Read Delphi Complete Works of H. P. Lovecraft (Illustrated) Online
Authors: H. P. Lovecraft
It was a faint, distant scream which made me turn back again, and as I did so I caught a trace of motion on the dull grey marshy plain behind the house. At that distance human figures are very small, yet I thought the motion resolved itself into two of these — pursuer and pursued. I even thought I saw the dark-clothed leading figure overtaken and seized by the bald, naked figure in the rear — overtaken, seized, and dragged violently in the direction of the now burning house.
But I could not watch the outcome, for at once a nearer sight obtruded itself — a suggestion of motion among the underbrush at a point some distance back along the deserted drive.
Unmistakably, the weeds and bushes and briers were swaying as no wind could sway them; swaying as if some large, swift serpent were wriggling purposefully along on the ground in pursuit of me.
That was all I could stand. I scrambled along madly for the gate, heedless of torn clothing and bleeding scratches, and jumped into the roadster parked under the great evergreen tree. It was a bedraggled, rain-drenched sight; but the works were unharmed and I had no trouble in starting the thing. I went on blindly in the direction the car was headed for; nothing was in my mind but to get away from that frightful region of nightmares and cacodaemons — to get away as quickly and as far as gasoline could take me.
About three or four miles along the road a farmer hailed me — a kindly, drawling fellow of middle age and considerable native intelligence. I was glad to slow down and ask directions, though I knew I must present a strange enough aspect. The man readily told me the way to Cape Girardeau, and inquired where I had come from in such a state at such an early hour. Thinking it best to say little, I merely mentioned that I had been caught in the night’s rain and had taken shelter at a nearby farmhouse, afterward losing my way in the underbrush trying to find my car.
“At a farmhouse, eh? Wonder whose it could a ben. Ain’t nothin’ standin’ this side o’ Jim Ferris’ place acrost Barker’s Crick, an’ that’s all o’ twenty miles by the rud.”
I gave a start, and wondered what fresh mystery this portended. Then I asked my informant if he had overlooked the large ruined plantation house whose ancient gate bordered the road not far back.
“Funny ye sh’d recolleck that, stranger! Must a ben here afore some time. But that house ain’t there now. Burnt down five or six years ago — and they did tell some queer stories about it.”
I shuddered.
“You mean Riverside — ol’ man de Russy’s place. Queer goin’s on there fifteen or twenty years ago. Ol’ man’s boy married a gal from abroad, and some folks thought she was a mighty odd sort. Didn’t like the looks of her. Then she and the boy went off sudden, and later on the ol’ man said he was kilt in the war. But some o’ the niggers hinted queer things. Got around at last that the ol’ fellow fell in love with the gal himself and kilt her and the boy. That place was sure enough haunted by a black snake, mean that what it may.
“Then five or six years ago the ol’ man disappeared and the house burned down. Some do say he was burnt up in it. It was a mornin’ after a rainy night just like this, when lots o’ folks heard an awful yellin’ acrost the fields in old de Russy’s voice. When they stopped and looked, they see the house goin’ up in smoke quick as a wink — that place was all like tinder anyhow, rain or no rain. Nobody never seen the ol’ man agin, but onct in a while they tell of the ghost of that big black snake glidin’ aroun’.
“What d’ye make of it, anyhow? You seem to hev knowed the place. Didn’t ye ever hear tell of the de Russys? What d’ye reckon was the trouble with that gal young Denis married? She kinder made everybody shiver and feel hateful, though ye couldn’t never tell why.”
I was trying to think, but that process was almost beyond me now. The house burned down years ago? Then where, and under what conditions, had I passed the night? And why did I know what I knew of these things? Even as I pondered I saw a hair on my coat sleeve — the short, grey hair of an old man.
In the end I drove on without telling anything. But I did hint that gossip was wronging the poor old planter who had suffered so much. I made it clear — as if from distant but authentic reports wafted among friends — that if anyone was to blame for the trouble at Riverside it was the woman, Marceline. She was not suited to Missouri ways, I said, and it was too bad that Denis had ever married her.
More I did not intimate, for I felt that the de Russys, with their proudly cherished honour and high, sensitive spirits, would not wish me to say more. They had borne enough, God knows, without the countryside guessing what a daemon of the pit — what a gorgon of the elder blasphemies — had come to flaunt their ancient and stainless name.
Nor was it right that the neighbours should know that other horror which my strange host of the night could not bring himself to tell me — that horror which he must have learned, as I learned it, from details in the lost masterpiece of poor Frank Marsh.
It would be too hideous if they knew that the one-time heiress of Riverside — the accursed gorgon or lamia whose hateful crinkly coil of serpent-hair must even now be brooding and twining vampirically around an artist’s skeleton in a lime-packed grave beneath a charred foundation — was faintly, subtly, yet to the eyes of genius unmistakably the scion of Zimbabwe’s most primal grovellers. No wonder she owned a link with that old witch-woman Sophonisba — for, though in deceitfully slight proportion, Marceline was a negress.
I.
Bear in mind closely that I did not see any actual visual horror at the end. To say that a mental shock was the cause of what I inferred — that last straw which sent me racing out of the lonely Akeley farmhouse and through the wild domed hills of Vermont in a commandeered motor at night — is to ignore the plainest facts of my final experience. Notwithstanding the deep extent to which I shared the information and speculations of Henry Akeley, the things I saw and heard, and the admitted vividness of the impression produced on me by these things, I cannot prove even now whether I was right or wrong in my hideous inference. For after all, Akeley’s disappearance establishes nothing. People found nothing amiss in his house despite the bullet-marks on the outside and inside. It was just as though he had walked out casually for a ramble in the hills and failed to return. There was not even a sign that a guest had been there, or that those horrible cylinders and machines had been stored in the study. That he had mortally feared the crowded green hills and endless trickle of brooks among which he had been born and reared, means nothing at all, either; for thousands are subject to just such morbid fears. Eccentricity, moreover, could easily account for his strange acts and apprehensions toward the last.
The whole matter began, so far as I am concerned, with the historic and unprecedented Vermont floods of November 3, 1927. I was then, as now, an instructor of literature at Miskatonic University in Arkham, Massachusetts, and an enthusiastic amateur student of New England folklore. Shortly after the flood, amidst the varied reports of hardship, suffering, and organised relief which filled the press, there appeared certain odd stories of things found floating in some of the swollen rivers; so that many of my friends embarked on curious discussions and appealed to me to shed what light I could on the subject. I felt flattered at having my folklore study taken so seriously, and did what I could to belittle the wild, vague tales which seemed so clearly an outgrowth of old rustic superstitions. It amused me to find several persons of education who insisted that some stratum of obscure, distorted fact might underlie the rumours.
The tales thus brought to my notice came mostly through newspaper cuttings; though one yarn had an oral source and was repeated to a friend of mine in a letter from his mother in Hardwick, Vermont. The type of thing described was essentially the same in all cases, though there seemed to be three separate instances involved — one connected with the Winooski River near Montpelier, another attached to the West River in Windham County beyond Newfane, and a third centring in the Passumpsic in Caledonia County above Lyndonville. Of course many of the stray items mentioned other instances, but on analysis they all seemed to boil down to these three. In each case country folk reported seeing one or more very bizarre and disturbing objects in the surging waters that poured down from the unfrequented hills, and there was a widespread tendency to connect these sights with a primitive, half-forgotten cycle of whispered legend which old people resurrected for the occasion.
What people thought they saw were organic shapes not quite like any they had ever seen before. Naturally, there were many human bodies washed along by the streams in that tragic period; but those who described these strange shapes felt quite sure that they were not human, despite some superficial resemblances in size and general outline. Nor, said the witnesses, could they have been any kind of animal known to Vermont. They were pinkish things about five feet long; with crustaceous bodies bearing vast pairs of dorsal fins or membraneous wings and several sets of articulated limbs, and with a sort of convoluted ellipsoid, covered with multitudes of very short antennae, where a head would ordinarily be. It was really remarkable how closely the reports from different sources tended to coincide; though the wonder was lessened by the fact that the old legends, shared at one time throughout the hill country, furnished a morbidly vivid picture which might well have coloured the imaginations of all the witnesses concerned. It was my conclusion that such witnesses — in every case naive and simple backwoods folk — had glimpsed the battered and bloated bodies of human beings or farm animals in the whirling currents; and had allowed the half-remembered folklore to invest these pitiful objects with fantastic attributes.
The ancient folklore, while cloudy, evasive, and largely forgotten by the present generation, was of a highly singular character, and obviously reflected the influence of still earlier Indian tales. I knew it well, though I had never been in Vermont, through the exceedingly rare monograph of Eli Davenport, which embraces material orally obtained prior to 1839 among the oldest people of the state. This material, moreover, closely coincided with tales which I had personally heard from elderly rustics in the mountains of New Hampshire. Briefly summarised, it hinted at a hidden race of monstrous beings which lurked somewhere among the remoter hills — in the deep woods of the highest peaks, and the dark valleys where streams trickle from unknown sources. These beings were seldom glimpsed, but evidences of their presence were reported by those who had ventured farther than usual up the slopes of certain mountains or into certain deep, steep-sided gorges that even the wolves shunned.
There were queer footprints or claw-prints in the mud of brook-margins and barren patches, and curious circles of stones, with the grass around them worn away, which did not seem to have been placed or entirely shaped by Nature. There were, too, certain caves of problematical depth in the sides of the hills; with mouths closed by boulders in a manner scarcely accidental, and with more than an average quota of the queer prints leading both toward and away from them — if indeed the direction of these prints could be justly estimated. And worst of all, there were the things which adventurous people had seen very rarely in the twilight of the remotest valleys and the dense perpendicular woods above the limits of normal hill-climbing.
It would have been less uncomfortable if the stray accounts of these things had not agreed so well. As it was, nearly all the rumours had several points in common; averring that the creatures were a sort of huge, light-red crab with many pairs of legs and with two great bat-like wings in the middle of the back. They sometimes walked on all their legs, and sometimes on the hindmost pair only, using the others to convey large objects of indeterminate nature. On one occasion they were spied in considerable numbers, a detachment of them wading along a shallow woodland watercourse three abreast in evidently disciplined formation. Once a specimen was seen flying — launching itself from the top of a bald, lonely hill at night and vanishing in the sky after its great flapping wings had been silhouetted an instant against the full moon.
These things seemed content, on the whole, to let mankind alone; though they were at times held responsible for the disappearance of venturesome individuals — especially persons who built houses too close to certain valleys or too high up on certain mountains. Many localities came to be known as inadvisable to settle in, the feeling persisting long after the cause was forgotten. People would look up at some of the neighbouring mountain-precipices with a shudder, even when not recalling how many settlers had been lost, and how many farmhouses burnt to ashes, on the lower slopes of those grim, green sentinels.
But while according to the earliest legends the creatures would appear to have harmed only those trespassing on their privacy; there were later accounts of their curiosity respecting men, and of their attempts to establish secret outposts in the human world. There were tales of the queer claw-prints seen around farmhouse windows in the morning, and of occasional disappearances in regions outside the obviously haunted areas. Tales, besides, of buzzing voices in imitation of human speech which made surprising offers to lone travellers on roads and cart-paths in the deep woods, and of children frightened out of their wits by things seen or heard where the primal forest pressed close upon their dooryards. In the final layer of legends — the layer just preceding the decline of superstition and the abandonment of close contact with the dreaded places — there are shocked references to hermits and remote farmers who at some period of life appeared to have undergone a repellent mental change, and who were shunned and whispered about as mortals who had sold themselves to the strange beings. In one of the northeastern counties it seemed to be a fashion about 1800 to accuse eccentric and unpopular recluses of being allies or representatives of the abhorred things.
As to what the things were — explanations naturally varied. The common name applied to them was “those ones”, or “the old ones”, though other terms had a local and transient use. Perhaps the bulk of the Puritan settlers set them down bluntly as familiars of the devil, and made them a basis of awed theological speculation. Those with Celtic legendry in their heritage — mainly the Scotch-Irish element of New Hampshire, and their kindred who had settled in Vermont on Governor Wentworth’s colonial grants — linked them vaguely with the malign fairies and “little people” of the bogs and raths, and protected themselves with scraps of incantation handed down through many generations. But the Indians had the most fantastic theories of all. While different tribal legends differed, there was a marked consensus of belief in certain vital particulars; it being unanimously agreed that the creatures were not native to this earth.
The Pennacook myths, which were the most consistent and picturesque, taught that the Winged Ones came from the Great Bear in the sky, and had mines in our earthly hills whence they took a kind of stone they could not get on any other world. They did not live here, said the myths, but merely maintained outposts and flew back with vast cargoes of stone to their own stars in the north. They harmed only those earth-people who got too near them or spied upon them. Animals shunned them through instinctive hatred, not because of being hunted. They could not eat the things and animals of earth, but brought their own food from the stars. It was bad to get near them, and sometimes young hunters who went into their hills never came back. It was not good, either, to listen to what they whispered at night in the forest with voices like a bee’s that tried to be like the voices of men. They knew the speech of all kinds of men — Pennacooks, Hurons, men of the Five Nations — but did not seem to have or need any speech of their own. They talked with their heads, which changed colour in different ways to mean different things.
All the legendry, of course, white and Indian alike, died down during the nineteenth century, except for occasional atavistical flareups. The ways of the Vermonters became settled; and once their habitual paths and dwellings were established according to a certain fixed plan, they remembered less and less what fears and avoidances had determined that plan, and even that there had been any fears or avoidances. Most people simply knew that certain hilly regions were considered as highly unhealthy, unprofitable, and generally unlucky to live in, and that the farther one kept from them the better off one usually was. In time the ruts of custom and economic interest became so deeply cut in approved places that there was no longer any reason for going outside them, and the haunted hills were left deserted by accident rather than by design. Save during infrequent local scares, only wonder-loving grandmothers and retrospective nonagenarians ever whispered of beings dwelling in those hills; and even such whisperers admitted that there was not much to fear from those things now that they were used to the presence of houses and settlements, and now that human beings let their chosen territory severely alone.
All this I had known from my reading, and from certain folk-tales picked up in New Hampshire; hence when the flood-time rumours began to appear, I could easily guess what imaginative background had evolved them. I took great pains to explain this to my friends, and was correspondingly amused when several contentious souls continued to insist on a possible element of truth in the reports. Such persons tried to point out that the early legends had a significant persistence and uniformity, and that the virtually unexplored nature of the Vermont hills made it unwise to be dogmatic about what might or might not dwell among them; nor could they be silenced by my assurance that all the myths were of a well-known pattern common to most of mankind and determined by early phases of imaginative experience which always produced the same type of delusion.
It was of no use to demonstrate to such opponents that the Vermont myths differed but little in essence from those universal legends of natural personification which filled the ancient world with fauns and dryads and satyrs, suggested the
kallikanzari
of modern Greece, and gave to wild Wales and Ireland their dark hints of strange, small, and terrible hidden races of troglodytes and burrowers. No use, either, to point out the even more startlingly similar belief of the Nepalese hill tribes in the dreaded
Mi-Go
or “Abominable Snow-Men” who lurk hideously amidst the ice and rock pinnacles of the Himalayan summits. When I brought up this evidence, my opponents turned it against me by claiming that it must imply some actual historicity for the ancient tales; that it must argue the real existence of some queer elder earth-race, driven to hiding after the advent and dominance of mankind, which might very conceivably have survived in reduced numbers to relatively recent times — or even to the present.
The more I laughed at such theories, the more these stubborn friends asseverated them; adding that even without the heritage of legend the recent reports were too clear, consistent, detailed, and sanely prosaic in manner of telling, to be completely ignored. Two or three fanatical extremists went so far as to hint at possible meanings in the ancient Indian tales which gave the hidden beings a non-terrestrial origin; citing the extravagant books of Charles Fort with their claims that voyagers from other worlds and outer space have often visited earth. Most of my foes, however, were merely romanticists who insisted on trying to transfer to real life the fantastic lore of lurking “little people” made popular by the magnificent horror-fiction of Arthur Machen.