A Treatise on Morality involving the Practical Applications of Demon Blood

> "Not a ground breaking work of moral discussion, but a scholarly contribution to the subject none the less." **--Archivist Twasun, *Comment from a peer review*, 1014 AE**
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## Overview

This essay was written by Arcanist Lissandia in preparation for the exploration of her Peldeth on Tidegate Cultural Shifts.

## Introduction & Thesis

First giving honor and patronage to the Alilia, the all-mother of Ilderon and giver of our souls’ flame. Secondly, with humble appreciation I must give honor to the immortal matriarch of the Mapheus University, Headmistress Deelah Wynrona. Finally, I must give honor to the guiding light of our Nation, Cerai of North Shore, Risen Sky Queen of Grace. My accolades and accomplishments as a scholar have earned me the title of Archivist. My comprehensive knowledge of the Wills of Alilia and the extraplanar forces that interact with them are the two things that earned me recognition to achieve the title of Arcanist. A dalyte doing simple research could ascertain that the demons and strange fiendish entities that inhabit the Bridge are not creatures created by the goddess Alilia. Those very same fiends’ motivations and goals often are diametrically opposed to the Wills of the Goddess of Life. The motivations of fiends are often to consume and destroy, where as the basic tenets of the Wills state to grow and create.

By this established measure that fiends are often the enemies of life, the church of the Sunyith has promoted the philosophy that the merciless death of said fiends is morally just for the protection of life. Relying on the Wills of the Goddess Alilia, and the Sunyith’s interpretation of those Wills we can establish a standard to be used as a method of moral absolutism. This standard will be informed by the principles of the First Firewalkers. For the standard used by this treatise, and that I will base my arguments on from here out is that actions intended to promote the Wills of Alilia or to protect and foster life are deemed morally just. Actions intended to oppose the Wills or harm or destroy life are deemed morally wrong. With this standard created, the statement I will use to build the moral foundation of the content to be discussed is as follows: it is morally just to destroy fiends and demons that seek to destroy life.

Upon that foundation there will be no further discussion in this treatise regarding the morality of hunting fiends. This treatise will discuss the ethics of using materials from a fiend’s--more specifically a demon’s--corpse once it has been destroyed. Demons possess the ability to easily withstand the journey between the Bridge and the prime material world as we know it. As such, their bodies--more specifically their blood--has transitive planar properties. This blood has become a common component in summoning rituals and the use of powerful instantaneous arcane transportation between two locations. Following the increased discovered uses for demonblood, a market has emerged for hunters to slay demons, gather their blood and sell it. With a base understanding of demonology, one can assume that all of these actions would be morally just under the previously established foundation statement. This treatise is to explain that the modern applications of demon blood and exploitation thereof are always morally unjust.