It was simply as if the air thickened against them in the direction they wished to move. It is heedless to mention that all these daring surveys were conducted by day. Nothing in the universe could have induced any human being, white or red, to approach that sinister elevation after dark; and indeed, no Indian would have thought of going near it even in the brightest sunlight.
But it was not from the tales of these sane, observant seekers that the chief terror of the ghost-mound sprang; indeed, had their experience been typical, the phenomenon would have bulked far less prominently in the local legendry. The most evil thing was the fact that many other seekers had come back strangely impaired in mind and body, or had not come back at all. The first of these cases had occurred in 1891, when a young man named Heaton had gone with a shovel to see what hidden secrets he could unearth. He had heard curious tales from the Indians, and had laughed at the barren report of another youth who had been out to the mound and had found nothing. Heaton had watched the mound with a spy glass from the village while the other youth made his trip; and as the explorer neared the spot, he saw the sentinel Indian walk deliberately down into the tumulus as if a trap-door and staircase existed on the top. The other youth had not noticed how the Indian disappeared, but had merely found him gone upon arriving at the mound.
When Heaton made his own trip he resolved to get to the bottom of the mystery, and watchers from the village saw him hacking diligently at the shrubbery atop the mound. Then they saw his figure melt slowly into invisibility; not to reappear for long hours, till after the dusk drew on, and the torch of the headless squaw glimmered ghoulishly on the distant elevation. About two hours after nightfall he staggered into the village minus his spade and other belongings, and burst into a shrieking monologue of disconnected ravings. He howled of shocking abysses and monsters, of terrible carvings and statues, of inhuman captors and grotesque tortures, and of other fantastic abnormalities too complex and chimerical even to remember. "Old! Old! Old!" he would moan over and over again, "great God, they are older than the earth, and came here from somewhere else—they know what you think, and make you know what they think—they're half-man, half-ghost—crossed the line—melt and take shape again—getting more and more so, yet we're all descended from them in the beginning—children of Tulu—everything made of gold—monstrous animals, half-human—dead slaves—madness—Iä! Shub-Niggurath!—that white man—oh, my God, What they did to him!..."
Heaton was the village idiot for about eight years, after which he died in an epileptic fit. Since his ordeal there had been two more cases of mound-madness, and eight of total disappearance. Immediately after Heaton's mad return, three desperate and determined men had gone out to the lone hill together; heavily armed, and with spades and pickaxes. Watching villagers saw the Indian ghost melt away as the explorers drew near, and afterward saw the men climb the mound and begin scouting around through the underbrush. All at once they faded into nothingness, and were never seen again. One watcher, with an especially powerful telescope, thought he saw other forms dimly materialise beside the hapless men and drag them down into the mound; but this account remained uncorroborated. It is needless to say that no searching-party went out after the lost ones, and that for many years the mound was wholly unvisited. Only when the incidents of 1891 were largely forgotten did anybody dare to think of further explorations. Then, about 1910, a fellow too young to recall the old horrors made a trip to the shunned spot and found nothing at all.
By 1915 the acute dread and wild legendry of '91 had largely faded into the commonplace and unimaginative ghost-tales at present surviving—that is, had so faded among the white people. On the nearby reservation were old Indians who thought much and kept their own counsel. About this time a second wave of active curiosity and adventuring developed, and several bold searchers made the trip to the mound and returned. Then came a trip of two Eastern visitors with spades and other apparatus—a pair of amateur archaeologists connected with a small college, who had been making studies among the Indians. No one watched this trip from the village, but they never came back. The searching-party that went out after them—among whom was my host Clyde Compton—found nothing whatsoever amiss at the mound.
The next trip was the solitary venture of old Capt. Lawton, a grizzled pioneer who had helped to open up the region in 1889, but who had never been there since. He had recalled the mound and its fascination all through the years; and being now in comfortable retirement, resolved to have a try at solving the ancient riddle. Long familiarity with Indian myth had given him ideas rather stranger than those of the simple villagers, and he had made preparations for some extensive delving. He ascended the mound on the morning of Thursday, May 11, 1916, watched through spy glasses by more than twenty people in the village and on the adjacent plain. His disappearance was very sudden, and occurred as he was hacking at the shrubbery with a brush-cutter. No one could say more than that he was there one moment and absent the next. For over a week no tidings of him reached Binger, and then—in the middle of the night—there dragged itself into the village the object about which dispute still rages.
It said it was—or had been—Capt. Lawton, but it was definitely younger by as much as forty years than the old man who had climbed the mound. Its hair was jet black, and its face—now distorted with nameless fright—free from wrinkles. But it did remind Grandma Compton most uncannily of the captain as he had looked back in '89. Its feet were cut off neatly at the ankles, and the stumps were smoothly healed to an extent almost incredible if the being really were the man who had walked upright a week before. It babbled of incomprehensible things, and kept repeating the name "George Lawton, George E. Lawton" as if trying to reassure itself of its own identity. The things it babbled of, Grandma Compton thought, were curiously like the hallucinations of poor young Heaton in '91; though there were minor differences. "The blue light!—the blue light!..." muttered the object, "always down there, before there were any living things—older than the dinosaurs—always the same, only weaker—never death—brooding and brooding and brooding—the same people, half-man and half-gas—the dead that walk and work—oh, those beasts, those half-human unicorns—houses and cities of gold—old, old, old, older than time—came down from the stars—Great Tulu—Azathoth—Nyarlathotep—waiting, waiting...." The object died before dawn.
Of course there was an investigation, and the Indians at the reservation were grilled unmercifully. But they knew nothing, and had nothing to say. At least, none of them had anything to say except old Grey Eagle, a Wichita chieftain whose more than a century of age put him above common fears. He alone deigned to grunt some advice.
"You let um 'lone, white man. No good—those people. All under here, all under there, them old ones. Yig, big father of snakes, he there. Yig is Yig. Tiráwa, big father of men, he there. Tiráwa is Tiráwa. No die. No get old. Just same like air. Just live and wait. One time they come out here, live and fight. Build um dirt tepee. Bring up gold—they got plenty. Go off and make new lodges. Me them. You them. Then big waters come. All change. Nobody come out, let nobody in. Get in, no get out. You let um 'lone, you have no bad medicine. Red man know, he no get catch. White man meddle, he no come back. Keep 'way little hills. No good. Grey Eagle say this."
If Joe Norton and Rance Wheelock had taken the old chief's advice, they would probably be here today; but they didn't. They were great readers and materialists, and feared nothing in heaven or earth; and they thought that some Indian fiends had a secret headquarters inside the mound. They had been to the mound before, and now they went again to avenge old Capt. Lawton—boasting that they'd do it if they had to tear the mound down altogether. Clyde Compton watched them with a pair of prism binoculars and saw them round the base of the sinister hill. Evidently they meant to survey their territory very gradually and minutely. Minutes passed, and they did not reappear. Nor were they ever seen again.
Once more the mound was a thing of panic fright, and only the excitement of the Great War served to
restore it to the farther background of Binger folklore. It was unvisited from 1916 to 1919, and would have remained so but for the daredeviltry of some of the youths back from service in France. From 1919 to 1920, however, there was a veritable epidemic of mound-visiting among the prematurely hardened young veterans—an epidemic that waxed as one youth after another returned unhurt and contemptuous. By 1920—so short is human memory—the mound was almost a joke; and the tame story of the murdered squaw began to displace darker whispers on everybody's tongues. Then two reckless young brothers—the especially unimaginative and hard-boiled Clay boys—decided to go and dig up the buried squaw and the gold for which the old Indian had murdered her.
They went out on a September afternoon—about the time the Indian tom-toms begin their incessant annual beating over the flat, red-dusty plains. Nobody watched them, and their parents did not become worried at their non-return for several hours. Then came an alarm and a searching-party, and another resignation to the mystery of silence and doubt.
But one of them came back after all. It was Ed, the elder, and his straw-coloured hair and beard had turned an albino white for two inches from the roots. On his forehead was a queer scar like a branded hieroglyph. Three months after he and his brother Walker had vanished he skulked into his house at night, wearing nothing but a queerly patterned blanket which he thrust into the fire as soon as he had got into a suit of his own clothes. He told his parents that he and Walker had been captured by some strange Indians—not Wichitas or Caddos—and held prisoners somewhere toward the west. Walker had died under torture, but he himself had managed to escape at a high cost. The experience had been particularly terrible, and he could not talk about it just then. He must rest—and anyway, it would do no good to give an alarm and try to find and punish the Indians. They were not of a sort that could be caught or punished, and it was especially important for the good of Binger—for the good of the world—that they be not pursued into their secret lair. As a matter of fact, they were not altogether what one could call real Indians—he would explain about that later. Meanwhile he must rest. Better not to rouse the village with the news of his return—he would go upstairs and sleep. Before he climbed the rickety flight to his room he took a pad and pencil from the living-room table, and an automatic pistol from his father's desk drawer.
Three hours later the shot rang out. Ed Clay had put a bullet neatly through his temples with a pistol clutched in his left hand, leaving a sparsely written sheet of paper on the rickety table near his bed. He had, it later appeared from the whittled pencil-stub and stove full of charred paper, originally written much more; but had finally decided not to tell what he knew beyond vague hints. The surviving fragment was only a mad warning scrawled in a curiously backhanded script—the ravings of a mind obviously deranged by hardships—and it read thus; rather surprisingly for the utterance of one who had always been stolid and matter-of-fact:
For gods sake never go nere that mound it is part of some kind of a world so devilish and old it cannot be spoke about me and Walker went and was took into the thing just melted at times and made up agen and the whole world outside is helpless alongside of what they can do—they what live forever young as they like and you cant tell if they are really men or just gostes—and what they do cant be spoke about and this is only 1 entrance—you cant tell how big the whole thing is—after what we seen I dont want to live aney more France was nothing besides this—and see that people always keep away o god they wood if they see poor walker like he was in the end.
Yrs truely
Ed Clay
At the autopsy it was found that all of young Clay's organs were transposed from right to left within his body, as if he had been turned inside out. Whether they had always been so, no one could say at the time, but it was later learned from army records that Ed had been perfectly normal when mustered out of the service in May, 1919. Whether there was a mistake somewhere, or whether some unprecedented metamorphosis had indeed occurred, is still an unsettled question, as is also the origin of the hieroglyph-like scar on the forehead.
That was the end of the explorations of the mound. In the eight intervening years no one had been near the place, and few indeed had even cared to level a spy glass at it. From time to time people continued to glance nervously at the lone hill as it rose starkly from the plain against the western sky, and to shudder at the small dark speck that paraded by day and the glimmering will-o'-the-wisp that danced by night. The thing was accepted at face value as a mystery not to be probed, and by common consent the village shunned the subject. It was, after all, quite easy to avoid the hill; for space was unlimited in every direction, and community life always follows beaten trails. The mound side of the village was simply kept trailless, as if it had been water or swampland or desert. And it is a curious commentary on the stolidity and imaginative sterility of the human animal that the whispers with which children and strangers were warned away from the mound quickly sank once more into the flat tale of a murderous Indian ghost and his squaw victim. Only the tribesmen on the reservation, and thoughtful old-timers like Grandma Compton, remembered the overtones of unholy vistas and deep cosmic menace which clustered around the ravings of those who had come back changed and shattered.
It was very late, and Grandma Compton had long since gone upstairs to bed, when Clyde finished telling me this. I hardly knew what to think of the frightful puzzle, yet rebelled at any notion to conflict with sane materialism. What influence had brought madness, or the impulse of flight and wandering, to so many who had visited the mound? Though vastly impressed, I was spurred on rather than deterred. Surely I must get to the bottom of this matter, as well I might if I kept a cool head and an unbroken determination. Compton saw my mood and shook his head worriedly. Then he motioned me to follow him outdoors.
We stepped from the frame house to the quiet side street or lane, and walked a few paces in the light of a waning August moon to where the houses were thinner. The half-moon was still low, and had not blotted many stars from the sky; so that I could see not only the weltering gleams of Altair and Vega, but the mystic shimmering of the Milky Way, as I looked out over the vast expanse of earth and sky in the direction that Compton pointed. Then all at once I saw a spark that was not a star—a bluish spark that moved and glimmered against the Milky Way near the horizon, and that seemed in a vague way more evil and malevolent than anything in the vault above. In another moment it was clear that this spark came from the top of a long distant rise in the outspread and faintly litten plain; and I turned to Compton with a question.
"Yes," he answered, "it's the blue ghost-light—and that is the mound. There's not a night in history that we haven't seen it—and not a living soul in Binger that would walk out over that plain toward it. It's a bad business, young man, and if you're wise you'll let it rest where it is. Better call your search off, son, and tackle some of the other Injun legends around here. We've plenty to keep you busy, heaven knows!"
II.
But I was in no mood for advice; and though Compton gave me a pleasant room, I could not sleep a wink through eagerness for the next morning with its chances to see the daytime ghost and to question the Indians at the reservation. I meant to go about the whole thing slowly and thoroughly, equipping myself with all available data both white and red before I commenced any actual archaeological investigations. I rose and dressed at dawn, and when I heard others stirring I went downstairs. Compton was building the kitchen fire while his mother was busy in the pantry. When he saw me he nodded, and after a moment invited me out into the glamorous young sunlight. I knew where we were going, and as we walked along the lane I strained my eyes westward over the plains.
There was the mound—far away and very curious in its aspect of artificial regularity. It must have been from thirty to forty feet high, and all of a hundred yards from north to south as I looked at it. It was not as wide as that from east to west, Compton said, but had the contour of a rather thinnish ellipse. He, I knew, had been saf
ely out to it and back several times. As I looked at the rim silhouetted against the deep blue of the west I tried to follow its minor irregularities, and became impressed with a sense of something moving upon it. My pulse mounted a bit feverishly, and I seized quickly on the high-powered binoculars which Compton had quietly offered me. Focussing them hastily, I saw at first only a tangle of underbrush on the distant mound's rim—and then something stalked into the field.
It was unmistakably a human shape, and I knew at once that I was seeing the daytime "Indian ghost". I did not wonder at the description, for surely the tall, lean, darkly robed being with the filleted black hair and seamed, coppery, expressionless, aquiline face looked more like an Indian than anything else in my previous experience. And yet my trained ethnologist's eye told me at once that this was no redskin of any sort hitherto known to history, but a creature of vast racial variation and of a wholly different culture-stream. Modern Indians are brachycephalic—round-headed—and you can't find any dolichocephalic or long-headed skulls except in ancient Pueblo deposits dating back 2500 years or more; yet this man's long-headedness was so pronounced that I recognised it at once, even at his vast distance and in the uncertain field of the binoculars. I saw, too, that the pattern of his robe represented a decorative tradition utterly remote from anything we recognise in southwestern native art. There were shining metal trappings, likewise, and a short sword or kindred weapon at his side, all wrought in a fashion wholly alien to anything I had ever heard of.