BOOK OF GRATIYUS
FOUNDING OF LEVITICA.
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 Saviour 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, stealeth 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 occurreth.
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 signifieth, 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 honour and glory to Thee, Jehovih, Creator and Dispenser, worlds without number. Thou art ever present, and mindful of such as serve Thee for righteousness' sake. Hear us, O Father! Thou hast commanded Thy chosen to come forth out of the world, where they may serve Thee by helping to raise up a new race, who may be taught how to live in plenty and peace. Now behold thy servants stand up before Thee 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 Thee.
3. But, behold, O Jehovih, the voice of many people cometh 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 ye live without animal food--even milk and butter--and eat not after noon; where ye 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 ye 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 shall 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.
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, shall 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 shall countermand the Almighty!
6. Poor people shall 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 labourers.
7. Nor shall 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 shall fulfil according to the inspiration of Jehovih, that moveth them to fulfil accordingly as He made them. To prevent the manifestation of this desire, behold great crimes have come into the world.
8. Nor shall 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, shall be added to the inhabitants of the country.
9. Nor shall 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 shall be opened for them in the country for a higher and holier development. And the cares and fears of making a living shall pass away from them.
10. Nor shall 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 shall 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 neighbourhood as a comfort to their aged parents. Nor shall 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 shall the land be given over as an inheritance to swine and beef, to feed the corrupt appetites of a polluted people. Nor shall man bestow, as at present, half his labour 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 judgeth 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 worshippeth Jehovih, and desireth 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 shall 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 ye with faith in Jehovih, and inherit them.
19. But let not these come who worship any Lord, God, or Saviour 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 colour, nor is here the abode of such as to desire to make money for money's sake.
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.
2. Gratiyus said: This is called Levitica, because it lieth between Shalam and the world's people. To build here a village and beautify it so all may be happy, is this not fulfilling a life in this world? And if man fulfil in the highest in this world, will he not be best prepared for the next? Where the greatest number of people can live together in peace, plenty, and happiness on the smallest piece of land is the highest civilization.
3. Whosoever desireth a house, let it be given him or her, and the land also shall be portioned to each and every one according to his or her capacity to cultivate and use it. But no more land shall be given to any one than he or she can cultivate or use. And the same shall be for life. But after death the trustees shall give it to another, and it shall be for that one during life also. For in that manner are all these lands held.
4. Whosoever desireth cattle for milk, let him have them, and a place for the cattle also. But he shall not sell or dispose of the males to anybody to be slain for food. But where the males, as asses, oxen, or wool goats can be used, and not killed for food, suffer the people to keep them.
5. A common store-house for buying and selling goods shall be maintained, so that all who wish may obtain primary prices.
6. But no one shall keep a store for the sale of goods, or for buying goods, thereby living out of the profits.
7. Nor shall any lawyer, doctor, or preacher, or other professional person receive money or goods for his professional service. But a day's work for any one of these shall be equivalent to, and no more than a day's work at any labour. But for a preacher, as in preaching sermons, or marrying people, or saying service for the dead, no wages or pay shall be given.
8. Where certain men engage in some manufacture together, no wages shall be given, but the result of their production shall be according to the labour of each and all, and so divided.
9. Each and every household shall be under the dominion of the person or persons who dwell therein.
10. General schools shall be maintained for children, by an universal contribution in proportion to their incomes. But manual instruction shall be given to both boys and girls without regard to sex, in the various trades and occupations carried on in Levitica. All householders, even one for each occupied house, shall be entitled to one vote, without regard to sex.
11. Two worlds are bestowed by Jehovih, the adult world and the world of children under five years. The former is for man, the latter for woman, nor is one glory greater than the other. Men and women are in accord with Jehovih in proportion as they adapt themselves to their respective places.
12. The people desired to know about the government. Gratiyus said:
13. Where age is respected, discipline is esteemed. A young officer breedeth defiance. Respect to fathers and mothers, and to the aged, hath marked the highest and best civilisations. The want of such respect leadeth in the way of anarchy, dissipation, and misery. Therefore, the oldest inhabitant of the village shall be chief, and he shall be the executor of the majority voice. But where there are more than ten families, another chief shall be added for them, who shall be the second oldest inhabitant. And the first chief shall be called C'Chief. Each and all chiefs shall be officers for life if they choose, and if they comply with the rules of the village and the decrees of Tae.
14. And since it is an advantage to the virtue and good behaviour of the people of one settlement to know one another, let not Levitica ever contain more than one thousand people.
2. With one voice they added: Shall we not manifest our gratitude for this new mode of life, and of receiving homes without money or price, by extending a like benefit unto others? Let this be done: create a Children's Fund to be for ever.
3. And we will all pay into said fund one-tenth of our earnings, and the money shall go for the benefit of orphans, foundlings, and other little children, and for purchasing more land for children's sake. And all such lands shall be open for the Faithists and their children for ever.
4. To this the people universally agreed.
5. So the people entered into such a compact with one another, even as it remaineth to this day.
6. Gratiyus said unto them: A great evil existeth amongst the world's people--that is lawsuits, a greater tyranny and curse on the people than was ever exercised by any king or emperor in all the world. Amongst them any person can bring a suit at law, and inflict great hardships on a defendant without himself being at much expense, whilst the defendant is literally robbed and without any redress. For which reason the courts are used as a sort of blackmail for evil disposed people. See to it, O my brethren, that ye be circumspect in this. Make it a law amongst you that whoever bringeth a lawsuit must first pledge all he hath to the village, and if he lose the suit, then shall he forfeit his possessions and depart out of the place. But if he win the suit, then shall the one losing it depart out of Levitica. But in no case shall anyone bring a suit for wages or for debt of any kind. But if a man pay not his debts and agreements, a suit may be brought against him to make him leave the place, and if it be proved against him in more than one violation, then shall he depart away. But if a person complain against another, saying he oweth him money, or is in debt to him, then the man so complaining shall bring suit with like liabilities. For ye shall guard yourselves against evil and slanderous remarks made about one another.
7. Make these compacts in writing with all people who come amongst you, and have them sign them also.
8. Make it a law that ye shall settle all matters, if possible by arbitration before one of the chiefs, or before a representative of the Tae, the parties agreeing how many persons shall sit in arbitration, remembering that before Jehovih no contention should exist as to mortal things desired; and that to desire this or that of any one is not of Jehovih.
9. If any Levitican employ an Uzian he shall pay the wages of the Uzian, and also pay a like sum into the Children's Fund, but in no case shall an Uzian reside or dwell on Children's Land. And if any one slandereth another, the chief shall call a vote of the people of the village, and if more than half the people vote that the slander has been committed, then shall the slanderer depart out of the place, forfeiting all he hath.
10. Man-made laws are to guard against the evil which hath come into the world. In this, the Kosmon era, man must learn how to live without man-made laws. The virtuous and good have nothing to do in such matters in a place like this, but the opposite of this was the case in the world; for there they were even subject to more trials and tribulations than were the vicious.
11. Leave no place for politicians, lawyers, priests, and preachers, for these are more to be guarded against than thieves and robbers. Show less admiration for talent, but more for goodness of heart.
12. In a short time the Leviticans shall demonstrate to whom the most love and admiration should belong.
13. Encourage the worship of Jehovih, and by your behaviour teach the children that His eye is ever upon them, and that His ear heareth all; moreover that all deeds done in the mortal body leave their imprint on the spiritual body for ever.
2. The new method of living soon demonstrated that man needed not more than a tenth the amount of land as in the old way.
3. Dispensing with animals lessened the amount of labour nearly one-half. Dispensing with professional people and non-producers, and, moreover, all the people being producers, soon showed more prosperity and comfort than the people had ever before enjoyed.
4. And though the people were permitted to dress as they chose, yet the freedom and adaption to the climate gave them health and buoyancy of spirits in the new costumes, such as could not be found in all the world beside.
5. The surety of food, clothes, and home comforts, gave them peace of mind, so that in a short time the care-worn expression, so painfully manifest in the Uzians was no more to be seen.
6. It was saying to the world: What need have we of riches? That happiness which Jehovih giveth to the rich He also giveth to us.
7. It was saying to Jehovih: Blessed is the sunshine; blessed is the mantle of night; blessed is quietness of spirit, for it knoweth no rent; blessed the songs of the birds and the romping and mirth of the children; blessed the security of old age; blessed are all Thy creations, O Jehovih!
8. The presence of all nationalities caused the children to make no distinction as to race or colour, and they mingled together full of glee and gentleness.
9. The children grew not like other children as in the world at large; were not sulky and morose; nor sulky and secretive; nor self-conceited; nor seclusive; and with ideas of caste; nor awkward and lonely; but were gay and lively, yet respectful toward one another, and toward their elders.
10. Their advantage for manual instruction enabled even those who were quite young to work marvellously expertly at all kinds of vocations.
11. The entire freedom of the adults to work at whatever they choose, and to be communal or co-operative, or even isolated, gave them an opportunity to develop their talents as Jehovih had created them.
12. Some of the Leviticans worked for themselves, paying into the children's fund one-tenth of their earnings; some paid in all over and above their living. A few worked in Shalam, receiving merely their food, clothes, and necessary expenses. Some paid in their tenth in labour; some paid it in produce; and some paid it in money.
13. It soon came to pass that the Chiefs and C'Chief had little or nothing to do; such a thing as a government was scarcely more than a name. Everyone attended to his own business, and order and discipline reigned.
14. Soon the place became a place of beauty and comfort. Its gardens, walks, and places of amusement abounded as never before in a village. The song of women and children and the mirth of men made Levitica seem as a place of holidays.
15. The one religion, to worship Jehovih and do good unto others, obliterated all arguments and discussions on such a subject. The silly gossips of atonement and free will, so disgusting in the world, found no place in Levitica.
2. To this it was answered unto them: If ye live the lives of a Faithist ye can come. To put away all uncleanliness, and to be upright before Jehovih, is the foundation whereon we build. But, remember, we do not these things for charity's sake but to develop a new way of living, and a higher race of people.
3. Others wrote, asking: Cannot I do missionary work where I am in the world for your benefit? And it was answered them: The time of missionary work with adults is past and gone.
4. They said: To provide the young with good surroundings, and comforts, and give them a moral education is the foundation of the Father's kingdom. These things cannot be done in the world, but a separate place must be provided.
5. To practise the covenants of Emethachavah; to slander not, nor practise the evil word; to do good unto others; to worship one All Person, Who is ever present, but no God, Lord, or Saviour born of woman; to engage not in war, nor make, use, or sell war implements; to not use unclean food, but to bathe and be clean in body and spirit, thinking no evil of any man, woman, or child, with liberty of dress and thought unto all for righteousness sake, these are the works of a Faithist.
6. Thus was established Levitica; and it soon became conspicuous as a village of people who understood the meaning of the words salvation and religion.
2. With the world's people women had been led astray in regard to what ought to be done to elevate mankind and bring about a higher civilisation. She, too, like other philosophers, had looked for some means of educating and raising up adults, and she hoped with her influence in public affairs a better result would manifest. But, alas, no. Being negative, the public place brought her down, instead of her helping others up. For with increasing fluency in argument and words her gentleness lost its force, and her words were as impotent as man's.
3. In Levitica a new field was open for her; a new kind of education. For as heretofore the word education meant book-learning merely, it now extended to practical manifestations of manual and moral behaviour.
4. Prior to the age at which children here went to public school, they were formed in classes of three or more, even up to ten in a class, where they practised objective lessons. Even the teaching of maxims for virtuous instruction in religious truths was done by signs, objects, and illustrations.
5. The teachers did not after the manner of the teachers in the world, dwelling and being with the children for a few hours only, and by making them repeat certain words, or by addressing them on their duties and obedience. But these teachers lived with their classes from early rising in the morning till they were put to bed at night; making themselves as one with the children in the plays and instructions, explaining such things as self-denial in the practice that came up before them, the non-ownership of everything; the doing to one another as one would be done by, selfishness and unselfishness, evil and good words and accusations; talking on personal matters, showing how anger and evil grow out of the same; the saying of pleasant things, showing how love is returned therefor; the presence of Jehovih with all children; the growth of the spirit, so it shall be strong on its road of everlasting life; teaching them of the life and resurrection of the great law-givers, Chine, Brahma, Capilla, Zarathrusta, Sakaya, Joshu, and others; teaching them spirit intercourse, and the difference betwixt spirits of the first and the second resurrection; teaching them of the dominion and homes of the Gods and Lords and other high angels; and, above all, making it plain to them who is Jehovih, the Creator, Who is over all.
6. Maxims suited to these and similar truths were formed by the teachers, and the answers were given sometimes in signs and gestures, and sometimes in both signs and words also. And the teachers took part therein, so that even mere babes played the parts of teachers in these most high and holy doctrines.
7. These small classes were numerous, and, of course, the teachers numerous also. And the teachers often conferred with one another, and made many inventions pertaining to their work. Here was manifest the craft and power of woman to bring a great good into the world, such as had never been before. They said: What care we for the affairs of the adult world. In a few years they will all be dead. Then will our little ones be the adults of a higher civilisation; and it was so.
8. Added to the maxims were numerous marches, parades, and echo singing.
9. At the age of five years, and even less, the following results manifested:--A little boy being asked what was meant by self-denial, went and gave his toys to the others, and then sat down contented. Being asked if he did not wish to have them back again, said: "The triumph over selfishness is not to want a thing; but is it right to make a child talk about itself, as to whether it wishes this or that? All things are Jehovih's, and loaned but for a season."
10. Another boy being asked what was the best way to establish justice, answered: "For every one to give up all their wants." When asked what is the greatest cause of contention amongst men, answered: "The strife for earthly things. It is the animal man in ascendancy over the spiritual man. Flesh-eaters in the world are great contenders, I am told."
11. A little girl being asked what is the great cause of quarrels, pointed to her tongue, and then said: "With the tongue words are made. If quarrellers will let it rest, peace will result." Another girl being asked the meaning of doing to others as we desire others to do unto us, went and assisted one of her playmates to rise up. Then she said: "As we lift others up, so will our Heavenly Father lift us up." When asked what she meant by our Heavenly Father lifting us up, she said: "To help us above all bondage in thought and desire, so we shall have higher happiness." Another girl being asked what was the best way to overcome selfishness in others, shut her eyes and stopped her ears for a moment, then said: "Answer selfishness by unselfishness, neither seeing or hearing the faults of others." A little boy was asked what is the worst of all conversation, answered: "Personal. When we speak evilly of any one, even behind their backs, the spirits of the dead go tell it to his soul, and he feeleth it, though he heard it not."
12. A four-year-old-girl being asked of what use is life to any one, answered, clapping her hands: "To be happy and rejoice in Jehovih and His beautiful creations." She was then asked why there is so much unhappiness in the world, she said: "People know not how to live as they ought." Another girl said: "They have not been taught how to make themselves happy." Still another one said: "They want the wrong things. Spiritual desires are unknown to them."
13. A four-year-old being asked what should be the highest consideration of man in regard to himself, answered: "To forget himself and all selfish things in striving to help others." He was then asked why people complain so much. He said: "To complain of one's lot is to acknowledge one's weakness of spirit."
14. But it is scarcely possible to describe an examination of one of these classes of mere babes. Often their answers were by signs and pantomimes, not possible to be written. The ingenuity of the teachers in thus construing maxims and religious training into pastimes and recreations so full of delight was a new field of education. With the utmost reverence did the little creatures pronounce the name Jehovih, and place their hands on their hearts, signifying His love and goodness. Every attitude was graceful and dignified. Yet amidst it all a vein of mirth and confidence in the Almighty was to be seen, expressive of love on their part also.
15. Their eyes were quickened by various devices. One was a large screen with a hole or doorway in the centre. Behind this screen was a travelling panorama. On the face of the panorama were pinned printed objects, as dogs, cats, birds, or horses, and so on. These objects were in groups of three or more. Whilst the panorama moved past the hole in the curtain or screen, the little ones were to strive how many things they could distinguish. The objects were changed daily, so the children were obliged to observe the new arrangement every day. Some of the children could thus see and describe half a dozen objects at a mere glance. But in older classes some of the children could see and describe twenty objects discerned at one glance. In fact, the quickness of the sight of these babes was such as no one not having seen them could believe possible.
16. The memory of the children was strengthened by questioning them as to what was on the screen the previous day.
17. Besides the screen and panorama, they had large reels covered with cloth, on which objects were pinned also. The reel was then set in motion, turning rapidly, and the curtain raised. The children instantly made traverse motions of their fingers before their eyes, to change the rays of light, and thus decipher the objects on the reel, though it ran so swiftly that one not educated in it could scarcely distinguish any one object.
18. Their hearing was educated by beginning behind a screen, also striking first on an anvil or other iron, then on a piece of wood, then on a piece of cloth, then on the floor, and inducing the children to tell what was struck. After that, two objects were struck at the same time, and again the children taught to tell what the two objects were. Then three objects were struck at the same time; then four, then five, then six, and so on, until it was really marvellous how quickly these young ears could detect every object struck. But a greater feat followed when the classes were older. A second teacher would read some very interesting story to the children whilst the objects were being struck. Then afterwards the children would relate the story that had been read, and also tell the objects struck the while. Then again, whilst another exhibition of reading and striking was going on, a third teacher came in and related some outside occurrence, and asked for some order to be executed. After the piece was thus read, the children would relate it, and tell the objects struck and the words and mission of the third teacher.
19. Then a teacher took a long, thin blade of steel behind the curtain, and balanced it, and whilst thus balanced, struck it with a hammer three or four times, till the children had it well fixed in mind. Then the teacher moved the blade from its axis nearer one end, and struck it again; and now asked the children how far, proportionately to its length, she had moved it; and they would tell by the sound alone. Next she had the children sing the sound note of the blade when balanced, and then she told them to strike up half an octave, the which they did. Then she called in one of the children, and said: Now move the blade so it will make half an octave sound, and the child moved it correctly according to its length.
20. Thus these little ones learned the philosophy of sound, and its measurement by the ear, whilst they were mere babies, and it was but an amusement and pastime full of delight.
21. In dancing the same remarkable expertness was displayed. Instead of merely the two or three dozen dances known to the world, these little ones were taught more than an hundred, and their ease and lightness was more like some dream of fairies than of mortal children.
22. The children's minds were thus constantly diverted, surprised, quickened, and filled with delight, but instead of having one teacher, as they do in the world for a dozen or more children, and drilling them monotonously through books and primers, they had in Levitica from one to three teachers for every group of children, or nearly half as many teachers as children; and these teachers were constantly on duty, inventing and devising an everlasting change and edification; for the object was to raise up a new race of a higher and purer order.
23. So that in fact from the time of waking in the morning till time to go to bed at night there was constant playing, singing, dancing, marching, swimming, praying, or training on the blackboard or behind the screens, and every day was different from every other day.
24. And when night came and the children had returned thanks to Jehovih for their creation, and covenanted themselves to be worthy before Him at all times, they quickly dropped to sleep, but even in their prayers they prayed not after the manner of the world's people, for ever asking for something, but they were taught that they must for ever offer something to Him and to His created beings, and be faithful in their covenants.
25. Here, then, was that new world for woman to apply herself accordingly as she had been created; and, strange enough, a short time in Levitica caused the place to be clear of that class that cried out so much in the world for the privilege of doing man's work. Yea, even some of that class who come thither with such ideas, forsook their former inclinations when they saw the new way open, and they threw aside their bound up clothing, and dressed themselves in liberty, and went to work so entirely unlike what they had formerly been that one would hardly realize they were the same women. And, what was more, her talent in this direction soon showed what the next creation of Leviticans would be.
26. Thus, in a short time, in Levitica, there was no clamour for woman's rights or about her wrongs. Her new world was made plain before her, and she loved it, and embraced it naturally.
27. Her devices for moral and spiritual training of small children was thus unlimited, but at the age of five to seven years the children passed into the men's world, men's teaching, save in exceptions where women were assistants.
28. But to be a man teacher in Levitica was not like being a teacher in the schools of the world. To understand this, it must be borne in mind that the education of the children was so directed that the spiritual must ever transcend the intellectual.
29. In the primaries, woman had taught the children to use their fingers quickly and expertly, to use their eyes quickly, to hear and distinguish sounds clearly and quickly. In fact, she had not only sharpened them intellectually, but grounded them in spiritual and moral truths.
30. The men teachers had to begin where woman left off. They had to teach the children to apply their hands usefully. If at men's trade, then under a man assistant; but if at a woman's occupation, then under a woman assistant. Their quickened eyes, which had seen toys on the screen, now were turned to numeral and to various figures in geometry, also on the screens, and to multiply and add, and so on, with rapidity. Their ears, so well trained to hammers behind the screens, were now to be trained to sounds in music, also behind the screens, the scales, naturals, sharps, and flats, then to a number of sounds struck at one time. So that in a little practise one might strike ten notes on an instrument at one time, and the pupils would call every one by name. Now, they had in the world what was called lightning, phenomenal, mathematical, calculators; but here the ordinary children in a school could do the same things; for Jehovih hath from time to time raised up in the world phenomenal people to demonstrate what was possible for man. And even so was it with music. The so-called phenomenal musicians in the world were now equalled by even little children in Levitica. Here the teachers taught drawing and painting by new methods, ten times swifter than in the old way. The children illustrated the rise and fall of nations; the dark and light periods in the cycles of time; and laid the foundation of prophesy, to be taught in the next higher classes. Illustrations of light and magnetism were displayed before the pupils, and formed a pastime, even whilst they were instructive. These teachers had numerous assistants, nothing being left undone that would develop the children spiritually and intellectually; for it was really the first and chief aim of Leviticans to provide the next generation far in advance of anything that had ever before been on the earth. So, then, it was no trifling matter to find teachers competent to teach in Levitica.
31. Another unfortunate condition developed, which was that the world's people had been wrongly educated in regard to light and heat coming from the sun, and in regard to terrestrial magnetism and the motion of the heavenly bodies. After the revelation in Oahspe, it was found that new books bearing on these subjects were necessary. And in these respects many so-called learned people who came to Levitica offering themselves as teachers were unprepared and uneducated for the work.
32. Nevertheless, Jehovih in time raised up such as were required.
33. In the idolatrous religion of Asia, Europe, and America, the children were early taught learning their signs, ceremonies, bowings before images, explaining their doctrines, sacred books, swords, and weapons of death. For the Faithists are not sectarians, nor did they from the first oppose or contend with any one of these great sects, as Brahmanism, Buddhism, and Christianity, but rather, as one might say vulgarly, swallow up all the religions in the world.
34. Such, then, was the pride and glory of Levitica. The people proved that only a small parcel of ground was necessary for existence, and that only a small amount of labour was necessary, and that much more time could be given to the education of children and developing a higher civilisation. And such was soon made a demonstratable fact before all the world. It was a new religion and a new way of living.
35. And it came to pass that many men and women in the world, who had longed for some higher life, but being now old and unable to take part in the labour thereof, left their money to buy more land and to extend the new civilisation. And it was done.
36. And the land thus bought was locked up for children, that it might never be sold, but forever kept to extend the Father's Kingdom.
37. And the Kosmon homes multiplied, and villages like unto Levitica multiplied also, and thousands and thousands of little children were brought out of the cities of Uz, and educated and provided with homes.
38. Thus did Jehovih, Who created all people alive, and Who is Father over all, bring a new blessing into the world, and He alone became the All One glorified over all the world.
Index to Oahspe