In government, Tsath was a kind of communistic or semi-anarchical state; habit rather than law determining the daily order of things. This was made possible by the age-old experience and paralysing ennui of the race, whose wants and needs were limited to physical fundamentals and to new sensations. An aeon-long tolerance not yet undermined by growing reaction had abolished all illusions of values and principles, and nothing but an approximation to custom was ever sought or expected. To see that the mutual encroachments of pleasure-seeking never crippled the mass life of the community — this was all that was desired. Family organisation had long ago perished, and the civil and social distinction of the sexes had disappeared. Daily life was organised in ceremonial patterns; with games, intoxication, torture of slaves, day-dreaming, gastronomic and emotional orgies, religious exercises, exotic experiments, artistic and philosophical discussions, and the like, as the principal occupations. Property — chiefly land, slaves, animals, shares in the common city enterprise of Tsath, and ingots of magnetic Tulu-metal, the former universal money standard — was allocated on a very complex basis which included a certain amount equally divided among all the freemen. Poverty was unknown, and labour consisted only of certain administrative duties imposed by an intricate system of testing and selection. Zamacona found difficulty in describing conditions so unlike anything he had previously known; and the text of his manuscript proved unusually puzzling at this point.
Art and intellect, it appeared, had reached very high levels in Tsath; but had become listless and decadent. The dominance of machinery had at one time broken up the growth of normal aesthetics, introducing a lifelessly geometrical tradition fatal to sound expression. This had soon been outgrown, but had left its mark upon all pictorial and decorative attempts; so that except for conventionalised religious designs, there was little depth or feeling in any later work. Archaistic reproductions of earlier work had been found much preferable for general enjoyment. Literature was all highly individual and analytical, so much so as to be wholly incomprehensible to Zamacona. Science had been profound and accurate, and all-embracing save in the one direction of astronomy. Of late, however, it was falling into decay, as people found it increasingly useless to tax their minds by recalling its maddening infinitude of details and ramifications. It was thought more sensible to abandon the deepest speculations and to confine philosophy to conventional forms. Technology, of course, could be carried on by rule of thumb. History was more and more neglected, but exact and copious chronicles of the past existed in the libraries. It was still an interesting subject, and there would be a vast number to rejoice at the fresh outer-world knowledge brought in by Zamacona. In general, though, the modern tendency was to feel rather than to think; so that men were now more highly esteemed for inventing new diversions than for preserving old facts or pushing back the frontier of cosmic mystery.
Religion was a leading interest in Tsath, though very few actually believed in the supernatural. What was desired was the aesthetic and emotional exaltation bred by the mystical moods and sensuous rites which attended the colourful ancestral faith. Temples to Great Tulu, a spirit of universal harmony anciently symbolised as the octopus-headed god who had brought all men down from the stars, were the most richly constructed objects in all K’n-yan; while the cryptic shrines of Yig, the principle of life symbolised as the Father of all Serpents, were almost as lavish and remarkable. In time Zamacona learned much of the orgies and sacrifices connected with this religion, but seemed piously reluctant to describe them in his manuscript. He himself never participated in any of the rites save those which he mistook for perversions of his own faith; nor did he ever lose an opportunity to try to convert the people to that faith of the Cross which the Spaniards hoped to make universal.
Prominent in the contemporary religion of Tsath was a revived and almost genuine veneration for the rare, sacred metal of Tulu — that dark, lustrous, magnetic stuff which was nowhere found in Nature, but which had always been with men in the form of idols and hieratic implements. From the earliest times any sight of it in its unalloyed form had impelled respect, while all the sacred archives and litanies were kept in cylinders wrought of its purest substance. Now, as the neglect of science and intellect was dulling the critically analytical spirit, people were beginning to weave around the metal once more that same fabric of awestruck superstition which had existed in primitive times.
Another function of religion was the regulation of the calendar, born of a period when time and speed were regarded as prime fetiches in man’s emotional life. Periods of alternate waking and sleeping, prolonged, abridged, and inverted as mood and convenience dictated, and timed by the tail-beats of Great Yig, the Serpent, corresponded very roughly to terrestrial days and nights; though Zamacona’s sensations told him they must actually be almost twice as long. The year-unit, measured by Yig’s annual shedding of his skin, was equal to about a year and a half of the outer world. Zamacona thought he had mastered this calendar very well when he wrote his manuscript, whence the confidently given date of 1545; but the document failed to suggest that his assurance in this matter was fully justified.
As the spokesman of the Tsath party proceeded with his information, Zamacona felt a growing repulsion and alarm. It was not only what was told, but the strange, telepathic manner of telling, and the plain inference that return to the outer world would be impossible, that made the Spaniard wish he had never descended to this region of magic, abnormality, and decadence. But he knew that nothing but friendly acquiescence would do as a policy, hence decided to coöperate in all his visitors’ plans and furnish all the information they might desire. They, on their part, were fascinated by the outer-world data which he managed haltingly to convey.
It was really the first draught of reliable surface information they had had since the refugees straggled back from Atlantis and Lemuria aeons before, for all their subsequent emissaries from outside had been members of narrow and local groups without any knowledge of the world at large — Mayas, Toltecs, and Aztecs at best, and mostly ignorant tribes of the plains. Zamacona was the first European they had ever seen, and the fact that he was a youth of education and brilliancy made him of still more emphatic value as a source of knowledge. The visiting party shewed their breathless interest in all he contrived to convey, and it was plain that his coming would do much to relieve the flagging interest of weary Tsath in matters of geography and history.
The only thing which seemed to displease the men of Tsath was the fact that curious and adventurous strangers were beginning to pour into those parts of the upper world where the passages to K’n-yan lay. Zamacona told them of the founding of Florida and New Spain, and made it clear that a great part of the world was stirring with the zest of adventure — Spanish, Portuguese, French, and English. Sooner or later Mexico and Florida must meet in one great colonial empire — and then it would be hard to keep outsiders from the rumoured gold and silver of the abyss. Charging Buffalo knew of Zamacona’s journey into the earth. Would he tell Coronado, or somehow let a report get to the great viceroy, when he failed to find the traveller at the promised meeting-place? Alarm for the continued secrecy and safety of K’n-yan shewed in the faces of the visitors, and Zamacona absorbed from their minds the fact that from now on sentries would undoubtedly be posted once more at all the unblocked passages to the outside world which the men of Tsath could remember.
V.
The long conversation of Zamacona and his visitors took place in the green-blue twilight of the grove just outside the temple door. Some of the men reclined on the weeds and moss beside the half-vanished walk, while others, including the Spaniard and the chief spokesman of the Tsath party, sat on the occasional low monolithic pillars that lined the temple approach. Almost a whole terrestrial day must have been consumed in the colloquy, for Zamacona felt the need of food several times, and ate from his well-stocked pack while some of the Tsath party went back for provisions to the roadway, where they had left the animals on which they had ridd
en. At length the prime leader of the party brought the discourse to a close, and indicated that the time had come to proceed to the city.
There were, he affirmed, several extra beasts in the cavalcade, upon one of which Zamacona could ride. The prospect of mounting one of those ominous hybrid entities whose fabled nourishment was so alarming, and a single sight of which had set Charging Buffalo into such a frenzy of flight, was by no means reassuring to the traveller. There was, moreover, another point about the things which disturbed him greatly — the apparently preternatural intelligence with which some members of the previous day’s roving pack had reported his presence to the men of Tsath and brought out the present expedition. But Zamacona was not a coward, hence followed the men boldly down the weed-grown walk toward the road where the things were stationed.
And yet he could not refrain from crying out in terror at what he saw when he passed through the great vine-draped pylons and emerged upon the ancient road. He did not wonder that the curious Wichita had fled in panic, and had to close his eyes a moment to retain his sanity. It is unfortunate that some sense of pious reticence prevented him from describing fully in his manuscript the nameless sight he saw. As it is, he merely hinted at the shocking morbidity of these great floundering white things, with black fur on their backs, a rudimentary horn in the centre of their foreheads, and an unmistakable trace of human or anthropoid blood in their flat-nosed, bulging-lipped faces. They were, he declared later in his manuscript, the most terrible objective entities he ever saw in his life, either in K’n-yan or in the outer world. And the specific quality of their supreme terror was something apart from any easily recognisable or describable feature. The main trouble was that they were not wholly products of Nature.
The party observed Zamacona’s fright, and hastened to reassure him as much as possible. The beasts or gyaa-yothn, they explained, surely were curious things; but were really very harmless. The flesh they ate was not that of intelligent people of the master-race, but merely that of a special slave-class which had for the most part ceased to be thoroughly human, and which indeed was the principal meat stock of K’n-yan. They — or their principal ancestral element — had first been found in a wild state amidst the Cyclopean ruins of the deserted red-litten world of Yoth which lay below the blue-litten world of K’n-yan. That part of them was human, seemed quite clear; but men of science could never decide whether they were actually the descendants of the bygone entities who had lived and reigned in the strange ruins. The chief ground for such a supposition was the well-known fact that the vanished inhabitants of Yoth had been quadrupedal. This much was known from the very few manuscripts and carvings found in the vaults of Zin, beneath the largest ruined city of Yoth. But it was also known from these manuscripts that the beings of Yoth had possessed the art of synthetically creating life, and had made and destroyed several efficiently designed races of industrial and transportational animals in the course of their history — to say nothing of concocting all manner of fantastic living shapes for the sake of amusement and new sensations during the long period of decadence. The beings of Yoth had undoubtedly been reptilian in affiliations, and most physiologists of Tsath agreed that the present beasts had been very much inclined toward reptilianism before they had been crossed with the mammal slave-class of K’n-yan.
It argues well for the intrepid fire of those Renaissance Spaniards who conquered half the unknown world, that Pánfilo de Zamacona y Nuñez actually mounted one of the morbid beasts of Tsath and fell into place beside the leader of the cavalcade — the man named Gll’-Hthaa-Ynn, who had been most active in the previous exchange of information. It was a repulsive business; but after all, the seat was very easy, and the gait of the clumsy gyaa-yoth surprisingly even and regular. No saddle was necessary, and the animal appeared to require no guidance whatever. The procession moved forward at a brisk gait, stopping only at certain abandoned cities and temples about which Zamacona was curious, and which Gll’-Hthaa-Ynn was obligingly ready to display and explain. The largest of these towns, B’graa, was a marvel of finely wrought gold, and Zamacona studied the curiously ornate architecture with avid interest. Buildings tended toward height and slenderness, with roofs bursting into a multitude of pinnacles. The streets were narrow, curving, and occasionally picturesquely hilly, but Gll’-Hthaa-Ynn said that the later cities of K’n-yan were far more spacious and regular in design. All these old cities of the plain shewed traces of levelled walls — reminders of the archaic days when they had been successively conquered by the now dispersed armies of Tsath.
There was one object along the route which Gll’-Hthaa-Ynn exhibited on his own initiative, even though it involved a detour of about a mile along a vine-tangled side path. This was a squat, plain temple of black basalt blocks without a single carving, and containing only a vacant onyx pedestal. The remarkable thing about it was its story, for it was a link with a fabled elder world compared to which even cryptic Yoth was a thing of yesterday. It had been built in imitation of certain temples depicted in the vaults of Zin, to house a very terrible black toad-idol found in the red-litten world and called Tsathoggua in the Yothic manuscripts. It had been a potent and widely worshipped god, and after its adoption by the people of K’n-yan had lent its name to the city which was later to become dominant in that region. Yothic legend said that it had come from a mysterious inner realm beneath the red-litten world — a black realm of peculiar-sensed beings which had no light at all, but which had had great civilisations and mighty gods before ever the reptilian quadrupeds of Yoth had come into being. Many images of Tsathoggua existed in Yoth, all of which were alleged to have come from the black inner realm, and which were supposed by Yothic archaeologists to represent the aeon-extinct race of that realm. The black realm called N’kai in the Yothic manuscripts had been explored as thoroughly as possible by these archaeologists, and singular stone troughs or burrows had excited infinite speculation.
When the men of K’n-yan discovered the red-litten world and deciphered its strange manuscripts, they took over the Tsathoggua cult and brought all the frightful toad images up to the land of blue light — housing them in shrines of Yoth-quarried basalt like the one Zamacona now saw. The cult flourished until it almost rivalled the ancient cults of Yig and Tulu, and one branch of the race even took it to the outer world, where the smallest of the images eventually found a shrine at Olathoë, in the land of Lomar near the earth’s north pole. It was rumoured that this outer-world cult survived even after the great ice-sheet and the hairy Gnophkehs destroyed Lomar, but of such matters not much was definitely known in K’n-yan. In that world of blue light the cult came to an abrupt end, even though the name of Tsath was suffered to remain.
What ended the cult was the partial exploration of the black realm of N’kai beneath the red-litten world of Yoth. According to the Yothic manuscripts, there was no surviving life in N’kai, but something must have happened in the aeons between the days of Yoth and the coming of men to the earth; something perhaps not unconnected with the end of Yoth. Probably it had been an earthquake, opening up lower chambers of the lightless world which had been closed against the Yothic archaeologists; or perhaps some more frightful juxtaposition of energy and electrons, wholly inconceivable to any sort of vertebrate minds, had taken place. At any rate, when the men of K’n-yan went down into N’kai’s black abyss with their great atom-power searchlights they found living things — living things that oozed along stone channels and worshipped onyx and basalt images of Tsathoggua. But they were not toads like Tsathoggua himself. Far worse — they were amorphous lumps of viscous black slime that took temporary shapes for various purposes. The explorers of K’n-yan did not pause for detailed observations, and those who escaped alive sealed the passage leading from red-litten Yoth down into the gulfs of nether horror. Then all the images of Tsathoggua in the land of K’n-yan were dissolved into the ether by disintegrating rays, and the cult was abolished forever.
Aeons later, when naive fears were outgrown and supplan
ted by scientific curiosity, the old legends of Tsathoggua and N’kai were recalled, and a suitably armed and equipped exploring party went down to Yoth to find the closed gate of the black abyss and see what might still lie beneath. But they could not find the gate, nor could any man ever do so in all the ages that followed. Nowadays there were those who doubted that any abyss had ever existed, but the few scholars who could still decipher the Yothic manuscripts believed that the evidence for such a thing was adequate, even though the middle records of K’n-yan, with accounts of the one frightful expedition into N’kai, were more open to question. Some of the later religious cults tried to suppress remembrance of N’kai’s existence, and attached severe penalties to its mention; but these had not begun to be taken seriously at the time of Zamacona’s advent to K’n-yan.
Delphi Complete Works of H. P. Lovecraft (Illustrated) Page 117