Eldritch Tales

by H. P. Lovecraft

  He tried to open his eyes more widely, but found himself unable to control their mechanism. The sapphire light came in a diffused, nebulous manner, and could nowhere be voluntarily focussed into definiteness. Gradually, though, visual images began to trickle in curiously and indecisively. The limits and qualities of vision were not those which he was used to, but he could roughly correlate the sensation with what he had known as sight. As this sensation gained some degree of stability, Campbell realised that he must still be in the throes of nightmare.

  He seemed to be in a room of considerable extent – of medium height, but with a large proportionate area. On every side – and he could apparently see all four sides at once – were high, narrowish slits which seemed to serve as combined doors and windows. There were singular low tables or pedestals, but no furniture of normal nature and proportions. Through the slits streamed floods of sapphire light, and beyond them could be mistily seen the sides and roofs of fantastic buildings like clustered cubes. On the walls – in the vertical panels between the slits – were strange markings of an oddly disquieting character. It was some time before Campbell understood why they disturbed him so – then he saw that they were, in repeated instances, precisely like some of the hieroglyphs on the disc within the crystal cube.

  The actual nightmare element, though, was something more than this. It began with the living thing which presently entered through one of the slits, advancing deliberately toward him and bearing a metal box of bizarre proportions and glassy, mirror-like surfaces. For this thing was nothing human – nothing of earth – nothing even of man’s myths and dreams. It was a gigantic, pale-grey worm or centipede, as large around as a man and twice as long, with a disc-like, apparently eyeless, cilia-fringed head bearing a purple central orifice. It glided on its rear pairs of legs, with its fore part raised vertically – the legs, or at least two pairs of them, serving as arms. Along its spinal ridge was a curious purple comb, and a fan-shaped tail of some grey membrane ended its grotesque bulk. There was a ring of flexible red spikes around its neck, and from the twistings of these came clicking, twanging sounds in measured, deliberate rhythms.

  Here, indeed, was outré nightmare at its height – capricious fantasy at its apex. But even this vision of delirium was not what caused George Campbell to lapse a third time into unconsciousness. It took one more thing – one final, unbearable touch – to do that. As the nameless worm advanced with its glistening box, the reclining man caught in the mirror-like surface a glimpse of what should have been his own body. Yet – horribly verifying his disordered and unfamiliar sensations – it was not his own body at all that he saw reflected in the burnished metal. It was, instead, the loathsome, pale-grey bulk of one of the great centipedes.

  IN A SEQUESTER’D PROVIDENCE CHURCHYARD WHERE ONCE POE WALK’D

  ETERNAL BROOD the shadows on this ground,

  Dreaming of centuries that have gone before;

  Great elms rise solemnly by slab and mound,

  Arch’d high above a hidden world of yore.

  Round all the scene a light of memory plays,

  And dead leaves whisper of departed days,

  Longing for sights and sounds that are no more.

  Lonely and sad, a spectre glides along

  Aisles where of old his living footsteps fell;

  No common glance discerns him, tho’ his song

  Peals down thro’ time with a mysterious spell:

  Only the few who sorcery’s secret know

  Espy amidst these tombs the shade of Poe.

  IBID

  (‘ . . . as Ibid says in his famous Lives of the Poets.’

  —From a student theme.)

  THE ERRONEOUS IDEA that Ibid is the author of the Lives is so frequently met with, even among those pretending to a degree of culture, that it is worth correcting. It should be a matter of general knowledge that Cf. is responsible for this work. Ibid’s masterpiece, on the other hand, was the famous Op. Cit. wherein all the significant undercurrents of Graeco-Roman expression were crystallised once for all – and with admirable acuteness, notwithstanding the surprisingly late date at which Ibid wrote. There is a false report – very commonly reproduced in modern books prior to Von Schweinkopf’s monumental Geschichte der Ostrogothen in Italien – that Ibid was a Romanised Visigoth of Ataulf’s horde who settled in Placentia about AD 410. The contrary cannot be too strongly emphasised; for Von Schweinkopf, and since his time Littlewit1 and Bêtenoir,2 have shewn with irrefutable force that this strikingly isolated figure was a genuine Roman – or at least as genuine a Roman as that degenerate and mongrelised age could produce – of whom one might well say what Gibbon said of Boethius, ‘that he was the last whom Cato or Tully could have acknowledged for their countryman.’ He was, like Boethius and nearly all the eminent men of his age, of the great Anician family, and traced his genealogy with much exactitude and self-satisfaction to all the heroes of the republic. His full name – long and pompous according to the custom of an age which had lost the trinomial simplicity of classic Roman nomenclature – is stated by Von Schweinkopf3 to have been Caius Anicius Magnus Furius Camillus Aemilianus Cornelius Valerius Pompeius Julius Ibidus; though Littlewit4 rejects Aemilianus and adds Claudius Decius Junianus, whilst Bêtenoir5 differs radically, giving the full name as Magnus Furius Camillus Aurelius Antoninus Flavius Anicius Petronius Valentinianus Aegidus Ibidus.

  The eminent critic and biographer was born in the year 486, shortly after the extinction of the Roman rule in Gaul by Clovis. Rome and Ravenna are rivals for the honour of his birth, though it is certain that he received his rhetorical and philosophical training in the schools of Athens – the extent of whose suppression by Theodosius a century before is grossly exaggerated by the superficial. In 512, under the benign rule of the Ostrogoth Theodoric, we behold him as a teacher of rhetoric at Rome, and in 516 he held the consulship together with Pompilius Numantius Bombastes Marcellinus Deodamnatus. Upon the death of Theodoric in 526, Ibidus retired from public life to compose his celebrated work (whose pure Ciceronian style is as remarkable a case of classic atavism as is the verse of Claudius Claudianus, who flourished a century before Ibidus); but he was later recalled to scenes of pomp to act as court rhetorician for Theodatus, nephew of Theodoric.

  Upon the usurpation of Vitiges, Ibidus fell into disgrace and was for a time imprisoned; but the coming of the Byzantine-Roman army under Belisarius soon restored him to liberty and honours. Throughout the siege of Rome he served bravely in the army of the defenders, and afterward followed the eagles of Belisarius to Alba, Porto, and Centumcellae. After the Frankish siege of Milan, Ibidus was chosen to accompany the learned Bishop Datius to Greece, and resided with him at Corinth in the year 539. About 541 he removed to Constantinopolis, where he received every mark of imperial favour both from Justinianus and Justinus the Second. The Emperors Tiberius and Maurice did kindly honour to his old age, and contributed much to his immortality – especially Maurice, whose delight it was to trace his ancestry to old Rome notwithstanding his birth at Arabiscus, in Cappadocia. It was Maurice who, in the poet’s 101st year, secured the adoption of his work as a textbook in the schools of the empire, an honour which proved a fatal tax on the aged rhetorician’s emotions, since he passed away peacefully at his home near the church of St Sophia on the sixth day before the Kalends of September, AD 587, in the 102nd year of his age.

  His remains, notwithstanding the troubled state of Italy, were taken to Ravenna for interment; but being interred in the suburb of Classe, were exhumed and ridiculed by the Lombard Duke of Spoleto, who took his skull to King Autharis for use as a wassail-bowl. Ibid’s skull was proudly handed down from king to king of the Lombard line. Upon the capture of Pavia by Charlemagne in 774, the skull was seized from the tottering Desiderius and carried in the train of the Frankish conqueror. It was from this vessel, indeed, that Pope Leo administered the royal unction which made of the hero-nomad a Holy Roman Emperor. Charlemagne took Ibid’s skull to his capital at Aix, soo
n afterward presenting it to his Saxon teacher Alcuin, upon whose death in 804 it was sent to Alcuin’s kinsfolk in England.

  William the Conqueror, finding it in an abbey niche where the pious family of Alcuin had placed it (believing it to be the skull of a saint6 who had miraculously annihilated the Lombards by his prayers), did reverence to its osseous antiquity; and even the rough soldiers of Cromwell, upon destroying Ballylough Abbey in Ireland in 1650 (it having been secretly transported thither by a devout Papist in 1539, upon Henry VIII’s dissolution of the English monasteries), declined to offer violence to a relic so venerable.

  It was captured by the private soldier Read-’em-and-Weep Hopkins, who not long after traded it to Rest-in-Jehovah Stubbs for a quid of new Virginia weed. Stubbs, upon sending forth his son Zerubbabel to seek his fortune in New England in 1661 (for he thought ill of the Restoration atmosphere for a pious young yeoman), gave him St Ibid’s – or rather Brother Ibid’s, for he abhorred all that was Popish – skull as a talisman. Upon landing in Salem Zerubbabel set it up in his cupboard beside the chimney, he having built a modest house near the town pump. However, he had not been wholly unaffected by the Restoration influence; and having become addicted to gaming, lost the skull to one Epenetus Dexter, a visiting freeman of Providence.

  It was in the house of Dexter, in the northern part of the town near the present intersection of North Main and Olney Streets, on the occasion of Canonchet’s raid of March 30, 1676, during King Philip’s War; and the astute sachem, recognising it at once as a thing of singular venerableness and dignity, sent it as a symbol of alliance to a faction of the Pequots in Connecticut with whom he was negotiating. On April 4 he was captured by the colonists and soon after executed, but the austere head of Ibid continued on its wanderings.

  The Pequots, enfeebled by a previous war, could give the now stricken Narragansetts no assistance; and in 1680 a Dutch fur-trader of Albany, Petrus van Schaack, secured the distinguished cranium for the modest sum of two guilders, he having recognised its value from the half-effaced inscription carved in Lombardic minuscules (palaeography, it might be explained, was one of the leading accomplishments of New-Netherland fur-traders of the seventeenth century).

  From van Schaack, sad to say, the relic was stolen in 1683 by a French trader, Jean Grenier, whose Popish zeal recognised the (features of one whom he had been taught at his mother’s knee to revere as St Ibide. Grenier, fired with virtuous rage at the possession of this holy symbol by a Protestant, crushed van Schaack’s head one night with an axe and escaped to the north with his booty; soon, however, being robbed and slain by the half-breed voyageur Michel Savard, who took the skull – despite the illiteracy which prevented his recognising it – to add to a collection of similar but more recent material.

  Upon his death in 1701 his half-breed son Pierre traded it among other things to some emissaries of the Sacs and Foxes, and it was found outside the chief’s tepee a generation later by Charles de Langlade, founder of the trading post at Green Bay, Wisconsin. De Langlade regarded this sacred object with proper veneration and ransomed it at the expense of many glass beads; yet after his time it found itself in many other hands, being traded to settlements at the head of Lake Winnebago, to tribes around Lake Mendota, and finally, early in the nineteenth century, to one Solomon Juneau, a Frenchman, at the new trading post of Milwaukee on the Menominee River and the shore of Lake Michigan.

  Later traded to Jacques Caboche, another settler, it was in 1850 lost in a game of chess or poker to a newcomer named Hans Zimmerman; being used by him as a beer-stein until one day, under the spell of its contents, he suffered it to roll from his front stoop to the prairie path before his home – where, falling into the burrow of a prairie-dog, it passed beyond his power of discovery or recovery upon his awaking.

  So for generations did the sainted skull of Caius Anicius Magnus Furius Camillus Aemilianus Cornelius Valerius Pompeius Julius Ibidus, consul of Rome, favourite of emperors, and saint of the Romish church, lie hidden beneath the soil of a growing town. At first worshipped with dark rites by the prairie-dogs, who saw in it a deity sent from the upper world, it afterward fell into dire neglect as the race of simple, artless burrowers succumbed before the onslaught of the conquering Aryan. Sewers came, but they passed by it. Houses went up – 2303 of them, and more – and at last one fateful night a titan thing occurred. Subtle Nature, convulsed with a spiritual ecstasy, like the froth of that region’s quondam beverage, laid low the lofty and heaved high the humble – and behold! In the roseal dawn the burghers of Milwaukee rose to find a former prairie turned to a highland! Vast and far-reaching was the great upheaval. Subterrene arcana, hidden for years, came at last to the light. For there, full in the rifted roadway, lay bleached and tranquil in bland, saintly, and consular pomp the dome-like skull of Ibid!

  AZATHOTH

  WHEN AGE FELL upon the world, and wonder went out of the minds of men; when grey cities reared to smoky skies tall towers grim and ugly, in whose shadow none might dream of the sun or of Spring’s flowering meads; when learning stripped the Earth of her mantle of beauty and poets sang no more save of twisted phantoms seen with bleared and inward-looking eyes; when these things had come to pass, and childish hopes had gone forever, there was a man who travelled out of life on a quest into spaces whither the world’s dreams had fled.

  Of the name and abode of this man little is written, for they were of the waking world only; yet it is said that both were obscure. It is enough to say that he dwelt in a city of high walls where sterile twilight reigned, that he toiled all day among shadow and turmoil, coming home at evening to a room whose one window opened not to open fields and groves but on to a dim court where other windows stared in dull despair. From that casement one might see only walls and windows, except sometimes when one leaned so far out and peered at the small stars that passed. And because mere walls and windows must soon drive a man to madness who dreams and reads much, the dweller in that room used night after night to lean out and peer aloft to glimpse some fragment of things beyond the waking world and the tall cities. After years he began to call the slow sailing stars by name, and to follow them in fancy when they glided regretfully out of sight; till at length his vision opened to many secret vistas whose existence no common eye suspected. And one night a mighty gulf was bridged, and the dream-haunted skies swelled down to the lonely watcher’s window to merge with the close air of his room and to make him a part of their fabulous wonder.

  There came to that room wild streams of violet midnight glittering with dust of gold, vortices of dust and fire, swirling out of the ultimate spaces and heavy perfumes from beyond the worlds. Opiate oceans poured there, litten by suns that the eye may never behold and having in their whirlpools strange dolphins and sea-nymphs of unrememberable depths. Noiseless infinity eddied around the dreamer and wafted him away without touching the body that leaned stiffly from the lonely window; and for days not counted in men’s calendars the tides of far spheres that bore him gently to join the course of other cycles that tenderly left him sleeping on a green sunrise shore, a green shore fragrant with lotus blossoms and starred by red camalates . . .

  THE DESCENDANT

  WRITING ON WHAT my doctor tells me is my deathbed, my most hideous fear is that the man is wrong. I suppose I shall seem to be buried next week, but . . . (foregoing deleted).

  In London there is a man who screams when the church bells ring. He lives all alone with his streaked cat in Gray’s Inn, and people call him harmlessly mad. His room is filled with books of the tamest and most puerile kind, and hour after hour he tries to lose himself in their feeble pages. All he seeks from life is not to think. For some reason thought is very horrible to him, and anything which stirs the imagination he flees as a plague. He is very thin and grey and wrinkled, but there are those who declare he is not nearly so old as he looks. Fear has its grisly claws upon him, and a sound will make him start with staring eyes and sweat-beaded forehead. Friends and companions he shuns, for he
wishes to answer no questions. Those who once knew him as scholar and aesthete say it is very pitiful to see him now. He dropped them all years ago, and no one feels sure whether he left the country or merely sank from sight in some hidden byway. It is a decade now since he moved into Gray’s Inn, and of where he had been he would say nothing till the night young Williams bought the Necronomicon.

  Williams was a dreamer, and only twenty-three, and when he moved into the ancient house he felt a strangeness and a breath of cosmic wind about the grey wizened man in the next room. He forced his friendship where old friends dared not force theirs, and marvelled at the fright that sat upon this gaunt, haggard watcher and listener. For that the man always watched and listened no one could doubt. He watched and listened with his mind more than with his eyes and ears, and strove every moment to drown something in his ceaseless poring over gay, insipid novels. And when the church bells rang he would stop his ears and scream, and the grey cat that dwelt with him would howl in unison till the last peal died reverberantly away.

  But try as Williams would, he could not make his neighbour speak of anything profound or hidden. The old man would not live up to his aspect and manner, but would feign a smile and a light tone and prattle feverishly and frantically of cheerful trifles; his voice every moment rising and thickening till at last it would split in a piping and incoherent falsetto. That his learning was deep and thorough, his most trivial remarks made abundantly clear; and Williams was not surprised to hear that he had been to Harrow and Oxford. Later it developed that he was none other than Lord Northam, of whose ancient hereditary castle on the Yorkshire coast so many odd things were told; but when Williams tried to talk of the castle, and of its reputed Roman origin, he refused to admit that there was anything unusual about it. He even tittered shrilly when the subject of the supposed under crypts, hewn out of the solid crag that frowns on the North Sea, was brought up.