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015 Letter 13

To our friends in Tabitef: we enthusiastically received word of the number of people who have begun adopting wise beliefs among you. In a world that seems so dark, a glimmer of light brings great joy. To all of the people dedicated to our shared belief, we send greetings.
 
I, Renent, have written this letter in my own hand. I am pleased to be the one who speaks to you on Kireca’s behalf. Termon and Questef appreciated your hospitality.
 
We write to you for two reasons.
 
First, we wish to express our view to you frankly on a matter that came to our notice. We understand that you have wisely rejected the notion known as heloy.[1] However, it does not follow that beings that the Fricolics see as heloy are expendable. Thus your practices regarding pregnancy were surprising to us, and they do not comport with our values.
 
It is true that many Fricolics, in applying their unsubstantiated belief in reincarnation, designate certain entities around them as heloy. As we understand their view, even some horses are heloy. Likewise, they see tiny infants within their mothers as heloy and, more specifically, heloy that must reincarnate, for Qualiae cannot judge them yet if they have not done good or ill in life.
 
Surely we should not affirm such a view, for if we do not believe in reincarnation, then we affirm nothing as either heloy or not heloy. Nevertheless, we are a peaceful people, and what causes them to designate beings as heloy cause both us and them to dignify these beings. All high beings deserve respect, and we seek tranquility for all of them. Unless war comes to our door (and we hope it never will), we intend to see no high life end violently in our midst. Even to our horses we inflict no harm, and we certainly do not kill them.
 
Therefore, do not say, “we reject heloy, and thus we shall destroy what they say is heloy.” Instead say, “we reject heloy, and thus we honor what they say is heloy even more strongly.” Surely there is no linkage between what can be destroyed and what others say is heloy. After all, we in Kireca—and you too—are heloy in their view. Does our rejection of heloy mean that we can destroy each other? Surely not. We encourage you to share our view, for peace should be among us and all who stand with us.
 
The second point is this: we hear that rumors erupt again about war. For how long have people said that Umanite guerrillas are on the move, and for how long has this proven untrue? We do not defend the Umanites, for their error is exactly that: error, neither greater nor worse than anyone else’s. Still, tell all you see that no need exists for mobilization.
 
The Umanites surrendered long ago now. The heir of the fallen king renounced any claim to the throne and, accepting the Southern confederates’ victory, retired into obscurity. I witnessed this myself and testify to its truth.[2] Since then, the Umanites have remained quiet. A few troublemakers appear from time to time, but they are unorganized, petty, and liquidated quickly. They do not indicate a broader threat. The only time that Umanites have taken up arms was in this past long conflict, but that bloodshed tore across much of Naithan and involved, as you know, many who were not Umanite.[3]
 
Therefore, everyone should be ever vigilant, training troops and maintaining night watches. There is no harm in defense. However, do not attack. If Umanites were to arise, you all would know long before they arrived at Tabitef. Besides, any movement of troops could be construed by any number of communities in any number of ways, so let us not risk broader war again. It would be terrible for everyone.
 
We write to you respectfully, honoring your friendship and knowing the hard work that is required for your vitality. We urge you to ask any time that you are in need for whatever reason. We shall always seek to reply affirmatively and would hope that everything benevolent stands with you.


[1] The word “heloy” does not properly translate. As Renent writes in Concerning Kireca, according to Fricolic theology, when beings died, Qualiae determined whether to judge them immediately or delay the decision by reincarnating them. There were three main reasons why Qualiae would choose to delay. First, if a being had lived a destructive life, Qualiae might choose reincarnation as a punishment for the individual’s new family and neighbors. Second, if a being had been virtuous, it might return as a blessing. Third (and the one at issue here), if a being’s life had somehow been indeterminate, the being might be sent back to complete its life. “Heloy” describes beings for which Qualiae had to determine whether to keep them in the afterlife or reincarnate them. This would include any regular human adult. Things that were not heloy would simply cease to exist upon death.

[2] This is a reference to Tyclent, King Grelesten’s youngest son who escaped the destruction of Umanite royalty after the First Jaipnic War. Immediately after the Umanite defeat, Renent convinced Tyclent, who was a sixteen-year-old youth at the time, to renounce any claim to the throne during a gathering of survivors. (Renent describes the event in much more detail in the Chronicle and also in Letter 2.) For the rest of his life, Renent used Tyclent’s action as justification for not questioning Jaipnic reign. However, other Umanites did continue sporadic fighting, and Renent was very concerned that they would cause broader instability. As a result, he is probably not being frank here and likely is aware of some guerrilla activities. Nonetheless, he wants to spread word that they are insignificant to defuse potential threats to the Kirecans, who as mostly former Umanites would not be distinguished if reprisals occurred.

[3] He refers here to the Second Jaipnic War in which Umanites largely sided with one faction of Jaipnites against another as they vied for the throne.