to hide himself in a great pool beneath a rock, and Zänës crept into the middle of a wood, and Segástrion lay and panted on the sand—still Umbool sat and grinned.
And Eimës grew lean, and was forgotten, so that the men of the plain would say: “Here once was Eimës”; and Zänës 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 Pegana.”
Then said the gods of Pegana: “It is enough. We are the gods of
Pegana, 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 Eimës, Zänës, 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 Pegana.
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 of Pegana, 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 Pegana be not unconcerned by his will.
All the gods of Pegana 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 Pegana 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 Pegana to the resting-place in Highest Pegana of MANA-YOOD-SUSHAI, and touching reverently his hand, the hand that wrought the gods, say: “MANA-YOOD-SUSHAI, thou hast rested long.”
And MANA-YOOD-SUSHAI shall say: “Not so; for I have rested for 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 MANA knoweth that they have made Worlds while he rested. And they shall answer: “Nay; but the Worlds came all of themselves.”
Then MANA-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 MANA-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 MANA who hath rested for so long, whether he be a harsh or 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 Bodrahan, which is the city of the caravans’ end. None goeth beyond. In the first desert lie the tracks of mighty travellers outward from Bodrahan, 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 Bodrahan, 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 Ranorada—the eye in the waste.
About the base of Ranorada 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 Bodrahan. Therefore came no man thither to hew that statue from the living hills, and Ranorada was wrought by the hands of gods. Men tell in Bodrahan, where the caravans end and all the drivers of the camels rest, how once the gods hewed Ranorada from the living hill, hammering all night long beyond the deserts. Moreover, they say that Ranorada is carved in the likeness of the god Hoodrazai, who hath found the secret of MANA-YOOD-SUSHAI, and knoweth the wherefore of the making of the gods.
They say that Hoodrazai stands all alone in Pegana 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 murmers of MANA-YOOD-SUSHAI as he muttered to himself, and gleaned the meaning, 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 Bodrahan, 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 Bodrahan.” 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 Bodrahan; 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 Bodrahan. There in the evening, where 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 MANA cease to rest?” and the echo of seven deserts answered: “Who knows? Who knows?”
But out in the waste, beyond the seven deserts where Ranorada looms enormous in the dusk, at evening his prayer