TCF


The descendants of Abram move into the hill country facing the Eastern
Mediterranean coastal plain. The terrain and climate leads the family to
gradually transition from a nomadic existence in the arid regions to a more
settled existence with planted vineyards and smaller, more static herds of
livestock. Calling themselves Israelites, they are really just garden vari-
ety Canaanites, with the exception that they never raise pigs, because they
retain certain prohibitions that Chokhmah conveyed to Abram to avoid cer-
tain foods that led to disease.

At this point actual history and the narrative given in the Bible diverges
for a time, because the family splits in two, and they often find them-
selves at odds with one another in terms of religion and politics. Two
powerful city-states emerge, Samaria in the north, and Jerusalem in the
south. The name Chokhmah is forgotten, to be revived only much later in
Jewish mysticism.

In Samaria, the priests actually break the Abramic covenant and begin to
represent God with images of a golden calf. They call him El Elyon. Samaria
gets into three-way struggles with Tyre and the Assyrian Empire for control
of Galilee and the surrounding lands, and in the end they lose. Sargon II
comes in around 722 BCE and scrapes them out like a gourd.

Though Thaumiel cannot renege on his oath to keep a fold-door open on Bar-
belo for Binah, he selects for the endpoint a sparsely piece of land iso-
lated from the House of Sala to the west by Thalury, the largest body of
water on Barbelo, and isolated from the House of Larund to the east by a
vertical wall of rock some 19,000 feet high. There are a few towns and
villages in this land where mostly a few Gold Beards dwell. Haziel goes
about immediately importing colonists from Earth.

Samaria is comprised of ten tribes of Israelites named Dan, Asher, Naphta-
li, Manasseh, Zebulun, Issachar, Gad, Ephraim, Reuben, and Simeon, each led
by their own chieftain until the king of Assyria, Sargon II, finally con-
quered them. Sargon deports most of the people of those tribes and settles
them far to the east in Medea, where they slowly lose their tribal identity
through interbreeding with the people of that land.

Some of the people of the ten tribes escape to Judah and unite themselves
to the people there, who later become known as Jews. Only a remnant of each
tribe, which Chokhmah brings to Barbelo, retain their original identity and
form of worship. Saving this remnant of Israelites is Chokhmah’s first
change to the timeline of human history made possible after begetting Bi-
nah. Chokhmah does it to keep the original promise to Abram.

Of the ten tribes, Chokhmah selects only those families who reject the wor-
ship of Baal, reject the golden calves that were set up in Bethel and Dan,
and also reject cult prostitutes and all other such forms of idolatry. Only
those with zeal for God alone, some seven thousand persons, are permitted
to colonize Barbelo. The colonists name the place where they settle Haa-
retz. Haziel herself once visited his land by way of the Wall of God, in
the last days of the World War.

The priests in Jerusalem call God “Yahweh” and depict him as a warrior-
king, but unlike the northern branch of the family they never erect idols
to represent him and by and large they hold up their end of the bargain
that Abram once made. Thaumiel’s hypothesis that humans could never remain
devoted to an eloah if they were left to themselves utterly fails. For in
Judah a great nation has been raised up to Abram, the children of Israel,
and all of them keep the covenant of Abram. They reject the false gods of
the neighboring peoples and worship Chokhmah alone.

On account of the faithfulness of the House of Israel, Thaumiel no longer
has valid grounds to call for the destruction of the whole human race. Thus
the oracle of Chokhmah is fulfilled when she said to Abram, through Mel-
chizedek, “All the earth shall find blessing in you.” Chokhmah would never
tolerate Thaumiel carrying out the destruction of mankind on Earth as he so
often threatens to do, even if he still has the power of life and death
over the nephilim on Barbelo. Chokhmah believes Thaumiel is still looking
for any reason to prove the world-dwellers are a danger to elohim but the
faithfulness of the House of Israel goes a long way toward laying Thaumi-
el’s accusations to rest. It is clear all of the elohim need to come to
terms with the planet-dwellers and learn to co-exist with them.

The first true king of Judah, King Hezekiah, removes every vestige of poly-
theism in his kingdom, including the high places that had existed under
every chieftain since Rehoboam. He even destroys a bronze serpent that some
said was made by Moshe himself, because it too had become an idol.

Hezekiah refuses to serve the Assyrian king Sennacherib, who is the son of
the Assyrian king who destroyed Samaria. Sennacherib therefore lays siege
to Jerusalem and forces King Hezekiah to pay a tribute of thirty talents of
gold, eight hundred talents of silver, gems, antimony, and many jewels.
Also paid in tribute is carnelian, couches and chairs inlaid with ivory,
elephant hides and tusks, ebony, boxwood, and other rich treasures, along
with Hezekiah’s daughters, his wives, his musicians, and servants both men
and women. King Sennacherib takes all of these things to Nineveh.

To prepare Jerusalem in the event of another siege, King Hezekiah con-
structs an aqueduct to bring fresh water into the Pool of Siloam inside the
city.

After the death of Hezekiah, when Pharaoh Neco marches toward the River
Euphrates to link up with the Assyrian Empire, King Josiah goes out to con-
front him, but he is slain on the plains of Megiddo. His son Jehoahaz suc-
ceeds him, but he reigns only three months in Jerusalem. Pharaoh Neco takes
him captive at Riblah in the land of Hamath, and demands a tribute of much
silver and gold. King Jehoahaz dies in captivity in Egypt, the first king
of Judah to die in exile. But not the last.

At this time Binah withdraws the Ark of the Covenant from the temple in
Jerusalem, lest it fall into the hands of enemies. Both Binah and Chokhmah,
like anyone else with a modicum of wisdom, can easily guess that Jerusalem
itself will soon come under direct attack from the rising empire of Baby-
lon. The prophet named Jeremiah makes great hay stating the obvious in his
scrolls. The Ark is relocated to the kingdom of Nath in Haaretz.

During the reign of King Jeconiah, Nebuchadnezzar II of Babylon personally
lays siege to Jerusalem. Jeconiah surrenders to Nebuchadnezzar and is taken
captive to Babylon. Nebuchadnezzar takes all the treasures of the temple of
Yahweh and deports the army, the craftsmen, and all the leading citizens of
Jerusalem. Only the very poor remain behind to till the land. Nebuchadnez-
zar appoints Mattaniah, the uncle of Jeconiah, as king and changes his name
to Zedekiah.

King Zedekiah also rebels against the king of Babylon. Then Nebuchadnezzar
gets truly pissed and his whole army advances against Jerusalem to lay
siege to it. King Zedekiah attempts to escape the city but he is captured
and brought before Nebuchadnezzar. The sons of Zedekiah are slain before
his eyes, and then Zedekiah himself is blinded, bound in chains, and taken
to Babylon to live out his remaining unhappy days.

The Babylonians burn down the temple of Yahweh, the palace of the king and
every house in Jerusalem. The walls of the city are also torn down and the
surviving people of the city are taken into exile in Babylon. From that day
forward the kingdom of Judah ceases to exist.

Nebuchadnezzar deports about fifty thousand Jews to Babylon. Only a very
few of the poorest people and a handful of renegade army officers remain
behind in the Judean hills, and these soon flee to Egypt for fear of the
Babylonians, leaving the land entirely vacant.

At that time a man named Lael, a scion of the house of David from the tribe
of Judah, goes about the countryside in Egypt claiming that he has been
taken in the flesh to see the other world with his own eyes. He also says
that servants of Yahweh have given him a task that he must carry out to the
letter. From among the exiled remnant of the tribe of Judah, Lael is com-
manded to seek a man with four unmarried daughters who is willing to allow
them to be trothplighted to his four unmarried sons, even though two of
Lael’s sons are yet young boys.

From the tribe of Benjamin, Lael is commanded to find another two couples
to match yet another four young men with intended brides. All of these cou-
ples, six from Judah and six from Benjamin, are to travel to Barbelo, as
the world which Lael has seen is named, where they will grow and thrive
safe from the Babylonians and the Egyptians.

This is the full tale of the exiles from the tribe of Judah chosen to jour-
ney to Barbelo. There is Lael and his wife Sariah, Zethan and his wife
Atara, Elam the eldest son of Lael and his new wife Serach, Jemuel the sec-
ond son of Lael, and his new wife Iscah, Rosh the third son of Lael and his
betrothed Sela, and Rimon the youngest son of Lael and his betrothed Dinah.
From among the remnant of the tribe of Benjamin, Lael chooses Abner, who
has four sons, and Jabez, who is willing to allow his four daughters to
marry them. And so this is the full tale of the colonists from Benjamin:
Abner and his wife Tabitha, Jabez and his wife Keziah, Asa the eldest son
of Abner and his new wife Jemima, Josiah the second son of Abner and his
new wife Keturah, Tobiah the third son of Abner and his betrothed Susannah,
and Asher the youngest son of Abner and his betrothed Leah.

And it came to pass that the twenty-four colonists sojourned from Egypt to
the downfallen kingdom of Judah, which is completely vacant, and every
dwelling has been looted by the Babylonians and completely cleaned out by
robbers from the neighboring kingdoms. The Judahite and Benjaminite colo-
nists make their way through the charred debris littering Jerusalem and
stand in the place built by Hezekiah that is called the Pool of Siloam.

Lael leads the way. He wades into the Pool and descends the underwater
stairs until he is completely immersed, and he comes not again out of the
water. One by one, the people following Lael overcome their fear and enter
the water.

There is a sensation of a twist under the water, and they emerge from the
pool again, but things have changed. Instead of an underground cavern, they
are now surrounded by many trees, and the sky is violet. Men and women at-
tend to them with dry clothing to replace their soaked rags. These people
say they are from the tribe of Issachar, and there is great rejoicing, for
Lael and his own people know they are all common children of Israel who
have been sundered one from the other for more than a century.

The Issacharites tell the colonists that Barbelo has been home to the ten
tribes for some years but now God commands that Barbelo be settled by rem-
nants of the house of Judah and the House of Benjamin as well. In this way
the covenant God made with Abraham would be fully restored, and they would
never again be faced by Egyptians nor Babylonians nor Assyrians nor Philis-
tines.

They reveal the tribe of Issachar founded the city of Nyduly in the forest
known as Canterwood, which stretches along the southern bank of the river
Sabik, and they are skilled in felling timber and all manner of woodcraft.
But their women were the first to fall away from the exclusive worship of
God, for they listened to the women of the House of Sala who seduced them
to the worship of Binah, and the Issacharite women in turn enticed their
men to worship Binah as well. The sacred pool of Binah in the heart of Can-
terwood is the location Binah herself has selected for the open portal to
Earth.

As gently as possible it is revealed to Lael and his group from the south-
ern kingdom that not all of the children of Israel in Barbelo worship God
alone. For God, so they claim, has a daughter, and some, including the
tribe of Issachar, worship this eloah they named Binah in addition to God.
Lael listens to the words of the Issacharites, but he makes no reply to
them, for such words required much consideration.

On the second day people of the tribe of Asher join them, having traveled
down the vale of the river Nanki from their city of Alnitar. The men of
Asher provide shields for the men among the colonists crafted from outland-
ish trees that grow in the south. These shields are hard enough to with-
stand the strokes of any axe or blade, for the trees they had been fash-
ioned from can be cut only by fire, yet they are much lighter than compara-
ble shields made of bronze or iron.

The Asherites reveal that they, too, have broken away from the sole worship
of God and worshiped his daughter as well. This especially troubles the
colonists of Judah and Benjamin, who had not thought it possible that Yah-
wah would accept some children of Abraham falling away from worshiping him
alone. Yet their presence on Barbelo is obviously a divine miracle, and the
efforts of the remnants of Samaria to help restore the fallen southern
kingdom in another world cannot not be denied.

In all truth this apostasy troubles Binah, for she greatly honors her fa-
ther herself, obeying him in every thing he asked. Binah never commands her
Samaritan or Jewish followers to abandon Chokhmah nor his law, although in
later centuries her Gentile followers are released from observing the pure-
ly ceremonial aspects of the Code of Moshe.

There are more visitors to be received before Lael’s journey can begin, and
like the Issacharites and Asherites they are also considered by some of the
other tribes to be heretics. On the third day men and women travel down the
river from the city of Eltan, home of the tribe of Zebulun, bearing many
small tools and other goods that will be useful for Lael’s group to start
their colony in Haaretz.

Fish migrate from Thalury to the source of the river Nanki, and many men in
Alnitar make a living catching them. The tribe of Zebulun built the city of
Eltan far up the valley of the river Nanki, and it is a crossroads in the
trade between Kurgan and Hamar. There caravans unload their goods to be set
on rafts made from logs felled from the endless forests covering the moun-
tains to the south. The rafts then are allowed to drift down the river to
Alnitar or to Sadl, and after they were unloaded the rafts themselves are
sold as raw timber. Eltan, too, has converted to the worship of Binah.

On the morning of the fourth day Lael and his group are led on a journey
east until they reached the river Sabik, where they made camp. There Ha-
draniel the king of Hamar arrives from the city of Menkant to speak with
Lael, accompanied by members of his court. King Hadraniel tells Lael that
the tribe of Manneseh was, in the beginning, faithful to God alone, but
that after a century and much convincing evidence they have converted to
the worship of Binah like most other tribes in Hamar did.

The king says the tribe of Manessah conquered the city of Menkant in the
valley of the upper Sabik between Mount Rasal and Mount Menkant, and it is
the leading city among the five tribes in the south, which form the kingdom
of Hamar. And the king has brought with him a small flock of livestock,
which he orders slaughtered, and a great feast is prepared in honor of the
newcomers from Judah.

On the fifth day the steadily growing group crosses the river Sabik and are
come to the foot of Mount Menkant. There they are met by travelers from the
tribe of Naphtali who came from the city of Wazol at the foot of the Wall
of God. The Naphtalites bear gifts for Lael’s group in the form of precious
stones for the women and girls to wear and also to serve as easily portable
tokens of wealth to be used to purchase the things Lael will need when his
colonists reach their destination.

The tribe of Naphtali conquered the city of Wazol at the very headwaters of
the river Sabik, and the Wall of God looms over it. Wazol is a rival city
to Fatho, for it is engaged in mining as well, and if ever one city tries
to corner the market in one metal or another, the other city undercuts
their prices. Yet the city of Wazol retains El Elyon as their only God, and
looks with disdain on the heretics surrounding them who follow after Binah
as well.

Then there was more fellowship and rejoicing, for since the fall of Samaria
to the Assyrians the “lost” tribes in Barbelo had enjoyed no contact with
their kin from the tribes of Judah and Benjamin of the former southern
kingdom. All the long history of their misunderstandings and conflicts
since the first division of the family seemed to be forgotten.

On the sixth day King Hadraniel and his entourage take their leave, and
Lael’s group is led further west, until the Wall of God begins to loom over
them. They cross the upper reaches of the river Arhena and enter the lands
of the tribe of Dan in the kingdom of Nath. At length they come to the city
of Fatho, where Lael and his group are given much silver and gold.

The tribe of Dan built the city of Fatho at the foot of the Wall of God,
where there were many natural caves and mines dug by men, and they reap
many underground treasures buried there.

Turning then north and west, Lael’s group crosses a shoulder of Mount Fatho
until they arrive on the evening of the seventh day at the city of Kabark,
home of the tribe of Gad. The city folk bring forth the bounty of the rich
farms of their land that was watered by canals leading from Lake Enkaa like
the threads of a spider’s web

The tribe of Gad built the city of Kabark on a rich plain south of the riv-
er Armak, but here also the land lacked for water. So they built a mighty
work, a dam of cunning stonework upon the river, which backs up the river
into a man-made lake called Enkaa. Then the tribe of Gad dug many canals
and ditches from the lake toward Kabark, and using this water they have
planted farms that are the envy of Haaretz.

On the eighth day Lael and his group arrive at the massive stone wall that
is Enkaa Dam. From the west, people of the tribe of Reuben come forward
bearing baskets of delicious fresh fruit of a kind none of the colonists
from Judah have tasted before, for they are native to Barbelo.

The tribe of Reuben has built the city of Mizal at the foot of Mount Naru-
tha, but the land about is dry and impoverished, for the mountain cast a
rain shadow. And ever in years past the tribe of Reuben made war upon the
Gold Beards of Linan to the north for the rich fruit of the orchards near
that city. At length the new colonists prevailed and drove all of their
native rivals out of Linan and extended the borders of Nath thither.

On the ninth day when Lael reaches Adjara, men of the tribe of Simeon pro-
vide pack animals for their goods, and two of these animals bear sufficient
arms for twelve men. Chokhmah did not wish to leave the followers of Lael
defenseless against the yeng or men they might meet in their new colony,
whether they be from the House of Sala, or the House of Larund, or even
their own brothers from the House of Israel.

The tribe of Simeon built the city of Adjara on the western edge of the
Shaula Wood and it was a great crossroads in that land. Adjara was the
center of the weapons trade that came to be important in later years.
Another Temple of God was constructed nigh to this city, very much like the
one in Jerusalem, and there the Ark of the Covenant was safely brought to
rest within the “heavenly” Holy of Holies.

On the tenth day Lael’s group went a short distance to the west of Adjara
to the site of the temple of God on Barbelo, which men of the whole House
of Israel have been working on for more than a century, and it is still
under construction. Yet Lael and his people weep with joy, for it was al-
ready nearly as glorious as the original temple constructed by Solomon had
been, and the people traveling with Lael speak to their hosts of how Nebu-
chadnezzar had pulled the first temple down to ruin.

King Thausael of Hadal arrives then with his entourage from among the tribe
of Ephraim. That tribe has built the city of Hadal far in the north and
east of Haaretz, in a cool vale between Shaula Wood and the very face of
the Wall of God.Hadal was the leading city in the kingdom of Nath.

The Ephraimites bear with them the authentic Ark of the Covenant which had
been given into the keeping of Solomon at the time when he was the leading
chieftain of the House of Israel. The Ark was withdrawn many years later
when Chokhmah feared Judah was too weak to protect it, and lately the line
of Kings in Hadal have been appointed to be the guardians of the relic.

Yet it was now God’s command that the Ark should pass into the safekeeping
of Lael and his sons to preserve the commandments of God among the colo-
nists, and also to preserve the history of all the children of Israel in
Barbelo. Included within is the White Scroll with the Code of Moshe and
many writings besides. And King Thausael says it is appointed for Lael and
his descendants to preserve on the White Scroll the new history of his
colony.

The task is given for Lael and his family to bear the Ark on two staves
through rings in the corner of the artifact. And when they were not bearing
the Ark Lael’s four sons set the ends of the staves through four stones
given to them by King Thausael. The stones have been drilled through with
holes. Every time the travelers pause, says the king, these four stones are
to be set on pillars of greater stones gathered from the ground around the
encampment. The king says the Ark must never touch the ground, and save for
the lid the Ark must never be touched by human hands nor brushed by the
hide of beasts.

Then the king commands Lael to journey alone with his twenty-four kin and
followers to the west until they reach the far side of Eliath Wood, where a
choice land has been prepared for him. But Lael will never be abandoned or
forgotten, for the oracles of God come only through the Ark, and ever men
of the House of Israel would come seeking for them.
—————————————————————————
Not many days after Lael’s death in the new colony in Haaretz, about six-
teen years after the migration from Judah, Elam and Lemuel are angry with
Rosh for the admonitions of their father that came out of Rosh’s mouth at
regular intervals. The old man was dead, may he rest in peace, but here was
little Rosh spouting Laelisms as though the old man somehow lived on
through his third son.

Rosh’s older brothers eventually seek to take his life because they would
not have their younger brother rule over them. Before they can carry out
this deed, however, Rosh flees into the wilderness with all that would go
with him. Rosh takes his own family, and also Zethan and his family, and
Timon with his family, and Jared his younger brother who was born on Barbe-
lo, and also the sisters of Rosh.

The Benjaminites however remain in the land of Shedal near Glenah Wood.
This is the fertile place that Lael’s group had first settled and farmed
after crossing to Barbelo from Earth.

A great religious controversy is born in the parting of Rosh that would
result in much bloodshed. For Rosh takes the Ark of the Covenant, which
contained the White Scroll, and the Ark also possesses a kind of director,
which was one of the two decorative cherubim on the golden lid of the box.
This director points to the way they should go and begins to spin when they
should halt.

The people in Rosh’s group descend from the broad upland around Shedal
southwest to Thalury. When they arrive at a point on the coast where much
fish can be obtained, the pointer angel on the Ark begins to spin in con-
tentment. Rosh calls this area Suhair.

They plant seed on the gentle slopes inland from shore and raise flocks
of animals on the golden hills that rose north and east of the sea. Rosh
also makes many blades of bronze, “Lest by any means the Benjaminites
should come upon us and destroy us.”

As Chokhmah had foreseen, many people come from elsewhere in Haaretz to
approach the Ark of the Covenant. They come to speak directly to Chokhmah
and also to receive his commands. Some of these pilgrims are commanded by
Chokhmah to remain among the people under Rosh and mingle their blood with
the Judahites.

One day it becomes the turn for Rosh’s brother Jared to write in the White
Scroll that preserves their history, because Rosh has grown old and he
knows that he will soon die.

After the death of Rosh some of the Judahites journey up the coast until it
forms a narrow strait with the Isle they called Elendal lying off-shore.
Some of the Judahites mingle with the indigenous peoples along the way.
Most of the native people of the area are Gold Beard nephilim of the House
of Sala, although some are also Black Beards, and they make their homes
along the seashore. When the nephilim join with the humans, jan and ambe
begin to appear for the first time on Barbelo.

But Jared and most of the people push ever on until they reach a large riv-
er that pours from the east directly into the strait. There the Judahites
found a settlement called Akamar.

The White Scroll and the Ark of the Covenant pass down from Jared to his
son Jachin, then to his grandson Omar and also to his great-grandson Abi-
dan. And when Abidan has grown old and feeble, it is deemed by the people
that Akamar has grown large and strong enough that Abidan’s son Baruch
should be acclaimed a king.

With his mighty deeds, and wisdom, with the help of prophets from elsewhere
in Haaretz, and by slaying hundreds of Benjaminites, King Baruch establish-
es peace in his land. For the rest of the king’s life, there would be peace
in the kingdom of Menkal, which was what the Judahites call their homeland
with it’s many islands and bays.

King Baruch has a son named Mered, and the king makes certain his son re-
ceived a good education. Mered meticulously studies the laws and histories
recorded on the White Scoll, and Baruch tells his son that the scroll is
the only thing keeping the Judahites from dwindling in unbelief like the
Benjaminites on the plateau to the east.

Then comes the time when King Baruch wants to go into retirement. He tells
his son to gather the people together outside of the city so he can make
the announcement. But that would be just a formality. Baruch gives his son
the actual reins of power immediately. Additionally he passes on to Mered
the Ark of the Covenant.

In the morning the people arrange themselves around the chief gate of the
city in tents, with each family separated one from another. The door of
each tent s faced so the families can stay inside their tent yet still hear
the words of King Baruch as he speaks from a specially constructed tower.

The king speaks of his life in service to the people, and how he even la-
bored with his own hands that the people would not be unduly burdened with
taxes. Yet he does not bring this up to boast, only to affirm that he has
really been in the service of Chokhmah all along. The King says he served
Chokhmah by serving his fellow human beings. And he also says that he only
brought this to their mind to remind them that if he, their king, labored
much to serve the people, then how much more the people ought to labor to
serve one another.

Then Baruch tells the people he can no longer be their teacher or their
king because he is very close to going the way of all flesh. He says it is
only by the constant sustaining power of Chokhmah that he is even able to
stand there and speak to them without instantly collapsing. He concludes
his speech by declaring that his son Mered is already king and ruler over
all the people of Menkal.

During the short span after his speech and before Baruch dies a detachment
of Judahites return to the plateau east of Menkal for a reconnaissance-in-
force of the land they had first settled. Captain Peresh, the leader of the
expedition, goes to the king of the Benjaminites, King Arieh, and persuades
him to let them stay in the land. Arieh gives them the land of Glenah after
commanding the Benjaminites in that land to depart. The people under Peresh
live peacefully for twelve years, but King Arieh has deceived them and in-
tends later to take the goods they produced by force.

At first the Benjaminites make small spoiling raids, but soon a major bat-
tle is fought with the Judahites emerging victorious. Ten years of cold
peace follow, until the death of king Arieh, when Arieh’s son King Gruen
tries to drive the Judahites out of the land. But the Benjaminites are once
again defeated, because Captain Peresh has sent spies to discover the dis-
position of the Benjaminites and makes his preparations accordingly. As
part of these preparations, the women, children, and old and infirm are
taken to safety.

Upon his death Captain Peresh bequeathes the land surrounding Glenah to his
son Parnach and declares him to be a full king. But after a time King Parn-
ach proves to be an evil man who taxes his people heavily, spending the
money on riotous living, including a spacious palace and a tall tower to
spy out the lands of both Glenah and Shedal. He even encourages the people
to immerse themselves in the same sins that he did.

The prophet Rekem of the tribe of Gad comes west to preach repentance to
Parnach’s people, but he is imprisoned by the very people he preaches to.
Rekem is taken in chains before King Parnach and his false priests. There
Rekem delivers his final message and is executed by fire. As he is dying he
prophesies that Parnach would suffer death in a similar manner.

One of the priests of Parnach, a young man named Neriah, believes Rekem’s
words and pleads with the king to spare the prophet’s life. Neriah is cast
out and forced to hide so that the servants of the king could not kill him.

Neriah teaches the words of Rekem to more of the people, and many believe
him. He also becomes a great prophet and religious leader among the rest of
the Judahites in Menkal later in his life. Hence, Rekem is successful in
his prophetic mission although he died a martyr and only one single man
believed his teachings while he lived.

King Parnach’s evil and his oppression of the people continues. He even
attempts to assail Neriah and his followers during a sermon. Neriah and his
disciples then leave the vicinity of Glenah by secret ways in the forest to
the east and the king’s army is unable to follow them. Neriah leads his
people to a land hidden in the heart of Glenah Wood, where they prosper.

A

A small group of Parnach’s people become angry with him, including a man
named Jaanai who swears to kill the king. They fight, and when Parnach sees
that he is about to lose he flees to his tower. From the top of the tower
he sees that an army of Benjaminites is about to attack and convinces Jaa-
nai to spare him so that he could lead the people to safety.

Parnach and his people flee, but they are unable to escape the Benjami-
nites. Parnach orders the men to leave their wives and children behind.
Some did, while others did not. They are captured by the Benjaminites and
marched back to Glenah, where they are taxed one half of all they own and
one half of everything they produce. The Benjaminites then make Parnach’s
son, Raddai, the king.

Those who had abandoned their families and stayed with Parnach soon regret
their choice. They turn on Parnach and burn the man to death, fulfilling
the prophesy of Rekem, while Parnach’s priests run away and hide in the
fringes of Glenah Wood. The men of Glenah then return, determined to find
out what had happened to their families and to avenge them or die with
them. So they join Raddai’s people. But Raddai, after a number of attempts
to cast off the Benjaminite yoke, has to accept that he will serve only as
a tributary king.

Years later King Mered, the son of Baruch, sends sixteen men led by his son
Dishon to discover the fate of Captain Peresh and his followers. Dishon
soon discovers the people of Raddai at Glenah and the people of Neriah hid-
den in the forest and aids them all in escaping from the Benjaminites to
Menkal in the west.

Once safe in Menkal, however, Neriah’s son Neriah the younger and the sons
of King Mered grow filled with zeal for a strict application of the Code of
Moshe. They persecute Neriah the elder and his movement was called the Peo-
ple of Yeshua briefly, but after a time prophets from Hamar appear and con-
vince them to lay off Neriah the Elder. The foreign prophets are suffi-
ciently persuasive that Neriah the younger and the sons of King Merad them-
selves became full converts to Yeshua.

King Mered’s two sons Dishon and Ginath refuse to accept the crown from
their dying father, who insists that his sons renounce their Yeshua heresy
before ascending to the throne. And so, effectively without living heirs,
King Mered is forced to establish a system of popularly elected magistrates
to rule Menkal instead of a king. Higher magistrates could overrule lower
magistrates, but a council of lower magistrates could impeach the Chief
magistrate.

N

Neriah the Younger, a convert to Yeshua, becomes the first elected chief
magistrate of the Judahites. King Mered gives to him the White Scroll and
the Ark of the Covenant, and he dies at roughly the same time that Neriah
the Elder dies.

Dishon (with his wife Hatita) and Ginath (with his wife Junia) then under-
take a mission to the east to preach Yeshua to the Benjaminites. Dishon and
his wife are taken captive in Shedal, where they become servants of Prince
Lamoni. There Dishon miraculously preserves the king’s flocks from preda-
tors and Prince Lamoni becomes a convert to Yeshua soon thereafter. Eventu-
ally even Lamoni’s father King Sarfael is converted to the People of Yesh-
ua, he and his entire household. Then King Sarfael decrees religious free-
dom for all Benjaminites. Many people in the lands of Shedal, Glenah, and
the cities within Glenah Wood all convert, and they begin to call them-
selves Dishonites. After that, King Sarfael dies.

The unconverted Benjaminites prepare to make war against the apostates, but
the Dishonites are so filled with remorse over the Judahite blood the Ben-
jaminites had historically shed they become pacifists to the point of de-
clining to even defend themselves. When the hard-core Benjaminites see the
prone state of their prey they abort their attack, and many even convert to
the People of Yeshua on the strength of the passive witness of their in-
tended victims.

To the west, in Menkal, a merchant named Eliada tries to restore the king-
ship, with himself as king, naturally. The people vote nay but his follow-
ers continue to regard him as king. After that, the Eliadaites wage war to
seat their king by force, but the Judahite army soundly defeats them. Neri-
ah the Younger personally slays Eliada.

Neriah then nominates a magistrate named Micah to replace him as chief mag-
istrate, and this is confirmed by the people. Neriah steps down from the
top job because he observes that the people, much like Eliada, are becoming
increasingly wicked, proud, disdainful of outsiders and neglectful toward
the poor. Neriah fears the whole House of Judah is on a path to self-de-
struction. So after he resigns his post as chief magistrate Neriah begins
traveling from city to city to preach directly to the Judahites.

Neriah begins to teach in the heart of the city of Akamar, where his call
for social justice is well received by the poor, but his message is reject-
ed out of hand by the wealthy and powerful of the capital city. Neriah then
moves on to the cities of Difda and Sukai, with very much the same recep-
tion. From Difda he travels by ship across the strait to the seaside city
of Suhair, whose leading citizens prove even more hardened than those of
the previous three cities.

After a renewed persecution by the unconverted Benjaminites, Dishon leads
the Dishonites west to Menkal, where they are given land in the southern
part of Elendal Island from a large stock of empty land that Chief Magis-
trate Micah always keeps on hand for just such an emergency. But General
Rufus of the Benjaminites has tracked the missing Dishonites west. In the
lower vale of the Menkal River the general gives battle against the Juda-
hites but Captain Eshton of Akamar leads the Judahites to victory against
the Benjaminite attackers.

When he grows very old Neriah gives the White Scroll and Ark of the Cove-
nant to his son, Rabsaris, for Chief Magistrate Micah is not a convert to
Yeshua, and Neriah does not give the sacred relics to the man who replaces
him as leader of the people. Then Neriah is taken in slow stages by Issa-
charite priests to the Pool of Yeshua, where he is permitted to see the
other world before he dies. And his body is never found anywhere on Barbe-
lo.

Micah promotes Captain Eshton and makes him the commanding general over all
the Judahite armed forces in the face of an impeding general war with the
Benjaminites. A large force of Benjaminites gathers together at Grand
Mound, led by General Azza, and this force includes many Judahite dissent-
ers who worship Chokhmah alone. The Benjaminite army attacks the Judahites
in the land of Suhair and the battle rage north toward Akamar, ending on
the banks of the Menkal River just south of the city. In the battle General
Eshton’s forces protect themselves with finely molded body armor for the
very first time in Barbelo history.

After winning the initial clash General Eshton sends spies east to the
Great Plateau to investigate the Benjaminites’ weak points, and he moves
his force by hidden animal tracks, known only to sympathetic locals, to
surround the enemy.

General Eshton march forth under his Manifest of Freedom, a standard that
he raises to rally the Judahites to defend their liberties from the group
of dissenters who want to establish their leader as a king and who were
even willing to ally themselves with the hated Benjamites to do it. General
Eshton is so angry with the dissenters, who are led by a man named Paulus,
that he tears his cloak and writes upon it, In memory of Yeshua, our free-
dom, our peace, our wives, and our children.

With these words he rallies the Judahites to defend their families and
their liberty, chasing away the Benjaminites and the Judahite militias loy-
al to Paulus in the process. Any Judahite dissenters who manage to survive
are put to death by Eshton. The Benjaminites are scattered to the east.
Then Eshton raises the Manifest of Freedom upon every Judahite tower.

Soon there are many more such towers, for Eshton erects a fortified line of
cities on the edge of the slope that forms the border between the Judahites
and the Benjaminites. After that the Judahites greatly prosper, while the
Benjaminites steadily diminish until they become little more than scattered
bands of highway robbers. As the years wear on the borders of Menkal are
gradually extended east to encompass Glenah Wood and they are extended
south to a line between Mount Narutha and the mouth of the river Sabik. And
in afteryears it was said there never was a happier time, before or since,
among any of the people of the tribe of Judah.