The common writings of Khalid the Waradim

[baronguyperson]

[The varied writings of a certain Waradim are found about scrolls on some bookcases for those who search for them, a copy of all remains at the Wheel House Archives, publicly displayed.]

[baronguyperson]

In the name of Warad, the most vigilant, the merciful, this servant bids all greetings.

Let it be known that the price of indifference is that good men submit to evil.

He issues this Fatwa, given at length in writing, late after the incident had occurred so as to avoid the great contention amongst the Ulema. He delivers this as an extension to his call upon the winds to criticize the treatment of the Alimah, Mirit, known to some as the Liar, but a Priestess of Gellema, the Sabotage, and Servant of the Wheel. Amongst the public, this bitter memory was forgotten, but not in the heart of this servant, not amongst the Ulema of Ephia's Well. He wishes it known for all those who follow after us, why such a decision as that made by the former Legate should never be emulated and establish before all that under the Law of Wheel as well as within secular Jurisprudence, such acts were not permissible.

 With great sadness, he had heard upon the winds much talk. Much of the word slavery and of the punishment of the Alimah, Mirit, who was driven from the Well, was given a means of forgiveness of her offenses with conscription. Such was the matter upon the face of it, punishment for crimes is not to be questioned but is no longer the case. Now her debt is openly traded and sold, such is not merely an affront to all citizens, but so to the temple and spoke she serves.

Upon the winds, a Magistrate confirmed her status and dignity as Voiced is to be retained. As it is with her civic privilege, let it be so with her sacred one. Let the Priestess Mirit, serve her City and Sultan. To trade her so openly lacks decorum, a perilous state which, if this servant recalls, justified her banishment. No Alimah, no citizen should be so maltreated. If her offense was against society and thus she needed to be exiled from it, then her debt belongs to the entirety of society. To trade it would be theft, abuse of the public trust, and sacrilege.

Reply to the Legate's Response.

Waradim Khalid, Ephia's Well is indeed faithful to the wheel, and to the Spokes, as Mother B'aara sits firmly carved upon our Stele as glorious Patron. Service of the Gods though does not gift immunity from Legal Punishment. Of which is what Mirit the Bound undertakes.

The Alim are not beyond the reach of mortal law, he recalls the words of the Servant of B'aarat, Inquisitor Salvatore of the Inquisition.

"Punishment for a Priestess who violates the law is no different than for a man who breaks it. This is equal in everything."

Such was established even by his first statement upon the bellows. His criticism upon the winds pertained to the trading of public debts of which he believes it is not within the gift of the Legates to, unilaterally, or together under the Asterbadian system, hawk to members of the public. He too considers it undignified to carry this out upon someone who maintains the twin statuses of Priestess and Voiced, of which both invite Government not to refrain from imposing punishment for crimes, but to do so responsibly with deference to the traditions of the realm and the dignity of said stations. Such is recognized by the traditions of Mother Baz'eel, when one is Voiced, their heads are not taken or are they killed by the sands and deprivation of water, but are fed to the lions. It is regarded as dignified to perish in battle. Even one cast to them is afforded this honour by virtue of station. If we might offer such to even traitors, morality and tradition compel us to do the same with members of the Ulema.

On Punishment without Crime.

His first point of criticism, O' reader, notes that the punishment of the Alimah was done so without precedent. No crime was announced as cause, nor treason committed against the state. Summary punishment is not unknown to this land, but the punishment directed towards the Alimah, was that of a Capital nature, namely exile. Such punishments are reserved only for those who commit a considerable number of repeated offenses, are found to be guilty of such, or are so arrested for such crimes. It is reserved too for Treason, for offenses against the Sultan and his Government. It is reserved too for Brooking and of extraordinary levels of theft. It is no simple punishment that was levied upon the Alimah, yet nevertheless, the Legate did so as if it were no great matter. Mirit, without trial, without arrest, or any discernable precedent on such matters, was summarily exiled for "a lack of decorum," allegedly upon the bellows.

He speaks now to you, O' Reader, Voiced or no, we have all suffered greatly at the arguments set upon the wind. Long have we groaned at the cries of our neighbors, Mirit, though perhaps loudest of all, did not violate the penal code of Ephia's Well. Such justification could be theoretically found within the crime of Persistent Criminal Behavior, which warrants Capital level punishment. However, Mirit, was not summoned for such crimes, by the Legate's words, she was exiled for a lack of decorum, for not adhering to a perceived notion of proper standing in society. She was not charged nor was it proven that she fit the criteria for such things. Such consideration was given even to the worst, their appointed time come before the Magistrates, and evidence and argument set against one another in the conquest of truth. To brookers and murderers, this was given, yet now it is tossed to the side? What with many Magistrates and advocates willing to offer the matter due consideration, this miscarriage of justice, well-meaning or otherwise, proved most unnecessary in attempting to solidify the moral foundations of the citizenry of Ephia's Well. 


His conclusion? Justice, in this case, was not done. Mirit was exiled, though not for proper reasons nor by normal means. The process of the Hall of Jurisprudence was circumvented and the punishment given was not consistent with the crime she is supposedly accused of.

On the role and dignity of the Ulema.

The Sultanate of Baz'eel is a lawful and Godly realm. It is recognized that the Ulema of this land, the Spokes of the Wheel which we fervently venerate are respected before heaven for their continuous work in promulgating the word of the Gods, embodying their values, and counseling those whom live beside us to act with righteousness in their lives. Yea, the Ulema of Ephia's Well serve a great purpose. Their intercession, every day on behalf of their patrons, saves the lives of countless Voiced and Unvoiced. This dedication, this state of selflessness, this sacrifice should be acknowledged by the community.

He has counted many notables. Lyrist Lynneth of Warad, Inquisitor Salvatore and Afsana of the Mother, Skgorr, Soraya, and Amelie of the Wyld. So too he adds the names of Domnhall of the B'aarat, Lurgan of the Twindari, and many more whom all, by way of their intercession, work and serve to improve the condition of the nation's citizens, whom perform these acts not for payment, but out of devotion to our divine patrons. Theirs is a total commitment, O' reader. To the Spokes, to the faithful, to all creation of which our Gods are the very foundations thereof. Such devotion ought to be acknowledged, this life is not for all whom embark upon it, yet many do, and theirs is a burden that society could not contemplate, for all of us, blessed with life are able to say, O' yea, but we are the masters of our lives, no such exclamation is given unto the Ulema. Their lives begin and end with the same prayer, writ upon the stele of their souls. Such existence deserves some recompense, not with gold, no, but with the respect of those who enjoy the benefits of such devotion, but live apart from these ceaseless duties.

Does it suggest that Alim should remain above the law? Should they be exempt? To both, he says no.  Should they who rule or pass judgment, take such a sacred condition into account when the task of secular jurisprudence is undertaken? Most certainly, this servant answers yes. In this case, questionable nature as proper Jurisprudence aside, her status and dignity were not taken into consideration and thusly the Legate err most grievously.

On if this act constitutes slavery and the morality of the practice.

Many have questioned if the act of selling the debt constitutes slavery and this would render it morally impermissible to do so. As to if it is to be considered slavery, he is of the opinion that it is not so simple a matter. For the possession of persons in one's ownership, the suppression of their freedom by writ of ownership is an affront to the natural equality given unto the faithful by our divine patrons. He recalls the teachings of servant Mizru, whom, delivered such words to this servant and others when examining the great sinfulness of bandits.

"..He who wanders, who takes to the road in this and all lives that shall ever be lived, does regard they who hinders or blocks the passage of others to be anathema to his love and thus should be stoned. It is recounted to us that the wanderer said, "Those who deny our passage and are arrogant towards us, the auspices of heaven will be against ye. No succor shall you enjoy from us, no rescue shall come to you by our hands, nor will they enjoy our mercy for the heart itself will be closed to them."

He asks you now, what is slavery, but the eternal closing of the roads for some? To deny them the opportunity to pursue their journey in this life given only once? Those whom impede the natural course of existence are acting in opposition to the desires of our divine patrons. They have made this clear to us, O' reader, for when B'aara instructs the faithful to protect life, she does not suggest, O' you who are in wretched condition, you may live, but live a half-life. No, she commands that all be afforded the ability to exhibit their natural beauty. No, does Warad proclaim, you who steal and hinder, shall be stoned. No, says the Wyld, for Kula, the eternal patron of freedom, does believe such masters to be unjust in their power and must be destroyed. This leaves us, we of the Wheel with very little doubt as to our Gods' beliefs upon the nature of slavery. It must be, in the name of life, abolished.


On this, the sources provided by other Alim are not precisely clear.

I view it poorly. But I am not the law, nor am I entitled to question the judgment of lord Legate. Usurers are only short behind the Apothars in my disdain.

However, the forcible impressment of the faithful into the possession of another is found distasteful by others of the Wheel. Upon consulting the Kulamet, opposing views were delivered unto him.

For life to be caged, shackled, or "bonded" in whatever form..... is an abomination of the way of life. The fury of the Sturm should not be caged. Growth should never be smothered.

Conscription, however, has been known to be used as punishment in Ephia's Well before. To be placed into the custody of the Sultanate, in response for a significant breach of law, strictly for the purposes of righting that wrong through good deeds, cannot be seen an inherently slavery. To offend against another, restitution must be made. Depending upon the severity of the grievance, the whole of one's efforts, for a time, may be required to see recompense made. Therefore conscription, being a condition brought about by voluntary acts, namely defiance of the law, and oft being of a temporary nature, cannot be seen as slavery. It offends not life strictly by the practice, it is a condition that can be avoided, it is a condition that be ended by good works.

He concludes then, that on the nature of this trading and on slavery more broadly, the price, namely Mirit's "cost" for service, was something added to her existing debt to society. Not through good works, not solely through service was her questionable banishment lifted, but a price. Now this debt, traded amongst the wealthy for her services was not within the gift of the Legate to trade. To do so, to offer her services to others took on the guise of Slavery, this, dear reader, beneath the Wheel is not permissible.


Therefore, the conclusion and judgment of him, O' reader, a humble Jurist of the Wheel is as follows:   

Ye servants of the Wheel, O' adherents of the many righteous spokes, this servant deems the sentencing of Mirit to have been made in error, contradicting both the procedures and laws of the Sultanate, as well as inviting the righteous wrath of Gellema upon the Well.

The act of conscription, or placing an individual who has committed a crime against the community or a member of it, is not slavery in his opinion and is thereby permissible when closely regulated. A debt created by poor behavior directed against society must be repaid by means established by the community, or in this case her representatives or Jurists, such as the Ulema in the setting of arbitration, Magistrates, or Legates within the Court.

However, such a state of conscription can assume the form of slavery by the nature of the arrangement in question. If such debts, for instance, a term of conscription, or duties during the period of service, owned solely by society are scurrilously sold and traded in the marketplace. The very act of trading such a debt, illegal or no, to others for service in a private capacity, is most certainly an act of slaving. For this, our departed Legate is undoubtedly guilty and has thus acted in error.

Furthermore, the sacred condition of Mirit, Low-Priestess of Gellema, a member of the Ulema of the Wheel, was ignored blatantly by the Legate of Gold. In addition, her status of Voice, entitling her to the privileges of respect and honorable conduct both in the handling of her person before, during, and after her punishment was ignored and thus a Citizen and Alim of Ephia's Well was publicly denigrated by way of being subjected to public trading of her personage for labour or domestic services. This was carried out by means of word of mouth and calls upon the winds of the bellows, thus adding a layer of undeserved humiliation, which does offend the sacred and civil nature of her twin status.

 It is certain, the bartering and trading of the debt of a member of the Ulema by a public official or a private individual is unacceptable under the Wheel. Like slavery, it is a disgusting practice, a reprehensible practice, a hedonist display of avarice, and Pra'Raj-like behavior which is not permitted under the Wheel. The enslavement of any soul is an unnatural aberration, an offense born of the Pra'Raj's desire to dominate and distort the free nature of all existence upon the disc.

Let it be known that it is not permissible that any adherent of the Wheel participate in this practice.

[baronguyperson]

Sermon of Qdim 20th, IY 7787. On Disillusionment and Charity

In the name of Warad, the most vigilant, the merciful, this servant bids all greetings.

This sermon were delivered in the context of the defeat of the League of White and the rampant period of hardship given unto the tablet after the coming of plague, murder, and the arrival of many refugees.

He was given much time to reflect the events of the last three days of this election. So many had come forth speaking of dreams, of aspirations. Of wrongs long past left to be righted, of a new hope that was to be. With the disappointment of this evening, many of them now despair. They have and said, O' Waradim, every day we do exist and pray that a savior will come and lift us from what burdens lay upon us. He is given pause to think, friends, what answer could he give such a natural aspiration. He could answer.. ah, O' servant Warad is ever present and here on this disc. He will come to your aid, but this is an empty promise, he cannot will Warad presence more than he can will say.. the coming of a White Legate.

However, it stands within his power, he thinks, to say, O' servant come now from the relentless eye of death which hangs over the disc during the day, and into his house. Enjoy his water and of his bread, for this he can give unto you. It is there, then, the lesson of Warad rang in his head. He recalls now, servant Mizru, his teacher. Who in turn recalled from the story of the apparition of Warad at the Oasis of Katas, His words. There he spoke to the brutal masters of the Oasis, who when keeping from the many the gift of water unless they paid the toll of this, a coin of the Caliphs of Old and that they should never sip of the waters and perish there upon the banks mere inches from the object of their salvation.

He recalls now the words.

"O' masters, you have given unto Me your hospitality, you have said, O' Lord of the Roads, Wandering God, you are our welcome guest. Draw freely, you say, from this Oasis. Yet He sees now around your waters, so precious and cool, lay the many, parched. They whom profit not by your hospitality, their suffering beneath your attention and given naught but your contempt. If you retract not your hospitality, then He will then draw, yea, not for your comfort, but for them. They whom travel through your land and perish in it, if you shall not, We will give aid. For it the wish of your guest, our wish, that their burden is lifted."

You see, then, travelers? What was in his power to do, he did. What is in our power to do, we must. For it were his command that we should aid the traveler, for they whom are without should then have risen by our works to such a height where they may stand unaided. This travelers is what the Wanderer desires of us. His example made manifest."

We all had a choice these last few days. To uplift a man who was of the people, given unto the Well by they of his class with a plea, a shout to the powerful that did sound like in past days. "O' let him lead us to better days," were their cries, we of voice had the power. As Warad did by the water's edge. Draw then, we might've from the banks, yet we did not. Many of us, he thinks, would claim that were we in his place, yea, we would draw water bravely, beneath the Master's eyes, we'd draw and bear their punishment bravely. In sight of their spears, there, at Katas, yea we claim we would draw. Though when the time of decision fast approaches, ah, we remain silent. Waterskins stowed. What a terrible disobedience.

What remains for us now then, travelers? Let us be as Warad now, as he were by the waters and draw what we may for they whom cannot. Elections pass, yes, but the work remains. Many sick now rest within the Tablet, perhaps we may draw waters there? Many hungry line-up, hands outstretched when grain grows short, let us draw water there. For it is not a mere pulling of a lever wherein we may act righteously, but every day we awake a draw breath, yea, there we are given an opportunity to help those who need it so dearly! It is in us, the power, yes? With it, the responsibility.