(urth) Pike's ghost

[Lee Berman]

>Gerry Quinn: I don’t recall us being told anything much about Inire’s history, 
>one way or the other.
 
I don't fault you for your lack of curiosity regarding this omission, Gerry. 
But perhaps you have enough empathy for the differences in thinking of others that 
you can see why others might wonder why left Inire's origins such a mystery and 
consider that there is a solution provided, though it isn't so obvious as to slap 
you on the face. Entonio, below, is an example of this alternate way of thinking
which involves curiosity.
 
>I think everyone on the list can clearly see how nonsensical that claim is.  
>Why do you keep posting this kind of stuff?

Because you like it and keep responding to it and I want to make you feel welcome and
useful here.
 
>Entonio: Not to be the devil's advocate, but I think that is clearly the  
>default, simple, surface interpretation, which cries out loud for an  
>intricate alternative.
 
In asking deeper questions regarding Typhon, Inire and Hethor you are indeed acting
as devil's advocate on more than one level.
 
>David Stockhoff: Or at least some development. One can certainly imagine variations on 
>"groom" and "support."

Yes. In my view, Father Inire is more interested in Severian's powers of healing and 
resurrection than his bringing a New Sun. Ushas doesn't seem a particular friendly
and welcoming place for Father Inire and his works, eh wot?
 
Moreover the diabolical nature of the dark, nasty versions of resurrection and immortality
we are exposed to in the story via Vodalus, Hildegren, The Cumaean, witches, Baldanders, 
the old Autarch, khaibits, the Old Leech and Ceryx all have threads of connection. Trace 
these back to the source and I think you'll find that all roads lead to (Roman named) Inire.
 
Severian may not be a "Christ-figure" but it is hard to deny he has Christ-like powers. I
think it makes sense for a Christian author to create a world in which pagan, gnostic
sorts of deity-beings are covetous of such powers.