Delphi Complete Works of H. P. Lovecraft (Illustrated) (127 page)

When I tell my story most people call me a plain liar. Others lay it to abnormal psychology — and heaven knows I
was
overwrought — while still others talk of “astral projection” of some sort. My zeal to catch Feldon certainly sent my thoughts ahead toward him, and with all his Indian magic he’d be about the first one to recognise and meet them. Was he in the railway carriage or was I in the cave on the corpse-shaped haunted mountain? What would have happened to me, had I not delayed him as I did? I’ll confess I don’t know, and I’m not sure that I want to know. I’ve never been in Mexico since — and as I said at the start, I don’t enjoy hearing about electric executions.

The Mou
nd

By H. P Lovecraft and Zealia Bishop

I.

It is only within the last few years that most people have stopped thinking of the West as a
new
land. I suppose the idea gained ground because our own especial civilisation happens to be new there; but nowadays explorers are digging beneath the surface and bringing up whole chapters of life that rose and fell among these plains and mountains before recorded history began. We think nothing of a Pueblo village 2500 years old, and it hardly jolts us when archaeologists put the sub-pedregal culture of Mexico back to 17,000 or 18,000 B. C. We hear rumours of still older things, too — of primitive man contemporaneous with extinct animals and known today only through a few fragmentary bones and artifacts — so that the idea of newness is fading out pretty rapidly. Europeans usually catch the sense of immemorial ancientness and deep deposits from successive life-streams better than we do. Only a couple of years ago a British author spoke of Arizona as a “moon-dim region, very lovely in its way, and stark and old — an ancient, lonely land”.

Yet I believe I have a deeper sense of the stupefying — almost horrible — ancientness of the West than any European. It all comes from an incident that happened in 1928; an incident which I’d greatly like to dismiss as three-quarters hallucination, but which has left such a frightfully firm impression on my memory that I can’t put it off very easily. It was in Oklahoma, where my work as an American Indian ethnologist constantly takes me and where I had come upon some devilishly strange and disconcerting matters before. Make no mistake — Oklahoma is a lot more than a mere pioneers’ and promoters’ frontier. There are old, old tribes with old, old memories there; and when the tom-toms beat ceaselessly over brooding plains in the autumn the spirits of men are brought dangerously close to primal, whispered things. I am white and Eastern enough myself, but anybody is welcome to know that the rites of Yig, Father of Snakes, can get a real shudder out of me any day. I have heard and seen too much to be “sophisticated” in such matters. And so it is with this incident of 1928. I’d like to laugh it off — but I can’t.

I had gone into Oklahoma to track down and correlate one of the many ghost tales which were current among the white settlers, but which had strong Indian corroboration, and — I felt sure — an ultimate Indian source. They were very curious, these open-air ghost tales; and though they sounded flat and prosaic in the mouths of the white people, they had earmarks of linkage with some of the richest and obscurest phases of native mythology. All of them were woven around the vast, lonely, artificial-looking mounds in the western part of the state, and all of them involved apparitions of exceedingly strange aspect and equipment.

The commonest, and among the oldest, became quite famous in 1892, when a government marshal named John Willis went into the mound region after horse-thieves and came out with a wild yarn of nocturnal cavalry horses in the air between great armies of invisible spectres — battles that involved the rush of hooves and feet, the thud of blows, the clank of metal on metal, the muffled cries of warriors, and the fall of human and equine bodies. These things happened by moonlight, and frightened his horse as well as himself. The sounds persisted an hour at a time; vivid, but subdued as if brought from a distance by a wind, and unaccompanied by any glimpse of the armies themselves. Later on Willis learned that the seat of the sounds was a notoriously haunted spot, shunned by settlers and Indians alike. Many had seen, or half seen, the warring horsemen in the sky, and had furnished dim, ambiguous descriptions. The settlers described the ghostly fighters as Indians, though of no familiar tribe, and having the most singular costumes and weapons. They even went so far as to say that they could not be sure the horses were really horses.

The Indians, on the other hand, did not seem to claim the spectres as kinsfolk. They referred to them as “those people”, “the old people”, or “they who dwell below”, and appeared to hold them in too great a frightened veneration to talk much about them. No ethnologist had been able to pin any tale-teller down to a specific description of the beings, and apparently nobody had ever had a very clear look at them. The Indians had one or two old proverbs about these phenomena, saying that “men very old, make very big spirit; not so old, not so big; older than all time, then spirit he so big he near flesh; those old people and spirits they mix up — get all the same”.

Now all of this, of course, is “old stuff” to an ethnologist — of a piece with the persistent legends of rich hidden cities and buried races which abound among the Pueblo and plains Indians, and which lured Coronado centuries ago on his vain search for the fabled Quivira. What took me into western Oklahoma was something far more definite and tangible — a local and distinctive tale which, though really old, was wholly new to the outside world of research, and which involved the first clear descriptions of the ghosts which it treated of. There was an added thrill in the fact that it came from the remote town of Binger, in Caddo County, a place I had long known as the scene of a very terrible and partly inexplicable occurrence connected with the snake-god myth.

The tale, outwardly, was an extremely naive and simple one, and centred in a huge, lone mound or small hill that rose above the plain about a third of a mile west of the village — a mound which some thought a product of Nature, but which others believed to be a burial-place or ceremonial dais constructed by prehistoric tribes. This mound, the villagers said, was constantly haunted by two Indian figures which appeared in alternation; an old man who paced back and forth along the top from dawn till dusk, regardless of the weather and with only brief intervals of disappearance, and a squaw who took his place at night with a blue-flamed torch that glimmered quite continuously till morning. When the moon was bright the squaw’s peculiar figure could be seen fairly plainly, and over half the villagers agreed that the apparition was headless.

Local opinion was divided as to the motives and relative ghostliness of the two visions. Some held that the man was not a ghost at all, but a living Indian who had killed and beheaded a squaw for gold and buried her somewhere on the mound. According to these theorists he was pacing the eminence through sheer remorse, bound by the spirit of his victim which took visible shape after dark. But other theorists, more uniform in their spectral beliefs, held that both man and woman were ghosts; the man having killed the squaw and himself as well at some very distant period. These and minor variant versions seemed to have been current ever since the settlement of the Wichita country in 1889, and were, I was told, sustained to an astonishing degree by still-existing phenomena which anyone might observe for himself. Not many ghost tales offer such free and open proof, and I was very eager to see what bizarre wonders might be lurking in this small, obscure village so far from the beaten path of crowds and from the ruthless searchlight of scientific knowledge. So, in the late summer of 1928 I took a train for Binger and brooded on strange mysteries as the cars rattled timidly along their single track through a lonelier and lonelier landscape.

Binger is a modest cluster of frame houses and stores in the midst of a flat windy region full of clouds of red dust. There are about 500 inhabitants besides the Indians on a neighbouring reservation; the principal occupation seeming to be agriculture. The soil is decently fertile, and the oil boom has not reached this part of the state. My train drew in at twilight, and I felt rather lost and uneasy — cut off from wholesome and every-day things — as it puffed away to the southward without me. The station platform was filled with curious loafers, all of whom seemed eager to direct me when I asked for the man to whom I had letters of introduction. I was ushered along a commonplace main street whose rutted surface was red with the sandstone soil of the country, and finally delivered at the door of my prospective host. Those who had arranged things for me had done well; for Mr. Compton was a man of high intelligence and local responsibility, while his mother — who lived with him and was familiarly known as “Grandma Compton” — was one of the first pioneer generation, and a veritable mine of anecdote and folklore.

That evening the Comptons summed up for me all the legends current among the villagers, proving that the phenomenon I had come to study was indeed a baffling and important one. The ghosts, it seems, were accepted almost as a matter of course by everyone in Binger. Two generations had been born and grown up within sight of that queer, lone tumulus and its restless figures. The neighbourhood of the mound was naturally feared and shunned, so that the village and the farms had not spread toward it in all four decades of settlement; yet venturesome individuals had several times visited it. Some had come back to report that they saw no ghosts at all when they neared the dreaded hill; that somehow the lone sentinel had stepped out of sight before they reached the spot, leaving them free to climb the steep slope and explore the flat summit. There was nothing up there, they said — merely a rough expanse of underbrush. Where the Indian watcher could have vanished to, they had no idea. He must, they reflected, have descended the slope and somehow managed to escape unseen along the plain; although there was no convenient cover within sight. At any rate, there did not appear to be any opening into the mound; a conclusion which was reached after considerable exploration of the shrubbery and tall grass on all sides. In a few cases some of the more sensitive searchers declared that they felt a sort of invisible restraining presence; but they could describe nothing more definite than that. It was simply as if the air thickened against them in the direction they wished to move. It is needless to mention that all these daring surveys were conducted by day. Nothing in the universe could have induced any human being, white or red, to approach that sinister elevation after dark; and indeed, no Indian would have thought of going near it even in the brightest sunlight.

But it was not from the tales of these sane, observant seekers that the chief terror of the ghost-mound sprang; indeed, had their experience been typical, the phenomenon would have bulked far less prominently in the local legendry. The most evil thing was the fact that many other seekers had come back strangely impaired in mind and body, or had not come back at all. The first of these cases had occurred in 1891, when a young man named Heaton had gone with a shovel to see what hidden secrets he could unearth. He had heard curious tales from the Indians, and had laughed at the barren report of another youth who had been out to the mound and had found nothing. Heaton had watched the mound with a spy glass from the village while the other youth made his trip; and as the explorer neared the spot, he saw the sentinel Indian walk deliberately down into the tumulus as if a trap-door and staircase existed on the top. The other youth had not noticed how the Indian disappeared, but had merely found him gone upon arriving at the mound.

When Heaton made his own trip he resolved to get to the bottom of the mystery, and watchers from the village saw him hacking diligently at the shrubbery atop the mound. Then they saw his figure melt slowly into invisibility; not to reappear for long hours, till after the dusk drew on, and the torch of the headless squaw glimmered ghoulishly on the distant elevation. About two hours after nightfall he staggered into the village minus his spade and other belongings, and burst into a shrieking monologue of disconnected ravings. He howled of shocking abysses and monsters, of terrible carvings and statues, of inhuman captors and grotesque tortures, and of other fantastic abnormalities too complex and chimerical even to remember. “Old! Old! Old!” he would moan over and over again, “great God, they are older than the earth, and came here from somewhere else — they know what you think, and make you know what they think — they’re half-man, half-ghost — crossed the line — melt and take shape again — getting more and more so, yet we’re all descended from them in the beginning — children of Tulu — everything made of gold — monstrous animals, half-human — dead slaves — madness — Iä! Shub-Niggurath! —
that white man
—
oh, my God, what they did to him!
. . .”

Heaton was the village idiot for about eight years, after which he died in an epileptic fit. Since his ordeal there had been two more cases of mound-madness, and eight of total disappearance. Immediately after Heaton’s mad return, three desperate and determined men had gone out to the lone hill together; heavily armed, and with spades and pickaxes. Watching villagers saw the Indian ghost melt away as the explorers drew near, and afterward saw the men climb the mound and begin scouting around through the underbrush. All at once they faded into nothingness, and were never seen again. One watcher, with an especially powerful telescope, thought he saw other forms dimly materialise beside the hapless men and drag them down into the mound; but this account remained uncorroborated. It is needless to say that no searching-party went out after the lost ones, and that for many years the mound was wholly unvisited. Only when the incidents of 1891 were largely forgotten did anybody dare to think of further explorations. Then, about
1910, a
fellow too young to recall the old horrors made a trip to the shunned spot and found nothing at all.

By 1915 the acute dread and wild legendry of ‘91 had largely faded into the commonplace and unimaginative ghost-tales at present surviving — that is, had so faded among the white people. On the nearby reservation were old Indians who thought much and kept their own counsel. About this time a second wave of active curiosity and adventuring developed, and several bold searchers made the trip to the mound and returned. Then came a trip of two Eastern visitors with spades and other apparatus — a pair of amateur archaeologists connected with a small college, who had been making studies among the Indians. No one watched this trip from the village, but they never came back. The searching-party that went out after them — among whom was my host Clyde Compton — found nothing whatsoever amiss at the mound.