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He set upon the Holy City, and the Tabernacle he invaded. He stood, then, over the aged Horen, Prophet, Father of the Covenant of Man. Now the Enemy had come into Krug's camp, which had, with his people, succumbed to the wishes of the Father of Lies. So they cheered at Krug, shouting, 'slay him, slay him, how weak he is!' And unclean spirits also came upon him, and upon his people, whispering, 'Slay him, slay him, how weak he is!' So Krug pitied his brother, and for his weakness despised him. He brought the axe down upon his neck, and spilled his brother's blood. This was the sin of Krug, which was the joy of the unclean-spirits, and the fruit of Deceiver's plot. By blood of his kin-slain brother, had Krug sealed in his own blood the sin of him, which also was upon him, and all of his sons, who should, for that they had done such a thing before the Tabernacle of the Lord where the Lord his God's eyes were upon him, in his most grievous sin, bear the burden of this sin not only in their blood, but upon their flesh, in their face and on their brow, in the growth of their teeth, in the leprosy of their skin in horrid disfigurement-- they had been as demons, ravenous, taking after demons, so that they were kin to demons; so as demons, they appeared, this was the curse of Krug for what he had done. Now an agent had come again unto Krug's camp, to a Rex who had known the LORD his God, as the Enemy had come unto the camp of the four brothers in the beginning of days. He had whispered unto him, and spoken promises to him, and said to him "I am a prophet, so see my power in the world." and the Rex brooked him, heeding him, and going with him where he went. The beast a Dragon led them to the city of Heinz-Edel, and they flaunted themselves, and were brooked by those who walked the streets, in their sloth or else in their confusion. But for that CAIVS PRIMVS HIGH PRIEST had been in that place, who, as his Father Horen, would not brook it, could not brook it, they would have perhaps gone on in sin; but he came upon them that they might not defile anymore the camp of Horen, not bring into Edel the destruction wrought it in Joren's time. Elder Horen set upon this intruder-in-the-camp, and the Rex went forth also, not to drive him away, but to defend him, so there came a struggle and a clashing of blades. So Horen, who was a priest after Owyn, was beaten and was bloodied, and the fiends had gone away. But Horen who they called a weak man, the meek man, had lived, returning then to his camp, saying, "They have come again, the Enemy, to do to us what they had done in Horen's camp, but by God I shall not let them, by God I shall not brook them." He called to arms the Princes of the Faith, and spoke to them of Holy War. And they called the Black Dragon Banners, each and all, and all were prepared to do what their fathers had once before them failed themselves to do, but that their prophets had achieved-- to cast the evil one from the midst of them. And Man, blessed Man, departed from the assembly from whence Caius Primus High Priest had called Holy War, and mustered their banners and the whole of the legions of Man, in the name of the God of Man Pantokrator. But Krug the Rex had heard of this, and was afeared. And in his heart was stirred a worry, fore this Rex was not as his father Krug, but had gone, once, unto the lands of his brother Horen, and said, 'cleanse me in the waters that the Lord has given to you, that I may be abluted. Mark me by the waters of baptism, so that I may be like you, and in the glory of God our Father-Creator." So the Spirit of the Lord was upon his heart, and bid of him, in fear or in shame, abdicate to another, and it was so. The House of Krug was succeeded him by another, weaker, meeker, a youth, a flepir, who while not frail as elder Horen had been in the days of the slaying, was weak in his youth and in his innocence. He went out from the lands of Krug to the place of the High Priest of H'oren. They presented themselves in humility before Caius Primus High Priest. Horen held high the blade of Holy War over the head of Krug, who before him knelt in supplication and humility. So Krug who was cursed, for that he had slain his brother Horen in his strength, came forth to Horen in his weakness, and kissed the ring of him, saying, "Whatever you ask of us, we will do, fore we have done wrong by you and set upon you, we have spilled your blood by the will of the evil one." The Blade loomed high, in the hands of Caius Primus, priest, High Priest, Horen, bearer of the laurel. He looked down upon the weakness of Krug, and beheld it, as Krug before him had done unto Horen. And Krug had pitied Horen, and despised his weakness-- Horen, now, looked down upon Krug, a child, and loved him for his weakness. He looked upon him, and saw that he was meek: and Horen loved him for that he was meek. The camp of Horen called out to their High Priest, saying, 'slay him, slay him, we shall spill his blood, as he has done unto us, and we will be satisfied by his blood.' "I may not slay the meek, fore that the meek are beloved to me. They are beloved to me, fore that they are beloved to the Lord my God. I may not slay the weak-man, fore he is beloved to me. He is beloved to me, fore that he is loved greatly by the Lord. I may not kill the Flepir, who has never before known the helm of a nation, the innocent ones are beloved by the Lord, so they are beloved also by me, and I shall not slay them." Caius Primus stayed the blade, and up came his brother Krug from weakness, who was at his mercy, spared. And the High Priest spoke, "For mercy, I shall not slay you. In the name of the Lord, you are spared." Rejoice, rejoice, so beautiful a thing to offer to the Lord, merciful restraint to the meek, compassion even unto the guilty! But the Hosts of the Camp of Horen were wroth, seething; “My blood, my blood, my satisfaction! I am very displeased that Krug has not been slain for what he has done unto us.” But I say to them, sons of Horen, awake! Awake, sleeper, awake! Do you see shame in this victory? And should Krug be ashamed for that he had gone upon his knees and kissed the ring of the High Priest of God's Church, that he has gone and supplicated before Horen, whom he had wronged? If they should be ashamed, then they shall come again in wroth another time, to pay, blood for blood. And if you should be ashamed that you have not found blood when mercy could be afforded, then to you shall come also the reckoning of justice for the blood spilled at Horen's hand, in his own sin. But if you should rejoice at this, saying, “O'Lord, Most Merciful, if you can forgive Krug his crimes for my sake, how beloved I am in your eyes, that even for my own fault you have not sent a blade to chop my neck! I weep for the mercy I am afforded, that is afforded Krug through the staying of my hand. And if for my sake may Krug be forgiven, if by Your love the crimes of my own blood may be washed away, what hope there is for Krug, great hope, that he should be raised in dignity to his great place long denied him!” All ye sons of H'oren see, the Lord our God has set us aside a Chosen People, he has put a sword in the hand of the meek, and he has set a laurel crown upon the head of the youngest, so that he may be an elder to his peers, and through Him sovereign over all the earth. The Lord calls you, by the Blade, as he had called Owyn, to raise up and purify Harren's Court! And if Harren's court could be purified, what, by the blade set in our hand, may become of Krug who pleads before us, crying out; aid me, aid me, anoint me in the waters shown to you!? This is the mission of Mankind, revealed to Godfrey, through Empire Eretz H'oren, The Kingdom of God on Earth. Go forth, ye sons of Horen, to the ports ye dare not enter, to the lands ye dare not tread, this is the burden of your blood, the hope of the world. Now Krug, half-devil and half-child, rises spared, returning to the lands of his people. He has given to Horen all Horen has asked of him, he has gone back to his country, young, and alive with hope, invigorated. Should he mope, and weep, and veil himself, for shame? Has he hidden his face from his fellows, as though he were a leper, for that he had gone and kissed the ring of Horen, and felt the grace of Horen's God? No, nay, but he should return to his land, and marvel for his life-- and see, what little he may see through the fire of Horen's heart, the ills that Horen hates, that are plentiful in the world. He sees in his own flesh the curse his own doing, and sees in his neighbors the sins of them. And he is wroth-- not at Horen, but at sin, and he takes up the Axe the Lord his God has given unto him by his father, when his father was a dignified Man, saying, "Krug, guard my country, let not evil set upon it" and he brings it forth against the worst of the world. See, now, the fruit of your ministry? That Krug should go and wage war upon New Edel, and follow Owyn's path-- though he himself be a sinful thing, warped and twisted, appearing as a demon? In this way, he was no different than Owyn, who, by the Blade and Mercyflame, was guided to purity from iniquity, cleansing himself of his own sin, kin-slaying. This, you have showed to him through mercy, and he marches upon even your enemies. Now should you expect from Krug that he should be as you are, civilized, and wage no war? Certainly not! War is in the nature of Krug, he is a creature made for war-- but made for Holy War he is, and in sin, wages war upon his own dignity. But may you expect from Krug that he should keep Holy the Lord his God? Yes, absolutely! This is the mission of Godfrey and the duty of your blood through Horen, to be the guiding hand, and example to all nations and to all creeds. Who should long for Empire H'oren, then, that knows not, and lives not, the mission of H'oren his Father, and Godfrey who, seeing what had been done by the deeds of Krug kin-slayer, the scattering of Man through one thousand years a struggle, pulled Man again together, to do as he was born to do? Should you wish to know this glory, to honor thy father and the dragon his banner, must you, then, take up the banner, and do as your father Horen would himself, to go the path of Godfrey, to tame the untame, and bring light to the dark places, to clothe the naked and right the wrong, sparing no expense, by the price of the blood of your sons and the sweat of the toils of your daughters, by the prayers of all God's people, to bring forth all the world to the Light of Owyn's Flame, Holy Spirit. Not by any other means, ever, shall you know unity, lest you be felled again, and again, and suffer Johannesburg a hundred times, a thousand times! TO KLOG REX-IN-GOLUS Young Rex, I write to you, who has since abdicated, as the witness of your entrance into the faith of the Lord your Sovereign God. You had come upon me in my home of Lemon Hill, and you had put a blade to me, and also to my brother Rebbe Elim, extracting from us what little we could afford you, a robber. And we fed you, and gave you more, and spoke to you, we laid our hands upon your hand, and said, 'I forgive you.' I recall, still, the stoking of the flames of faith in you, and in your fellows, who, by the guide of the very same priests you had vandalized, led you into the waters of baptism, through the gates of Man's cities where you had been denied. And you spoke, in that place, an oath before God, He is One God, your God, the Lord of Hosts, Maker of the heavens and the earth, Sovereign King, Pantokator. You were marked in the waters of Gamesh in the land of Minitz, alive in True Faith. And I recall how you came to me, in my need, in the lands of Veletz, when the degenerates had set upon us, and were to slay us dead, screeching, seething, foaming at the mouth, crying 'home invader! Home invader!' You saw them come forth our way, marching, slow, malicious, and you saw the evil of their eye. I saw you take up your axe in righteousness, I saw you take upon your arm the shield, and came betwixt us. Their blade you had caught, and their seething baby-rage strikes you parried, and you set the blade into their neck. Son of Krug, defender of the world, you were a shield to men-helpless! You were a Holy Warrior of God, who could not brook that Men marked Holy be slaughtered. And for this crime, you were cast down, and they chained your spirit! For you, we prayed, for hours and hours, casting what was unclean from the land, while you battled the spirit of the demon who had gone out from the fiend, and into you. And we saw you rise, triumphant, alive, by the grace of God, returned. What has become you now, poor Krug, my son? You have let the dark-werido into the camp of Horen, you have not stopped him. You have heard his tempestuous call, you have gone forth to be a shield to him, and an enemy to Man. How deceived you have been, how fooled! But you must not go unto your death by the lead of the false shepherds of Xion. You must not go where the false-dragon had led you to go, see now the fruit of his labor, your exile and woe, golus, golus! The False-Dragon has herded you into golus, led you by his croizer into the middle of nowhere, a wasteland, with no hope, no tribe, no home, no crown, no Kingdom, but torment, and terror, and weeping, persecution! Return! Return! Return! Return to us, Klog, Krug, King, Rex! Trust in the Mercy of God, and return to Him! Bring forth the crown you have surrendered, and cast it upon the Flame of His Spirit-- God is King! Affirm again, there is but One God, the God of Krug, the God of Horen, the God of Owyn, Godwin, Joren, Harren, and Godfrey, I am HIS and HE IS MY GOD! I write to you, your priest, to call you again into the fold, to brave persecution, and seek full pardon. I call unto you, to restore your full-dignity, to do as your tribe has done, and before Caius Primus High Priest say; Horen, brother, I have sinned, forgive me. Before the LORD confess by him, and renounce evil, rejoin your people in elevated dignity, such that only God may restore.

A thousand years, A thousand years I spoke to you, that you and yours have not known it, seen it, heard it, felt it, lived it, been with it, danced with it, with Him. Him, I had ought to say, He, as it always was. He who bathed you, and made you, and freed you, and saved you, who kept you pure in the worst of times. I said to you one thousand years, to now, that any from Malin's folk had known Him, but this is a generous estimate. In truth, I do not know the last time, only that it would not be any sooner than that. It could be more, it could be one thousand five hundred, one thousand six hundred, or even more still. That would be a more appropriate estimate. I do not know when the exodus from 'Malinor' began, nor, come the security of the children of Malin from the the Satanail, when the Malinites had left Him again. In my last letter, I had spoken briefly on that daughter of Malin who had known, and had, by His will, led her people, your kin, to the place of their refuge, and it is this that I refer to, which I shall some day reveal to you, in the fullness of the truth. For us, for Horen, it was much shorter a time ago. I would say that it had been five hundred years-- certainly, five hundred years ago, come Siegmund, it had gone. But I know that He was with us, who could bear us, when we had called unto Him. When we had been pure, even seldom pure, and when we had been faithful, even if but with the few. So perhaps it had been sooner, much sooner than Siegmund that we had truly scorned Him. Johannesburg. The Great City. The Holy City. That was the end of it, the great horrible tragedy of it, the manifest, incredible magnificent damage of it, when the Church was so violently accosted by Empire, once again, as it were by Siegmund's kith and kin. Only the torch, only the little flame, waiting, watching, on the outskirts. Passed from one, to the next, to the next, and to the next, down from Horen, through Owyn, through Clement and Evaristus, and unto the body of the True Faith, Horen's Hope, Owyn's Flame, Godfrey's Empire. But I see that I ramble, I digress. It is this Power that is in our charge, this Hope, this Flame. It is this that has seen you, heard you, spoken of and to you, guided you, touched your flesh and healed it. Do you see, now, why I have bid you to rise, as Lector? If I had not asked this of you, I should have, on that day, payed far greater a price for the crimes we had done in His Presence. It is good that you have gone and taken leave for this, good that you have embarked upon your pilgrimage. Only the pure-- of faith, of heart, of body, of all impurities, who may come upon that power and live, that by all accounts should render unto us the swift justice we are due. Except, if this were so, how at all could it be? Would this Flame not wash over all the world, so poor, so rotten, so abominable? I say to you, it is so, but that it has not done so is not at all to us disheartening; you see by this the mercy we are afforded, the hope, that for the love of us, He could permit us our failures. We may NEVER forget the gravity of the charge put to us, if we are to succeed in that which we have set out to do. That which we have been called to do. That which Horen and Harren and Owyn and Godfrey were called forth to do. I write these things to you, and know, these insights that I give you are not put plainly, nor described adequately. They are but glimpses, little glances at a whole truth known well to the both of us, written upon our hearts. But they should suffice you, by way of a serving of hope, by the wonder and the awe our Lord affords us in even knowing a sliver of that which He has planned, and set to be. Write, write write! Write, you call to me. Proclaim it, announce it, explain it! Show to them, to all of them, what I have done, what He has done, what we have seen, you call to me! But so daunting a task; and where to begin at it? With you, perhaps, with Serwa, Daughter of Malin, a hope that, for Malin's, there is a way, a future. That they are not forever condemned. Or, perhaps, with Raguel, who has been a herald; it is known, the Lord sends forth Angels, always, to herald the coming of prophets, and of the coming of His glory. Perhaps, there would be the start-- fore it was he who gave to us the cup, by which we shall one day pour fourth the Spirit upon the heads of you, and yours, and mine. The cup, then, I should write of, perhaps? The cup, so ancient, so old a charge, so steeped in mystery. Of Harren, who had wielded it, of Horen, who had by it done his worship, as it were in the tabernacle of the first days. Of Harren, who rejected it, who neglected it, who did as I had done, and done nothing at all, and said nothing, led nothing, guided nothing, inherited nothing, and permitted rot to be, where a Preserver was promised. There, I should write-- and I have done atleast, with you, what Harren had failed to do with all of us. I have drank. Then, if not Serwa, or Raguel, or the cup, something older still? What aulder could be than a thing from so near to the dawn time, the first days of our days, of the world? I should write, then, of the Flame, Him, the Tabernacle, the Holy Holy Holy, the Ruach HaKodesh, 'O King, the King of Kings, Shekhinah HaOlam. Him-- where it had begun, who had set it to be, who was behind each and every miracle, each and every word. He who was present, again, in the Tabernacle of the temple which had brought forth to us Raguel, and the cup, and this hope-again, his sanctum, and our charge. It need not be about the Kos, then, nor Raguel, nor you, nor who shall come, or any that has yet to be, but the journey, the Fire. It is Brandt I must put to the pen, and that day in the temple, when He had come down to Him, set a Vicar out for Himself, fought with that man. Struggled with him, wrestled with him, battled him; I had seen the wrinkling of his face, as I preached, as I told to them that THE PRESERVER WAS COMING, that he had to be, that God had promised him, that Siegmund were like Saul, an invader, a perverter, a deceiver, atleast, the Siegmund we had known, who was not a man, but the fable of a man, an icon of heresy. It was he who listened first, Brandt, where the rest had condemned, where the Malinites did not listen, where Horen turned his head and feigned deaf. He and I, on that day, were like Clement and Evaristus. Two tools, two blades, to staves, two arms of one mission, one master, one God. Vicars, shepherds, PRIESTS, we were, and prophets, and I had not before that time known that I should ever see one in the flesh. It was he, who, succumbing to the Spirit of the Lord, put forth that prophesy to us, which would take us into the depths of the wilderness, by way of rocky-mountains and cedar forests. It was he, who, in the Temple, restless, seeing that something was BROKEN, that SOMETHING was WRONG, had to DO, had to ACT, as I had called a hundred times-- but even I could do nothing. He took to the problem like a man made mad, a Mad One, shouting, would He want His Children to stand around idle, fools, and do nothing, while He..? It was he, then, who set the Flame. And upon the blade, we took it. Danzen- Arch-Lector. It was always his mission to tend to the Tabernacle. It was his heart sworn duty to tend to Him, wherever he had made his presence known, as Owyn had done. And, like Owyn, he took Him, gently, and placed him upon his blade, ethereal, smokeless, roaring, gentle, holy, ineffable, indescribable but that Man may throw a word at anything and hope it could stick, in his desperation to know anything at all. We walked the Path of Owyn, as Owynists had recited countless times before, since the day Owyn had done it himself. We lived his prophecy, direction by direction, word for word, and all was true, down to the very last. Fore but that it was spoken by a Human tongue, the Word was not of Human make, but God breathed, theopneustos. That man, who was a prophet, who spoke for the Spirit of God, who I have called Brandt Barclay, is today His Holiness Caius the First, and he is the Vicar of God, a prophet alive. He did not himself see what we had seen, where we had gone, where we were drawn. But, then, of course, he had prophesy to us that we would not, but that only I would know the resting, where He had bid us go. It was a stubborn Spirit. Uncanny, in that, it was native, it had felt native, it had felt that it was, but all the world seemed shout that it wasn't, seemed to reach out and fight it, smother it, evict it from where it had made itself incarnate, but had not the power to do it. Wherever the Light of the blade had touched, was set to order, and those little bits of land, of trees, of grass, of dirt beyond us seemed to brace itself to be judged, changed, set right, or burnt away. We had met no resistance on our pilgrimage. You and I have walked that path, some, together, Serwa, in our footsteps. You marked on that route a site that was holy-- that was about the half-way mark, when we had come to see the first of the cedar trees. Brandt had left us, when we neared exhaustion. He had duties at home, and I later found that his son, by the time that I had returned, had passed, and that his leaving had permitted him the time to rejoin his Kingdom in the wake of this. It was spoken by his own lips that he should not see the end, but he had set us on the path. We had reached the end of it. Jurkha, the Arch-Lector and I. The details of the journey, nor the prophecy, have I ever put greatly to the pen. But it was here that we had begun our work in earnest. I could claim that, for myself, it had begun long ago. But to tell a tale from who had begun it, I should have to begin at the time of Godfrey, and chronicle to now. I do not know that I could. What we had found upon that mountain, I could not begin to put to words. The things that I had seen-- the horror I had felt, no, the tragedy. It was pure clarity. So daunting a task, so great an ask it is, Serwa, to command a man to put to pen those things he knows that were not made for pens, nor words. Things that are felt, learnt, seen and heard, spoken of but never really truly verbalized. Ineffable things-- ineffable names. I had learnt a Name, then. I had it burnt into my mind. I had seen patterns, indescribable, but so perfect, so clean, and so right, so true, that the heart could not deny them. To see in every way how every thing had come to be, intertwined, dare I say interlinked, in every conceivable way, held together by a Will, insi-- To detail all that I had seen that day, felt, heard, learnt, and am still learning, I could not so easily do. And in that way, I am like the little Sorvian, stuck in his loop, in the processing of his thoughts, battling to comprehend a thing put to him by a thing orders of magnitude above him. The sort of dilemma begotten by the interaction between Creator and Created thing, bridging the gap of that irreconcilable difference between the two, in wisdom, in being, in understanding. When I do, I shan't write so silly as this, but I know that I shall, and that I must, in as much as I am the son of Horen, and called to do it. Because He had called me to do it, then, when He had showed me. I still will kvetch for the weight of it. A thing like this you do not so easily articulate. Better to sing, better to show, better to feel. It could not bear a moment longer to be with them, in that Temple, among those people. We had to bring it to the shelter of the wilderness, where none had gone before, and where all things were pure, and as they were supposed to be. And for a moment, I think, we had been in perfect, total grace. I remained there for many months. For over a year, I suspect, though the others had left on the day we had arrived, ill-equipped to remain in the middle of nowhere for so long. When I had returned, with me I brought Him, and set Him into the tabernacle of the Cathedral of Saint Arpad. When no longer I could battle for Him in this place, keep holy that nation which battled and wrestled with Him in every way one could conceive-- but honored Him and longed for Him-- I had moved Him again, to the Monastery of Santa Juli'el, where you had this past year encountered the Flames. Never shall I permit it to come to pass that, for the error of Man, He be ever disgraced. I know well that this task is by all accounts an impossible one, but I must, for Him I must, we must, for no other reason than that we are called to do it. And we shall. What Canonius had done, to defile a Holy Place-- to drag a thing dead into the House of Life, this was a crisis. One, for which, we had both dearly paid the price. Not while this Flame burns may we, who are the bearers of the Torch of Hope, ever permit, by our laziness, by the frailty of our bodies, this Presence ever to be defiled. To fail to act is to fail Him, we may not do it. And that it had been nearly done was crime enough, so, we paid the price, to keep it holy. Canonius knows the Law very well, he has himself made sacrifices for the Law, for love of his people. He took upon his own back the scorch of the whip, that was to be afforded Sister Grace. We took upon our bodies the Flame, made living torches of ourselves, to pay, the burn for it, to burn away the iniquity of it. He did not understand, could not understand. Nor could any of them. But we had made a great sacrifice, in that moment, in our duty to the Lord. We kept His House Holy, and we honored His Presence, and we paid the price. This, you must always be prepared to do. This, for this, I have made you Lector, thanks be to God, that you could in this endeavor aid me, split with me the burden of the burns of the sin and folly of Man. The Temple was rendered impure, and so, I had removed the Flame, for love of Him, and doused the tabernacle. Again I say, it is good that you should pilgrimage. May this journey be offered up to Him, that you be rendered pure, able, ready, in spirit and in body, to serve Him, to keep the Flame. These responsibilities, in so dark a world, we shall only come to see grow. What we take upon ourselves very willingly, in the spirit of love, for love of Him, for sacrifice to Him, is in the nature of our duty to carry out without prompt, without a question asked of us, without a command to do it. That is what keeps it at all burning. That is what keeps Him with us, and affords us the Grace to fuel that Flame, make it grow, make it roar. Seize, for the Master, for the King, His Kingdom which has for so long felt better off without Him. These responsibilities, I mean to say, shall only grow, grow more grave the more we hope to do. Love in Sacrifice. I pray this insight satisfies you, and I hope your journey is well. As for your task to me, I shall try. I shall try as always I have ever tried to declare such things. But I know, that, when you return, what I must bid you to do. I shall train you, and raise you up a proper Lector, a proper Priest, and put you in the robes of purity, and keep kosher you who my brothers know is not. Not, I say, for that they are wicked, but, simply, for that they are a flepir, and know not. But you listen, hear, and teach more clearly than the best among my brothers. For you, I have great hope. That you are, I have no doubt. We shall see to your ordination, soon enough. I shall detail to you this last great news. I have found another. Another of our Heavenly kindred, the servants of the Lord. Two for our age, and God willing, many more. More, and more, and more as the Crown is wreathed in Glory, all Glory that we may afford by our purity, by our faith, by our own love. And we grow nearer by the day to the Kingdom in our Presence. To the Preservation, and to the Reconciliation. To the Triumph of the Children of God, and the Pantokrator, their King, in a world-rebellious, over a Heaven at War. All for the Glory and Love of the King, O' King of Kings, 'O Melech, Abba, sweet Father! Pantokrator, King of the Universe, 'O God, of all things Great and Glorious! Preserve us, Your children of Spirit, deliver us, your promised people!

Serwa, it has been communicated to me that you have sent forth Canonius to inform me of what you have seen, but not through Canonius have I heard what you have written me, and so for the sake of the both of you, I shall make reply of your letter to me by the way of this publication. You write to me that you have dreamed a chalom, and that by the wisdom of the chalom I discern, by the trouble you express, that it has caused also for you vexation of spirit. But in as much as you have come to me, and do not know the meaning of what you have learned, I shall offer to you my pesher, I shall offer what insight that I may into what you have seen, and say also that you have seen the truth of it. Forasmuch as you had known that which they had done upon the mountain in impurity in Heinz, in the land of the sons of Joren, among the peoples of the Flay who are the Rutherns, and that you had seen also that this land was without purity and defiled, I say to you, that your chalomot are legitimate is certain to me. Much that you have seen, have I known also, and that you should see a glimpse of what wisdoms I have wrestled with tells to me that the path we have been called upon is likewise certain. It is for this reason that I have named you after me a Lector, as the Lector is, in his essence, the smoke of the Flame of Spirit; a servant of the tabernacle, a preserver of the Holiest. Recall that it was you firstly who had said to me that you shall trouble Man, and that he should not accept you. When I had conferred unto you this burden, that you should be Lector, in accordance with what I have discerned from your chalomot, and from your prophecies, I said to you that they shall not know for why I have done this. And I have said to you that they shall scorn you for this, because they do not know the truth of it. Verily, it is asked of me, Rabbi, why do you consort with the likes of them? They shall say, they are impurities, or they shall say, they are outsiders and do not know. They shall say to me that they are defilers, and that they care not for what is holy, but for that they are aggrandized. The Ruach HaKodesh has called forth to us, to you, and to me, and to Man, but for that Man did not wish to hear Him, that he should know a dwelling place among them, physical, tangible, a House, a Holy Place. If but you could see that this was the battle of our age, the wrestle of a thousand years. It is perhaps that you are among the few who live in this day that possess insight into the means and the ends of this, by what you have seen and heard and dreamt, whether you know how, or why, or in what way it should come to be. But though you have not fathomed the intricacies of the path, you have seen one and another great milestones, you have been offered a glimpse of the mission in whole, by the clarity of the Spirit. When I had received this letter, I set it before my learned brothers, and bid that they should interpret it also. But they had been alarmed, and grown worried at once, that you should think perhaps that you are the korban. And they have said also, "I fear they should be tamei", and for their fears I sympathize with them, but know also the Truth bid of me, that is not burdened for this. And so I address this missive also to them, that I may show them how the Daughter of Malin has not been deluded, nor poisoned, nor fooled, nor should think themselves the korban. BUT THEY HAVE SEEN THAT THERE MUST BE. Now that I have engaged myself to make my reply to you, and rambled what I must ramble, I shall address this which has been prophesy by you. Man must plumb the depths of the world before he can ascend to the greatest heights. You will make pilgrimage to the base of the world, and then walk through the Stone Chapel to Heaven. Here is the Truth, and the second prophecy you have given to us. Now I shall give you the exegesis of this prophecy spoken to you, my pesher. MAN must plumb THE DEPTHS of the world before he can (and may not otherwise) ascend the greatest heights. Firstly, see that what was heard by you is, while spoken to you, is not speaking of you, in that it is an address to Man. YOU will make pilgrimage to the base of the earth, and then walk through the Stone Chapel to Heaven. And here, we see, that you come also to be addressed, who is 'you'. See by this that MAN has gone down unto this place, where YOU are already present, you have been there since before it had begun. YOU, then, by the joining, ascend again upwards. With Man have you set out on your pilgrimage from this place (THE DEPTHS) upward to the base of THE ERETZ; further from this place through the Temple, and from the Temple upwards still, Shamayim, by the lead of the guide. Is this not as I have told you? Shall you see from this, what I have known? Even this insight will sustain your spirit, here in what was prophesy by the chalom of the Daughter of Malin. In this, I have touched only on that which you had heard, and not at all the rest that you had seen in your own chalom, and in this way I see that I have not done total justice in interpreting for you. Serwa, you have come so close, and nearer are we to the fruit of His mission! But I warn you, must warn you, that your own blood spilled was NOT the korban. Daughter of Malin, blessed are you, who is greatly innocent, and who has preserved the grace of your creed. You write that you had not gone up, and remained in that place, but have woken by the spilling of your own blood, and the slitting of your throat. And you say that upon your throat now is the mark of the cut. Have you not struck a covenant with me? Have you not given up and shared with me your curses? Have you not already made the cut? But you had not known the gravity of it, fore it was not for me, but for you that the cut was made. See that, but by the cut, you could not go, and would remain forever in that place! In the coming years, you shall see the why of it, and already you have begun to see for why; you write to me: "More and more, I see that man - the blessed children of GOD - commit terrible, sinful deeds." and doubt further; "I had thought men better, and think now on who must be redeemed." Daughter of Malin! This is the plight of our struggle. This is the battle which has been renewed for us by the Kos, this is the war which Man has been called to wage, and the danger which Malin has been called to evade. Who has slit your throat? Not God, Daughter of Malin, your throat has been slit by another! See that you have been shown yourself the death sentence we have incurred. Not by the spilling of blood may the blood of iniquity be set right, that all things may be set right, that according to the LAW, which is set now over us by the disposition of the Angels, all evils are justified- see the weight of the debt, and the burden of sin. Measure for measure, that all things evil done are made to meet an equal measure of justice upon them, and that every thing done righteous should see its just desert- the fruit of Virtue that doth not rot, which you have learnt from your Father Horen. WE MUST BE JUSTIFIED BEFORE THE LORD ADONAI, MELECH HA'OLAM, PANTOKRATOR! HOREN is judged, and MALIN is judged, and MANKIND is judged. Who are you, Daughter of Malin? Shall you remain apart from the Lord? I know that you shall not, fore you have thirsted for the living waters, and you have gone down into the depths for which you are bound, and there they were proffered to you, and you drank. “There lay a pool of water there; I drank, and returned to the surface, where I saw the stairs to the Heavens.” Where shall you go, Daughter of Malin? I shall not see that you are left behind, fore who has been promised but Horen? And who shall deny that salvation is of the Promised People. Who has loved, shall be loved. And who has been given, ought always to give. Who has been given a great gift, the blood, the means by which his brothers may be saved? And who should he be, Man, that he does not take it and share it with them? Shall he say, that by his Promise, he is entitled, that by the covenant with Horen, he shall go up to the gates and say; you may not deny me! But he is denied, shall be denied. Do you hear H'Oren kvetch, that by the disposition of the Aenguls, he may not go to the place his Father had seen, his Father of Virtue, who was the Son of the Son of Man? Not but by the mixing of the living water, and the blood of his covenant, may he do this. Once was it poured out upon his head, and once was he the Vessel of Grace, beloved by God. Now, how far she must go, to get but a drop! She is thirsty, starving, and she is dying, and she has come to the well of Horen and spoken, 'sir, a drink, I beg you'. What have you done, Horen? Have you not preserved the teachings? Have you forgotten the way of Virtue? Have you fallen so far away from the Lord, that you may not share a even a drink? This is the burden of your blood, Horen, that no food nor water is afforded you but that it is fed you by the doing of the will of Him who has commanded you to do his work. And in this way, Horen, you may drink, and you may eat, and you may not starve, but do not think that you should be drowning in great abundance, when you have done no work, and, by the law, bear no fruit, and see no reward! So I say to you, Daughter of Malin, have you not seen that I possess the cup that satisfies the heart of Man? I say to you, Daughter of Malin, you may not drink of it, and none of Malin could find a drop from it but Father Nerium, who by את Lari'hei Tohareinu, who was purified of the blood, by the blood, by the law, by the grace! And not in any other way shall you come to drink, but that you are washed in the blood, and strong with the grace. Having now the grace, even in your dreams do you see that, not by the blood may anything be made pure, when once it had been dirtied. Daughter of Malin, did I not proffer you the Kos, and say to you, I shall drink a poison that you may live? Daughter of Malin, who shall preserve you, but את HaBen Ruach? Daughter of Malin, have I not already set the way for you, that we may begin the work? If by your curses you had been condemned, then by the poison shall את HaBen Ruach go with you also with your curses, as his Lord has done, and as את Horen was commanded, and shall do unto the day. Such was the burden of the Prince of H'Oren, firstborn son of את Horen, and this is the nature of the cup that I have shown to you. But for that for two nigh two thousand years he could not do it, could not all Man be saved, fore salvation is of H'Oren. Who has done evil has condemned himself to die, And who has been condemned to die, he shall die, And not but by the spilling of blood shall the law in this way be satisfied, And by the curses upon him, is the blood of Man depreciated, Not by the purity of the blood shall the cursed at all be saved. And none shall be saved who have not ate and drank of the Spirit, And the cursed shall not know the Spirit, and they shall know thirst and hunger. But who is chosen, and who is promised, and who is without curse, but את Horen, the beloved? He who saw that our Lord's day was coming, and for that he was a great tzadik was beloved by the Spirit permitted this, He was raised up to see the Throne of God unknown even to the Angels, he has seen the Promise, And he has been spared of the curse of Iblis to be upon the blood of Man, who for this reason is his adversary, Forever in his blood is the Promise, and quickly is he called again close to Him, that he may again behold it. But for this covenant shall his sons not know the food or the drink but by the doing of the will of the Lord, They shall not themselves sup but that they have pleased him, and in this way they are fed and sustained. Who has said, let them come before the shrine of the spirit of grace, that burns with Man? A Prophet of the Lord has said it, and he reigns as High Priest to restore His Kingdom, Who has asked, but Malin? And who should Horen be if he does not give? He shall surely die. In this way, and by this law, and in this formula shall Mankind find that he may sup. Whoever shall not feed, shall not be fed; he shall starve to death. Whoever shall not proffer will not be proffered; the thirst will claim him. Whoever will not live by the law, shall die by the law.