In the Land of Time (6 page)

It is because of Roon that the worlds are never still, for the moons and the worlds and the comet are stirred by the spirit of Roon, which saith: “Go! Go! Go!”

Roon met the Worlds all in the morning of Things, before there was light upon Pegāna, and Roon danced before them in the Void, since when they are never still. Roon sendeth all streams to the Sea, and all the rivers down to the soul of Slid.

Roon maketh the sign of Roon before the waters, and lo! they have left the hills; and Roon hath spoken in the ear of the North Wind that he may be still no more.

The footfall of Roon hath been heard at evening outside the houses of men, and thenceforth comfort and abiding know them no more. Before them stretcheth travel over all the lands, long miles, and never resting between their homes and their graves—and all at the bidding of Roon.

The Mountains have set no limit against Roon nor all the seas a boundary.

Whither Roon hath desired there must Roon's people go, and the worlds and their stream and the winds.

I heard the whisper of Roon at evening, saying: “There are islands of spices to the South,” and the voice of Roon saying: “Go.”

And Roon said: “There are a thousand home gods, the little gods that sit before the hearth and mind the fire—there is
one
Roon.”

Roon saith in a whisper, in a whisper when none heareth, when the sun is low: “What
doeth
MĀNA-YOOD-SUSHAI?” Roon is no god that thou mayest worship by thy hearth, nor will he be benignant to thy home.

Offer to Roon thy toiling and thy speed, whose incense is the smoke of the camp fire to the South, whose song is the sound of going, whose temples stand beyond the farthest hills in his lands behind the East.

Yarinareth, . . . Yarinareth, . . . Yarinareth, which signifieth Beyond—these words be carved in letters of gold upon the arch of the great portal of the Temple of Roon that men have builded looking towards the East upon the Sea, where Roon is carved as a giant trumpeteer, with his trumpet pointing towards the East beyond the Seas.

Whoso heareth his voice, the voice of Roon at evening, he at once forsaketh the home gods that sit beside the hearth. These be the gods of the hearth: Pitsu, who stroketh the cat; Hobith, who calms the dog; and Habaniah, the lord of glowing embers; and little Zumbiboo, the lord of dust; and old Gribaun, who sits in the heart of the fire to turn the wood to ash—all these be home gods, and live not in Pegāna and be lesser than Roon.

There is also Kilooloogung, the lord of arising smoke, who taketh the smoke from the hearth and sendeth it to the sky, who is pleased if it reacheth Pegāna, so that the gods of Pegāna, speaking to the gods, say: “There is Kilooloogung doing the work on earth of Kilooloogung.”

All these are gods so small that they be lesser than men, but pleasant gods to have beside the hearth;
⁵
and often men have prayed to Kilooloogung, saying: “Thou whose smoke ascendeth to Pegāna send up with it our prayers, that the gods may hear.” And Kilooloogung, who is pleased that men should pray, stretches himself up all grey and lean, with his arms above his head, and sendeth his servant the smoke to seek Pegāna, that the gods of Pegāna may know that the people pray.

And Jabim is the Lord of broken things, who sitteth behind the house to lament the things that are cast away.
⁶
And there he sitteth lamenting the broken things until the worlds be ended, or until someone cometh to mend the broken things. Or sometimes he sitteth by the river's edge to lament the forgotten things that drift upon it.

A kindly god is Jabim, whose heart is sore if anything be lost. There is also Triboogie, the Lord of Dusk, whose children are the shadows, who sitteth in a corner far off from Habaniah and speaketh to none. But after Habaniah hath gone to sleep and old Gribaun hath blinked a hundred times, until he forgetteth which be wood or ash, then doth Triboogie send his children to run about the room and dance upon the walls, but never disturb the silence.

But when there is light again upon the worlds, and dawn comes dancing down the highway from Pegāna, then does Triboogie retire into his corner, with his children all around him, as though they had never danced about the room. And the slaves of Habaniah and old Gribaun come and awake them from their sleep upon the hearth, and Pitsu strokes the cat, and Hobith calms the dog, and Kilooloogung stretches aloft his arms towards Pegāna, and Triboogie is very still, and his children asleep.

 

And when it is dark, all in the hour of Triboogie, Hish creepeth from the forest, the Lord of Silence, whose children are the bats, that have broke the command of their father, but in a voice that is ever so low. Hish husheth the mouse and all the whispers in the night; he maketh all noises still. Only the cricket rebelleth. But Hish hath set against him such a spell that after he hath cried a thousand times his voice may be heard no more but becometh part of the silence.

And when he hath slain all sounds Hish boweth low to the ground; then cometh into the house, with never a sound of feet, the god Yoharneth-Lahai.

But away in the forest whence Hish hath come, Wohoon, the Lord of Noises in the Night, awaketh in his lair and creepeth round the forest to see whether it be true that Hish hath gone.

Then in some glade Wohoon lifts up his voice and cries aloud, that all the night may hear, that it is he, Wohoon, who is abroad in all the forest. And the wolf and the fox and the owl, and the great beasts and the small, lift up their voices to acclaim Wohoon. And there arise the sounds of voices and the stirring of leaves.

There be three broad rivers of the plain, born before memory or fable, whose mothers are three grey peaks and whose father was the storm. Their names be Eimēs, Zānēs, and Segástrion.

And Eimēs is the joy of lowing herds; and Zānēs hath bowed his neck to the yoke of man, and carries the timber from the forest far up below the mountain; and Segástrion sings old songs to shepherd boys, singing of his childhood in a low ravine and of how he once sprang down the mountain sides and far away into the plain to see the world, and of how one day at last he will find the sea. These be the rivers of the plain, wherein the plain rejoices. But old men tell, whose fathers heard it from the ancients, how once the lords of the three rivers of the plain rebelled against the law of the Worlds, and passed beyond their boundaries, and joined together and whelmed cities and slew men, saying: “We now play the game of the gods and slay men for our pleasure, and we be greater than the gods of Pegāna.”

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.

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.

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: