The Complete Fiction

by H. P. Lovecraft

  Upon reaching the plain, Zamacona saw the larger farms and noted the almost human work performed by the repulsive horned gyaa-yothn. He likewise observed the more manlike shapes that toiled along the furrows, and felt a curious fright and disgust toward certain of them whose motions were more mechanical than those of the rest. These, Gll’-Hthaa-Ynn explained, were what men called the y’m-bhi—organisms which had died, but which had been mechanically reanimated for industrial purposes by means of atomic energy and thought-power. The slave-class did not share the immortality of the freemen of Tsath, so that with time the number of y’m-bhi had become very large. They were dog-like and faithful, but not so readily amenable to thought-commands as were living slaves. Those which most repelled Zamacona were those whose mutilations were greatest; for some were wholly headless, while others had suffered singular and seemingly capricious subtractions, distortions, transpositions, and graftings in various places. The Spaniard could not account for this condition, but Gll’-Hthaa-Ynn made it clear that these were slaves who had been used for the amusement of the people in some of the vast arenas; for the men of Tsath were connoisseurs of delicate sensation, and required a constant supply of fresh and novel stimuli for their jaded impulses. Zamacona, though by no means squeamish, was not favourably impressed by what he saw and heard.

  Approached more closely, the vast metropolis became dimly horrible in its monstrous extent and inhuman height. Gll’-Hthaa-Ynn explained that the upper parts of the great towers were no longer used, and that many had been taken down to avoid the bother of maintenance. The plain around the original urban area was covered with newer and smaller dwellings, which in many cases were preferred to the ancient towers. From the whole mass of gold and stone a monotonous roar of activity droned outward over the plain, while cavalcades and streams of wagons were constantly entering and leaving over the great gold- or stone-paved roads.

  Several times Gll’-Hthaa-Ynn paused to shew Zamacona some particular object of interest, especially the temples of Yig, Tulu, Nug, Yeb, and the Not-to-Be-Named One which lined the road at infrequent intervals, each in its embowering grove according to the custom of K’n-yan. These temples, unlike those of the deserted plain beyond the mountains, were still in active use; large parties of mounted worshippers coming and going in constant streams. Gll’-Hthaa-Ynn took Zamacona into each of them, and the Spaniard watched the subtle orgiastic rites with fascination and repulsion. The ceremonies of Nug and Yeb sickened him especially—so much, indeed, that he refrained from describing them in his manuscript. One squat, black temple of Tsathoggua was encountered, but it had been turned into a shrine of Shub-Niggurath, the All-Mother and wife of the Not-to-Be-Named One. This deity was a kind of sophisticated Astarte, and her worship struck the pious Catholic as supremely obnoxious. What he liked least of all were the emotional sounds emitted by the celebrants—jarring sounds in a race that had ceased to use vocal speech for ordinary purposes.

  Close to the compact outskirts of Tsath, and well within the shadow of its terrifying towers, Gll’-Hthaa-Ynn pointed out a monstrous circular building before which enormous crowds were lined up. This, he indicated, was one of the many amphitheatres where curious sports and sensations were provided for the weary people of K’n-yan. He was about to pause and usher Zamacona inside the vast curved facade, when the Spaniard, recalling the mutilated forms he had seen in the fields, violently demurred. This was the first of those friendly clashes of taste which were to convince the people of Tsath that their guest followed strange and narrow standards.

  Tsath itself was a network of strange and ancient streets; and despite a growing sense of horror and alienage, Zamacona was enthralled by its intimations of mystery and cosmic wonder. The dizzy giganticism of its overawing towers, the monstrous surge of teeming life through its ornate avenues, the curious carvings on its doorways and windows, the odd vistas glimpsed from balustraded plazas and tiers of titan terraces, and the enveloping grey haze which seemed to press down on the gorge-like streets in low ceiling-fashion, all combined to produce such a sense of adventurous expectancy as he had never known before. He was taken at once to a council of executives which held forth in a gold-and-copper palace behind a gardened and fountained park, and was for some time subjected to close, friendly questioning in a vaulted hall frescoed with vertiginous arabesques. Much was expected of him, he could see, in the way of historical information about the outside earth; but in return all the mysteries of K’n-yan would be unveiled to him. The one great drawback was the inexorable ruling that he might never return to the world of sun and stars and Spain which was his.

  A daily programme was laid down for the visitor, with time apportioned judiciously among several kinds of activities. There were to be conversations with persons of learning in various places, and lessons in many branches of Tsathic lore. Liberal periods of research were allowed for, and all the libraries of K’n-yan both secular and sacred were to be thrown open to him as soon as he might master the written languages. Rites and spectacles were to be attended—except when he might especially object—and much time would be left for the enlightened pleasure-seeking and emotional titillation which formed the goal and nucleus of daily life. A house in the suburbs or an apartment in the city would be assigned him, and he would be initiated into one of the large affection-groups, including many noblewomen of the most extreme and art-enhanced beauty, which in latter-day K’n-yan took the place of family units. Several horned gyaa-yothn would be provided for his transportation and errand-running, and ten living slaves of intact body would serve to conduct his establishment and protect him from thieves and sadists and religious orgiasts on the public highways. There were many mechanical devices which he must learn to use, but Gll’-Hthaa-Ynn would instruct him immediately regarding the principal ones.

  Upon his choosing an apartment in preference to a suburban villa, Zamacona was dismissed by the executives with great courtesy and ceremony, and was led through several gorgeous streets to a cliff-like carven structure of some seventy or eighty floors. Preparations for his arrival had already been instituted, and in a spacious ground-floor suite of vaulted rooms slaves were busy adjusting hangings and furniture. There were lacquered and inlaid tabourets, velvet and silk reclining-corners and squatting-cushions, and infinite rows of teakwood and ebony pigeon-holes with metal cylinders containing some of the manuscripts he was soon to read—standard classics which all urban apartments possessed. Desks with great stacks of membrane-paper and pots of the prevailing green pigment were in every room—each with graded sets of pigment brushes and other odd bits of stationery. Mechanical writing devices stood on ornate golden tripods, while over all was shed a brilliant blue light from energy-globes set in the ceiling. There were windows, but at this shadowy ground-level they were of scant illuminating value. In some of the rooms were elaborate baths, while the kitchen was a maze of technical contrivances. Supplies were brought, Zamacona was told, through the network of underground passages which lay beneath Tsath, and which had once accommodated curious mechanical transports. There was a stable on that underground level for the beasts, and Zamacona would presently be shewn how to find the nearest runway to the street. Before his inspection was finished, the permanent staff of slaves arrived and were introduced; and shortly afterward there came some half-dozen freemen and noblewomen of his future affection-group, who were to be his companions for several days, contributing what they could to his instruction and amusement. Upon their departure, another party would take their place, and so onward in rotation through a group of about fifty members.

  VI.

  Thus was Pánfilo de Zamacona y Nuñez absorbed for four years into the life of the sinister city of Tsath in the blue-litten nether world of K’n-yan. All that he learned and saw and did is clearly not told in his manuscript; for a pious reticence overcame him when he began to write in his native Spanish tongue, and he dared not set down everything. Much he consistently viewed with repulsion, and many things he steadfastly refrained from seeing or
doing or eating. For other things he atoned by frequent countings of the beads of his rosary. He explored the entire world of K’n-yan, including the deserted machine-cities of the middle period on the gorse-grown plain of Nith, and made one descent into the red-litten world of Yoth to see the Cyclopean ruins. He witnessed prodigies of craft and machinery which left him breathless, and beheld human metamorphoses, dematerialisations, rematerialisations, and reanimations which made him cross himself again and again. His very capacity for astonishment was blunted by the plethora of new marvels which every day brought him.

  But the longer he stayed, the more he wished to leave, for the inner life of K’n-yan was based on impulses very plainly outside his radius. As he progressed in historical knowledge, he understood more; but understanding only heightened his distaste. He felt that the people of Tsath were a lost and dangerous race—more dangerous to themselves than they knew—and that their growing frenzy of monotony-warfare and novelty-quest was leading them rapidly toward a precipice of disintegration and utter horror. His own visit, he could see, had accelerated their unrest; not only by introducing fears of outside invasion, but by exciting in many a wish to sally forth and taste the diverse external world he described. As time progressed, he noticed an increasing tendency of the people to resort to dematerialisation as an amusement; so that the apartments and amphitheatres of Tsath became a veritable Witches’ Sabbath of transmutations, age-adjustments, death-experiments, and projections. With the growth of boredom and restlessness, he saw, cruelty and subtlety and revolt were growing apace. There was more and more cosmic abnormality, more and more curious sadism, more and more ignorance and superstition, and more and more desire to escape out of physical life into a half-spectral state of electronic dispersal.

  All his efforts to leave, however, came to nothing. Persuasion was useless, as repeated trials proved; though the mature disillusion of the upper classes at first prevented them from resenting their guest’s open wish for departure. In a year which he reckoned as 1543 Zamacona made an actual attempt to escape through the tunnel by which he had entered K’n-yan, but after a weary journey across the deserted plain he encountered forces in the dark passage which discouraged him from future attempts in that direction. As a means of sustaining hope and keeping the image of home in mind, he began about this time to make rough draughts of the manuscript relating his adventures; delighting in the loved, old Spanish words and the familiar letters of the Roman alphabet. Somehow he fancied he might get the manuscript to the outer world; and to make it convincing to his fellows he resolved to enclose it in one of the Tulu-metal cylinders used for sacred archives. That alien, magnetic substance could not but support the incredible story he had to tell.

  But even as he planned, he had little real hope of ever establishing contact with the earth’s surface. Every known gate, he knew, was guarded by persons or forces that it were better not to oppose. His attempt at escape had not helped matters, for he could now see a growing hostility to the outer world he represented. He hoped that no other European would find his way in; for it was possible that later comers might not fare as well as he. He himself had been a cherished fountain of data, and as such had enjoyed a privileged status. Others, deemed less necessary, might receive rather different treatment. He even wondered what would happen to him when the sages of Tsath considered him drained dry of fresh facts; and in self-defence began to be more gradual in his talks on earth-lore, conveying whenever he could the impression of vast knowledge held in reserve.

  One other thing which endangered Zamacona’s status in Tsath was his persistent curiosity regarding the ultimate abyss of N’kai, beneath red-litten Yoth, whose existence the dominant religious cults of K’n-yan were more and more inclined to deny. When exploring Yoth he had vainly tried to find the blocked-up entrance; and later on he experimented in the arts of dematerialisation and projection, hoping that he might thereby be able to throw his consciousness downward into the gulfs which his physical eyes could not discover. Though never becoming truly proficient in these processes, he did manage to achieve a series of monstrous and portentous dreams which he believed included some elements of actual projection into N’kai; dreams which greatly shocked and perturbed the leaders of Yig and Tulu-worship when he related them, and which he was advised by friends to conceal rather than exploit. In time those dreams became very frequent and maddening; containing things which he dared not record in his main manuscript, but of which he prepared a special record for the benefit of certain learned men in Tsath.

  It may have been unfortunate—or it may have been mercifully fortunate—that Zamacona practiced so many reticences and reserved so many themes and descriptions for subsidiary manuscripts. The main document leaves one to guess much about the detailed manners, customs, thoughts, language, and history of K’n-yan, as well as to form any adequate picture of the visual aspect and daily life of Tsath. One is left puzzled, too, about the real motivations of the people; their strange passivity and craven unwarlikeness, and their almost cringing fear of the outer world despite their possession of atomic and dematerialising powers which would have made them unconquerable had they taken the trouble to organise armies as in the old days. It is evident that K’n-yan was far along in its decadence—reacting with mixed apathy and hysteria against the standardised and time-tabled life of stultifying regularity which machinery had brought it during its middle period. Even the grotesque and repulsive customs and modes of thought and feeling can be traced to this source; for in his historical research Zamacona found evidence of bygone eras in which K’n-yan had held ideas much like those of the classic and renaissance outer world, and had possessed a national character and art full of what Europeans regard as dignity, kindness, and nobility.

  The more Zamacona studied these things, the more apprehensive about the future he became; because he saw that the omnipresent moral and intellectual disintegration was a tremendously deep-seated and ominously accelerating movement. Even during his stay the signs of decay multiplied. Rationalism degenerated more and more into fanatical and orgiastic superstition, centring in a lavish adoration of the magnetic Tulu-metal, and tolerance steadily dissolved into a series of frenzied hatreds, especially toward the outer world of which the scholars were learning so much from him. At times he almost feared that the people might some day lose their age-long apathy and brokenness and turn like desperate rats against the unknown lands above them, sweeping all before them by virtue of their singular and still-remembered scientific powers. But for the present they fought their boredom and sense of emptiness in other ways; multiplying their hideous emotional outlets and increasing the mad grotesqueness and abnormality of their diversions. The arenas of Tsath must have been accursed and unthinkable places—Zamacona never went near them. And what they would be in another century, or even in another decade, he did not dare to think. The pious Spaniard crossed himself and counted his beads more often than usual in those days.

  In the year 1545, as he reckoned it, Zamacona began what may well be accepted as his final series of attempts to leave K’n-yan. His fresh opportunity came from an unexpected source—a female of his affection-group who conceived for him a curious individual infatuation based on some hereditary memory of the days of monogamous wedlock in Tsath. Over this female—a noblewoman of moderate beauty and of at least average intelligence named T’la-yub—Zamacona acquired the most extraordinary influence; finally inducing her to help him in an escape, under the promise that he would let her accompany him. Chance proved a great factor in the course of events, for T’la-yub came of a primordial family of gate-lords who had retained oral traditions of at least one passage to the outer world which the mass of people had forgotten even at the time of the great closing; a passage to a mound on the level plains of earth which had, in consequence, never been sealed up or guarded. She explained that the primordial gate-lords were not guards or sentries, but merely ceremonial and economic proprietors, half-feudal and baronial in status, of an era preceding the severance of
surface-relations. Her own family had been so reduced at the time of the closing that their gate had been wholly overlooked; and they had ever afterward preserved the secret of its existence as a sort of hereditary secret—a source of pride, and of a sense of reserve power, to offset the feeling of vanished wealth and influence which so constantly irritated them.

  Zamacona, now working feverishly to get his manuscript into final form in case anything should happen to him, decided to take with him on his outward journey only five beast-loads of unalloyed gold in the form of the small ingots used for minor decorations—enough, he calculated, to make him a personage of unlimited power in his own world. He had become somewhat hardened to the sight of the monstrous gyaa-yothn during his four years of residence in Tsath, hence did not shrink from using the creatures; yet he resolved to kill and bury them, and cache the gold, as soon as he reached the outer world, since he knew that even a glimpse of one of the things would drive any ordinary Indian mad. Later he could arrange for a suitable expedition to transport the treasure to Mexico. T’la-yub he would perhaps allow to share his fortunes, for she was by no means unattractive; though possibly he would arrange for her sojourn amongst the plains Indians, since he was not overanxious to preserve links with the manner of life in Tsath. For a wife, of course, he would choose a lady of Spain—or at worst, an Indian princess of normal outer-world descent and a regular and approved past. But for the present T’la-yub must be used as a guide. The manuscript he would carry on his own person, encased in a book-cylinder of the sacred and magnetic Tulu-metal.