Reaper's Gate & Toll the Hounds - By Steven Erikson Page 0,727

a people's identity. Such a thing must be an act of society, of civilization. Not Tiste Andii society – they clearly will not accept that burden, will not accede to meting out justice on behalf of us humans, nor should they be expected to. And so . . . here I am, and I hear the Redeemer weep.

One cannot murder in the name of justice.

Irreconcilable. What he had been, what he was now.

The things he did then, and all he was doing here, at this moment.

The would-be usurper knelt beside him, headless in sour symbolism. But it was a complicated, messy symbol. And he could find for himself but one truth in all of this.

Heads roll downhill.

It may be that in the belief of the possibility of redemption, people willingly do wrong. Redemption waits, like a side door, there in whatever court of judgement we eventually find ourselves. Not even the payment of a fine is demanded, simply the empty negotiation that absolves responsibility. A shaking of hands and off one goes, through that side door, with the judge benignly watching on. Culpability and consequences neatly evaded.

Oh, Salind was in a crisis indeed. Arguments reduced until the very notion of redemption was open to challenge. The Redeemer embraced, taking all within himself. Unquestioning, delivering absolution as if it was without value, worthless, whilst the reward to those embraced was a gift greater than a tyrant's hoard.

Where was justice in all of this? Where was the punishment for crimes committed, retribution for wrongs enacted? There is, in this, no moral compass. No need for one, for every path leads to the same place, where blessing is passed out, no questions asked.

The cult of the Redeemer . . . it is an abomination.

She had begun to understand how priesthoods were born, the necessity of sanctioned forms, rules and prohibitions, the moral filter defined by accepted notions of justice. And yet, she could also see how profoundly dangerous such an institution could become, as arbiters of morality, as dispensers of that justice. Faces like hooded vultures, guarding the door to the court, choosing who gets inside and who doesn't. How soon before the first bag of silver changes hands? How soon before the first reprehensible criminal buys passage into the arms of the blind, unquestioning Redeemer?

She could fashion such a church, could formalize the cult into a religion, and she could impose a harsh, unwavering sense of justice. But what of the next generation of priests and priestesses? And the one after that, and the next one? How long before the hard rules make that church a self-righteous, power-mongering tyranny? How long before corruption arrives, when the hidden heart of the religion is the simple fact that the Redeemer embraces everyone who comes before him? A fact virtually guaranteed to breed cynicism in the priesthood, and from such cynicism secular acquisitiveness would be inevitable.

This loss was not just a loss of faith in the Redeemer. It was a loss of faith in religion itself.

Her prayers touched a presence, were warmed by the nearby breath of an immortal. And she pleaded with that force. She railed. Made demands. Insisted on explanations, answers.

And he took all her anger into his embrace, as he did everything else. And that was wrong.

There were two meanings to the word 'benighted'. The first was pejorative, a form of dour ignorance. The second was an honour conferred in service to a king or queen. It was this latter meaning that had been applied to Seerdomin, a title of respect.

There was a third definition, one specific to Black Coral and to Seerdomin himself. He dwelt in Night, after all, where Darkness was not ignorance, but profound wisdom, ancient knowledge, symbolic of the very beginning of existence, the first womb from which all else was born. He dwelt in Night, then, and for a time had made daily pilgrimages out to the barrow with its forbidden riches, a one-man procession of rebirth that Salind only now comprehended.

Seerdomin was, in truth, the least ignorant of them all. Had he known Itkovian in his life? She thought not. Indeed, it would have been impossible. And so whatever had drawn Seerdomin to the cult arrived later, after Itkovian's death, after his ascension. Thus, a personal crisis, a need that he sought to appease with daily prayers.

But . . . why bother? The Redeemer turned no one away. Blessing and forgiveness was a certainty. The bargaining was a sham. Seerdomin need only have made that procession