I am set utterly against this small, naked, stone-clinched head, it is a foul vision I want to wipe away. But I am set utterly also against the loathsome, cringing, imprisoned loins of the hyæna, that cringe down the hind legs of the beast with their static weight. Again the static will has knotted into rivetted, endless nullity, but here upon the loins. In the vulture, the head is turned to stone, the fire is in the talons and the beak. In the hoary, glassy hyæna, the loins are turned to stone, heavy, sinking down to earth, almost dragged along, the fire is in the white eyes, and in the fangs. The hyæna can scarcely see and hear the living world; it draws back on to the stony fixity of its own loins, draws back upon its own nullity, sightless save for carrion. The vulture can neither see nor hear the living world, it is one supreme glance, the glance in search of carrion, its own absolute quenching, beyond which is nothing. This is the end, and beyond the end. This is beyond the beginning and the end. Here the beginning and the end are revoked. The vulture, revoking the end, the end petrified upon the beginning, is a nullity. The hyæna, the beginning petrified beneath the end, is a nullity. This is beyond the beginning and the end, this is aristocracy gone beyond aristocracy, the I gone beyond the I; the other is democracy gone beyond democracy, the not-me surpassed upon itself. This is the changelessness of the kingdoms of the earth, null, unthinkable. This is the last state into which man may fall, in the triumph of will and the triumph of inertia, the state of the animated sepulchre. VI TO BE, AND TO BE DIFFERENT Behind me there is time stretching back for ever, on to the unthinkable beginnings, infinitely. And this is eternity. Ahead of me, where I do not know, there is time stretching on infinitely, to eternity. These are the two eternities. We cannot say, they are one and the same. They are two and utterly different. If I look at the eternity ahead, my back is towards the other eternity, this latter is forgotten, it _is_ not. Which is the Christian attitude. If I look at the eternity behind, back to the source, then there is for me one eternity, one only. And this is the pagan eternity, the eternity of Pan. This is the eternity some of us are veering round to, in private life, during the past few years. The two eternities are _not_ one eternity. It is only by denying the very meaning of speech itself, that we can argue them into oneness. They are two, relative to one another. They are only _one_ in their mutual relation, which relation is timeless and absolute. The eternities are temporal and relative. But their relation is constant, absolute without mitigation. The motion of the eternities is dual: they flow together, and they flow apart, they flow for ever towards union, they start back forever in opposition, to flow for ever back to the issue, back into the unthinkable future, back into the unthinkable past.