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The Legend of Drizzt

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only darkness. It was good. Good—there is no other way todescribe the change that Mielikki, if it was Mielikki—buthow could it not have been Mielikki?—created through ourmagical communion.Does not this godlike presence, then, command me to subjugatethat which I believe to be just and right within my heartto the supposed command Mielikki relayed to me throughCatti-brie? Am I not now, in the face <strong>of</strong> such powerful evidence,bound to dismiss my belief and accept the truth <strong>of</strong> thegoddess’s claim? When next I happen upon a nest <strong>of</strong> goblins,even if they are acting peaceably and bothering no one, amI therefore bound to battle within their home and slaughterthem, every one, including children, including babies?No, I say.Because I cannot. I cannot dismiss that which is in myheart and conscience. I am a creature <strong>of</strong> intelligence andreason. I know what actions please me and put me at ease, andwhich pain me. I will kill a goblin in battle without regret,but I am no murderer, and will not be.And that is my pain, and my burden. For if I am to acceptMielikki as my goddess, the circle cannot square, the yawninggulf <strong>of</strong> disagreement cannot be bridged.Who are these gods we serve, this pantheon <strong>of</strong> the Realms,so rich and powerful and varied? If there is a universal truth,how then are there so many realizations <strong>of</strong> that truth, manysimilar, but each with rituals or specific demands to separateone from the other, sometimes by minute degree, sometimesby diametric opposition?How can this be?Yet there is universal truth, I believe—perhaps this is myone core belief!—and if that is so, then are not the majority<strong>of</strong> the pantheon claiming themselves as gods and goddessestruly frauds?Or are they, as Bruenor had come to believe in the early years<strong>of</strong> his second life, cruel puppeteers and we their playthings?

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