As the arc of the madman's turnings gradually increased, the slack in the cord from his headpiece to the battery had naturally been taken up more and more. Now, in an all-forgetting delerium of ecstasy, he began to magnify his turns to complete circles, so that the cord wound round his neck and began to tug at its moorings to the battery on the seat. I wondered what he would do when the inevitable happened, and the battery would be dragged to presumable destruction on the floor.
Then came the sudden cataclysm. The battery, yanked over the seat's edge by the maniac's last gesture of orgiastic frenzy, did indeed fall; but it did not seem to have wholly broken. Instead, as my eye caught the spectacle in one too-fleeting instant, the actual impact was borne by the rheostat, so that the switch was jerked over instantly to full current. And the marvelous thing is that there was a current. The invention was no mere dream of insanity.
I saw a blinding blue auroral coruscation, heard an ululating shriek more hideous than any of the previous cries of that mad, horrible journey, and smelled the nauseous odor of burning flesh. That was all my overwrought consciousness could bear, and I sank instantly into oblivion.
When the train guard at Mexico City revivied me, I found a crowd on the station platform around my compartment door. At my involuntary cry the pressing faces became curious and dubious, and I was glad when the guard shut out all but the trim doctor who had pushed his way through to me. My cry was a very natural thing, but it had been prompted by something more than the shocking sight on the carriage floor which I had expected to see. Or should I say, by something less, because in truth there was not anything on the floor at all.
Nor, said the guard, had there been when he opened the door and found me unconscious within. My ticket was the only one sold for that compartment and I was the only person found within it. Just myself and my calise, nothing more. I had been alone all the way from Queretaro. Guard, doctor, and spectator alike tapped their foreheads significantly at my frantic and insistent questions.
Had it all been a dream, or was I indeed mad? I recalled my anxiety and overwrought nerves, and shuddered. Thanking the guard and doctor, and shaking free of the curious crowd, I staggered into a cab and was taken to the Fonda National, where, after telegraphing Jackson at the mine, I slept till afternoon in an effort to get a fresh grip on myself. I had myself called at one o'clock, in time to catch the narrow-gage for the mining country, but when I got up I found a telegram under the door. It was from Jackson, and said that Feldon had been found dead in the mountains that morning, the news reaching the mine about ten o'clock. The papers were all safe, and the San Francisco office had been duly notified. So the whole trip, with its nervous haste and harrowing mental ordeal, had been for nothing.
Knowing that McComb would expect a personal report despite the course of events, I sent another wire ahead and took the narrow-gage after all. Four hours later I was rattled and jolted into the station of Mine No. 3, where Jackson was waiting to give a cordial greeting. He was so full of the affair at the mine that he did not notice my still shaken and seedy appearance.
The superintendent's story was brief, and he told me it as he led me toward the shack up the hillside about the arrastra, where Feldon's body still lay. Feldon, he said, had always been a queer, sullen character, ever since he was hired the year before; working at some secret mechanical device and complaining of constant espionage, and being disgustingly familiar with the native workmen. But he certainly knew the work, the country, and the people. He used to make long trips into the hills where the peons lived, and even to take part in some of their ancient, heathenish ceremonies. He hinted at odd secrets and strange powers as often as he boasted of his mechanical skill. Of late he had disintergrated rapidly; growing morbidly suspicious of his colleagues, and udoubtedly joining his native friends in ore-thieving after his cash got low. He needed unholy amounts of money for something or other--was always having boxes come from laboratories and machine shops in Mexico City or the States.
As for the final absconding with the papers--it was only a crazy gesture of revenge for what he called "spying." He was certainly stark mad, for he had gone across country to a hidden cave on the wild slopes of the haunted Sierra de Malinche, where no white men live, and had done some amazingly queer things. The cave, which would never have been found but for the final tragedy, was full of hideous old Aztec idols and altars; the latter covered with the charred bones of recent burnt-offerings of doubtful nature. The natives would tell nothing--indeed, they swore they knew nothing--but it was easy to see that the cave was an old rendevous of theirs, and that Feldon had shared their practices to the fullest extent.
The searchers had found the place only because of the chanting and the final cry. It had been close to five that morning, and after an all-night encampment the party had begun to pack up for its empty-handed return to the mines. Then somebody had heard faint rhythms in the distance, and knew that one of the noxious old native rituals was being howled from some lonely spot up the slope of the corpse-shaped mountain. They heard the same old names--Mictlanteuctli, Tonatiuh-Metzli, Cthulhu, Ya-R'lyeh, and all the rest--but the queer thing was that some English words were mixed with them. Real white man's English, and no greaser-patter. Guided by the sound, they had hastened up the weed-entangled mountainside toward it, when after a spell of quiet the shriek had burst upon them. It was a terrible thing--a worse thing any of them had never heard before. There seemed to be some smoke, too, and a morbid acrid smell.
Then they stumbled on the cave, its entrance screened by scrub mesquites, but now emitting clouds of fetid smoke. It was lighted within, the horrible altar and grotesque images revealed flickeringly by candles which must have been changed less than a half-hour before; and on the gravelly floor lay the horror that made all the crowd reel backward. It was Feldon, head burned to a crisp by some odd device he had slipped over it--a kind of wire cage connected with a rather shaken-up battery which had evidently fallen to the floor from a nearby altar-top. When the men saw it they exchanged glances, thinking of the "electric executioner" Feldon had always boasted of inventing--the thing which everyone had rejected, but had tried to steal and copy. The papers were safe in Feldon's open portmanteau which stood close by, and an hour later the column of searchers started back for No. 3 with a grisly burden on an improvised stretcher.
That was all, but it was enough to make me turn pale and falter as Jackson led me up past the arrastra to the shed where he said the body lay. For I was not without imagination, and knew only to well into what hellish nightmare this tragedy somehow supernaturally dovetailed. I knew what I should see inside that gaping door around which the curious miners clustered, and did not flinch when my eyes took in the giant form, the rough corduroy clothes, the oddly delicate hands, the wisps of burnt beard, and the hellish machine itself--battery slightly broken, and headpiece blackened by the charring of what was inside. The great, bulging portmanteau did not surprise me, and I quailed only at two things--the folded sheets of paper sticking out of the left-hand pocket. In a moment when no one was looking I reached out and seized the too familiar sheets, crushing them in my hand without daring to look at their penmanship. I ought to be sorry now that a kind of panic feat made me burn them that night with averted eyes. They would have been a positive proof or disproof of something--but for that matter I could still have had proof by asking about the revolver the coroner afterward took from that sagging right-hand coat pocket. I never had the courage to ask about that--because my own revolver was missing after the night on the train. My pocket pencil, too, showed signs of a crude and hasty sharpening unlike the precise pointing I had given it Friday afternoon on the machine in President McComb's private car.
So in the end I went home puzzled--mercifully puzzled, perhaps. The private car was repaired when I got back to Queretaro, but my greatest relief was crossing the Rio Grande into El Paso and the States. By the next Friday I was in San Francisco again, and the postponed wedding came off the following week.
&n
bsp; As to what really happened that night--as I've said, I simply don't dare to speculate. The chap Feldon was insane to start with, and on top of his insanity he had piled a lot of prehistoric Aztec witchlore that nobody has any right to know. He was really an inventive genius, and that battery must have been the genuine stuff. I heard later how he had been brushed aside in former years by press, public and potentates alike. Too much disappointment isn't good for men of a certain kind. Anyhow, some unholy combination of influences was at work. He had really, by the way, been a soldier of Maximillian's.
When I tell my story most people call me a plain liar. Ohers 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 will all his Indian magic he'd be about the first one to recognize and meet them. Was he in the railway-carriage or was I in the cave on the coprse-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 Mound
by H. P. Lovecraft and Zealia Bishop
Written December 1929 through early 1930
Published November 1940 in Weird Tales, Volume 35, Number 6, pages 98-120
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 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 kn
owledge. 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 lonlier 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 1 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 ruled 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.
Lovecraft's Fiction Volume II, 1926-1928 Page 8