The Mythos Tales Page 6

  Now understand, all this I did not know as Aryara. I, Aryara, knew nothing of all these world-wide drifts of my race. I knew only that my people were conquerors, that a century ago my ancestors had dwelt in the great plains far to the east, plains populous with fierce, yellow-haired, light-eyed people like myself; that my ancestors had come westward in a great drift; and that in that drift, when my tribesmen met tribes of other races, they trampled and destroyed them, and when they met other yellow-haired, light-eyed people, of older or newer drifts, they fought savagely and mercilessly, according to the old, illogical custom of the Aryan people. This Aryara knew, and I, John O’Donnel, who know much more and much less than I, Aryara, knew, have combined the knowledge of these separate selves and have come to conclusions that would startle many noted scientists and historians.

  Yet this fact is well known: Aryans deteriorate swiftly in sedentary and peaceful life. Their proper existence is a nomadic one; when they settle down to an agricultural existence, they pave the way for their downfall; and when they pen themselves in with city walls, they seal their doom. Why, I, Aryara, remember the tales of the old men – how the Sons of the Sword, on that long drift, found villages of white-skinned, yellow-haired people who had drifted into the west centuries before and had quit the wandering life to dwell among the dark, garlic-eating people and gain their sustenance from the soil. And the old men told how soft and weak they were, and how easily they fell before the bronze blades of the Sword People.

  Look – is not the whole history of the Sons of Aryan laid on those lines? Look – how swiftly has Persian followed Mede; Greek, Persian; Roman, Greek; and German, Roman. Aye, and the Norsemen followed the Germanic tribes when they had grown flabby from a century or so of peace and idleness, and despoiled the spoils they had taken in the southland.

  But let me speak of Ketrick. Ha – the short hairs at the back of my neck bristle at the very mention of his name. An atavism – aye! A reversion to type – but not to the type of some cleanly Chinaman or Mongol of recent times. The Danes drove his ancestors into the hills of Wales; and there, in what mediaeval century, and in what foul way did that cursed aboriginal taint creep into the clean Saxon blood of the Celtic line, there to lie dormant so long? The Celtic Welsh never mated with the Children any more than the Picts did. But there must have been survivals – vermin lurking in those grim hills, that had outlasted their time and age. In Aryara’s day they were scarcely human. What must a thousand years of retrogression have done to the breed?

  What foul shape stole into the Ketrick castle on some forgotten night, or rose out of the dusk to grip some woman of the line, straying in the hills?

  The mind shrinks from such an image. But this I know: there must have been survivals of that foul, reptilian epoch when the Ketricks went into Wales. There still may be. But this changeling, this waif of darkness, this horror who bears the noble name of Ketrick, the brand of the serpent is upon him, and until he is destroyed there is no rest for me. Now that I know him for what he is, he pollutes the clean air and leaves the slime of the snake on the green earth. The sound of his lisping, hissing voice fills me with crawling horror and the sight of his slanted eyes inspires me with madness.

  For I come of a royal race, and such as he is a continual insult and a threat, like a serpent under foot. Mine is a regal race, though now it is become degraded and falls into decay by continual admixture with conquered races. The waves of alien blood have washed my hair black and my skin dark, but I still have the lordly stature and the blue eyes of a royal Aryan.

  And as my ancestors – as I, Aryara, destroyed the scum that writhed beneath our heels, so shall I, John O’Donnel, exterminate the reptilian thing, the monster bred of the snaky taint that slumbered so long unguessed in clean Saxon veins, the vestigial serpent-things left to taunt the Sons of Aryan. They say the blow I received affected my mind; I know it but opened my eyes. Mine ancient enemy walks often on the moors alone, attracted, though he may not know it, by ancestral urgings. And on one of these lonely walks I shall meet him, and when I meet him, I will break his foul neck with my hands, as I, Aryara, broke the necks of foul night-things in the long, long ago.

  Then they may take me and break my neck at the end of a rope if they will. I am not blind, if my friends are. And in the sight of the old Aryan god, if not in the blinded eyes of men, I will have kept faith with my tribe.

  The Black Stone

  They say foul beings of Old Times still lurk

  In dark forgotten corners of the world,

  And Gates still gape to loose, on certain nights,

  Shapes pent in Hell.

  --Justin Geoffrey

  I read of it first in the strange book of Von Junzt, the German eccentric who lived so curiously and died in such grisly and mysterious fashion. It was my fortune to have access to his Nameless Cults in the original edition, the so-called Black Book, published in Düsseldorf in 1839, shortly before a hounding doom overtook the author. Collectors of rare literature are familiar with Nameless Cults mainly through the cheap and faulty translation which was pirated in London by Bridewall in 1845, and the carefully expurgated edition put out by the Golden Goblin Press of New York in 1909. But the volume I stumbled upon was one of the unexpurgated German copies, with heavy leather covers and rusty iron hasps. I doubt if there are more than half a dozen such volumes in the entire world today, for the quantity issued was not great, and when the manner of the author's demise was bruited about, many possessors of the book burned their volumes in panic.

  Von Junzt spent his entire life (1795--1840) delving into forbidden subjects; he traveled in all parts of the world, gained entrance into innumerable secret societies, and read countless little-known and esoteric books and manuscripts in the original; and in the chapters of the Black Book, which range from startling clarity of exposition to murky ambiguity, there are statements and hints to freeze the blood of a thinking man. Reading what Von Junzt dared put in print arouses uneasy speculations as to what it was that he dared not tell. What dark matters, for instance, were contained in those closely written pages that formed the unpublished manuscript on which he worked unceasingly for months before his death, and which lay torn and scattered all over the floor of the locked and bolted chamber in which Von Junzt was found dead with the marks of taloned fingers on his throat? It will never be known, for the author's closest friend, the Frenchman Alexis Ladeau, after having spent a whole night piecing the fragments together and reading what was written, burnt them to ashes and cut his own throat with a razor.

  But the contents of the published matter are shuddersome enough, even if one accepts the general view that they but represent the ravings of a madman. There among many strange things I found mention of the Black Stone, that curious, sinister monolith that broods among the mountains of Hungary, and about which so many dark legends cluster. Van Junzt did not devote much space to it--the bulk of his grim work concerns cults and objects of dark worship which he maintained existed in his day, and it would seem that the Black Stone represents some order or being lost and forgotten centuries ago. But he spoke of it as one of the keys--a phrase used many times by him, in various relations, and constituting one of the obscurities of his work. And he hinted briefly at curious sights to be seen about the monolith on Midsummer's Night. He mentioned Otto Dostmann's theory that this monolith was a remnant of the Hunnish invasion and had been erected to commemorate a victory of Attila over the Goths. Von Junzt contradicted this assertion without giving any refutory facts, merely remarking that to attribute the origin of the Black Stone to the Huns was as logical as assuming that William the Conqueror reared Stonehenge.

  This implication of enormous antiquity piqued my interest immensely and after some difficulty I succeeded in locating a rat-eaten and moldering copy of Dostmann's Remnants of Lost Empires (Berlin, 1809, "Der Drachenhaus" Press). I was disappointed to find that Dostmann referred to the Black Stone even more briefly than had Von Junzt, dismissing it with a few lines as an artifact co
mparatively modern in contrast with the Greco-Roman ruins of Asia Minor which were his pet theme. He admitted his inability to make out the defaced characters on the monolith but pronounced them unmistakably Mongoloid.

  However, little as I learned from Dostmann, he did mention the name of the village adjacent to the Black Stone--Stregoicavar--an ominous name, meaning something like Witch-Town.

  A close scrutiny of guide-books and travel articles gave me no further information--Stregoicavar, not on any map that I could find, lay in a wild, little-frequented region, out of the path of casual tourists. But I did find subject for thought in Dornly's Magyar Folklore. In his chapter on Dream Myths he mentions the Black Stone and tells of some curious superstitions regarding it--especially the belief that if any one sleeps in the vicinity of the monolith, that person will be haunted by monstrous nightmares for ever after; and he cited tales of the peasants regarding too-curious people who ventured to visit the Stone on Midsummer Night and who died raving mad because of something they saw there.

  That was all I could glean from Dornly, but my interest was even more intensely roused as I sensed a distinctly sinister aura about the Stone. The suggestion of dark antiquity, the recurrent hint of unnatural events on Midsummer Night, touched some slumbering instinct in my being, as one senses, rather than hears, the flowing of some dark subterraneous river in the night.

  And I suddenly saw a connection between this Stone and a certain weird and fantastic poem written by the mad poet, Justin Geoffrey: The People of the Monolith. Inquiries led to the information that Geoffrey had indeed written that poem while traveling in Hungary, and I could not doubt that the Black Stone was the very monolith to which he referred in his strange verse. Reading his stanzas again, I felt once more the strange dim stirrings of subconscious promptings that I had noticed when first reading of the Stone.

  I had been casting about for a place to spend a short vacation and I made up my mind. I went to Stregoicavar. A train of obsolete style carried me from Temesvar to within striking distance, at least, of my objective, and a three days' ride in a jouncing coach brought me to the little village which lay in a fertile valley high up in the fir-clad mountains. The journey itself was uneventful, but during the first day we passed the old battlefield of Schomvaal where the brave Polish-Hungarian knight, Count Boris Vladinoff, made his gallant and futile stand against the victorious hosts of Suleiman the Magnificent, when the Grand Turk swept over eastern Europe in 1526.

  The driver of the coach pointed out to me a great heap of crumbling stones on a hill near by, under which, he said, the bones of the brave Count lay. I remembered a passage from Larson's Turkish Wars:

  "After the skirmish" (in which the Count with his small army had beaten back the Turkish advance-guard) "the Count was standing beneath the half-ruined walls of the old castle on the hill, giving orders as to the disposition of his forces, when an aide brought to him a small lacquered case which had been taken from the body of the famous Turkish scribe and historian, Selim Bahadur, who had fallen in the fight. The Count took therefrom a roll of parchment and began to read, but he had not read far before he turned very pale and, without saying a word, replaced the parchment in the case and thrust the case into his cloak. At that very instant a hidden Turkish battery suddenly opened fire, and the balls striking the old castle, the Hungarians were horrified to see the walls crash down in ruin, completely covering the brave Count. Without a leader the gallant little army was cut to pieces, and in the war-swept years which followed, the bones of the noblemen were never recovered. Today the natives point out a huge and moldering pile of ruins near Schomvaal beneath which, they say, still rests all that the centuries have left of Count Boris Vladinoff."

  I found the village of Stregoicavar a dreamy, drowsy little village that apparently belied its sinister cognomen--a forgotten back-eddy that Progress had passed by. The quaint houses and the quainter dress and manners of the people were those of an earlier century. They were friendly, mildly curious but not inquisitive, though visitors from the outside world were extremely rare.

  "Ten years ago another American came here and stayed a few days in the village," said the owner of the tavern where I had put up, "a young fellow and queer-acting--mumbled to himself--a poet, I think."

  I knew he must mean Justin Geoffrey.

  "Yes, he was a poet," I answered, "and he wrote a poem about a bit of scenery near this very village."

  "Indeed?" Mine host's interest was aroused. "Then, since all great poets are strange in their speech and actions, he must have achieved great fame, for his actions and conversations were the strangest of any man I ever knew."

  "As is usual with artists," I answered, "most of his recognition has come since his death."

  "He is dead, then?"

  "He died screaming in a madhouse five years ago."

  "Too bad, too bad," sighed mine host sympathetically. "Poor lad--he looked too long at the Black Stone."

  My heart gave a leap, but I masked my keen interest and said casually: "I have heard something of this Black Stone; somewhere near this village, is it not?"

  "Nearer than Christian folk wish," he responded. "Look!" He drew me to a latticed window and pointed up at the fir-clad slopes of the brooding blue mountains. "There beyond where you see the bare face of that jutting cliff stands that accursed Stone. Would that it were ground to powder and the powder flung into the Danube to be carried to the deepest ocean! Once men tried to destroy the thing, but each man who laid hammer or maul against it came to an evil end. So now the people shun it."

  "What is there so evil about it?" I asked curiously.

  "It is a demon-haunted thing," he answered uneasily and with the suggestion of a shudder. "In my childhood I knew a young man who came up from below and laughed at our traditions--in his foolhardiness he went to the Stone one Midsummer Night and at dawn stumbled into the village again, stricken dumb and mad. Something had shattered his brain and sealed his lips, for until the day of his death, which came soon after, he spoke only to utter terrible blasphemies or to slaver gibberish.

  "My own nephew when very small was lost in the mountains and slept in the woods near the Stone, and now in his manhood he is tortured by foul dreams, so that at times he makes the night hideous with his screams and wakes with cold sweat upon him.

  "But let us talk of something else, Herr; it is not good to dwell upon such things."

  I remarked on the evident age of the tavern and he answered with pride: "The foundations are more than four hundred years old; the original house was the only one in the village which was not burned to the ground when Suleiman's devils swept through the mountains. Here, in the house that then stood on these same foundations, it is said, the scribe Selim Bahadur had his headquarters while ravaging the country hereabouts."

  I learned then that the present inhabitants of Stregoicavar are not descendants of the people who dwelt there before the Turkish raid of 1526. The victorious Moslems left no living human in the village or the vicinity thereabouts when they passed over. Men, women and children they wiped out in one red holocaust of murder, leaving a vast stretch of country silent and utterly deserted. The present people of Stregoicavar are descended from hardy settlers from the lower valleys who came into the upper levels and rebuilt the ruined village after the Turk was thrust back.

  Mine host did not speak of the extermination of the original inhabitants with any great resentment and I learned that his ancestors in the lower levels had looked on the mountaineers with even more hatred and aversion than they regarded the Turks. He was rather vague regarding the causes of this feud, but said that the original inhabitants of Stregoicavar had been in the habit of making stealthy raids on the lowlands and stealing girls and children. Moreover, he said that they were not exactly of the same blood as his own people; the sturdy, original Magyar-Slavic stock had mixed and intermarried with a degraded aboriginal race until the breeds had blended, producing an unsavory amalgamation. Who these aborigines were, he had not the slig
htest idea, but maintained that they were "pagans" and had dwelt in the mountains since time immemorial, before the coming of the conquering peoples.

  I attached little importance to this tale; seeing in it merely a parallel to the amalgamation of Celtic tribes with Mediterranean aborigines in the Galloway hills, with the resultant mixed race which, as Picts, has such an extensive part in Scotch legendry. Time has a curiously foreshortening effect on folklore, and just as tales of the Picts became intertwined with legends of an older Mongoloid race, so that eventually the Picts were ascribed the repulsive appearance of the squat primitives, whose individuality merged, in the telling, into Pictish tales, and was forgotten; so, I felt, the supposed inhuman attributes of the first villagers of Stregoicavar could be traced to older, outworn myths with invading Huns and Mongols.

  The morning after my arrival I received directions from mine host, who gave them worriedly, and set out to find the Black Stone. A few hours' tramp up the fir-covered slopes brought me to the face of the rugged, solid stone cliff which jutted boldly from the mountainside. A narrow trail wound up it, and mounting this, I looked out over the peaceful valley of Stregoicavar, which seemed to drowse, guarded on either hand by the great blue mountains. No huts or any sign of human tenancy showed between the cliff whereon I stood and the village. I saw numbers of scattering farms in the valley but all lay on the other side of Stregoicavar, which itself seemed to shrink from the brooding slopes which masked the Black Stone.

  The summit of the cliffs proved to be a sort of thickly wooded plateau. I made my way through the dense growth for a short distance and came into a wide glade; and in the center of the glade reared a gaunt figure of black stone.

  It was octagonal in shape, some sixteen feet in height and about a foot and a half thick. It had once evidently been highly polished, but now the surface was thickly dinted as if savage efforts had been made to demolish it; but the hammers had done little more than to flake off small bits of stone and mutilate the characters which once had evidently marched up in a spiraling line round and round the shaft to the top.