If as is often said, the world is ordered to some plan (whether one formed prior to its creation or one derived during the billion aeons of its existence by the inexorable logic of order and growth makes no difference) then in all things there must be both the miniature representation of higher glories and the enhanced depiction of smaller matters. To hold my circling attention from the recollection of its horror, I tried sometimes to fix it on that facet of the nature of the alzabo that permits it to incorporate the memories and wills of human beings into its own. The parallel to smaller matters gave me little difficulty. The alzabo might be likened to certain insects, that cover their bodies with twigs and bits of grass, so that they will not be discovered by their enemies. Seen in one way, there is no deception — the twigs, the fragments of leaves are there and are real. Yet the insect is within. So with the alzabo. When Becan, speaking through the creature’s mouth, told me he wished his wife and the boy with him, he believed himself to be describing his own desires, and so he was; yet those desires would serve to feed the alzabo, who was within, whose needs and consciousness hid behind Becan’s voice.
Not surprisingly, the problem of correlating the alzabo with some higher truth was more difficult; but at last I decided that it might be likened to the absorption by the material world of the thoughts and acts of human beings who, though no longer living, have so imprinted it with activities that in the wider sense we may call works of art, whether buildings, songs, battles, or explorations, that for some time after their demise it may be said to carry forward their lives. In just this fashion the child Severa suggested to the alzabo that it might shift the table in Casdoe’s house to reach the loft, though the child Severa was no more.
I had Thecla, then, to advise me, and though I had little hope when I called on her, and she little advice to give, yet she had been warned often against the dangers of the mountains, and she urged me up and onward, and down, always down to lower lands and warmth, at the first light.
I hungered no longer, for hunger is a thing that passes if one does not eat. Weakness came instead, bringing with it a pristine clarity of mind. Then, in the evening of the second day after I had climbed from the pupil of the right eye, I came upon a shepherd’s bothy, a sort of beehive of stone, and found in it a cooking pot and a quantity of ground corn.
A mountain spring was only a dozen steps away, but there was no fuel. I spent the evening collecting the abandoned nests of birds from a rock face a half league distant, and that night I struck fire from the tang of Terminus Est and boiled the coarse meal (which took a long time to cook, because of the altitude) and ate it. It was, I think, as good a dinner as I have ever tasted, and it had an elusive yet unmistakable flavor of honey, as if the nectar of the plant had been retained in the dry grains as the salt of seas that only Urth herself recalls is held within the cores of certain stones.
I was determined to pay for what I had eaten, and went through my sabretache looking for something of at least equal value that I might leave for the shepherd. Thecla’s brown book I would not give up; I soothed my conscience by reminding myself that it was unlikely the shepherd could read in any case. Nor would I surrender my broken whetstone — both because it recalled the green man, and because it would be only a tawdry gift here, where stones nearly as good lay among the young grass on every side. I had no money, having left every coin I had possessed with Dorcas. At last I settled on the scarlet cape she and I had found in the mud of the stone town, long before we reached Thrax. It was stained and too thin to provide much warmth, but I hoped that the tassels and bright color would please him who had fed me.
I have never fully understood how it came to be where we found it, or even whether the strange individual who had called us to him so that he might have that brief period of renewed life had left it behind intentionally or accidentally when the rain dissolved him again to that dust he had been for so long. The ancient sisterhood of priestesses beyond question possesses powers it seldom or never uses, and it is not absurd to suppose that such raising of the dead is among them. If that is so, he may have called them to him as he called us, and the cape may have been left behind by accident.
Yet even if that is so, some higher authority may have been served. It is in such fashion most sages explain the apparent paradox that though we freely choose to do this or the other, commit some crime or by altruism steal the sacred distinction of the Empyrian, still the Increate commands the entirety and is served equally (that is, totally) by those who would obey and those who would rebel.
Not only this. Some, whose arguments I have read in the brown book and several times discussed with Thecla, have pointed out that fluttering in the Presence there abide a multitude of beings that though appearing minute — indeed, infinitely small — by comparison are correspondingly vast in the eyes of men, to whom their master is so gigantic as to be invisible. (By this unlimited size he is rendered minute, so that we are in relation to him like those who walk upon a continent but see only forests, bogs, hills of sand, and so on, and though feeling, perhaps, some tiny stones in their shoes, never reflect that the land they have overlooked all their lives is there, walking with them.)
There are other sages too, who doubting the existence of that power these beings, who may be called the amschas-pands, are said to serve, nonetheless assert the fact of their existence. Their assertions are based not on human testimony — of which there is much and to which I add my own, for I saw such a being in the mirror-paged book in the chambers of Father Inire — but rather on irrefutable theory, for they say that if the universe was not created (which they, for reasons not wholly philosophical, find it convenient to disbelieve), then it must have existed forever to this day. And if it has so existed, time itself extends behind the present day without end, and in such a limitless ocean of time, all things conceivable must of necessity have come to pass. Such beings as the amschaspands are conceivable, for they, and many others, have conceived of them. But if creatures so mighty once entered existence, how should they be destroyed? Therefore they are still extant.
Thus by the paradoxical nature of knowledge, it is seen that though the existence of the Ylem, the primordial source of all things, may be doubted, yet the existence of his servants may not be doubted.
And as such beings certainly exist, may it not be that they interfere (if it can be called interference) in our affairs by such accidents as that of the scarlet cape I left in the bothy? It does not require illimitable might to interfere with the internal economy of a nest of ants — a child can stir it with a stick. I know of no thought more terrible than this. (That of my own death, which is popularly supposed to be so awful as to be inconceivable, does not much trouble me; it is of my life that I find, perhaps because of the perfection of my memory, that I cannot think.)
Yet there is another explanation: It may be that all those who seek to serve the Theophany, and perhaps even all those who allege to serve him, though they appear to us to differ so widely and indeed to wage a species of war upon one another, are yet linked, like the marionettes of the boy and the man of wood that I once saw in a dream, and who, although they appeared to combat each other, were nevertheless under the control of an unseen individual who operated the strings of both. If this is the case, then the shaman we saw may have been the friend and ally of those priestesses who range so widely in their civilization across the same land where he, in primitive savagery, once sacrificed with liturgical rigidity of drum and crotal in the small temple of the stone town.