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 most cherished ethical convictions, as he pledged us to none of the conclusions which his own occult studies had led him to anticipate, nearly all of which have been verified by later investigation. Such rules as he imposed were directed only to the cohesion and efficiency of the Order. Our creed still consists only of the two fundamental doctrines; two settled principles only are laid down by our aboriginal law. We are taught to cultivate the closest personal affection, the most intimate and binding ties among ourselves; to defend the Order and one another, whether by strenuous resistance or severe reprisals, against all who injure us individually or collectively, and especially against persecutors of the Order. But the few laws our Founder has left are given in the form of striking precepts, brief, and often even paradoxical. For example, the law of defence or reprisal is concentrated in one antithetic phrase:—Gavart dax Zveltâ, gavart gedex Zinta [Never let the member strike, never let the Order spare]. As it is a rule with us to embody none of our symbols, forms, or laws in writing, this manner of statement served to impress them on the memory, as well as to leave the utmost freedom in their application, by the gathered experience of ages, and the prudence of those who had to deal with the circumstances of each successive period. Another maxim says, 'Who kisses a brother's hand may kick the Camptâ,' thus enforcing at once the value of ceremonial courtesy, and the power conferred by union. We observe more ceremony in family life than others in the most formal public relations. Their theory of life being utterly utilitarian, no form is observed that serves no distinct practical purpose. We wish to make