In 1911, after the death of his mother, Sir Arthur Jermyn determined to pursue his investigations to the utmost extent. Selling a portion of his estate to obtain the requisite money, he outfitted an expedition and sailed for the Congo. Arranging with the Belgian authorities for a party of guides, he spent a year in the Onga and Kahn country, finding data beyond the highest of his expectations. Among the Kaliris was an aged chief called Mwanu, who possessed not only a highly retentive memory, but a singular degree of intelligence and interest in old legends. This ancient confirmed every tale which Jermyn had heard, adding his own account of the stone city and the white apes as it had been told to him.
According to Mwanu, the gray city and the hybrid creatures were no more, having been annihilated by the warlike N’bangus many years ago. This tribe, after destroying most of the edifices and killing the live beings, had carried off the stuffed goddess which had been the object of their quest; the white ape-goddess which the strange beings worshipped, and which was held by Congo tradition to be the form of one who had reigned as a princess among these beings. Just what the white apelike creatures could have been, Mwanu had no idea, but he thought they were the builders of the ruined city. Jermyn could form no conjecture, but by close questioning obtained a very picturesque legend of the stuffed goddess.
The ape-princess, it was said, became the consort of a great white god who had come out of the West. For a long time they had reigned over the city together, but when they had a son, all three went away. Later the god and princess had returned, and upon the death of the princess her divine husband had mummified the body and enshrined it in a vast house of stone, where it was worshipped. Then he departed alone. The legend here seemed to present three variants. According to one story, nothing further happened save that the stuffed goddess became a symbol of supremacy for whatever tribe might possess it. It was for this reason that the N’bangus carried it off. A second story told of a god’s return and death at the feet of his enshrined wife. A third told of the return of the son, grown to manhood – or apehood or godhood, as the case might be – yet unconscious of his identity. Surely the imaginative blacks had made the most of whatever events might lie behind the extravagant legendry.
Of the reality of the jungle city described by old Sir Wade, Arthur Jermyn had no further doubt; and was hardly astonished when early in 1912 he came upon what was left of it. Its size must have been exaggerated, yet the stones lying about proved that it was no mere Negro village. Unfortunately no carvings could be found, and the small size of the expedition prevented operations toward clearing the one visible passageway that seemed to lead down into the system of vaults which Sir Wade had mentioned. The white apes and the stuffed goddess were discussed with all the native chiefs of the region, but it remained for a European to improve on the data offered by old Mwanu. M. Verhaeren, Belgian agent at a trading-post on the Congo, believed that he could not only locate but obtain the stuffed goddess, of which he had vaguely heard; since the once mighty N’bangus were now the submissive servants of King Albert’s government, and with but little persuasion could be induced to part with the gruesome deity they had carried off. When Jermyn sailed for England, therefore, it was with the exultant probability that he would within a few months receive a priceless ethnological relic confirming the wildest of his great-great-great-grandfather’s narratives – that is, the wildest which he had ever heard. Countrymen near Jermyn House had perhaps heard wilder tales handed down from ancestors who had listened to Sir Wade around the tables of the Knight’s Head.
Arthur Jermyn waited very patiently for the expected box from M. Verhaeren, meanwhile studying with increased diligence the manuscripts left by his mad ancestor. He began to feel closely akin to Sir Wade, and to seek relics of the latter’s personal life in England as well as of his African exploits. Oral accounts of the mysterious and secluded wife had been numerous, but no tangible relic of her stay at Jermyn House remained. Jermyn wondered what circumstance had prompted or permitted such an effacement, and decided that the husband’s insanity was the prime cause. His great-great-great-grandmother, he recalled, was said to have been the daughter of a Portuguese trader in Africa. No doubt her practical heritage and superficial knowledge of the Dark Continent had caused her to flout Sir Wade’s tales of the interior, a thing which such a man would not be likely to forgive. She had died in Africa, perhaps dragged thither by a husband determined to prove what he had told. But as Jermyn indulged in these reflections he could not but smile at their futility, a century and a half after the death of both his strange progenitors.
In June, 1913, a letter arrived from M. Verhaeren, telling of the finding of the stuffed goddess. It was, the Belgian averred, a most extraordinary object; an object quite beyond the power of a layman to classify. Whether it was human or simian only a scientist could determine, and the process of determination would be greatly hampered by its imperfect condition. Time and the Congo climate are not kind to mummies; especially when their preparation is as amateurish as seemed to be the case here. Around the creature’s neck had been found a golden chain bearing an empty locket on which were armorial designs; no doubt some hapless traveller’s keepsake, taken by the N’bangus and hung upon the goddess as a charm. In commenting on the contour of the mummy’s face, M. Verhaeren suggested a whimsical comparison; or rather, expressed a humorous wonder just how it would strike his corespondent, but was too much interested scientifically to waste many words in levity. The stuffed goddess, he wrote, would arrive duly packed about a month after receipt of the letter.
The boxed object was delivered at Jermyn House on the afternoon of August 3, 1913, being conveyed immediately to the large chamber which housed the collection of African specimens as arranged by Sir Robert and Arthur. What ensued can best be gathered from the tales of servants and from things and papers later examined. Of the various tales, that of aged Soames, the family butler, is most ample and coherent. According to this trustworthy man, Sir Arthur Jermyn dismissed everyone from the room before opening the box, though the instant sound of hammer and chisel showed that he did not delay the operation. Nothing was heard for some time; just how long Soames cannot exactly estimate, but it was certainly less than a quarter of an hour later that the horrible scream, undoubtedly in Jermyn’s voice, was heard. Immediately afterward Jermyn emerged from the room, rushing frantically toward the front of the house as if pursued by some hideous enemy. The expression on his face, a face ghastly enough in repose, was beyond description. When near the front door he seemed to think of something, and turned back in his flight, finally disappearing down the stairs to the cellar. The servants were utterly dumbfounded, and watched at the head of the stairs, but their master did not return. A smell of oil was all that came up from the regions below. After dark a rattling was heard at the door leading from the cellar into the courtyard; and a stable-boy saw Arthur Jermyn, glistening from head to foot with oil and redolent of that fluid, steal furtively out and vanish on the black moor surrounding the house. Then, in an exaltation of supreme horror, everyone saw the end. A spark appeared on the moor, a flame arose, and a pillar of human fire reached to the heavens. The house of Jermyn no longer existed.
The reason why Arthur Jermyn’s charred fragments were not collected and buried lies in what was found afterward, principally the thing in the box. The stuffed goddess was a nauseous sight, withered and eaten away, but it was clearly a mummified white ape of some unknown species, less hairy than any recorded variety, and infinitely nearer mankind – quite shockingly so. Detailed description would be rather unpleasant, but two salient particulars must be told, for they fit in revoltingly with certain notes of Sir Wade Jermyn’s African expeditions and with the Congolese legends of the white god and the ape-princess. The two particulars in question are these: the arms on the golden locket about the creature’s neck were the Jermyn arms, and the jocose suggestion of M. Verhaeren about certain resemblance as connected with the shrivelled face applied with vivid, ghastly, and unnatural horror to
none other than the sensitive Arthur Jermyn, great-great-great-grandson of Sir Wade Jermyn and an unknown wife. Members of the Royal Anthropological Institute burned the thing and threw the locket into a well, and some of them do not admit that Arthur Jermyn ever existed.
The Street
by H. P. Lovecraft
Written 1920?
Published December 1920 in The Wolverine, No. 8, p. 2-12.
There be those who say that things and places have souls, and there be those who say they have not; I dare not say, myself, but I will tell of the Street.
Men of strength and honour fashioned that Street: good valiant men of our blood who had come from the Blessed Isles across the sea. At first it was but a path trodden by bearers of water from the woodland spring to the cluster of houses by the beach. Then, as more men came to the growing cluster of houses and looked about for places to dwell, they built cabins along the north side, cabins of stout oaken logs with masonry on the side toward the forest, for many Indians lurked there with fire-arrows. And in a few years more, men built cabins on the south side of the Street.
Up and down the Street walked grave men in conical hats, who most of the time carried muskets or fowling pieces. And there were also their bonneted wives and sober children. In the evening these men with their wives and children would sit about gigantic hearths and read and speak. Very simple were the things of which they read and spoke, yet things which gave them courage and goodness and helped them by day to subdue the forest and till the fields. And the children would listen and learn of the laws and deeds of old, and of that dear England which they had never seen or could not remember.
There was war, and thereafter no more Indians troubled the Street. The men, busy with labour, waxed prosperous and as happy as they knew how to be. And the children grew up comfortable, and more families came from the Mother Land to dwell on the Street. And the children’s children, and the newcomers’ children, grew up. The town was now a city, and one by one the cabins gave place to houses – simple, beautiful houses of brick and wood, with stone steps and iron railings and fanlights over the doors. No flimsy creations were these houses, for they were made to serve many a generation. Within there were carven mantels and graceful stairs, and sensible, pleasing furniture, china, and silver, brought from the Mother Land.
So the Street drank in the dreams of a young people and rejoiced as its dwellers became more graceful and happy. Where once had been only strength and honour, taste and learning now abode as well. Books and paintings and music came to the houses, and the young men went to the university which rose above the plain to the north. In the place of conical hats and small-swords, of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts.
There were in that Street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and twittering bird-song. And behind the houses were walled rose-gardens with hedged paths and sundials, where at evening the moon and stars would shine bewitchingly while fragrant blossoms glistened with dew.
So the Street dreamed on, past wars, calamities, and change. Once, most of the young men went away, and some never came back. That was when they furled the old flag and put up a new banner of stripes and stars. But though men talked of great changes, the Street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. And the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens.
In time there were no more swords, three-cornered hats, or periwigs in the Street. How strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! New sounds came from the distance – first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. The air was not quite so pure as before, but the spirit of the place had not changed. The blood and soul of their ancestors had fashioned the Street. Nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. There was so much ancient lore in that Street, that the past could not easily be forgotten.
Then came days of evil, when many who had known the Street of old knew it no more, and many knew it who had not known it before, and went away, for their accents were coarse and strident, and their mien and faces unpleasing. Their thoughts, too, fought with the wise, just spirit of the Street, so that the Street pined silently as its houses fell into decay, and its trees died one by one, and its rose-gardens grew rank with weeds and waste. But it felt a stir of pride one day when again marched forth young men, some of whom never came back. These young men were clad in blue.
With the years, worse fortune came to the Street. Its trees were all gone now, and its rose-gardens were displaced by the backs of cheap, ugly new buildings on parallel streets. Yet the houses remained, despite the ravages of the years and the storms and worms, for they had been made to serve many a generation. New kinds of faces appeared in the Street, swarthy, sinister faces with furtive eyes and odd features, whose owners spoke unfamiliar words and placed signs in known and unknown characters upon most of the musty houses. Push-carts crowded the gutters. A sordid, undefinable stench settled over the place, and the ancient spirit slept.
Great excitement once came to the Street. War and revolution were raging across the seas; a dynasty had collapsed, and its degenerate subjects were flocking with dubious intent to the Western Land. Many of these took lodgings in the battered houses that had once known the songs of birds and the scent of roses. Then the Western Land itself awoke and joined the Mother Land in her titanic struggle for civilization. Over the cities once more floated the old flag, companioned by the new flag, and by a plainer, yet glorious tricolour. But not many flags floated over the Street, for therein brooded only fear and hatred and ignorance. Again young men went forth, but not quite as did the young men of those other days. Something was lacking. And the sons of those young men of other days, who did indeed go forth in olive-drab with the true spirit of their ancestors, went from distant places and knew not the Street and its ancient spirit.
Over the seas there was a great victory, and in triumph most of the young men returned. Those who had lacked something lacked it no longer, yet did fear and hatred and ignorance still brood over the Street; for many had stayed behind, and many strangers had come from distance places to the ancient houses. And the young men who had returned dwelt there no longer. Swarthy and sinister were most of the strangers, yet among them one might find a few faces like those who fashioned the Street and moulded its spirit. Like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. Unrest and treason were abroad amongst an evil few who plotted to strike the Western Land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. And the heart of that plotting was in the Street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime.
Of the various odd assemblages in the Street, the Law said much but could prove little. With great diligence did men of hidden badges linger and listen about such places as Petrovitch’s Bakery, the squalid Rifkin School of Modern Economics, the Circle Social Club, and the Liberty Cafe. There congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. And still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy Colonial tenants and dewy rose-gardens in the moonlight. Sometimes a lone poet or traveler would come to view them, and would try to picture them in their vanished glory; yet of such travelers and poets there were not many.
The rumour now spread widely that these hous
es contained the leaders of a vast band of terrorists, who on a designated day were to launch an orgy of slaughter for the extermination of America and of all the fine old traditions which the Street had loved. Handbills and papers fluttered about filthy gutters; handbills and papers printed in many tongues and in many characters, yet all bearing messages of crime and rebellion. In these writings the people were urged to tear down the laws and virtues that our fathers had exalted, to stamp out the soul of the old America – the soul that was bequeathed through a thousand and a half years of Anglo-Saxon freedom, justice, and moderation. It was said that the swart men who dwelt in the Street and congregated in its rotting edifices were the brains of a hideous revolution, that at their word of command many millions of brainless, besotted beasts would stretch forth their noisome talons from the slums of a thousand cities, burning, slaying, and destroying till the land of our fathers should be no more. All this was said and repeated, and many looked forward in dread to the fourth day of July, about which the strange writings hinted much; yet could nothing be found to place the guilt. None could tell just whose arrest might cut off the damnable plotting at its source. Many times came bands of blue-coated police to search the shaky houses, though at last they ceased to come; for they too had grown tired of law and order, and had abandoned all the city to its fate. Then men in olive-drab came, bearing muskets, till it seemed as if in its sad sleep the Street must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. Yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning.
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