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Steven Erikson

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“Save your explanations, I got some questions for you first and you'd better answer them!' [slurred Hellian.] 'With what?' [Banaschar] sneered. 'Explanations?' 'No. Answers. There's a difference-' 'Really? How? What difference?' 'Explanations are what people use when they need to lie. Y'can always tell those,'cause those don't explain nothing and then they look at you like they just cleared things up when really they did the opposite and they know it and you know it and they know you know and you know they know that you know and they know you and you know them and maybe you go out for a pitcher later but who picks up the tab? That's what I want to know.' 'Right, and answers?' 'Answers is what I get when I ask questions. Answers is when you got no choice. I ask, you tell. I ask again, you tell some more. Then I break your fingers, 'cause I don't like what you're telling me, because those answers don't explain nothing!”

“You had the physical bullies and the emotional bullies and they both revelled in destroying lives. No, she had no time for them. But there were others whose strength was of a much rarer kind. Not easy to find, because they revealed nothing. They were quiet. They often believed themselves to be much weaker than they were. But when pushed too hard, they surprised themselves, finding they would not back away another step, that a wall had risen in their souls, unyielding, a barrier that could not be passed. To find one such as this was the most precious of discoveries.”

“Fallen. Who tracks our footsteps, I wonder? We who are the forgotten, the discounted and the ignored. When the path is failure, it is never willingly taken. The fallen. Why does my heart weep for them? Not them but us, for most assuredly I am counted among them. Slaves, serfs, nameless peasants and labourers, the blurred faces in the crowd—just a smear on memory, a scuffing of feet down the side passages of history. Can one stop, can one turn and force one’s eyes to pierce the gloom? And see the fallen? Can one ever see the fallen? And if so, what emotion is born in that moment? There were tears on his cheeks, dripping down onto his chafed hands. He knew the answer to that question, knife-sharp and driven deep, and the answer was…recognition.”

“There is no single god. There can never be a single god. For there to be one face, there must be another. The Nah’ruk did not see it in such terms, of course. They spoke of forces in opposition, of the necessity of tension. All that binds must be bound to two foci, at the minimum. Even should a god exist alone, isolated in its perfection, it will come to comprehend the need for a force outside itself, beyond its omniscience. If all remains within, Destriant—exclusively within, that is—then there is no reason for anything to exist, no reason for creation itself. If all is ordered, untouched by chaos, then the universe that was, is and will ever be, is without meaning. Without value. The god would quickly comprehend, then, that its own existence is also without meaning, and so it would cease. It would succumb to the logic of despair.”

“Sapper, listen to me. It’s easy to listen and even easier to hear wrongly, so pay attention. I’m no wise man, but in my life I’ve learned that knowing something—seeing it clearly—offers no real excuse for giving up on it. And when you put what you see into words, give ’em to somebody else, that ain’t no invitation neither. Being optimistic’s worthless if it means ignoring the suffering of this world. Worse than worthless. It’s bloody evil. And being pessimistic, well, that’s just the first step on the path, and it’s a path that might take you down Hood’s road, or it takes you to a place where you can settle into doing what you can, hold fast in your fight against that suffering. And that’s an honest place, Cuttle.”

“Gather close, and let us speak of nasty little shits. Oh, come now, we are no strangers to the vicious demons in placid disguises, innocent eyes so wide, hidden minds so dark. Does evil exist? Is it a force, some deadly possession that slips into the unwary? Is it a thing separate and thus subject to accusation and blame, distinct from the one it has used? Does it flit from soul to soul, weaving its diabolical scheme in all the unseen places, snarling into knots tremulous fears and appalling opportunity, stark terrors and brutal self-interest? Or is the dread word nothing more than a quaint and oh so convenient encapsulation of all those traits distinctly lacking moral context, a sweeping generalization embracing all things depraved and breath takingly cruel, a word to define that peculiar glint in the eye—the voyeur to one’s own delivery of horror, of pain and anguish and impossible grief? Give the demon crimson scales, slashing talons. Tentacles and dripping poison. Three eyes and six slithering tongues. As it crouches there in the soul, its latest abode in an eternal succession of abodes, may every god kneel in prayer. But really. Evil is nothing but a word, an objectification where no objectification is necessary. Cast aside this notion of some external agency as the source of inconceivable inhumanity—the sad truth is our possession of an innate proclivity towards indifference, towards deliberate denial of mercy, towards disengaging all that is moral within us. But if that is too dire, let’s call it evil. And paint it with fire and venom. There are extremities of behaviour that seem, at the time, perfectly natural, indeed reasonable. They are arrived at suddenly, or so it might seem, but if one looks the progression reveals itself, step by step, and that is a most sad truth.”

“Desire for goodness, Mister Reese, leads to earnestness. Earnestness in turn leads to sanctimonious self-righteousness, which breeds intolerance, upon which harsh judgment quickly follows, yielding dire punishment, inflicting general terror and paranoia, eventually culminating in revolt, leading to chaos, then dissolution, and thus, the end of civilisation.” He slowly turned, looked down upon Emancipor. “And we are creatures dependent upon civilisation. It is the only environment in which we can thrive.” Emancipor frowned. “The desire for goodness leads to the end of civilisation?” “Precisely, Mister Reese.” “But if the principal aim is to achieve good living and health among the populace, what is the harm in that?” Bauchelain sighed. “Very well, I shall try again. Good living and health, as you say, yielding well-being. But well-being is a contextual notion, a relative notion. Perceived benefits are measured by way of contrast. In any case, the result is smugness, and from that an overwhelming desire to deliver conformity among those perceived as less pure, less fortunate—the unenlightened, if you will. But conformity leads to ennui, and then indifference. From indifference, Mister Reese, dissolution follows as a natural course, and with it, once again, the end of civilisation.”

“Consider this then a warning. Liars will lie, and continue to do so, even beyond being caught out. They will lie, and in time, such liars will convince themselves, will in all self-righteousness divest the liars of culpability. Until comes a time when one final lie is voiced, the one that can only be answered by rage, by cold murder, and on that day, blood shall rain down every wall of this vaunted, weaning society.”

“As far as Gu’Rull could determine, the only virtue humans possessed was a talent for starting over, with stern resolve restored in the sudden glow of renewed optimism, in complete disregard of whatever lessons past failures might offer. And he had no choice but to acknowledge the power of that virtue. It is contingent upon collective amnesia, but as everyone knows, stupidity needs no excuse to repeat itself.”

“The rush of the river was a voice, a presence. Water flowed indifferent to the heave and plunge of the sun, the shrouded moon and the slow spin of the stars. The sound reached them in a song without words, and all effort to grasp its meaning was hopeless, for, like the water itself, one could not grasp hold of sound. The flow was ceaseless and immeasurable and just as stillness did not in fact exist, so neither did true, absolute silence.”

“Children understood at a very young age that doing nothing was an expression of power. Doing nothing was a choice swollen with omnipotence. It was, in fact, godly. And this, she now realized, was the reason why the gods did nothing. Proof of their omniscience. After all, to act was to announce awful limitations, for it revealed that chance acted first, the accidents were just that--events beyond the will of the gods--and all they could do in answer was to attempt to remedy the consequences, to alter natural ends. To act, then, was an admission of fallibility.”

“He fashioned an empire of sorts, bereft of cities yet plagued with the endless dramas of society, its pathetic victories and inevitable failures. The community of enslaved Imass thrived in this quagmire of pettiness. They even managed to convince themselves that they possessed freedom, a will of their own that could shape destiny. They elected champions. They tore down their champions once failure draped its shroud over them. They ran in endless circles and called it growth, emergence, knowledge. While over them all, a presence invisible to their eyes, Raest flexed his will. His greatest joy came when his slaves proclaimed him god – though they knew him not – and constructed temples to serve him and organized priesthoods whose activities mimicked Raest’s tyranny with such cosmic irony that the Jaghut could only shake his head.”

“the assumption is the foundation stone of Letherii society, perhaps all societies the world over. The notion of inequity, my friends. For from inequity derives the concept of value, whether measured by money or the countless other means of gauging human worth. Simply put, there resides in all of us the unchallenged belief that the poor and the starving are in some way deserving of their fate. In other words, there will always be poor people. A truism to grant structure to the continual task of comparison, the establishment through observation of not our mutual similarities, but our essential differences. (...) There are other ways of measuring self-worth. To which you both heatedly reply: with no value applicable to labour, all sense of worth vanishes! And in answer to that I simply smile and shake my head. Labour and its product become the negotiable commodities. But wait, you object, then value sneaks in after all! Because a man who makes bricks cannot be equated with, say, a man who paints portraits. Material is inherently value-laden, on the basis of our need to assert comparison – but ah, was I not challenging the very assumption that one must proceed with such intricate structures of value? (...) 'And so you ask, what's your point, Tehol? To which I reply with a shrug. Did I say my discourse was a valuable means of using this time? I did not. No, you assumed it was. Thus proving my point!”

“I give you this. Find your faith in each other. Look no further. The gods will war, and all that we do will remain beneath their notice. Stay low. Move quietly. Out of sight. We are ants in the grass, lizards among the rocks.’ She paused. ‘Somewhere, out there, you will find the purest essence of that philosophy. Perhaps in one person, perhaps in ten thousand. Looking to no other entity, no other force, no other will. Bound solely in comradeship, in loyalty honed absolute. Yet devoid of all arrogance. Wise in humility. And that one, or ten thousand, is on a path. Unerring, it readies itself, not to shake a fist at the heavens. But to lift a lone hand, a hand filled with tears.’ She found she was glaring at the giant reptiles. ‘You want a faith? You want someone or something to believe in? No, do not worship the one or the ten thousand. Worship the sacrifice they will make, for they make it in the name of compassion—the only cause worth fighting and dying for.”

“Do what's right,' Dassem told us. Gods, even after all this time he still remembered the First Sword's words. 'That's a higher law than the command of any officer. Higher even than the Emperor's own words. You are in a damned uniform but that's not a licence to deliver terror to everyone – just the enemy soldier you happen to be facing. Do what is right, for that armour you wear doesn't just protect your flesh and bone. It defends honour. It defends integrity. It defends justice. Soldiers, heed me well. That armour defends humanity. And when I look upon my soldiers, when I see these uniforms, I see compassion and truth. The moment those virtues fail, then the gods help you, for no armour is strong enough to save you.”

“Sergeant, Kindly has probably not lain with a woman since the night of his coming of age, and that time was probably with a whore his father or uncle bought for the occasion. Women can tell these things. The man's repressed, in all the worst ways.' 'Oh, and what are the good ways of being repressed?' 'For a man? Well, decorum for one, as in not taking advantage of your rank. Listen closely now, if you dare. All real acts of chivalry are forms of repressed behavior.”

“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. 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.”