And all the plain was flooded to the hills.
And Eimēs, Zānēs, and Segástrion sat upon the mountains, and spread their hands over their rivers that rebelled by their command.
But the prayer of men going upward found Pegāna, and cried in the ear of the gods: “There be three home gods who slay us for Their pleasure, and say that they be mightier than Pegāna’s gods, and play Their game with men.”
Then were all the gods of Pegāna very wroth; but They could not whelm the lords of the three rivers, because being home gods, though small, they were immortal.
And still the home gods spread their hands across their rivers, with their fingers wide apart, and the waters rose and rose, and the voice of their torrent grew louder, crying: “Are we not Eimēs, Zānēs, and Segástrion?”
Then Mung went down into a waste of Afrik, and came upon the drought Umbool as he sat in the desert upon iron rocks, clawing with miserly grasp at the bones of men and breathing hot.
And Mung stood before him as his dry sides heaved, and ever as they sank his hot breath blasted dead sticks and bones.
Then Mung said: “Friend of Mung! go thou and grin before the faces of Eimēs, Zānēs, and Segástrion till they see whether it be wise to rebel against the gods of Pegāna.”
And Umbool answered: “I am the beast of Mung.”
And Umbool came and crouched upon a hill upon the other side of the waters and grinned across them at the rebellious home gods.
And whenever Eimēs, Zānēs, and Segástrion stretched out their hands over their rivers they saw before their faces the grinning of Umbool; and because the grinning was like death in a hot and hideous land therefore they turned away and spread their hands no more over their rivers, and the waters sank and sank.
But when Umbool had grinned for thirty days the waters fell back into the river beds and the lords of the rivers slunk away back again to their homes: still Umbool sat and grinned.
Then Eimēs sought to hide himself in a great pool beneath a rock, and Zānēs crept into the middle of a wood, and Segástrion lay and panted on the sand—still Umbool sat and grinned.
And Eimēs grew lean, and was forgotten, so that the men of the plain would say: “Here once was Eimēs”; and Zānēs scarce had strength to lead his river to the sea; and as Segástrion lay and panted, a man stepped over his stream, and Segástrion said: “It is the foot of a man that has passed across my neck, and I have sought to be greater than the gods of Pegāna.”
Then said the gods of Pegāna: “It is enough. We are the gods of Pegāna, and none are equal.”
Then Mung sent Umbool back to his waste in Afrik to breathe again upon the rocks, and parch the desert, and to sear the memory of Afrik into the brains of all who ever bring their bones away.
And Eimēs, Zānēs, and Segástrion sang again, and walked once more in their accustomed haunts, and played the game of Life and Death with fishes and frogs, but never essayed to play it any more with men, as do the gods of Pegāna.
OF DOROZHAND (Whose Eyes Regard the End)
Sitting above the lives of the people, and looking, doth Dorozhand see that which is to be.
The god of Destiny is Dorozhand. Upon whom have looked the eyes of Dorozhand he goeth forward to an end that naught may stay; he becometh the arrow from the bow of Dorozhand hurled forward at a mark he may not see—to the goal of Dorozhand. Beyond the thinking of men, beyond the sight of all the other gods regard the eyes of Dorozhand.
He hath chosen his slaves. And them doth the destiny-god drive onward where he will, who, knowing not whither nor even knowing why, feel only his scourge behind them or hear his cry before.
There is something that Dorozhand would fain achieve, and, therefore, hath he set the people striving, with none to cease or rest in all the Worlds. But the gods in Pegāna speaking to the gods, say: “What is it that Dorozhand would fain achieve?”
It hath been written and said that not only the destinies of men are the care of Dorozhand but that even the gods of Pegāna be not unconcerned by his will.
All the gods of Pegāna have felt a fear, for they have seen a look in the eyes of Dorozhand that regardeth beyond the gods.
The reason and purpose of the Worlds is that there should be Life upon the Worlds, and Life is the instrument of Dorozhand wherewith he would achieve his end.
Therefore the Worlds go on, and the rivers run to the sea, and Life ariseth and flieth even in all the Worlds, and the gods of Pegāna do the work of the gods—and all for Dorozhand. But when the end of Dorozhand hath been achieved there will be need no longer of Life upon the Worlds, nor any more a game for the small gods to play. Then will Kib tiptoe gently across Pegāna to the resting-place in Highest Pegāna of MĀNA-YOOD-SUSHAI, and touching reverently his hand, the hand that wrought the gods, say: “MĀNA-YOOD-SUSHAI, thou hast rested long.”
And MĀNA-YOOD-SUSHAI shall say: “Not so, for I have rested but fifty aeons of the gods, each of them scarce more than ten million mortal years of the Worlds that ye have made.”
And then shall the gods be afraid when they find that MĀNA knoweth that they have made Worlds while he rested. And they shall answer: “Nay; but the Worlds came all of themselves.”
Then MĀNA-YOOD-SUSHAI, as one who would have done with an irksome matter, will lightly wave his hand—the hand that wrought the gods—and there shall be gods no more.
When there shall be three moons towards the north above the Star of the Abiding, three moons that neither wax nor wane but regard towards the North.
Or when the comet ceaseth from his seeking and stands still, not any longer moving among the Worlds but tarrying as one who rests after the end of search, then shall arise from resting, because it is THE END, the Greater One, who rested of old time, even MĀNA-YOOD-SUSHAI.
Then shall the Times that were be Times no more; and it may be that the old, dead days shall return from beyond the Rim, and we who have wept for them shall see those days again, as one who, returning from long travel to his home, comes suddenly on dear, remembered things.
For none shall know of MĀNA who hath rested for so long, whether he be a harsh or a merciful god. It may be that he shall have mercy, and that these things shall be.
THE EYE IN THE WASTE
There lie seven deserts beyond Bodraháhn, which is the city of the caravans’ end. None goeth beyond. In the first desert lie the tracks of mighty travellers outward from Bodraháhn, and some returning. And in the second lie only outward tracks, and none return.
The third is a desert untrodden by the feet of men.
The fourth is the desert of sand, and the fifth is the desert of dust, and the sixth is the desert of stones, and the seventh is the Desert of Deserts.
In the midst of the last of the deserts that lie beyond Bodraháhn, in the centre of the Desert of Deserts, standeth the image that hath been hewn of old out of the living hill whose name is Rānorāda—the eye in the waste.
About the base of Rānorāda is carved in mystic letters that are vaster than the beds of streams these words:
To the god who knows.
Now, beyond the second desert are no tracks, and there is no water in all the seven deserts that lie beyond Bodraháhn. Therefore came no man thither to hew that statue from the living hills, and Rānorāda was wrought by the hands of gods. Men tell in Bodraháhn, where the caravans end and all the drivers of the camels rest, how once the gods hewed Rānorāda from the living hill, hammering all night long beyond the deserts. Moreover, they say that Rānorāda is carved in the likeness of the god Hoodrazai, who hath found the secret of MĀNA-YOOD-SUSHAI, and knoweth the wherefore of the making of the gods.
They say that Hoodrazai stands all alone in Pegāna and speaks to none because he knows what is hidden from the gods.
Therefore the gods have made his image in a lonely land as one who thinks and is silent—the eye in the waste.
They say that Hoodrazai had heard the murmurs of MĀNA-YOOD-SUSHAI as he muttered to himself, and gleaned the m
eaning, and knew; and that he was the god of mirth and of abundant joy, but became from the moment of his knowing a mirthless god, even as his image, which regards the deserts beyond the track of man.
But the camel drivers, as they sit and listen to the tales of the old men in the market-place of Bodraháhn, at evening, while the camels rest, say: “If Hoodrazai is so very wise and yet is sad, let us drink wine, and banish wisdom to the wastes that lie beyond Bodraháhn.” Therefore is there feasting and laughter all night long in the city where the caravans end.
All this the camel drivers tell when the caravans come in from Bodraháhn; but who shall credit tales that camel drivers have heard from aged men in so remote a city?
OF THE THING THAT IS NEITHER GOD NOR BEAST
Seeing that wisdom is not in cities nor happiness in wisdom, and because Yadin the prophet was doomed by the gods, ere he was born, to go in search of wisdom, he followed the caravans to Bodraháhn. There in the evening, when the camels rest, when the wind of the day ebbs out into the desert sighing amid the palms its last farewells and leaving the caravans still, he sent his prayer with the wind to drift into the desert calling to Hoodrazai.
And down the wind his prayer went calling: “Why do the gods endure, and play their game with men? Why doth not Skarl forsake his drumming, and MĀNA cease to rest?” and the echo of seven deserts answered: “Who knows? Who knows?”
But out of the waste beyond the seven deserts where Rānorāda looms enormous in the dusk, at evening his prayer was heard; and from the rim of the waste whither had gone his prayer, came three flamingoes flying, and their voices said: “Going South, Going South” at every stroke of their wings.
But as they passed by the prophet they seemed so cool and free and the desert so blinding and hot that he stretched up his arms towards them. Then it seemed happy to fly and pleasant to follow behind great white wings, and he was with the three flamingoes up in the cool above the desert, and their voices cried before him: “Going South, Going South,” and the desert below him mumbled: “Who knows? Who knows?”
Sometimes the earth stretched up towards them with peaks of mountains, sometimes it fell away in steep ravines, blue rivers sang to them as they passed above them, or very faintly came the song of breezes in lone orchards, and far away the sea sang mighty dirges of old forsaken isles. But it seemed that in all the world there was nothing only to be going South.
It seemed that somewhere the South was calling to her own, and that they were going South.
But when the prophet saw that they had passed above the edge of Earth, and that far away to the North of them lay the Moon, he perceived that he was following no mortal birds but some strange messengers of Hoodrazai whose nest had lain in one of Pegāna’s vales below the mountains whereon sit the gods.
Still they went South, passing by all the Worlds and leaving them to the North, till only Araxes, Zadres, and Hyráglion lay still to the South of them, where great Ingazi seemed only a point of light, and Yo and Mindo could be seen no more.
Still they went South till they passed below the South and came to the Rim of the Worlds.
There there is neither South nor East nor West, but only North and Beyond: there is only North of it where lie the Worlds, and Beyond it where lies the Silence; and the Rim is a mass of rocks that were never used by the gods when They made the Worlds, and on it sat Trogool. Trogool is the Thing that is neither god nor beast, who neither howls nor breaths, only IT turns over the leaves of a great book, black and white, black and white for ever until THE END.
And all that is to be is written in the book, as also all that was.
When IT turneth a black page it is night, and when IT turneth a white page it is day.
Because it is written that there are gods—there are the gods.
Also there is writing about thee and me until the page where our names no more are written.
Then as the prophet watched IT, Trogool turned a page—a black one, and night was over, and day shone on the Worlds.
Trogool is the Thing that men in many countries have called by many names, IT is the Thing that sits behind the gods, whose book is the scheme of Things.
But when Yadin saw that old remembered days were hidden away with the part that IT had turned, and knew that upon one whose name is writ no more the last page had turned for ever a thousand pages back, then did he utter his prayer in the face of Trogool who only turns the pages and never answers prayer. He prayed in the face of Trogool: “Only turn back thy pages to the name of one which is writ no more, and far away upon a place named Earth shall rise the prayers of a little people that acclaim the name of Trogool, for there is indeed far off a place called Earth where men shall pray to Trogool.”
Then spake Trogool who turns the pages and never answers prayer, and his voice was like the murmurs of the waste at night when echoes have been lost: “Though the whirlwind of the South should tug with his claws at a page that hath been turned yet shall he not be able ever to turn it back.”
Then because of words in the book that said that it should be so, Yadin found himself lying in the desert where one gave him water, and afterwards carried him on a camel into Bodraháhn.
There some said that he had but dreamed when thirst had seized him while he wandered among the rocks in the desert. But certain aged men of Bodraháhn say that indeed there sitteth somewhere a Thing that is called Trogool, that is neither god nor beast, that turneth the leaves of a book, black and white, black and white, until he come to the words: MAI DOON IZAHN, which means The End For Ever, and book and gods and worlds shall be no more.
YONATH THE PROPHET
Yonath was the first among prophets who uttered unto men.
These are the words of Yonath, the first among all prophets:
There be gods upon Pegaāna.
Upon a night I slept. And in my sleep Pegāna came very near. And Pegāna was full of gods.
I saw the gods beside me as one might see wonted things.
Only I saw not MĀNA-YOOD-SUSHAI.
And in that hour, in the hour of my sleep—I knew.
And the end and the beginning of my knowing, and all of my knowing that there was, was this—that Man Knoweth Not.
Seek thou to find at night the utter edge of the darkness, or seek to find the birthplace of the rainbow where he leapeth upward from the hills, only seek not concerning the wherefore of the making of the gods.
The gods have set a brightness upon the farther side of the Things to Come that they may appear more felicitous to men than the Things that Are.
To the gods the Things to Come are but as the Things that Are, and nothing altereth in Pegāna.
The gods, although not merciful, are not ferocious gods. They are the destroyers of the Days that Were, but they set a glory about the Days to Be.
Man must endure the Days that Are, but the gods have left him his ignorance as a solace.
Seek not to know. Thy seeking will weary thee, and thou wilt return much worn, to rest at last about the place from whence thou settest out upon thy seeking.
Seek not to know. Even I, Yonath, the olden prophet, burdened with the wisdom of great years, and worn with seeking, know only that man knoweth not.
Once I set out seeking to know all things. Now I know one thing only, and soon the Years will carry me away.
The path of my seeking, that leadeth to seeking again, must be trodden by very many more, when Yonath is no longer even Yonath.
Set not thy foot upon that path.
Seek not to know.
These be the Words of Yonath.
YUG THE PROPHET
When the Years had carried away Yonath, and Yonath was dead, there was no longer a prophet among men.
And still men sought to know.
Therefore they said unto Yug: “Be thou our prophet, and know all things, and tell us concerning the wherefore of It All.”
And Yug said: “I know all things.” And men were pleased.
And Yug said of the Beginning
that it was in Yug’s own garden, and of the End that it was in the sight of Yug.
And men forgot Yonath.
One day Yug saw Mung behind the hills making the sign of Mung. And Yug was Yug no more.
ALHIRETH-HOTEP THE PROPHET
When Yug was Yug no more men said unto Alhireth-Hotep: “Be thou our prophet, and be as wise as Yug.”
And Alhireth-Hotep said: “I am as wise as Yug.” And men were very glad.
And Alhireth-Hotep said of Life and Death: “These be the affairs of Alhireth-Hotep.” And men brought gifts to him.
One day Alhireth-Hotep wrote in a book: “Alhireth-Hotep knoweth All Things, for he hath spoken with Mung.”
And Mung stepped from behind him, making the sign of Mung, saying: “Knowest thou All Things, then, Alhireth-Hotep?” And Alhireth-Hotep became among the Things that Were.
KABOK THE PROPHET
When Alihireth-Hotep was among the Things that were, and still men sought to know, they said unto Kabok: “Be thou as wise as was Alhireth-Hotep.”
And Kabok grew wise in his own sight and in the sight of men.
And Kabok said: “Mung maketh his sign against men or withholdeth it by the advice of Kabok.”