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Another philosophy of The First Earth declared that the history of the universe – and in it their lives and the most tenuous detail of their lives – was the scripture produced by a god in order to communicate with a demon. Another philosophy, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true. And finally, that while we sleep here, we are awake elsewhere and that in this way every man is two men, or two women, or one man and one woman.

Hemingway and I had great discussions regarding this gender question. Once again, Crimmins stood on the sidelines; however, I must say he paid great attention as to what was said.

Amongst the doctrines of The First Earth, none has merited the scandalous reception accorded to the squandering of money. Some have associated it with less clarity than fervor, as one might put forth an absurdity. To facilitate the comprehension of this inconceivable thesis, a philosopher of the eleventh century devised the story of the copper coins.

“A Sultan (of the same time period as the first Omar Khayyam) had spent and given away his fortune. The sultan proclaimed that gold and silver coins were to be replaced by copper coins. Soon, every farmer, jeweler, vizier and alchemist were creating copper coins from whatever copper they had at hand. The value of the treasury fell to nothing. The Sultan reversed his proclimation.”[1]

There are many versions of this story which vary the metal of the coins and the number of counterfeiters. It is logical to think that they both have existed, at least in some time period, hidden from the sultan’s point of view. The language of The First Earth resisted the replication of this oral story; most did not even comprehend it. The defenders of the eastern hemisphere at first did no more than negate the veracity of the anecdote. They repeated that it was a western fallacy, based on the sudden collision of two cultures not in harmony and each alien to the other’s logic. The verbs “counterfeit” and “create,” which beg the question, because they presuppose the metals of the coins. They recalled that all nouns such as Baal, God, Allah, and especially those laying between Aasith and Zarathustra, have only a metaphisical value.

They denounced the treacherous circumstance “slightly tarnished by Ixtab; the indigenous Mayan goddess of ‘suicide by hanging’. Ixtab acted the role of a variety creatures; sometime as a spirit, angel, or deity. It was common in the many religions of The First Earth to escort newly deceased souls from terra-firma to the afterlife. Ixtab’s role was not to judge the deceased, but simply to provide safe passage. She appeared — at different times and in different Mayan villages — as a horse, deer, dog, whip-poor-will, raven, crow, owl, sparrow or dove. When seen as a bird, she often waited outside the home of the suicidal, ready to accompany them to heaven. No certain renderings of Ixtab are known.

The First Earthers explained that equality is one thing and identity another, thereby formulating a kind of reduction to the point of being absurd. The hypothetical case of twelve men, who on a dozen nights, suffered adulterous wives could come nowhere to being as absurd. Would it not be ridiculous – they questioned – to pretend that this pain is one and the same? They said that the philosopher who created the above absurdium reductum was prompted only by the intention of attributing the divine category of Being to copper coins and that at times the sultan negated plurality and at other times did not. They argued: if equality implies identity, one would also have to admit that the coins are one. Unbelievably, these refutations were not definitive. A hundred years after the problem was stated, a priest no less brilliant than the philosopher but of orthodox tradition formulated a very daring hypothesis. This happy conjecture affirmed that there is only one object (a coin) and that this indivisible object is every Being in the universe and that these Beings are the organs and masks of spirituality.

The Eleventh Volume suggests that three prime reasons determined the complete victory of this toleration of all gods.  The first, its repudiation that only the self can know itself; the second, the possibility of preserving the psychological accepting of the sciences; the third, the possibility of preserving the cult of the gods.

[1] The History of India in nine volumes, Vol. V, 1907, Sir Henry Miers Elliot