by Ann
I got my pipe lit, and wandered down into the woods, toward the clearing where the boys had stumbled over the dead man, following a rough trail that the police had found. Really, it was not a trail so much as an impromptu alley of broken saplings and trampled ground that wound a convoluted course down the hill from the cave to the clearing. It appeared to have been blazed a few days before by the victim and his pursuer; near the bottom, where the trees gave way to open sky, there were grooves of plowed earth that corresponded neatly with encrustations on the heels of the clown’s giant brogues. The killer must have caught the clown at the edge of the clearing, and then dragged him along by the hair, or by the collar of his shirt, for the last twenty-five yards, leaving this furrowed record of the panicked, slipping flight of the clown. The presumed killer’s footprints were everywhere in evidence, and appeared to have been made by a pair of long and pointed boots. But the really puzzling thing was a third set of prints, which Ganz had noticed and mentioned to me, scattered here and there along the cold black mud of the path. They seemed to have been made by a barefoot child of eight or nine years. And damned, as Ganz had concluded his report to me, if that barefoot child did not appear to have been dancing!
I came into the clearing, a little short of breath, and stood listening to the wind in the pines and the distant rumble of the state highway, until my pipe went out. It was a cool afternoon, but the sky had been blue all day and the woods were peaceful and fragrant. Nevertheless, I was conscious of a mounting sense of disquiet as I stood over the bed of sodden leaves where the body had been found. I did not then, nor do I now, believe in ghosts, but as the sun dipped down behind the tops of the trees, lengthening the long shadows encompassing me, I became aware of an irresistible feeling that somebody was watching me. After a moment, the feeling intensified, and localized, as it were so I was certain that to see who it was I need only turn around. Bravely – meaning not that I am a brave man but that I behaved as if I were – I took my matches from my jacket pocket and relit my pipe. Then I turned. I knew that when I glanced behind me I would not see Jack Ganz or one of the other policemen standing there; any of them would have said something to me by now. No, it was either going to be nothing at all or something that I could not even allow myself to imagine.
It was, in fact, a baboon, crouching on its hind legs in the middle of the trail, regarding me with close-set orange eyes, one hand cupped at its side. It had great puffed whiskers and a long canine snout. There was something in the barrel chest and the muttonchop sideburns that led me to conclude, correctly, as it turned out, that the specimen was male. For all his majestic bulk, the old fellow presented a rather sad spectacle. His fur was matted and caked with mud, and a sticky coating of pine needles clung to his feet. The expression in his eyes was unsettlingly forlorn, almost pleading, I would have said, and in his mute gaze I imagined I detected a hint of outraged dignity. This might, of course, have been due to the hat he was wearing. It was conical, particolored with orange and purple lozenges, and ornamented at the tip with a bright-orange pompom. Tied under his chin with a length of black ribbon, it hung from the side of his head at a humorous angle. I myself might have been tempted to kill the man who had tied it to my head.
‘Was it you?’ I said, thinking of Poe’s story of the rampaging orang swinging a razor in a Parisian apartment. Had that story had any basis in fact? Could the dead clown have been killed by the pet or sidekick with whom, as the mystery of the animal smell in the cave now resolved itself, he had shared his fugitive existence?
The baboon declined to answer my question. After a moment, though, he raised his long crooked left arm and gestured vaguely toward his belly. The import of this message was unmistakable, and thus I had the answer to my question – if he could not open a can of franks and beans, he would not have been able to perform that awful surgery on his owner or partner.
‘All right, old boy,’ I said. ‘Let’s get you something to eat.’ I took a step toward him, watching for signs that he might bolt or, worse, throw himself at me. But he sat, looking miserable, clenching something in his right paw. I crossed the distance between us. His rancid-hair smell was unbearable. ‘You need a bath, don’t you?’ I spoke, by reflex, as if I were talking to somebody’s tired old dog. ‘Were you and your friend in the habit of bathing together? Were you there when it happened, old boy? Any idea who did it?’
The animal gazed up at me, its eyes kindled with that luminous and sagacious sorrow that lends to the faces of apes and mandrills an air of cousinly reproach, as if we humans have betrayed the principles of our kind. Tentatively, I reached out to him with one hand. He grasped my fingers in his dry leather paw, and then the next instant he had leapt bodily into my arms, like a child seeking solace. The garbage-and-skunk stench of him burned my nose. I gagged and stumbled backward as the baboon scrambled to wrap his arms and legs around me. I must have cried out; a moment later a pair of iron lids seemed to slam against my skull, and the animal went slack, sliding, with a horrible, human sigh of disappointment, to the ground at my feet.
Ganz and two Ashtown policemen came running over and dragged the dead baboon away from me.
‘He wasn’t – he was just –’ I was too outraged to form a coherent expression of my anger. ‘You could have hit me!’
Ganz closed the animal’s eyes, and laid its arms out at its sides. The right paw was still clenched in a shaggy fist. Ganz, not without some difficulty, managed to pry it open. He uttered an unprintable oath.
In the baboon’s palm lay a human finger. Ganz and I looked at each other, wordlessly confirming that the dead clown had been in possession of a full complement of digits.
‘See that Espy gets that finger,’ I said. ‘Maybe we can find out whose it was.’
‘It’s a woman’s,’ Ganz said. ‘Look at that nail.’
I took it from him, holding it by the chewed and bloody end so as not to dislodge any evidence that might be trapped under the long nail. Though rigid, it was strangely warm, perhaps from having spent a few days in the vengeful grip of the animal who had claimed it from his master’s murderer. It appeared to be an index finger, with a manicured, pointed nail nearly three-quarters of an inch long. I shook my head.
‘It isn’t painted,’ I said. ‘Not even varnished. How many women wear their nails like that?’
‘Maybe the paint rubbed off,’ one of the policemen suggested.
‘Maybe,’ I said. I knelt on the ground beside the body of the baboon. There was, I noted, a wound on the back of his neck, long and deep and crusted over with dirt and dried blood. I now saw him in my mind’s eye, dancing like a barefoot child around the murderer and the victim as they struggled down the path to the clearing. It would take a powerful man to fight such an animal off. ‘I can’t believe you killed our only witness, Detective Ganz. The poor bastard was just giving me a hug.’
This information seemed to amuse Ganz nearly as much as it puzzled him.
‘He was a monkey, sir,’ Ganz said. ‘I doubt he –’
‘He could make signs, you fool! He told me he was hungry.’
Ganz blinked, trying, I supposed, to append to his personal operations manual this evidence of the potential usefulness of circus apes to police inquiries.
‘If I had a dozen baboons like that one on my staff,’ I said, ‘I would never have to leave the office.’
That evening, before going home, I stopped by the evidence room in the High Street annex and signed out the two books that had been found in the cave that morning. As I walked back into the corridor, I thought I detected an odd odor – odd, at any rate, for that dull expanse of linoleum and buzzing fluorescent tubes – of the sea: a sharp, salty, briny smell. I decided that it must be some new disinfectant being used by the custodian, but it reminded me of the smell of blood from the specimen bags and sealed containers in the evidence room. I turned the lock on the room’s door and slipped the books, in their waxy protective envelopes, into my briefcase, and walked down High Street to Dennis
toun Road, where the public library was. It stayed open late on Wednesday nights, and I would need a German–English dictionary if my college German and I were going to get anywhere with Herr von Junzt.
The librarian, Lucy Brand, returned my greeting with the circumspect air of one who hopes to be rewarded for her forbearance with a wealth of juicy tidbits. Word of the murder, denuded of most of the relevant details, had made the Ashtown Ambler yesterday morning, and though I had cautioned the unlucky young squirrel hunters against talking about the case, already conjectures, misprisions, and outright lies had begun wildly to coalesce; I knew the temper of my home town well enough to realize that if I did not close this case soon things might get out of hand. Ashtown, as the events surrounding the appearance of the so-called Green Man, in 1932, amply demonstrated, has a lamentable tendency toward municipal panic.
Having secured a copy of Köhler’s Dictionary of the English and German Languages, I went, on an impulse, to the card catalogue and looked up von Junzt, Friedrich. There was no card for any work by this author – hardly surprising, perhaps, in a small-town library like ours. I returned to the reference shelf, and consulted an encyclopedia of philosophical biography and comparable volumes of philologic reference, but found no entry for any von Junzt – a diplomate, by the testimony of his title page, of the University of Tübingen and of the Sorbonne. It seemed that von Junzt had been dismissed, or expunged, from the dusty memory of his discipline.
It was as I was closing the Encyclopedia of Archaeo-Anthropological Research that a name suddenly leapt out at me, catching my eye just before the pages slammed together. It was a word that I had noticed in von Junzt’s book: ‘Urartu.’ I barely managed to slip the edge of my thumb into the encyclopedia to mark the place; half a second later and the reference might have been lost to me. As it turned out, the name of von Junzt itself was also contained – sealed up – in the sarcophagus of this entry, a long and tedious one devoted to the work of an Oxford man by the name of St. Dennis T. R. Gladfellow, ‘a noted scholar,’ as the entry had it, ‘in the field of inquiry into the beliefs of the ancient, largely unknown peoples referred to conjecturally today as proto-Urartians.’ The reference lay buried in a column dense with comparisons among various bits of obsidian and broken bronze:
G.’s analysis of the meaning of such ceremonial blades admittedly was aided by the earlier discoveries of Friedrich von Junzt, at the site of the former Temple of Yrrh, in north central Armenia, among them certain sacrificial artifacts pertaining to the worship of the proto-Urartian deity Yê-Heh, rather grandly (though regrettably without credible evidence) styled ‘the god of dark or mocking laughter’ by the German, a notorious adventurer and fake whose work, nevertheless, in this instance, has managed to prove useful to science.
The prospect of spending the evening in the company of Herr von Junzt began to seem even less appealing. One of the most tedious human beings I have ever known was my own mother, who, early in my childhood, fell under the spell of Madame Blavatsky and her followers and proceeded to weary my youth and deplete my patrimony with her devotion to that indigestible caseation of balderdash and lies. Mother drew a number of local simpletons into her orbit, among them poor old drunken Thaddeus Craven, and burnt them up as thoroughly as the earth’s atmosphere consumes asteroids. The most satisfying episodes of my career have been those which afforded me the opportunity to prosecute charlatans and frauds and those who preyed on the credulous; I did not now relish the thought of sitting at home with such a man all evening, in particular one who spoke only German.
Nevertheless, I could not ignore the undeniable novelty of a murdered circus clown who was familiar with scholarship – however spurious or misguided – concerning the religious beliefs of proto-Urartians. I carried the Köhler’s over to the counter, where Lucy Brand waited eagerly for me to spill some small ration of beans. When I offered nothing for her delectation, she finally spoke.
‘Was he a German?’ she said, showing unaccustomed boldness, it seemed to me.
‘Was who a German, my dear Miss Brand?’
‘The victim.’ She lowered her voice to a textbook librarian’s whisper, though there was no one in the building but old Bob Spherakis, asleep and snoring in the periodicals room over a copy of Grit.
‘I – I don’t know,’ I said, taken aback by the simplicity of her inference, or rather by its having escaped me. ‘I suppose he may have been, yes.’
She slid the book across the counter toward me.
‘There was another one of them in here this afternoon,’ she said. ‘At least, I think he was a German. A Jew, come to think of it. Somehow he managed to find the only book in Hebrew we have in our collection. It’s one of the books old Mr. Vorzeichen donated when he died. A prayer book, I think it is. Tiny little thing. Black leather.’
This information ought to have struck a chord in my memory, of course, but it did not. I settled my hat on my head, bid Miss Brand good night, and walked slowly home, with the dictionary under my arm, and, in my briefcase, von Junzt’s stout tome and the little black-leather volume filled with sinuous mysterious script.
I will not tax the reader with an account of my struggles with Köhler’s dictionary and the thorny bramble of von Junzt’s overheated German prose. Suffice to say that it took me the better part of the evening to make my way through the introduction. It was well past midnight by the time I arrived at the first chapter, and nearing two o’clock before I had amassed the information that I will now pass along to the reader, with no endorsement beyond the testimony of these pages, nor any hope of its being believed.
It was a blustery night; I sat in the study on the top floor of my old house’s round tower, listening to the windows rattle in their casements, as if a gang of intruders were seeking a way in. In this high room, in 1885, it was said, Howard Ash, the last living descendant of our town’s founder, General Hannaniah Ash, had sealed the blank note of his life and dispatched himself, with postage due, to his Creator. A fugitive draft blew from time to time across my desk and stirred the pages of the dictionary by my left hand. I felt, as I read, as if the whole world were asleep – benighted, ignorant, and dreaming – while I had been left to man the crow’s nest, standing lonely vigil in the teeth of a storm that was blowing in from a tropic of dread.
According to the scholar or charlatan Friedrich von Junzt, the regions around what is now northern Armenia had spawned, along with an entire cosmology, two competing cults of incalculable antiquity, which survived to the present day: that of Yê-Heh, the God of Dark Laughter, and that of Ai, the God of Unbearable and Ubiquitous Sorrow. The Yê-Hehists viewed the universe as a cosmic hoax, perpetrated by the father-god Yrrh for unknowable purposes: a place of calamity and cruel irony so overwhelming that the only possible response was a malevolent laughter like that, presumably, of Yrrh himself. The laughing followers of baboon-headed Yê-Heh created a sacred burlesque, mentioned by Pausanias and by one of the travellers in Plutarch’s dialogue ‘On the Passing of the Oracles,’ to express their mockery of life, death, and all human aspirations. The rite involved the flaying of a human head, severed from the shoulders of one who had died in battle or in the course of some other supposedly exalted endeavor. The clown-priest would don the bloodless mask and then dance, making a public travesty of the noble dead. Through generations of inbreeding, the worshippers of Yê-Heh had evolved into a virtual subspecies of humanity, characterized by distended grins and skin as white as chalk. Von Junzt even claimed that the tradition of painted circus clowns derived from the clumsy imitation, by noninitiates, of these ancient kooks.
The ‘immemorial foes’ of the baboon boys, as the reader may have surmised, were the followers of Ai, the God Who Mourns. These gloomy fanatics saw the world as no less horrifying and cruel than did their archenemies, but their response to the whole mess was a more or less permanent wailing. Over the long millennia since the heyday of ancient Urartu, the Aiites had developed a complicated physical discipline, a sort of jujitsu or ca
listhenics of murder, which they chiefly employed in a ruthless hunt of followers of Yê-Heh. For they believed that Yrrh, the Absent One, the Silent Devisor who, an eternity ago, tossed the cosmos over his shoulder like a sheet of fish wrap and wandered away leaving not a clue as to his intentions, would not return to explain the meaning of his inexplicable and tragic creation until the progeny of Yê-Heh, along with all copies of the Yê-Hehist sacred book, ‘Khndzut Dzul,’ or ‘The Unfathomable Ruse,’ had been expunged from the face of the earth. Only then would Yrrh return from his primeval hiatus – ‘bringing what new horror or redemption,’ as the German intoned, ‘none can say.’
All this struck me as a gamier variety of the same loony, Zoroastrian plonk that my mother had spent her life decanting, and I might have been inclined to set the whole business aside and leave the case to be swept under the administrative rug by Jack Ganz had it not been for the words with which Herr von Junzt concluded the second chapter of his tedious work:
While the Yê-Hehist gospel of cynicism and ridicule has, quite obviously, spread around the world, the cult itself has largely died out, in part through the predations of foes and in part through chronic health problems brought about by inbreeding. Today [von Junzt’s book carried a date of 1849] it is reported that there may be fewer than 150 of the Yê-Hehists left in the world. They have survived, for the most part, by taking on work in travelling circuses. While their existence is known to ordinary members of the circus world, their secret has, by and large, been kept. And in the sideshows they have gone to ground, awaiting the tread outside the wagon, the shadow on the tent-flap, the cruel knife that will, in a mockery of their own long-abandoned ritual of mockery, deprive them of the lily-white flesh of their skulls.