BOOK OF GRATIYUS,
FOUNDING OF LEVITICA.
1. Es, daughter of Jehovih, said: In the name of Jehovih, greeting unto all people. As by and through Him all things are accomplished, so should we remember that through our own short-sightedness we oft interpret things wrongly, for in after time we discover that what happened was for the best, especially in extending the brotherhood of mankind.
2. In the founding of Jehovih's kingdom in Shalam, His chosen had many trials and difficulties, even as had been prophesied in the Oahspean Gospels. But their trials were different from what they had expected. People came amongst them who were unsuited to the work and to whom the work was not suited either. Some of these went away of their own accord, but some had to be sent away, yet much time elapsed before this resulted.
3. Finally, the chosen were separate and unmolested, and they began the work commanded by God, Jehovih's Son. Now, out of the aforesaid trials and difficulties, a new condition was born into the world, Levitica, the joy of man.
4. But before speaking of Levitica, a brief sketch of the condition of man should be made. He had been carnivorous for hundreds of generations. Passion, anger, disputation, opposition, and self-conceit were his strongest attributes. Even where gentleness and amiability manifested, they were generally cloaks to hide the selfishness within.
5. His antagonistic proclivities had become national, and nations themselves were comprehensive manifestations of the same selfish and antagonistic characteristics. Governments were organized on a basis of might, offensive and defensive. War and threatening standing armies were the pride and reliance of all nations. Faith in Jehovih had disappeared from nearly all the people of the earth. Neither could man be made to comprehend what was meant by the words, Faithist in Jehovih.
7. Carnivorous diet had reduced him to be little more than a carnivorous animal and a fighter in the struggle for life. The people were of four kinds: First, turbulent and quarrelsome; second, silently selfish; third, hypocritical, smooth-tongued; and, fourth, paupers and dependents. The dependents comprised the vast majority of the people.
8. The people justified war, offensive and defensive, wherever profit was promised. Their boast and glory was in invention of ships of war and weapons of death. This spirit reacted back again on the people, and manifested in their private and public transactions. Though the priests and preachers cried out peace, the example of all the world was against them. But these same expostulators for peace crippled their own efforts by telling the people any man should be called good and have salvation, no matter what crime he committed, provided he called on the name of their Savior before death.
9. But it was not possible for so fixed a religion to keep pace with the growth of intelligence in man. And, as a consequence, many people revolted in heart against all religion, but hypocritically concealed their convictions. For their profit and success in the life struggle made this politic; thus the ignorant and dependent still remained as accessories to this mischievous religion.
10. Physiologically, flesh diet had made man foul from the sole of his feet to the crown of his head. Nearly all people had some ailments, as weak lungs, back, throat, chest, or rheumatism, catarrh, kidney weakness, prolapsus, decayed teeth, or deaf ears. Yea, the people smelt so of flesh and blood food they could only be compared to flesh-eating animals. They smoked tobacco, and to hide their smell they anointed themselves with various perfumes.
11. What wonder was it that man was intellectually and spiritually dumb as to the object and use of his creation? How was it possible to teach such a being a new religion and a new way of living? Who but very Gods could approach his stubbornness and self-conceit with good results? Three words: religion, goodness, and cleanliness, he could not understand. True he bathed himself, but, the while, he fed himself on the carcasses of animals and fish till he was like a pesthouse. Added to his grossness he wore close-fitting clothes, retaining dead and effete exudations of his skin as a perpetual poultice of filth. Not knowing what a clean corporeal body was, how was it possible to provide him with a knowledge of a spiritual body? Public opinion had also become a great bondage. When it happened, as it sometimes did, that a person awoke to a higher inspiration in regard to man's creation, prejudice was so against him he could not embrace what he wished without becoming a target for the unclean to shoot at. And if a man should sell all he had and give to the poor he was locked up in a lunatic prison as a madman.
12. Added to all the foregoing, a most corrupt competitive system of living prevailed. An undercurrent of warfare in the struggle for life lay down in the hearts of nearly all people.
13. Now, therefore, when God, Jehovih's Son, sent down from heaven the new Bible, Oahspe, commanding the chosen to come out of Uz and be clean, and be prepared to found the Father's kingdom on earth, many heard but they understood not. They thought they were prepared already.
14. And many came forth to Shalam hastily, forgetful of God's commandment, that they were to be constitutionally grown to the new life. As it had been said of a certain drunken man, who went and signed the pledge, and straightway said, "We temperance people," he was rebuked, for he had not yet grown to be constitutionally temperate. Now with many who came to Shalam, they had merely abstained from fish and flesh for a day or a month, and said, "We Faithists!" Yet the same corrupt body and contentious spirit was with them. Their habits were dissociative instead of associative, and when some of them perceived their own condition they said: If we go back to Uz, how can we prepare ourselves for Jehovih's work? We now perceive that we should live separate from the old conditions for several years before we can be prepared for the work Jehovih hath called His chosen to accomplish.
15. It was to this kind of people that the thoughts and prayers of the chosen were turned, having faith that a condition could be provided for in time to come. So that it is not of the wicked, who came to Shalam to rule all or to ruin all, and who were sent away, that contemplation is necessary. Sufficient was the judgment that came upon them.
16. Thus it came to pass that many felt the inspiration of our Father to help bring into the world a new and better condition, but were not constitutionally prepared for a Kosmon Home. And yet, many of these were not bad people under good circumstances. Perhaps extraordinarily good.
17. Many had isolated habits, desiring houses of isolation, where they could manage in their own way.
18. Others had children of their own, which required all their time and attention. The children were undisciplined, the parents were undisciplined, and knew not what discipline meant. Now the Arc of Kosmon had commanded that the Father's kingdom should be of orphans and foundlings, and other uncared children.
19. Others who came were so desirous of isolation that they could not work harmoniously in groups, as an association.
20. Nevertheless, it finally came to pass, as stated, Jehovih provided Shalam with the chosen alone, undisturbed by the presence of other people, and the work was fully begun.
21. Many who were sent away, and some who went away of their own accord, repeated the very words that had been prophesied years before, saying: A pretty Jehovih's kingdom.
22. Some who went away, and some who were sent away, obtained considerable sums of money by fraudulent representations; some goods and money was also stolen by the departers. And the world's people said: Why do not the Kosmons [A Kosmon is a non-owner of any and every thing. A Kosmon Home is a place for caring for and raising up foundling and orphan children.] arrest them, and send them to prison; but the Kosmons said: Nay, we came not here to live in the old way, but to build a home for little children, and to teach them to be non-resistants. Whoever will steal from us, steal''' from the Father's children.
23. Nor did the Kosmons take any action against the persons mentioned; but rested entirely in faith in Jehovih.
24. Now during the time of these trials, many slanderous tales were published in regard to the Kosmons, instigated by the persons who had been sent away. And because the Kosmons indulged not in strong drink and flesh diet, they were also derided and abused by the world's people of dissipated habits. And these entered more or less into an alliance with such as had been sent away for the circulation of slander. But the Kosmons retaliated not, saying: This is to be Jehovih's kingdom, not ours; we know not what is for the best in the long run. We suffer Him to manage these things in His own way. We are here to work, and to do what good we can, nor do we lament for anything that occur.
25. Now, then, of Levitica, which was sprung from what had happened in first founding Shalam. And as the latter was for unprotected and small children, their teachers and nurses, so was the former for adults, single and married, with their own children, and especially such as desired to live in isolated houses, and to work and to manage in their own way.
26. The Kosmons were strictly non-owners, as the name signify, whilst the Leviticans were non-owners of land and houses, but owners of household goods and other property. This, then, was the beginning of that doctrine, non-ownership of land by an individual, yet all these people were Faithists in fact.
THE PRAYER OF THE KOSMONS, AND THE ANSWER FROM HEAVEN.
1. All honor and glory to You*, Jehovih, Creator and Dispenser, worlds without number. You are ever present, and mindful of such as serve You* for righteousness' sake. Hear us, O Father! You hast commanded Thy chosen to come forth out of the world, where they may serve You* by helping to raise up a new race, who may be taught how to live in plenty and peace. Now behold your*** servants stand up before You* in all holy works.
2. Behold, O Father, we have gathered together Thy little children, and allotted teachers and guardians to them, after the command of Thy Holy Arc. In which Thou hast blest us and them, for which we sing in Thy praise, and return thanks unto You*.
3. But, behold, O Jehovih, the voice of many people come unto us, saying: I cannot come to Shalam, for I have children of my own. I am also bound in duty to my kindred, who are in need of my help. I have old habits to which I am bound, nor am I constitutionally grown up to live the life of the holy ones in Shalam, where you**** live without animal food, even milk and butter, and eat not after noon; where you**** speak not on personal matters, but strive to live after the manner of the adepts of the East, without idle gossip and trifling conversation. Now, hear me, O my brethren, for I worship not any God born of woman, but Jehovih alone. My surrounding in the world will not permit me to live in peace under reformed habits of dress, diet, and religion. In my neighborhood I am mocked and made as a target for the low and depraved. Nor can I do the little good I am inspired to do. As well clothe a pig with a lace gown, as preach a life of purity to these people. A new method of life is necessary. The competitive system must be abandoned. To help adults or try and elevate them is fruitless. The only good that I can perceive must come through the education of the young into a new mode of life. Now, therefore, O my beloved, tell me in what way I can lend a hand to so holy a work as that to which you**** have committed your lives and fortunes? And may Jehovih's blessing rest upon you and His little children.
4. The Kosmons prayed: Now tell us, O Father, how should we answer them? A way surely can be made for all Thy people!
5. Es, daughter of Jehovih, said: The light of the Father fell upon His people, and His blessing came also. For it came to pass that much land fell into the possession of the children, and when Shalam was portioned off, behold there was still left more than was possible to till in that day. All of this land was called Children's Land from that time onward. It was deeded to children in trust forever, and never could be sold to deprive them of an inheritance. The Kosmons decided to open and provide the settlement of this adjoining land by Faithists suited to the work. The wisdom grown out of these deliberations, being of Jehovih, was called Gratiyus, being the Es thereof.
THE CALL OF GRATIYUS.
1. These are the words of Gratiyus. To the Faithists in Jehovih in all parts of the worlds: Hear me, O my brethren, and be willing to consider the light of our Father, come from what source it may. The things of this era are not to be judged with the judgment which was suited to ages past. Be alive to the condition of the world as it now is. The inefficiency of governments and religions now existing are known to all learned people. Things are not now as in the olden times.
2. The time was when kings, emperors, pashas, and other rulers owned the people, and the people revolted not, nor knew they were entitled to any other privileges. And in times after that, even private citizens owned and possessed their fellow-men, bought and sold them at pleasure. And the slaves knew not that they were entitled to any other privileges.
3. But the doctrine finally obtained that man could not own and possess his fellow-man. And the uprising of the people gave liberty to man the world over.
4. Now is come a new doctrine also, which is that no man can own and possess land for his own individual use or profit, and certainly not for anyone else. That a greater liberty to man must extend, so he who will cultivate and use the land, should have the use thereof. For it is now seen that great estates of land are lying waste and deserted, even whilst multitudes of people have no place to live upon. This is a great injustice. Jehovih is just. Let none thwart Him in the progress of man towards universal liberty.
5. Land is a natural inheritance for whomsoever will cultivate and use it, and to the extent thereof. No man should countermand the Almighty!
6. Poor people should not be forced to live in the cities because a few capitalists deprive them of homesteads in the country. For at present they are compelled to work for wages instead of working for themselves, glutting the market with laborers.
7. Nor should the young man and the young woman fear to marry, lest they bring forth offspring with no place or home to dwell on. But they should fulfill according to the inspiration of Jehovih, that move them to fulfill accordingly as He made them. To prevent the manifestation of this desire, behold great crimes have come into the world.
8. Nor should farms be large and half tilled, as at present, with the people far apart, and no advantages like the people of the cities. But a new condition, with attractions and privileges, should be added to the inhabitants of the country.
9. Nor should young men and women, as at present, flee away from the country to the cities because their highest faculties are unappeased. But a new way of living should be opened for them in the country for a higher and holier development. And the cares and fears of making a living should pass away from them.
10. Nor should mothers and fathers horde up money for their children, lest they should come to want; for a way is now opened for the children, yea, even for the yet unborn also.
11. The sons and daughters of the virtuous and good should not be obliged, on coming to maturity, to migrate to some far off country to seek some way of living. But they may remain in their own neighborhood as a comfort to their aged parents. Nor should young men rove around about in the cities, or over the world, looking for some employment, and find none. Nor the father say: "I know not what to put my son at."
12. Nor should the land be given over as an inheritance to swine and beef, to feed the corrupt appetites of a polluted people. Nor should man bestow, as at present, half his labor on the animal world, to the neglect of millions of people who have no place to live, and whose children cry out for bread.
13. Let no man imagine his own ideas of country life are correct. For he judge by what he hath seen, which are the old conditions, and which are all to be put away.
14. For the foundation in Children's Land is a new order and a new method of cultivating and subduing the earth, providing for the spiritual man as well as the corporeal man.
15. Let whosoever worship Jehovih, and desire to do good to His children, come.
16. Let all who are Samgwans and Sargwans, come.*
17. Let all who desire to take part in founding a world where poverty should not come, and where all can do some good to help Jehovih's children, come. For all children are created alive by Him and are His. Before Him all are legitimate.
18. Unto all such, here are homes without money and without price. Come, O you**** with faith in Jehovih, and inherit them.
19. But let not these come who worship any Lord, God, or Savior born of woman.
20. Let not these come who are disbelievers in the All Person, Jehovih.
21. Let not these come who eat fish or flesh, or drink or use stimulants and narcotics for exhilarating effects.
22. Let not these come who are not willing to support themselves.
23. Let not these come, the lawyer, doctor, preacher, and politician, who desire to live by their wits.
24. Let not these come who desire somebody else to support them.
25. Nor is here any distinction as to race or color, nor is here the abode of such as to desire to make money for money's sake.
*The Philosophical Association in Shalam adopted from the Panic language the following words, in place of the words vegetarian, frugiverant, omnivorant, etc., to wit:
1. Eskgwa. Fruits and nuts high growing.
2. Tekgwa. Fruits, nuts high growing, annual herbs and their fruits.
3. Samgwa. Fruits, nuts of all kinds, vegetables, roots, herbs of all kinds.
4. Sargwa. Fruits, nuts of all kinds, vegetables, roots, herbs of all kinds, milk, butter, eggs, and cheese. Therefore the Kosmons of Shalam are Samgwans, and the Leviticans are Sargwans.
5. Unhgwa. Omnivorous.