. 22. First one and then another of the Osirians, then tens and hundreds and thousands, turned away or looked about, discomfited, like a host of rioters attempting to assault a few well-trained soldiers, and, becoming affrighted, turn and flee harmlessly.» — la primera batalla se pierde por el amanecer: el sol derrite las armas en las manos de los asaltantes mientras estos se quedan mirando (cap. XIX, vv. 21-22)
«Though not in all places, for in some extremes they waited not for words but rushed in and laid hands on the mortals, gaining power sufficient to hurl clubs, and stones, and boards, and stools and tables about the house, and so roused, wide awake the mortal occupants. Who, seeing things tumble about by some unseen power, were quickly up and frightened past composure. Some hurried off to the rab'bahs, some to the oracles and temples, to inquire about the trouble betwixt the ruling Gods.» — el volumen da aquí su explicación de la casa embrujada: donde los asaltantes tocan al mortal, vuelan garrotes, piedras, tablas, banquillos y mesas (cap. XX, v. 10)
«Besides these, find ye the ignorant and superstitious amongst mortals, who are lazy and of lustful desires, for by their habits the ashars have little power in their presence. Mark these also, and, at midnight, fall upon them and possess them. 16. And go ye amongst the rich, whose sons and daughters are raised in idleness and pleasure; whose thoughts seldom rise to the heaven; for with them the ashars are also weak to protect them, who are most excellent subjects to spirits fond of sporting pleasures.» — la misma lista sigue con el ignorante perezoso y con los hijos ociosos de los ricos, por la misma razón: junto a ellos el ángel de guarda está débil (cap. XX, vv. 15-16)
«Abandon ye the altars and arcs and temples and oracles, and all the strongest, most zealous Faithists, for the present. Save such few as still flatten the head and are dull in judgment, whom ye shall also possess.» — la orden final del plan es no gastar fuerzas en los fuertes y quedarse con los de cabeza aplanada y juicio torpe (cap. XX, v. 17)
«The Parsi'e'ans were a proud race, built up in great comeliness by the God Apollo, whose high-raised office was to fashion the breeds of mortals into noble forms. Foremost in all the world was Parsi'e in all great deeds, and in men of learning, and in ancient wars. It was here great Zarathustra was born and raised for Jehovih's Voice and corporeal words. Here the first great CITY OF THE SUN was built, Oas, whose kings aspired to rule all the world; and great riches amongst men were here first tolerated by the Gods.» — el volumen adjudica la hermosura de una raza al oficio de un Dios, y data en la misma tierra la primera ciudad del sol y la primera riqueza tolerada (cap. XXI, v. 1)
«And herefrom sprang a people called Listians, who, living mostly in the forests, went naked, to whom the I'hins taught the secret of CHARMING AND SACRED HAND POWER, who worshipped Jehovih, owning no man nor God as master, for which the Great Spirit named them SHEPHERD KINGS, for they ruled over flocks of goats, which supplied them with milk, and butter, and cheese, and wool for cloth for crotch-clothes, the only covering they wore.» — el volumen da su etimología de los Reyes Pastores: gente sin amo, dueña de cabras, a la que se enseñó el poder de la mano para amansar fieras (cap. XXI, v. 3)
«And next to these were the HOUSES OF PHILOSOPHY, in all the cities; where great learned men undertook to examine the things of earth, to learn the character and property thereof. And whether of fish, or worm, or stone, or ores, or iron, or silver, or gold, or copper, they had learned to read its worth and nature.» — las casas de filosofía se describen como museos de historia natural, con piedras, huesos y pieles de animales ya extintos (cap. XXI, v. 4)
«It was these that De'yus meant to have his armies possess, body and soul, for his own glory, knowing that by their researches in such matters for many generations they had strayed away from Jehovih. For such is the rule pertaining to all children begotten on the earth. If the father and mother be on the downward road in unbelief, the child will be more so; but if on the upward way, to glorify an All Highest, the child will be holier and wiser than its parents.» — el volumen enuncia como regla general lo que aquí usa como táctica: la incredulidad y la fe se heredan y se acentúan de padres a hijos (cap. XXI, v. 4)
«Hence, Fonece is the first and oldest of mortal-made languages; and this was styled in heaven the period of the emancipation of mortals from the dictatorship of angels in regard to written signs and characters and words. Jehovih had said: In that respect man on earth hath advanced enough to stand alone; and it was so, for, from that time to this, neither Jehovih nor his angels have given any new language or written characters to mortals.» — el volumen data aquí la emancipación del hombre en materia de escritura, y declara que desde entonces ni Jehovih ni sus ángeles han dado lengua nueva (cap. XXI, v. 5)
«Over these people, to subdue them and destroy them, Osiris allotted his great angel general, Egupt, servant of De'yus. Egupt called the region of his allotment after himself, Egupt, the same which is corruptly called Egypt to this day.» — el volumen hace venir el nombre de Egipto del general angélico al que se le encargó esa región (cap. XXI, v. 7)
«And the Listians maintained the fifth rite in the resurrection, whereby, on the fifth day after death, the soul appeared in mortal semblance to his living people, and advised them lovingly, after which he ascended in their burning incense going to Jehovih!» — el quinto rito de los Listianos hace aparecer al alma en semblanza mortal al quinto día, aconsejar a los suyos y subir en el humo del incienso (cap. XXI, v. 10)
«And every ashar laid his hand on the sleeping mortal in his charge, for by this his power was multiplied a thousand-fold, and raising up his other hand, thus addressed the All Highest: By Thy Wisdom and Power, O Jehovih, circumscribe Thou this, Thy sleeping heir, that whosoever toucheth the mortal part shall cut himself from off Thy everlasting kingdoms!» — la mecánica de la defensa: la mano del ángel sobre el mortal dormido le multiplica por mil la fuerza, y la fórmula que pronuncia es de excomunión (cap. XX, v. 8)
«be many grown to intellectual disbelief in an All Highest. For groveling down in the earth to measure the rocks, and to study the habits of worms and bugs, for generations, their seed hath brought forth many skeptics, believing nothing of spiritual kind, but rating high their own judgment. With these, for lack of faith in Jehovih, the ashars are powerless to ward off my soldiers.» — el blanco que el usurpador escoge es el escéptico, y explica de dónde sale: generaciones de medir rocas y estudiar gusanos engendran simiente incrédula, y ahí el ángel de guarda no protege; el tramo arranca en el cambio de plana, que parte la frase tras there must (cap. XX, v. 14)
«And thus it came to pass, Jehovih spake in Craoshivi, saying: The time shall come when angels and mortals shall know of a truth that the Lord God is a false God and a vain-glorious usurper. For I will leave one race of I'huans on the earth, in Guatama, even till the era of kosmon.» — Jehovih anuncia que dejará una raza de I'huans en América hasta la era de kosmon precisamente como prueba de que el otro es un Dios falso (cap. XXI, v. 11)
«In many places the angels of De'yus spake audibly in the dark, saying: There is but one God, even the Lord your God, great De'yus, on the throne of Hored. Bow down in reference before him, or destruction and death shall be your doom!» — en el tercer asalto los invasores hablan en voz alta en la oscuridad y dan el mensaje entero: un solo Dios, el de Hored, y muerte al que no se incline (cap. XXII, v. 2)
«In Parsi'e there fell this night twelve hundred thousand men, women and children into the clutches of the hosts of De'yus, the Lord God, the false. In Arabin'ya the fallen victims numbered two millions; and in Heleste one million and a half!» — el volumen lleva cuenta de la captura por países, y el número es de mortales, no de ángeles (cap. XXII, v. 6)
«The unlearned believed in the angels thus suddenly come upon them; and cultivated their coming, and hearkened to their words, to put away Jehovih and accept De'yus; or otherwise, after death, their souls would be weighed by Anubi, and, for lack of faith in the Lord God, instead of Jehovih, cast into everlasting hell.» — el reparto de la creencia sale por instrucción: el no letrado acepta y aprende que sin fe en el nuevo Dios su alma se pesa y se condena (cap. XXII, v. 7)
«The which the Osirian angels answered, explaining that the first heavenly place was hada, wherein were many hells; and that the all highest heaven was Hored, where the Lord God sat on his throne in great glory. And around him on every side were thousands of millions of angels who had attained to everlasting peace, with nothing more to do but to bow and sing praises unto their God forever!» — la cosmología que se enseña a los filósofos es de dos pisos y con un cielo alto donde no hay más que hacer que cantar alabanzas para siempre (cap. XXII, v. 10)
«First, to thee, Baal, wise and powerful amongst Gods, for thy great energy and glorious success, do I bestow the Sign of the Sacred Bird, Iboi, to be thine forever. And next, to thee, Ashtaroth, the Goddess that never tireth, or is without a strategem, for thy glorious success I bestow thee with the fete, the circle and the true cross, to be thine forever.» — el reparto de insignias del bando contrario, con el pájaro sagrado para uno y el círculo y la cruz verdadera para la otra (cap. XXIII, v. 3)
«To thee, Apollo-ya, I bequeath a bow and arrow, for thou shalt break the bonds of the creed of circumcision, and tempt mortals to wed by no law but by the impulse of the heart. For as the Faithists have been bound by their sign to marry not outside their own people, so shalt thou teach the opposite; for by the cross of the breeds of men, they shall be broken off from Jehovih.» — el arco y la flecha se dan con un encargo concreto: romper la endogamia de los fieles y predicar el matrimonio por impulso del corazón (cap. XXIII, v. 4)
«To thee, Posee-ya-don, I bestow a model ship, for thou shalt have dominion over sea-faring men in all these divisions of the world. To thee, He-fa-yis-tie, I bestow a forge and tongs, for thy dominions over mortals shall be with the workers of metals and weapons of war.» — el volumen reparte aquí los atributos que la tradición griega da a sus Dioses: la nave para el mar y la fragua con las tenazas para los metales y las armas (cap. XXIII, v. 5)
«To thee, Pluton-ya, I bestow a torch and brand of fire, for thou shalt rule over mortals for the destruction of cities and houses, to whomsoever will not bow down to De'yus as the highest God. To thee, Ura-na, queen of the es'enaurs, the very stars of my armies, I bestow a quill and staff, for thou shalt have dominion over the songs of the earth, inspiring mortals to sing praises unto the Lord our God.» — la serie sigue con la antorcha para incendiar ciudades y la pluma y el báculo para el dominio sobre los cantos de la tierra (cap. XXIII, v. 6)
«Next Osiris organized a new division of angels, an army of one hundred millions, distributed into one hundred parts, and called this army Seeloo-gan, signifying spirits who travel about amongst mortals in systematic order, to measure them as to how best they can be used for the glory of the heavenly kingdoms; and to possess them, or hand them over to be obssessed, as may be deemed profitable.» — el volumen nombra y define un cuerpo de inteligencia: espíritus que recorren a los mortales en orden para medir cómo conviene usarlos; el troceo imprime obssessed y el impreso parte See-loo-gan en el fin de renglón, que el extractor une sin guion (cap. XXIII, v. 7)
«If thou find fire not well suited to destroy a city, even though thousands of mortals be obsessed at the same time to fire it, then shalt thou suffer thy spirits to carry virus and inoculate mortals unto death; or to fill the city with epidemic air, well poisoned, throwing mortals into fevers so they shall die.» — la autorización es explícita y graduada: si el fuego no basta para destruir una ciudad, se la llena de aire envenenado y de fiebres (cap. XXIII, v. 8)
«The rites taught virtue, and love, and truth, and the acquisition of knowledge, but taught not peace, but war, which was maintained to be justifiable if done for the glory of the Lord, or for the Lord God, or for the Son, the Savior, Anubi, whose sign was a pair of scales, and who was sometimes called Judge, and Keeper of the Gate that led to the upper heaven, Hored.» — el volumen concede al rito contrario todas sus virtudes salvo una, la paz, y ahí sitúa la justificación religiosa de la guerra (cap. XXIII, v. 10)
«And Osiris, and Baal, and Ashtaroth, through their angel hosts, chose from amongst mortals the largest and strongest, most war-like, and by means of the oracles, declared them kings and queens, and instructed them in building palaces and having thrones, after the manner of Lords and Gods. And directed mortals how to make themselves powerful by organization and obedience to the kings and queens, who were recognized as adopted sons and daughters of the Lord God.» — la monarquía se funda por oráculo: se escoge al más grande y guerrero y se le declara rey, con palacio y trono copiados de los del cielo (cap. XXIII, v. 13)
«In the meantime, and before the Council assembled, the self (satan) of De'yus spake to him, saying: If thou admit a Creator save thyself, thou art undone. For is this not the point whereon hang the power and dominion of Jehovih? The Lord God inquired of satan, saying: Why spakest thou not of this before? Behold, the Great Spirit signifieth everywhere. But I am only as a man, small, compared to the size of the worlds!» — la objeción se la hace el usurpador a sí mismo: si admite un Creador aparte, está perdido, pero él es apenas del tamaño de un hombre (cap. XXIII, v. 18)
«De'yus said: But this is not truth? When thou persuadest me to assume dominion of earth, thou saidst: Be thou Truth in all things. How, then, shall I say, I created heaven and earth?» — el usurpador objeta que la mentira contradice su propia consigna de ser Verdad en todo (cap. XXIII, v. 20)
«angels, but sought for cracks in the wood, or concealed persons, or cats, or dogs. The which excited their disbelieving souls so they proclaimed before all men each special wonder, a hundred times magnified.» — el volumen consigna la explicación escéptica de los golpes sin adoptarla ni refutarla: grietas en la madera, personas escondidas, gatos o perros; el tramo arranca en el cambio de plana, que parte la frase tras to be (cap. XXII, v. 6)
«mortals to be the greatest and wisest, best su'is? And when he telleth thee, say thou to him: Osiris, my son, him thou sayest is the greatest su'is shalt thou inspire in person. And thou shalt cause him to write answers to the questions of mortals, that the learned and the ignorant alike may know me and my kingdoms. Behold, before my time both heaven and earth were void as to a Godhead, save to the servants of Jehovih. And because they were void in this respect, thou shalt persuade thy seers to know I created them from voidance unto mine own glory.» — el procedimiento que el volumen propone para el nacimiento de una escritura de la creación: buscar al mejor vidente mortal, inspirarlo en persona y hacerle escribir las respuestas; el tramo arranca en el cambio de plana, que parte la frase tras amongst (cap. XXIII, v. 20)
«ANUHASAJ, alias the Lord God, had said to Te-in, the false, to whom he gave in charge Jaffeth and her heavenly places: In the self same time that Osiris and his hosts fall upon the divisions of the earth, even in that day and hour shalt thou and thy hosts fall upon Jaffeth (China), possessing the temples and altars, and places of oracles, where they serve the Great Spirit under the name Ormazd, and thou shalt subdue them to me under the name Joss, who is and ever shall be Ho-Joss of heaven and earth.» — el volumen data aquí el nombre Joss en China y lo hace salir del mismo reparto que Osiris en Egipto (cap. XXIV, v. 1)
«But faithful stood the Jehovians; laid their hands on the sleeping mortals, and became all powerful against the terrible odds, and held them in abeyance again, till the sun arose and scattered Te-in's hosts, ashamed and sulky, in most pitiful defeat.» — la misma defensa que en el oeste funciona en China: la mano sobre el durmiente basta contra la ventaja de mil a uno hasta que sale el sol (cap. XXIV, v. 4)
«So Te-in enumerated the Jaffethans, as commanded, marking them as to their vulnerable points, whether in disbelief in spirit, or if given to lust, or to hasty passions, or to telling lies, or to stealing, or to murder, or to hypocrisy, or to desire for leadership. And before the time of battle, Te-in knew the grade of every mortal in Jaffeth.» — el censo se levanta por vicios: incredulidad, lujuria, ira, mentira, robo, asesinato, hipocresía o ganas de mandar, y con eso se gradúa a cada mortal del país (cap. XXIV, v. 6)
«Take these, he said, and distribute them before my mighty armies, and ere to-morrow night they shall learn every mortal's place and quality; and in the night my legions shall rush upon the places, laying hands on the sleeping mortals, thus gaining power; and they shall hurl missiles, with terrible noises, through the houses of the sleepers, and so arouse them to awake and behold the war of heaven carried to their homes.» — la operación se organiza como campaña militar con mapas y copias: cada ángel sabe de antemano su casa y su hombre (cap. XXIV, v. 7)
«And the city families were after this manner, that is to say: The manufacturers of cloth of wool, one family; of cloth of linen, another family; of cloth of silk, another family; of leather, another family; of paper, another family; of transportation, another family; and so on, till all departments were full; and of these combinations there were cities of fity thousand, and a hundred thousand, and two hundred thousand inhabitants. And in the country places there were small cities, whose people tilled the soil and gathered the fruits of the earth, and they exchanged goods with the manufacturers who dwelt in large cities.» — la organización de Jaffeth se describe por gremios: cada familia hace un solo oficio y las ciudades son combinaciones de familias, con el campo cambiando frutos por manufactura (cap. XXIV, v. 12)
«The government was by priests, one for each communion family, and the priests, who were called Wa-shon, were the receivers and distributors of goods, and they ministered in the temples and at the altars of worship in the name of the Great Spirit, Ormazd, sometimes called Po-e-tein, and sometimes E'O'lin, and by other names also.» — el gobierno de esa tierra es sacerdotal y a la vez de intendencia: el mismo hombre recibe y reparte los bienes y oficia en el templo (cap. XXIV, v. 13)
«He said: Come defeat, or disaster, or terrible darkness, overpowering your utmost strength, still struggle ye, in the name of Jehovih. The true Faithist knoweth nothing impracticable, but doeth his utmost for his highest light, though failure stare him in the face. 19. For once distrust of weakness entereth the human soul, the man slideth backward down the hill of faith; whilst he who will not consider results, save to serve Jehovih right on, fail or not, riseth, even though his project fail.» — la consigna que el God legítimo manda a los suyos ante la derrota segura: hacer lo más que se pueda con la luz más alta, sin mirar el resultado (cap. XXIV, vv. 18-19)
«And then, to give semblance of truth to the words, the angel intruders let fly such knocks and poundings that they moved many a house on its foundation, and roused the mortals, panic-stricken, to find the cause, or to hasten them quickly to repentance and prayers.» — el volumen explica el golpeteo como argumento: se hacen sonar las casas para dar apariencia de verdad a lo que se acaba de decir (cap. XXIV, v. 23)
«Sudga said to his generals and captains: Only by confounding the languages of these people can they be broken up and subdued. Behold, they are becoming as Gods; knowing and understanding in advance of the words spoken. What, then, is their greatest liable shortness, save we confound them suddenly in the meaning of words? Fall ye upon them, and possess them, and obsess them, all who are easily captured. Get ye a foothold here and there in the first place; and in their commerce cripple them.» — la táctica del tercer invasor es lingüística y comercial: confundir de golpe el sentido de las palabras en un pueblo que se entendía sin aprender las lenguas (cap. XXV, v. 4)
«All the way were the roads lined with flags and banners, and millions of spectators, the same who had formerly been in schools and colleges in heaven, but were now emancipated from the restrictions of self-improvement, and used as applauders, to sing and shout praises to De'yus (Dyaus) for his own glory.» — el volumen anota en qué se convirtieron los alumnos de las escuelas celestes cuando se abolió el estudio: en aplaudidores de oficio (cap. XXVI, v. 2)
«To surpass not mine own age in my doctrines, nor to explain my axioms. But to surpass the understanding of mortals sufficiently unto their knowledge of earthly things, and so appease their curiosity, as to the questions they put to ye, my Gods. 14. Neither will I bind myself as Ahura did; for I will not explain who I am, save that man is in mine own likeness; nor when the beginning of things was.» — el usurpador fija de antemano los límites de su revelación: no adelantarse a su época, no explicar sus axiomas y no decir quién es ni cuándo empezó todo (cap. XXVI, vv. 13-14)
«Behold, the earth is fruitful; a thousand years are but as one day; and there shall spring up out of the earth thousands of millions of souls newborn. For them are my answers shaped, more than for such as now are.» — la doctrina se redacta para los que aún no nacen, y el usurpador lo dice con la fórmula de los mil años como un día (cap. XXVI, v. 18)
«In the beginning I created this heaven and the earth (unto mine own name and glory). For they were void and without order; darkness was upon them. Whereupon I moved upon them, saying: Let there be light; and there was light. And I drew a line betwixt darkness and light (for they had worshipped the void instead of me). 20. Wherefrom I declare this the morning and evening of the first day. And I have divided those that were void, and established my firmament betwixt them, even as land betwixt water and water.» — el volumen rehace aquí el primer capítulo del Génesis en boca de un Dios falso, con paréntesis que declaran el motivo de cada frase (cap. XXVI, vv. 19-20)
«OSIRIS, being commanded of God to speak, said: Give us one day, O De'yus, that we may digest this matter. 2. Thereupon the Lord God gave them one day; and on the next day, when they were assembled, the Gods ratified every word De'yus had spoken. And it was called the morning and evening of the second day.» — los días de la creación quedan explicados como sesiones de un consejo: cada uno es el plazo que los Dioses piden para digerir y ratificar lo dicho (cap. XXVII, vv. 1-2)
«Again De'yus spake, saying: Let the waters of the earth be in one place, and the land appear unto itself, for it was so. And I saw that the earth was good (and that heaven might reign thereon). And I saw that the earth brought forth grass, and trees, and fruit, and seeds, everything after its own kind; and I said: Behold, they are good. (Neither attributed I evil unto anything on the earth, or in the waters, or in the air above. But I separated the light from darkness; this was the substance of my creation).» — el tercer día se dicta con un paréntesis que niega el mal a lo creado y deja la creación en una sola operación: separar la luz de la oscuridad (cap. XXVII, v. 3)
«Let there be Gods in the firmament above the earth; and they shall separate the darkness from the light of the earth (that man may know me and my kingdoms). 6. And my Gods shall teach signs and seasons, and days and years, forever, unto the sons of men. And I made myself to rule the light of the world; but Osiris I made to rule the darkness of the world, which is the earth, my footstool.» — donde la escritura corriente pone dos lumbreras, el volumen pone dos Dioses, y reparte el día y la noche entre el usurpador y su lugarteniente (cap. XXVII, vv. 5-6)
«Again De'yus said: Let the waters of the earth bring forth abundantly the moving creatures that live; and let the fowl fly above the earth in the air of the firmament. For they are good. Let them be fruitful and multiply, every living creature, and fill the air above the earth, every creature after its own kind. Wherefore my blessing is upon them.» — el quinto día se dicta casi con las palabras del texto corriente, con el mismo orden y la misma bendición (cap. XXVII, v. 8)
«And because the land was tilled and made to bloom on every side, the angels named it the FLOWERY» — el volumen da su etimología del nombre con que se conoce a China; el tramo se corta en el cambio de plana, donde sigue KINGDOM y el otro nombre que les pone, corderos del Gran Espíritu en el ímpetu de la primavera (cap. XXIV, v. 15)
«Sudga said: It is a strong city that maketh all kinds of goods; it is a weak place indeed that dependeth on another, which is far off. Such people are easily tripped up.» — el invasor razona por economía: la ciudad que depende de otra lejana se derriba fácil (cap. XXV, v. 5)
«In Vind'yu had woman risen in knowledge, higher than the highest of women in other parts of the world. In the HOUSES OF PHILOSOPHY and HOUSES OF SCIENCE women were foremost, as to men, and skeptical as to the Ormazdian power.» — el volumen anota que en esa tierra las mujeres iban por delante en las casas de filosofía y de ciencia, y que por eso mismo eran el punto flaco (cap. XXV, v. 6)
«And ye shall go to them and say to them: In our own likeness are ye created, male and female, and God's blessing is upon you. Be ye fruitful, and multiply, and replenish the earth and subdue it; and have dominion over the earth, and the fishes, and fowl, and every living creature on the earth, for they are yours forever! And behold, ye have every herb, and seed, and fruit, which is on the face of the earth, and the roots that grow in the earth, and they shall be your food. But of whatsoever hath breathed the breath of life man shall not eat.» — el sexto día se dicta casi con el texto corriente, salvo en el final: el volumen le añade la prohibición de comer lo que haya respirado (cap. XXVII, v. 9)
«The Lord your God said unto thee, Osiris; and to thee, Te-in; and to thee, Sudga: Search thou amongst mortals for one high in su'is, for when I announce my doctrines, thou shalt go to such mortal and cause him to write my words, saying: Such are the words of the Lord, thy God. In answer to which I bid ye all now speak before me.» — la doctrina se manda escribir por mano de un mortal vidente en cada tierra, con la fórmula que ha de encabezarla (cap. XXVII, v. 11)
«Osiris said: According to thy commandments have I searched and have found Thoth the highest man in su'is, and he dwelleth in Arabin'ya. 13. Then spake Te-in, saying: In like manner, also searched I, and found Hong, in my division of the earth, the highest man in su'is; and he dwelleth in Ho'e'Sin. 14. Then answered Sudga, saying: Even so have I accomplished in Vind'yu, and I have found one Anj-rajan.» — los tres videntes escogidos se nombran uno por uno, con su tierra: Thoth en Arabin'ya, Hong en Ho'e'Sin y Anj-rajan en Vind'yu (cap. XXVII, vv. 12-14)
«De'yus said: To these mortals go ye and give my doctrines in your own ways; according to the language of mortals, and their capacity to understand. Neither bind I you to my exact words, nor limit you, save that that I have spoken shall be the foundation. 16. Thus, then, endeth the feast; and behold, it is the seventh day; for which reason I sanctify it and declare it a day of recreation.» — la licencia que se da a los redactores es amplia —ni las palabras exactas ni límite— y el séptimo día se santifica porque ahí acabó el banquete (cap. XXVII, vv. 15-16)
«And each of the three Gods went to his own chosen mortal (who had power to see and hear spiritual things). And the Gods possessed them by their presence, and inspired them to write the words of Anuhasaj, alias the Lord God, word for word; and they were so written, alike and like, in the three great divisions of the earth. And copies of them were made and filed in the libraries, and in the houses of philosophy of mortals.» — el volumen explica por este procedimiento la coincidencia palabra por palabra de tres escrituras en tres tierras distintas (cap. XXVIII, v. 2)
«But when these matters were thus entered, in answer to the queries of mortals, as to the origin of man and his destiny, they were not deemed sufficient by the learned men. Many of them said: The Lord God hath evaded our questions.» — la primera recepción de esa escritura es de los sabios, y es de insatisfacción declarada (cap. XXVIII, v. 3)
«Sudga said: When he should have said: I created man in mine own image, behold, he hath weakly said: LET US MAKE MAN! Is it not clear, then, that he shirketh from the responsibility, and desireth ourselves commingled in the pitiful story?» — aquí está la explicación que el volumen da del plural del primer capítulo del Génesis: cobardía de quien no quiso cargar solo con la responsabilidad (cap. XXVIII, v. 10)
«For mortals perceive good and evil understandingly; but to justify a good God for permitting evil is not an easy matter. For in the breath we praise him, we must praise his works; of which sin is apparent; and in the same breath that we condemn sin, how shall we glorify De'yus? For have we not proclaimed him the foundation of all things; the head and front, before creation was created? Was not this our battle-cry, to urge our angel warriors on to overthrow Jehovih? And hath not our loud-praised Lord God said: LET US MAKE MAN! A child should have more courage than this!» — el problema del mal queda formulado desde dentro del bando que lo padece: si el Dios es el fundamento de todo, el pecado también es suyo (cap. XXVIII, v. 12)
«Osiris said: This is wisdom, O my brothers. To make our Lord God the Creator, we must account unto him all things, both good and evil. Wherefore we shall give two masters to man, the one being the serpent, the earth, the lowest inspirer; and the other the voice of our Lord God.» — la primera solución propuesta es dar dos amos al hombre, con la serpiente glosada por el propio texto como la tierra (cap. XXVIII, v. 14)
«ON the following day the three false Gods, Osiris and Te-in and Sudga, wrote their account, each in his own way. And when they were read, Osiris' stood clearer than either of the others'; but nevertheless, Te-in's and Sudga's had much of merit. So it came to pass Osiris' account was adopted, with interpolations from the others'.» — el volumen describe la redacción como un concurso entre tres versiones y una adopción con interpolaciones, que es lo que llama luego la Biblia osiriana (cap. XXIX, v. 1)
«These are the times of earth and heaven when created; the time the Lord God created them. And the Lord God formed man out of the dust of the earth, and quickened him through his nostrils with the breath of life, and man became a living creature. 4. And God caused mists to rise up from the waters, and spread over the earth, and rain upon it. And he caused trees and herbs to grow up out of the ground; everything that is pleasant for the sight and good for food. Thus out of the ground the Lord God caused man to come forth, being of the earth, of the land of Eden (Spe-a).» — el segundo relato de la creación se reescribe aquí en boca del Dios falso, con Edén glosado por un nombre del propio volumen (cap. XXIX, vv. 3-4)
«And God called the name of the first man A'su (Adam). And the Lord God caused man to name all things on the earth, and in the waters, and in the air above the earth, and whatsoever man called every living creature, that was the name thereof. 8. And the Lord God caused A'su to fall into a trance; and an angel of heaven came and stood by his side. And the Lord God drew from the flesh, and from the bones, and from the blood of A'su, and thus made woman, and brought her unto A'su.» — el primer hombre lleva el nombre que el volumen usa para su primera raza, con Adam entre paréntesis, y la mujer se hace en trance y con un ángel al lado (cap. XXIX, vv. 7-8)
«But because of the serpent (the earth) of the woman, she hearkened unto him, and he said unto the woman: I say unto thee, in the day thou eatest thereof thou shalt have thine eyes opened, and shalt become as a Goddess, creating offspring.» — la serpiente va glosada como la tierra por el propio texto, y su promesa es de fecundidad y no de sabiduría (cap. XXIX, v. 10)
«And I will put enmity betwixt the serpent and thine offspring; and the flesh shall call one way, which is unto earth, but the soul of man shall call unto me, the Lord God. And though the serpent bite, yet man shall bruise him, and subdue him.» — la enemistad del texto corriente se reinterpreta como el tirón de la carne hacia la tierra contra el del alma hacia arriba (cap. XXIX, v. 15)
«And the Lord God said: Lest man partake further, becoming as one of us, he shall go out of Eden, where I created him. So he drove man out of Eden backward, and gave him cherubims to hold him on every side, to preserve unto man the tree of life, that man might not only fulfill the spirit, but the flesh also.» — la expulsión del Edén se explica por la conservación del árbol de la vida para el hombre, y no por castigo (cap. XXIX, v. 16)
«When Osiris had gone thus far, Sudga interposed, saying: If we say, Becoming as one of us, will not man say: Behold, there are more Gods than the Lord God? 18. Te-in said: Because De'yus said: Let us make man, shall we not» — la objeción editorial se mete dentro del propio texto sagrado: el plural delataría que hay más de un Dios; el tramo se corta en el cambio de plana (cap. XXIX, vv. 17-18)
«Osiris said: Hear me, my brothers, yet further; for I previously found a way out. For I have divided the Lord from God; that is to say: 20. And the Lord God said: Because man hath learned good and evil, I am as twain unto him, for I am Lord of the earth and God of heaven. And that which is on the earth is the Lord's, and that which is in heaven is God's.» — aquí está la explicación que el volumen da del doblete Lord y God del texto corriente: un recurso de redacción para no delatar el plural (cap. XXIX, vv. 19-20)
«And A'su called his wife's name Eve (We-it), for she was the fountain of all men. And Eve brought forth a son, Cain, saying: I have begotten a son from the Lord. And she brought forth another son, Abel. And the first-born was begotten in darkness, but the second of the light of the Lord. And the Lord had more respect unto the second, Abel, than unto the first, Cain.» — el relato de los dos hermanos se reordena por la luz en que fue engendrado cada uno, y de ahí sale la preferencia (cap. XXIX, v. 21)
«God said: Behold, darkness is between men; the son begotten in darkness falleth upon him begotten in the light. And it shall come to pass on the earth from this time forth that the righteous shall be persecuted by the unrighteous.» — el volumen saca del fratricidio una ley histórica: de ahí en adelante el recto será perseguido por el torcido (cap. XXIX, v. 25)
«Cain said: O Lord, my punishment is greater than I can bear. For I am become the first foundation of all the wars on the earth; for thou hast hid thy face from me; and it shall come to pass that every one that findeth of me in them shall be slain also.» — el condenado se declara a sí mismo el cimiento de todas las guerras de la tierra, cosa que el texto corriente no le hace decir (cap. XXIX, v. 27)
«Thereupon he sent messengers to me announcing a feast, on which occasion he would answer the questions of mortals satisfactorily. Ye and I went to the feast, and De'yus hath furnished us with something, which is nothing.» — la queja del redactor sobre lo que se le dio para escribir: algo que es nada; el tramo se corta en el cambio de plana, donde sigue que además repite lo que ya decía Zarathustra (cap. XXVIII, v. 7)
«Te-in said: Why shall we not adopt the E'O'LIN of the ancients, substituting the words Lord God? And make a commandment over man, forbidding him hearkening to the serpent, lest he be led away from the Lord God, and throw the cause of sin upon man, for violating the Lord God's commandment. 17. Osiris said: Most wisely spoken, my brothers. For by accusing man, through the serpent, we clear the Lord God unscathed.» — la solución que se adopta queda dicha con todas sus letras: un mandamiento que el hombre viole, y la culpa del mal echada sobre el hombre por medio de la serpiente (cap. XXVIII, vv. 16-17)
«And from this time forth Cain lost the voice of the Lord, because he went off into Nod (darkness). And Cain took a wife and begot heirs unto himself after his own manner, and they were called Cainites, and the heirs after them were called the tribe of Cainites, which survived him nine hundred and ten years, after which they were divided into six and twenty tribes. (And the name Cain was lost. But the people survived, and are known to this day as THE WORLD'S PEOPLE.)» — el volumen hace sobrevivir al pueblo del fratricida bajo otro nombre, y lo dice entre paréntesis: la gente del mundo (cap. XXIX, v. 29)
«And the Lord God said: Behold, I created man without sin, and I gave him warning, that he might remain holy on the face of the earth. But woman hearkened not to my counsel, but to the serpent, and sin came into the world. Therefore shall woman bring forth in pain all the generations of the earth.» — el dolor del parto queda puesto como consecuencia de la operación de redacción que los tres Dioses acordaron en el capítulo anterior (cap. XXIX, v. 30)
«And the Lord God swore an oath by the bow of the arc, saying: This is the token of the covenant which I have established between me and all flesh that is upon the earth. And by the sons of Noe was the whole earth overspread, and the Lord blessed the earth, and said: Every moving thing that liveth shall be meat for man; even as the green herb I have given. But flesh with the life thereof, which is the blood thereof, shall men not eat.» — el pacto del arco se repite con la cláusula que el volumen le añade: se permite la carne pero no la sangre (cap. XXIX, v. 40)
«Thus ended the words of Osiris. Te'in said: Because of flesh blood, thou art wise, my brother. Sudga said: Hereon hangeth the glory of our enterprise. For man being less restrained than in the Divan laws, will accept the new readily.» — el volumen dice para qué se puso ahí el permiso de comer carne: para que el hombre, menos atado que bajo las leyes Divan, aceptara la doctrina nueva de buena gana (cap. XXIX, v. 43)
«After this, Osiris prepared a book of generations of men on earth; and these were the substance of the doctrines of De'yus and his Gods. And Osiris and Te-in and Sudga departed, and came down to the earth, to their mortal wards, and by virtue of their presence inspired they their wards to write them in mortal words, according to the languages in the places where they lived. And they were so written by these seers; and copies of them were made and put on file in the libraries of the records of the kings and queens of the earth, in Arabin'ya, Jaffeth and Shem. And these became the bible of that day.» — el volumen cierra la operación con su resultado material: copias en los archivos de los reyes de tres países, y eso, dice, fue la biblia de aquel tiempo (cap. XXIX, v. 44)
«And thus ended the matter, as to how mortals were taught to worship the names Lord and God, and Lord God, and Ho-Joss, and Joss, and De'yus, and Deity, and Dyaus, and Zeus, and various other names, according to the languages of the people» — la lista con que el volumen cierra su derivación: Lord, God, Lord God, Ho-Joss, Joss, De'yus, Deity, Dyaus y Zeus salen todos del mismo acuerdo (cap. XXX, v. 2)
«And mortals were taught the secret of spiritually going out of their own corporeal bodies, and returning safely; and in this state they were taken subjectively to the kingdom of the Lord God, where they beheld him even as a man, sitting on a throne; and they saw the great glory of his kingdom, and beheld the worshippers, millions of them, glorifying De'yus, the false Lord God. And these persons became preachers on the earth; enthusiastically stirring men up on every hand to draw the sword and spear and sling to go forth in battle, to overthrow the doctrine of the Great Spirit and establish the De'yus.» — el volumen explica el viaje fuera del cuerpo como una visita dirigida: se lleva al vidente a ver el trono y se le devuelve hecho predicador de guerra (cap. XXX, v. 3)
«But in nine hundred and fifty years, behold, the worshippers of the Lord God, the false, began to quarrel and fight amongst themselves. Even as by blood they had established him, so by blood were the kings and queens of the earth overthrowing one another. 7. Because of the warfare, schools, and colleges, and houses of philosophy, were wasted away; the factories for spinning and weaving were destroyed, and the lands not tilled.» — el volumen data la ruina del sistema a los novecientos cincuenta años y la mide por escuelas, colegios, casas de filosofía, hilanderías y campos sin labrar (cap. XXX, vv. 6-7)
«Jehovih had so made men and angels that, whosoever had learned to abnegate self and to labor for the good of others, was already above grade fifty, and his ascension should be perpetual thereafter; whilst they that were below grade fifty, who had not put away self (satan), should gravitate downward, toward the earth. Wherein it had come to pass that the false Lord God and his false Gods were burdened with their kingdoms.» — la ley del grado cincuenta explica por qué el reino falso se hunde con su propio peso: lo que no abnegó el yo gravita hacia abajo (cap. XXX, v. 9)
«And though they were adorned to the utmost, having vast cities for their heavenly capitals, with millions of attendants, and millions of musicians, who were forever inventing new and wonderful music, and playing and singing, millions and millions in concert, with millions of trumpeters, near and far off, to fashion echoes beautiful to the ear;» — el catálogo del esplendor del reino falso, que el volumen despliega largo a propósito para rematar con que cada Dios empezaba a ver el peligro (cap. XXX, v. 10)
«De'yus said: Wherein have I failed, O satan? And satan answered, saying: Thou art too honest for thine own good; too pure for thine own benefit; too unsuspecting as regards thy Gods. Being thyself honest, thou hast easily attributed honesty unto others, and they have taken advantage of thee.» — la adulación que el volumen pone en boca del yo es siempre la misma fórmula: eres demasiado honrado y por eso te engañan (cap. XXX, v. 13)
«But lo and behold, thy Gods used the angels as slaves, to build up the glory of their own kingdoms. They have suffered their heavenly places of education, for the most part, to be scattered and gone. Neither have they inspired mortals to instruction, as I warned thee at the first. And mortals have thrown aside their schools and colleges, and their places of art, and have become riotous, and given to gross living, and there is no resurrection in them. Which matters show thee that, soon or late, all the spirits of the earth will be of no grade at all, but as fetals and vampires to live on mortals.» — el diagnóstico es exacto aunque venga de quien viene: sin escuelas ni instrucción, todo el cielo bajo acaba en fetales y vampiros pegados a los vivos (cap. XXX, v. 14)
«De'yus said: Why are mortals become gross livers? Satan answered him, saying: Behold, in thine own revelation to mortals thou saidst to them: Partake not of fish, nor flesh, nor blood, for food, nor of anything that breatheth the breath of life. And now, behold what came to pass: Thy three Gods, whom thou hadst elevated and trusted, fell to and made other revelations, wherein they said: Partake of fish and flesh; for they desired to please mortals. And lo, it hath come to pass that man not only warreth for thee, but he warreth to the right and left, for it is in his blood, after the manner of beasts that feed on flesh.» — el volumen ata la guerra a la dieta por una cadena de causas: el permiso de comer carne se dio para agradar, y de ahí, dice, la sangre del hombre (cap. XXX, v. 15)
«Satan went to the other false Gods, every one separately, saying unto each: Hear me, O thou wisest of Gods, who shouldst in fact be at the all highest Godhead in heaven, because of thy great wisdom and integrity. Behold, I came to thee at the first and foretold thee how thy kingdom should become great and glorified; and even so hath it come to pass. When thou puttest forth thine hand to do a thing, it is done; for thou wert born into life different from all others, and for the highest of glories. And because of thy greatness, behold, all the Gods of heaven are jealous of thee and fear thee, all of which thou knowest of thine own knowledge.» — la misma adulación se reparte una por una, y siempre incluye la envidia de los demás como prueba de grandeza (cap. XXX, v. 17)
«For, because thou art honest thyself, thou believest the same of others; wherefore thou art cheated and ill-used on all hands. In the first while, thou didst send thy highest grades to the Lord God, to be his; yea, thou hast robbed thine own kingdom of its finest and best subjects for the glory of De'yus. And who is De'yus more than thou? Is he not a coward? for he feared to give his own doctrines to mortals; but he abridged his words till they were worthless. And thou and thy fellow-Gods made his doctrines up in full for him! Yet thou servest him as if he were thy superior.» — el argumento con que se rompe la confederación es de mérito: fueron ellos quienes escribieron la doctrina que él no se atrevió a dar (cap. XXX, v. 18)
«Thus alike and like spake satan unto all the false Gods; and they» — el volumen remata la escena con la imagen de la semilla puesta a la luz y a la sombra hasta hacerse gigante; el tramo se corta en el cambio de plana (cap. XXX, v. 21)
«For at this time it was nearly seven hundred years since even generals and high captains could come into the presence of the Lord God, the false, save by crawling on their bellies, even for miles.» — el protocolo del reino falso llega a su extremo: setecientos años en que ni los generales entran de otro modo que arrastrándose millas enteras (cap. XXXI, v. 1)
«And in and around about the heavenly house of the capital were erected fifty thousand pillars of fire, kept forever going by the labor of his slaves, some of whom stood in their tracks laboring at one thing for more than a hundred years, without change of watch, or rest, being threatened with hell, and being too impotent to believe otherwise.» — el volumen mide la esclavitud en tiempo de un solo gesto: más de cien años en el mismo sitio sosteniendo un fuego, por miedo al infierno (cap. XXXI, v. 2)
«At first his Gods came to feast with him once a year, for more than a hundred years; after that, for awhile, once in six years; and afterward, only once in fifty or a hundred years; and then only by special command.» — el volumen mide el desapego por el calendario de los banquetes, que se van espaciando de un año a cien (cap. XXXI, v. 3)
«man's strength, and they are: great prosperity and great adversity. 12. And behold, satan came upon them in the guise of a good friend.» — la sentencia con que el volumen explica las dos caídas del libro, y lo que viene enseguida: el yo se presenta con cara de buen amigo; el tramo arranca en el cambio de plana, que parte la frase tras for testing (cap. XXX, vv. 11-12)
«And for a while they talked together like long-separated friends; and lo and behold, the satan that was within each one of them began to fail him as regardeth reproving the others. For even the smothered seed of love which the Great Spirit had given them began to swell up, as if about to burst forth a mighty power. So the time passed on, and none dared approach the subject of his soul and resolution.» — el volumen deja que el afecto viejo desarme por un rato a los tres conspiradores: la semilla de amor sofocada se les hincha y ninguno se atreve a empezar (cap. XXXI, v. 13)
«And this ye accomplished, and added thereunto the temptation to mortals to become carnivorants, whereby the grades have fallen woefully. And now ye find fault with me for exacting a certain number of slaves annually of a certain grade; complaining that your own kingdoms are becoming flooded with drujas.» — la cuenta se salda en el mismo sitio: la licencia de la carne hundió los grados y ahora los reinos están anegados de drujas (cap. XXXI, v. 20)
«De'yus said: The remedy lieth in overturning the cause of the falls in the grades. For sake of glorifying themselves, my Gods have suffered places of learning and industry to fall to pieces, both in heaven and earth. There be such as give glory unto charity, and unto rites and ceremonies; but I say unto you, my Gods, INDUSTRY AND LEARNING stand higher than charity or rites and ceremonies; especially so standeth industry that yieldeth profitable support.» — el remedio que propone el usurpador es el que el volumen sostiene en su propia voz: el trabajo y el estudio por encima de la caridad y del rito (cap. XXXI, v. 23)
«Sudga said: Are not written laws less arbitrary than spoken ones? for we see them beforehand, and are not, therefore, shocked by the sudden audacity.» — el argumento a favor de la ley escrita frente a la voz del que manda: la escrita se ve venir (cap. XXXI, v. 25)
«For on all hands we behold, alas, beneficiaries are apt to turn like venemous serpents, and strike, even though the blow would send themselves into destruction.» — la queja del que reparte favores, dicha con la figura de la serpiente que muerde aunque se mate con ello (cap. XXXI, v. 26)
«Osiris said: That is most especially true, O De'yus, where the highest kingdoms owe their glory and greatness to those that have been subsidiary and built them up. None are so slow to see their danger as they that are exposed to it. There be such who, holding high places, if but their slaves knew who they were and how deceived, would bind them in knots and cast them into hell.» — la sentencia más lúcida de la conversación, dicha por el que conspira: nadie tarda tanto en ver su peligro como el que está expuesto a él (cap. XXXI, v. 27)
«De'yus said: Most wisely spoken, both my Gods. But how shall we teach apes and monkeys to know their masters? They crook their tails and squeal, imagining themselves great monarchs. Whereas, were they cut off from their masters, they would come to grief most ignominiously, or be the foremost plunged into torments.» — el desprecio por los gobernados se dice sin adorno en la misma conversación en que se discute cómo salvarlos (cap. XXXI, v. 29)
«Osiris said: Thou wisest of Gods, is it not most strange, wonderful, how better we can see others' shortness than our own? Nor are we much quicker to find a way to save them, which we oft could do were they not self-conceited fools, than to guard our arms, so that when they show the least sign to do us wrong, we inwardly swear within our souls to hurl them into hell.» — los tres se acusan a la vez y sin nombrarse: ven la falta ajena y juran por dentro echar al infierno al que se mueva (cap. XXXI, v. 30)
«TE-IN, whose heavenly kingdom contained three thousand million angels, being informed when Osiris and Sudga were gone to Hored, satan said to him: Now is thy time, call thy Council together; proclaim thyself God of heaven and earth, mighty in all regions, the Central Kingdom of the Eternal Heavens! Choose from amongst thy Council the highest grades, and make them Lords under thee. After which thou shalt renew the battles in Jaffeth, on the earth.» — el golpe del tercero se da mientras los otros dos están reunidos, y el consejo del yo es el mismo de siempre: proclamarse y renovar la guerra (cap. XXXII, v. 1)
«Te-in said: Why on the earth? Satan said: Behold, Jaffeth must be subdued to one nation of people, and this shall be thy footstool, and thy heavenly kingdom's head-quarters. After which thy Lords shall proceed to the lands of Parsi'e and Arabin'ya, and inspire the inhabitants thereof to another central kingdom, and when mortals are thus subdued to limited numbers, thou shalt have but few to deal with in order to make thyself God of the whole earth.» — el volumen da aquí su explicación de los imperios: concentrar a los mortales en pocas manos para tener menos con quién tratar (cap. XXXII, v. 2)
«Te-in said: My Lords, amongst mortals, what is righteousness? Now one Lord said: Rites and ceremonies. Another said: To worship thee, O Te-in. Another said: To follow the doctrines of the ancients. Another said: To purify one's self. Another said: To do good with all one's might. Another said: To practice truth. Another said: To harm no man.» — la encuesta sobre qué es la rectitud recoge siete respuestas distintas de siete Lords, que el volumen enumera sin ordenarlas (cap. XXXII, v. 10)
«I will not give them kingdoms; this is the strongest way; to keep every thing in one's own hands.» — el nuevo usurpador aprende del anterior y no reparte nada: el volumen lo deja dicho en una sola línea (cap. XXXII, v. 5)
«And the king shall show unto the people that there is but one High Ruler in heaven, whether he be called Ho-Joss» — el monoteísmo se decreta por razón administrativa, que el texto dice en la frase anterior: no confundir a los mortales con multiplicidad de Lords celestes; el tramo se corta en el cambio de plana (cap. XXXII, v. 7)
«And whilst mortals sleep, your angels shall come upon them and give them dreams and visions of glorious success, make them see themselves in the heat of battle, rushing through the jaws of death unscathed, whilst their manly arms slay about them on every side their enemies by the score in flowing blood. For when these mortals awake and remember their dreams, they will be well whetted up for the valorous work.» — la guerra por el sueño, primera mitad: visiones de victoria para los que han de atacar, que despiertan afilados para la faena (cap. XXXII, v. 8)
«But as to those that are to be conquered, let your angels go to them whilst they sleep, and give them dreams and visions of horrid deaths; make them see the heat of battle and themselves overpowered on every hand, and, pierced with sword and spear, they fall, dying in great agony. For when such mortals wake up and remember their dreams, they are half conquered already.» — y la segunda mitad: visiones de muerte atroz para los que han de ser vencidos, que despiertan medio derrotados (cap. XXXII, v. 8)
«My Gods, how easier it is to find fault with the state of affairs than to find a remedy. I have seen such as find fault with their neighbors, or with the kingdom, or ancients, and yet turned and accomplished the same faults themselves. We all do know that one of the complaints we had against the old Divan laws was their bondage over» — el usurpador recuerda que la queja original contra la ley antigua era su atadura, y que la independencia que ahora le reclaman es la que él concedió; el tramo se corta donde el troceo reemite la marca de la misma plana (cap. XXXI, v. 19)
«To practice truth! What is that? The Jehovihians say: Jehovih is All Truth. But Jehovih is nothing, scattered as the wind. Then truth is nothing. Who hath found a man but saith: To see as I see, is to see the truth; to see as thou seest, is to see falsely? A man told lies knowngly, and practiced them, and he was all truth to himself, for he was a liar. Therefore, he practiced truth.» — el argumento relativista, puesto en boca del Dios falso y dejado entero: si cada quien llama verdad a lo que ve, el mentiroso que miente a conciencia también la practica; el troceo imprime knowngly (cap. XXXII, v. 15)
«Behold this matter: The large trees in the forest were smothering out the small ones; and the small ones said: We praise you, giant oaks, for the many blessings we have received; be merciful unto us! The large trees laughed at them, and they died. Is this not Jehovih? Is this not the Gods? For all mortals, at best, are but as unhatched eggs; and when they are dead, their souls are as hatched chickens, for the Gods to play with, and to use in their own way.» — la parábola de los árboles grandes que ahogan a los pequeños y se ríen de sus alabanzas, y el remate: el mortal es huevo sin empollar y su alma, pollo para juego de los Dioses (cap. XXXII, v. 16)
«Te-in said: Teach ye this to mortals; and tell them, moreover, to choose what God they will; and if it be me, then I will labor for them; if it be not me, then am I against them. This, then, is righteousness: Reciprocity betwixt Gods and mortals; reciprocity betwixt mortals themselves; to war for opinion's sake in order to develop in steadfastness; to help the helpless, to feed and clothe the stranger, and to worship the father and mother.» — la definición de rectitud que el Dios falso adopta incluye la guerra por opinión como ejercicio de firmeza, junto con socorrer al desvalido (cap. XXXII, v. 17)
«Kwan issued this decree, to wit: Kan Kwan, king of the world, and of the sun, and moon, and stars, I command! I, son of the sun, son of Te-in, behold! There is but one ruler in heaven, Te-in! There shall be but one on earth, Kan Kwan. Bow your heads down! I come! Choose ye: to bow down, or to die. One or the other shall be. When the world is subdued to me, I will war no more!» — el decreto del rey instrumento repite en la tierra la fórmula del cielo: un solo gobernante arriba, uno solo abajo, y el fin de la guerra prometido para después de la conquista (cap. XXXIII, v. 4)
«When the other kings heard of Kwan's proclamation they laughed. And this is the vanity of mortals, for they heed not the power of the Gods over them.» — el volumen glosa la risa de los reyes con su propia tesis: la vanidad del mortal está en no contar con el poder que lo mueve (cap. XXXIII, v. 6)
«Cha Ung Chin was angry, and he sent ten thousand soldiers against Kwan's ragged army; and when the battle was begun, the angels cast clouds before the hosts of Cha Ung Chin, and they thought they beheld hundreds of thousands of soldiers coming upon them, and they turned and fled also, save five hundred, who were captured and instantly slain, men and women.» — la segunda victoria se explica por una ilusión óptica fabricada: los ángeles echan nubes delante del enemigo y este ve cientos de miles de soldados (cap. XXXIII, v. 9)
«Nor had Kwan a learned man in all his army; but the Lords with him showed him how to build the temple, east and west and north and south, and how to make the archways and the pillars to support the roof; and the sacred chambers and altars of sacrifice. Of brick and mortar and wood built he it, and when it was completed it was large enough for twelve thousand people to do sacrifice in. And it was, from first to last, forty days in building.» — la arquitectura se dicta desde el cielo a un rey sin un solo letrado en su ejército, con arcos, pilares, cámaras y altares, y el plazo contado (cap. XXXIII, v. 13)
«Then Kwan made them pray for those who were slain in battle. And these are the words he commanded them: Te-in! Father of Life and Death! Who feedeth on suns and stars! Whose refuse is mortals. In thy praise I bow my head. For thy glory I lie on my belly before thy altar. I am the filthiest of things; my breath and my flesh and my blood are rotten. Death would be sweet to me if thou or thy soldiers would slay me. For my soul would come to thee to be thy slave forever.» — la plegaria que el volumen pone en boca de los vencidos degrada al orante hasta lo repugnante y hace de la muerte un favor del Dios (cap. XXXIII, v. 16)
«After this, Kwan appointed them a governor, Ding Jow, who was the first governor of a province in Jaffeth, after the order of governors as they exist to this day. Which is to say: As a Lord is to a God, so is a governor to a king. And this was the first of that order established by the Gods of hada. Prior to this a like government had been given by Jehovih to the Faithists; even as it had been given in its purity to the pure, so was it now given in its crudity to the crude.» — el volumen data aquí el nacimiento del gobierno de provincias y lo declara copia tosca de un orden que ya se había dado puro a los suyos (cap. XXXIII, v. 20)
«Jehovih had said: Independent kingdoms shall not exist side by side; nor shall one be tributary to another; but there shall be one whole, and the lesser shall be parts thereof, not over nor under them, but as helpmates. The wicked will not see this now; but their own wickedness will bring it about in time to come.» — la doctrina política que el volumen sostiene: ni reinos sueltos ni tributarios, sino partes de un todo que no están ni encima ni debajo, sino de ayuda (cap. XXXIII, v. 21)
«Te-in returned this commandment: In what has been done I am well pleased; but suffer not your mortal king, Kan Kwan, to win so easily hereafter; but let him have losses, that he may not forget me and my Lords and my hosts of angels. Place ye him in straits, and cause him to pray unto me; and his army shall pray also. And when they have thus sacrificed, deliver him and his army from their straits, and make him victorious for a season.» — el Dios manda que su propio rey pierda batallas para que no lo olvide, y que se le saque del apuro solo después del sacrificio (cap. XXXIV, v. 8)
«And on the first day there were slain four thousand men and women (worshippers of different Gods, but for the main part the Great Spirit) who would not take the oath.» — la cifra de los que no juraron, con el paréntesis del volumen que dice de qué Dios eran en su mayor parte (cap. XXXIV, v. 9)
«The Lords suffered Kwan to conquer and subdue yet three other large cities without loss to his army; and lo and behold, Kwan began to think it was himself that possessed the power, and not Te-in.» — la racha de victorias produce el efecto previsto por el Dios: el rey empieza a creer que la fuerza es suya (cap. XXXIV, v. 12)
«Kwan, arriving near, demanded the place; but the queen answered him not with words; but had her soldiers in ambush, and thus fell upon Kwan's army, and put one-half of them to death; and yet the queen suffered small loss. Kwan, not finding his Lords with him, fled, and his remaining army with him. But the Lords urged the queen to pursue him, and she again fell upon them and slew another half, and crippled hundreds more. But the queen suffered small loss.» — la derrota se cuenta sin atenuantes: una reina poco querida y con la mitad de soldados aniquila dos veces al ejército del rey instrumento (cap. XXXIV, v. 14)
«The Lords then spoke to Kwan, where he had escaped, and said unto him: Because thou wert vain and rememberedst not me, who am thy heavenly ruler, Te-in, I have labored to show thee that of thyself thou art nothing. Then Kwan prayed to Te-in, saying: Most mighty ruler of heaven and earth, thou hast justly punished me. I pray thee now, with good repentence, in the bitterness of my shame. What shall I do, O Te-in? I am far from home, in a strange country, and my army is well-nigh destroyed. All nations are against me; a sheep is safer in a forest with wolves than I am in these regions.» — la lección se le dice al rey con todas sus letras y él la acepta con una figura de oveja entre lobos (cap. XXXIV, v. 15)
«On the other hand the Lords and their angels appeared in the dreams and visions of the queen's army, saying to them: The queen is deceived and led away into a trap. Kwan will be joined in the morning by fifty thousand men. Prepare, therefore, to die to-morrow.» — la revancha se prepara por el sueño y con una mentira concreta: que al enemigo le llegan cincuenta mil hombres por la mañana (cap. XXXIV, v. 17)
«And the angels, more than fifty thousand, took on sar'gis, seeming even like mortals. At sight of this, the queen's army were so frightened they could not flee, save a few, but nearly the whole army surrendered, throwing away their arms and lying down.» — y se remata materializando a los cincuenta mil: el ejército enemigo se rinde de puro miedo, sin pelear (cap. XXXIV, v. 18)
«SUDGA, the false God of Vind'yu and her heavens, whose heavenly kingdom contained more than three thousand million angels, on his way home from Hored, said to himself: Two things I am resolved upon: to proclaim myself CREATOR AND RULER OF HEAVEN AND EARTH; and to change the name of my heavenly place and call it AHL-BURJ, THE MOUNTAIN OF THE CLOUDS.» — el segundo usurpador toma las dos decisiones a la vez: proclamarse Creador y ponerle a su cielo el nombre de una montaña (cap. XXXV, v. 1)
«Satan spoke to Sudga, saying: Thou all highest God, hear me. In the land of Vind'yu, down on the earth; and in the heavens above the land of Vind'yu; what God hath labored like unto thee? Thou didst establish De'yus, for nearly a thousand years in these regions. Thou possessest by right that name, and thou shalt call thyself De'yus and Sudga; and thy heavenly place shall also be Hored, because, forsooth, it is also a heavenly mountain.» — el consejo del yo es de apropiación de nombres: quedarse con De'yus y con Hored por derecho de trabajo hecho (cap. XXXV, v. 2)
«But lo and behold, Kwan and his soldiers knew no drill, but they ran forward so strangely that their enemies knew not how to fight them, and they fled in fear, save the captain and a hundred women, who were instantly put to death. But not one of Kwan's army was killed.» — la primera victoria se explica por falta de instrucción: el enemigo disciplinado no sabe cómo pelear contra el desorden (cap. XXXIII, v. 8)
«But the Lord answered him, saying: What are mortal kings in the hands of De'yus, he who was Sudga? I say unto the nations of the earth: Go down! and they fall. I say: Rise ye up! and they rise. Man looketh to stone and clay and water for great power; but I that am unseen am greater than all the lands and the waters of the earth, for I rule over them, and over heaven also.» — el argumento con que se convence al rey más débil: lo invisible manda sobre la piedra, el barro y el agua a las que el hombre atribuye poder (cap. XXXV, v. 9)
«And the Lord said unto T-loyovogna: Command thy soldiers to light their lamps. T-loyovogna said: I fear, O Lord; for will not lamps expose us unto death? But the Lord said: Light the lamps! So when the lamps were lighted the enemy began to march as if to surround them, some going one way and some the other. 15. And the Lord's angels made lights also, to the left and to the right, so that the enemy, in order to surround the lights, kept extending in two lines, away from each other.» — la estratagema de las lámparas: se obliga al enemigo a estirar la línea para rodear luces que los ángeles van poniendo cada vez más lejos (cap. XXXV, vv. 14-15)
«Suddenly, now, T-loyovogna's army sounded their pans and kettles, and set up furious howls and screams; and in the same time the angels of heaven cast stars of light in the midst of Azhis' army, and they became panic-stricken and fled in all directions» — el remate de la estratagema junta cacerolas, alaridos y estrellas de luz echadas en medio del enemigo (cap. XXXV, v. 15)
«For Sudga had said: To concentrate power, this is the greatest. There shall be but one heavenly ruler, and his Lords shall be his helpmates. Even so shall there be but one king, and his governors shall be his helpmates in the same manner.» — el principio de gobierno que el volumen adjudica al usurpador, calcado del cielo a la tierra (cap. XXXV, v. 18)
«WHEN Osiris, the false God of Arabin'ya and her heavens, left De'yus, in Hored, the self (satan) that was in him, spake to him, saying: Osiris, thou art a fool! Thou deservest to be ground to dust! Behold thy wisdom and power, and yet thou cringest to thy inferiors on every side. Wert thou not made as well; and withal, as masterly in making others bow down to thy will and decrees? What more is required for Gods or men, than to make slaves of others, to do him honor and reverence?» — la fórmula con que el yo define el oficio de Dios y de hombre: hacer esclavos que rindan honor (cap. XXXVI, v. 1)
«Osiris said: It is enough then, this I proclaim, and on our crossed hands we swear: AGHO'ADEN, ALL HIGHEST HEAVEN! OSIRIS, SON OF THE ALL CENTRAL LIGHTS! THE MOST HIGH GOD! HIS ONLY SON, BAAL, RULER OF THE CORPOREAL EARTH! HIS ONLY DAUGHTER, ASHTAROTH, RULER OF THE CORPOREAL EARTH! FIDELITY AND UNION FOREVER!» — la fórmula del juramento con que se reparten la Deidad y la tierra, impresa en versalitas por el propio volumen (cap. XXXVI, v. 14)
About the work
13 entries — what the apparatus and scholarship say about it«Table of Contents Preface A GENERAL STATEMENT OF THE CONTENTS OF OAHSPE. GLOSSARY OF STRANGE WORDS USED IN THIS BOOK. LIST OF THE PRINCIPAL PROPHETS AND LAW-GIVERS. HINTS TO THE READER. OAHSPE. The Voice of Man Book of Jehovih First Book of the First Lords Book of Ah'shong, Son of Jehovih» — el índice de la edición electrónica inventaria el volumen y da el orden en que sus libros se imprimen; es aparato del editor de 2021 y no voz de la obra
«With the BOOK OF SETHANTES, Son of Jehovih, commences the organic habitation of the earth and her heavens; and with the Book of Ah'shong the history is carried down for six thousand years, then for forty-nine thousand years a synopsis merely is given.» — la General Statement sin firma describe el reparto del relato: seis mil años contados y cuarenta y nueve mil resumidos; el Book of Sethantes que anuncia no figura en el índice de este volumen
«The history is again taken up with the BOOK OF APH, twenty-four thousand years B.K., and carried down to the BOOK OF LIKA, thirty-four hundred years B.K.» — la General Statement fecha los dos extremos del relato con el calendario propio del volumen, B.K., que el aparato no traduce a era común
«BOOK OF ESKRA and BOOK OF ES bring the history down to Kosmon.» — la General Statement cierra la serie histórica en Kosmon, que es el nombre que el volumen da a su propia era
«BOOK OF SAPHAH treats of the formation of languages, and of rites and ceremonies in all ages of the earth.» — la General Statement anuncia un libro sobre el origen de las lenguas y de los ritos que el índice de este volumen no imprime
«In 1882 in New York City, a 900-page book was published entitled OAHSPE, the partial subtitle of which was “A New Bible in the Words of Jehovih and his Angel Ambassadors; A Sacred History of the Dominions» — Jon Klimo, desde fuera, data y titula la obra con lo que este EPUB no imprime: la edición neoyorquina de 1882 y el subtítulo, que él da como parcial; el año entre paréntesis dispara la guarda anticosido y el tramo se releyó entero en el crudo
«It is still in print and is considered the Kosman Bible of the Essenes of Kosman. John Ballou Newbrough, an Ohio-born dentist living in New York City, was the automatic-writing channel for this vast work.» — Klimo adjudica a Newbrough el oficio de canal de escritura automática y lo describe como dentista nacido en Ohio y residente en Nueva York; el volumen que fichamos aquí no dice nada de eso
«He recalls that the project began one night in 1870 ‘‘when I felt a hand on my shoulder. A voice said: ‘Wake up, doctor.’ “ He arose to find that ‘‘the room was lit up with pillars of a soft light so pleasing to the eyes that it was indescribable. I saw great numbers of beautiful spirits or angels. They did not have' wings.» — Klimo cita el relato del propio Newbrough sobre la noche de 1870, con la mano en el hombro y los pilares de luz suave; el apóstrofo en have' es del troceo y el año entre paréntesis obligó a releer el tramo
«The same voice spoke: ‘‘You have done well. You have passed our test . . . Now we want you to buy a typewriter and place it on this table. We will thereafter awaken you one hour before dawn each morning, and you will sit in this chair before the typewriter and put your hands on the keys . . . We will control your hands and arms and perform the task for you» — Klimo cita la segunda visita del relato de Newbrough, con la instrucción de comprar una máquina de escribir y la promesa de que las manos serían gobernadas
«Robert James Lees was responsible for another classic channeled work. The Life Elysian. His case seems similar to Newbrough’s experience leading up to OAHSPE. Both sought to be of service through their contact with nonphysical beings.» — Klimo empareja el caso de Newbrough con el de Robert James Lees y pone el servicio a otros como el móvil común de los dos
«63. OAHSPE: A New Bible in the Words of Jehovih and his Angel Ambassadors (New York: Oahspe Pub. Assoc., 1882), 907-908.» — la entrada bibliográfica con que Klimo cita la obra, con su pie editorial y las planas de la edición de 1882; es cita de bibliografía y por eso se extrajo con la guarda anticosido apagada
«(Signs and pass-words, and form of initiation, withheld from publication, because the rites are still practiced.)» — acotación del aparato, no del rito: el volumen declara aquí que se reserva los signos, las contraseñas y la forma de iniciación porque los ritos se siguen practicando. Es la única vez en el tramo que la obra habla de sí misma como cosa publicada, y está impresa dos veces, en las planas 1308 y 1313
«(Manner of dismissal withheld from publication out of respect to existing societies.)» — segunda vez que el volumen declara por qué se calla: la manera de despedir la ceremonia queda fuera del libro por respeto a sociedades existentes. El volumen no nombra ninguna, y esta ficha no le pone nombre que él no ponga
Concepts treated
Prodigio (prodigium, portentum, ostentum) — El volumen pone el milagro dentro de un sistema y no fuera de él: el glosario explica la curación por la fe del enfermo que repite la palabra; los colegios de la segunda resurrección enseñan a los espíritus el dominio de lo corpóreo para asistir en prodigios y en juegos de manos; el propio profeta declara que no viene a proclamar milagros, y a la liberación de una prisión la llama manifestación de la fe y no milagro; el rey, por su parte, pregunta de qué sirve un milagro a quien no lo presencia.
Iniciación (recepción por grados / metamorfosis del ser) — La segunda resurrección se toma por un rito con voto explícito, en que el iniciado aparta por su nombre al propio Lord y al propio God y se prohíbe pedir ayuda por causa propia a hombre, mujer, Lord ni God; los votos finales prohíben hablar de uno mismo y criticar al prójimo. El volumen instituye además la consagración del niño, con circuncisión, perforación de orejas y rueda.
Secreto (lo que se jura no fijar por escrito) — El secreto es régimen de transmisión y no adorno: la oración triangular se da de boca a oído y nunca escrita; los elegidos guardan contraseña y ritos para reconocerse en los caminos; el trato con los espíritus se hace secreto de un sacerdocio, y a los demás se les manda atribuirlo a pureza y sabiduría; un sacerdote prefiere la muerte a revelar el nombre, y argumenta que dicho sin fe o por ganancia es vano.
Microcosmos (el hombre-mundo) — El volumen imprime la correspondencia entre la parte y el todo como doctrina y no como figura: sus tres entidades —fantasma, figura y expresión— están en cada cosa creada y en cada hombre, y cada parte es semejante al conjunto. La misma operación aplica a la comunidad y al reino, que declara Una Persona de muchas partes.
Iniciación (recepción por grados / metamorfosis del ser) — El tramo añade la escalera completa de la primera resurrección: veintiséis leyes Divan que llevan del ENTERED APPRENTICE al CRAFTSMAN, al NURSE, al PHYSICIAN, al ENTERED FACTOR, al CREATIF y a la SCHOOL OF LIGHT AND DARKNESS antes del grado de BRIDEGROOM OF OM, con plazos de años para cada uno. En la tierra, los cinco grados del rito de Anubi, cuyo primero se enseña en cámara oscura y cuyo segundo se paga con un año de mendicidad; la ceremonia de emethachavah restituida por Moses; y los cuatro días del funeral de Yu-tiv.
Secreto (lo que se jura no fijar por escrito) — El volumen hace del secreto un sistema con varias capas: el nombre del Creador se revela a Abram en secreto y se guarda con los rab'bah junto con los planos de los dos cielos; la palabra revelada se prohíbe escribir o grabar hasta el día del juicio y se aprende por la boca; los grados altos quedan reservados a los fieles, con lo que la ingeniería del mundo queda en sus manos; a los drujas no se les dice adónde se los lleva; el mago jura no revelar ni por seña ni por marca lo que aprendió de su orden; y la ley que oprime a los perseguidos les obliga a entregar sus artes de medir.
Prodigio (prodigium, portentum, ostentum) — Es el asunto que el tramo trata con más desconfianza, y desde dentro: el levantamiento de una meseta se prepara mandando en secreto operarios para que no falle; el mando prohíbe buscar señales porque las puede dar un espíritu malo; los prodigios propios se declaran no milagros sino posibilidades; la muerte y el retorno del enviado chino se anuncian con día y hora para que queden archivados; y el repertorio del mago de oficio —vara vuelta serpiente, agua vuelta vino, mesas que se mueven, muertos que aparecen— se exhibe por un precio y se confiesa hecho por el propio mago saliendo de su cuerpo.
Necromancia (nigromancia) — El volumen consigna la consulta de los muertos como institución y la combate desde dentro: los oráculos se toman por asalto y se contesta al consultante a conveniencia; un rey interroga a media docena de magos y obtiene seis cosmogonías incompatibles, todas de pago; un espíritu vende reencarnación y otro denuncia al primero declarándose Diosa; se pide a los muertos inventados y vienen igual; y la prohibición histórica de consultarlos se presenta como medida del propio cielo para que el hombre piense por sí.
Daimon (entidad intermedia, ni ángel ni demonio) — El tramo trae el glosario que el volumen hace de las clases intermedias y las define por lo que hacen, no por su rango: el que se injerta en un mortal y vive como espíritu gemelo; el que usurpa el cuerpo de un infante, al que llama damon y de donde dice que viene esa palabra; el que vive de lo que el mortal come, al que llama uzian o vampiro; el que queda fuera del camino de la resurrección, al que llama druja; y el capitán de los que van en grupo, al que llama beelzebub.
Crítica de fuentes (criterios de inclusión y descarte) — El volumen declara su propio criterio y se lo aplica a los textos que combate: dice no sacar nada del suelo ni de libros de mortales sino de bibliotecas celestes; adjudica el Génesis y el Éxodo a escribas egupcios que anotaron el rumor de los enemigos de los perseguidos; explica las edades desmedidas de los patriarcas por un método de archivo que tomaba por dato el margen entre dos leyendas; declara los archivos inservibles por tres calendarios y varias medidas; y remata diciendo que, siendo de los enemigos, el testimonio de los prodigios no queda por eso más flojo.
Cadena de transmisión (quién tomó de quién) — Dos cadenas corren en paralelo en el tramo. La que el volumen reclama: seis generaciones de loo'is criando a un hombre capaz de oír, genealogías nominales donde la Voz se pierde y se recobra por sangre i'hin, la palabra aprendida por la boca y no por libro, y una ley nueva que obliga al ángel saliente a dejar sucesor antes de irse. Y la que denuncia: los archivos egupcios copiados por los escribas de Ezra tres mil años después y atribuidos a quienes no los escribieron. El tramo del Saphah y del Eskra le pone forma y medida: la inspiración baja por una fila de mil ángeles con las manos puestas unos sobre otros hasta el escriba, y de ahí por tres cordones de luz hasta el consejo celeste. El volumen distingue dos inspiraciones, la del espíritu suelto para el hombre suelto y la fila de ángeles para el que trabaja por la resurrección, y dice que la segunda se rompe sola si es para uno mismo. Con Sakaya la fila se tiende en cinco días y se corta cuando se decide su muerte; con Ka'yu, los setenta y dos discípulos nacen preparados y no saben que los llevan.
Microcosmos (el hombre-mundo) — El tramo repite la correspondencia entre la parte y el todo como regla de gobierno y no como figura: lo que se hace en la tierra es manifestación de lo decretado en el cielo; lo que un Lord es para un God, eso es un gobernador para un rey; y el carácter que ha de tener un hombre es el mismo que han de tener la familia y el estado.
Necromancia (nigromancia) — Es el asunto del tramo y el volumen lo trata desde dentro y en contra a la vez: manda la reunión regular para comunión de ángeles y regula el círculo con rezo, canto y una sola pregunta terrena permitida; y en el mismo libro prohíbe llamar a los muertos, entrega a los drujas al que consulta por dinero, matrimonio, guerra o riqueza, grada al que vive consultando espíritus igual que al mentiroso, niega que ningún ángel vuelva como individuo pasada la primera resurrección, declara en manos de drujas al profeta que se jacta de un guía encumbrado, y cuenta por millones los falsos Brahmas, Budhas, Kristes y Gabriel-Gods de los cielos bajos. El Book of Discipline da la lista de lo que se debe tener por dicho de ángel bajo, y el relato de Shalam pone la sesión en el horario escolar a los seis años. En el tramo anterior el volumen usa la palabra: el viajero del Book of Saphah cuenta que en el norte del reino de en medio dio con magos y nigromantes que consultaban las estrellas, la luna y las palmas de las manos y llamaban a los espíritus de los muertos, que comparecían, y añade que entre ellos no había industria ni se asistían unos a otros. Y en el God's Book of Eskra son los oráculos y los espíritus de los muertos los que declaran que las palabras de Sakaya no son palabras verdaderas.
Prodigio (prodigium, portentum, ostentum) — El tramo trae la explicación entera que el volumen da de los prodigios de su siglo, y es la contraria de la corriente: manda a sus obradores de milagros hacer lo mismo que los Dioses antiguos y más, precisamente para mostrar que por milagros nadie merece adoración; inventaria los fenómenos uno por uno, sillas y cuerpos pesados que se mueven y marcan el compás, escritura por manos invisibles, flores pasadas a través de tablas, una niña que levanta a ocho hombres, estrellas que hablan y muertos que aparecen como en carne; declara que los reparte entre buenos y malos a propósito; y a la vez le retira las señales a la misión cristiana y baja el precio de la curación por imposición de manos frente a la prevención de la enfermedad. En las planas del Book of Saphah y del God's Book of Eskra la misma desconfianza ya está dicha con la palabra miracle: el torneo del monte Carmelo se gana impidiendo que los espíritus familiares de Baal den señal alguna; el volumen dice que Zarathustra no obró milagros y que los tuvo por trucos de espíritus y de mortales; a Sakaya, que se mortifica buscando señales, no le llega nada más de lo que le llega al mago más común; y cuando God se las concede para callar a los sacerdotes de Brahma, el propio Sakaya declara que los magos hacen otro tanto y que en esas maravillas no hay una sola virtud que mejore ni alegre el mundo.
Crítica de fuentes (criterios de inclusión y descarte) — El volumen se aplica a sí mismo la regla que da: prohíbe jurar y pactar por libro porque los libros son maculados, prohíbe juzgarse por libro sagrado o biblia alguna incluidas las palabras que en ellos se dan por suyas, niega que ninguna inspiración directa llegue por libro o sermón y declara que lo escrito por un inspirado llega al lector ya como inspiración indirecta y no lo obliga, se niega dos veces la exclusiva anunciando otras revelaciones y miles de videntes, prohíbe al Estado sancionar libro alguno como suyo, y al cerrar le abre a cualquiera la fórmula de decir así habla Jehovih dejando la prueba en el tiempo. Además adjudica a designio propio las corrupciones de los libros sagrados ajenos y reclama como suya la crítica erudita del siglo. Antes se lo aplica a los libros ajenos con nombre y con fecha: dice que de Moses a Ezra median cuatrocientos años sin registro escrito, de modo que la edad de la Biblia de Ezra no se cuenta desde Moses sino desde Ezra; cuenta que un Dios falso manda rehacer los libros sagrados de Vind'yu y escoge desde antes de nacer a los cinco hombres que escribirán el Avesta, el Vendidad, el Vispered, el Yacna y el Khordavesta, de los que dice que solo sobreviven restos mutilados; y adjudica a inspiración deliberada que los mortales acabaran llamando Budha a Sakaya hasta olvidar que eran dos personas.
Iniciación (recepción por grados / metamorfosis del ser) — El tramo trae los ritos de la colonia, todos civiles: el círculo sagrado trazado en procesión que delimita el Place of the Holy Covenant, el Holy Covenant construido por abjuración de todos los Dioses, Lords y Salvadores, la Covenant of Brotherhood dicha de la mano y en círculo con palabras de boda, los signos de logia de las fiestas civiles, y el rito de emancipación a los catorce años con acacia, delantales blancos y sombreros zarathustrianos. El volumen usa maestro, logia, signos, contraseñas y grados sin nombrar nunca la tradición de la que suenan. Antes, en el Book of Saphah, los ritos son de cámara y vienen rotulados por maestro e iniciado: el iniciado se presenta por su oficio, se le ata desnudo sobre el altar con fuego debajo, se le entierra con guardia puesta sobre la tumba, jura en la cámara encantada tomar por hermanos a todos los iniciados de antes y de después, en la ceremonia del Dios de la calavera algunos iniciados mueren en el acto, y en la Chamber of Adepts se le prueba por vista y oído espirituales, escritura de los ángeles, levitación, trance y salida del cuerpo, todo ante testigos.
Secreto (lo que se jura no fijar por escrito) — El volumen se reserva por escrito un dato de su propio calendario: dice que el día de kosmon sigue siendo secreto de los Faithists porque el plazo señalado no había expirado. En sentido contrario, el relato de Shalam anuncia el fin del secreto como institución, porque los niños con su'is leen la página impresa con la mano y la carta sellada, con lo que el disimulo queda en farsa. El Book of Saphah reserva por escrito lo suyo y dice por qué: tras describir las cámaras del templo, el volumen retiene signos, contraseñas y forma de iniciación porque los ritos se siguen practicando, y vuelve a retenerlos dentro de las propias ceremonias. En el God's Book of Eskra la reserva va del cielo hacia abajo: God manda que no se les deje saber a Ka'yu ni a sus discípulos que son instrumentos suyos, y razona que en una edad decir que algo viene por inspiración deja el asunto sin fuerza, y en otra lo deja sin fuerza no decirlo.