Visions of Sirlay and the Noble Laborer

It was a strangely temperate day; an oasis of spring warmth in the midst of a cold, snowy winter. I felt serene and peaceful, and these feelings led me to believe that there might be a great change at work. I rested my head upon my pillow and closed my eyes, and the world fell silent. My mind was confused enough that I did not expect instant sleep, yet I felt peaceful enough that it came anyway.

I dreamt that Sirlay had returned home, and he scolded Yhako, Ansidrion and me all for having quarreled in his absence. Yet I did not feel ashamed, but instead as though everything had been righted, and the four of us took a meal together. Then a comely, simple man with a smooth voice and sturdy accent appeared at our door, and Sirlay introduced him as the Noble Laborer, and we hailed him and treated him to a new shirt. I felt no urgency to ask him about universal truth, but instead I encouraged him to speak of his own life, and his words put me at ease. Yet, although he spoke in an open, frank manner, describing no detail that was not absolutely relevant, I found later that I could not recall for certain a single thing he had said.

The sleep was not heavy, and I frequently traveled in and out of consciousness. This transience lured me into believing that the dream was reality. Even after I fully awoke, and saw that what would have needed several hours did not even take two, I could not shake the reality of the experience. I continued to be haunted by the excitement of an upcoming arrival and the satisfaction of all of my curiosities, before the excitement shriveled, and I remembered that I expected something that might never happen. Why had I thought so much of Sirlay, anyway? He had never been authority to me, never had any influence over me. I had only just read the whole of one of his letters for the first time in a decade! He should have been worthless to me, but I could not shake his gentle admonition: "You are a man now, Federan, and you must begin to undertake manly pursuits." Why did I put any value in this?

Determined that I should escape this false vision's grasp, I dressed myself in my coat and went outside for a walk. I marched toward Maidia Street, which was the primary source of calming walks for most Ilepyans. It was dusk now, and I wanted an hour or so to allow something else to run my mind. I tried to think about the city of Beautavus and imagine what it must look like. I intended to make a pilgrimage there one day, and wanted to test the prophecy that any Beautav of true heart will know the exact landscape and layout of the city. I had always wanted to carefully diagram a map to bring with me, in order to test this theory.

Yet, try as I might, I could not keep my focus. Sirlay kept on, refusing to leave my mind. On the street in one instant I thought I recognized the Noble Laborer from my dream, but then his face changed entirely, and he became a stuffy old man with a turned-up nose. I chose a verse from the Song of Galmosto and recited it in my head. Then I repeated it, this time translating it into Beautavan. But my mind kept drifting, and then I found myself thinking about my brothers’ rejection of the Lords' Occult and how we had argued over it once, and how Sirlay might disapprove. His name kept coming to my mind. Maidia Street was full of people, come to celebrate this beautiful winter night, and yet I found that they could not distract me from my dream. Then I heard one of them say Sirlay, and then another and another, until it was all I could hear. I had gone mad! I turned for home, knowing that Maidia Street was no place for a loon like me to wander. I despaired of ever setting my mind free again.

When I arrived at our home on Trafga Street, total darkness had fallen but, as always, there was candlelight within the home. Ansidrion would have gone to bed, and Yhako was surely looking at his books and accounts, ensuring that all of the day's orders had been filled. But when I walked in the door, Sirlay’s name still echoing through my ears, I found Yhako and Ansidrion both in the front parlor, and neither with work before him.

Map of Reformation-Era Great North

Here is a map of the Great North, during the era of the Reform. Pictured in white are the countries in which either or both religious and political reform occur during this time period: Hihaythea, Colof, Yafia and Vend.

Hihaythea is the country in which the story takes place (with Ilepya in the far northeastern coast), Yafia is the location of Grontinion, where Sirlay is murdered and which Yhako visits, and Vendi (including Vendi Alisia and the Cgyller Territory) is where Qhema lives for much of the story, preaching amongst the Cgyllers and Alisites.

Place names have been given in the primary local language, where it is in the Alaric family.

The Karliott Prophecy

To My Honored Brother Ekus:

With joy I inform you of my arrival in the City of Rakka. After taking my leave of you, my trading vessel departed for Hillea and, owing to favorable winds and wills, arrived at that place in four days. From there I boarded a ship owned by a Yiffen delegate to Hillea, which has brought me to Rakka after a further eleven days of travel. I am pleased to announce that I have arrived here sooner than expected, with little trouble, and have been warmly welcomed by a pair of aldermen who are sympathetic to our cause.

I intend to begin on the road to Grontinion henceforth, as there are already Hihaytheans laboring here in Rakka on our behalf, so there be no use in me tarrying. I have made few accomplishments as of yet, so please allow me to describe the miraculous nature of this country. Since my arrival I have not seen a single man discontent, neither man having to survive with less. The streets are free of crime and vagrants, and the public squares are full of people peacefully making merry. This afternoon, my host, Karliott Lennur, has brought me to Etta Va Square, the largest park in the city. There I found people taking meals in public with friends, discussing reformist theology over a game of ayakka adrena. “The evil kingpiece is the Iqharepur,” one man says, “for he greedily demands that all other pieces sacrifice themselves for him, although he moves lazily about and makes very little effect.”

We then moved north, into the part of the city called the Ringellic Annex. This is named for the old Ringellic Monastery, which became the site of one of the major insurrections but a year ago. The people rose up against the grasping monks, holding them hostage as they destroyed pages of oppressive doctrine and carved the sinedratha, or the zanadrada all over the walls. The monks’ quarters were destroyed, leaving only the chapel. The government took its revenge by setting fire to dozens of homes and other buildings in the surrounding area, leaving the region virtually barren. Today, Etta Va Square and the Ringellic Annex are the sites of the most activity in the entire city. As I said above, this is where men go to discuss the future and God. But it is also where I have seen a new marvel: timbers are laid upon the ground, and men fasten new timbers atop of them. They construct walls with doors and windows carved into them, and cover the walls with thatch or other timbers to protect the interior from snow and rains. They are building new things here, Ekkus. I have witnessed hope, as honest men seek to make a place of destruction into a place of rebirth. It has inspired me.

Brother, I must confess to you that I had begun to suffer a loss of clarity and belief in our purpose. We had lost our dear brothers, but what had we gained? I had seen nothing good come of it. We have lost so much for the good of others. Andavar had done just fine practicing his faith in private for so many years! Why did he need to risk this? He could have been content with the ordinary for all of his life. Instead, he joined the Ilepyan Brotherhood to allow other men the same freedoms he had, and in this he met no success and lost everything.

What was the reason? Nothing had changed because of his actions, but that we had lost him. I left Ilepya because I could no longer tolerate being in that ponvatil, that useless place of no progress, that place of sorrow. I came to Rakka in search of revenge; my brother had been killed so I wanted his killers to feel my pain. Hatred and indifference had filled my heart, and I became disconnected from my cause and careless for the result. I no longer felt interested in change. This is what Karliott has called the ilnarvattar, and it seems to have been a common phase during some of the darker times in their revolution. I suppose it is not very different from Kapbaji, but grows out of exhaustion rather than ignorance.

When I left you, Ekkus, you appeared to be in good spirits, with a full understanding of our cause. If you have since wavered, I shall tell you what I have witnessed in Rakka with Karliott, as it has renewed my belief wholly.

...

Ekkus, Karliott has become my prophet, and his prophecy is thus: do not become satisfied with good enough; fight complacency wherever you find it within you, and always seek to make tomorrow better than today. This simple message has refreshed my belief in the Reformist cause, and Ekkus if you are in any need of renewal, allow Karliott to be your prophet and his message to be your prophecy.

...

From Rakka, this 9th day Loban, 1412
Your Humble Brother, Malqholm Ehbrud