Sermon Six contains wisdom straight from Vivec's mouth to Nerevar's ears. Vivec has a love for poetry, among other things, which translates to some seemingly obtuse phrases. But with some creative and intuitive interpretation the meanings will become clear.

In Morrowind, reading Sermon Six grants a bonus to the Armorer skill, is worth 200 septims, and weighs 3.0 units. A copy of Sermon Six can be found in Dandera Selaro's smithy in Ald'ruhn, in the Maren Ancestral Tomb, in the Office of the Lord Archcanon in Mournhold Temple, and in the High Fane in Vivec.

For the first time we encounter what might be a direct hint that the 36 Lessons were written not for the Dunmer, but for the Nerevarine. It doesn't have to be interpreted this way, but it is fun, isn't it?

If you enjoy that train of thought, why not the possibility that the 36 Lessons are not written for the Dunmer, or for the Nerevarine, but rather for the Players of Morrowind?

What if they're not written for any other player but you? What if Vivec is speaking directly to you, and no one else? How would you know that ze isn't?

Sermon 05 ends with Nerevar taking over the caravan, rescuing the simulacrum of the netchiman's wife, and leaving for the city of Almalexia. From these words, I think we can assume that Vivec spoke to Nerevar during the trip, and that Sermon 06 contains not the words themselves, but the knowledge that was encrypted in the conversations.

This idea of time looping inside itself is repeated again in Vehk's Teaching when discussing the Psijic Endeavor, the state in which one attains CHIM. This image of a paradoxical state, where the infinite encompasses itself, is a common theme in many metaphysical and mystical practices.

Consider also the concept of the Aeon in Gnosticism.

On a personal note, this basic concept of metaphysics gave me a lot of trouble for a very long time, possibly because I was reading source material and not commentaries or explanations. The lesson I learned is that, if you find anything confusing, chances are good that someone on the Internet felt the same way and has already done the research for you.

Again, the impossible self-containing eon can be "unraveled," which is to say it can be reduced and simplified in order to find the common thread, like an organism's DNA.

There is a good chance that this unravelling is discussed again in the Tsaesci Creation Myth, but I haven't got my head wrapped around that one yet.

It's safe to assume that the first sentence of the world was the phrase spoken by Anu: "I AM." (thanks, Toesock!)

There is a way of contemplating the Aurbis that I'm quite fond of: as a story told by the Dreamer. In that respect, the "first sentence" of the world, or anything, can be considered the start of that story.

If we consider this line in summation, Vivec is trying to communicate the concept that the entire span of existence was started with a single sentence, which can itself be divined if you can unravel the structure of impossibility.

This "tradition" is more than likely Velothi tradition, which means that Mephala and Azura are the Daedra that hold primary influence over the daily practices and life of Veloth. So the "codes of Mephala," as mentioned in other Lessons, likely contain specific instructions about how the Dunmer should conduct themselves on an hourly basis. But we'll talk more about that when the time comes.

Oh and to say that they are the "twin gates" is probably a way of expressing the idea that they are the Daedra through whose instruction one can become a member of Velothi society.

If you are familiar with the concept of the "secret flame" in Vivec's system of mysticism, keep in mind that the Warrior hides the secret that the Thief must steal. If you're not familiar with the concept, keep reading and come back later.

Lions are not present in Morrowind, to my knowledge. It's clear that, in this case, the Lion is a symbol for something unnamed, but there are numerous possibilities as to what that something could be. I came up with one explanation myself, and that's included here.

Lions are mentioned only one more time in the 36 Lessons, in Sermon 16, by the Parliament of Craters. In that Sermon's context, it's considered by many people that the Lion is a symbol that represents the Khajiit, and we'll get into why when we hit that Sermon. Let's consider that possibility first.

The Khajiit pantheon (according to Varieties of Faith) does not appear to have an equivalent to Magnus, the sun-God of numerous other pantheons, and so there are no directly obvious references to the Khajiit consuming the sun. At least, not that I can find.

However, there is a very strong connection to the Khajiit and the moons Masser and Secunda. So it's possible to speculate that this line is referencing a possible solar eclipse: the moon (khajiit, or lions) "eating" (eclipsing) the sun.

Marie-Louise von Franz, a Jungian psychologist, suggests in her study of alchemical symbolism that a green lion consuming the sun (an image referred to by several ancient alchemical texts) represents the experience of consciousness being overwhelmed by violent, frustrated desires. Alchemists used the same symbolism to describe the process of Aqua Regia dissolving Gold, which symbolically represents a man-made phenomenon devouring a divine elemental.

So I was pretty sure I wasn't getting this one right, and I have to admit I caved and asked Michael Kirkbride about it. He gave me a clue: "Christian imagery." So let's work with that.

Lions represent more than a few things in Christian cultures. Unfortunately there is no central theme. The Lion's roar can represent, depending on the author, the voice of God or the hunger of the Devil. But the sun, on the other hand, always symbolizes God, as far as I can find.

So when the Sun is God, we can assume the Lion is, well, not. And so we can guess that this line likely describes, in a general sense, a catastrophe of some kind. And that ALMSIVI, or even perhaps a stronger force, will be defeated by some other force, eventually. Which, if you've played Morrowind and it's DLC, you would know to be true.

This is a strong possible interpretation, considering that one of the many messages communicated in the Lessons is that ALMSIVI will - must - be destroyed.

But if not ALMSIVI, perhaps the Sun could refer to Magnus? What event in Elder Scrolls history can you think of that might threaten Magnus itself?

One could argue that the Lions represent the Roman-esque Cyrodiilic Empire, and that this line is an omen of an upcoming war, but I assure you that it won't hold up under scrutiny.

It's tempting to think that this might be a reference to the Six Walking Ways, and that's probably a safe bet. It suggests that the "vests and garments" are like structures, statements, or hypotheses (remember At-Hatoor?) wrapped around the uncertain beliefs of mortals.

Therefore, if this is a musing on the nature of the Walking Ways, it could be suggesting that the Six Walking Ways are not founded on direct knowledge, but rather on hypotheses that must be tested. These are not "laws of nature," like death and birth, but rather plans of attack, untravelled shortcuts.

And yes, I'm assuming that the use of "men" in that sentence does not exclude Mer.

Contrary to popular opinion, I don't think the 36 Lessons are intentionally obtuse, at least not when poetry isn't involved. The Lessons communicate some very complicated concepts in as little space as possible. And quite a lot of it is poetry, after all.

So now let's start talking about the Six Walking Ways. These are "paths" to power that Vivec hints at, but some are more vaguely defined than others. Even the notion of what lies at the end of the paths is not obvious, though at least it does seem that they all have the common goal of granting "power" in some way.

This Sermon discusses the Fourth Walking Way, commonly called "Mantling." We'll discuss it at length later, at the end of this Sermon's commentaries.

This is Sotha Sil, of course. And to describe him as a "machine" doesn't seem unintuitive, considering Sotha's fascination with the Clockwork City.

That he is "the mouth of a machine" might make him seem like Sotha is little more than the mouthpiece for a larger, more powerful entity. And while that might seem to diminish Sotha Sil, I'd remind you that the Clockwork City is a truly intimidating entity. But if you still don't like that interpretation, you could think about the mouth as an organ through which thoughts are interpreted into speech, which makes Sotha Sil an interpreter. A philosopher of gears.

I can't elaborate any further on this.

Okay let's talk about Almalexia while her back is turned. Does she seem crazier than usual, lately?

Almalexia, as the Warrior, represents a very active and immediate characteristic. The Thief may be cunning and clever, and dwells in the shadows, and the Mage may be passive, but the Mother is Active.

So Alma is active, and dangerous. In Morrowind, Nix-Hounds are not incredibly dangerous, but their model definitely possesses some wicked weapons.

Almalexia seems to be the only member of the Tribunal who is actively involved with their church. Vivec prefers solitary meditation when ze's not walking amongst the people, and Sotha Sil is... Uh... Wherever he is.

Remember Sermon 01, when Almalexia provided the womb for Vivec's birth, even if that womb was not her own, and Sotha Sil provided the sperm. Though referring to hirself as "The Son" may seem very masculine and out of character for a non-binary character like Vivec, consider that during this time in Vivec's life ze is acting as the "Father" of Nerevar in the metaphysical sense, as a provider of guidance, boundaries, discipline, and knowledge. And it is therefore fitting that Vivec would also act as the divine womb later, in C0DA.

Another interesting thought experiment is to examine the ways in which ALMSIVI resembles the Holy Trinity in Christianity. Unfortunately (or perhaps fortunately), the concepts do not align closely, so it becomes quite difficult to decide if any illumination can be made from the experiment.

Of course, Vivec was once known simply as "Vehk," an alias ze adapted after joining Nerevar in service to House Indoril. Ze took the name after adopting the sigil of "vel," the letter "V," (which is called "vehk" in Dunmeris) for Veloth, which is to say ze is named after the symbol of all Dunmer. This is appropriate for the third of ALMSIVI who operates so closely with their people.

To say that there is a healthy amount of numerology in the 36 Lessons of Vivec is probably an understatement. I'm going to try to keep this short, because we'll be elbow-deep in it later, in Sermon 29, but in summary:

Vivec, and ALMSIVI, are represented by multiples of three in the 36 Lessons. So when Vivec describes hirself here, ze is saying that ze is mystically associated with the meanings assigned these numbers. So let's break them down one by one.

"Three" represents ALMSIVI. It's easy to see how Vivec is associated here, since ze is one-third of the three-faced God.

"Six" is the number of the Walking Ways, as well as the Promise of the PSJJJJ. Though the two are not directly related, Vivec has strong ties to both, to put it mildly.

"Nine" is The Missing, a number used to represent Lorkhan, as well as the Ninth Divine, TALOS, who is himself a myth-echo of Lorkhan, being comprised mostly (or possibly entirely) of Shezarrines, which are a bit like reincarnations of Lorkhan. Vivec's strong ties to Padhome, Lorkhan's "father," and Lorkhan's plan for the Aurbis, make the "nine" connection an easy one to draw.

You wanna have some fun? Let's have some fun. How are the multiples of three that come after associated with Vivec?

12: The Heavens. It's easy to see how a living God can be associated with the realm of the Et'Ada.

15: The Redeeming Force. There's a lot here, but the first thing that comes to mind is the Hurling Disk, 18-1, hurled to reach heaven by violence: the Amaranth.

18: The Egg, or Six Times the Wise. This is Vivec's number. Six Times the Wise (ALMSIVI) because Vivec is the only element of ALMSIVI to personally complete a Walking Way: CHIM.

21: The Womb. Vivec again, providing the possibility for the Amaranth's birth.

24: The Star Wound. The place where the Heart of Lorkhan fell, the mountain known as Dagoth Ur, is also called the Star Wound, and is the place where Vivec combined hirself with hir Father and Mother to become ALMSIVI.

27: The Secret Fire. Vivec's Fire is a symbolic representation of divine knowledge.

30: The Scarab. Of the various Walking Ways, the "Scarab that Transforms into the New Man" is one that describes the transformation of Lorkhan from a demonized enemy to the savior of mortality. This is tightly connected to Lorkhan's plan for the Amaranth, and by extension, Vivec.

33: The Anticipations. Boethiah, Azura, and Vivec's Anticipation, Mephala.

36: The Hours. How could Vivec not be directly associated with the Ending of the Words? Besides, the Lessons themselves are also considered Vivec's "Book of Hours."

Glorious as in "full of glory," which could mean honor or respect, or perhaps full of a divine sort of glory.

Sympathetic is a good word to describe Vivec, who spends more time than Ayem and Seht amongst hir faithful.

If a God is omnipotent, which is to say his ability is without limit, then "borderless" is a fine adjective.

While it's easy to see how Vivec might embody the concept of worldly perfection, I think this is Vivec suggesting that there is no perfection in any dimension (Daedric or otherwise) that ze does not exemplify.

This is another one of those moments where the 36 Lessons seem to parallel the Bhagavad Gita, where Lord Krishna mentions, at regular intervals, what a fantastically powerful being he is. Of course, the Gita does not seem to feature the concept of the Unreliable Narrator, unlike the 36 Lessons.

Two words that describe Ayem and Seht. The Sword, which is the weapon of the Warrior, and the (mystic) Symbol, weapon of the Mage. Vivec is, of course, both of these at once.

A description of the skin of the Chimer, which was golden in color, but it could also be a poetic imagining of Vivec's mythical quality.

It is often considered that this is a reference to the Fourth Walking Way, but I can't ignore the fact that this seemingly random tangent into the discussion of the Walking Ways follows the discussion of three Gods.

Maybe this line is touching on a fourth God of some kind. Easily we could think of Dagoth Ur, and the Sharmat's philosophy that he lies at the center of the wheel, and his "disbelief" is that Mundus does not revolve around the Tower, or ALMSIVI at the center, but rather in himself instead.

This also works because Dagoth Ur is by definition both Dead and Sensible. Dead, because he was killed by Nerevar while defending Kagrenac's Tools, and Sensible, because he is still capable of sensing, of reasoning, even in his strange and otherworldly state.

On the other hand, this could also be a reference to Padhome, in that it seeks to deny all things in much the same way that one rebels against authority.

And finally, this could also reference the Dwemer themselves, and their philosophy of world-denial.

The origin of the term "mantling" bears some examination. It's supposed that it comes from the Book of Kings, in the Old Testament. In this book, the Prophet Elijah is told that he shall be succeeded by his attendant, a young man named Elisha. When God tells Elijah that he is to be "taken up" to Heaven, Elijah begins to travel, advising Elisha to stay behind. But Elisha follows behind him, walking in his footsteps, saying that he will not leave the Prophet Elijah while he still lives. When God's chariot finally takes Elijah up to heaven, his mantle falls from his shoulders. Elisha takes this mantle and wears it in place of his own clothes. In so doing, he becomes Elijah's successor.

In similar Sermons, Vivec will discuss the dichotomy between the two philosophies of the Sword and the Word, two concepts that his Father and Mother embody, and which Vivec hirself resolves. It is possible to interpret these lines independently from the body of the text, but I suspect they are comments on the materials that precede them.

The Sword represents Ayem, and the Warrior, of course, and so it takes her characteristics. But Ayem is not purely Anuic or Padomaic, and so her characteristics are complex and sometimes almost contradictory. In this Sermon, and those that follow, the Sword is a metaphor or symbol for a complex range of metaphysical concepts that all revolve around the Anuic "active" actions.

Ayem's Anuic tendencies make her a logical thinker. And if the previous line about the fourth philosophy does describe the Dwemer, then this line may serve to describe the Anuic tendency of the Dwemer towards logic and reason.

If it instead describes the Sage who is not an anvil, then clearly the "sensible" one is the sage, who is cutting a higher power into a better (or only different) shape by using nothing more than logic, reason, and sheer willpower.

Having covered the Sword, Vivec will also offer a counter-example of the Word, hir Father Seht, and the Poet-aspect of the Invisible Warrior Poet of Vvardenfell. These are Padomaic characteristics: passive yet chaotic, filled with the inevitable potential for change.

It should be somewhat revealing that Vivec is comfortable thinking in this dual aspect nature.

It may seem strange that the dead might be a Padomaic concept, but study the metaphysical structure of the Elder Scrolls universe for even a moment and you will realize that death does not exist. Instead, the act of dying is a destructive transition from one state to another, the latter of which leads inexorably to rebirth.

If this line describes the Dwemer, as we hypothesized earlier, then does this mean that the Dwemer have no relevant Padomaic philosophy? Or is it a blanket statement about the transformation of the living to the dead, and the general but inevitable universal drift towards entropy?

And if it's a comment on the previous content, which is to say a comment about the Fourth Walking Way, then we can guess that the dead is that which the sage mantles: a God, or a Hero, or a Legend...

I highly doubt Vivec is talking about the 3,333rd day of history, since that would scarcely put us into the 9th year of the 1st Era. Instead, this is likely a numerological expression, in which case we're likely looking at a year represented by 11s and 3s.

Unfortunately the number 3333 does not cleanly align with any numerological concepts that I can perceive, but it is an interesting number, mathematically, since it can be evenly divided by the numbers 1, 3, 11, 33, 101, 303, and 1111. And its prime factors are 3, 11, and 101.

A more simplified interpretation would be that we should be considering a triad of concepts, like the Triune themselves, duplicated four times, or intersected by the Four Corners of the House of Troubles.

Alternatively, it could mean four groups of three, like the Anticipations, the Triune, and then another pair of triples.

Oh look, this is the 33rd comment. Nice!

Vivec speaks here of, perhaps, the savage act of Boethiah's consumption of Trinimac, the event that sparked the Velothi exodus to Morrowind which "freed" the Chimer from the Altmer. Or perhaps he means the Velothi culture itself: a savage and brutal life in a dangerous landscape surrounded by murderous demonic Gods. The Dunmer themselves (and the Chimer before them) are a brutal race, one of fierce fighters and destructive magicians.

There are two concepts I can think of that Vivec might consider a challenge. One would be, at this point in the Lessons, the full ascension to Godhood that ze has not yet fully achieved. The other would be the creation or evolution into the Amaranth. Alternately, perhaps ze considers Dagoth Ur to be a personal challenge, and the Nerevarine is hir response.

It seems as though this could be Vivec speaking directly to the Nerevarine, casting aspersions on the character of the "failed" reincarnations that have come before.

But what if this is Vivec speaking to Nerevar? It seems unlikely. Were there other Chimer named "Nerevar" that came before the first Hortator? Is "Nerevar" a title, and not a name?

This is a broad and flexible phrase. Does it describe the Walking Ways in sequence, or individually?

Either way, it certainly seems to match Lorkhan's character arc, which is probably not a coincidence. In the Dawn Era, Lorkhan was an enigma while his motives were uncertain. After convention, he was declared an enemy. But over time he became perceived by many cultures to be a teacher.

In fact, this is rather similar to the plot arc of many characters in many stories. Even Vivec, if you think about it, follows this arc in Morrowind. After he arrives, the Player hears quite a bit about Vivec, but knows little. After completing some of the Nerevarine prophecies, ze declares the Player an Enemy of the State. And eventually Vivec condescends to teach the Player about Dagoth Ur and other things.

Boethiah and Azura are the anticipations of Almalexia and Sotha Sil, respectively, so if you assign them to the roles of a Mother and a Father, it's easy to see how they become the principal elements of begetting, especially considering their Son is the one writing this book.

Any act in the TES universe that isn't procreation is an act of change, or manipulation. Only an act of inspiration, such as art, or procreation, can create something from nothing.

This all goes back to the creation of metaphysics, religion, and science in the earliest days of Man. It began millions of years ago, when one monkey watched another monkey giving birth and wondered, slack-jawed, for the first time in history: "Where the HELL did this new monkey come from?"

In the earliest murmurs of society, such questions and revelations were world-shattering and vital. We still see echoes of it in children, even to this day, who tug at their father's pants leg and ask, wide-eyed, "where do babies come from?" It is, at that moment, the center of their lives, the only fixation of their young minds. Is it any wonder that the quests to answer these questions are what drove the development of religion, culture, and science?

Fortunately, due to advances in science, technology, and philosophy, Fathers now have the luxury of replying "go ask your Mother."

Remember, Mephala's domain is that of Sex and Murder. The Daedric Prince excels at both, so much so that it becomes an art form, an endeavor undertaken purely for the work and not for the result. Art, which can be another form of divine creation, if it comes directly from within the artist, outside and beyond external influence and motive.

I can't think of anything other than a married couple's wedding night, the first act of conception between a new joining of masculine and feminine forces.

I suppose this could also be the first night ever, the first cycle from day into night and back into day once more. Which means we could be speaking of the philosophical notion of the ebb and tide of good to evil, day to night, light to darkness, and so on. On the same subject, the "first night" could also be a symbol of the creation of fear, the first moment when mortal beings watched their God, the sun, dip below the horizon, and felt His warmth leave them, plunging them into a dark world of shadow and terror.

And here we are, again, but perhaps with a different connotation. Mephala is the Daedric Prince of Sex and Murder, right? Well, the first night is sex. And death is Murder. And this works well with the Sword and the Word. The Sword can seem constructive, creating (perhaps in the sword-as-phallus sense?) through procreation, just as the Word can seem destructive, converting the Living to the Dead.

There is a strong emphasis on the strength of an entity's "true name," which in many mystical practices is the key to a being's power. Many forms of magic involve harnessing the will of demons and angels by pronouncing or declaring their true name, and a simple step to gaining power is for a mortal human to create a true name for himself.

If you prefer a simpler interpretation, I'm strongly inclined to speculate that this is Vivec speaking to our character in Morrowind, inferring that there will be a great moment when the player's character is first addressed as "Nerevarine" in truth.

Also, it's worth noting that this phrase bears some resemblance to a line in Aleister Crowley's The Book of the Law: "There is a splendour in my name hidden and glorious, as the sun of midnight is ever the son."

It's a popular sort of "game" to play Morrowind as though the main character is not the Nerevarine at all, but rather someone who (perhaps unwillingly) takes on the Nerevarine's responsibility. Or perhaps it is thrust upon the character by Azura. And for the most part, Morrowind's dialog manages to create some room for this theory.

But it does require some healthy amount of personal authorship on the Player's part. For the most part, many people, including me, agree that the game's dialog heavily favors (but does not demand) the Player-as-Nerevarine plot line.

This is almost definitely a reference to the Anticipations, Azura, Boethiah, and Mephala, and their reincarnations, ALMSIVI.

If we assume, again, that Vivec is speaking to the Player, then this accurately depicts the way ALMSIVI have interacted with previous failed Nerevarines. They tested them for the proper tendencies of a hero, someone who was capable of defeating Dagoth Ur.

But let's speculate for a moment that ALMSIVI were not looking for just a true reincarnation of Nerevar. What if they were actually looking for a Nerevarine who was inclined to defeat Dagoth Ur for them? Though we meet many (possibly even all) of the previous mortals who attempted to fulfill the Nerevarine prophecies, it's unknown if they would have preferred to defeat Dagoth Ur before taking revenge on ALMSIVI for Nerevar's murder.

Perhaps they would have. Perhaps ALMSIVI murdered them again and again, killing the mortals who could have defeated Dagoth Ur, relying on Azura's efforts to find or even create new reincarnations of the hero. They rolled the dice every time, euthanized the failures, and waited for the right mortal to appear.

When the Player arrives, is he the "right" Nerevarine? Or just the one strong enough to act in spite of the Triune's intentions? Or was the Player allowed to live because Dagoth Ur had grown too strong, and the Triune's time had run out?

And, if you're more of a Frank Herbert fan, and many of the Morrowind writers are, then consider the relationship between Leto II and his gholas of Duncan Idaho.

This is the world of the Sharmat, slowly awakening and bringing the rest of Nirn into its own reality. The Corprus spreads, absorbing all mortality into Dagoth Ur's expanding consciousness.

Dagoth Ur and the Hortator, the true Nerevarine, are perfectly opposed enemies, mirror images of each other. Their conflict is, at its core, not a matter of a slave shrugging off his chains, or of righting wrongs, but rather of the conflicting fundamental forces of the universe. The Player's battle with the Sharmat mirrors the very creation of the universe as well as the bedding of lovers.

Because they have not been granted the curse of self-awareness, animals are not capable of philosophy, of metaphysics, of the examination of the dual nature of the universe. This is, of course, both a curse and a blessing. Theirs is a world free of confusion beyond that which is brought by the immediate moment. For animals, life's only goal is to postpone death.

Alternatively, this could be a meditation on the cruel, but effective, relationship between Vivec and the Nerevarine, or even between the Nerevarine and Dagoth Ur. There is competition for the Master of this World, and either of the contenders must die. There is no alternative ending, no peaceful solution to be found. Like the lives of animals, death is inevitable.

The sigh that precedes a surrender.

The stillness that follows a wolf.

Today we learned about the Fourth Walking Way, a path by which a mortal can become as a God is. The clearest part of the Fourth Walking Way is the concept of Mantling, where a mortal performs the deeds and actions of a specific God, or behaves exactly as that God would behave, or has behaved in the past. Done with sufficient clarity of focus, the God will begin to "behave" like the mortal, and then the line separating the two entities begins to blur.

Try thinking of the Elder Scrolls reality as a story (which, technically, it is). This story might be written already, from beginning to end, but the mortals in Mundus introduce a random, conscious set of characters that can alter their own fate.

The Fourth Walking Way is a technique with which a mortal can re-write his own plot line to closely match that of a more powerful being. Eventually, the two characters become indistinguishable from each other.

A more metaphysical way of thinking of the Fourth Way is that it is the purposeful manipulation of the truth, which is to say the manipulation of the lie that is reality. We'll discuss this concept more, at length, in Sermon 32, the Scripture of the Mace.

Lesson Six

Synopsis | Narration

You have discovered the sixth Sermon of Vivec, which was hidden in the words that came next to the Hortator.

There is an eon within itself that when unraveled becomes the first sentence of the world.

Mephala and Azura are the twin gates of tradition and Boethiah is the secret flame.

The Sun shall be eaten by lions, which cannot be found yet in Veloth.

Six are the vests and garments worn by the suppositions of men.

Proceed only with the simplest terms, for all others are enemies and will confuse you.

Six are the formulas to heaven by violence, one that you have learned by studying these words.

The Father is a machine and the mouth of a machine. His only mystery is an invitation to elaborate further.

The Mother is active and clawed like a nix-hound, yet she is the holiest of those that reclaim their days.

The Son is myself, Vehk, and I am unto three, six, nine, and the rest that come after, glorious and sympathetic, without borders, utmost in the perfections of this world and the others, sword and symbol, pale like gold.

There is a fourth kind of philosophy that uses nothing but disbelief.

For by the sword I mean the sensible.

For by the word I mean the dead.

I am Vehk, your protector and the protector of Red Mountain until the end of days, which are numbered 3333.

Below me is the savage, which we needed to remove ourselves from the Altmer.

Above me is a challenge, which bathes itself in fire and the essence of a god.

Through me you are desired, unlike the prophets that have borne your name before.

Six are the walking ways, from enigma to enemy to teacher.

Boethiah and Azura are the principles of the universal plot, which is begetting, which is creation, and Mephala makes of it an art form.

For by the sword I mean the first night.

For by the word I mean the dead.

There will be a splendor in your name when it is said to be true.

Six are the guardians of Veloth, three before and they are born again, and they will test you until you have the proper tendencies of a hero.

There is a world that is sleeping and you must guard against it.

For by the sword I mean the dual nature.

For by the word I mean animal life.

For by the word I mean preceded by a wolf.

For by the sword I mean preceded by a sigh.

The ending of the words is ALMSIVI.